Mosiah 1:13-18

13 Yea, and moreover I say unto you, that if this highly favored people of the Lord should fall into transgression, and become a wicked and an adulterous people, that the Lord will deliver them up, that thereby they become weak like unto their brethren; and he will no more preserve them by his matchless and marvelous power, as he has hitherto preserved our fathers.

14 For I say unto you, that if he had not extended his arm in the preservation of our fathers they must have fallen into the hands of the Lamanites, and become victims to their hatred.

15 And it came to pass that after king Benjamin had made an end of these sayings to his son, that he gave him charge concerning all the affairs of the kingdom.

16 And moreover, he also gave him charge concerning the records which were engraven on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or director, which led our fathers through the wilderness, which was prepared by the hand of the Lord that thereby they might be led, every one according to the heed and diligence which they gave unto him.

17 Therefore, as they were unfaithful they did not prosper nor progress in their journey, but were driven back, and incurred the displeasure of God upon them; and therefore they were smitten with famine and sore afflictions, to stir them up in remembrance of their duty.

18 And now, it came to pass that Mosiah went and did as his father had commanded him, and proclaimed unto all the people who were in the land of Zarahemla that thereby they might gather themselves together, to go up to the temple to hear the words which his father should speak unto them.

Mosiah 1:13-18

Benjamin reminded his sons of the promise made to Nephi that his people would be a chosen people, protected by the Lord, as long as they keep His commandments.  Should they become a “wicked and an adulterous people,” they will become weak like the Lamanites.  They will no longer be preserved by the power of God.

We see these promises in other scripture.  In Hebrews we read:

4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

5 And have tasted the good word of God, and the powers of the world to come,

6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Hebrews 6:4-6

Around 40 B.C., the Nephites had become a wicked people.  Mormon gave us a description of the state the people were in at that time.

24 And they saw that they had become weak, like unto their brethren, the Lamanites, and that the Spirit of the Lord did no more preserve them; yea, it had withdrawn from them because the Spirit of the Lord doth not dwell in unholy temples—

25 Therefore the Lord did cease to preserve them by his miraculous and matchless power, for they had fallen into a state of unbelief and awful wickedness; and they saw that the Lamanites were exceedingly more numerous than they, and except they should cleave unto the Lord their God they must unavoidably perish.

26 For behold, they saw that the strength of the Lamanites was as great as their strength, even man for man.  And thus had they fallen into this great transgression; yea, thus had they become weak, because of their transgression, in the space of not many years.

Helaman 4:24-26

In our time, the Lord revealed that we are under the same promise and warning made by the Lord to the Nephites.  “But inasmuch as they keep not my commandments, and hearken not to observe all my words, the kingdoms of the world shall prevail against them” (D&C 103:8). 

Had the Lord not “extended his arm in the preservation of our fathers,” they would have been defeated by the Lamanites.  The Lamanites were motivated by their hatred of the Nephites.

Duane Boyce looks at this hatred.

We know that Nephite dissenters who became Lamanites were more hardened in their hatred for the Nephites than were other Lamanites (see Alma 24:29–30; 43:6; 47:36). But this doesn’t mean that these other Lamanites didn’t also hate the Nephites. They did; and they had a long history of doing so.

Jacob, for example, speaks in the earliest days of Lamanite “hatred” for the Nephites—and he does so while praising them for their superiority to the Nephites (Jacob 3:7). He also reports that the Lamanites “delighted in wars and bloodshed” and that they “had an eternal hatred against us,” and sought “by the power of their arms to destroy us continually” (Jacob 7:24). King Benjamin also speaks of the Lamanites’ early “hatred” toward the Nephites (Mosiah 1:14).[1]

After reminding Mosiah of the promises of the Lord, Benjamin gave his son a charge concerning the kingdom he was about to rule.  David did something similar with Solomon.

1 GIVE the king thy judgments, O God, and thy righteousness unto the king's son.

2 He shall judge thy people with righteousness, and thy poor with judgment.

3 The mountains shall bring peace to the people, and the little hills, by righteousness.

4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.

Psalms 72:1-4

In addition to his charges, Benjamin gave Mosiah the brass plates, the plates containing Nephite history, and the sword of Laban.  This is the first time we read of these things being passed on to a new king.  It appears that Nephi began this tradition of passing certain things on to the new king. 

Having worked hard to unify his political and religious control, Benjamin took great care to see that this situation continued into the reign of his son. To his son Mosiah he passed the Liahona, the sword of Laban, and all the plates (see Mosiah 1:16). These were customary symbols of kingship among the Nephites, and they relate to the orb, scepter, and book of the law used as royal symbols in many civilizations.[2]

Benjamin gave special emphasis to the Liahona.  As long as Lehi’s party was righteous, the Liahona worked and gave them direction for their travels.  When they were unfaithful, the Liahona stopped working.  They were forced to wander on their own.  “Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy” (Lamentations 1:5).

Mormon reminds us,

2 Yea, and we may see at the very time when he doth prosper his people, yea, in the increase of their fields, their flocks and their herds, and in gold, and in silver, and in all manner of precious things of every kind and art; sparing their lives, and delivering them out of the hands of their enemies; softening the hearts of their enemies that they should not declare wars against them; yea, and in fine, doing all things for the welfare and happiness of his people; yea, then is the time that they do harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One—yea, and this because of their ease, and their exceedingly great prosperity.

3 And thus we see that except the Lord doth chasten his people with many afflictions, yea, except he doth visit them with death and with terror, and with famine and with all manner of pestilence, they will not remember him.

Helaman 12:2-3

Benjamin gives us insight into Lehi’s party journey in the wilderness.  We know little of what happened during their journey.  S. Kent Brown looks at this and gives us come insight as to what might have occurred.

