Charting the Book of Mormon: Visual Aids for Personal Study and

Brigham Young University

BYU ScholarsArchive

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Charting the Book of Mormon: Visual Aids for

Personal Study and Teaching

John W. Welch

J. Gregory Welch

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the Book of Mormon

Charting

FARMS Publications

Teachings of the Book of Mormon

The Geography of Book of Mormon Events: A Source

Book

The Book of Mormon Text Reformatted according to

Parallelistic Patterns

Eldin Ricks’s Thorough Concordance of the LDS

Standard Works

A Guide to Publications on the Book of Mormon: A

Selected Annotated Bibliography

Book of Mormon Authorship Revisited: The Evidence

for Ancient Origins

Ancient Scrolls from the Dead Sea: Photographs and

Commentary on a Unique Collection of Scrolls

LDS Perspectives on the Dead Sea Scrolls

Images of Ancient America: Visualizing Book of

Mormon Life

Isaiah in the Book of Mormon

King Benjamin’s Speech: “That Ye May Learn Wisdom”

Mormons, Scripture, and the Ancient World: Studies in

Honor of John L. Sorenson

Latter-day Christianity: Ten Basic Issues

Illuminating the Sermon at the Temple and Sermon on

the Mount

Scripture Study: Tools and Suggestions

Finding Biblical Hebrew and Other Ancient Literary

Forms in the Book of Mormon

Charting the Book of Mormon: Visual Aids for

Personal Study and Teaching

Pressing Forward with the Book of Mormon: The

FARMS Updates of the 1990s

King Benjamin’s Speech Made Simple

Periodicals

Insights: A Window on the Ancient World

FARMS Review of Books

Journal of Book of Mormon Studies

Reprint Series

Book of Mormon Authorship: New Light on Ancient

Origins

The Doctrine and Covenants by Themes

Offenders for a Word

Copublished with Deseret Book Company

An Ancient American Setting for the Book of Mormon

Warfare in the Book of Mormon

By Study and Also by Faith: Essays in Honor of Hugh

W. Nibley

The Sermon at the Temple and the Sermon on the

Mount

Rediscovering the Book of Mormon

Reexploring the Book of Mormon

Of All Things! Classic Quotations from Hugh Nibley

The Allegory of the Olive Tree

Temples of the Ancient World

Expressions of Faith: Testimonies from LDS Scholars

Feasting on the Word: The Literary Testimony of the

Book of Mormon

The Collected Works of Hugh Nibley

Old Testament and Related Studies

Enoch the Prophet

The World and the Prophets

Mormonism and Early Christianity

Lehi in the Desert; The World of the Jaredites; There

Were Jaredites

An Approach to the Book of Mormon

Since Cumorah

The Prophetic Book of Mormon

Approaching Zion

The Ancient State

Tinkling Cymbals and Sounding Brass

Temple and Cosmos

Brother Brigham Challenges the Saints

Published through Research Press

Pre-Columbian Contact with the Americas across the

Oceans: An Annotated Bibliography

New World Figurine Project, vol. 1

A Comprehensive Annotated Book of Mormon

Bibliography

Chiasmus in Antiquity (reprint)

Chiasmus Bibliography

Charting

Visual Aids for Personal Study

and Teaching

by John W. Welch and J. Gregory Welch

Foundation for Ancient Research and Mormon Studies

Provo, Utah

the Book of Mormon

Cover Design: Yvette Jones

The Foundation for Ancient Research

and Mormon Studies (FARMS)

at Brigham Young University

P.O. Box 7113

University Station

Provo, Utah 84602

Printed in the United States of America

07 06 05 04 03 02 6 5 4

Library of Congress Cataloging-in-Publication Data

Welch, John W. (John Woodland)

Charting the Book of Mormon : visual aids for personal study and teaching / John W. Welch and

J. Gregory Welch.

p. cm.

Includes bibliographical references and index.

ISBN 0–934893–40–3 (pbk.: alk. paper)

1. Book of Mormon Charts, diagrams, etc. I. Welch, J. Gregory, 1979– . II. Title.

BX8627.A2W47 1999

289.3’22’0223—dc21 99–38847

CIP



With special thanks

to Jeannie,

devoted wife and mother,

caring teacher and friend

Section 1: The Coming Forth of the Book of Mormon

1 Joseph Smith on the Correctness and Importance of the Book of Mormon

2 The Keystone of Our Religion

3 Joseph Smith on How the Book of Mormon Will Prove Him a True Prophet

4 Emma Smith on the Book of Mormon Translation Process, Quote 1

5 Emma Smith on the Book of Mormon Translation Process, Quote 2

6 Emma Smith on the Physical Characteristics of the Book of Mormon Plates

7 Elder B. H. Roberts on the Holy Spirit and Scholarly Evidence

8 Austin Farrer on Rational Argument and Belief

9 Events Surrounding the Translation of the Book of Mormon, 1827–1828

10 Events Surrounding the Translation of the Book of Mormon, 1829–1830

11 Church History Sites near Palmyra, New York, 1820–1831

12 Church History Sites in Western New York, 1820–1831

Section 2: The Structure of the Book of Mormon

13 Book of Mormon Plates and Records

14 Contents of the Plates of Brass

15 Sources behind the Book of Ether

16 Who Kept the Records in the Book of Mormon? (Overview)

17 Who Kept the Records in the Book of Mormon? (By Lineages)

18 Whose Words Are Found in the Book of Mormon?

19 Writings of Lehi

20 Writings of Mormon

21 Writings of Moroni

22 Number of Pages in Books of the Book of Mormon

23 Average Number of Pages Covering One Nephite Year

24 Nephite Books Compared by Length and Years Covered

25 Nephite Books Listed Chronologically

Section 3: Chronology of the Book of Mormon

26 Life Spans of Lehi’s Lineage

27 Life Spans of Mosiah’s Lineage

28 Life Spans of Alma’s Lineage

29 Flashbacks in the Book of Mosiah

30 Flashbacks in the Book of Alma

31 Jaredite Kings

32 Nephite and Lamanite Kings

Table of Charts

33 The Nephite Judges

34 Alma as Chief Judge: Years 1–8 of the Reign of the Judges

35 Alma as High Priest: Years 9–19 of the Reign of the Judges

36 Nephihah as Chief Judge: Years 19–24 of the Reign of the Judges

37 Pahoran as Chief Judge: Years 25–39 of the Reign of the Judges

38 Helaman as Chief Judge: Years 42–53 of the Reign of the Judges

39 Nephi as Chief Judge: Years 53–62 of the Reign of the Judges

40 Nephite and Mesoamerican History

Section 4: Jesus Christ in the Book of Mormon

41 People to Whom Jesus Christ or the Angel of the Lord Appeared

42 Nephite Declaration of Faith

43 Consistent Elements in Nephite Declarations of Faith

44 Names Used for Christ by Major Book of Mormon Authors

45 Names and Concepts Associated with Christ by Major Book of Mormon Authors

46 Number of Names Used for Christ by Major Book of Mormon Authors

47 Number of Names for Christ Used Exclusively by Individual Authors

48 Samuel the Lamanite’s Prophecies

49 Destructions at the Death of Christ

50 Old Testament Passages Quoted by Jesus Christ in 3 Nephi

51 The Coming of Christ to the Nephites: A Pattern for His Second Coming

52 Does Christ Have a Body?

Section 5: Teachings of the Book of Mormon

53 Key Doctrinal Chapters: 1 Nephi–Omni

54 Key Doctrinal Chapters: Mosiah–Alma

55 Key Doctrinal Chapters: Helaman–Moroni

56 The Gospel in the Book of Mormon

57 Citations of the Word “Covenant”

58 Book of Mormon Covenant Language

59 Baptism of Alma’s People at the Waters of Mormon

60 The Speeches of Alma

61 50 Questions of Alma 5: Overview

62 50 Questions of Alma 5: Questions 1–17

63 50 Questions of Alma 5: Questions 18–29

64 50 Questions of Alma 5: Questions 30–40

65 50 Questions of Alma 5: Questions 41–50

66 The Ways of Life and Death: Overview

67 The Ways of Life and Death: The Visionary Perception of Lehi and Nephi

68 The Ways of Life and Death: Jacob’s Explanation

69 The Ways of Life and Death: Benjamin’s Explanation

70 The Ways of Life and Death: Abinadi’s Explanation

71 The Ways of Life and Death: The Voice of the Lord to Alma the Elder

72 The Ways of Life and Death: Alma the Younger’s Explanation in Zarahemla

73 The Ways of Life and Death: Alma the Younger’s Explanation in Ammonihah

74 The Ways of Life and Death: Alma the Younger’s Explanation to Corianton

75 The Ways of Life and Death: Mormon’s Explanation

76 The Ways of Life and Death: A Composite View

77 Murmurings of Laman and Lemuel

78 Teachings of Korihor

79 The Ways of the Devil

Section 6: Messages of the Book of Mormon

80 Interpretation of Lehi’s Vision

81 The Allegory of the Olive Tree

82 Symbolic Elements in Zenos’s Allegory

83 Personal Applications of Olive Symbolism

84 Five Keys to Understanding Isaiah

85 King Benjamin’s Coronation of Mosiah

86 Three Steps in Benjamin’s Logic on Service

87 Overview of Benjamin’s Speech

88 Benjamin’s Themes Related to the Israelite New Year

89 Benjamin’s Themes Related to the Day of Atonement

90 Benjamin’s Themes Related to the Feast of Tabernacles

91 Benjamin’s Themes Related to Sabbatical and Jubilee Years

Section 7: Comparative Studies of the Book of Mormon

92 A Comparison of Lehi’s Dream and Nephi’s Vision

93 Three Biblical Archetypes Compared to Nephi’s Construction of the Ship

94 1 Nephi and the Exodus

95 Three Trees in the Book of Mormon

96 Isaiah Passages Listed by Book of Mormon Reference

97 Isaiah Passages Listed by Isaiah Reference

98 Outlines of Passages Quoting Isaiah

99 Four Stages of the Nephite Prophetic View

100 Treaty-Covenant Pattern in the Old Testament and Benjamin’s Speech

101 Benjamin’s and Mosiah’s Covenant Ceremonies Compared with Old Testament Rituals

102 Elements Found in Great Farewell Addresses

103 Alma’s Quotation of Lehi

104 Helaman’s Quotation of Benjamin

105 Samuel’s Quotation of Benjamin

106 Three Accounts of Alma’s Conversion

107 Shared Words in the Three Accounts of Alma’s Conversion

108 Women in the Book of Mormon

109 Missionary Work

Section 8: Money in the Book of Mormon

110 King Mosiah’s Monetary System

111 The Utility of the Gold Antion

112 The Utility of the Onti and Limnah

113 Egyptian Hieroglyphs for Grain Measurement

Section 9: Law in the Book of Mormon

114 Legal Traditions Related to Biblical Law

115 When Is It Better for One Man to Perish Than an Entire Nation?

116 Did Lehi Organize His Posterity into Seven Tribes?

117 Ancient Sealed, Doubled Documents

118 Sealed or Sealed-Up Documents

119 How Do You Say “Law” in Hebrew?

120 Jacob’s Ten Woes and the Ten Commandments

121 Legal Cases and Procedures in the Book of Mormon

122 Three Diverse Opponents of the Nephites

123 Legal Charges Brought against Abinadi

124 Did Abinadi Prophesy against King Noah on Pentecost?

125 Benjamin and the Law of the King

126 The Law of Apostate Cities

127 A Comparison of Nephite Law Lists

Section 10: Word Studies of the Book of Mormon

128 Chiasmus in Leviticus 24:13–23

129 Chiasmus in Matthew 13:13–18

130 Chiasmus in Mosiah 3:18–19

131 Chiasmus in Mosiah 5:10–12

132 Chiasmus in Alma 36

133 Chiasmus in Helaman 6:7–13

134 “It Came to Pass” Occurrences in the Book of Mormon

135 Wordprints and the Book of Mormon

Section 11: War in the Book of Mormon

136 Wars in the Book of Mormon

137 Data on Wars Involving the Nephites

138 The Two Final Battles

139 Ancient Steel Weapons

140 Comparison of European and Mayan Armor

141 Number of Months Involving Nephite Military Actions

142 References to Nephite Fortifications Recorded in the Book of Mormon

143 Mesoamerican Fortified and Defensive Sites by Period

Section 12: Cycles in the Book of Mormon

144 Nephite Cycle of Righteousness: Mormon’s Warning for Us Today

145 Nephite Cycles: Years 1–49 of the Reign of the Judges (90–40

B.C.)

146 Nephite Cycles: Years 50–90 of the Reign of the Judges (39–1 B.C.)

147 Nephite Cycles: Years

A.D. 1–34

Section 13: Geography in the Book of Mormon

148 Twelve Requirements for the Land of Bountiful

149 Ten Essential Features of Book of Mormon Geography

150 Geographical Names Listed Alphabetically

151 Geographical Names Listed by Scripture Reference

152 Journeys Indicating Distances

153 Twelve Journeys between the Cities of Nephi and Zarahemla

154 Further Details in the Land of Nephi

155 From Nephi to Zarahemla: Alma’s Escape

156 Proposed Details around Zarahemla

157 Alma’s Journeys in the Land of Zarahemla

158 From Nephi to Zarahemla: The Missionary Journeys of Mosiah’s Sons

159 Plausible Locations of the Final Battles

160 Plausible Locations in Mesoamerica for Book of Mormon Places

161 Mesoamerica

162 Archaeological Sites in Mesoamerica

163 Metals in the Book of Mormon

164 The Colors of the Scriptures

Section 14: The First Edition of the Book of Mormon

165 The Original Book of Mormon Title Page

166 Preface to the Book of Mormon

167 Copyright Page of the Book of Mormon

168 Testimony of the Three Witnesses

169 Testimony of the Eight Witnesses

170 Comparison of Chapter Divisions: 1830 and 1981 Editions

Section 15: Invitations of the Book of Mormon

171 Nephi’s Invitation

172 Nephi’s Testimony

173 Benjamin’s Plea

174 Christ’s Invitation

175 Mormon’s Invitation

176 Moroni’s Promise

177 Moroni’s Invitation

The Book of Mormon is full of facts, rang-

ing from eternal truths to mundane details.

This collection charts many of those facts in

clear and convenient graphs and visuals.

This newly reformatted and enhanced col-

lection of 177 visual aids aims to serve mul-

tiple purposes. Students and teachers will find

here helpful guides for personal study, as well

as masters for making handouts or projectable

classroom images.

The idea for this book first began to take

shape a decade ago. One of my responsibilities

on the board for Macmillan’s Encyclopedia of

Mormonism was to gather or create the five hun-

dred maps, charts, and photographs that accom-

pany its thirteen hundred articles. Personal

experiences in working with several people in

collecting and selecting those graphic images

and, similarly, in using such visuals in illustrat-

ing many subsequent publications and lectures

have convinced me of the value of charts in

communicating important gospel information.

In 1996 my research focused on Book of

Mormon visuals. Morgan A. Ashton, serving as

a BYU intern under my supervision, worked to

locate as many previously circulated Book of

Mormon charts, graphs, and maps as possible.

From his findings, certain recurring themes

were identified and composite charts were cre-

ated. In addition, many new charts were con-

ceived. All of these schematics were then

refined and shaped on the computer by my

son, Gregory Welch, who devoted the sum-

mers of 1997 and 1998 to the graphic and con-

ceptual development of this project.

A preliminary packet containing samples

of about half of these charts was distributed by

the Foundation for Ancient Research and

Mormon Studies in 1997. Feedback and addi-

tions from many people have improved this

new publication, and they are acknowledged

with much appreciation.

In order to enhance understandability, a

brief narrative explanation was then added to

each chart. Because each chart is by nature an

incomplete abstraction of much more compli-

cated data, these brief explanatory notes quickly

orient the viewer to the contents and purposes

of each chart. A fuller discussion of each topic

can be found in the bibliographic sources

given. Amy K. Bingham, Don L. Brugger, and

Eden N. Rasmussen at FARMS superbly shared

much of the load in writing or editing those

comments, as well as in designing the layout of

this book, checking sources, and finalizing the

graphic presentation of each chart.

This collection is by no means complete.

Many more charts could easily be added, and

other excellent schematics can be found in

other publications. Readers may want to make

new charts on their own, as well as add further

details to the charts created so far.

I am deeply grateful to all who have helped

transform the vision of this book into a con-

crete reality. We hope that these visuals will

open new vistas of insight for Book of

Mormon students everywhere.

John W. Welch

Provo, Utah, July 1999

Preface

The Coming Forth

of the Book of Mormon

Section 1

Charts 1–12

In one of the most famous declarations ever made about the

Book of Mormon, the Prophet Joseph Smith declares this sacred

record to be the keystone of the restored gospel of Jesus Christ

and the best guide available for drawing nearer to God. This state-

ment implies that the Book of Mormon is not only doctrinally

but also historically correct. The Book of Mormon brings people

closer to God by testifying of Jesus Christ, teaching the impor-

tance of obeying the commandments, explaining the plan of sal-

vation, and revealing many other truths conducive to personal

righteousness.

Introduction to the Book of Mormon, 1981 edition. See Joseph

Smith,

Teachings of the Prophet Joseph Smith, comp. Joseph

Fielding Smith (Salt Lake City: Deseret Book, 1976), 194.

Chart 1

Joseph Smith on the Correctness and

Importance of the Book of Mormon

Explanation

Sources

The Coming Forth

Chart 1

I told the brethren that

the Book of Mormon

was the most correct of

any book on earth, and

the keystone of our reli-

gion, and a man would

get nearer to God by

abiding by its precepts,

than by any other book.

— Joseph Smith, 1841



Just as a keystone holds an arch in place, knowing that the Book of

Mormon is true holds together the edifice of faith built on the

sturdy foundation of apostles, prophets, and the Lord Jesus Christ.

For example, one cannot fully accept the Book of Mormon with-

out also accepting the means by which it came forth—the Prophet

Joseph Smith. In this chart, the archway stones representing the

restored priesthood and living prophets are similarly reinforced by

the keystone truth, as are the stones representing the reality of

Christ’s redemptive mission. In addition, the Book of Mormon ties

together the New and Old Testaments by overtly explaining how

the law of Moses was fulfilled in Christ, and it further upholds and

complements the Bible by serving as another divinely inspired

covenantal testament of Jesus Christ.

Chart 2

The Keystone of Our Religion

Explanation

The Coming Forth

Chart 2

The Keystone of Our Religion

The Book of Mormon

Is True

Joseph Smith Was

a Prophet

The Priesthood

Was Restored

We Have a

Latter-day

Prophet

Christ Appeared

in America

Christ Died

in Jerusalem

and Was

Resurrected

The

Atonement

Is Real

“Built upon the foundation of the apostles and prophets, Jesus

Christ himself being the chief corner stone” (Ephesians 2:20).

Although proof alone does not create testimonies or convince

souls that the Book of Mormon is true, circumstantial evidence

does support Joseph Smith’s claim that the Book of Mormon is an

ancient record written by former inhabitants of the Americas. In

this editorial comment, Joseph Smith explained that the Book of

Mormon would stand as circumstantial evidence of the validity of

his prophetic calling. As Moses and Elijah were proved to be

prophets through miracles they performed, so will Joseph Smith

be vindicated through evidences for the authenticity of the Book

of Mormon.

Joseph Smith, Teachings of the Prophet Joseph Smith, comp. Joseph

Fielding Smith (Salt Lake City: Deseret Book, 1976), 267; excerpt

first printed in Times and Seasons 3 (15 Sept. 1842): 922.

Chart 3

Joseph Smith on How the Book of

Mormon Will Prove Him a True Prophet

Explanation

Sources

The Coming Forth

We can not but think the

Lord has a hand in bringing

to pass his strange act, and

proving the Book of Mormon

true in the eyes of all the

people....It will be as it ever

has been, the world will prove

Joseph Smith a true prophet

by circumstantial evidence, in

experiments, as they did

Moses and Elijah.

—

Joseph Smith, 1842

Chart 3



In an interview conducted by her son Joseph Smith III in 1879,

Emma Smith, wife of the Prophet Joseph Smith, expressed her

faith in the restored Church of Jesus Christ, which was established

in 1830 after the Prophet had translated the Book of Mormon and

published it to the world. As a firsthand witness of the translation

process when she acted as his scribe, Emma could testify that her

husband had no notes, drafts, or books with him while he trans-

lated that ancient record. She, like the Three and Eight Witnesses

of the Book of Mormon, never wavered in her testimony of the

book’s authenticity.

Joseph Smith III, “Last Testimony of Sister Emma,” Saints’ Advocate

2 (Oct. 1879): 51. For additional source information and related dis-

cussion, see John W. Welch and Tim Rathbone, “The Translation of

the Book of Mormon: Basic Historical Information” (Provo, Utah:

FARMS, 1986), 14–15.

Chart 4

Emma Smith on the Book of Mormon

Translation Process, Quote 1

Explanation

Sources

The Coming Forth

Chart 4

Q. What is the truth of Mormonism?

A. I know Mormonism to be the truth; and

believe the church to have been established

by divine direction. I have complete faith

in it. In writing for your father I frequently

wrote day after day, often sitting at the

table close by him, he sitting with his face

buried in his hat, with the stone in it, and

dictating hour after hour with nothing

between us.

Q. Had he not a book or manuscript from

which he read, or dictated to you?

A. He had neither manuscript or book to read

from.

Q. Could he not have had, and you not know it?

A. If he had anything of the kind he could not

have concealed it from me.

— Emma Smith, 1879



Answering a question posed by her son Joseph Smith III in 1879,

Emma Smith indicated that the Prophet Joseph Smith could not

have been the author of the Book of Mormon, for he had neither

the writing abilities nor adequate knowledge of ancient Israel. In

fact, so limited was Joseph’s knowledge when he translated the

plates that he feared he had found an error when he read from the

plates of Nephi that the city of Jerusalem was surrounded by a wall.

Joseph Smith III, “Last Testimony of Sister Emma,” Saints’ Advocate 2

(Oct. 1879): 51; Edmund C. Briggs, “Interview with David Whitmer,”

Saints’ Herald 31 (21 June 1884): 396–97. For additional sources

and related discussion, see John W. Welch and Tim Rathbone, “The

Translation of the Book of Mormon: Basic Historical Information”

(Provo, Utah: FARMS, 1986), 8–9, 15.

Chart 5

Emma Smith on the Book of Mormon

Translation Process, Quote 2

Explanation

Sources

The Coming Forth

Chart 5

Q. Could not father have dictated the

Book of Mormon to you, Oliver

Cowdery and the others who wrote

for him, after having first written it,

or having first read it out of some

book?

