Book of Mormon Commentary

This is the full six volume Book of Mormon Commentary set of the Monte S. Nyman, Book of Mormon Commentary. It covers every book in the complete Book of Mormon, chapter by chapter and verse by verse. The Book of Mormon Commentary contains the Book of Mormon within it’s pages, so it is not necessary to have multiple books open simultaneously.

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The following is the Introduction to Volume 1.

Introduction
The Book of Mormon is the most electrifying book of our time and
the reader must go directly to the book itself to understand this
statement. Just as with other great books, an experienced teacher can
call attention to certain background information and cross references
that will enable the student to understand the book better. When Philip
asked the man of Ethiopia “Understandest thou what thou readest?”
the man replied, “How can I, except some man should guide me?”
(Acts 8:30, 31). As a teacher, I have studied and taught the Book of
Mormon for over forty years. This work represents the materials and
concepts I have collected and developed during these years. It is
intended that this commentary will be a guide to your study of the
Book of Mormon, recognizing that the notes and observations are only
supplementary to the record itself.

The Book of Mormon is unique because it was written hundreds
of years ago but is addressed to and for a people hundreds of years
in the future. For example, Nephi wrote what are called the small
plates, about 570 B.C. (see 2 Nephi 5:28). He addressed them to the
people who would be living after A.D. 1830, some 2,400 years in the
future. Moroni wrote about A.D. 400 and addressed it to the same
audience some 1,400 years later. As we discover the uniqueness of
the Book of Mormon, and follow its teachings by studying and
restudying it, we come to a deeper appreciation of the book. We should
also come to realize that the perfecting of the Saints may be greatly
2 I Nephi Wrote This Record 1 Nephi & 2 Nephi
enhanced by our reading the Book of Mormon and applying its teachings
to our lives. The Book of Mormon, after all, was written for us.
Mormon abridged the many other records of the Nephites sometime
before A.D. 385, yet he addressed his work to a people who would live
at least 1445 years later. Moroni made his last recordings in A.D. 421,
some 1400 years before the Book of Mormon was translated in 1830.
As the years roll on, the time between the authors and the reading
audience lengthens, but the message is still as remarkably pertinent
today as when it was first written.

There were four major people who abridged the Book of Mormon.
They were all qualified to address the future because they had seen
it. Nephi, the first major writer, was shown a vision of the nations and
kingdoms of the Gentiles (see 1 Nephi 13–14). His vision included
seeing the discovery of the Americas by a man moved upon by the
Spirit of God; we know this man as Columbus.
Nephi also saw the remainder of the future of the earth’s nations
until the end of the world. He did not write all of what he was shown
because he was forbidden. He was told (about 592 B.C.) that the
Apostle John, of the meridian of time, had been designated to describe
this future period of time (this is a clear confirmation of foreordination).
Nevertheless, Nephi was fully aware of the situations and
conditions of the day in which the Book of Mormon would come forth.
Evidence of the knowledge of these things is shown in Nephi’s
later writings as he described the pride and false theories that would
be and are prevalent among the many churches of the last days, the
secret combinations that would be and are in operation, and the
priestcrafts that would and still stifle the people from approaching their
God to obtain salvation in his kingdom (see 2 Nephi 26:19–33). Nephi
also gave many other prophecies of the latter-day Gentiles that will
not be discussed or even listed here (see 2 Nephi 28–29).

Jacob, the second major writer, was not as explicit in noting that
his writings were intended for the latter days as was Nephi, however,
he did confirm that he had seen the future. He spoke of having seen
the return of the Jews to Jerusalem and of the Gentiles in the latter days
(see 2 Nephi 6:9–13). In the book that carries his name, he addressed
his beloved brethren of the latter days, a further indication that he had
seen the day when the Book of Mormon would come forth (see Jacob
4:10–13, 17–18; 6:1, 5).
Mormon, the major abridger, did not speak of a specific vision of
the latter days, but his writings certainly imply it. He spoke to all of
the latter-day groups of Israel: the Lamanites, the Jews, the rest of the
tribes of Israel, to the Gentiles, and to all the ends of the earth (see
Mormon 3:19–22 and Mormon 5:8–15). His warnings and admonitions
to the reader indicate he knew of the future, and that knowledge could
only have come to him through vision or revelation (see Mormon
8:22–24).

It is only logical that Mormon would have been shown the day in
which the Book of Mormon would come forth since he was the major
contributor to the work. All the other three major contributors had been
shown that time period in vision.