It is important to add a few words about the kinds of vicissitudes that the party met along the way. Nephi said of their troubles that "we did . . . wade through much affliction," afterward characterizing the hardships less vividly as "afflictions and much difficulty" (1 Nephi 17:1, 6). Later Book of Mormon authors who had consulted the full set of records added important details, speaking of the family's suffering from both "famine" and "all manner of diseases" while crossing the desert (Mosiah 1:17; Alma 9:22).[3]

It is this eastward stage of the journey that apparently took the most time. And it may well have been in this segment that, in the recollection of King Benjamin, the party "did not . . . progress in their journey, but were driven back, . . . and . . . were smitten with famine and sore afflictions" (Mosiah 1:17). While "famine and sore afflictions" occasionally characterized the family's trip from the first camp to Nahom, their eastward route along the south edge of Arabia's Empty Quarter would have brought more intense troubles since they were leaving areas of population and cultivation.[4]

Having received his father’s instructions, he did what Benjamin had commanded him.  A proclamation was sent forth, telling them people in the land of Zarahemla to gather at the temple.  There, they would hear Benjamin’s great sermon.

The temple was an important part of Nephite society.  “A society's most sacred spot is the location where the sacred act of coronation takes place … In the Nephite case, the temple at Zarahemla was the sacred site chosen for Benjamin's address to the people and for Mosiah's consecration as king (see Mosiah 1:18).”^[5]

Stephen Ricks further explains the importance of the temple.

Temples played a vitally important role among the peoples of the Book of Mormon. Following their arrival in the promised land, Nephi built a temple "after the manner of the temple of Solomon save it were not built of so many precious things" (2 Nephi 5:16), where Nephi's brothers Jacob and Joseph later taught as priests (see Jacob 1:17–8). Subsequently, temples were built in Zarahemla (see Mosiah 1:18, 2:1, 5–7) and in Bountiful, where the risen Christ appeared to the people (see 3 Nephi 11:1; compare Mosiah 6:3).[6]

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[1] Were the Ammonites Pacifists? Duane Boyce, Maxwell Institute, accessed June 28, 2014.

[2] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute, accessed June 28, 2014.

[3] New Light from Arabia on Lehi's Trail, S. Kent Brown, Maxwell Institute, accessed June 28, 2014.

[4] A Case for Lehi's Bondage in Arabia, S. Kent Brown, Maxwell Institute, accessed June 26, 2014.

[5] Converging Paths: Language and Cultural Notes on the Ancient Near Eastern Background of the Book of Mormon, Stephen D. Ricks, Maxwell Institute, accessed June 28, 2014.

[6] The Book of Mormon and the Dead Sea Scrolls, Stephen D. Ricks, Maxwell Institute, accessed June 28, 2014.

Mosiah 1:9-12

9 And it came to pass that after king Benjamin had made an end of teaching his sons, that he waxed old, and he saw that he must very soon go the way of all the earth; therefore, he thought it expedient that he should confer the kingdom upon one of his sons.

10 Therefore, ^*he had Mosiah brought before him; and these are the words which he spake unto him, saying: My son, I would that ye should make a proclamation throughout all this land among all this people, or the people of Zarahemla, and the people of Mosiah who dwell in the land, that thereby they may be gathered together; for on the morrow I shall proclaim unto this my people out of mine own mouth that thou art a king and a ruler over this people, whom the Lord our God hath given us.

11 And moreover, I shall give this people a name, that thereby they may be distinguished above all the people which the Lord God hath brought out of the land of Jerusalem; and this I do because they have been a diligent people in keeping the commandments of the Lord.

12 And I give unto them a name that never shall be blotted out, except it be through transgression.

Mosiah 1:9-12

Having taught his sons, we read that King Benjamin would die soon.  It was time to confer the kingdom on his son, Mosiah.  Conferring the kingdom on a successor was not an unusual practice in Israel.

In Israel, both Solomon and Jotham became king while their fathers were still alive, because their fathers were old or ill (see 1 Kings 1:32–40; 2:1–10; 2 Kings 15:5). This is also apparently why Benjamin installed Mosiah when he did: "[Benjamin] waxed old, and he saw that he must very soon go the way of all the earth; therefore, he thought it expedient that he should confer the kingdom upon one of his sons" (Mosiah 1:9). After he "had consecrated his son Mosiah to be a ruler and a king over his people … king Benjamin lived three years and he died" (Mosiah 6:3, 5).[1]

Having decided that Mosiah would succeed him, King Benjamin had him brought to him.  He was told to send a proclamation throughout the land, “among all this people, or the people of Zarahemla, and the people of Mosiah.”  “Benjamin's listing of the recipients of this proclamation is unusual (Mosiah 1:10). He emphasizes that it is to go throughout all his land and among all his people, namely the Mulekites (the people of Zarahemla) as well as to the Nephites (the people of Mosiah).”  This was a common practice in Israel.[2]

King Benjamin treated the people of his kingdom in a manner we would see a father deal with a child.  Gordon C. Thomasson explains:

Having children, much like being a king, is a great responsibility. Those "people who belonged to king Benjamin" (Mosiah 1:1), whom he described as "my people," and over whom he then placed Mosiah, charging him to lead "this people, whom the Lord our God hath given us" (Mosiah 1:10), were like children, and answered only for a correspondingly limited stewardship. It was Mosiah's responsibility, just as it is every parent's, to expand the capacity or stewardship of all the spirit children of God entrusted to him, helping them develop the fulness of their potential.[3]

Benjamin was about to pass this responsibility to his son.

The timing of the ceremony may not have been accidental.  Allen J. Christenson looks a possible significance of the dates.