A. Joseph Smith could neither write

nor dictate a coherent and well-

worded letter; let alone dictating

a book like the Book of Mormon.

And, though I was an active

participant in the scenes that

transpired,...it is marvelous to

me, “a marvel and a wonder,” as

much so as to any one else.

— Emma Smith, 1879



In an 1879 interview, Emma Smith described the plates of Mormon,

which she had once felt beneath the linen cloth that covered them.

She recalled that they were pliable like thick paper but rustled with

a metallic sound when they were moved. Though Emma did not

directly see the plates, she stands as yet another witness verifying

the Book of Mormon’s authentic origin.

Joseph Smith III, “Last Testimony of Sister Emma,” Saints’ Advocate

2 (Oct. 1879): 51. For additional source information and related dis-

cussion, see John W. Welch and Tim Rathbone, “The Translation of

the Book of Mormon: Basic Historical Information” (Provo, Utah:

FARMS, 1986), 14–15.

Chart 6

Emma Smith on the Physical Characteristics

of the Book of Mormon Plates

Explanation

Sources

The Coming Forth

Chart 6

Q. Are you sure that he had the plates

at the time you were writing for him?

A. The plates often lay on the table

without any attempt at conceal-

ment, wrapped in a small linen

table cloth, which I had given him

to fold them in. I once felt of the

plates, as they thus lay on the table,

tracing their outline and shape.

They seemed to be pliable like

thick paper, and would rustle with

a metallic sound when the edges

were moved by the thumb.

— Emma Smith, 1879



Moroni 10:3–5

This is one of the plainest statements ever made about the roles of

the Spirit and scholarly evidence in knowing and stating the truth-

fulness of the Book of Mormon. As Elder B. H. Roberts stated,

secondary evidences can help make truth more clear and complete,

thereby creating an atmosphere in which the Holy Ghost may

more easily testify of it.

B. H. Roberts, New Witnesses for God (Salt Lake City: Deseret News

Press, 1909), 2:vi–vii, viii.

Chart 7

Elder B. H. Roberts on the Holy

Spirit and Scholarly Evidence

Key Scripture

Explanation

Source

The Coming Forth

Chart 7

This [the Holy Ghost] must ever be the

chief source of evidence for the truth of the

Book of Mormon. All other evidence is

secondary to this, the primary and infallible.

No arrangement of evidence, however

skillfully ordered; no argument, however

adroitly made, can ever take its place....

To be known, the truth must be stated and

the clearer and more complete the statement

is, the better opportunity will the Holy Spirit

have for testifying to the souls of men that the

work is true....

Secondary evidences in support of truth,

like secondary causes in natural phenomena,

may be of firstrate importance, and mighty

factors in the achievement of God’s purposes.

— Elder B. H. Roberts, 1909



Moroni 10:3–5

Elder Neal A. Maxwell once quoted philosopher Austin Farrer, who

stated that although rational argument—that is, reasoning based

on careful study of relevant evidence—does not necessarily create

belief, it fosters an atmosphere conducive to it. Research in scien-

tific, archaeological, and linguistic fields often elucidates ancient

texts, the Book of Mormon included. Scholars who argue in favor

of the ancient origins and character of the Book of Mormon

maintain a climate in which people may take that book seriously

as a historical record, helping them to embrace and receive it.

Quoted by Neal A. Maxwell in “Discipleship and Scholarship,”

BYU Studies 32/3 (1992): 5. The statement also appears in Austin

Farrer, “The Christian Apologist,” in Light on C. S. Lewis, ed.

Jocelyn Gibb (New York: Harcourt, Brace and World, 1965).

Chart 8

Austin Farrer on Rational

Argument and Belief

Key Scripture

Explanation

Sources

The Coming Forth

Chart 8

Though argument does not

create conviction, the lack of

it destroys belief. What seems

to be proved may not be

embraced; but what no one

shows the ability to defend is

quickly abandoned. Rational

argument does not create

belief, but it maintains a

climate in which belief may

flourish.

— Austin Farrer, 1965



Joseph Smith—History 1:59–65

After Joseph Smith obtained the gold plates in September 1827,

opposition threatened to stop the work of translation. Several

attempts were made to steal the plates, and mounting persecu-

tion forced Joseph and Emma to move to Harmony, Penn-

sylvania. In early 1828 Professor Charles Anthon in New York

certified in writing that the characters copied from the plates

and Joseph’s translation of them were correct, but he tore up

the certificate upon hearing that an angel had told Joseph

where the plates lay buried. June 1828 saw the death of Joseph

and Emma’s newborn first child. Another setback occurred

when Martin Harris lost 116 pages that Joseph had translated

from the book of Lehi and, as a result, the Lord chastened

Joseph and suspended his translation privilege for a season.

While on a business trip to Palmyra in December 1828, David

Whitmer met Oliver Cowdery, who would become Joseph’s

chief scribe. Although the years 1827 and 1828 presented

obstacles to the translation effort, the stage was being set for

Oliver’s arrival in Harmony in April 1829.

History of the Church, 1:18–28. For additional sources and

related discussion, see John W. Welch and Tim Rathbone, “The

Translation of the Book of Mormon: Basic Historical Infor-

mation” (Provo, Utah: FARMS, 1986), 3–15; and John W. Welch

and Tim Rathbone, “How Long Did It Take to Translate the

Book of Mormon?” in

Reexploring the Book of Mormon, ed.

John W. Welch (Salt Lake City: Deseret Book and FARMS,

1992), 1–8.

Chart 9

Events Surrounding the Translation

of the Book of Mormon, 1827–1828

Key Scripture

Explanation

Sources

The Coming Forth

Chart 9

Events Surrounding the Translation

of the Book of Mormon, 1827–1828

1827 Sept.

Oct.

Nov.

Dec.

1828 Jan.

Feb.

Mar.

Apr.

May

June

July

Aug.

Sept.

Oct.

Nov.

Dec.

Joseph obtains the plates from the angel Moroni

Joseph and Emma move to Harmony, Pennsylvania

Joseph translates some characters from the plates

Martin Harris takes sample of characters and Joseph’s

accompanying translation to Charles Anthon

Book of Lehi translated (April 12–June 14)

Joseph and Emma’s first child is born and dies

Martin Harris loses 116 pages

Joseph travels to Manchester, New York

Interpreters and plates are taken away from Joseph

Joseph reobtains interpreters and plates

David Whitmer makes business trip to Palmyra,

where he meets Oliver Cowdery

Joseph Smith—History 1:66–67

This chart, highlighting some of the events of 1829 and 1830,

illustrates the sacrifices of those who were instrumental in

helping bring forth the Book of Mormon in a miraculously

short period of time. Oliver Cowdery spent the two months of

April and May, 1829, in Harmony, Pennsylvania, assisting the

Prophet Joseph Smith as scribe for most of the Book of

Mormon translation. Prejudice against the Prophet made it

difficult for him to find a willing printer for the controversial

“gold bible.” Fortunately, Martin Harris gave much support to

this cause, mortgaging his farm to secure payment for the cost

of printing five thousand copies of the first edition of the Book

of Mormon. Despite such challenges, in March 1830 the

ancient Nephite record was published, opening the way for the

organization and growth of the restored Church of Jesus Christ.

History of the Church, 1:28–33, 71–80. For additional sources

and related discussion, see John W. Welch and Tim Rathbone,

“The Translation of the Book of Mormon: Basic Historical

Information” (Provo, Utah: FARMS, 1986), 16–32.

Chart 10

Events Surrounding the Translation

of the Book of Mormon, 1829–1830

Key Scripture

Explanation

Sources

The Coming Forth

Joseph receives D&C 4 in Harmony, Pennsylvania

The Lord appears to Oliver Cowdery

Joseph translates a few pages of the Book of Mormon

Martin Harris of Palmyra visits Joseph in Harmony

Oliver arrives in Harmony to meet Joseph

April 7

Book of Mormon Translated

End of June

E. B. Grandin and T. Weed decline to print Book of Mormon

Grandin agrees to print; typesetting begins

Martin Harris mortgages his farm

Printer’s manuscript is prepared through Alma 36

Printing is finished

Restored Church of Jesus Christ officially organized

Chart 10

Events Surrounding the Translation

of the Book of Mormon, 1829–1830

1829 Jan.

Feb.

Mar.

Apr.

May

June

July

Aug.

Sept.

Oct.

Nov.

Dec.

1830 Jan.

Feb.

Mar.

Apr.

This map shows historical sites connected with the Book of

Mormon, such as the Hill Cumorah, where Joseph Smith received

the gold plates from the angel Moroni; the Joseph Smith farm,

where Joseph and Emma lived for nearly a year after their mar-

riage in January 1827 and where the plates were concealed in

various places to safeguard them from ransackers; the Martin

Harris farm, which was mortgaged and later sold to cover the

expense of printing the Book of Mormon; and the Grandin print

shop, where the Book of Mormon was printed in 1830.

John W. Welch and Jeff Bird, “History of the Church,” in

Daniel H. Ludlow, ed., Encyclopedia of Mormonism, 5 vols. (1992),

2:599.

Chart 11

Church History Sites

near Palmyra, New York, 1820–1831

Explanation

Source

The Coming Forth

Chart 11

Martin Harris Farm

Grandin Press

Book of Mormon

published (1830)

Joseph Smith Sr.

Log Cabin

Sacred Grove

Joseph Smith’s

First Vision (1820)

Joseph Smith Farm

MANCHESTER TOWNSHIP

PALMYRA

PALMYRA TOWNSHIP

aigu

aRoa

Stafford Road

Hat

ONTARIO COUNTY

WAYNE COUNTY

Erie Canal

Church History Sites

near Palmyra, New York, 1820–1831

0 1/2 1

Scale in Miles

Hill Cumorah

Joseph Smith

receives gold plates

(1827)

This area map of New York and Pennsylvania highlights loca-

tions linked to the Book of Mormon and the establishment of

the restored church. Fleeing persecution in Manchester, New

York, in December 1827, Joseph and Emma Hale Smith settled

in Harmony, Pennsylvania, where Joseph would translate most

of the plates. In June 1829 Joseph (and probably Emma) moved

about one hundred miles to Fayette, New York, where that same

month the Three Witnesses were shown the plates (a few days

later the Eight Witnesses saw the plates in Manchester) and, in

the Peter Whitmer home, the translation was completed. It was

in the Whitmer home that the church was organized on 6 April

1830. Other church history sites in southern New York include

South Bainbridge, where Joseph and Emma were married on 18

January 1827; Seneca Lake, where several people were baptized

during the early years of the restoration; and Colesville, where

the church’s first branch was formed in October 1830.

John W. Welch and Jeff Bird, “History of the Church,” in Daniel H.

Ludlow, ed.,

Encyclopedia of Mormonism, 5 vols. (1992), 2:599.

Chart 12

Church History Sites

in Western New York, 1820–1831

Explanation

Source

The Coming Forth

Chart 12

Church History Sites

in Western New York, 1820–1831

Lake Ontario

CANADA

UNITED STATES

NEW YORK

PENNSYLVANIA

Erie Canal

ALMYRA

ROCHESTER

FAYETTE

HARMONY

COLESVILLE

SOUTH

BAINBRIDGE

Cayuga

Lake

Seneca

Lake

Joseph Smith Sr. Farm

Martin Harris Farm

Hill Cumorah

Peter Whitmer Farm

Translation completed (June 1829)

Church organized (April 1830)

Joseph Smith Jr. Home

Most of the Book of

Mormon translated

(April–May 1829)

Susqu

eha

nna

ver

20 40 60

100

Scale in Miles

MANCHESTER

The Structure

of the Book of Mormon

Section 2

Charts 13–25

Structure

Words of Mormon 1:3–11

Many ancient documents such as King Benjamin’s speech or the

plates of brass were quoted or abridged by the ancient authors

who compiled the books found on the small and large plates of

Nephi. The abridgments, quotations, and original writings of those

Book of Mormon historians are displayed on the left-hand and

middle columns of this chart and are then shown in relation to the

new set of plates produced by Mormon and Moroni that was

delivered to Joseph Smith by the angel Moroni. Joseph dictated the

original manuscript of the Book of Mormon from the plates of

Mormon. Copying that original manuscript, parts of which survive

today, Oliver Cowdery prepared a printer’s manuscript (owned by

the RLDS Church). The first edition of the Book of Mormon was

typeset from that printer’s manuscript.

Grant R. Hardy and Robert E. Parsons, “Book of Mormon Plates

and Records,” in Daniel H. Ludlow, ed.,

Encyclopedia of

Mormonism, 5 vols. (1992), 1:196.

Chart 13

Book of Mormon Plates and Records

Key Scripture

Explanation

Source

Chart 13

Plates of

Mormon

Sealed Plates

(not translated)

The Book

of Mormon

1830

Book of Mormon Plates and Records

Quotation

Abridgment

Printer’s

Manuscript

1829–30

Small Plates

of Nephi

Large Plates

of Nephi

1 & 2 Nephi, Jacob,

Enos, Jarom, Omni

Book of Lehi

(lost 116 pages)

Plates

of Brass

Benjamin’s

Speech

Record

of Zeniff

Records

of Alma

Records of Sons

of Mosiah

Epistles of

Helaman,

Pahoran, Moroni

Records

of Nephi

Records of

the Jaredites

Moroni

Title Page

Mormon

Ether

Words of

Mormon

Documents

from Mormon

Record

of Lehi

Original

Manuscript

1829

Lehi, Mosiah, Alma,

Helaman, 3 & 4 Nephi

Structure

1 Nephi 5:11–14

The plates of brass contained a copy of the Law (five books of

Moses), a history of the Jews, Lehi’s genealogy, and the writings

of many prophets. Some of these records were comparable to cer-

tain books now found in the Old Testament, but others did not

find their way into the Bible. Nephi’s summary of these contents,

found in 1 Nephi 5:11–14, is graphically displayed here, along

with sample references illustrating the profound influence of

these records elsewhere in the Book of Mormon.

Expanded from the work of Paul Bankhead, student of John W.

Welch, Book of Mormon 121H, Brigham Young University, fall

1997.

Chart 14

Contents of the Plates of Brass

Key Scripture

Explanation

Source

Chart 14

Prophecies of the Holy Prophets

coming of Christ 2 Nephi 19:1–8

scattering of Israel 2 Nephi 19:11–21

day of the Gentiles 1 Nephi 20

victory of God 1 Nephi 21

burial of Christ 1 Nephi 19:10

allegory of the olive tree Jacob 5

hymn on prayer Alma 33:4–11

crucifixion of Christ 1 Nephi 19:10

concerning his posterity 2 Nephi 4:2

many prophecies Helaman 8:20

Five Books of Moses

creation of the world 2 Nephi 2:15

account of Adam and Eve 2 Nephi 2:18–19

law of Moses 2 Nephi 5:10

A Record of the Jews to

the Reign of Zedekiah

Contents of the Plates of Brass

Listed in 1 Nephi 5:11–14

Genealogy of

Lehi’s Fathers

1 Nephi 5:11

1 Nephi 5:14

1 Nephi 5:13

Isaiah

Zenos

Zenock

Neum

Joseph

Jeremiah

1 Nephi 5:12

Jacob 2:23

Alma 10:3

Structure

Ether 1:1–5

What we now know as the book of Ether originated from early

Jaredite records and Ether’s writings, which Ether combined to

produce his twenty-four gold plates near the end of the Jaredite

civilization. The people of Limhi later found these plates while

searching for the city of Zarahemla, and King Mosiah translated

them around 120

B.C. Moroni later abridged the translated plates

and, together with his commentary, included them in his record,

thus producing the final form of the book of Ether. The seams

between the insertions of Moroni’s comments into the final text of

this book are clearly discernible, with the underlying text resuming

flawlessly after each interruption.

John W. Welch, “Sources behind the Book of Ether” (Provo, Utah:

FARMS, 1986).

Chart 15

Sources behind the Book of Ether

Key Scripture

Explanation

Source

Chart 15

Sources behind the Book of Ether

Jaredite king list

records of the

brother of Jared

Jaredite royal

history

prophecies

of Ether

Ether’s account

of the Jaredite

destruction

on secret

combinations

on faith

on faith of the

brother of Jared

on sealed

records coming

to light

on his abridg-

ment of the

book of Ether

records “brought

across the deep”

Early Jaredite Records

Ether’s Writings

Moroni’s Commentary

Moroni’s

book of Ether

1:3; 8:9

1:6–33

1:33–3:16;

3:21–28

6:2–8:18;

9:1–12:1

12:2–5;

13:2–12

13:13–15:34

3:17–20 1:1–6

4:1–6:1 8:18–26

12:6–41

Mosiah’s

translation

Moroni’s

abridgment

Ether’s 24

gold plates

Structure

Mormon 9:30–37

Genealogical, historical, legal, and prophetic records of the

Nephites were handed down in sacred trust, usually from father to

son. Only four Nephite families kept the plates: Lehi’s posterity

mainly through Jacob, Mosiah’s family, Alma and his long line of

descendants, and Mormon and his son Moroni. As anthropologist

John L. Sorenson has pointed out, the Book of Mormon is struc-

tured as a “lineage history.”

Chart 16

Who Kept the Records in the

Book of Mormon? (Overview)

Key Scripture

Explanation

Chart 16

Authors

Authors with books

named after them

Genealogy

Path of records

Who Kept the Records

in the Book of Mormon?

Lehi

Nephi

Jacob

Enos

Jarom

Omni

Amaron Chemish

Abinadom

Amaleki

Alma

Helaman

Shiblon

Moroni

Helaman

Nephi

Amos

Ammaron

Mormon

Mosiah

Benjamin

Mosiah

Structure

Mormon 9:30–37

The four families of Nephite record keepers of the Book of Mormon

are listed chronologically here, along with their approximate dates of

birth and other important information. If a date is not found in or

tied directly to a specific verse, then the information has been de-

duced from general historical information. This list is similar to

chart 16 and can be used to document and explain the relationships

between keepers of the plates of Nephi.

John W. Welch, “Longevity of Book of Mormon People and the

‘Age of Man,’” Journal of Collegium Aesculapium 3 (1985): 34–45.

Chart 17

Who Kept the Records in the

Book of Mormon? (By Lineages)

Key Scripture

Explanation

Source

Chart 17

Who Kept the Records

in the Book of Mormon?

Lineage of Lehi

Record Keeper Dates* Comments Reference

Nephi

615 B.C. born in Jerusalem 1 Nephi 1:4

600

B.C. begins record when about 15 years old 1 Nephi 1:1

540 B.C. dies about 75 years old

Jacob 592

B.C. born son of Lehi, brother of Nephi

1 Nephi 18:7

544

B.C. becomes record keeper Jacob 1:1

495

B.C. dies about 97 years old Jacob 7:27

Enos 515

B.C. born son of Jacob Jacob 7:27

420

B.C. about to die Enos 1:25

417

B.C. dies about 98 years old

Jarom 440

B.C. born son of Enos Jarom 1:1

420

B.C. becomes record keeper Jarom 1:1

361

B.C. gives plates to Omni Jarom 1:15

355

B.C. dies about 85 years old

Omni 390

B.C. born son of Jarom Omni 1:1

361

B.C. becomes record keeper Jarom 1:15

317

B.C. writes 3 verses on plates in 44 years Omni 1:1–3

315

B.C. dies about 75 years old Omni 1:3

Amaron 350

B.C. born son of Omni Omni 1:4

317

B.C. becomes record keeper Omni 1:4

277

B.C. dies about 73 years old Omni 1:8

Chemish 330

B.C. born son of Omni, brother of Amaron Omni 1:9

279

B.C. becomes record keeper Omni 1:9

250

B.C. dies about 80 years old Omni 1:9

Abinadom 270

B.C. born son of Chemish Omni 1:10

180

B.C. dies about 90 years old Omni 1:10

Amaleki 210

B.C. born son of Abinadom Omni 1:12

150

B.C. Nephites move to Zarahemla Omni 1:13

138

B.C. dies about 72 years old Omni 1:30

* dates are approximate

Benjamin and Mosiah

Benjamin 190 B.C. born son of Mosiah

Omni 1:23

140 B.C. becomes record keeper Omni 1:25

121

B.C. dies 69 years old Mosiah 6:5

Mosiah

154 B.C. born son of Benjamin Mosiah 6:4

B.C. dies about 63 years old Mosiah 29:46

Lineage of Alma

Alma

174 B.C. born a descendant of Nephi Mosiah 17:2

149

B.C. “young man” 25 years old; Mosiah 17:2, 20

Abinadi martyred

120

B.C. becomes high priest over church Mosiah 23:16

in Zarahemla

B.C. dies about 83 years old Mosiah 29:47

Alma

126 B.C. born son of Alma

Mosiah 27:8

B.C. becomes record keeper Mosiah 29:42

B.C. departs out of land; Alma 45:18, 19

assumed to have been translated

Helaman

97 B.C. born son of Alma

Alma 36:3

B.C. becomes high priest Alma 45:20

B.C. leads 2,000 Ammonite warriors; Alma 53:22

33 years old

B.C. dies about 40 years old Alma 62:52

Shiblon 95

B.C. born son of Alma

, brother of Alma 63:1

Helaman

57 B.C. becomes record keeper Alma 63:1

B.C. dies about 42 years old Alma 63:13

Helaman

76 B.C. born son of Helaman

Helaman 2:2

B.C. becomes record keeper Helaman 2:2

39 B.C. dies about 37 years old Helaman 3:37

Nephi

54 B.C. born son of Helaman

Helaman 3:37

A.D. 1 departs out of land 3 Nephi 1:3

A.D. 13 dies about 67 years old

Chart 17

Nephi

30 B.C. born son of Nephi

3 Nephi 1:1

A.D. 1 becomes record keeper 3 Nephi 1:1

A.D. 34 one of 12 disciples 3 Nephi 12:1

A.D. 60 dies about 90 years old

A.D. 100 all but 3 disciples have passed away 4 Nephi 1:14

Nephi

A.D. 50 born son of Nephi

Amos

A.D. 90 born son of Nephi

A.D. 110 becomes record keeper for 84 years 4 Nephi 1:19

A.D. 194 dies about 104 years old 4 Nephi 1:21

Amos

A.D. 174 born son of Amos

A.D. 194 becomes record keeper 4 Nephi 1:21

A.D. 305 dies about 131 years old 4 Nephi 1:47

Ammaron

A.D. 190 born son of Amos, brother of Amos

A.D. 305 becomes record keeper 4 Nephi 1:48

A.D. 320 dies about 130 years old Mormon 1:5

Mormon and Moroni

Mormon

A.D. 311 born Mormon 1:2

A.D. 321 told by Ammaron that at age 24 Mormon 1:2

he would become record keeper

A.D. 326 visited by Lord; leads Nephite armies Mormon 1:15

A.D. 335 becomes record keeper Mormon 2:18

A.D. 385 delivered plates to Moroni; Mormon 8:1

buried others in hill Cumorah

A.D. 401 dies about 90 years old at hands Mormon 8:3

of Lamanites

Moroni

A.D. 360 born son of Mormon

Mormon 8:1

A.D. 385 becomes record keeper Mormon 8:1

A.D. 421 “soon go to rest,” about 61 years old Moroni 10:34

Structure

Omni 1:9

Although four families kept the main Nephite records (see chart

16), the words of many other authors are included in the Book of

Mormon as well. The writings or speeches of Jesus Christ, Isaiah,

Captain Moroni, and Zenos, for example, all add significantly to

the Book of Mormon, even though these authors did not actually

write upon the plates themselves. This chart adds to chart 16 some

of the additional writers or speakers who are quoted in the Book

of Mormon.