Moroni, son of Mormon, and the final writer and abridger, was
the last major writer of the plates that were designated to come forth
at the beginning of the dispensation of the fulness of times. He makes
a direct, forthright statement that he had seen the day when the book
would come forth, and this lends strong support to the idea that the
others had had similar experiences. He declared:
Behold, the Lord hath shown unto me great and marvelous things
concerning that which must shortly come, at that day when these
things shall come forth among you.
Behold, I speak unto you as if ye were present, and yet ye are not.
But behold, Jesus Christ hath shown you unto me, and I know your
doing. [Mormon 8:34–35]
In further support that he had seen the latter days, he gave detailed
descriptions of the day when the Book of Mormon would come forth.
He described the Saints as being the victims of secret organizations,
the conditions and acts of nature in foreign lands, and the moral status
4 I Nephi Wrote This Record 1 Nephi & 2 Nephi

of the people (see Mormon 8:26–33). He further described the pride
and pollutions among the people and their love of money (Mormon
8:36–37). Moroni could only have known such definite characteristics
and instructions by vision or revelation, and the specific exactness of
his wording supports the claim that he had seen it.

Since each of these major writers had seen the days when the Book
of Mormon would come forth, they were qualified to address the
readers—the people of our day—personally and specifically. Each
writer seemed to have had a personal interest in both his own time and
in our time. He periodically stopped what he was writing or abridging
to give valuable insights and admonitions. These insights and admonitions
are clearly comments to the latter-day readers.
For example, Nephi used the phrase “I will show unto you”
(1 Nephi 1:20) as he prepared the reader for what he was about to
record. When he wanted to stop and draw a conclusion or make sure
his reader understood he had written about, he would introduce it with
“thus we see” (1 Nephi 16:29).

Jacob and Mormon followed a pattern similar to Nephi’s using
the same introductory or concluding phrases. Moroni used a slight
variation as he addressed various groups of people: the polluters, the
hypocrites, and the false teachers (see Mormon 8:38–41); those who
did not believe in Christ (see Mormon 9:1–6); those who denied
revelation (see Mormon 9:7–14); and those who imagined God could
not perform miracles (see Mormon 8:15–20). Moroni then admonished
them collectively concerning the work of the Lord and the coming
forth of the Book of Mormon in their day (see Mormon 9:21–37).
As Moroni abridged the book of Ether, he regularly stopped to
address the reader with “And, now, we can behold,” or “O, ye Gentiles”
(Ether 2:9, 11). He also spoke directly to the latter-day translator
(see Ether 5). In his concluding book that bears his name, Moroni
wrote for the benefit of “my brethren, the Lamanites, in some future
day” (Moroni 1:4; 10:1).

The above admonitions by the four major writers are some of the
major precepts in the oft-quoted statement made by the Prophet Joseph
Smith in 1841: “I told the brethren that the Book of Mormon was the
most correct of any book on earth, and the keystone of our religion,
and a man would get nearer to God by abiding by its precepts, than
by any other book” (TPJS, 194; quoted in Book of Mormon Introduction).
The Book of Mormon is the most correct of any book on earth
because of the doctrine or the gospel that it teaches. The angel Moroni
told Joseph Smith “that the fullness of the everlasting gospel was
contained in the [record].” The Lord confirmed the angel’s statement
several times in modern revelation (see D&C 14:10; 20:9; 27:5; 35:17;
39:11; 42:12). Thus, it is a primary source of the doctrine of The
Church of Jesus Christ of Latter-day Saints. The Prophet Isaiah foretold
of the coming forth of the Book of Mormon (see Isaiah 29 and
2 Nephi 27). In the concluding statement of these chapters, he said:
“They also that erred in spirit shall come to understanding, and they
that murmured shall learn doctrine” (Isaiah 29:24; 2 Nephi 27:35).
In a revelation concerning the translation of the Book of Mormon, the
Lord said that in it “are all things written concerning the foundation
of my church, my gospel and my rock” (D&C 18:4). On the day that
the church was organized, the Lord specified many of the doctrines
that the Book of Mormon teaches (see D&C 20:17–36). The doctrines
taught in the chapters of the Book of Mormon covered in each chapter
of this book will be summarized in the end of that chapter. There will
undoubtedly be some doctrines overlooked, but the majority of them
will be included.

The Book of Mormon is the keystone of our religion because it
is a second witness of Jesus Christ, and it proves “to the world that
the holy scriptures [Bible] are true, and that God does inspire men
[give them revelation] and call them to his holy work [the priesthood]
in this age and generation, as well as in generations of old” (D&C
20:11). The Prophet Joseph Smith said: “Take away the Book of
Mormon and the revelations, and where is our religion? We have none;
for without Zion, and a place of deliverance, we must fall” (TPJS, 71).
6 I Nephi Wrote This Record 1 Nephi & 2 Nephi
Jesus Christ is spoken of prominently in all but six of the two hundred
and thirty-nine chapters of the Book of Mormon, and these six chapters
are historical, setting the stage for a testimony of his work. A summary
of the sacred preaching, great revelations, and prophesying is also
given in the end of each chapter.
Following a conference of the Church in June 1831, the Lord gave
a revelation to the Elders of the Church covering missionary work.
In the revelation, they were instructed to journey . . . “preaching the
word by the way, saying none other things than that which the prophets
and apostles have written, and that which is taught them by the
Comforter through the prayer of faith.” (D&C 52:9; italics added) The
Lord repeated basically the same message again in the thirty-sixth
verse.