The key elements of the Festival of Ingathering appear in the account of King Benjamin's address to the combined population of his realm gathered at Zarahemla about 124 B.C. (cf. fig. 7).⁹⁷ The premise of Benjamin's call to the people to assemble was the transfer of kingship to his son, the second Mosiah. Anciently, the inauguration of a new king was the central focus of the New Year's rite, and this appears to have been true in this case. The timing of such an act was critically important. Notice that Benjamin had his son assemble the people on a specific day (Mosiah 1:10, 18; 2:9, 28). As John Welch has pointed out, he was not on his deathbed—this gathering having preceded his death by three years—and therefore he must have chosen that day for its ritual importance.[4]

In addition to making Mosiah king, Benjamin tells him that he will “give this people a name that thereby they may be distinguished above all people which the Lord God hath brought out of the land of Jerusalem … [it will be] a name that never shall be blotted out, except it be through transgression.”

This was going to be done because the people had been “a diligent people in keeping the commandments of the Lord.”  They were not “spiritually ignorant; they were not hearing about the Lord Jesus Christ for the first time. The record states clearly that they were "a diligent people in keeping the commandments of the Lord" (Mosiah 1:11).”[5]

Giving the king a new name was not an unusual part of a coronation; giving the people a new name was.

Moreover, in a world in which a new coronation name was typically given exclusively to the ascending monarch, it is politically significant that Benjamin decided to give the new name revealed at his son's coronation to every man, woman, and child in the crowd. Benjamin recognized that this move was unique—even remarkably daring. By giving the people a name, he said that they would thereby "be distinguished above all the people which the Lord God hath brought out of the land of Jerusalem" (Mosiah 1:11).[6]

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[1] Kingship. Coronation, and Covenant in Mosiah 1–6, Stephen D. Ricks, Maxwell Institute, accessed June 26, 2014.

[2] Benjamin's Instructions to His Sons (Mosiah 1:1–8), Maxwell Institute, accessed June 26, 2014.

[3] Mosiah: The Complex Symbolism and Symbolic Complex of Kingship in the Book of Mormon, Gordon C. Thomasson, Maxwell Institute, accessed June 26, 2014.

[4] Maya Harvest Festivals and the Book of Mormon, Allen J. Christenson, Maxwell Institute, accessed June 26, 2014.

[5] Benjamin and the Mysteries of God, M. Catherine Thomas, Maxwell Institute, accessed June 26, 2014

[6] Benjamin's Speech: A Masterful Oration, John W. Welch, Maxwell Institute, accessed June 26, 2014.

Mosiah 1:5-8

5 I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers, which are not correct.

6 O my sons, I would that ye should remember that these sayings are true, and also that these records are true.  And behold, also the plates of Nephi, which contain the records and the sayings of our fathers from the time they left Jerusalem until now, and they are true; and we can know of their surety because we have them before our eyes.

7 And now, my sons, I would that ye should remember to search them diligently, that ye may profit thereby; and I would that ye should keep the commandments of God, that ye may prosper in the land according to the promises which the Lord made unto our fathers.

8 And many more things did king Benjamin teach his sons, which are not written in this book.

Mosiah 1:5-8

King Benjamin has been teaching his sons about the importance of the records they have.  He explains the records have been preserved by God.  With the records, they can understand His commandments and mysteries.  Alma₂ may have had King Benjamin’s teachings in mind when he told his son, Helaman₂,  “Yea, I say unto you, were it not for these things that these records do contain, which are on these plates, Ammon and his brethren could not have convinced so many thousands of the Lamanites of the incorrect tradition of their fathers; yea, these records and their words brought them unto repentance; that is, they brought them to the knowledge of the Lord their God, and to rejoice in Jesus Christ their Redeemer” (Alma 37:9).  While deciding what to do when he was moved on by the Spirit to slay Laban, one of his thoughts was on the importance and necessity of the record.  “Yea, and I also thought that they could not keep the commandments of the Lord according to the law of Moses, save they should have the law” (1 Nephi 4:15).

Elder Maxwell referred to the importance of the records to knowing the commandments and mysteries of God.

As we see from the content of Benjamin's sermon, the so-called mysteries referred to by King Benjamin are actually the plain but precious things required for salvation and for exaltation … Wise King Benjamin knew personally of the importance of sacred records. Just a few years before Benjamin's reign, some of the people of Zarahemla ended up denying "the being of their Creator" (Omni 1:17). Why? Because they had no sacred record.[1] 

Without the records, the Nephites would have “dwindled in unbelief” and know nothing about the word of God.  Instead, they would follow the incorrect traditions of their fathers.  Daniel C. Peterson points out that, in the Book of Mormon, the phrase “traditions of the fathers” is never used in a positive sense.[2]

We see the importance to a culture of stable laws and traditions. 

Indeed, civilization in the ancient world was precariously fragile. Cultures would cease to exist if, for whatever reason, the stabilizing language, norms, and rules were not successfully transmitted from one generation to the next.³⁹ Much that was of social importance hinged upon the preservation and perpetuation of the law. The law was not self-perpetuating or self-enforcing. It defined the social order, and it implemented the divine order. No ancient person would doubt the axiom that a nation without law would dwindle and perish in unbelief and disarray (compare 1 Nephi 4:13; Mosiah 1:5).[3] 

Benjamin gives his testimony the records are true.  They contain a record of events and ministries from the time Lehi’s part left Jerusalem to the present day. 

He calls on his son to “search [the records] diligently, that you may profit thereby.”  This same admonition applies to us.  He called on them to keep the commandments.  In his great sermon, he would repeat this counsel to the people, “And behold, all that he requires of you is to keep his commandments; and he has promised you that if ye would keep his commandments ye should prosper in the land; and he never doth vary from that which he hath said; therefore, if ye do keep his commandments he doth bless you and prosper you” (Mosiah 2:22),

If they keep the commandments of the Lord, they will prosper in the land.  This repeats the promise given Nephi.  “And inasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands” (1 Nephi 2:20).

John Welch writes about King Benjamin’s admonition to his sons.