Chart 18

Whose Words Are Found

in the Book of Mormon?

Key Scripture

Explanation

Chart 18

Authors

Persons quoted

Authors with books

named after them

Genealogy

Path of records

Quotation

Lehi

Zenos

Isaiah

Zeniff

Abinadi

Amulek

Pahoran

Moroni

Christ

Ether

Whose Words Are Found

in the Book of Mormon?

Nephi

Jacob

Enos

Jarom

Omni

Amaron Chemish

Abinadom

Amaleki

Alma

Helaman

Shiblon

Moroni

Helaman

Nephi

Amos

Ammaron

Mormon

Mosiah

Benjamin

Mosiah

Structure

2 Nephi 1:1–4:11

Although the 116 pages of translation lost by Martin Harris in

1828 contained writings from the book of Lehi, not all of Lehi’s

words are lost to us. Lehi’s prophecies, visions, and teachings were

often quoted or paraphrased by his sons Nephi and Jacob in their

own writing and preaching. S. Kent Brown, professor of ancient

scripture at Brigham Young University, suggests that this is evi-

dence that Nephi and Jacob used the personal record of Lehi as a

primary source in writing about the new land of promise, Jesus

Christ, Israel, marriage, and other important topics. This chart

indicates where in the small plates of Nephi the words of Lehi,

originally written from about 600 to 570

B.C., are found today.

S. Kent Brown, “Lehi’s Personal Record: Quest for a Missing

Source,” BYU Studies 24/1 (1984): 19–42.

Chart 19

Writings of Lehi

Key Scripture

Explanation

Source

Chart 19

Writings of Lehi

Quoted or Paraphrased by Nephi and Jacob

1 Nephi 1:4–15 Lehi’s calling as a prophet

1 Nephi 5:17–19 prophecies regarding brass plates

1 Nephi 8:2–28 dream of the tree of life

1 Nephi 10:1–16 prophecies about Christ and Israel

2 Nephi 1:1–12 prophecies about the New World

2 Nephi 1:13–32 blessing to Laman, Lemuel, Sam,

sons of Ishmael, Nephi, Zoram

2 Nephi 2:1–30 blessing to Jacob

2 Nephi 3:1–25 blessing to Joseph

2 Nephi 4:3–7 blessing to the children of Laman

2 Nephi 4:8–9 blessing to the children of Lemuel

2 Nephi 4:11 blessing to Sam

Jacob 2:23–34 teachings about fidelity in marriage

Structure

Words of Mormon; Helaman 12; Mormon 1:1–7:10; Moroni 7–9

Mormon, the chief abridger and editor of the full Book of

Mormon, also added comments of his own to many of the books

in that record, besides writing two books within the Book of

Mormon that also bear his name (the Words of Mormon and the

book of Mormon). As this chart demonstrates, his editorial com-

mentaries, skillfully woven into the text of the primary authors,

provide important explanations of human nature, the gathering of

Israel, the Book of Mormon in the latter days, and the Savior’s visit

to the Americas. His own writings include, among other things

(not all of which are listed on this chart), an autobiography and

important sermons or letters on good works and infant baptism.

Chart 20

Writings of Mormon

Key Scriptures

Explanation

Chart 20

Writings of Mormon

Reference Description of Text Date

Written*

W of M 1:1–2 on delivering plates to Moroni

A.D. 385

W of M 1:3–11 on abridging the plates of Nephi

A.D. 340

W of M 1:12–18 account of Benjamin

A.D.340

Helaman 3:13–17 on record keeping

A.D. 340

Helaman 12 on human nature

A.D. 341

3 Nephi 5:8–26 on record keeping

A.D. 341

3 Nephi 10:11–19 on searching the scriptures

A.D. 341

3 Nephi 26:8–21 on Christ’s visit to Americas

A.D. 341

3 Nephi 28:24–30:2 on Three Nephites and

A.D. 341

gathering of Israel

4 Nephi four generations of history

A.D. 342

Mormon 1:1–6:15 autobiography

A.D. 384

Mormon 6:16–7:10 lament over people and

testimony to latter-day remnant

Moroni 7 sermon on good works

A.D. 334

Moroni 8 epistle on baptism

A.D. 337

Moroni 9 farewell epistle to Moroni

A.D. 385

* dates are approximate

Structure

Mormon 8–9; Ether 12; Moroni 10

Sometime after

A.D. 385, Moroni was left alone to “write the sad

tale of the destruction” of the Nephite people (Mormon 8:3). His

writings appear within the last three books of the Book of Mor-

mon. Moroni recounted the final battle at Cumorah and abridged

the record of the Jaredites. He also testified of Jesus Christ and pre-

served gospel ordinances for use in future generations. For example,

Moroni’s record of the Nephite sacrament prayers is the historical

source from which Joseph Smith received the prayers that are used

today in administering the sacrament.

Chart 21

Writings of Moroni

Key Scriptures

Explanation

Chart 21

Writings of Moroni

Mormon 8–9 concerning nonbelievers; call to repentance;

coming forth of the Book of Mormon

Ether 1:1–6 on abridging the book of Ether

Ether 1:6–3:28 early Jaredite history (Moroni frequently

relies on Ether’s texts here, although only

by memory; see Ether 5:1)

Ether 4–5 on the coming forth of sacred records

Ether 6:1–12:5 Jaredite history (Moroni again recites

history by memory; see Ether 5:1)

Ether 12:6–41 on faith and overcoming weakness

Ether 13–15 final Jaredite history (again by memory)

Moroni 1 on his inclusion of the book of Moroni

Moroni 2 on ordination of apostles

Moroni 3 on ordination of priests and teachers

Moroni 4–5 on administration of the sacrament

Moroni 6 on baptism and church membership

Moroni 10 exhortation to the Lamanites and others

Title Page contents of the Book of Mormon

Reference Description of Text

Structure

Words of Mormon 1:9

The individual books that compose the Book of Mormon vary

significantly in length. The overall record concentrates on three

periods: the founding of the Nephite civilization (sixth century

B.C.), its flourishing (150 B.C.–A.D. 50), and its final years (fourth

century

A.D.).

Chart 22

Number of Pages in Books

of the Book of Mormon

Key Scripture

Explanation

Chart 22

Number of Pages in Books

of the Book of Mormon

1 Nephi

2 Nephi

Jacob

Enos

Jarom

Omni

Mosiah

Alma

Helaman

3 Nephi

4 Nephi

Mormon

Moroni

Ether

100 150 200

FOUNDING

YEARS

FLOURISHINGFINAL

YEARS

52.5

18.5

2.5

161

18.5

13.5

NUMBER OF PAGES

Structure

Words of Mormon 1:9

This chart adds a time factor to chart 22. The number of pages in

the Book of Mormon given to each year of Nephite history varies

significantly. Some shorter books cover long periods of time, and

longer books document relatively few years. For example, the book

of Jacob on the average documents a year in one-third of a page,

while the book of Alma averages about four pages per year. This

suggests that Mormon most likely abridged some records more

extensively than others or had less underlying text to work with in

certain eras. The data used for this chart is listed below.

Chart 23

Average Number of Pages

Covering One Nephite Year

Key Scripture

Explanation

Nephite

Book

1 Nephi

2 Nephi

Jacob

Enos

Jarom

Omni

Mosiah

Alma

Helaman

3 Nephi

4 Nephi

Mormon

Moroni

Total Years

Covered

230

286

Approximate

Years Covered

600–588 B.C.

587–545

B.C.

544–482 B.C.

481–420 B.C.

419–361 B.C.

360–131

B.C.

130–91 B.C.

91–53

B.C.

52–1 B.C.

A.D. 1–35

A.D. 36–321

A.D. 322–400

A.D. 401–421

Number

of Pages

52.5

18.5

2.5

161

18.5

13.5

Chart 23

Average Number of Pages Covering One Nephite Year

for Books in the Book of Mormon

1 Nephi

2 Nephi

Jacob

Enos

Jarom

Omni

Mosiah

Alma

Helaman

3 Nephi

4 Nephi

Mormon

Moroni

1 2 4

FOUNDING

YEARS

FLOURISHINGFINAL

YEARS

4.04

1.49

0.29

0.04

0.03

0.01

1.55

4.13

0.73

1.66

0.01

0.23

0.64

AVERAGE NUMBER OF PAGES

Structure

3 Nephi 5:8

This chart highlights the relationship between pages written and

years recorded for individual books in the Book of Mormon. In

this divided bar graph, each band spans three columns represent-

ing, from left to right, a percentage of the total number of pages of

Nephite history a particular book includes, the name of the book

(the book of Ether excepted because it covers Jaredite, not Nephite,

history), and a percentage of the total number of years of Nephite

civilization that the book covers. For example, while 4 Nephi is

only a few pages long and represents 0.8 percent of the total num-

ber of Book of Mormon pages that record Nephite history, it is the

record of four generations of people and covers 28 percent of the

years in which the Nephite civilization existed. This chart consoli-

dates information also found in charts 22 and 23.

Richard O. Cowan, “Historians of the Book of Mormon,”

Instructor, December 1962, 444 and inside back cover. See also

chart by Scott Haycock and Robert Turner, Springfield, Virginia.

Chart 24

Nephite Books Compared by

Length and Years Covered

Key Scripture

Explanation

Source

Chart 24

Nephite Books Compared by

Length and Years Covered

0.5

0.4

1.3

0.6

2.0

Percentage of Total

Pages of Nephite History

Nephite

Books

Percentage of Total

Years of Nephite History

0.8

2.6

4.2

6.2

6.1

5.8

22.5

3.9

3.8

5.1

3.4

28.0

7.7

1 Nephi

2 Nephi

Jacob

Enos

Jarom

Omni

Mosiah

Alma

Helaman

3 Nephi

4 Nephi

Mormon

Moroni

10.6

12.9

3.7

12.5

32.4

7.6

11.7

3.7

Structure

Words of Mormon 1:5

The Nephites lived in the Americas from approximately 600

B.C.

A.D. 385, a period of about one thousand years. Moroni survived

his people and buried the plates around

A.D. 421. Throughout their

history, the Nephites kept historical and doctrinal records. This

graph shows which centuries each Nephite book covers, presenting

Nephite chronology as a whole. Three periods of Nephite civiliza-

tion receive the greatest attention: the founding (sixth century

B.C.),

the flourishing (150

B.C.–A.D. 50), and the final years (fourth cen-

tury

A.D.).

Chart 25

Nephite Books

Listed Chronologically

Key Scripture

Explanation

Chart 25

600 500 400

300

200

100

200 3000

100

400 500

B.C. A.D.

FLOURISHING FINAL YEARS

1 Nephi

2 Nephi

Jacob

Enos

Jarom

Omni

Mosiah

Alma

Helaman

3 Nephi

4 Nephi

Mormon

Moroni

FOUNDING YEARS

600–588 B.C.

587–545

B.C.

544–482

B.C.

481–420

B.C.

419–361

B.C.

360–131

B.C.

130–91 B.C.

91–53

B.C.

52–1

B.C.

A.D. 1–35

A.D. 322–400

Nephite Books

Listed Chronologically

A.D. 36–321

A.D. 400–421

Chronology

of the Book of Mormon

Section 3

Charts 26–40

1 Nephi–Omni

This chart shows the lineage of Lehi and approximate life spans of

him and his descendants, from Nephi to Amaleki, who were re-

sponsible for keeping the historical and doctrinal records of their

people. Each bar on the chart represents an individual record

keeper’s life. Although the Book of Mormon does not give the

date of Nephi’s death, it makes good sense to assume that he was

approximately seventy-five years old when he died.

John W. Welch, “Longevity of Book of Mormon People and the

‘Age of Man,’” Journal of Collegium Aesculapium 3 (1985): 34–45.

Chart 26

Life Spans of Lehi’s Lineage

Key Scripture

Explanation

Source

Chronology

Chart 26

Jacob

Nephi

Lehi

Life span

Life span with unknown

date of death

700

100 0

600

500 400 300 200

Jarom

Enos

Omni

Amaron

Chemish

Abinadom

Amaleki

Life Spans of Lehi’s Lineage

YEARS B.C.

Omni–Alma 27

Mosiah and his lineage did much to bring people to Jesus Christ.

After being instructed by the Lord to lead the people of Nephi out

of the land of Nephi, Mosiah preserved their lives and brought to

the people of Zarahemla the brass plates and the Nephite records.

He also taught the people of Zarahemla the gospel and the lan-

guage of the Nephites, and he was made king over both Nephites

and Mulekites. His example of righteousness was emulated by his

son Benjamin and Benjamin’s son Mosiah. In addition to safe-

guarding the brass plates and the Nephite records, Benjamin and

Mosiah admonished the people to have faith in Christ and to

renew their covenants with the Lord. Mosiah’s four sons, while

rebellious in their youth, were instrumental in converting thou-

sands of Lamanites to the gospel of Christ.

John W. Welch, “Longevity of Book of Mormon People and the

‘Age of Man,’” Journal of Collegium Aesculapium 3 (1985): 34–45.

Chart 27

Life Spans of Mosiah’s Lineage

Key Scripture

Explanation

Source

Chronology

Life span

Life span with unknown

date of death

250

200 150 100 50

YEARS B.C.

Life Spans of Mosiah’s Lineage

Chart 27

Mosiah

Benjamin

Mosiah

Ammon

Himni

Omner

Aaron

Mosiah 17–Mormon 1

This chart shows the lineage of Alma and approximate life spans

of him and his descendants mentioned in the Book of Mormon.

Alma’s conversion while listening to Abinadi (see Mosiah 18:1) and

Alma’s baptism at the Waters of Mormon (see Mosiah 18:14) were

important events for himself and for the Nephite civilization. Not

only were Alma’s descendants able to receive the blessings of the

gospel, but for over four hundred years many of them were key

prophets and principal keepers of the plates of Nephi who in turn

spread the gospel to the general population.

John W. Welch, “Longevity of Book of Mormon People and the

‘Age of Man,’” Journal of Collegium Aesculapium 3 (1985): 34–45.

Chart 28

Life Spans of Alma’s Lineage

Key Scripture

Explanation

Source

Chronology

Chart 28

Life span

Life span with unknown

date of death

200

100

0 100 200

300

400

Life Spans of Alma’s Lineage

B.C. A.D.

Alma

Corianton

Shiblon

Helaman

Alma

Nephi

Amos

Ammaron

Mosiah 9–24

The narratives in the book of Mosiah do not always follow in strict

chronological order. The two major flashbacks, Zeniff’s and Alma’s

accounts, illustrate that the book of Mosiah was put together by

use of historical records of several authors. These flashbacks also

attest to the historicity of the Book of Mormon, because it would

have been difficult for the Prophet Joseph Smith to dictate these

historically complex flashbacks and still keep his facts straight. In

this chart the bars represent the narrative content and flow of the

books of Omni and Mosiah over time, while the two flashback

episodes are shown in relation to their placement in the book of

Mosiah and to the time spans they cover, which predate the time

of Mosiah

Chart 29

Flashbacks in the Book of Mosiah

Key Scripture

Explanation

Chronology

121 B.C.

250 B.C.

300 B.C.

200 B.C.

150 B.C.

Omni

Amaron

Chemish

Abinadom

Mosiah

Benjamin

Zeniff

Noah

Abinadi

Alma

Mosiah

FIRST

FLASHBACK

SECOND

FLASHBACK

Limhi

Omni

Mosiah

1–8

Mosiah

9–22

Mosiah

23–24

Mosiah

25–29

279 B.C.

130

B.C.

130

B.C.

200

B.C.

145

B.C.

121

B.C.

120

B.C.

120

B.C.

Flashbacks in the Book of Mosiah

Chart 29

100 B.C.

Amaleki

Benjamin

Alma 17–28

As in the book of Mosiah, there are two significant flashbacks in

the first part of the book of Alma. They highlight successful

episodes in the missionary work of the sons of Mosiah among the

Lamanites. The text in Alma 1–16 covers events in the land of

Zarahemla through the fourteenth year of the reign of the judges.

In Alma 17 the narrative reverts back to the first year of the judges

and then covers events in the lands of Ishmael and Nephi those

same fourteen years (see Alma 17:4). The first flashback recounts

Ammon’s ministry to the people of Lamoni (see Alma 17–20), and

the second records how Lamoni’s father and his household were

converted through the preaching of Aaron, resulting in the conver-

sion of thousands throughout the land (see Alma 21–23). Approxi-

mate dates are listed both by standard configuration (

B.C.) and

Nephite time (reign of the judges, or R.J.). These flashbacks are yet

another evidence of the complexity of the Book of Mormon. It is

quite remarkable how these historical accounts fit so neatly together,

all coming together again with the Lamanite attacks in the eleventh

(16:2 = 25:2) and fourteenth (16:12 = 28:2) years. In addition,

another flashback (not shown on this chart) is found in Alma 56:1

and 56:9, which returns from the thirteenth year to the twenty-

sixth to pick up the story of Helaman’s stripling warriors.

Chart 30

Flashbacks in the Book of Alma

Key Scripture

Explanation

Chronology

91 B.C.

B.C.91 B.C.

78 B.C.

Alma

Amlicites

Nehor

Amulek

Zeezrom

Lamoni

converts

Ammonihah

attacked

Anti-Nephi-Lehies

move to Jershon

Jershon

attacked

Korihor

Zoramites

Captain

Moroni

sons of

Helaman

Flashbacks in the Book of Alma

Chart 30

91 B.C.

(1 R.J.)

(11 R.J.)

78 B.C.

(14

R.J.)

(21 R.J.)

(31 R.J.)

100 B.C.

81 B.C.

71 B.C.

61 B.C.

FIRST

FLASHBACK

SECOND

FLASHBACK

Alma

1–16

Alma

17–20

Alma

21–27

Alma

28–63

Aaron

Lamoni’s

father

land of

Nephi

Anti-Nephi-

Lehi

land of

Ishmael

Ammonihah

attacked

Ammon

Jershon

attacked

Ether 1; 7–15

This chart shows the chronology of Jaredite kings referred to in the

book of Ether, their familial ties to each other, and whether they

were righteous, unrighteous, or in captivity all of their days (in

which case their moral character went unremarked). Mosiah

attested to the ability of a king to influence his people for good or

evil. Referring specifically to King Noah, he stated, “How much

iniquity doth one wicked king cause to be committed, yea, and

what great destruction!” (Mosiah 29:17). The main column on this

chart gives the genealogy of Ether, the son of Coriantor (see Ether

11:23), which runs back to Jared (see Ether 1:6–32). This king list

contains thirty names, from the Jaredite founder down to the

prophet Ether, who was not a king but whose name is on the book

in the Book of Mormon telling the history of the Jaredites. Con-

flicts with others who asserted powers as kings are also listed.

Expanded from the work of Lee Prince, student of John W. Welch,

Book of Mormon 121H, Brigham Young University, fall 1997.

Chart 31

Jaredite Kings

Key Scripture

Explanation

Source

Chronology

Chart 31

Corihor, Noah,

and Cohor

reigned over the

land of Moron;

Nimrod returned

the land of Moron

to Shule (Ether 7)

Jared

and Akish

reigned over the

land of first inheri-

tance until all but

thirty were killed;

Omer was then

restored as king

over the whole land

(Ether 8)

These four fought Coriantumr for

control of the kingdom (Ether 13–14)

Ethem

Moron

Coriantor

Ether

righteous

unrighteous

lived in captivity

from father to son

from brother to brother

not related by blood

Orihah

Jared

Brother

of Jared

Kib

Shule

Omer

Emer

Coriantum

Com

Heth

Shez

Riplakish

Morianton

Kim

Lib

Hearthom

Heth

Aaron

Amnigaddah

Coriantum

Com

Shiblom

Ahah

Kish

Seth

Coriantumr

Shared

Gilead

Lib

Shiz

Levi

Corom

Noah

Cohor

Corihor

Jared

Akish

Jaredite Kings

Omni 1:12–25; Words of Mormon 1:10–18; Mosiah 1–22;

Alma 17–22

This chart highlights prominent Nephite and Lamanite kings

from 200–77

B.C. These men are described in great detail in the

Book of Mormon, showing especially the great effect a leader can

have on his people. Mosiah

, Zeniff, and King Laman were con-

temporaries. Benjamin was beginning his reign when Noah was at

the height of his power. Limhi’s reign ended when he and his people

returned to Zarahemla near the beginning of Mosiah

’s reign.

Lamoni’s father, who may have been a descendant of King Laman,

was converted by Aaron about 82

B.C. Lamoni himself was converted

a little earlier by Ammon. Lamoni and King Anti-Nephi-Lehi were

brothers (see Alma 24:5).

Chart 32

Nephite and Lamanite Kings

Key Scriptures

Explanation

Chronology

Righteous

Unrighteous

Converted

Genealogy

150 B.C.

200 B.C.

100 B.C.

50 B.C.

Nephite and Lamanite Kings

Chart 32

Nephites in

Land of

Zarahemla

Nephites in

Land of

Nephi

Lamanites in

Lands of Nephi

and Ishmael

Mosiah

Zeniff

Laman

Mosiah

Benjamin

Noah

Limhi

dates are approximate

land of Nephi

taught by Aaron

in land of Nephi

land of Nephi

taught by

Ammon in

land of

Ishmael

Lamoni’s

father

Anti-

Nephi-Lehi

Lamoni

Mosiah 29–3 Nephi 7:14

From about 91

B.C.to A.D. 30, the Nephite civilization was gov-

erned by chief judges. Each judge’s name, known church role,

tenure, cause of termination, and relation to his predecessors are

represented on this chart. Of the thirteen Nephite judges charted,

nearly half were assassinated, indicating serious governmental

turmoil during the reign of the judges.

