The Journey:
Mosiah 1--------------------Benjamin-----------------------Mosiah 2
Zeniff-------------Noah-----------Limhi
Quote #1 – The geographical, temporal, and interpersonal dimensions of the book of Mosiah are often cited as one of the most complexly impressive sections in the entire Book of Mormon. This complexity and the satisfying resolution of each scenario into the overall story is rightly seen by many to be one of the strongest evidences of the divine authenticity and historicity of the Book of Mormon. Why would Joseph Smith choose to include a storyline where it is extremely difficult to follow the many characters, locations, twists, and turns – a narrative that requires a diagram for readers to follow to keep track of all the details?
John W. Welch
John W. Welch
Quote #2 – Why did Zeniff want to return to the land of Nephi?
Was Zarahemla oppressive like the Israelites in Egypt? Were they hoping to return
from an exile of sorts and to rebuild the temple that Nephi had constructed as Ezra had
done in Judea? Was it their intention to go somewhere that they could live a higher,
more integrated form of their religion? Note that they had taken priests with them –
priests who would later be replaced by Noah’s political allies.
Was Zarahemla oppressive like the Israelites in Egypt? Were they hoping to return
from an exile of sorts and to rebuild the temple that Nephi had constructed as Ezra had
done in Judea? Was it their intention to go somewhere that they could live a higher,
more integrated form of their religion? Note that they had taken priests with them –
priests who would later be replaced by Noah’s political allies.
Quote #3 – Limhi declared his lineage and identified its ultimate authority in
Zarahemla. Ammon is no king, but his lineage likewise links him to Zarahemla, both
the king (his ancestor) and the land (the current political regime). Ammon, a lineal
Zarahemlaite, was entrusted with the mission of finding a dynasty founded by a
lineal/cultural Nephite from the original city of Nephi. Such an assignment suggests
that the Zarahemlaites were thoroughly accepted as participants in Benjamin’s new
covenant. Had there been any continuing animosity between the descendants of Nephi
and the descendants of Zarahemla, then almost certainly, the mission would have
been given to a descendant of Nephi."
Zarahemla. Ammon is no king, but his lineage likewise links him to Zarahemla, both
the king (his ancestor) and the land (the current political regime). Ammon, a lineal
Zarahemlaite, was entrusted with the mission of finding a dynasty founded by a
lineal/cultural Nephite from the original city of Nephi. Such an assignment suggests
that the Zarahemlaites were thoroughly accepted as participants in Benjamin’s new
covenant. Had there been any continuing animosity between the descendants of Nephi
and the descendants of Zarahemla, then almost certainly, the mission would have
been given to a descendant of Nephi."
Gardner, Second Witness, 204.
Quote #4 – The right words have been selected from the words of Limhi in order to
clearly communicate his main message that he and his people were in bondage
because they had sinned. Limhi was definitely aware of this. As king, he gathered his
people at the temple and reminded them that God had saved their ancestors,
reiterating the miracle of the Israelites crossing the Red Sea on dry ground. “That
same God has brought our fathers out of the land of Jerusalem, and has kept and
preserved his people even until now.” But, “it is because of our iniquities and
abominations that he has brought us into bondage.” In the context of the Exodus
theology, returning to bondage could mean nothing less than returning to slavery,
which the Israelites had known in Egypt before Moses delivered them. To Limhi’s
people, who had returned to the Land of Nephi in order to reclaim the traditional temple
in that city, nothing could have been more inspiring than Limhi’s impassioned temple
speech reminding his people – and us too – to keep our covenants.
clearly communicate his main message that he and his people were in bondage
because they had sinned. Limhi was definitely aware of this. As king, he gathered his
people at the temple and reminded them that God had saved their ancestors,
reiterating the miracle of the Israelites crossing the Red Sea on dry ground. “That
same God has brought our fathers out of the land of Jerusalem, and has kept and
preserved his people even until now.” But, “it is because of our iniquities and
abominations that he has brought us into bondage.” In the context of the Exodus
theology, returning to bondage could mean nothing less than returning to slavery,
which the Israelites had known in Egypt before Moses delivered them. To Limhi’s
people, who had returned to the Land of Nephi in order to reclaim the traditional temple
in that city, nothing could have been more inspiring than Limhi’s impassioned temple
speech reminding his people – and us too – to keep our covenants.