He "taught them concerning the records which were engraven on the plates of brass" (Mosiah 1:3) because he felt that if it had not been for the commandments and teachings on these plates, their people would have "suffered in ignorance" (Mosiah 1:3), would not have understood the mysteries of God (see Mosiah 1:5), would have ended up with incorrect traditions as the Lamanites did (see Mosiah 1:5), and would not have prospered in the land (see Mosiah 1:7). He told his sons to search the plates "diligently" (Mosiah 1:7) and reminded the people that they had been taught concerning the sacred records (see Mosiah 2:34) and were now accountable to live by their precepts.[4] 

Benjamin reminded his sons about the importance of remembrance.

Clearly the memory that is expected of the people of God in both the Bible and Book of Mormon is not mere curiosity; neither is it a matter of being able simply to recall. Rather, the key is righteous deeds.[5]

Mormon ends his abridgement of Kin Benjamin’s words to his sons.  “And many more things did king Benjamin teach his sons, which are not written in this book.”  What could these teachings have been?  Neal Maxwell said, “Intriguing, isn’t it?”[6]

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[1] King Benjamin's Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Maxwell Institute, accessed June 24, 2014.

[2] Editor's Introduction: Traditions of the Fathers, Daniel C. Peterson, Maxwell Institute, accessed June 24, 2014.

[3] Entering the Ancient Legal World, Maxwell Institute, accessed June 24, 2014.

[4] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute, accessed June 24, 2014.

[5] The Ways of Remembrance, Louis Midgley, Maxwell Institute, accessed June 24, 2014.

[6] King Benjamin's Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Maxwell Institute, accessed June 24, 2014.

Mosiah 1:1-4

The Book of Mosiah

Chapter 1

King Benjamin teaches his sons the language and prophecies of their fathers—Their religion and civilization have been preserved because of the records kept on the various plates—Mosiah is chosen as king and is given custody of the records and other things. About 130–124 B.C.

1 AND now there was no more contention in all the land of Zarahemla, among all the people who belonged to king Benjamin, so that king Benjamin had continual peace all the remainder of his days.

2 And it came to pass that he had three sons; and he called their names Mosiah, and Helorum, and Helaman.  And he caused that they should be taught in all the language of his fathers, that thereby they might become men of understanding; and that they might know concerning the prophecies which had been spoken by the mouths of their fathers, which were delivered them by the hand of the Lord.

3  And he also taught them concerning the records which were engraven on the plates of brass, saying: My sons, I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God.

4 For it were not possible that our father, Lehi, could have remembered all these things, to have taught them to his children, except it were for the help of these plates; for he having been taught in the language of the Egyptians therefore he could read these engravings, and teach them to his children, that thereby they could teach them to their children, and so fulfilling the commandments of God, even down to this present time.

Mosiah 1:1-4

As we begin the record called the Book of Mosiah, we read that after the wars mentioned in Words of Mormon, peace reigned in the land during the remainder of King Benjamin’s reign.

Before we begin studying the Book of Mosiah, we should look at its contents.  The first thing to note is that we don’t learn that much about Mosiah₂ and his reign.  It begins with an introduction to King Benjamin and his sons.  We learn that his son, Mosiah₂ will become king.  King Benjamin’s great sermon follows.  Then we read about the people of Zeniff and their trials.  Mosiah₂ doesn’t enter the record again until Chapter 25. 

Gary Sturgess gives us an overview and background of the Book of Mosiah.

In its present form, the book of Mosiah takes up the history of Mosiah₁'s dynasty: "And now there was no more contention in all the land of Zarahemla among all the people which belonged to king Benjamin" (Mosiah 1:1). The beginnings of this history are now to be found in the Words of Mormon, which, according to Joseph Smith, was located not in its present position but right at the end of the plates. This suggests either that the 116 lost pages contained an introduction to the Mosiac dynasty similar to that portion now found in the Words of Mormon, or that an introduction to the book of Mosiah existed but was omitted either by Mormon or Joseph Smith.

What, then, is the book of Mosiah? Does it deserve to be treated as a distinct work of literature? Who was its original author or compiler? And, given the paucity of material therein directly relating to Mosiah himself, does the book deserve its present title?

My thesis is that the book of Mosiah had a separate identity long before Mormon engraved an abridged version of it onto his gold plates. And, while Mormon may have interfered somewhat with the book during the process of transcription, the structure of the original book of Mosiah is largely intact and can still be detected in the pages of the Book of Mormon.

As for compiling the book, the candidate most likely to be involved seems to be Alma the Younger. Other possible authors or compilers include Alma the Elder, Mosiah₂, or perhaps one of the sons of Mosiah₂, or several working in collaboration. The book of Mosiah concludes with King Mosiah's death and the appointment of Alma the Younger as the first chief judge of the united Nephite nation. If, as suggested herein, the book was written according to a deliberate pattern, then this would suggest a date of compilation after Mosiah's death in 91 BC It is possible, of course, that it was substantially written in the final years of Mosiah's life and only completed after his death, but other reasons exist for associating this book with Alma the Younger.[1]

Benjamin had three sons, Mosiah₂, Helorum, and Helaman₁.  As they grew, Benjamin saw to it that they were “taught in the languages of his fathers, that thereby they might become men of understanding.”  What is mean when we read that someone was taught in the language of their fathers?

John Welch shares his insight.

Benjamin's concerns about language extended beyond public education and official record keeping. The record gives Benjamin particular credit—more than any other Nephite leader—for having taught his three sons "all the language of his fathers, that thereby they might become men of understanding" (Mosiah 1:2). He taught them Hebrew, the language of his fathers, as well as Egyptian, which he himself knew (see Mosiah 1:4). One can assume that he knew and taught them not only vocabulary words, but also grammar, syntax, style, form, composition, and literary appreciation, for he taught them "all the language of his fathers."[2]

John Sorenson continues.