The statements by some of the General Authorities of The Church
of Jesus Christ of Latter-day Saints quoted in this work, or added at
the end of the chapters, were made with the above admonition of the
Lord in mind. They have been of great value to me in reading and
teaching the Book of Mormon over the past some fifty years, and it
is hoped will also be of great value to others as they study the Book
of Mormon. A few statements pertaining to the entire book are quoted
below as a conclusion to this introduction.
The Prophet Joseph Smith:
The Book of Mormon is a record of the forefathers of our western
tribes of Indians; having been found through the ministration of a holy
angel, and translated into our own language by the gift and power of
God, after having been hid up in the earth for the last fourteen hundred
years, containing the word of God unto them. [History of the Church
2:52]

President Heber J. Grant:
The Book of Mormon is the great, the grand, the most wonderful
missionary that we have. (Conference Report, April 1937; Improvement
Era 39:660)

Elder Melvin J. Ballard:
The Book of Mormon has converted more people than all the other
literature combined that the Church has produced. Our enemies have
regarded it the strongest evidence that we offer that we have a divine
mission.

More efforts have been contributed to the destruction of the Book
of Mormon than all the other efforts against the work, and yet at the
end of a hundred years this book stands firm and unshaken, and the
evidence of its divinity are increasing. [Sermons and Missionary
Services of Melvin J. Ballard, Bryant S. Hinckley, 1949, 191]

President Joseph Fielding Smith:
I started to read the Book of Mormon before I was old enough to
be a deacon, and I have been reading it ever since, and I know that
it is true. Every member of the Church ought to know that it is true,
and we ought to be prepared with an answer to all of these critics who
condemn it . . .
It seems to me that any member of this Church would never be
satisfied until he or she has read the Book of Mormon time and time
again, and thoroughly considered it so that he or she could bear
witness that it is in very deed a record with the inspiration of the
Almighty upon it, and that its history is true. . . .
I want to address myself to the men holding the priesthood,
particularly, and to their wives and to all other members of the Church.
No member of this Church can stand approved in the presence of God
who has not seriously and carefully read the Book of Mormon.
[Improvement Era, June 1961, 925–26]

President Ezra Taft Benson:
In our day the Lord has inspired his servant to reemphasize the
Book of Mormon to get the Church out from under condemnation—
the scourge and judgment.
Every Latter-day Saint should make the study of this book a
lifetime pursuit. Otherwise he is placing his soul in jeopardy and
neglecting that which could give spiritual and intellectual unity to his
whole life. There is a difference between a convert who is built on
8 I Nephi Wrote This Record 1 Nephi & 2 Nephi
the rock of Christ through the Book of Mormon and stays hold of that
iron rod, and one who is not (A Witness And A Warning, 1988,
Introduction and pp.7–8).
The entire book is highly recommended. It contains the many great
sermons on the Book of Mormon given while he was president of the
Church and a member of the Council of the Twelve. Several excerpts
will be quoted in other parts of these volumes on the Book of Mormon.

Elder Spencer W. Kimball.
A Book of Vital Messages, Conference Report, April 1963, also
published in Faith Precedes the Miracle, chapter 32, 1972. Too long
to be included here (9 pages), it has an intriguing message to all people
of all walks of life. It is also highly recommended.
The above quotations and those that will be cited throughout this
work will be selective in that only the heart of the sermon or article
will be quoted. The references are given so that the reader may read
more if they care to look them up. There will be some duplication of
quotations and other materials in the chapters that follow. Some of
the quotes are applicable to more than one part of the Book of
Mormon. For convenience they will be quoted again so that the reader
does not have to turn back to a previous lesson.

King Benjamin bore testimony to his sons that the plates of brass, that had been brought from Jerusalem and preserved by the hand of God, were true. He also bore testimony of the plates of Nephi, which contains the records of their fathers since they left Jerusalem were true. This volume of the Book of Mormon Commentary Series covers the time period from the death of Nephi (544 BC) to the death of Alma the elder and King Mosiah. (91 BC) – a period of over 450 years. It covers the words of the prophets from Jacob, brother of Nephi, through Alma, who organized the church at the Waters of Mormon. The first part of this work is taken from the small plates of Nephi, Jacob through Omni, that Mormon found as he began the abridgement of the large plates of Nephi. As he joined his work with the small plates, he wrote a brief historical summary to bridge the gap between the two records: the words of Mormon. Thus the title of this volume which includes a combination of these accounts, was adopted from King Benjamin, “These Records Are True”.

The following is the introduction to These Records are True.