John W. Welch
Quote #5 – Limhi identified 3 reasons why his people were in bondage to the
Lamanites. The first was that Zeniff was overzealous to inherit the land of his fathers.
To be overzealous means to go beyond what is necessary. The second cause was
transgression. As Joseph Smith taught: “The moment we revolt at anything which
comes from God, the devil takes power.” Limhi’s third cause of bondage was the
Nephites slaying of the prophet Abinadi. While other things may lead into bondage,
these three causes outlined by King Limhi are typical reasons for any time period.
Nyman, “Bondage and Deliverance,” 263-264.
Lamanites. The first was that Zeniff was overzealous to inherit the land of his fathers.
To be overzealous means to go beyond what is necessary. The second cause was
transgression. As Joseph Smith taught: “The moment we revolt at anything which
comes from God, the devil takes power.” Limhi’s third cause of bondage was the
Nephites slaying of the prophet Abinadi. While other things may lead into bondage,
these three causes outlined by King Limhi are typical reasons for any time period.
Nyman, “Bondage and Deliverance,” 263-264.
Quote #6 – Interestingly, Ammon either had with him a copy of King Benjamin’s
speech or he knew it by memory, for he “rehearsed unto the people of Limhi the last
words which King Benjamin had taught them, and explained them.” Ammon and King
Limhi most likely believed that this people would benefit by knowing the revelations
that Benjamin had given his people, and also by following Benjamin’s public laws,
since these statutes and ordinances had already proven to be very beneficial to all the
people of Zarahemla. John W. Welch
speech or he knew it by memory, for he “rehearsed unto the people of Limhi the last
words which King Benjamin had taught them, and explained them.” Ammon and King
Limhi most likely believed that this people would benefit by knowing the revelations
that Benjamin had given his people, and also by following Benjamin’s public laws,
since these statutes and ordinances had already proven to be very beneficial to all the
people of Zarahemla. John W. Welch
Quote #7 – The 24 Jaredite plates were translated by Mosiah 2, and then abridged by
Moroni. Benjamin’s father Mosiah 1 had earlier translated a Jaredite stele through
supernatural means, presumably the interpreters. This translation did not make it into
the Book of Mormon. Presumably, the 24 Jaredite plates gave the same or a better
history.
Moroni. Benjamin’s father Mosiah 1 had earlier translated a Jaredite stele through
supernatural means, presumably the interpreters. This translation did not make it into
the Book of Mormon. Presumably, the 24 Jaredite plates gave the same or a better
history.
MAP
Scholars estimate that the distance between the land of Nephi and Zarahemla was no
more than 200 miles. The inability to find Zarahemla is curious. While there might have
more than 200 miles. The inability to find Zarahemla is curious. While there might have
been some issues in arriving at the appropriate pass through the mountains, the instructions
should have been simple. Zarahemla lay along the Sidon, and the Sidon had its headwaters in the
higher elevation (typically mountains) to the south of Zarahemla. There must have
been either some alive who had made the journey, or it was in the stories of their
fathers. The instructions must have been to go to the mountains, find the river, and
follow it to Zarahemla. They must have done so, yet they missed Zarahemla. How
could that happen?
higher elevation (typically mountains) to the south of Zarahemla. There must have
been either some alive who had made the journey, or it was in the stories of their
fathers. The instructions must have been to go to the mountains, find the river, and
follow it to Zarahemla. They must have done so, yet they missed Zarahemla. How
could that happen?
If we accept a Mesoamerican setting, there are two rivers which begin not too far
distant from each other in the Cuchamatanes Mountains. The difficult part of the
journey appears to have been between the headwaters of the river and the land of
Zarahemla. Even Ammon’s party had wandered for a while, which had to be after they
left the river.
distant from each other in the Cuchamatanes Mountains. The difficult part of the
journey appears to have been between the headwaters of the river and the land of
Zarahemla. Even Ammon’s party had wandered for a while, which had to be after they
left the river.
The best explanation for Limhi’s party is that they wandered to the mountains, found
the headwaters of a river, and followed it. It was the wrong river. At the end of the river,
they found the remains of a civilization. Following the second river would have led
them to lands northward that had once been Jaredite lands.
the headwaters of a river, and followed it. It was the wrong river. At the end of the river,
they found the remains of a civilization. Following the second river would have led
them to lands northward that had once been Jaredite lands.