The lack of clarity stemming from the script that the Nephites used for their key sacred and historical documents is implied also by the difficulty of learning the system. King Benjamin wanted his three sons to become "men of understanding," so he "caused that they should be taught in all the language of his fathers . . . that they might know concerning the prophecies which had been spoken by the mouths of their fathers" (Mosiah 1:2). The expression "in all the language" conveys that degrees of learning were possible. He wanted them to have mastery of the system, not a superficial knowledge only.[3]

One of the main reasons that Benjamin taught his sons the language of their fathers was this was the language in which the brass plates were written.  As we saw with the Mulekites, the brass plates and the language of the brass plates was essential to pass on the Mosaic Law as well as the culture of the Nephites.  This helped keep them together as a society culture, unlike the Mulekites having lost their language, culture and traditions.

Benjamin, speaking to his sons about the importance of the brass plates and the records, told them that Lehi could not have remembered all the things in the brass plates.  He was able to read the engravings on the brass plates. 

John S. Thompson writes:

In the opening verses of that portion of the abridged large plates of Nephi of which we have a translation, Mormon informs us that Lehi was taught "in the language of the Egyptians" (Mosiah 1:4). We also learn in this passage that at least a part, if not all, of the brass plates that Laban possessed and Lehi later obtained were written in Egyptian, for Lehi had to use his knowledge of the Egyptian language to read them.[4]

Lehi taught his sons the language of the Egyptians so they would be able to read the record. 

Hugh Nibley points out that some critic mock the emphasis on Egyptian in the Book of Mormon.

The world has always cast a superior and mocking eye on the inordinate concern of the Book of Mormon for things Egyptian. With surprise and incredulity it is now learning that Egyptian culture counted for far more in Palestine in 600 B.C. than anyone had ever supposed. It is significant that the Book of Mormon concern with Egypt is strictly cultural—it never mentions Pharaoh or speaks of Egyptian government, but only of Egyptian culture and especially language. It makes it perfectly clear, however, that Egyptian was for Lehi a second language, "for he having been taught in the language of the Egyptians therefore he could read these engravings, and teach them to his children" (Mosiah 1:4).[5]

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[1] The Book of Mosiah: Thoughts about Its Structure, Purposes, Themes, and Authorship, Gary L. Sturgess, Maxwell Institute, accessed June 22, 2014.

[2] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute, accessed June 22, 2014.

[3] The Book of Mormon as a Mesoamerican Record, John L. Sorenson, Maxwell Institute, accessed June 22, 2014.

[4] Lehi and Egypt, John S.  Thompson, Maxwell Institute, accessed June 22, 2014.

[5] Lehi in the Desert, Hugh Nibley, Maxwell Institute, accessed June 22, 2014.

Words of Mormon 1:-15-18

15 And it came to pass that after there had been false Christs, and their mouths had been shut, and they punished according to their crimes;

16 And after there had been false prophets, and false preachers and teachers among the people, and all these having been punished according to their crimes; and after there having been much contention and many dissensions away unto the Lamanites, behold, it came to pass that king Benjamin, with the assistance of the holy prophets who were among his people—

17 For behold, king Benjamin was a holy man, and he did reign over his people in righteousness; and there were many holy men in the land, and they did speak the word of God with power and with authority; and they did use much sharpness because of the stiffneckedness of the people—

18 Wherefore, with the help of these, king Benjamin, by laboring with all the might of his body and the faculty of his whole soul, and also the prophets, did once more establish peace in the land.

Words of Mormon 1:15-18

King Benjamin has consolidated his kingdom.  He led them in war and served as a religious leader for the people.  Laws were passed.  Some of the laws dealt with false Christs and false prophets.  Those guilty were punished according to their crimes.

Before the institution of the reign of judges, Nephite law punished false prophets, false preachers, and false teachers "according to their crimes" (Words of Mormon 1:15). There is no reason to think that sincerity could exonerate an accused false teacher during Benjamin's time. Legal support for taking action against such speakers before the time of Mosiah was probably drawn from provisions in the law of Moses that forbid several forms of impious speech, including false prophecy (Deuteronomy 13:1–5; 18:20–22), blasphemy (Exodus 20:7; Leviticus 24:10–16), reviling the gods (Exodus 22:28), and leading people into apostasy or idolatry (Deuteronomy 13:1–18).[1]

In addition to false Christs, there were false prophets, preachers, and teachers.  These people were punished according to the laws. 

The content of the laws enforced in the Book of Mormon also shows a careful regard for the rights of dissenters to think and believe what they want to, a respect for their rights of conscience. Thus, "the law could have no power on any man for his belief" (Alma 1:17; 30:9), but for their illegal actions dissenters could be punished (Words of Mormon 1:15–16; Alma 1:16–18; 30:10–11).[2]

There was also contention among the Nephites.  Some went so far as to leave Zarahemla and join the Lamanites.  Benjamin did not work alone in dealing with his contentions and dissensions.  He was assisted by “holy prophets who were among his people.”

This significant union of religious and political roles in a single leader marked a major change in Nephite politics and theocracy. This shift was apparently not accomplished without some resistance. Mormon mentions several false messiahs, false prophets, false preachers, and false teachers who arose at this time and had to be silenced and punished. This led to "much contention" in Zarahemla (Words of Mormon 1:16).[3]

We learn King Benjamin is a holy man.  He ruled in righteousness, assisted by many holy men in the land.  On occasion, they would speak with harshness because of the stiffneckedness of the people.  Enos faced this same problem in his time.  “And there was nothing save it was exceeding harshness, preaching and prophesying of wars, and contentions, and destructions, and continually reminding them of death, and the duration of eternity, and the judgments and the power of God, and all these things—stirring them up continually to keep them in the fear of the Lord.  I say there was nothing short of these things, and exceedingly great plainness of speech, would keep them from going down speedily to destruction.  And after this manner do I write concerning them” (Enos 1:23).