Introduction

Fifty-five years after Lehi and his party left Jerusalem under the
direction of the Lord (about 544 B.C.), Nephi, the son of Lehi and
keeper of the small plates of Nephi, turned over the responsibility of
the sacred record to his younger brother Jacob (see Jacob 1:1).1 He
instructed Jacob on what he should write upon the plates. It is safe to
assume that Jacob considered his instructions as commandments from
the Lord as Nephi was the prophet, ruler and teacher of his people.
Such commandments are important aids to us today in understanding
the role of the Book of Mormon in our lives and in determining what
emphasis we should place upon our study of it.
Nephi commanded that Jacob “write upon these plates a few of
the things which [he] considered to be most precious; that [he] should
not touch, save it were lightly, concerning the history of this people
which are called the people of Nephi” (Jacob 1:2). This light touch
of history is not to be interpreted as a declaration that history is
unimportant. The Nephite history was to be kept upon another set of
plates. Jacob and his posterity were commanded to keep, upon the
small plates, the more precious happenings, or what may be termed
the spiritual history of the people (see Jacob 1:3; 3:13).
Jacob’s people had many revelations, and the spirit of much
prophecy from which to select the contents of the smaller plates.
Because of “faith and great anxiety, it truly had been made manifest”
to Jacob and others those things that were to happen to their people
(Jacob 1:5). They “knew of Christ and his kingdom, which should
come” (Jacob 1:6) and could select those revelations and prophecies
that would be most applicable in the day that the Book of Mormon
would come forth. Jacob wrote that although it was difficult to
engrave upon the plates, he knew his writings would be permanent
and he was concerned for his children and his brethren of future
generations (see Jacob 4:1–2).
As he was about to die, Jacob turned over the keeping of the
records to his son Enos (Jacob 7:27). The records kept by Jacob and
Enos make up twenty-one pages in our current edition, covering just
four specific incidents. Their writings show that they followed
Nephi’s admonition not to engrave history upon the small plates. The
books of Jarom and Omni cover 290 years in four and a half pages.
They both speak to just one central theme, “Inasmuch as ye will not
keep [the Lord’s] commandments ye shall not prosper in the land”
(Omni 1:6). This certainly is not history.
If the Book of Mormon is not a history of people in the Americas,
what is it? The Lord calls it “a record of a fallen people, and the
fulness of the gospel of Jesus Christ to the Gentiles and to the Jews
also” (D&C 20:9). A record is an official written document, not a
systematic narrative account or story. So what we have in the small
plates of Nephi is an official document from the Lord, a record given
to us so we might know how we must live in order to prosper in the
land of promise, the Americas.
After Mormon wrote the Words of Mormon to bridge the gap
between the smaller plates of Nephi and the large plates that gave “a
full account of the history of [Nephi’s] people (1 Nephi 9:2), he
abridged the book of Mosiah, which is also included in this volume.

The book of Mosiah begins when King Benjamin is an old man, and
the first six chapters record his last instructions to his people immediately
prior to appointing his son Mosiah to succeed him as king (124
B.C.). It covers about forty years to 90 B.C., including an estimate of
the period of King Benjamin’s last years.
A more detailed account of Nephite events are given in Mosiah,
even though it is an abridgment. This is probably because the time
period prior to the birth of Christ (covered in the book of Mosiah)
somewhat parallels the time period of the restoration of the gospel
prior to the Second Coming of Christ. Mormon stops periodically to
write to the modern reader. He addresses them with such phrases as
“thus we see” and “I will show unto you” similar to Nephi’s style of
writing to the reader. A more detailed explanation of these precepts
given by the record keepers is given in the introduction of volume one
of this work. Also these precepts are identified in the various chapters
that follow.

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The third installment in the Book of Mormon Commentary Series is entitled The Record of Alma. This book is 568 pages, and covers the first 42 Chapters of the book of Alma. Two men named Alma are prominent in the Book of Mormon. The first one was prominent in the last half of the book of Mosiah, and is discussed in Volume 2 of the series. He was best known for his organization of the Church in the land of Mormon (Mosiah 18). The second was Alma’s son, also named Alma. He became the first chief judge of the new political system established among the Nephites in the land of Zarahemla in 91 B.C. The new government is referred to in the Book of Mormon as the reign of the judges. The son of Alma was also appointed the high priest of the Church by his father, giving him charge over all the affairs of the Church. (Mosiah 29:42-47). The first forty-four chapters of the Book of Alma are an abridgement made by Mormon of the record of Alma. This record was kept by or under the direction of Alma, the son of Alma. These first forty-two chapters of Alma are discussed in volume 3. Although covering less than a twenty year period (91-74 B.C), these chapters are rich in principles and doctrines that contribute to the validation of the Book of Mormon as containing the fullness of the gospel of Jesus Christ.