Book of Mormon Minute by Brant Gardner.
It is quite probable that those 43 men returned to King Limhi thinking they had failed
because they had not accomplished their intended mission, which was finding
Zarahemla. It is also quite possible; however, that the Lord had a very different mission
in mind, finding the Jaredite record, and in that they were very successful.
because they had not accomplished their intended mission, which was finding
Zarahemla. It is also quite possible; however, that the Lord had a very different mission
in mind, finding the Jaredite record, and in that they were very successful.
Quote #8 – Elder John A. Widtsoe described a seer as “one who sees with spiritual
eyes. He perceives the meaning of that which seems obscure to others; therefore he is
an interpreter and clarifier of eternal truth. He foresees the future from the past and the
present. This he does by the power of the Lord operating through him directly, or
indirectly with the aid of divine instruments such as the Urim and Thummim. In short,
he is one who sees, who walks in the Lord’s light with open eyes.”
He also taught: “A prophet is a teacher of known truth; a seer is a perceiver of hidden
truth; a revelator is a bearer of new truth. In the widest sense, the one most commonly
used, the title prophet includes the other titles and makes of the prophet, a teacher,
perceiver, and bearer of truth.”
eyes. He perceives the meaning of that which seems obscure to others; therefore he is
an interpreter and clarifier of eternal truth. He foresees the future from the past and the
present. This he does by the power of the Lord operating through him directly, or
indirectly with the aid of divine instruments such as the Urim and Thummim. In short,
he is one who sees, who walks in the Lord’s light with open eyes.”
He also taught: “A prophet is a teacher of known truth; a seer is a perceiver of hidden
truth; a revelator is a bearer of new truth. In the widest sense, the one most commonly
used, the title prophet includes the other titles and makes of the prophet, a teacher,
perceiver, and bearer of truth.”
Evidences and Reconciliations, 258.
Quote #9 – One who used interpreters was called a seer, clearly because the user
saw something when they were being used. It was a term with which the Book of
Mormon’s 19 th century audience was familiar. The question many have asked about the
interpreters Mosiah used is: “Where did they come from?” The question is typically
asked because there is an assumption that there was only a single set of interpreters.
There is no reason to make that assumption. Mesoamerican shamans even to this day,
use items, sometimes stones, as a means of seeing what otherwise could not be seen.
The importance that will be emphasized concerns the seer, not the specific mechanism
the seer uses. Joseph Smith used various seer stones in addition to the interpreters
that were buried with the plates. There is no need to suppose any reason that the
ancient Nephites could not have had their own stones without waiting upon Jaredite
stones.
saw something when they were being used. It was a term with which the Book of
Mormon’s 19 th century audience was familiar. The question many have asked about the
interpreters Mosiah used is: “Where did they come from?” The question is typically
asked because there is an assumption that there was only a single set of interpreters.
There is no reason to make that assumption. Mesoamerican shamans even to this day,
use items, sometimes stones, as a means of seeing what otherwise could not be seen.
The importance that will be emphasized concerns the seer, not the specific mechanism
the seer uses. Joseph Smith used various seer stones in addition to the interpreters
that were buried with the plates. There is no need to suppose any reason that the
ancient Nephites could not have had their own stones without waiting upon Jaredite
stones.
Book of Mormon Minute by Brant Gardner.
Quote #10 – Who was Zeniff? He was the leader of a group of Nephites who left
Zarahemla in the hope of re-establishing themselves in their ancestral lands. Initially,
Zeniff had been part of a Nephite faction that intended to take back their former land by
force. Zeniff saw that there was good among the Lamanites, and desired that his
leader withdraw his military objectives. For advocating this alternative view, Zeniff was
condemned to death. His rescue came at a terrible price, leaving the greater part of the
group dead; a surviving few (fifty) returned to Zarahemla. Zeniff returned to Lamanite
territory with a new group of colonists and made a dubious covenant with the Lamanite
king. He was then made king over his people.
Zarahemla in the hope of re-establishing themselves in their ancestral lands. Initially,
Zeniff had been part of a Nephite faction that intended to take back their former land by
force. Zeniff saw that there was good among the Lamanites, and desired that his
leader withdraw his military objectives. For advocating this alternative view, Zeniff was
condemned to death. His rescue came at a terrible price, leaving the greater part of the
group dead; a surviving few (fifty) returned to Zarahemla. Zeniff returned to Lamanite
territory with a new group of colonists and made a dubious covenant with the Lamanite
king. He was then made king over his people.