When two societies come together, decisions have to be made.  What will the new society become?  Benjamin faced this problem. 

It would appear that Benjamin set in motion [developing a new and different society]. as elements of the old order began fading out: for example, direct male descendants in Jacob’s lineage ceased to be available to control the records and priestly functions assigned to Jacob (see Omni 1:25), and the “holy men” and “the prophets” who once worked at Benjamin’s side to ensure orthodoxy (Words of Mormon 1:17–18) are not mentioned again and seem to step back into a less significant role. Even the priests who normally surrounded the king (see Mosiah 6:3; see also Noah’s priests, Mosiah 11:5) soon diminished in social prominence to the point that special interest groups, such as Alma’s and Nehor’s, were allowed to appoint and define the rights and duties of their own individual priests and followers (see Mosiah 26:8; Alma 1:6).[4]

With the assistance he received, Benjamin exerted his whole body and soul to serve the people.  Peace was eventually established throughout his kingdom.

It is not surprising that there would be problems in this new society.

[John L.] Sorenson explains that the probable enculturation of the Mulekites into the customs of the New World would have been the basis for conflict between the Zarahemlaites and the people of Mosiah. Indeed, dissensions in Zarahemla occur early in the reign of Benjamin (son of Mosiah₁; see Words of Mormon 1:15-18). Sorenson seems to be on the right track when he says that "it is plausible that later 'contentions' and 'dissensions' in Nephite society were in part led by unhappy descendants of Zarahemla who considered that they were not given their due when Mosiah became king" (p. 120). More than simple envy of rulership, however, the principal contentions were more fundamental and dealt with an entire way of life.[5]

King Benjamin exemplified his beliefs as he ruled his people.

As for his own exemplification of discipleship, we begin to learn of Benjamin's character well before his sermon. Just as this special king labored to produce his own necessities, he personalized his leadership in other ways. As a warrior-king, he "did fight with the strength of his own arm, with the sword of Laban" in putting down unrest (Words of Mormon 1:13), to which false Christs, false prophets, and false preachers doubtless contributed. In this challenging context, he was not alone, for there were "many holy men in the land" who assisted him (Words of Mormon 1:16—17). Thus, well prior to the great sermon, King Benjamin had been involved with typical single-mindedness in his successful efforts to deal with contention and dissension. He acted, as was his pattern, "with all the might of his body and the faculty of his whole soul" and established peace in the land (Words of Mormon 1:18).[6]

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[1] The Trial of Korihor, Maxwell Institute, accessed June 20, 2014.

[2] Dissent: Perspectives from the Book of Mormon, Lynn D. Wardle, Maxwell Institute, accessed June 20, 2014.

[3] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute, accessed June 20, 2014.

[4] Democratizing Forces in King Benjamin's Speech, Maxwell Institute, accessed June 20, 2014.

[5] The Other Stuff: Reading the Book of Mormon for Cultural Information, Brant A. Gardner, Maxwell Institute, accessed June 20, 2014.

[6] King Benjamin's Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Maxwell Institute, accessed June 20, 2014.

Words of Mormon 1:10-14

10 Wherefore, it came to pass that after Amaleki had delivered up these plates into the hands of king Benjamin, he took them and put them with the other plates, which contained records which had been handed down by the kings, from generation to generation until the days of king Benjamin.

11 And they were handed down from king Benjamin, from generation to generation until they have fallen into my hands.  And I, Mormon, pray to God that they may be preserved from this time henceforth.  And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day, according to the word of God which is written.

12 And now, concerning this king Benjamin—he had somewhat of contentions among his own people.

13 And it came to pass also that the armies of the Lamanites came down out of the land of Nephi, to battle against his people.  But behold, king Benjamin gathered together his armies, and he did stand against them; and he did fight with the strength of his own arm, with the sword of Laban.

14 And in the strength of the Lord they did contend against their enemies, until they had slain many thousands of the Lamanites.  And it came to pass that they did contend against the Lamanites until they had driven them out of all the lands of their inheritance.

Words of Mormon 1:10-14

After having told us some things about him, Mormon returns to the record.  There are two sets of plates, the large plates of Nephi (“Upon the other plates should be engraven an account of the reign of the kings, and the wars and contentions of my people; wherefore these plates are for the more part of the ministry; and the other plates are for the more part of the reign of the kings and the wars and contentions of my people” [1 Nephi 9:4]) and the small plates of Nephi. 

The large plates were kept by the king.  “And I, Jarom, do not write more, for the plates are small.  But behold, my brethren, ye can go to the other plates of Nephi; for behold, upon them the records of our wars are engraven, according to the writings of the kings, or those which they caused to be written” (Jarom 1:14).  On these plates were kept the historical record of the Nephites.  

The small plates of Nephi had been kept by descendants of Lehi.  Nephi passed the plates on to his brother, Jacob.  For four hundred years, the plates had been handed down from father to son (or, in one case, a brother).  When we reach Amaleki, we learn he has no son.  He decides to pass the small plates on to the king, King Benjamin.  For the first time, we have only one custodian of the plates.

Benjamin held these records, along with the large plates of Nephi that had been entrusted to him by his father, Mosiah (see Words of Mormon 1:10), thereby consolidating for the first time since Nephi these important elements of Nephite religious leadership and political power in the hands of a single individual.^[1]

Once the two sets of plates were turned over to one person, King Benjamin, they were never given to two separate people. They were passed down from generation-to-generation, ending up with Mormon. 