Introduction

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The Record of Alma: Book of Mormon Commentary, Volume 3

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Mormon’s abridgment of the record of Alma, the son of Alma, is
the first forty-four chapters of the present day book of Alma in
the Book of Mormon. Since chapters 43 and 44 discuss the first of the
fourteen-year war between the Nephites and the Lamanites, the
eighteenth through the thirty-first year of the reign of the judges (see
Alma 43:3 and 62:38), these two chapters will be included in volume
four of this work, The Record of Helaman. The remaining thirteen
years of the war are abridged by Mormon in Alma chapters 45 through
62.
The first forty-two chapters of Alma included in this volume are
broken into five sections. The first sixteen chapters are an account of
the reformation labors of Alma, son of Alma, among the members of
the Church in the various regions of the general land of Zarahemla.
The second section or next ten chapters (17 through 26) is an account
of the sons of Mosiah doing missionary work among the Lamanites.
These chapters cover the same fourteen year period as the first sixteen
chapters of Alma. The third section, chapters 27 through 29, is about
the reuniting of Alma and the sons of Mosiah following their labors
among the two separate peoples. The fourth section, chapters 30
through 35, is an account of Alma’s encounter with Korihor, the anti-
Christ and Alma’s mission among the apostate Zoramites. He is
accompanied by three of the sons of Mosiah and two of his own sons.
He was also joined by Amulek and Zeezrom (see Alma 31:6–8). The
fifth section, chapters 36 through 42, is an account of Alma instructing
his sons following his two missions. The chapters are broken into
sections of varying verse lengths as determined by the incidents and
comments that were recorded, and comments on those sections are
added.
The forty-two chapters are again a light touch of history, as Nephi,
son of Lehi, had instructed his brother Jacob to keep the records (see
Jacob 1:2–3). Although basically an historical account, the record
includes much “preaching which was sacred, or revelation which was
great, or prophesying” as Nephi also instructed (Jacob 1:4). These three
categories are summarized at the end of each chapter. It is often
difficult to determine whether it is Alma or Mormon, as he is abridging,
who inserts many precepts for the readers to apply to their lives.
The Prophet Joseph Smith said: “the Book of Mormon was the most
correct of any book on earth, and the keystone of our religion, and a
man would get nearer to God by abiding by its precepts, than by any
other book” (Teachings of the Prophet Joseph Smith, 194, see also
Book of Mormon Introduction, in the front of the book). Although
there are many such precepts, the ones inserted by Alma or Mormon
are usually introduced with phrases such as “I will show unto you,”
or “thus we see.”
There are also many points of doctrine taught throughout the Book
of Mormon. Isaiah foretold that when the Book of Mormon came forth,
“They also that erred in spirit shall come to understanding, and they
that murmured shall learn doctrine” (Isaiah 29:24; 2 Nephi 27:35).
In a revelation given on the day the Church was established, the Lord
enumerated many doctrines that are found in the Book of Mormon
(see D&C 20:17–36). The doctrines taught in each reading are
summarized, along with helpful commentary by General Authorities
in the end of each chapter. Hopefully the analysis of the Book of
Mormon that follows will enlarge the reader’s understanding of the
record of these ancient peoples.

Introduction
The title of this volume of the Book of Mormon commentary series
would more appropriately be called “The Records of Helaman,”
since there are the two Helaman’s whose records were abridged by
Mormon. The first record abridged consisted of Alma chapters 45
through 63. The author was Helaman, the oldest son of Alma the
younger. He kept the record for twenty-one years, from 73 B.C. through
51 B.C. These twenty-one years are known as the war years in the Book
of Mormon, along with the previous year recorded in the book of Alma
(Alma 43–44; 74 B.C.). These two chapters of Alma were included in
this volume since the primary subject was war. The law of war, the
cause of war, the principles of war, and the results of war are all
included in this section of the Book of Mormon, and are very applicable
to our day which is the prophesied time “of wars and rumors of
wars” in the latter days (JS–Matthew). These chapters of Alma also
include the abridged record of the two thousand stripling warriors,
known as “the sons of Helaman.” The young warriors set a wonderful
example to follow for the Latter-day Saints who presently serve in the
military service.

 
The sixty-third chapter of Alma informs us of the people moving
into the land northward, and one Hagoth, a Nephite man who built
ships and sailed away never to be heard of again. He is connected with
the Polynesians of our day.

 
The second record of Helaman, abridged by Mormon, was kept
by Helaman, son of Helaman, and his sons. Their abridged record is
the Book of Helaman in our present-day Book of Mormon. The first
six chapters of Helaman were kept by Helaman and warn us of the
secret combinations that do and will exist in the latter days. They also
tell us how to avoid those secret combinations. Helaman chapters 7
through 12 are called the Prophecy of Helaman, the son of Helaman,
and inform us of the relationship between God and man. Helaman
chapters 13 through 16 are called the Prophecy of Samuel the
Lamanite. These prophecies constitute his prophecies made from the
walls of Zarahemla, and the results of his prophecies. The prophecies
were basically about the destruction of the Nephites, and the coming
of the Lord Jesus Christ in the Meridian of Time. The entire book of
Helaman covers all but the last year of the fifty-two years preceding
the birth of Christ.