Largey Book of Mormon Reference Companion, 802.
Quote #11 – A subtle warning is presented in verse 3. There is nothing wrong with
being zealous (which means energetic, dynamic, dedicated) in a cause, but over-
zealousness can be dangerous and an example of a strength becoming a weakness.
Apparently, Zeniff was obsessed with the idea of resettling the old homeland, and he
was blinded by the motives of the Lamanite king, who took advantage of him. Wisdom
suggests that we avoid becoming overzealous and instead keep things in balance.
Ogden and Skinner, Book of Mormon 1:332.
being zealous (which means energetic, dynamic, dedicated) in a cause, but over-
zealousness can be dangerous and an example of a strength becoming a weakness.
Apparently, Zeniff was obsessed with the idea of resettling the old homeland, and he
was blinded by the motives of the Lamanite king, who took advantage of him. Wisdom
suggests that we avoid becoming overzealous and instead keep things in balance.
Ogden and Skinner, Book of Mormon 1:332.
Quote #12 – While we question the wisdom of Zeniff, we could ask if the same kind of
zeal causes people today to make agreements or sign contracts that will ultimately
place them in political or financial bondage. Individuals can be over-zealous from
material possessions, or they can become so involved in a cause or in their work, or a
relationship that they begin to neglect the weightier matters that are most important,
such as God, family, church, and service to others. (Williams, “Deliverance from
Bondage 263)
zeal causes people today to make agreements or sign contracts that will ultimately
place them in political or financial bondage. Individuals can be over-zealous from
material possessions, or they can become so involved in a cause or in their work, or a
relationship that they begin to neglect the weightier matters that are most important,
such as God, family, church, and service to others. (Williams, “Deliverance from
Bondage 263)
Quote #13 – When Zeniff and his people went to return to the land of Nephi, they did
so without the guidance of their prophet. Years before, when Mosiah and his followers
had originally fled from the land of Nephi, they were guided in the wilderness by the
word of God; and led by the power of His arm. However, when Zeniff and his followers
ventured back, they experienced the opposite. They were smitten with famine and sore
afflictions; for they were slow to remember the Lord their God. They decided to retake
a land that the Lord had commanded them to flee from only years – likely not even a
generation – previously. In doing so, they stumbled, fell, and made many errors. Many
people died and even more suffered because Zeniff and his followers decided that they
knew the will of the Lord better than His appointed leaders did.
so without the guidance of their prophet. Years before, when Mosiah and his followers
had originally fled from the land of Nephi, they were guided in the wilderness by the
word of God; and led by the power of His arm. However, when Zeniff and his followers
ventured back, they experienced the opposite. They were smitten with famine and sore
afflictions; for they were slow to remember the Lord their God. They decided to retake
a land that the Lord had commanded them to flee from only years – likely not even a
generation – previously. In doing so, they stumbled, fell, and made many errors. Many
people died and even more suffered because Zeniff and his followers decided that they
knew the will of the Lord better than His appointed leaders did.
Quote #14 – One of the great errors made by Zeniff and those who followed him, as
well as by those on the first expedition, was their desire to act according to their own
timing and not the Lord’s. The Lord may have intended for the land of Nephi to be
reclaimed eventually, but the Zeniffites decided to advance that timeline.
well as by those on the first expedition, was their desire to act according to their own
timing and not the Lord’s. The Lord may have intended for the land of Nephi to be
reclaimed eventually, but the Zeniffites decided to advance that timeline.
Quote #15 – It is important to remember that overzealousness does not equate to
wickedness. Zeniff made unfortunate mistakes, but those mistakes did not make him
unrighteous. Latter-day Saint writer Val Larsen had this to say about Zeniff’s path:
“This doesn’t mean Zeniff was a wicked man. He wasn’t, and that is a key part of
Mormon’s message. The importance of following prophets is all the more apparent
because Zeniff was a good, not a bad man. And yet, by rejecting prophetic leadership,
he placed himself in circumstances that turned him into precisely the kind of person he
least wanted to be.”
wickedness. Zeniff made unfortunate mistakes, but those mistakes did not make him
unrighteous. Latter-day Saint writer Val Larsen had this to say about Zeniff’s path:
“This doesn’t mean Zeniff was a wicked man. He wasn’t, and that is a key part of
Mormon’s message. The importance of following prophets is all the more apparent
because Zeniff was a good, not a bad man. And yet, by rejecting prophetic leadership,
he placed himself in circumstances that turned him into precisely the kind of person he
least wanted to be.”