Mormon is sure they will be preserved because of the great things written upon them.  The day will come when “my people and their brethren shall be judged.”  Nephi knew this, writing, “Wherefore, he shall bring forth his words unto them, which words shall judge them at the last day, for they shall be given them for the purpose of convincing them of the true Messiah, who was rejected by them; and unto the convincing of them that they need not look forward any more for a Messiah to come, for there should not any come, save it should be a false Messiah which should deceive the people; for there is save one Messiah spoken of by the prophets, and that Messiah is he who should be rejected of the Jews” (2 Nephi 25:18).  The Savior told the Nephites, “For behold, out of the books which have been written, and which shall be written, shall this people be judged, for by them shall their works be known unto men” (3 Nephi 27:25).

During his reign, King Benjamin faced contentions among his people as well as a major battle against the Lamanites.  Benjamin led the army fought against the Lamanites.  As the king, he wielded the sword of Laban.

King Benjamin functioned much like a Hebrew king would be expected to function.

[T]he Hebrew king was responsible for the "functions of judicial and political administration"; he acted as judge, and was also "called upon to fulfill a political task, in the course of which he also took upon himself the religious functions"; and he was "commissioned by God to administer justice."⁹Benjamin clearly filled these perennial roles: as warrior, he had led the Nephites into victorious battle against invading troops and quelled rebellion in his own lands (see Words of Mormon 1:12–16); as judge, it is evident that he had established justice and enforced the laws against slavery, murder, theft, adultery, and "any manner of wickedness" (Mosiah 2:13); and as religious leader, he received revelation from God and inspired his people in righteousness.[2]

The Lord was with the Nephites and they prevailed in the battle.  Jarom described battle with the Lamanites.  “And it came to pass that they came many times against us, the Nephites, to battle.  But our kings and our leaders were mighty men in the faith of the Lord; and they taught the people the ways of the Lord; wherefore, we withstood the Lamanites and swept them away out of our lands, and began to fortify our cities, or whatsoever place of our inheritance” (Jarom 1:7).

As a result of this war, Benjamin was able to "[drive the Lamanites] out of all the lands of [Nephite] inheritance" (Words of Mormon 1:14), thereby protecting and affirming his territory as a land subject to his jurisdiction and governed by the prevailing Nephite laws. Benjamin thus administered a defined area, referred to as "the land of Zarahemla" (Omni 1:12; Mosiah 2:4), although the size of this territory is unknown.^[3]

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[1] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute, accessed June 18, 2014.

[2] Kingship. Coronation, and Covenant in Mosiah 1–6, Stephen D. Ricks, Maxwell Institute, accessed June 18, 2014.

[3] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute, accessed June 18, 2014.

Words of Mormon 1:6-9

6 But behold, I shall take these plates, which contain these prophesyings and revelations, and put them with the remainder of my record, for they are choice unto me; and I know they will be choice unto my brethren.

7 And I do this for a wise purpose; for thus it whispereth me, according to the workings of the Spirit of the Lord which is in me.  And now, I do not know all things; but the Lord knoweth all things which are to come; wherefore, he worketh in me to do according to his will.

8 And my prayer to God is concerning my brethren, that they may once again come to the knowledge of God, yea, the redemption of Christ; that they may once again be a delightsome people.

9 And now I, Mormon, proceed to finish out my record, which I take from the plates of Nephi; and I make it according to the knowledge and the understanding which God has given me.

Words of Mormon 1:6-9

Speaking of the small plates, Mormon tells us that, having found the small plates, and having been pleased by its contents, he put them, unabridged, with the rest of his records because he “knew they will be choice unto my brethren.”

John S. Thompson further explains:

Assuming that Mormon simply inserted Nephi's small plates intact into the compilation of gold plates that Joseph Smith later received—a point that can be argued from Words of Mormon 1:6 … then the plates that Joseph Smith received may have been written using two different scripts. One—containing regular, identifiable features of the Egyptian language contemporary to Lehi—would have been used by Nephi on the small plates. The rest of the record (Mormon and Moroni's abridgment of Nephi's large plates and the plates of Ether) would have been written using the altered script of Mormon's day.[1]

We’re first introduced to the small plates of Nephi in 1 Nephi 6.  Why was he commanded to make the small plates?  “Wherefore, the Lord hath commanded me to make these plates for a wise purpose in him, which purpose I know not” (1 Nephi 9:5).

Alma₂, talking to his son Helaman , explained, “And I also command you that ye keep a record of this people, according as I have done, upon the plates of Nephi, and keep all these things sacred which I have kept, even as I have kept them; for it is for a wise purpose that they are kept” (Alma 37:2).

Mormon includes the plates “for a wise purpose, for thus it whispereth me, according to the workings of the Spirit of the Lord which is in me.”  He puts his faith in the Lord because He “knoweth all things.”

John W. Welch writes:

Once again and from yet another dimension, we can appreciate the depth and value of the precious small plates of Nephi. In the end, Mormon included them in his final compilation of the Nephite records for a reason yet unknown to him (Words of Mormon 1:7), but in their own day these plates served many choice and crucial purposes for the immediate “profit” of the “people” of Nephi (2 Nephi 5:30).[2]

Here, again, we see concern for the Lamanites (“my brethren”).  Mormon prayed that one day the Lamanites will return to the knowledge of God and the redemption of Christ, and become a delightsome people.

Mormon, having given us some background, it now going to return back to the plates and continue his record.

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[1] Lehi and Egypt, John S. Thompson, Maxwell Institute, accessed June 16, 2014.

[2] Why Nephi Wrote the Small Plates: The Political Dimension, John W. Welch, Maxwell Institute, accessed June 16, 2014.

Words of Mormon 1:1-5

The Words of Mormon

Mormon abridges their history onto the plates of Mormon—He inserts the plates of Nephi into the abridgement—King Benjamin establishes peace in the land. About A.D. 385

1 AND now I, Mormon, being about to deliver up the record which I have been making into the hands of my son Moroni, behold I have witnessed almost all the destruction of my people, the Nephites.