 
There are twenty-one chapters of Alma, and sixteen chapters of
Helaman discussed in this volume of this work (vol. 4). The thirtyseven
chapters are again a light touch of history, as Nephi, son of Lehi,
had instructed his brother Jacob to keep the records (see Jacob 1:2–3).
Although basically an historical account, the record includes much
“preaching which was sacred, or revelation which was great, or
prophesying” as Nephi also instructed (Jacob 1:4). These three categories
are summarized at the end of each chapter. It is often difficult
to determine whether it is Helaman, Nephi, Samuel the Lamanite, or
Mormon, as he is abridging, who inserts many precepts for the readers
to apply to their lives. The Prophet Joseph Smith said, “The Book of
Mormon was the most correct of any book on earth, and the keystone
of our religion, and a man would get nearer to God by abiding by its
precepts, than any other book” (Teachings of the Prophet Joseph
Smith, 194; see also the Introduction to the Book of Mormon).
Although there are many such precepts, the ones inserted by Helaman,
Nephi, Samuel the Lamanite or Mormon are usually introduced with
phrases such as “I will show unto you,” or “thus we see.”
There are also many points of doctrine taught throughout the Book
of Mormon. Isaiah foretold that when the Book of Mormon came forth,
“They also that erred in spirit shall come to understanding, and they
that murmured shall learn doctrine” (Isaiah 29:24; 2 Nephi 27:35).
In a revelation given on the day the Church was established, the Lord
enumerated many doctrines that are found in the Book of Mormon
(see D&C 20:17–36). President Boyd K. Packer has often stressed the
importance of teaching doctrine to the Saints (see CR, Oct. 1986, 20;
April 1997, 8; and April 2004, 80). Therefore, the doctrines taught
in each reading are summarized, along with helpful commentary by
General Authorities in the end of each chapter. Hopefully the analysis
of the Book of Mormon that follows will enlarge the reader’s understanding
of the record of these ancient peoples.

Introduction

A study of the Life of Christ, or of the New Testament Gospels,
would be incomplete if it did not include the contribution of the
Book of Mormon. President Ezra Taft Benson gave the following
counsel to the members of the Church:
The Book of Mormon is the instrument that God designed to “sweep
the earth as with a flood, to gather out [His] elect” (Moses 7:62). This
sacred volume of scripture needs to become more central in our
preaching, our teaching, and our missionary work.
At present, the Book of Mormon is studied in our Sunday School and
seminary classes every fourth year. This four-year pattern, however, must
not be followed by the Church members in their personal and family
study. We need to read daily from the pages of the book that will get a
man “nearer to God by abiding by its precepts, than by any other book.”
[History of the Church, 4:461]
And when we are called upon to study or teach other scriptures, we
need to strengthen that undertaking by frequent reference to the
additional insights which the Book of Mormon may provide on the
subject. (See 1 Nephi 13:40; 2 Nephi 3:12.) [CR, October 1988, 3]
Third Nephi, the account of Jesus’ ministry to the Nephites, especially
provides extensive additional insights to an understanding of the
teachings of our resurrected Lord and Savior.

Jesus ministered for three years among the people of Palestine as
a mortal being. This will be referred to as his “mortal ministry” in this
Divine Ministry—The First Gospel Jesus Among the Nephites  The writer of the Gospel of John made a similar statement: “And there are also
many other things which Jesus did, the which, if they should be written every one, I
suppose that even the world itself could not contain the books that should be written.
Amen” (John 21:25).