Chart 33

The Nephite Judges

Key Scripture

Explanation

Chronology

The Nephite Judges

Chart 33

Judge Relation to Church Approximate Cause of

Predecessors Role Tenure Termination

Alma

no data prophet 91–83 B.C. resigned

Nephihah nominated by Alma

elder 83–67 B.C. died

Pahoran

son of Nephihah no data 67–53 B.C. died

Pahoran

son of Pahoran

no data 52 B.C. assassinated

Pacumeni son of Pahoran

no data

52–51 B.C. killed by invaders

Helaman

grandson of Alma

leader 50–39 B.C. died

Nephi

son of Helaman

prophet 39–30 B.C. resigned

Cezoram nominated by Nephi

no data 30–26 B.C. assassinated

no data son of Cezoram no data 26 B.C. assassinated

Seezoram

no data no data 26–20 B.C. assassinated

no data no data no data 20–A.D.1 no data

Lachoneus

no data

prophet A.D. 1–30 no data

Lachoneus

son of Lachoneus

no data A.D. 30 assassinated

Mosiah 29:42–Alma 4:20

As chief judge during the first years of the reign of the judges, Alma

the Younger addressed difficulties such as the execution of Nehor,

the revolt of Amlici, and a postwar economic slump. In the eighth

year of his term, Alma resigned from office and devoted all of his

energy to preaching the gospel to his people, “to stir them up in

remembrance of their duty, and . . . pull down, by the word of God,

all the pride and craftiness and all the contentions which were

among his people” (Alma 4:19). Although Alma resigned from the

office of chief judge, he retained the office of high priest, thereby

separating the political and religious spheres of influence. This

chart outlines the main events for years 1–8 of the reign of the

judges (91–83

B.C.).

Chart 34

Alma as Chief Judge

Years 1–8 of the Reign of the Judges

Key Scripture

Explanation

Chronology

Chart 34

Alma as Chief Judge

Years 1–8 of the Reign of the Judges

Nehor is executed, but priestcrafts continue

Church members are persecuted

The church prohibits persecution

Pride and contention increase in the church

Some are excommunicated or withdraw

from the church

Church members regroup

Preachers and workers are equal

Church members prosper

Prosperity abounds

Wickedness increases outside the church

Amlici revolts and is killed by Alma

Alma

is wounded in battle

Lamanites invade again but are defeated

Postwar economic problems stimulate

religious renewal

3,500 people are converted and baptized

Pride and contention increase in the church

Alma turns the judgeship over to Nephihah

EAR

REFERENCES

Alma 1

Alma 2–3

Alma 4

Alma 5–45

Alma the Younger served as the high priest of the church during

the first nineteen years of the reign of the judges. He served a dual

role of high priest and chief judge for the first eight years but after-

wards resigned from serving as chief judge in order to concentrate

on improving the spirituality of his people. This chart illustrates

some of the more important events that took place during years

9–19 of the reign of the judges (83–73

B.C.). Among other things,

Alma assisted in the conversion of Zeezrom, preached to the city of

Ammonihah, contended with Korihor, and led missionary activities

to Antionum. After this period of faithful labor, Alma journeyed

toward the land of Melek and was not seen again. Some supposed

that he was taken up by the Spirit and received by the Lord (see

Alma 45:19).

Chart 35

Alma as High Priest

Years 9–19 of the Reign of the Judges

Key Scripture

Explanation

Chronology

Nephihah becomes chief judge

Alma

preaches in Zarahemla and Gideon

Alma

preaches in Melek, Ammonihah, Sidom

Amulek and Zeezrom are converted

Women, children suffer death by fire in Ammonihah

Ammonihah is destroyed

Peace

Peace; no inequality exists among Nephites

Peace; the church is established

Ammonites possess the land of Jershon

Lamanites invade

Lamanite attack ends

Peace

Korihor contends with Alma

, dies in Antionum

Some Zoramites are converted and granted refuge

in Jershon, leaving apostate Zoramites angry

Alma

blesses his sons; they preach in every city

Zoramites and Lamanites invade Jershon, Manti

Zerahemnah is defeated

Alma

passes the mantle to his son Helaman

Alma

goes as if to Melek and is not seen again

Helaman and his brethren preach in every city

Chart 35

Alma as High Priest

Years 9–19 of the Reign of the Judges

EAR

REFERENCES

Alma 4

Alma 5; 7

Alma 8; 9; 15

Alma 10; 15

Alma 14

Alma 16

Alma 16:16

Alma 16:21

Alma 27

Alma 16:12

Alma 28:3

Alma 30

Alma 31–35

Alma 36–43

Alma 43

Alma 43–44

Alma 45

Alma 4:20–50:37

Nephihah served as chief judge for sixteen years, from the ninth to

the twenty-fourth years of the reign of the judges (83–68

B.C.).

Although he served a long time, little is known about him. He was

largely overshadowed by the activities of Alma

, Amulek, the four

sons of Mosiah, Helaman

, Captain Moroni, and other Nephite

leaders. For a more complete listing of events during the first ten

years of his reign, see chart 35. Nephihah seems to have been a

weak ruler. He was the judge at the time of the serious troubles

with Korihor and Amalickiah, but he played little role in handling

those cases, as far as we know. Due largely to the strength of others

around him, his final years were known as the happiest times in all

of Nephite history.

Chart 36

Key Scripture

Explanation

Chronology

Nephihah as Chief Judge

Years 19–24 of the Reign of the Judges

Chart 36

Alma

delivers the judgment seat to Nephihah

Korihor appears before the chief judge and Alma

Helaman reestablishes the church throughout the land

Amalickiah desires to be king, rebels, and is expelled by Captain

Moroni but becomes king of the Lamanites, who attack

Nephite fortifications but are repulsed

Peace and rejoicing in the church

Extensive work on fortifications

Peace and rejoicing in the church

Prosperity and never a happier time

Peace

Captain Moroni stops the people of Morianton, who

were trying to leave for the land northward

Nephihah dies

Nephihah as Chief Judge

Years 9–24 of the Reign of the Judges

Alma 4:20

Alma 30

Alma 45

Alma 46–49

Alma 50

YEAR

REFERENCES

Alma 50:40–Helaman 1:2

War ravaged half of the very eventful fifteen years during which

Pahoran served as chief judge (67–53

B.C.). He tried, often unsuc-

cessfully, to hold the Nephite capital together. With wars dragging

on for seven years in the north and to the south, Pahoran was

unable to effectively administer justice and preserve unity among

the people. He was plagued with rebellions at home and held sev-

eral king-men in prison for the duration of the conflict. After the

war, governmental offices and church functions were reestablished

and the Nephites began to prosper. Within a short time of each

other, however, four very influential Nephite leaders, including

Pahoran, all died, leaving the Nephites very weak on leadership.

Chart 37

Key Scripture

Explanation

Chronology

Pahoran as Chief Judge

Years 25–39 of the Reign of the Judges

Chart 37

King-men seek to depose Pahoran as chief judge but are vanquished by

Captain Moroni

Teancum repels Lamanites attacking on the east and slays Amalickiah

Lamanites retreat to Mulek; Ammoron continues the war on the west

Helaman leads stripling warriors to Judea to assist Antipus

Teancum’s and Moroni’s forces unite in Bountiful, prepare to

retake Mulek

Helaman and Antipus defeat larger Lamanite armies

Moroni retakes Mulek

Nephite dissensions enable Lamanites to capture Nephite cities

Helaman retakes Antiparah without bloodshed

Ammoron, Moroni negotiate; Moroni frees Nephite prisoners

Striplings win at Cumeni and Manti

Helaman sends epistle to Moroni (56:1), who asks Pahoran for aid (59:3)

Moroni and Pahoran exchange epistles; Lamanites take Nephihah

Moroni and Pahoran join forces and retake Zarahemla from king-men

Moroni sends provisions, reinforcements to Helaman, Lehi, Teancum

Nephites retake Nephihah

Teancum is killed after slaying Ammoron; Lamanites driven out of land

Moroni fortifies border cities, yields command to Moronihah

Pahoran returns to judgment seat; Helaman and others build up church

Helaman dies

Shiblon keeps records; Moroni dies

Many Nephites migrate northward

Shiblon dies

Pahoran dies

Pahoran as Chief Judge

Years 25–39 of the Reign of the Judges

32–34

37–38

Alma 51

Alma 52

Alma 56:9

Alma 52

Alma 56

Alma 52

Alma 53

Alma 57

Alma 54–55

Alma 57–58

Alma 56–59:3

Alma 59:3–61

Alma 62

Alma 63

Helaman 1

YEAR

REFERENCES

Helaman 2:1–3:37

Helaman, the son of the Helaman who led the stripling Ammonite

warriors, served as chief judge for twelve years, from the forty-second

to the fifty-third years of the reign of the judges (50–39

B.C.). After an

assassination attempt against him in his inaugural year, his reign was

the most peaceful of any Nephite chief judge. He saw no wars, and

nine of his years were marked as times of peace. He was centrally

noted for his “justice and equity” (Helaman 3:20). Most significantly,

the forty-ninth and fiftieth years of the reign of the judges appear to

have been jubilee years. The forty-ninth year would have been the

seventh sabbatical year (a reasonable time for great celebration and

rejoicing) and the fiftieth year the jubilee itself (a time of continual

peace and great joy). The jubilee laws under the law of Moses are

found in Leviticus 25–26. The forty-ninth and fiftieth years are men-

tioned in Leviticus 25:8–10.

Chart 38

Key Scripture

Explanation

Chronology

Helaman as Chief Judge

Years 42–53 of the Reign of the Judges

Chart 38

Helaman 2:1–12

3:1

3:2

3:3

3:19

3:19, 22

3:23–25

3:32

3:33–35

3:36

3:37

Peace achieved with the Lamanites

Kishkumen killed attempting to assassinate Helaman

Gadianton flees and becomes robber leader

No contention among the Nephites, but a little pride

No contention

Much contention and many dissensions

Many migrate into the land northward

Great contention continues

Contentions eventually diminish

Peace, prosperity, very dramatic church growth

Continual rejoicing all year long

Gadianton robbers secretly infiltrate settled lands

Continual peace and great joy

Peace and sanctification

Rising pride among church members

Peace prevails despite increasing pride

Helaman

dies in office

EAR

Helaman as Chief Judge

Years 42–53 of the Reign of the Judges

REFERENCES

Helaman 3:37–5:1

Nephi

, the son of Helaman

, served as chief judge for ten years,

from the fifty-third to the sixty-second years of the reign of the

judges (39–30

B.C.). His time was disastrous for the Nephites.

Civil war, pride, wickedness, and weakness led to the loss of the

city of Zarahemla and many other lands, even half of all the

Nephites’ possessions (see Helaman 4:5–10). Like Alma the

Younger, his great-grandfather, Nephi

resigned the judgeship to

attempt to improve this situation by preaching the word of God.

Chart 39

Key Scripture

Explanation

Chronology

Nephi as Chief Judge

Years 53–62 of the Reign of the Judges

Helaman 3:37

4:1–2

4:4

4:5

4:9

4:10

4:18–26

5:1–4

Nephi becomes chief judge

Dissensions within the church lead to bloodshed, civil

war, and banishment of rebels, who go over to the

Lamanites

Dissenters stir up the Lamanites, who prepare for war

Dissenters and Lamanites attack Nephites

Zarahemla and much Nephite territory fall to the

Lamanites and dissenters

Nephites regain many cities

Nephites regain half of their original lands

Weakened by transgression and unbelief, Nephites fail to

regain more lands

Nephi resigns judgeship to preach the gospel with his

brother Lehi, first to the Nephites in the land of

Zarahemla and then to the Lamanites in Nephi

YEAR

Nephi as Chief Judge

Years 53–62 of the Reign of the Judges

REFERENCES

Chart 39

2 Nephi 5:33

Archaeologist John L. Sorenson has found interesting correla-

tions between Book of Mormon events and pre-Columbian

American history in Mesoamerica (central and southern Mexico

and northern Central America). As depicted in this chart (which,

like other archaeological time lines, is oriented with the most

recent date at the top), Sorenson suggests that Olmec and

Jaredite civilizations correspond historically, while the civiliza-

tion existing in the Mexican state of Chiapas in highland Guate-

mala can roughly represent the Nephite and Lamanite peoples.

In addition, the dates of Izapan influences spreading northward

correspond with the people of Nephi finding the land of Zara-

hemla and joining with the Mulekites. Because the peak Izapan

development occurred between the second century

B.C. and the

fourth century A.D., Izapans are believed to have been Nephites,

although the exact association is unclear. While the Teotihuacans

were not related to the Lamanites directly, existing probably as a

remnant group of the Jaredites, they are believed to have allied

themselves culturally and possibly militarily with the Lamanites

near the end of Nephite civilization. These chronological and geo-

graphic correlations offer secondary evidence supporting the

ancient origin of the Book of Mormon.

John L. Sorenson, An Ancient American Setting for the Book of

Mormon (Salt Lake City: Deseret Book, 1985), 135; and John L.

Sorenson, Images of Ancient America: Visualizing Book of Mormon

Life (Provo, Utah: Research Press, 1998), 193.

Chart 40

Key Scripture

Explanation

Sources

Chronology

Nephite and Mesoamerican History

Chart 40

Mesoamerica

North of Isthmus South of Isthmus

of Tehuantepec of Tehuantepec

A.D. 600

500

400

300

200

100

A.D. 1

100

B.C.

200

300

400

500

600

LATE CLASSIC

PERIOD

EARLY CLASSIC

PERIOD

PROTO-CLASSIC

PERIOD

LATE PRE-CLASSIC

PERIOD

MIDDLE

PRE-CLASSIC

PERIOD

Book of Mormon

Land Northward Land Southward

Nephite and Mesoamerican History

Prophetic view: wars,

“abominations”

Wars continue among non-Nephites

Nephites exterminated

Nephites retreat north

War, turmoil spread

Widespread trade

Cults, priests flourish

Dynamic, prosperous society

Classes reappear

Classless, theocratic-led society

Great natural, social catastrophe

Class distinctions, state rule

Migrations northward

Expansion of Nephite and Lamanite

lineages and influence

Small tribes

Approximate extermination

of Jaredite lineages

Various States “Classic Maya”

Teotihuacan influence declines

Maya stelae cease

Teotihuacan groups spread widely

Militarism increasing; cults abound

Chiapas

abandoned

Peak in cultural creativity

Priests flourish

Surge in class symbols, trade

Stable socioeconomic growth

Hesitation in growth

Volcanic action

Precursors of Classic at Tikal,

Monte Alban, Cuicuilco, etc.

Izapan influences go north

Small sociopolitical chiefdoms

Approximate end of

Olmec civilization

Jesus Christ

in the Book of Mormon

Section 4

Charts 41–52

1 Nephi 1:9

We know for certain that Jesus Christ appeared personally to

prophets such as Lehi, Nephi, Jacob, Mormon, and Moroni and to

the people gathered at Bountiful after his resurrection. These per-

sonal visitations are listed in the first part of this chart. But Christ

probably appeared to additional prophets as well. The second part

of this chart lists those who recorded having seen “an angel of the

Lord” (Amulek and Samuel) or “the angel of the Lord” (Benjamin

and Alma the Younger). Because it is difficult to distinguish be-

tween “the angel of the Lord” and Jehovah in Genesis 16:7–11,

Exodus 3:2, and Judges 2:1–4, Nephites who recorded seeing “the

angel of the Lord” might have been indirectly writing about the

Lord himself. It is therefore possible that prophets such as Alma

also saw the Savior and conversed with him (see Mosiah 27:25,

“And the Lord said unto me”).

John W. Welch, “Ten Testimonies of Jesus Christ from the Book of

Mormon,” in Doctrines of the Book of Mormon: The 1991 Sperry

Symposium, ed. Bruce A. Van Orden and Brent L. Top (Salt Lake

City: Deseret Book, 1992), 223–42.

Chart 41

People to Whom Jesus Christ or

the Angel of the Lord Appeared

Key Scripture

Explanation

Source

Jesus Christ

Chart 41

Lehi 1 Nephi 1:9

Nephi

2 Nephi 11:2

Jacob 2 Nephi 2:4; 11:3

Lamoni Alma 19:13

the gatherings at Bountiful 3 Nephi 11–26

the twelve Nephite disciples 3 Nephi 27:2

the brother of Jared Ether 3:14

Mormon Mormon 1:15

Moroni Ether 12:39

Benjamin Mosiah 4:1

Alma

Mosiah 27:11

Laman, Lemuel, and Sam 1 Nephi 3:29

Amulek Alma 10:7

Samuel the Lamanite Helaman 13:7

People to Whom Jesus Christ Appeared

People Who Saw the Angel of the Lord

Alma 33:22

All the prophets of the world, including those in the ancient

Americas, have testified “more or less” (Mosiah 13:33; Jacob 4:5)

concerning the coming and atonement of Jesus Christ. In Alma 32

the prophet Alma tells how to plant and nourish the seed of true

faith. In verses 22 and 23 he discloses what the seed is that people

should plant in their hearts and that will sprout and grow into a

tree of everlasting life. That seed is a declaration of faith. It has

seven parts, as this chart shows. One may well imagine that Alma

and his followers could have personally recited this declaration in

explaining their faith, in much the same way as members of the

church today use the Articles of Faith in stating the fundamental

elements of their faith.

Chart 42

Nephite Declaration of Faith

Key Scripture

Explanation

Jesus Christ

Nephite Declaration of Faith

1 We “believe in the Son of God,

2 that he will come to redeem his people,

3 and that he shall suffer and die

4 to atone for their sins;

5 and that he shall rise again from the dead,

6 which shall bring to pass the resurrection,

7 that all men shall stand before him,

to be judged”

—Alma 33:22

Chart 42



Chart 43

Consistent Elements

in Nephite Declarations of Faith

Key Scriptures

Explanation

Source

Jesus Christ

Alma 33:22; 1 Nephi 11:31–33; 19:9–10; 2 Nephi 9:4–15; 25:12–13;

Mosiah 3:5–10; 15:5–9, 20; 16:10; Alma 11:39–41; Mormon 9:1–14

Alma 33:22 is not the only place in the Book of Mormon where its

seven principles of Nephite faith in Jesus Christ are revealed. Eight

other important compact doctrinal passages list many, if not all, of

these seven principles. Each of these passages is shown in the left-

hand columns of this chart. To the right, check marks indicate

which principles each passage includes. The consistency of expres-

sion found in these scriptures suggests that the seven principles in

Alma’s formulation may have constituted a widely taught and

adopted declaration of faith established among the Nephites.

John W. Welch, “Ten Testimonies of Jesus Christ from the Book of

Mormon,” in Doctrines of the Book of Mormon: The 1991 Sperry

Symposium, ed. Bruce A. Van Orden and Brent L. Top (Salt Lake

City: Deseret Book, 1992), 223–42.

Chart 43

He shall judge all men

Believe in the Son of God

He will atone for their sins

He shall rise again from the dead

He will bring to pass the resurrection

He shall suffer and die

He will come to redeem his people

1 Nephi 11:31–33

1 Nephi 19:9–10

2 Nephi 9:4–15

2 Nephi 25:12–13

Mosiah 3:5–10

Mosiah 15:5–9,

20; 16:10

Alma 11:39–41

Alma 33:22

Mormon 9:1–14

Nephi

Speaker Reference

Nephi

Jacob

Nephi

Benjamin

Abinadi

Amulek

Alma

Moroni

Consistent Elements

in Nephite Declarations of Faith









 





   

 

Mosiah 3:5–27

Major Book of Mormon authors used sixty-seven different names

to refer to Jesus Christ. Of these names, many were used exclusively

by one author, while others were used almost universally. This may

be because the Lord was to them, as he is to each of us, both the

same and different: his atonement is universal, but each of us also

has a relationship with him that is entirely personal. For example,

King Benjamin is the only prophet in the Book of Mormon who

calls Jesus the “Heavenly King” or the “Lord Omnipotent.” This

could be in part because Benjamin himself was a king, identified

with Christ on that level, and recognized the true authority and

power of the Son of God. This table shows the names for Christ

that appear in the Book of Mormon and the frequency with which

its major authors used them. Names for Christ that are unique to

certain authors appear in boldface type. The data below show

which texts are used to represent each major author.

Lehi: 1 Nephi 1; 8; 10; 2 Nephi 1–4

Nephi

: 1 Nephi 11–22; 2 Nephi 25–33

Jacob: 2 Nephi 6–10; Jacob 2–4; 6

Abinadi: Mosiah 12–16

Benjamin: Mosiah 1–6

Alma

: Alma 5; 7; 12–13; 32–33; 36–42

Amulek: Alma 9–11; 34

Samuel: Helaman 13–15

Mormon: Helaman 12; 3 Nephi 5; Mormon 1–7; Moroni 7–9

Moroni: Mormon 8–9; Ether 4–5; 12:6–41; Moroni 1–10

John W. Welch, “Ten Testimonies of Jesus Christ from the Book of

Mormon,” in Doctrines of the Book of Mormon: The 1991 Sperry

Symposium, ed. Bruce A. Van Orden and Brent L. Top (Salt Lake

City: Deseret Book, 1992), 223–42.