2 And it is many hundred years after the coming of Christ ^*that I deliver these records into the hands of my son; and it supposeth me that he will witness the entire destruction of my people.  But may God grant that he may survive them, that he may write somewhat concerning them, and somewhat concerning Christ, that perhaps some day it may profit them.

3 And now, I speak somewhat concerning that which I have written; for after I had made an abridgment from the plates of Nephi, down to the reign of this king Benjamin, of whom Amaleki spake, I searched among the records which had been delivered into my hands, and I found these plates, which contained this small account of the prophets, from Jacob down to the reign of this king Benjamin, and also many of the words of Nephi.

4 And the things which are upon these plates pleasing me, because of the prophecies of the coming of Christ; and my fathers knowing that many of them have been fulfilled; yea, and I also know that as many things as have been prophesied concerning us down to this day have been fulfilled, and as many as go beyond this day must surely come to pass—

5 Wherefore, I chose these things [IE the things pleasing to him, mentioned in v. 4] to finish my record upon them, which remainder of my record I shall take from the plates of Nephi; and I cannot write the hundredth part of the things of my people.

Words of Mormon 1:1-5

At the end of the small plates of Nephi, Joseph Smith found an addition.  It was written by Mormon, giving an explanation about the small plates.

Here is our first introduction to Mormon.   He was getting ready to deliver the record to his son, Moroni.  He tells us the vision Nephi received showing the destruction of his seed was occurring. It is estimated that some 385 years have passed since Christ’s visit to the Nephites. 

Mormon implies he will not live to see the destruction of the Nephites, but he expects Moroni will. 

When we first encounter Mormon, in the Words of Mormon following the books from the Small Plates of Nephi, we learn a great deal about his narrative approach. He begins at the end of the Nephite drama: "I have witnessed almost all the destruction of my people," he says, and he supposes his son Moroni "will witness the entire destruction of my people" (Words of Mormon 1:1–2).[1]

Mormon explains to us that he had been abridging the plates of Nephi and had arrived at the point where Amaleki tells us the records were given to King Benjamin.  He searched and found the small plates of Nephi.  Nephi had written about two sets of plates.

16 And now I, Nephi, do not make a full account of the things which my father hath written, for he hath written many things which he saw in visions and in dreams; and he also hath written many things which he prophesied and spake unto his children, of which I shall not make a full account.

17 But I shall make an account of my proceedings in my days.  Behold, I make an abridgment of the record of my father, upon plates which I have made with mine own hands; wherefore, after I have abridged the record of my father then will I make an account of mine own life.

1 Nephi 1:16-17

He referred to the plates as containing a “small account of the prophets from Jacob down to the reign of this king Benjamin, and also many of the words of Nephi.”  Why did Mormon search for the plates?

Mormon discovered the small plates as he was recording events from the life of King Benjamin (Words of Mormon 1:3). Perhaps it was Benjamin's use of the opening verses of 1 Nephi that prompted Mormon to search among the Nephite records to find the earlier account. While the kings kept the large plates of Nephi, the small plates were passed along in the family of Nephi's brother Jacob until Amaleki turned them over to King Benjamin (Omni 1:25). It is significant that Benjamin's use of Nephi's opening words are found at the point in the record where the king would have recently received the small plates.[2]

Mormon includes these plates because they “[please] me, because of the prophecies of the coming of Christ … knowing that many of them have been fulfilled.”  His reasoning echoes Nephi’s purpose in writing the small plates.

3 And it mattereth not to me that I am particular to give a full account of all the things of my father, for they cannot be written upon these plates, for I desire the room that I may write of the things of God.

4 For the fulness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.

5 Wherefore, the things which are pleasing unto the world I do not write, but the things which are pleasing unto God and unto those who are not of the world.

6 Wherefore, I shall give commandment unto my seed, that they shall not occupy these plates with things which are not of worth unto the children of men.

1 Nephi 6:3-6

Mormon chose what to use to finish his record, taken from the plates of Nephi.  Remember, there were two plates of Nephi.  “And now, as I have spoken concerning these plates, behold they are not the plates upon which I make a full account of the history of my people; for the plates upon which I make a full account of my people I have given the name of Nephi; wherefore, they are called the plates of Nephi, after mine own name; and these plates also are called the plates of Nephi” (1 Nephi 9:2).

In fact, Mormon intends to model his record on Nephi’s records. 

14 And it hath become expedient that I, according to the will of God, that the prayers of those who have gone hence, who were the holy ones, should be fulfilled according to their faith, should make a record of these things which have been done—

15 Yea, a small record of that which hath taken place from the time that Lehi left Jerusalem, even down until the present time.

16 Therefore I do make my record from the accounts which have been given by those who were before me, until the commencement of my day;

17 And then I do make a record of the things which I have seen with mine own eyes.

18 And I know the record which I make to be a just and a true record; nevertheless there are many things which, according to our language, we are not able to write.

3 Nephi 5:14-18

Nephi repeatedly testifies that that he writes nothing on plates except that which is sacred. One thousand years later, Mormon testifies that he intends to model his abridgment on Nephi's writings (Words of Mormon 1:4–5). By implication, everything about the Book of Mormon—language, contents, literary structures, manner of transmission and preservation, and latter-day mission—is to be considered sacred.[3]

Mormon addresses a common problem.  He cannot include “the hundredth part of the things of my people.”  The record we have, while containing essential and sacred principles of the gospel, Mormon still had to be selective in what he included in his record.

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[1] "To Show unto the Remnant of the House of Israel" Narrators and Narratives, Maxwell Institute, accessed June 14, 2014.

[2] Insights 22/11 (2002) – A Note on Benjamin and Lehi, Maxwell Institute, accessed June 14, 2014.

[3] Memory and Identity in the Book of Mormon, Steven Olsen, Maxwell Institute, accessed June 14, 2014.