Although there is a wide variance among scholars in the dating of the writing of
the New Testament Gospels, the traditional dates of the four Gospels being written are
about: Mark A.D. 65–70.; Matthew A.D. 75–80; Luke A.D. 80–85; John A.D. 95–100.
However, 1 Nephi 13:24 indicates the records were written much earlier than the
traditional dates, probably during and following Jesus’ ministry. The Nephite account
of his ministry, from which Mormon made his abridgment, was also made at the time
of the Nephite ministry (see 3 Nephi 26:7–8).
The gospel is defined in 3 Nephi 27:13–22. We will discuss the definition given
there in chapter 14 of this work.
work. His ministry in the Americas following his resurrection in
Jerusalem will be referred to as his “divine ministry.” He ministered
for just three days as a divine, resurrected being among the more
righteous of the Nephites who were spared from the destruction at the
time of his crucifixion. Although Mormon, the abridger of the records
tells us, “there cannot be written in this book even a hundredth part
of the things which Jesus did truly teach unto the people” (3 Nephi
26:6),1 what is provided gives us a basis of understanding the four
New Testament Gospels.
As pointed out by President N. Eldon Tanner, “3 Nephi gives us
additional information in more detail than the four Gospels in the
New Testament, and preserves the doctrines, teachings, and compassion
of the Lord. For this reason there are many who refer to Third
Nephi as the fifth Gospel” (CR, April 1975, 52). Acknowledging the
insight of those who call it the fifth Gospel, Third Nephi would more
accurately be viewed as the first and foremost Gospel of Jesus Christ.
Based upon the theories of the world it was written before the New
Testament Gospels,2 but more importantly, it defines and explains the
gospel per se, as well as many other teachings of the Savior.
In addition to defining the gospel,3Third Nephi interprets and
clarifies many New Testament teachings, which further justifies
designating it as the first Gospel. Third Nephi 8 through 28:12 and
Moroni 2–6 (an appendage of the Savior’s teachings to the Nephites
added by Moroni) contains as much information about Jesus’
teachings as there is in any of the four New Testament accounts. The
information in Third Nephi is also of a higher quality. President, J.
Reuben Clark made this observation several years ago:
I reflected a bit on where might I go to find the real words of the
Savior. I knew I could not go to the Bible. We do not believe the Bible
is absolutely correct. Students tell us there are 4500 different manuscripts
of the Bible, and a few years ago it was estimated that there were 120,000
variations. Then it came to me almost as a revelation: Why do you not
go to the Book of Mormon? So I took Third Nephi. I went over it with
great care. I parallel-columned it with the parts of the New Testament
concerning the Sermon on the Mount and the Sermon on the Plain. In the
Old Testament I noted the instructions to Malachi as they were repeated
by the Savior, because they had no record of Malachi, who lived after
they left Jerusalem.
I found some differences, some omissions from the word that he was
recorded as having spoken in Palestine. But I resorted to the Book of
Mormon and to Third Nephi with the feeling that I was getting really
what the Savior said. I commend an equal study by you brethren of those
great books of the Book of Mormon and so far as the Savior’s immediate
mission was concerned, Third Nephi. There we may believe we have the
true teachings, for the record was made by inspired men, abridged by
another inspired man, and translated through the inspiration and revelation
of the Lord himself. Brethren, I commend that to you, study it, if
you never have done so, you will find great joy in the doing. [CR, April
1960, 43]
Jesus was limited in what he could teach among the people of
Palestine because of their lack of faith. To the Nephite disciples, on
the second day of his ministry among them, he said:
“So great faith have I never seen among all the Jews; wherefore
I could not show unto them so great miracles, because of their
unbelief” (3 Nephi 19:35). He even taught many things that were not
recorded because of our lack of faith in the day when the Book of
Mormon was to come forth. If we faithfully study and follow the
Book of Mormon teachings, these unrecorded things are promised to
be given to us (see 3 Nephi 26:9–10, discussed in chapter 13).
In a general conference of the Church, President Gordon B.
Hinckley declared the importance of studying the accounts of Jesus.
Let us establish in our lives the habit of reading those things which
will strengthen our faith in the Lord Jesus Christ, the Savior of the world.
He is the pivotal figure of our theology and our faith. Every Latter-day
Saint has the responsibility to know for himself or herself with a certainty
beyond doubt that Jesus is the resurrected, living son of the living God.
The Brethren of the Council of the Twelve are advocating that we read
a chapter a day of the Gospels—that is, Matthew, Mark, Luke, and John
in the Bible; and Third Nephi in the Book of Mormon, particularly
beginning with the eleventh chapter of Third Nephi where is found the
account of Christ’s visit among the Nephites in this hemisphere. I should
like to endorse this program and commend it to you and urge you to
follow it. [CR, April 1983, 110]
More recently President Benson has said: “3 Nephi is a book that
should be read and read again. Its testimony of the resurrected Christ
in America is given in purity and beauty.”4 A study of Third Nephi
should give us a solid foundation for understanding the gospel of the
Lord Jesus Christ as well as the accounts of his teachings in the New
Testament. For this reason, this study incorporates the concepts and
principles of the New Testament Gospels within the chronology of
the Third Nephi record, and in as far as it seems appropriate, provides
parallel accounts of Third Nephi and the New Testament Gospels.
The study of Third Nephi as an additional gospel has usually been
done as an appendage to the other gospels, probably because it was
an extension of his mortal ministry.5 The course pursued is optional,
but the book of Third Nephi is the primary source for gaining insight
into the teachings of Jesus Christ, the Son of God, and is therefore
considered the First Gospel.

The angel also told Nephi: “Behold it proceedeth out of the mouth of a Jew. And
I, Nephi, beheld it; and he said unto me: The book that thou beholdest is a record of the
Jews, which contains the covenants of the Lord, which he hath made unto the house of
Israel; and it also containeth many of the prophecies of the holy prophets; and it is a
record like unto the engravings which are upon the plates of brass, save there are not so
many; nevertheless, they contain the covenants of the Lord, which he hath made unto
the house of Israel; wherefore, they are of great worth unto the Gentiles.