Chart 44

Names Used for Christ

by Major Book of Mormon Authors

Key Scripture

Explanation

Source

Jesus Christ

Chart 44

Moroni

Names Used for Christ

by Major Book of Mormon Authors

Benjamin

Lehi

Nephi

Abinadi

Alma

Amulek

Samuel

Mormon

Jacob

A Messiah 2 1

A Son of God 1

All-Powerful Creator 1

Beloved Son 1

Christ 40 12 8 12 12 8 2 43 46

Christ Jesus 1

Christ the Lord 1 1

Christ the Son 1 1 1

Creator 3 1 1 1

Eternal Father 2 2 2 1 5

Eternal God 2 1 2 1

Father 18 3 5 2 1 1 13 22

Father of Heaven and Earth 1 1 1 1 1

Father and Son

First-Fruits 1

God 41 135 87 44 57 201 29 9 76 72

God of Abr., Isaac, Jacob 1 2 1

Good Shepherd 7

Great Creator 3

Great and Eternal Head 1

Great Mediator 2

Great and True Shepherd 1

Heavenly King 1

His Son Jesus Christ 1

Benjamin

Lehi

Nephi

Abinadi

Alma

Amulek

Samuel

Mormon

Moroni

Jacob

Chart 44

Holy Being 1

Holy Child 1

Holy Messiah 2

Holy One 1 1 1 2 1 1

Holy One of Israel 2 14 17

Holy One of Jacob 1

Jehovah 1

Jesus 4 2 9 6

Jesus Christ 4 3 3 1 1 7 17

King of Heaven 1 1

Lamb 29 1 1 1

Lamb of God 1 31 1 2

Lord 64 175 46 49 32 54 29 47 53 54

Lord God 8 38 18 6 8 1 1 1 1

Lord God Almighty 1 1 1

Lord God of Hosts

Lord God Omnipotent 2

Lord of Hosts 9 7 3

Lord Jesus 1

Lord Jesus Christ 1 3 1 3 2

Lord Omnipotent 4

Maker 2

Messiah 13 12 2 1

Mighty God 1

Chart 44

Benjamin

Lehi

Nephi

Abinadi

Alma

Amulek

Samuel

Mormon

Moroni

Jacob

Mighty One of Israel 1

Mighty One of Jacob 1 1

Only Begotten of the Father 1 2 1

Only Begotten Son 2 3

Prophet

Redeemer 5 12 3 3 1 2

Savior 1 4 1 1 4 1

Shepherd 2 11 1 1

Son 8 6 12 1 2 8

Son of the Eternal Father

Son of the Everlasting God 1

Son of the Most High God 1

Son of Righteousness 1

The Christ 1

The Son of God 2 5 1 2 10 8 3 3 3

The Very Christ 1 1

The Very God

True Messiah 2 1

Very God of Israel 1

OTALS

References to Christ 148 565 215 119 126 339 86 74 224 247

Names used unique to author 41041330233

Different names used by author 17 38 22 11 15 20 14 15 20 21

Percent names unique to author 24 26 18 9 20 15 0 13 15 14

Jesus Christ

2 Nephi 10:3

The writings of major Book of Mormon authors reflect a personal-

ized understanding and testimony of Jesus Christ. This is evident

in part by the unique names that they used to describe him. This

chart highlights the names for Christ that are unique to each au-

thor. For example, Lehi is the only author who refers to Christ as

“a prophet” (1 Nephi 10:4), while his son Nephi alone uses the

name “Beloved Son” (2 Nephi 31:11) when quoting the words of

God the Father. It may be that Lehi’s calling as a prophet allowed

him to identify personally with Christ on that level and that

Nephi’s position as a “beloved son” of Lehi helped him to readily

understand Christ’s sonship. This chart also includes a column

showing some of the major topics each author emphasizes in his

discourses. Those topics are usually consonant with the names

each author uses for Christ.

John W. Welch, “Ten Testimonies of Jesus Christ from the Book of

Mormon,” in Doctrines of the Book of Mormon: The 1991 Sperry

Symposium, ed. Bruce A. Van Orden and Brent L. Top (Salt Lake

City: Deseret Book, 1992), 223–42.

Chart 45

Names and Concepts Associated with Christ

by Major Book of Mormon Authors

Key Scripture

Explanation

Source

Names and Concepts Associated with Christ

by Major Book of Mormon Authors

Author Distinctive Name(s) for Christ Topics Emphasized

Lehi A Messiah, First-Fruits, Great Mediator, mercy, redemption

Holy Messiah, Lord God Almighty, Prophet

Nephi

Son of the Most High God, Son of the obedience and law,

Everlasting Father, Son of Righteousness, covenants to the

The Christ, Beloved Son, Very God of Israel, house of Israel

Mighty One of Israel

Jacob Mighty God, Maker, All-Powerful Creator, temple and priestly

Great Creator functions

Abinadi Father, Son innocent suffering,

fatherhood and

sonship

Benjamin Heavenly King, Lord Omnipotent, ceremonial and

Lord God Omnipotent royal functions,

atonement, blood

Alma

Good Shepherd, Shepherd, Christ Jesus mercy, conversion,

judgment, joy, equity

Amulek Christ the Son atonement, arms of

safety, sacrifice

Samuel Great and Eternal Head, Lord of Hosts destruction of evil

Mormon His Son Jesus Christ, Holy Child, God’s love for his

The Very God children

Moroni Holy Being, Jehovah, Jesus personal witness of

Christ

Chart 45

Jesus Christ

Mosiah 3:5–27

This chart illustrates the penchant of Book of Mormon authors to

use multiple names for the Lord Jesus Christ. Nephi

was especially

creative in this regard, though all of these authors demonstrate an

intimate, impressive understanding of the Lord’s redemptive mission

and many divine attributes. Indeed, the Book of Mormon makes

clear that these prophets learned of Christ through the scriptures and

divine revelation. For example, King Benjamin was a dedicated stu-

dent of the scriptures, and his stirring words regarding Christ’s saving

mission were delivered to him by an angel (see Mosiah 3:2–4:1). The

particular names that Book of Mormon authors used as they bore

witness of the Savior are documented in chart 44.

John W. Welch, “Ten Testimonies of Jesus Christ from the Book of

Mormon,” in Doctrines of the Book of Mormon: The 1991 Sperry

Symposium, ed. Bruce A. Van Orden and Brent L. Top (Salt Lake

City: Deseret Book, 1992), 223–42.

Chart 46

Number of Names Used for Christ

by Major Book of Mormon Authors

Key Scripture

Explanation

Source

Chart 46

Number of Names Used for Christ

by Major Book of Mormon Authors

Lehi

Moroni

Mormon

Samuel

Amulek

Alma

Benjamin

Nephi

Jacob

Abinadi

Jesus Christ

Mosiah 3:5–27

Of the sixty-seven names for Jesus Christ employed by major Book

of Mormon authors, nearly half are used exclusively by individual

authors. For example, of the thirty-eight names that Nephi

used

for Christ, ten were used exclusively by him; of the twenty-two

names Jacob used, four were unique to him; and so on. These fig-

ures suggest the originality and rich gospel perspectives and testi-

monies of the prophets and record keepers who contributed to

the Book of Mormon record—an aspect preserved by Mormon’s

abridging and Joseph Smith’s translating.

John W. Welch, “Ten Testimonies of Jesus Christ from the Book of

Mormon,” in

Doctrines of the Book of Mormon: The 1991 Sperry

Symposium, ed. Bruce A. Van Orden and Brent L. Top (Salt Lake

City: Deseret Book, 1992), 223–42.

Chart 47

Number of Names for Christ

Used Exclusively by Individual Authors

Key Scripture

Explanation

Source

Moroni

Chart 47

Number of Names for Christ

Used Exclusively by Individual Authors

Lehi

Mormon

Samuel

Benjamin

Abinadi

Nephi

Jacob

Alma

Jesus Christ

Helaman 14

As the time neared for Samuel the Lamanite’s prophecies to be

fulfilled, Nephi

witnessed the growing skepticism of the people

concerning the predicted earthly advent of Jesus Christ. This

skepticism led to the persecution of those who believed in Christ’s

coming by those who felt the time of his birth had already passed.

These skeptics threatened to kill the believers unless the sign of

Christ’s birth appeared before a certain date. Possibly because the

very lives of the believers depended on the fulfillment of those

prophecies, Nephi paid careful attention to documenting their

exact fulfillment. Nephi also tracked Samuel’s prophecies con-

cerning Christ’s death and their fulfillment.

Chart 48

Samuel the Lamanite’s Prophecies

Key Scripture

Explanation

Chart 48

Samuel the Lamanite’s Prophecies

Concerning Christ’s Birth Reference Fulfillment

Christ will be born in 5 years Helaman 14:2 3 Nephi 1:13

No darkness for 2 days, 1 night Helaman 14:3–4 3 Nephi 1:15

A new star will arise Helaman 14:5 3 Nephi 1:21

There will be signs and wonders Helaman 14:6 3 Nephi 2:1

People will fall to the earth Helaman 14:7 3 Nephi 1:16–17

Concerning Christ’s Death Reference Fulfillment

No light for 3 days Helaman 14:20, 27 3 Nephi 8:19–23

Thunderings and lightnings Helaman 14:21 3 Nephi 8:6–7

Earth will shake, tremble, and Helaman 14:21–22 3 Nephi 8:12, 17–18

be broken up

Mountains will be laid low Helaman 14:23 3 Nephi 8:10, 13; 9:8

and valleys raised

Resurrected people will Helaman 14:25 3 Nephi 23:9–14

appear to many

Jesus Christ

3 Nephi 8–9

Many wicked cities in the Americas were obliterated during the

three-day period of destruction following the death of Jesus

Christ. This chart lists the cities that were destroyed and the vari-

ous elements that destroyed them. The mediums of destruction

correspond well with what were known anciently as the four ele-

ments of the world—earth, air, fire, and water—showing that the

entire cosmos, as the ancients typically understood it, was disrupted

and beset the wicked as a result of the Savior’s death.

Shawn Rice, student of John W. Welch, Book of Mormon 121H,

Brigham Young University, fall 1997.

Chart 49

Destructions at the Death of Christ

Key Scripture

Explanation

Source

Chart 49

Water

Air

Destructions at the Death of Christ

Fire

Earth

Moronihah 3 Nephi 8:10; 9:5

Gilgal 3 Nephi 9:6

Gadiomnah 3 Nephi 9:8

Gadiandi 3 Nephi 9:8

Jacob 3 Nephi 9:8

Gimgimno 3 Nephi 9:8

some people 3 Nephi 8:16

were carried

away in the

whirlwind

Zarahemla 3 Nephi 8:8; 9:3

Jacobugath 3 Nephi 9:9

Laman 3 Nephi 9:10

Gad 3 Nephi 9:10

Josh 3 Nephi 9:10

Kishkumen 3 Nephi 9:10

Moroni 3 Nephi 8:9; 9:4

Onihah 3 Nephi 9:7

Jerusalem 3 Nephi 9:7

Mocum 3 Nephi 9:7

Element of Destruction City Destroyed Reference

Jesus Christ

3 Nephi 16; 20–22; 24–25

Jesus Christ spoke of his life and atonement as fulfillments of

ancient prophecy. During his visit to the Americas, he quoted several

Old Testament passages, all of which the children of Lehi apparently

knew, to show how he fulfilled prophecy—and to explain to them

their role as children of the covenant. For example, Jesus identified

Lehi’s descendants as those who, in the last days, will go among the

Gentiles “as a lion among the beasts of the forest” (Micah 5:8–9;

3 Nephi 20:16–17). In this chart the Old Testament passages quoted

by Jesus are listed in the left column, with corresponding Book of

Mormon references listed on the right-hand side.

Royal Skousen, “Textual Variants in the Isaiah Quotations in the

Book of Mormon,” in Isaiah in the Book of Mormon, ed. Donald W.

Parry and John W. Welch (Provo, Utah: FARMS, 1998), 369–71.

Chart 50

Old Testament Passages Quoted

by Jesus Christ in 3 Nephi

Key Scriptures

Explanation

Source

Chart 50

Old Testament Passages

Quoted by Jesus in 3 Nephi

Passage Quotation

Isaiah 52:8–10 3 Nephi 16:18–20

Micah 5:8–9 3 Nephi 20:16–17

Micah 4:12–13 3 Nephi 20:18–19

Deuteronomy 18:15–19 3 Nephi 20:23

Genesis 12:3 3 Nephi 20:25, 27

Isaiah 52:8 3 Nephi 20:23

Isaiah 52:9–10 3 Nephi 20:34–35

Isaiah 52:1–3 3 Nephi 20:36–38

Isaiah 52:6–7 3 Nephi 20:39–40

Isaiah 52:11–15 3 Nephi 20:41–45

Isaiah 52:15 3 Nephi 21:8

Isaiah 29:14 3 Nephi 21:9

Habakkuk 1:5 3 Nephi 21:9

Deuteronomy 18:19 3 Nephi 21:11 (allusion)

Micah 5:8–15 3 Nephi 21:12–18, 21

Deuteronomy 18:19 3 Nephi 21:20 (allusion)

Isaiah 52:12 3 Nephi 21:29

Isaiah 54:1–17 3 Nephi 22:1–17

Malachi 3:1–4:6 3 Nephi 24:1–25:6

Helaman 14–3 Nephi 9

The recorded conditions that prevailed on the American continent

preceding Jesus Christ’s visitation to the Nephites and Lamanites

can be compared to the prophesied conditions of the world before

his second coming. As in the Americas two thousand years ago,

there will be increased skepticism concerning Christ’s coming,

great signs in heaven and on earth, secret combinations that

destroy society and the government, and great natural disasters

preceding the second coming of Jesus Christ. In addition, as

before, the Lord has issued warnings to the Saints in this dispensa-

tion concerning pride, hypocrisy, and other forms of wickedness—

lest church members “become as the Nephites of old” (D&C

38:39). Such warnings signal potential problems that may exist in

the church prior to the second coming. This table lists the condi-

tions that correspond to both the first and second comings of

Christ, as well as scriptural references documenting each relevant

prophecy or event.

Chart 51

The Coming of Christ to the Nephites

A Pattern for His Second Coming

Key Scripture

Explanation

Jesus Christ

Chart 51

The Coming of Christ to the Nephites

A Pattern for His Second Coming

First Coming Events Second Coming

to the Americas

I. Signs

1. Hel. 14:2–6, 20–27; Great signs in heaven and earth D&C 29:14; 45:39–42;

3 Ne. 8:2–23 JS—M 1:33

2. Hel. 14:28–31

Purpose of signs: D&C 29:11, 14–17;

to save mankind, to leave 39:23–24; 45:16,

all without excuse 31–39, 49–50;

63:6–7; 68:9–11

3. Hel. 16:12–23;

Increased skepticism D&C 45:26;

3 Ne. 7:15–26; 8:4

concerning Christ’s coming 2 Pet. 3:3–4

II. Wickedness

4. Hel. 13:21–23; Pride is the basis of wickedness D&C 29:9; 38:39;

3 Ne. 6:11–13 64:24

5. 3 Ne. 6:17–18; 7:7

People willfully rebel D&C 64:34–36;

112:24–26

6. 3 Ne. 6:23; 7:14

People reject the prophets D&C 1:14; 133:71–72;

135:1–7; 136:35–36

7. 3 Ne. 6:11–14

Pride and evil in the church D&C 38:39; 41:1; 50:2–4,

6–9; 63:63; 98:19–22

III. Destruction

8. 3 Ne. 8:23–24; 10:8 Great mourning and weeping D&C 29:15; 45:53;

87:6; 112:24

9. Hel. 11:1; 3 Ne. 3:4

Wars and rumors of wars D&C 45:26, 68;

63:32–33

10. Hel. 10:18; 11:4

People kill one another D&C 45:26, 68;

63:32–33

11. Hel. 13:13–14

People saved or destroyed D&C 84:92–97;

based on whether they received 99:4; 109:39–41

or rejected the righteous

Chart 51

12. Hel. 10:6; 12:3 Plagues, pestilence, famine D&C 29:18–19; 43:25;

45:31; 84:96–97; 87:6;

JS—M 1:29

13. 3 Ne. 6:25–30;

Secret combinations destroy Morm. 8:34–40; Ether

7:7–9; 9:9

society and government 8:20–25; D&C 38:28;

42:64; 123:13–14

14. Hel. 14:23, 26;

Tempest, great storms, D&C 43:20–25;

3 Ne. 8:5–6; 10:14

thundering, lightnings 87:6; 88:88–91

15. 3 Ne. 8:6–19

Earthquakes and great D&C 29:13; 43:18, 25;

disturbances 45:26, 33, 48; 49:23;

88:88–89

16. 3 Ne. 8:20–23;

Vapor of smoke and darkness D&C 29:14; 34:9;

10:13–14 45:40–42

17. Hel. 14:21–23;

Mountains made low, D&C 49:23; 109:74

3 Ne. 8:23; 9:8

valleys become

great mountains

18. Hel. 14:24; 15:1; Cities destroyed, D&C 84:114–117

3 Ne. 8:8–14; 10:7

houses left desolate

19. 3 Ne. 8:1–18; 9:1–12 Wicked destroyed at his coming D&C 29:9; 63:34;

87:6–8; 136:33–36

IV. Righteousness

20. Hel. 3:24–30; Gospel preached D&C 1:1–14; 58:64–65;

10:14–17; 3 Ne. 2:10

to all people 112:28–30; 133:37;

JS—M 1:31

21. Hel. 6:1–5;

Lamanites become righteous D&C 49:24

3 Ne. 2:14–16

22. 3 Ne. 3:22–26;

Righteous to gather together D&C 29:7–8; 43:23–30;

4:4–16 45:43, 68–69; 49:25;

115:6

23. 3 Ne. 4:30–33

Righteous are divinely protected D&C 45:70–71; 62:6

24. Alma 1:25–28;

Righteous are persecuted D&C 99:1; 101:32–38;

3 Ne. 6:12–13 123:1–10

25. 3 Ne. 1:4–8; 8:3

Righteous look to signs of D&C 39:23–24;

Savior’s coming with faith 45:39–40, 43, 57;

68:9–11; 106:4–5;

JS—M 1:29

Chart 51

V. The Living Prophet

26. 3 Ne. 8:25; Receiving or rejecting living D&C 1:14, 36–38;

9:10; 10:12

prophets a matter of life or death 45:32; 133:57–71

27. Hel. 16:14;

Angels minister to prophets D&C 20:6, 10, 35;

3 Ne. 7:18 27:16; 43:25; 136:37

28. 3 Ne. 8:23–25;

The righteous are prepared for D&C 1:11–39; 21:4–6,

9:10–13; 10:12–14 Christ’s coming by 9; 84:36–38;

following the prophets 124:45–46

VI. Coming and Ministry of Christ

29. 3 Ne. 8:2–5, 24–25; Christ comes as a D&C 39:21; 61:38;

10:2; 11:1–10

thief in the night 106:4–5

30. 3 Ne. 11:8

Christ comes down D&C 5:19; 29:11;

from heaven in glory 133:42–49

31. 3 Ne. 9:13;

Only the righteous D&C 29:11; 35:21;

10:12–19

are preserved 45:56–57; 63:34–35,

54; Moses 7:61

32. 3 Ne. 11:1–11

Christ appears at the temple D&C 36:8; 42:36;

133:2

33. 3 Ne. 11:14–17

Christ displays the Zechariah 13:6;

wounds of his body D&C 45:51–52

34. 3 Ne. 11:8–12

Christ appears as a man D&C 130:1–2

35. Hel. 14:25; The righteous are resurrected D&C 43:18;

3 Ne. 23:9–10

at Christ’s coming 45:44–45; 63:49;

88:95–102; 133:56

36. 3 Nephi 11:9–11

Christ testifies of his D&C 133:50–51

atoning sacrifice

37. 4 Nephi 1:1–5, People become children of Christ, D&C 45:55–59

15–17

Satan has no power

38. 4 Nephi 1:7–10, 23 Righteous who are saved D&C 45:58

increase and prosper

39. 3 Nephi 10:18–19; The Lord is in their midst D&C 38:22; 45:59;

11–28

and is their lawgiver 133:25

3 Nephi 11:8–10, 14–15; Ether 3:9, 15–17; Doctrine and Covenants

76:23; 110:1–4; 130:22; Joseph Smith—History 1:17

Mainstream Christian doctrine teaches that God does not have a

body. The Book of Mormon, however, sheds light on this subject

by referring to the premortal, mortal, or resurrected body of Jesus

Christ more than two hundred times. This chart lists the parts of

Christ’s body referred to in the Book of Mormon, along with

applicable scriptural references.

Susan Easton Black, Finding Christ through the Book of Mormon

(Salt Lake City: Deseret Book, 1987), 52–56.

Chart 52

Does Christ Have a Body?

Key Scriptures

Explanation

Source

Jesus Christ

Does Christ Have a Body?

Eye

1 Ne. 21:5; 2 Ne. 3:8;

9:44; 10:8; 13:8; Jacob

2:10, 15

Face

2 Ne. 9:38; 18:17; 33:11;

3 Ne. 9:5, 11

Voice

1 Ne. 16:9, 25, 26, 39;

17:7, 45; 18:5; 19:7, 11;

22:2; 2 Ne. 16:8; 31:12,

14; Jacob 7:5; Enos 1:5, 10;

Omni 1:12–13; Mosiah

16:2; 24:13, 16; 26:14, 21,

28; 27:11, 15; Alma 5:16,

38, 41, 57, 60; 9:21; 13:22;

20:2; 38:7; Hel. 5:29–33,

41, 42, 46, 48; 7:18;

12:9–12, 23; 13:3; 3 Ne.

1:12; 7:15; 9:1; 10:3; 16:2,

3, 15; Morm. 3:14; Ether

11:7

Side

3 Ne. 11:14, 15

Finger

Alma 10:2; 3 Ne. 28:12; Ether

3:4, 6, 8, 9, 19; 12:20, 21

Blood

1 Ne. 12:10, 11; Mosiah

3:11, 15, 18; 4:2; Alma

5:21, 27; 13:11; 21:9;

3 Ne. 18:11, 28–30; 20:8;

27:19; Morm. 9:6; Ether

3:6, 8–9; 13:10; Moro.

4:1; 5:2; 10:33

Flesh

Mosiah 15:2, 3; Alma

7:12, 13; 3 Ne. 18:28–30;

Ether 3:8–9; Moroni 4:1

Feet

1 Ne. 11:24; 3 Ne. 11:15,

17, 19; 17:10

Ear

2 Ne. 7:5; 8:4; 15:9; 21:3

Cheek

2 Ne. 7:6

Mouth

1 Ne. 13:41; 2 Ne. 3:21;

9:17; 29:2; 30:9; 33:14;

Mosiah 14:7; 15:6; 3 Ne.

14:1; Ether 2:24; Moro.

7:23, 25; 10:28

Lips

2 Ne. 21:4; 30:9

Shoulder

2 Ne. 19:6

Arm

1 Ne. 20:14; 22:10, 11;

2 Ne. 1:15; 8:9; Jacob 6:5;

Enos 1:13; Omni 1:13;

Mosiah 1:14; 12:24; 14:1;

15:31; 16:12; Alma 5:33;

19:36; 29:10; 34:16; 3 Ne.

9:14; 16:20; 20:35; Morm.