Quote #16 – Mormon’s inclusion of Zeniff and his record is a warning to latter-day
readers to beware of overzealousness and rejecting prophetic counsel as a result.
Even in the Zeniffites’ mistakes, Mormon shows that the Lord still protected them and
similarly, the Lord will not forsake us.
readers to beware of overzealousness and rejecting prophetic counsel as a result.
Even in the Zeniffites’ mistakes, Mormon shows that the Lord still protected them and
similarly, the Lord will not forsake us.
Scripture Central, KnowWhy #730; May 7, 2024
Quote #17 – Elder David A. Bednar taught how the Lord’s strength helps us: “In the
Bible Dictionary we learn that the word grace frequently is used in the scriptures to
connote a strengthening or enabling power. Thus, the enabling and strengthening
aspect of the Atonement helps us to see and to do and to become good in ways that
we could never recognize or accomplish with our limited mortal capacity. In the
strength of the Lord we can do and endure and overcome all things.”
Bible Dictionary we learn that the word grace frequently is used in the scriptures to
connote a strengthening or enabling power. Thus, the enabling and strengthening
aspect of the Atonement helps us to see and to do and to become good in ways that
we could never recognize or accomplish with our limited mortal capacity. In the
strength of the Lord we can do and endure and overcome all things.”
David A. Bednar – “In the Strength of the Lord."
Quote #18 – Impressive were King Zeniff’s heroics while defending his kingdom
against Lamanite invasion including guards placed “round about the land” and spies.
When the Lamanites finally attacked, Zeniff led virtually the entire male population into
battle. Thus, although Zeniff’s people went “up in the strength of the Lord to battle”,
victory was due in no small part to King Zeniff’s tactical prowess and battlefield valor.
(Kerr, “Ancient Aspects of Nephite Kingship,” 90)
against Lamanite invasion including guards placed “round about the land” and spies.
When the Lamanites finally attacked, Zeniff led virtually the entire male population into
battle. Thus, although Zeniff’s people went “up in the strength of the Lord to battle”,
victory was due in no small part to King Zeniff’s tactical prowess and battlefield valor.
(Kerr, “Ancient Aspects of Nephite Kingship,” 90)
Quote #19 – As I began to examine these narratives side by side – the Lamanites
calling the Nephites robbers, and the Nephites describing the Lamanites as
bloodthirsty savages who teach their children to hate – I couldn’t help but think more
deeply about the consequences of such stories. They ultimately fueled centuries of
conflict that cost countless lives. The stories we tell, whether they emphasize a
common enemy or common humanity, shape us. The stories take a toll.
calling the Nephites robbers, and the Nephites describing the Lamanites as
bloodthirsty savages who teach their children to hate – I couldn’t help but think more
deeply about the consequences of such stories. They ultimately fueled centuries of
conflict that cost countless lives. The stories we tell, whether they emphasize a
common enemy or common humanity, shape us. The stories take a toll.
Quote #20 – I’m impressed how Christ’s ministry changes the stories that Nephites
and Lamanites tell about each other. In fact, he erases the distinction between them. In
3 Nephi, we go nearly twenty chapters with no mention of the word “Nephite,” and with
only positive reference to the word “Lamanites.” The Savior saw Lehi’s descendants as
a unified body, rather than defining them by their differences. As soon as Christ was
among them, “there was not any manner of –ites.”
and Lamanites tell about each other. In fact, he erases the distinction between them. In
3 Nephi, we go nearly twenty chapters with no mention of the word “Nephite,” and with
only positive reference to the word “Lamanites.” The Savior saw Lehi’s descendants as
a unified body, rather than defining them by their differences. As soon as Christ was
among them, “there was not any manner of –ites.”
Bryan Gentry, “Stories of War and Peace.”
Maxwell Institute - Mosiah 7-10: Redemption from the Regret of Overzealousness by J.B. Haws https://mi.byu.edu/news-blog-section/come-follow-me-may-6-12-mosiah-7-10
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