5:11; 6:17

Hand

1 Ne. 5:14; 2 Ne. 1:5–6, 10;

3:15, 17; 5:12; 7:11; 8:16;

25:17; 28:6; 29:1; 30:6; Jacob

4:10; 6:2; Omni 1:16; Mosiah

1:2, 5, 16; 2:11; 5:9–10, 12;

14:10; 28:15; 29:25; Alma

2:28; 9:9, 22–23; 10:23;

28:12; 37:4; 45:19; 46:7,

24; Hel. 3:30; 3 Ne. 3:2;

12:1; 18:36; 29:4, 9;

4 Ne. 1:16; Morm. 6:6;

8:8, 26; Ether 2:6; 3:6;

12:4; Moro. 7:27; 9:14

Bowels

Mosiah 15:9; Alma 7:12;

26:37; 34:15; 3 Ne.

17:6–7

Loins

2 Ne. 21:5; 30:11

Back

2 Ne. 7:6

Chart 52

Teachings

of the Book of Mormon

Section 5

Charts 53–79

1 Nephi–Enos

This chart features chapters of doctrinal significance from the small

plates of Nephi (which comprised 1 Nephi through Omni) along

with short descriptions of their contents. These chapters include

Lehi’s vision of the tree of life, the psalm of Nephi, and various dis-

courses on the atonement of Jesus Christ. Just as readers of the Book

of Mormon find it useful to memorize key scriptures, it is also help-

ful to become familiar with key chapters in order to remember the

overall contents of the book and to remember and to utilize its

teachings better.

Chart 53

Key Doctrinal Chapters

1 Nephi–Omni

Key Scripture

Explanation

Teachings

Chart 53

1 Nephi 1 The calling of a prophet

1 Nephi 8 Lehi’s dream

1 Nephi 11 The condescension of God

1 Nephi 19 Prophecies of Christ

2 Nephi 2 Opposition, choice, and the

purpose of life

2 Nephi 4 Psalm of Nephi

2 Nephi 9 Salvation and the infinite atonement

2 Nephi 25 Belief in Christ

2 Nephi 28 The ways of the devil

2 Nephi 30 The millennial era

2 Nephi 31 Repentance and baptism

2 Nephi 32 The Holy Ghost

Jacob 2 Chastity and consecration

Jacob 5 The allegory of the olive tree

Enos Prayer

Key Doctrinal Chapters

1 Nephi–Omni

Mosiah 2–Alma 42

Part of the large plates of Nephi, the books of Mosiah and Alma

contain many chapters rich in doctrinal significance. As in the

small plates of Nephi, the atonement of Jesus Christ is the center

of doctrine in this material, with service, humility, covenants, and

government forming important parts of the supporting discussion.

Chart 54

Key Doctrinal Chapters

Mosiah–Alma

Key Scripture

Explanation

Teachings

Chart 54

Mosiah 2 Serving and thanking God

Mosiah 3 The atonement

Mosiah 4 Giving to the poor

Mosiah 5 Covenant making

Mosiah 14 The suffering Messiah

Mosiah 18 The covenant of baptism

Mosiah 27 Conversion of Alma

Mosiah 29 Good government

Alma 5 Remaining born again

Alma 7 The atonement

Alma 12 Adam and Eve, first and second death

Alma 13 The holy order after the Son of God

Alma 17 Missionary work

Alma 32 Humility, planting the seed of faith

Alma 34 Prayer, atonement, and procrastination

Alma 37 Following the Lord’s guidance

Alma 40 Resurrection

Alma 42 Justice and mercy

Key Doctrinal Chapters

Mosiah–Alma

Helaman 5–Moroni 10

Chapters of doctrinal significance in the books of Helaman,

3 Nephi, Ether, and Moroni are listed and briefly summarized in

this chart. The account in 3 Nephi 11–27 of Jesus Christ’s visita-

tion and instructions to the ancient American people is the crux of

the Book of Mormon. Those key chapters testify powerfully of the

Savior, expound his gospel, record how he established his church,

and fulfill earlier prophecy about Christ.

Chart 55

Key Doctrinal Chapters

Helaman–Moroni

Key Scripture

Explanation

Teachings

Chart 55

Helaman 5 Righteousness

Helaman 12 The feebleness of mankind

Helaman 14 Prophecies of the signs of Christ’s birth

3 Nephi 11 Christ’s initial appearance

3 Nephi 12 The new law of Christ

3 Nephi 13 Prayer, single-mindedness

3 Nephi 14 Passing God’s judgment

3 Nephi 17 Blessing the sick, children, and

parents

3 Nephi 18 The sacrament

3 Nephi 27 The church and gospel of Jesus Christ

Ether 3 Brother of Jared sees premortal Christ

Ether 12 Faith, examples of righteousness

Moroni 7 True goodness; faith, hope, and charity

Moroni 8 Salvation of children

Moroni 10 Testimony, enduring to the end

Key Doctrinal Chapters

Helaman–Moroni

2 Nephi 31; 3 Nephi 11; 27

In three major statements about the gospel of Jesus Christ, the

Book of Mormon highlights certain principles and ordinances

that a person must follow or have completed in order to come fully

unto Christ. The gospel of Christ, centered in the atonement, in-

cludes belief, repentance, baptism, receiving the Holy Ghost, endur-

ing to the end, and ultimately entering the kingdom of God. The

systematic listing of these six elements in 2 Nephi 31, 3 Nephi 11,

and 3 Nephi 27 suggests that when the Nephites spoke about the

“gospel,” they meant particularly these six principles and ordinances.

Noel B. Reynolds, “The Gospel as Taught by Nephite Prophets,”

in Reexploring the Book of Mormon, ed. John W. Welch (Salt Lake

City: Deseret Book, 1992), 257–59.

Chart 56

The Gospel in the Book of Mormon

Key Scriptures

Explanation

Source

Teachings

The Gospel

in the Book of Mormon

1. Believe in Christ

2. Repent

3. Be baptized

4. Be cleansed by the Holy Ghost

5. Endure to the end

6. Enter God’s kingdom

Found in 2 Nephi 31:2–32:6;

3 Nephi 11:23–39; 27:13–21

Chart 56



3 Nephi 20:26

The term covenant appears more than 150 times in the Book of

Mormon. As this chart illustrates, the covenant relationship with

God was important to the Nephites, both those living the law of

Moses in the promised new land and those living the gospel of Jesus

Christ after the old law was fulfilled. This bar graph displays the

number of times that ten Nephite authors, along with the Jaredite

prophet Ether, King Benjamin’s people, and Christ himself, speak of

the “covenant.” The number of occurrences is relatively high in two

eras, when the promise of the new land to Lehi’s posterity and the

gospel of Christ are first established in the Americas (see, for ex-

ample, 2 Nephi 1:5; 3 Nephi 20:26). Incidentally, in those eras there

is also a positive correlation between frequent covenant citations

and high levels of righteousness.

Victor L. Ludlow, “Covenant Teachings of the Book of Mormon,”

Book of Mormon Lecture Series (Provo, Utah: FARMS, 1994).

Chart 57

Citations of the Word “Covenant”

Key Scripture

Explanation

Source

Teachings

Ether

Lehi

Nephi

Jacob

Enos

Benjamin

Benjamin’s people

Alma

Captain Moroni

Jesus Christ

Mormon

Moroni

10 20 40

Citations of the Word “Covenant”

in the Book of Mormon

Chart 57

Mosiah 5; 18; 3 Nephi 18; Moroni 4–5

Covenant-making phrases used throughout the Book of Mormon

are similar, regardless of which group of people made the covenants.

This chart compares covenant-language phrases in four particular

settings: after King Benjamin’s great speech, with Alma at the Waters

of Mormon, during Christ’s administration of the sacrament, and

during Nephite sacrament administration following Christ’s visita-

tion. Most of the elements are the same or are similar throughout,

such as the willing commitment to obey God’s commandments.

Other elements may vary somewhat. For example, the phrase “God’s

people,” used commonly in ancient Israel to emphasize collective

salvation, shifts to the phrase “people of [Christ’s] church,” focusing

more on individual membership and worthiness. Covenant language

shifted slightly after Christ came to the Americas, when intimate

“fold” (shepherd) imagery was replaced by the more institutional

affiliation of covenanters with Christ’s larger church.

Chart 58

Book of Mormon

Covenant Language

Key Scriptures

Explanation

Teachings

Chart 58

COVENANT PHRASES

Book of Mormon Covenant Language

COVENANT SETTINGS

Benjamin’s Alma’s Christ’s Nephite

covenant covenant sacrament sacrament

with his at Waters administration prayers

people of Mormon

Mosiah 5 Mosiah 18 3 Nephi 18 Moroni 4–5

witness to God 18:10 18:7, 10 4:3; 5:2

willing 5:5 18:8–9 18:10 4:3; 5:2

to obey the commandments 5:5, 8 18:10 18:10 4:3

until the end of life 5:8 18:9

become God’s people 18:8

come into God’s fold 5:14 18:8

become the people of my church 18:5 6:4

called by the name of Christ 5:8 18:11 4:3

remember Christ always 5:12 18:7, 11 4:3; 5:2

have eternal life 5:15 18:9

have Christ’s Spirit 18:10 18:7, 11 4:3; 5:2

Mosiah 18:7–10

Alma, while in hiding at the waters of Mormon, baptized about

two hundred people and formed there the Church of Christ.

Before the baptisms, Alma rehearsed to them their preparations

and desires to be baptized, their willingness to serve and take upon

themselves baptismal covenants, and the blessings promised to

them if they remained faithful. This is one of the clearest state-

ments in all of scripture about the covenants made at baptism.

The elements of this baptismal speech are listed in this chart.

Chart 59

Baptism of Alma’s People

at the Waters of Mormon

Key Scripture

Explanation

Teachings

Baptism of Alma’s People

at the Waters of Mormon

Mosiah 18:7–10

People’s Preparations They believe Alma’s words

They understand repentance and redemption

They have faith on the Lord

People’s Willingness They will bear one another’s burdens

They will mourn with those that mourn

They will comfort those in need of comfort

They will stand as witnesses of God

Baptismal Covenants They covenant to serve God

They covenant to keep God’s commandments

Results They come into the fold of God

They are called God’s people

Blessings They have Christ’s Spirit more abundantly

They are redeemed of God

They will be numbered in the first resurrection

They will have eternal life

Chart 59

Alma 5; 7; 12–13; 32–33; 36–42

Alma the Younger’s first recorded speech (see Mosiah 27:24–31)

was the impromptu account of his conversion to the gospel of Jesus

Christ. After his conversion, he devoted his life to preaching the

gospel to as many people as would listen. These included the righ-

teous, the wicked, the poor, the wealthy, and members of his own

family. All of his known speeches or formal statements are cited in

this chart, along with the topics and settings of those discourses.

Chart 60

The Speeches of Alma

Key Scriptures

Explanation

Teachings

Chart 60

The Speeches of Alma

Reference Topics Audience Setting

Mosiah 27:24–31 Alma’s conversion those assembled to pray

for Alma

Alma 5 true conversion backsliding church members

in Zarahemla

Alma 7 atonement righteous people in Gideon

Alma 9 repentance and wicked people in Ammonihah

deliverance

Alma 12–13 the plan and holy order wicked people in Ammonihah

of God

Alma 29 “O that I were an angel” unknown

Alma 32–33 humility, faith, prayer, the poor outcasts in Antionum

atonement

Alma 36–37 Alma’s conversion, his son Helaman

following the Lord

Alma 38 Alma’s conversion, his son Shiblon

wise counsel

Alma 39–42 sin, redemption, his son Corianton

justice, mercy,

resurrection, restoration

Alma 5

In one of Alma the Younger’s major discourses to the people of

Zarahemla, he asks the people fifty rhetorical questions. This chart

is an overview of the general issues Alma discusses in Alma 5, such

as being personally converted and imagining the judgment day.

His fifty searching questions are useful to all people who wish to

assess their own personal conversion and standing before God.

Chart 61

50 Questions of Alma 5

Overview

Key Scripture

Explanation

Teachings

50 Questions of Alma 5

Overview

Questions General Issues

1–5 Remembering God’s Acts

for His People

6–12 Knowing the Essential Logic

of the Gospel

13–17 Being Personally Converted

18–29 Imagining the Judgment Day

30–36 Assessing One’s Spiritual

Condition

37–38 Identifying with a “Fold”

39–40 Obtaining Spiritual Knowledge

41–50 Refusing to Repent

Chart 61

Alma 5:6–15

This chart lists in three groups the first seventeen rhetorical ques-

tions Alma asks the people of Zarahemla in Alma 5. First, Alma

asks if they have remembered their heritage and God’s deliverance

of their ancestors. This can have personal application to Latter-day

Saints: just as the Nephites were admonished to remember God’s

deliverance of their ancestors, so should Latter-day Saints remem-

ber the sacrifices of the Prophet Joseph Smith and the pioneers—

and the Lord’s providing them the promised land of Zion. Second,

he invites people to ponder the conditions of salvation and the

need to believe the prophets of God. Third, he asks penetrating

questions about each listener’s repentance, change, faith, and hope.

Still today, most of these questions invite a clear yes or no answer.

Chart 62

50 Questions of Alma 5

Questions 1–17

Key Scripture

Explanation

Teachings

50 Questions of Alma 5

Questions 1–17

Question Verse

Remembering God’s Acts for His People

1. Have you sufficiently retained in remembrance 6

the captivity of your fathers?

2. Have you sufficiently retained in remembrance

God’s mercy and long-suffering towards your fathers?

3. Have you sufficiently retained in remembrance

that he has delivered their souls from hell?

4. Were your fathers destroyed? 8

5. Were the bands of death broken, and the chains of hell 9

which encircled your fathers about, were they loosed?

Knowing the Essential Logic of the Gospel

6. On what conditions were your fathers saved? 10

7. On what grounds had they to hope for salvation?

8. What is the cause of your fathers’ being loosed from

the bands of death, yea, and also the chains of hell?

9. Did not my father Alma believe in the words 11

which were delivered by the mouth of Abinadi?

10. Was Abinadi not a holy prophet?

11. Did Abinadi not speak the words of God?

12. Did my father Alma believe them?

Being Personally Converted

13. Have you spiritually been born of God? 14

14. Have you received his image in your countenance?

15. Have you experienced this mighty change in your heart?

16. Do you exercise faith in the redemption of him who created you? 15

17. Do you look forward with an eye of faith?

Chart 62

Alma 5:15–24

This chart lists rhetorical questions 18–29 that Alma asks the

people of Zarahemla in Alma 5. These dozen questions concern

the state of the individual’s soul at the final judgment day. Alma

wishes to impress upon his audience that there are ultimately only

two possible outcomes at the final judgment: eternal joy or eternal

remorse. Those who are righteous will have the image of God

upon their countenances and will be found spotless and pure; oth-

ers will be stained and unfit for the presence of God. This dualistic

conception, or the doctrine of the Two Ways, is discussed in detail

in charts 66–76. The vivid belief that all people will someday stand

before God to give an accounting and to be judged is a powerful

motivator of moral behavior.

Chart 63

50 Questions of Alma 5

Questions 18–29

Key Scripture

Explanation

Teachings

50 Questions of Alma 5

Questions 18–29

Question Verse

Imagining the Judgment Day

18. Do you view this mortal body raised in immortality, and this 15

corruption raised in incorruption, to stand before God to be judged

according to the deeds which have been done in the mortal body?

19. Can you imagine to yourself that you hear the voice of the Lord, 16

saying unto you, in that day: Come unto me you blessed, for behold

your works have been works of righteousness upon the face of the earth?

20. Or do you imagine to yourself that you can lie unto the Lord in that 17

day, and say—Lord, my works have been righteous works upon the face

of the earth—and that he will save you?

21. Or otherwise, can you imagine yourself brought before the tribunal of 18

God with your soul filled with guilt and remorse, having a remembrance

of all your guilt, yea, a perfect remembrance of all your wickedness, yea,

a remembrance that you have set at defiance the commandments of God?

22. Can you look up to God at that day with a pure heart and clean hands? 19

23. Can you look up, having the image of God engraven upon your

countenance?

24. Can you think of being saved when you have yielded yourself to become 20

subject to the devil?

25. How will you feel if you shall stand before the bar of God, having your 22

garments stained with blood and all manner of filthiness?

26. What will these things testify against you?

27. Will they not testify that you are a murderer? 23

28. Will they not also testify that you are guilty of all manner of wickedness?

29. Do you suppose that such an one can have a place to sit down 24

in the kingdom of God, with Abraham, with Isaac, and with Jacob,

and also all the holy prophets, whose garments are cleansed and are

spotless, pure and white?

Chart 63

Alma 5:26–46

In this next series of questions directed to the people of Zarahemla,

Alma states that experiencing a change of heart can be temporary

and that one must continually strive to be blameless before God. His

dualistic view is apparent: those who are blameless are of the fold of

God, and all others are of the fold of the devil. In this part of his

speech, he guides the spiritual progress of his listeners by directing

them in assessing their own spiritual condition, identifying with a

community that believes in Jesus Christ, and personally obtaining

spiritual knowledge.

Chart 64

50 Questions of Alma 5

Questions 30–40

Key Scripture

Explanation

Teachings

50 Questions of Alma 5

Questions 30–40

Question Verse

Assessing One’s Spiritual Condition

30. If you have experienced a change of heart, and if you have felt to sing 26

the song of redeeming love, can you feel so now?

31. Have you walked, keeping yourself blameless before God? 27

32. Could you say, if you were called to die at this time, within yourself,

that you have been sufficiently humble?

33. Could you say that your garments have been cleansed and made white

through the blood of Christ?

34. Are you stripped of pride? 28

35. Is there one among you who is not stripped of envy? 29

36. Is there one among you that doth make a mock of his brother, or that 30

heapeth upon him persecutions?

Identifying with a “Fold”

37. If you are not the sheep of the good shepherd, of what fold are you? 39

38. The devil is your shepherd, and you are of his fold; and now who can

deny this?

Obtaining Spiritual Knowledge

39. Do you not suppose that I know of these things myself? 45

40. How do you suppose that I know of their surety? 45

Chart 64

Alma 5:53–59

The last ten rhetorical questions that Alma asks the people of

Zarahemla are listed in this chart. These questions concern refusing

to repent of sins. Alma’s phrase “trample the Holy One under your

feet” (Alma 5:53) poignantly illustrates that individuals blatantly

mock God when they know the source of salvation and yet refuse to

repent and partake of that free gift. By ending his speech with these

ten questions, Alma places the burden of repentance directly on the

shoulders of each person who seeks to live a life pleasing to God.

Chart 65

50 Questions of Alma 5

Questions 41–50

Key Scripture

Explanation

Teachings

50 Questions of Alma 5

Questions 41–50

Questions Verse

Refusing to Repent

41. Can you withstand these sayings? 53

42. Can you lay aside these things and trample the Holy One under

your feet?

43. Can you be puffed up in the pride of your heart?

44. Will you still persist in the wearing of costly apparel and setting

your heart upon the vain things of the world, upon your riches?

45. Will you persist in supposing that you are better than another? 54

46. Will you persist in the persecution of your brethren, who humble

themselves and do walk after the holy order of God, wherewith they

have been brought into this church having been sanctified by the Holy

Spirit, and they do bring forth works which are meet for repentance?

47. Will you persist in turning your back upon the poor and the needy, 55

and in withholding your substance from them?

48. The names of the righteous shall be written in the book of life, 58

and unto them will I grant an inheritance at my right hand.

What have you to say against this?

49. What shepherd is there having many sheep doth not watch over them, 59

that the wolves enter not and devour his flock?

50. If a wolf enter his flock doth the shepherd not drive him out?

Chart 65

2 Nephi 9

Many prophets in the Book of Mormon discuss in great detail the

doctrine that men and women can choose to follow one of two

courses: the way of life or the way of death. Though each Book of

Mormon prophet addresses this doctrine in a unique way, all have in

common a dualistic view of reality. This view is similar to ancient

Israelite and early Christian worldviews, further supporting the

ancient origin of the Book of Mormon. Understanding this dualistic

conception of reality in the Book of Mormon is vital to our under-

standing of salvation and is the framework upon which additional

revelation in the Doctrine and Covenants is built. The revelations of

the three degrees of glory and the spirit world (see D&C 76; 138),

while not dualistic in themselves, can be seen as supplementary to

the dualistic Book of Mormon perception. The fact that the

Prophet Joseph Smith used little dualism in his own preaching

and writing, it has also been argued, is secondary evidence that he

was not the author of the Book of Mormon.

Mack C. Stirling, “The Way of Life and the Way of Death in the

Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):

152–204.

Chart 66

The Ways of Life and Death

Overview

Key Scripture

Explanation

Source

Teachings

The Ways of Life and Death

Overview

Chart 66

Eternal Spiritual Life

Way of Life

Way of Death

Everlasting Spiritual Death

Men and Women as

Agents Hear the

Word of God

1 Nephi 8; 11–15; 2 Nephi 31:17–32:5

Lehi and Nephi spoke clearly in terms of the ways of life and

death. These well-known, largely metaphorical discussions of the

tree of life lay insightful groundwork relevant to nearly every chap-

ter in the Book of Mormon. In the visions of the tree of life, Lehi

and Nephi saw a straight and narrow path leading to the tree of

life, the only way of life. By contrast, the mists of darkness, foun-

tain of filthy water, forbidden paths, strange roads, and great and

spacious building all represent the “broad roads” of the way of

death (1 Nephi 12:17). Nephi explains further that, depending on

the way he or she chooses, a person belongs to either the church of

God or the church of the devil. This view sets the stage for the

dualistic discourse apparent elsewhere in the Book of Mormon.

Mack C. Stirling, “The Way of Life and the Way of Death in the

Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):

180–86.

Chart 67

The Ways of Life and Death

The Visionary Perception of Lehi and Nephi

Key Scriptures

Explanation

Source

Teachings

Chart 67

Men and Women in Dark and Dreary Waste

(1 Nephi 8:7–8)

Large and Spacious Field

(1 Nephi 8:9, 20)

Church of the Lamb

Straight and Narrow Path to Life

(1 Nephi 8:19–20)

Blessings

Eternal Life

(2 Nephi 31:20)

Love of God

(1 Nephi 11:21–22; 2 Nephi 31:30)

Being Redeemed by Christ

(1 Nephi 11:10–21)

Kingdom of God

(1 Nephi 15:35)

Consequences

Depths of Hell

(1 Nephi 12:16)

Captivity of Devil

(1 Nephi 14:4)

Cast Out of the

Kingdom of God

(1 Nephi 15:33–36)

Awful Hell Prepared

for Wicked

(1 Nephi 15:26–30)

Broad Path to Death

(1 Nephi 12:17)

Gate to Way of Life

Faith

Repentance

Baptism

Holy Ghost

Gate to Way of Death

Being overpowered

by temptation

Having blind eyes

and hard heart

Church of the Devil

The Ways of Life and Death

The Visionary Perception of Lehi and Nephi

(1 Nephi 8; 11–15; 2 Nephi 31:17–32:5)

2 Nephi 9

In the blessing he received from his father Lehi, Jacob was told that

“there is an opposition in all things” (2 Nephi 2:11). Characteristic of

his writing style, Jacob’s exposition in 2 Nephi 9 of the ways of life

and death is an extensive meditation on the desires of men and

women in mortality and how they lead to either spiritual life or

death. As this chart shows, Jacob focuses on the inward state of the

souls who choose either of these divergent paths. Jacob presents as

options only paradise and endless torment as places where a soul

may go after final judgment.

Mack C. Stirling, “The Way of Life and the Way of Death in the

Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):

161–63.

Chart 68

The Ways of Life and Death

Jacob’s Explanation

Key Scripture

Explanation

Source

Teachings

Chart 68

Verses

30,

34–37

33, 38

31–32

Verses

23–24

49, 52

The Ways of Life and Death

Jacob’s Explanation (2 Nephi 9)

Spiritual Death

Hell

Spiritual Life

Paradise

Wicked Response in Probation

transgressing commandments

despising poor, lying, murder-

ing, committing whoredoms

being uncircumcised

of heart, dying in sins

being carnally minded

reviling against the truth

wasting days

of probation

knowing of

themselves

setting hearts on

treasures

hearkening not to

counsels of God

neither hearing

nor seeing

Righteous Response in Probation

righteousness

enduring crosses and shame

of world

having faith, repenting, being

baptized, enduring

being spiritually minded

loving the truth

following the straight and

narrow course

knocking to approach

God

letting hearts rejoice

in righteousness

feasting on that

which perisheth not

praying

continually

knowledge of guilt and uncleanness

filthy still

misery and endless torment

obtained by the devil

death/lake of fire and brimstone

perfect knowledge of righteousness

clothed with purity

fulness of joy

inherit kingdom of God

life eternal

16, 46

Men and Women

Choose in Probation

Mosiah 2–5

In Mosiah 2–5, Benjamin explains the ways of life and death to his

people and is subsequently met with an overwhelming desire of

the people to follow the way of life. Missing from his explanation

is information concerning resurrection and the spirit world.

Instead, he focuses on the “natural man,” emphasizing that one

must repent and be spiritually reborn to overcome natural tenden-

cies to do evil. This chart illustrates the characteristics associated

with each path—those personal deeds and attributes that land

souls either on the left hand of God according to his justice (see

Mosiah 2:38–39; 3:26; 5:10) or on the right hand of God according

to his mercy (see Mosiah 2:39; 4:2; 5:15).

Mack C. Stirling, “The Way of Life and the Way of Death in the

Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):

164–66.

Chart 69

The Ways of Life and Death

Benjamin’s Explanation

Key Scripture

Explanation

Source

Teachings

5:15

2:41

Chart 69

Verses

2:38

2:32,

3:24–

2:36

5:10

2:38

Verses

3:12;

5:5;

4:2–3

5:2, 7

5:15;

4:11–

12,

5:8

5:9

5:15

The Ways of Life and Death

Benjamin’s Explanation (Mosiah 2–5)

Left Hand of God

Justice

Right Hand of God

Mercy

Wicked Response in Probation

repenting not

listing to obey evil spirit

doing evil works

transgressing contrary to

that which has

been spoken

being called by some

other name

dying an enemy

to God

Righteous Response in Probation

having faith, repenting, entering

into covenant, which brings

remission of sins

being born again: a mighty

change bringing

desire to do good

becoming steadfast and

immovable in good works,

thereby retaining

remission of sins

being obedient to the end

being called by the

name of Christ

being sealed to God

as a lake of fire and brimstone

damnation

shrinking from the presence of God

endless torment; suffering wrath of God

heaven, eternal life

everlasting salvation

dwelling with God

never-ending happiness

3:26–

2:33

2:38

2:38–

Fall of Adam

Natural Man in Carnal State

Mosiah 15–16

Abinadi, in Mosiah 15–16, expounds upon the ways of life and

death to King Noah and his priests. In this provocative sermon,

Abinadi warns Noah that obeying God also means following his

prophets, namely, Abinadi. Abinadi preaches that if men and

women do not listen to the voice, or mouthpiece, of the Lord, they

necessarily follow the way of death. Abinadi also speaks of partial

judgment before the resurrection, a concept not found in Alma’s,

Jacob’s, and Benjamin’s speeches.

Mack C. Stirling, “The Way of Life and the Way of Death in the

Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):

166–68.

Chart 70

The Ways of Life and Death

Abinadi’s Explanation

Key Scripture

Explanation

Source

Teachings

PROBATION

PARTIAL JUDGMENT

RESURRECTION

FINAL JUDGMENT

Chart 70

The Ways of Life and Death

Abinadi’s Explanation (Mosiah 15–16)

Dwell with God

Eternal Life

Delivered to devil

Endless Damnation

Not Redeemed;

Claimed by Justice

(15:27; 16:5)

Redeemed by Mercy,

Which Satisfies Justice

(15:9)

First Resurrection

(15:21–22)

Resurrection of

Endless Life

(16:4)

Not First Resurrection

(15:26)

Resurrection of

Endless Damnation

(16:11)

Evil Works: Hearkening Not

to the Voice of the Lord

(15:26; 16:2, 5, 12)

going according to own will

rebelling against God

persisting in carnal nature

Good Works: Hearkening to

the Words of the Prophets

(15:11, 22)

hearing the words of the prophets

believing in redemption

repenting and keeping

commandments

Seed of Christ

(15:11)

In Power of Devil

(16:2)

Men and Women in Fallen State

Knowledge of God Given; Arm of Mercy Extended

Mosiah 26:20–28

In Mosiah 26:20–28 the voice of the Lord builds upon Abinadi’s

discourse, telling Alma the Elder that the ways of life and death

can be determined in terms of responding to the Lord’s voice.

Those who obey the word of the Lord will be found on the right

hand of God, while those who do not will dwell in everlasting fire

with the devil.

Mack C. Stirling, “The Way of Life and the Way of Death in the

Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):

168–71.

Chart 71

The Ways of Life and Death

The Voice of the Lord to Alma the Elder

Key Scripture

Explanation

Source

Teachings

Chart 71

The Ways of Life and Death

The Voice of the Lord to Alma the Elder

(Mosiah 26:20–28)

Baptized Members,

Willing or Not to Be Redeemed

Right Hand

First Trump

Left Hand

Second Trump

Hear Voice of the Lord

Believe, Repent, Are Baptized

Know Christ, Called by

His Name

Will Not Hear Voice

of the Lord

Will Not Be Redeemed

Never Know Christ

Dwell with God

Eternally

Dwell in Everlasting Fire

with the devil

Alma 5

Alma the Younger’s perception of the gospel was heavily influenced

by the teachings of King Benjamin, Abinadi, and his father, Alma.

His explanation of the ways of life and death to the people of Zara-

hemla (see Alma 5) echoes and expounds upon the teachings of his

predecessors, emphasizing adherence to the voice of the Good Shep-

herd as the way to sustain spiritual life. Alma the Younger also states

that “whatsoever is good cometh from God, and whatsoever is evil

cometh from the devil” (Alma 5:40). Just as humanity’s ability to

bring forth good works is an element of God’s grace, as the foregoing

quotation suggests, the very existence of life and the power granted to

humanity to proceed in the way of life are also gifts from God.

Mack C. Stirling, “The Way of Life and the Way of Death in the

Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):

171–73.

Chart 72

The Ways of Life and Death

Alma the Younger’s Explanation in Zarahemla

Key Scripture

Explanation

Source

Teachings

Chart 72

The Ways of Life and Death

Alma the Younger’s Explanation in Zarahemla

(Alma 5)

Man Hearkens to the

Voice of the Devil

(5:37–39, 41)

Man Hearkens to the Voice

of the Good Shepherd

(5:37–39, 57)

FOLD OF THE GOOD SHEPHERDFOLD OF THE DEVIL

Is Born of God (5:14)

is delivered from hell

awakes to God

soul is illuminated

chains of hell are loosed

Walks Blameless (5:27, 54)

is sanctified by the Holy Spirit

does good works

has God’s image in countenance

garments are washed white

Commits All Manner of

Wickedness

(5:23)

does evil works

is subject to devil

garments are stained

Is a Child of the Devil (5:41)

awaits everlasting destruction

is in a deep sleep

soul is in darkness

is encircled by chains of hell

Sits Down in the

Kingdom of God

has inheritance at

right hand of God

Is a Child of the

Kingdom of the Devil

is hewn down and cast out

into the fire

Good Shepherd Calls All to

Repent and Partake of Life

Alma 12:31–37

A more detailed illustration of chart 66, this chart illustrates the

concise but thorough discourse of Alma the Younger as he explains

the ways of life and death to the people of Ammonihah (see Alma

12:31–37). Alma’s explanation of the first death can be applied to

three different situations: Adam and Eve’s transgression in the

Garden of Eden, Israel’s disobedience to the law of Moses in the

wilderness, and personal sin.

Mack C. Stirling, “The Way of Life and the Way of Death in the

Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):

158–61.

Chart 73

The Ways of Life and Death

Alma the Younger’s Explanation in Ammonihah

Key Scripture

Explanation

Source

Teachings

The Ways of Life and Death

Alma the Younger’s Explanation in Ammonihah

(Alma 12:31–37)

Chart 73

Men and Women in

a State to Act

Break First Commandment

(First Provocation)

Given Second Commandment

(To Repent)

Repent; Harden Not HeartRefuse to Repent; Harden Heart

(Second, or Last, Provocation)

MercyJustice

Rest of God

Remission of Sins

Second, or Last, Death

(Everlasting Destruction)

First Death

Alma 41:3–8

Alma the Younger discussed the ways of life and death in both pub-

lic sermons and private instructions. In Alma 41 he chastises his

son Corianton, who had been on a mission to the Zoramites, for

boasting and committing sexual sins. In this chapter Alma explains

that the doctrine of restoration is inextricably tied with the doc-

trine of the Two Ways. For example, those who choose evil follow

the way of death and will unavoidably be restored to evil, “raised to

...endless misery to inherit the kingdom of the devil” (Alma 41:4).

Like Jacob, Alma focuses on the desires of the people as leading to

eternal life or death. And like Benjamin, he sermonizes on casting

off the natural man through the mercy of God. Apparently, his pri-

vate instruction to Corianton was quite convincing, for Corianton

was again called to preach and later declared the word of God to

the people of the church (see Alma 49:30).

Mack C. Stirling, “The Way of Life and the Way of Death in the

Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):

173–76.

Chart 74

The Ways of Life and Death

Alma the Younger’s Explanation to Corianton

Key Scripture

Explanation

Source

Teachings

Chart 74

PROBATION

GOD JUDGES OR

RESTORES

ACCORDING TO

JUSTICE AT THE

LAST DAY

FINAL

RESULT

Endless Happiness in

the Kingdom of God

They Are Restored

to Evil

They Are Restored

to Good

They repent and

desire righteousness

They desire evil

all the day long

They do evil works

They do good works

Endless Misery in the

Kingdom of the Devil

The Ways of Life and Death

Alma the Younger’s Explanation to Corianton

(Alma 41:3–8)

Men and Women

Choose or Judge

Moroni 7:5–20

Moroni included in the Book of Mormon a sermon given by his

father, Mormon, which is widely known as including Mormon’s dis-

cussion on faith, hope, and charity. In this sermon Mormon explains

the ways of life and death to introduce the concepts of faith, hope,

and charity (see Moroni 7:5–20). He speaks of choosing between

good and bitter fountains, which may represent Jesus Christ and the

devil as well as us as individuals once we have chosen which foun-

tain to drink from. Choosing which fountain to drink from largely

determines what we will ultimately become—a child of Christ or a

servant of the devil. For Mormon there is no middle ground.

Mack C. Stirling, “The Way of Life and the Way of Death in the

Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):

176–81.

Chart 75

The Ways of Life and Death

Mormon’s Explanation

Key Scripture

Explanation

Source

Teachings

Chart 75

They become

children (servants)

of Christ

They receive

evil gifts

They do evil works

They receive

good gifts

They do good works

They drink from

good fountain

They drink from

bitter fountain

They become

evil people

They become

good people

They become

servants (children)

of the devil

The Ways of Life and Death

Mormon’s Explanation (Moroni 7:5–20)

Men and Women

Judge

2 Nephi 9; Alma 12; 40; D&C 63:17–18; 76; 88:96–103

This chart depicts the ways of life and death as discussed by Jacob

and Alma the Younger and supplemented by the Doctrine and

Covenants. The views of reality presented by the Book of Mormon

and Doctrine and Covenants work hand in hand to provide the

most complete representation of the ways of life and death. Adding

the three degrees of glory to the framework of the ways of life and

death creates a paradigm promoting optimal understanding of

reality and the final state of the soul.

Mack C. Stirling, “The Way of Life and the Way of Death in the

Book of Mormon,” Journal of Book of Mormon Studies 6/2 (1997):

199–203.

Chart 76

The Ways of Life and Death

A Composite View

Key Scriptures

Explanation

Source

Teachings

Chart 76

FIRST JUDGMENT

PARTIAL

JUDGMENT

FINAL

JUDGMENT

Sons of

Perdition

Telestial

Kingdom

Terrestrial

Kingdom

They Accept Gospel

and Repent

Mercy

Redeemed

from Hell

Paradise

“Morning”

of First

Resurrection

“Afternoon”

of First

Resurrection

“Morning”

of Second

Resurrection

“Afternoon”

of Second

Resurrection

Paradise

Mercy

Justice

Hell,

Outer Darkness,

or Second Death

Less

Valiant

They Refuse to Repent

(Second Provocation)

First Death

The Ways of Life and Death

A Composite View

(2 Nephi 9; Alma 12; 40; D&C 63:17–18; 76; 88:96–103)

Men and Women

Break First Commandment

Not Redeemed

More Valiant

Celestial

Kingdom

Men and Women

Given Second Commandment (to Repent)

1 Nephi 2:11–12

Laman and Lemuel murmured incessantly against Lehi, Nephi,

and the Lord. One major theme of their complaints was that

Nephi, their younger brother, was domineering; another was that

the requirements of the Lord, such as living in the wilderness and

obtaining the brass plates, were too difficult. This chart catalogs

those complaints and others.

Chart 77

Murmurings of Laman and Lemuel

Key Scripture

Explanation

Teachings

Murmurings of Laman and Lemuel

Target of Reference Reason for Complaint

Complaint

Lehi 1 Nephi 2:11–12 commandment to leave Jerusalem

1 Nephi 3:5, 28 commandment to return for plates

of brass

1 Nephi 17:20–21, 49 hardship

Nephi 1 Nephi 16:3 Nephi explains Lehi’s vision and

condemns wickedness

1 Nephi 16:18, 20 Nephi breaks bow

1 Nephi 17:17–18 Nephi builds a ship

2 Nephi 1:26 Nephi rebukes them

2 Nephi 1:25; 5:3–4 Nephi rules over them

Lord 1 Nephi 3:31 difficulty in obtaining the plates of brass

1 Nephi 4:4 difficulty in obtaining the plates of brass

Chart 77

Teachings

Alma 30

Korihor, an antichrist preaching at the time when Alma the

Younger was high priest over the land, convinced many Nephites

that they should not believe in Jesus Christ or his coming atone-

ment. He taught them instead various philosophies. In Korihor’s

phrases and arguments, modern readers can find parallels to

many schools of thought, such as atheism, nihilism, and rela-

tivism, which have long dominated much of secular philosophy.

This highly intelligent opponent’s tactics were persuasive, but

Alma retaliated with pure testimony and the power of God,

eliminating Korihor’s influence in the land. This chart lists each

of the doctrines taught by Korihor in Alma 30 and a modern or

standard philosophical counterpart.

Based on the research and assistance of Miriam Horwinski, teach-

ing assistant of John W. Welch, Book of Mormon 121H, Brigham

Young University, fall 1997.

Chart 78

Teachings of Korihor

Key Scripture

Explanation

Source

Chart 78

The Teachings of Korihor

in Alma 30

Modern Korihorism Verse

Counterpart

Anti-Christian “there should be no Christ” 12

Negativism “bound down under a foolish and vain hope” 13

Agnosticism “no man can know of anything which is to come” 13

Empiricism “ye cannot know of things which ye do not see” 15

Psychological “it is the effect of a frenzied mind” 16

explanation

Positivism “a belief of things which are not so” 16

Sophism “every man fares in this life according to the

management of the creature” 17

Naturalism “every man prospers according to his genius” 17

Egoism “every man conquers according to his strength” 17

Relativism “whatsoever a man does is no crime” 17

Hedonism “lift up their heads in wickedness” 18

Nihilism “when a man dies, that is the end thereof” 18

Anti-Religion “priests usurp power and authority over people” 23

Skepticism “ye do not know that they are true” 24

Atheism “a being who never has been seen or known, who

never was nor ever will be” 28

2 Nephi 28:3–30

Embedded in Nephi’s prophecy in 2 Nephi 28 are many phrases

that describe the conduct of those who follow the devil. These

sins, Nephi states, will pervade much of society in the latter days.

Today they can be found well disguised as the philosophies and

tendencies listed in this chart. Such conditions are symptomatic of

society’s passive acceptance of “false and vain and foolish doc-

trines” (2 Nephi 28:9) that can lead people away from God.

Knowing how the devil works and being able to see his tactics in

operation in the ideologies of the world around us help prevent

us from being taken captive by Satan, who leads people “carefully

down to hell” (2 Nephi 28:21).

Based on the research and assistance of Miriam Horwinski, teach-

ing assistant of John W. Welch, Book of Mormon 121H, Brigham

Young University, fall 1997.

Chart 79

The Ways of the Devil

Key Scripture

Explanation

Source

Teachings

Tactic Quotation Verse

Misappropriation “built up, and not unto the Lord” 3

Exclusivism “I am the Lord’s” 3

Disputation “contend one with another” 4

Sophism “teach with their learning” 4

Cynicism “deny the Holy Ghost, which giveth utterance” 4

Secularism “deny the power of God” 5

Historicism “the Redeemer hath done his work” 5

Empowerment “he hath given his power unto men” 5

Skepticism “believe it not” 6

Naturalism “he is not a God of miracles” 6

Hedonism “eat, drink, and be merry” 7

Fatalism “tomorrow we die” 7

Cavalierism “it shall be well with us” 7

Popularism “many . . . shall say” 8

Appearances “nevertheless, fear God” 8

Rationalizing “justify in committing a little sin” 8

Criticism “take the advantage of one because of his words” 8

Entrapment “dig a pit for thy neighbor” 8

Legalism “no harm in this” 8

Permissivism “do all these things” 8

Leniency “God will beat us with a few stripes” 8

Chart 79

The Ways of the Devil

2 Nephi 28:3–30

Chart 79

Faddism “many . . . shall teach after this manner” 9

Sensationalism “false” 9

Egotism “vain” 9

Imprudence “foolish” 9

Arrogance “puffed up in their hearts” 9

Self-Deception “hide their counsels from the Lord” 9

Persecutionism “blood of the saints shall cry” 10

Corruptionism “they have become corrupted” 11

Oppressionism “rob the poor” 13

Ostentationism “because of their fine sanctuaries” 13

Narcissism “their fine clothing” 13

Supremism “persecute the meek and the poor in heart” 13

Elitism “stiff necks and high heads” 13

Immorality “abominations and whoredoms” 14

Distortionism “pervert the right way of the Lord” 15

Trivialism “turn aside the just for a thing of naught” 16

Meanness “revile against that which is good” 16

Dismissivism “say that it is of no worth” 16

Tantrumism “rage in the hearts of the children” 20

Emotionalism “anger against that which is good” 20

Mollifying Pacifism “others will he pacify” 21

Materialism “into carnal security” 21

Toadyism “others he flattereth” 22

Relativism “there is no hell” 22

Complacency “wo be unto him that is at ease in Zion” 24

Secularism “we need no more of the word of God” 29

Faithless Humanism “putteth his trust in man” 30

Messages

of the Book of Mormon

Section 6

Charts 80–91

1 Nephi 11–15

Nephi, after hearing about his father’s vision of the tree of life,

desired to see the same things his father saw and was granted this

request. Upon seeing the tree in vision, he desired to know its

interpretation. Nephi then saw the coming of the Son of God and

knew that the tree of life represented the love of God. He soon

learned the meaning of several other symbols in his father’s vision,

as this chart illustrates. The angelic ministrant also showed Nephi

episodes of world history, including periods of war, colonization,

apostasy, and wickedness. Thus in light of 1 Nephi 11–15, the

vision of the tree of life can be seen not only as a powerful illustra-

tion of God’s love shown through the atonement of Jesus Christ,

but also as an allegory of the history of the world, as the right-

hand column of the chart illustrates.

Daniel H. Ludlow, A Companion to Your Study of the Book of

Mormon (Salt Lake City: Deseret Book, 1976), 101.

Chart 80

Interpretation of Lehi’s Vision

Key Scripture

Explanation

Source

Messages

Interpretation of Lehi’s Vision

Symbol Interpretation Examples Given

ARK AND DREARY WASTE

1 Nephi 8:7

LARGE AND SPACIOUS FIELD The world

1 Nephi 8:9, 20 1 Nephi 8:20

TREE OF LIFE Love of God The coming of the Son of God

1 Nephi 8:10; 11:25; 15:21–22 1 Nephi 11:21–22 1 Nephi 11:13–22

FRUIT OF THE TREE

1 Nephi 8:11–12

FOUNTAIN/RIVER OF FILTHY WATER Hell and the depths thereof Wickedness and war

1 Nephi 8:13; 12:16 1 Nephi 12:16; 15:26–36 1 Nephi 12:13–15

ROD OF IRON The word of God The ministry of the Son of God

1 Nephi 8:19 1 Nephi 11:25; 15:23–25 1 Nephi 11:24–25

MIST OF DARKNESS Temptations of the devil Apostasy, wickedness, war, the

1 Nephi 8:23 1 Nephi 12:17 great and abominable church,

plain and precious things

removed from the scriptures

1 Nephi 12:19–23; 13:1–9, 20–29

GREAT AND SPACIOUS BUILDING Pride, wisdom, and vain Persecution of the Son of God

1 Nephi 8:26 imaginations of the world and those who followed him

1 Nephi 11:35–36; 12:18 1 Nephi 11:26–36

Chart 80

Jacob 5

The longest allegory in scripture is Zenos’s allegory of the olive

tree. In Jacob 5:3, Zenos explains that the tame olive tree repre-

sents the house of Israel. From this interpretation, conclusions may

be drawn concerning other symbols in the allegory. For example,

the young branches taken from the olive tree most likely represent

inhabitants of the Americas, the Jews, the lost ten tribes, and a

remnant of the house of Israel; and the wild olive tree symbolizes

the Gentiles and the nations of the earth. The numbers on the top

half of this chart (1–6) represent the six main stages that Zenos

addresses in his allegory: (1) the decaying of the top, (2) the graft-

ing in of the wild tree, (3) the planting of young branches in other

parts of the vineyard, (4) the returning of the branches to the

main tree, (5) the bitter fruit burned by fire, and (6) the good fruit

being gathered and stored. On the bottom half of the chart, these

same stages are shown graphically, arranged clockwise around the

central figure of the tame tree.

Chart 81

The Allegory of the Olive Tree

Key Scripture

Explanation

Messages

The Allegory of the Olive Tree

Jacob 5

Chart 81

Tame Olive Tree

(House of Israel)

(New World, Jews, Lost Ten Tribes, Remnant)

Young Branches Grafted in Other Parts of Vineyard

Wild Olive Tree

(Gentiles)

Stage

Main top of tame olive tree begins to

perish (v. 6) and is burned by fire (v. 9)

Wild olive tree branches are grafted

in (v. 10) and bear good fruit (v. 17)

Young branches are grafted in other

parts of the vineyard (vv. 8, 13)

Young branches are grafted back

into the tame olive tree (v. 52)

Branches that bring forth bitter

fruit are cleared (v. 65)

Fruit is good and vineyard is

no more corrupt (v. 75)

Fire

Good Fruit

Jacob 5

Zenos’s allegory of the tame and wild olive trees, though compli-

cated, is one of great doctrinal and historical importance, in part

because it represents the past and future history of the house of

Israel. Understanding the elements in this allegory, which are

grouped together and listed on this chart, can lead to added insights

concerning God’s dealings with his covenant people. As this data

shows, the allegory is a dynamic interchange between several trees

(or parts of trees) and the master of the vineyard, his servant, and

several laborers. This chart does not interpret these symbols as they

appear in Jacob 5, but it shows that many elements are built into this

extended allegory and thus facilitates in-depth reflection on this text.

Chart 82

Symbolic Elements in Zenos’s Allegory

Key Scripture

Explanation

Messages

1. The Trees

a tame olive tree

young and tender branches

mother tree

main top

natural branches

root of the main tree

moisture of the root

transplanted branches

a wild olive tree

grafted branches

many other trees

good, tame, natural fruit

bad, wild, bitter fruit

equal fruit

Trees’ Doings

growing

waxing old

decaying and perishing

cumbering the ground

overrunning the roots

bringing forth much fruit

becoming corrupt

withering away

growing faster than roots

taking strength

good overcoming evil

thriving exceedingly

2. The Actors

master of the vineyard

servant

a few other servants

Actors’ Doings

nourishing

digging about

dunging

pruning/plucking off branches

burning, casting into fire

grafting

planting branches

cutting down trees

grieving

laboring long, caring

sparing

balancing the root and top

preserving

laying up fruit

obeying

rejoicing

3. The Places

a vineyard

nethermost part

poorest spot

poorer than the poorest spot

good spot

Chart 82

Symbolic Elements

in Zenos’s Allegory

Jacob 5

The tame olive tree in Jacob 5 may represent not only the house of

Israel but also each of us personally. Listed in this chart are symbolic

elements of the olive tree allegory and possible personal applications

of them. While the gathering of the house of Israel is of utmost con-

cern, personal conversion to the gospel of Jesus Christ as a member

of the house of Israel may be even more important. Thus Zenos’s

allegory should be read and applied in terms of individual as well as

collective salvation.

Chart 83

Personal Applications of Olive Symbolism

Key Scripture

Explanation

Messages

Personal Applications

of Olive Symbolism

Symbol Possible Applications

Planted in God’s vineyard Membership in God’s church

Olive trees grow slowly Spiritual growth is slow

Without care olives become wild We must remain faithful

Each tree needs particular care Lord knows us individually

Even trees in good soil go wild Use blessings properly

Branches should balance the roots Grow patiently and deeply

Olive trees like dry, rocky soil Adversity can be a blessing

Strong roots will support the stock Keep spiritual roots strong

Branches should not become lofty Avoid pride

Pruning is necessary Repent regularly

Each branch needs light to grow Keep Light of Christ in all

Prunings must not cumber the ground Completely remove evil

Grafting will preserve the stock Draw strength from others

Dunging is necessary Study, ponder, and pray

Olive oil is very valuable The worth of souls is great

Pressure is needed to extract oil Attaining purity takes work

“What could I have done more?” God does all he can for us

“It grieveth me to lose this tree” God loves his children

“Spare it a little longer” The Lord is patient with us

Chart 83

2 Nephi 25

To his faithful followers in the Americas, the Lord gave a com-

mandment to “search these things diligently; for great are the

words of Isaiah” (3 Nephi 23:1).That commandment implies that

understanding the gospel of Jesus Christ and the words of Isaiah

go hand in hand. Unfortunately, many find the writings of Isaiah

hard to understand. Nephi may have been aware of this difficulty,

for he addresses his latter-day audience specifically in 2 Nephi 25,

giving us five keys to help facilitate comprehension of Isaiah’s

words. These keys include being filled with the spirit of prophecy,

living righteously in the last days, and understanding the geogra-

phy and rhetorical tradition of the Jews.

Donald W. Parry, “Nephi’s Keys to Understanding Isaiah (2 Nephi

25:1–8),” in

Isaiah in the Book of Mormon, ed. Donald W. Parry and

John W. Welch (Provo, Utah: FARMS, 1998), 47–65.

Chart 84

Five Keys to Understanding Isaiah

Key Scripture

Explanation

Source

Messages

Chart 84

Five Keys to Understanding Isaiah

Given in 2 Nephi 25

Understand the “manner of prophesying 25:1

among the Jews”

Do not do “works of darkness” or 25:2

“doings of abominations”

Be filled with the spirit of prophecy 25:4

Be familiar with regions around Jerusalem 25:6

Live during the days that the prophecies 25:7

of Isaiah are fulfilled

Mosiah 1–5; 1 Kings 1:34, 39; 2 Kings 11:12, 14, 17; 23:3;

2 Chronicles 6:13

The coronation of Mosiah by King Benjamin was a grand ceremo-

nial event that parallels the installation of kings in ancient Israel

and other Near Eastern countries of antiquity, suggesting that the

Nephites continued to practice Old World traditions in the Ameri-

cas. Coronations were important ritual acts in the ancient Near

East, including, among other things, anointing the new king, in-

stalling him in office with insignia, and presenting him to the

people—elements that Benjamin’s ceremony also contained. Old

Testament parallels to Mosiah’s coronation can be found in 1 Kings

1:34, 39; 2 Kings 11:12, 14, 17; 23:3; and 2 Chronicles 6:13.

Stephen D. Ricks, “Kingship, Coronation, and Covenant in Mosiah

1–6,” in King Benjamin’s Speech: “That Ye May Learn Wisdom,” ed.

John W. Welch and Stephen D. Ricks (Provo, Utah: FARMS, 1998),

233–75.

Chart 85

King Benjamin’s Coronation of Mosiah

Key Scriptures

Explanation

Source

Messages

King Benjamin’s Coronation of Mosiah

Israelite Pattern Book of Mormon Parallel or Adaptation

The Sanctuary All the people gathered at the temple at Zarahemla, the site

Was the Site of chosen for Benjamin’s address to the people and for the

the Coronation consecration of his son Mosiah as king (Mosiah 1:18)

Mosiah was then presented to the people in the public

gathering at the temple (Mosiah 2:30)

The King Stood Benjamin constructed a tower from which he spoke to the

on a Royal Dais, people gathered (situated in tents) at the temple (Mosiah 2:7)

Platform

Installing in Benjamin gave Mosiah the official records of the people

Office with (the plates of brass and the plates of Nephi), the sword of

Insignia Laban, and the miraculous Liahona (Mosiah 1:15–16)

King Mosiah was known to possess “two stones” (Mosiah 28:13)

Anointing Benjamin consecrated his son Mosiah to be a ruler and a king

over his people (Mosiah 6:3)

Presentation of Mosiah is presented to the people as their king (Mosiah 2:30)

the New King

The people responded by accepting the king’s declarations

(Mosiah 4:2; 5:2–4)

Receiving a A royal name was given to the rulers over the Nephites

Throne Name (Jacob 1:10–11)

Benjamin revealed to all his people a new name at this

coronation (Mosiah 3:8)

Divine Adoption By covenant, all the people became God’s sons and daughters

of the King on his right hand (Mosiah 5:6–12)

Chart 85

Mosiah 2–5

King Benjamin, in his great discourse to the people in the land of

Zarahemla, answers the question “Why should we serve?” In his

speech recorded in Mosiah 2–5, he provides a logical yet somewhat

surprising explanation for service. Benjamin is well known for his

famous dictum on service in Mosiah 2:17. Actually, he mentions

service two other times as he develops this topic more fully. This

chart considers these three statements. They deal with service to

God, our debt to God, and knowing God. On one level, a certain

logic is embedded within each of these individual statements. On

another level, the relationship between them is also logical and

interdependent. If we serve men, then we only (merely) serve God.

This does not win us great credit, for when we serve God, he blesses

us and we are continually in his debt. Thus we have no reason to

boast. Why, then, should we serve? If we are humble in our service,

we will know God. Knowing the Master whom we serve is the

great blessing that profits us more than anything else. This, to

Benjamin, is the ultimate reason for service.

John W. Welch, “Benjamin’s Speech: A Masterful Oration,” in King

Benjamin’s Speech: “That Ye May Learn Wisdom,” ed. John W.

Welch and Stephen D. Ricks (Provo, Utah: FARMS, 1998), 77–82.

Chart 86

Three Steps in Benjamin’s Logic

on Service

Key Scripture

Explanation

Source

Messages

Three Steps in Benjamin’s Logic

on Service

Chart 86

We do not serve God to get

ahead with God or man, but

to know the voice by which

we are called.

Therefore, service to God is valuable,

but not in ways people always think.

“When ye are in the service of your fellow beings

ye are only in the service of your God” (Mosiah 2:17)

“If ye should serve him with all your whole souls

yet would ye be unprofitable servants” (Mosiah 2:21)

“For how knoweth a man the master

whom he has not served?” (Mosiah 5:13)

All service is merely service

to God.

Therefore, serving fellow beings

produces no reason to boast, unless

serving God produces some reason

to boast.

But no matter how much we

serve God, we remain

unprofitable servants.

Therefore, we have no reason to

boast.

Mosiah 2–5

This chart is an outline of the chiastic nature of King Benjamin’s

speech to the people at the temple of Zarahemla. In it are seven

major sections separated by interruptions or intervening ceremonial

acts. The overall structure of the text follows an A–B–C–D–C'–B'–A'

pattern: the atonement of Jesus Christ is the crux, or center, of the

speech (section D), the angel’s and Benjamin’s testimonies of the

atonement are found on either side of it (sections C and C'), the

behavior of the people is addressed in sections B and B', and sections

A and A' address God and his relationship with the people. Further

chiasms can be found on the sentence level, indicating that this

speech was highly structured for the occasion. The evidence of chias-

mus in the Book of Mormon attests to its artistry and antiquity. For a

more detailed explanation of chiasmus, refer to charts 128–33.

John W. Welch, “Parallelism and Chiasmus in Benjamin’s Speech,”

in King Benjamin’s Speech: “That Ye May Learn Wisdom,” ed. John W.

Welch and Stephen D. Ricks (Provo, Utah: FARMS, 1998), 325–28.

Chart 87

Overview of Benjamin’s Speech

Key Scripture

Explanation

Source

Messages

Chart 87

A. All are indebted to God (2:9–28)

God is the heavenly king; God has physically created and sus-

tains all people; people should serve and thank God; the hope

of exaltation after death

B. Consequences of obedience or disobedience (2:31–41)

Obedience brings victory and prosperity (compare Leviticus

26); prohibition of contention; rebellion and disobedience

bring pain and anguish; all are eternally indebted to

Heavenly Father

C. The angel’s testimony of Christ’s deeds (3:2–10)

The Lord Omnipotent will come down in power and

goodness; the sacred name of God; the suffering and

death of Jesus Christ

D. Sanctification by the atonement of Christ (3:11–27)

The only possibility of reconciliation; putting off the

natural man and becoming a saint; people will be

judged according to their works

'. Benjamin’s testimony of God’s goodness (4:4–12)

God is good, patient, long-suffering; believe in God;

God is all-powerful, loving, and glorious; call upon the

name of the Lord daily

'. Righteous behavior of the redeemed (4:13–30)

Living in peace and social order (compare Leviticus 25);

prohibition of contention; because God imparts, all must

give to those in need; avoid guilt and sin

'. The sons and daughters of God (5:6–15)

God has spiritually begotten you this day; the only head to

make you free from debt; excommunication upon breach of

obligations; covenant people know God by serving him; the

hope of exaltation after death

Overview of Benjamin’s Speech

Preparations (1:1–2:8)

Successor named and new name to

be given; people gathered but not

yet numbered; tower constructed

First Interruption (2:29–30)

Coronation proclamation

Second Interruption (2:41–3:1)

Remember, remember, the Lord

has spoken; Benjamin calls

again for attention

Third Interruption (3:27–4:4)

Thus has the Lord commanded,

amen; the people fall to the

ground and confess; atoning

blood is applied; joy and remission;

Benjamin begins to speak again

Fourth Interruption (4:30–5:6)

Remember, and perish not;

covenant response of the

people; Benjamin accepts their

covenant

Final Acts (6:1–3)

Names recorded of all who accepted

the name; Mosiah consecrated;

priests appointed; people dismissed

Supporting Elements Words of Speech

in Mosiah 1–6 in Mosiah 2–5

Mosiah 2–5

Ancient Israelites celebrated several holy days, many elements of

which have become the modern Jewish celebrations of Rosh ha-

Shanah (New Year), Yom Kippur (Day of Atonement), and Sukkot

(Feast of Tabernacles). These three particular celebrations took

place during the early autumn season, specifically during the sev-

enth month of the year. Because the Nephites and Mulekites origi-

nally came from Jerusalem, it is likely that they continued some of

these festival traditions in the Americas. As this chart shows, King

Benjamin’s speech in Mosiah 2–5 contains themes especially perti-

nent to the Israelite New Year, suggesting that this speech was

delivered near that time of the year. Benjamin’s proclamation of

his son Mosiah as king at this time is especially fitting, considering

that part of the ancient Israelite New Year celebration included

proclaiming or sustaining the king or high priest as an authority

figure. Each element on this chart is found both in Israelite tradi-

tion and in Benjamin’s speech. The similarities between Benjamin’s

speech and ancient Israelite celebrations are circumstantial evi-

dence attesting to the historical backgrounds and divine origins of

the Book of Mormon.

Terrence L. Szink and John W. Welch, “King Benjamin’s Speech in

the Context of Ancient Israelite Festivals,” in

King Benjamin’s

Speech: “That Ye May Learn Wisdom,” ed. John W. Welch and

Stephen D. Ricks (Provo, Utah: FARMS, 1998), 160–74, 200.

Chart 88

Benjamin’s Themes

Related to the Israelite New Year

Key Scripture

Explanation

Source

Messages

Benjamin’s Themes

Related to the Israelite New Year



admonitions

the attributes of God

being sealed to God

covenant making

creation

divine judgment

forsaking sin

God’s involvement in history

guilt before God

judgment

kingship of God

law

the long-suffering of God

the Lord Omnipotent

man’s nature and nothingness

preaching and prophecy

rebirth and resurrection

remembrance

reverence and fear of God

sacrifice

testimony against the people

warnings against sin

wisdom

Chart 88

Messages

Mosiah 2–5

The Day of Atonement is one of the most sacred holidays in

Jewish culture. In preexilic Israel it included ritual atonement in

the temple and a series of holy assemblies. Because Benjamin’s

speech in Mosiah 2–5 and its surrounding context emphasizes

several topics particularly significant to this day of religious cele-

bration, it is possible that Benjamin gave the speech on or near

the Day of Atonement. In fact, he refers to the atonement overtly

seven times—a number that represented spiritual perfection and

that was used in connection with rituals performed on the Day of

Atonement and during other times of purification mentioned in

the book of Leviticus. This holy day was also a time of forgiveness

for the people of Israel who confessed their sins and repented;

similarly, the people of Benjamin were spiritually reborn after

they confessed and repented of their sins. Each element in this

chart, listed alphabetically, is found both in Israelite texts and in

Benjamin’s speech.

Terrence L. Szink and John W. Welch, “King Benjamin’s Speech in

the Context of Ancient Israelite Festivals,” in King Benjamin’s

Speech: “That Ye May Learn Wisdom,” ed. John W. Welch and

Stephen D. Ricks (Provo, Utah: FARMS, 1998), 174–83, 201.

Chart 89

Benjamin’s Themes

Related to the Day of Atonement

Key Scripture

Explanation

Source

Chart 89

Benjamin’s Themes

Related to the Day of Atonement

atonement

balancing order and diligence

being made free from sin

belief in God

belief in the Messiah

blessings

blood

blotting out names of transgressors

the commandments of God

confession and repentance

conversion

eternal rewards and punishments

faith

the fall of Adam

the fallen state of humanity

foundation of the world

giving to the poor

the goodness of God

humility

ignorant sin

indebtedness to God

inscribing names of the righteous

joy and blessings

knowing the divine name

left hand

the means of salvation

the name of God

preparations

pride

purification

rebellion against God

repentance

right hand

sacrifice and purifications

scapegoat, driving ass out

service to God and fellowman

submission

suffering and works of the Messiah

unintentional sin



Messages

Mosiah 2–5

Sukkot, or the Feast of Tabernacles, as it is currently celebrated

represents the events associated with the exodus from Egypt,

although it was probably originally an agricultural celebration.

Although it is not possible to know exactly which parts of this

celebration were observed in Jerusalem during Lehi’s lifetime,

there are several significant parallels between the fully developed

celebration of Sukkot and King Benjamin’s speech and the events

associated with it. These elements, shared by both Israelite and

Nephite observances, include a pilgrimage to the temple, sitting in

tents, reading the law, coronating a king, and renewing the

covenant.

Terrence L. Szink and John W. Welch, “King Benjamin’s Speech in

the Context of Ancient Israelite Festivals,” in King Benjamin’s

Speech: “That Ye May Learn Wisdom,” ed. John W. Welch and

Stephen D. Ricks (Provo, Utah: FARMS, 1998), 183–90, 201.

Chart 90

Benjamin’s Themes

Related to the Feast of Tabernacles

Key Scripture

Explanation

Source

Chart 90

Benjamin’s Themes

Related to the Feast of Tabernacles



becoming sons and daughters of God

booths/tents

coronation

covenant

deliverance

earthly king

the effect of knowing God

family

giving thanks and praise

heavenly king

joy in the commandments

keeping the commandments

kingship

knowing God by serving God

law and order

one’s accountability after being warned

pilgrimage

praise

rejoicing and thanksgiving

remembrance

sacrifice

temple assembly

thanksgiving and praise

Messages

Mosiah 2–5

In addition to scheduling his speech during the season of the fall

festival complex, King Benjamin may have also timed it to be given

at the end of a sabbatical year, which came once every seven years.

During this year, the land was not to be tilled, the yield was given

to the poor, and debtors and slaves (or servants) were released

from their obligations. Similarly, at the end of his speech Benjamin

commands his people to “till the land,” which would make sense if

the people had not been working in the fields during the sabbatical

year and were preparing to resume agricultural activity. Benjamin

also tells the people to settle their debts with their neighbors.

These parallels are quite striking.

But this is not all. Textual evidence indicates that this may also

have been a jubilee year, which occurred every seventh sabbatical

year and offered a new economic beginning for the poor in the

land and spiritual renewal for all. Parts of the jubilee text, found in

Leviticus 25, and parts of Mosiah 2 and 4 essentially mirror each

other. Topics such as settling debts, succoring the poor, depending

on God, and prospering in the land, listed on this chart, are all

present in both texts. Benjamin’s speech was one of monumental

importance to the Nephites who still lived under the law of Moses.

No wonder Mormon chose to include this speech in its entirety.

Terrence L. Szink and John W. Welch, “King Benjamin’s Speech in

the Context of Ancient Israelite Festivals,” in King Benjamin’s

Speech: “That Ye May Learn Wisdom,” ed. John W. Welch and

Stephen D. Ricks (Provo, Utah: FARMS, 1998), 190–99, 202.

Chart 91

Benjamin’s Themes

Related to Sabbatical and Jubilee Years

Key Scripture

Explanation

Source

Chart 91

Benjamin’s Themes

Related to Sabbatical and Jubilee Years



blessings

debt recognition

forgiveness

freedom

land

love

peaceful living

prosperity

purification and renewal

reading of the law

rendering to each his due

returning things borrowed

riches and generosity

service and servants

slaves released

Comparative Studies

of the Book of Mormon

Section 7

Charts 92–109

1 Nephi 8; 11–14

Though Nephi and Lehi both experienced the vision of the tree of

life, they explained it and possibly perceived it somewhat differently.

They saw the same vision, for Nephi “saw the things which [his]

father saw, and the angel of the Lord did make them known unto

[him]” (1 Nephi 14:29). But Lehi’s vision is recorded as being

completely allegorical, while Nephi’s vision of the tree of life ex-

panded further into a view of the future of the world and Nephi’s

posterity, including specific historical occurrences like the birth of

Jesus Christ and the latter-day restoration of the gospel to Lehi’s

seed. On this chart the elements in these visions are compared and

contrasted. Viewing these two texts together may yield new in-

sights concerning both of these visions of the tree of life.

Chart 92

A Comparison of Lehi’s Dream

and Nephi’s Vision

Key Scripture

Explanation

Comparative Studies

Chart 92

A Comparison of Lehi’s Dream

and Nephi’s Vision

Reference Lehi’s Dream: 1 Nephi 8 Nephi’s Vision: 1 Nephi 11–14 Reference

8:4 Dark and dreary wilderness High mountain 11:1

8:5

Man dressed in white robe Spirit speaks 11:2, 11

8:6

Man leads the way Spirit’s introductory questions 11:2

8:7–8

Man leaves (implied) Spirit departs 11:12

8:7–8

Dark and dreary waste Jerusalem 11:13

8:8

Prayer for mercy

8:9 Large and spacious field

11:7, 13–