24 And the angel of the Lord said unto me: Thou hast beheld that the book
proceeded forth from the mouth of a Jew; and when it proceeded forth from the mouth
of a Jew it contained the fulness of the gospel of the Lord, of whom the twelve apostles
bear record; and they bear record according to the truth which is in the Lamb of God.
25 Wherefore, these things go forth from the Jews in purity unto the Gentiles,
according to the truth which is in God.
26 And after they go forth by the hand of the twelve apostles of the Lamb, from the
Jews unto the Gentiles, thou seest the formation of that great and abominable church,
which is most abominable above all other churches; for behold, they have taken away
from the gospel of the Lamb many parts which are plain and most precious; and also
many covenants of the Lord have they taken away.
27 And all this have they done that they might pervert the right ways of the Lord,
that they might blind the eyes and harden the hearts of the children of men.” [1 Nephi
13:23–27]
The New Testament contains four separate accounts of Jesus
Christ’s life and mission, which are called the Gospels. They were
written by Matthew, Mark, Luke, and John; apostles of Jesus Christ,
and eyewitnesses of his ministry. The Prophet Joseph Smith was
called to write a revelatory translation of the Bible. The Lord promised
that “ the scriptures shall be given, even as they are in mine own
bosom, to the plain and precious parts that had been lost from it
hundreds of years before.6 This work is called the Joseph Smith
Translation (hereafter the JST). In his work, the Prophet changed the
title of these four records from “Gospels” to “Testimonies” of
Matthew, Mark, Luke, and John, showing that they are more correctly
the written testimonies of these disciples about the life and ministry
of Jesus of Nazareth. Matthew, Mark, and Luke are called the
synoptic [synonymous] Gospels because they concentrate primarily
on a general survey of Jesus’ ministry. Matthew begins with the
genealogy and birth of Jesus Christ, and places emphasis on the
fulfillment of Old Testament prophecies. Mark begins with John the
Baptist’s preparatory ministry before the ministry of Jesus, and
although he has longer, more detailed accounts than the other gospels,
he does not include many events that are in the others, making it the
shortest record. Luke begins with the births of John the Baptist and
Jesus, and is much more comprehensive, being written to the larger
gentile audience. John’s testimony begins with a discussion of the
pre-mortal Messiah, a brief witness of Christ as the light of the world,
and John the Baptist’s witness of him. His account is more doctrinal,
giving a spiritual dimension to the life of Christ. The majority of the
record of all four testimonies concerns the three-year ministry of Jesus
as the Christ. Each testimony adds a unique contribution to our
knowledge of his sojourn on earth.
Because of its unique contribution to an understanding of the birth
and the ministry of Jesus, Third Nephi must be considered as yet
another Gospel or Testimony. Furthermore, it confirms and clarifies
many of the doctrines and principles taught in the four New Testament
Gospels. It is indeed “Another Testament of Jesus Christ,” as
stated in the subtitle of the Book of Mormon.7 While the subtitle
appropriately refers to the whole book, it is specifically true of Third
Nephi, which covers the time period in America that parallels the
Savior living in the flesh upon the earth. Throughout this book, the
whole Book of Mormon will be used as a second witness of the
Christ, but the primary emphasis will be upon the account in Third
Nephi.
The Pre-Mortal Life of Jesus Christ
As noted above, the Gospel of John begins with an account of the
pre-mortal Messiah. The JST Testimony of John makes some
significant changes in the Gospel of John. The Lord gave a revelation
to the Prophet Joseph Smith that further confirms the role of Jesus
Christ prior to his coming to the earth in mortality. The three accounts
are listed below in parallel columns for easier comparison.
From the JST and the Doctrine and Covenants we learn that Jesus
was already a God in the pre-mortal life, that he was the administrator
of the gospel there, that he was a creator, and that the gospel was the
life and light of men.
John 1 JST, John 1
Doctrine and
Covenants section 93
1 In the beginning was
the Word, and the Word
was with God, and the
Word was God.
2 The same was in the
beginning with God.
3 All things were made by
him; and without him was
not any thing made that
was made.
4 In him was life; and the
life was the light of men.
5 And the light shineth in
darkness; and the darkness
comprehended it
not.
2 In the beginning was
the gospel preached
through the Son. And the
gospel was the word, and
the word was with the
Son, and the Son was
with God, and the Son was
of God. . . .
3 All things were made
by him; and without him
was not anything made
which was made.
4 In him was the gospel,
and the gospel was the
life, and the life was the
light of men;
5 And the light shineth
in the world, and the
world perceiveth it not.
8 Therefore, in the beginning
the Word was, for he
was the Word, even the
messenger of salvation—
9 The light and the Redeemer
of the world; the
Spirit of truth, who came
into the world, because the
world was made by him,
and in him was the life of
men and the light of men.
[See also D&C 34:2]
The Book of Mormon verifies all of the JST and Doctrine and
Covenants contributions.
In about 124 B.C., an angel told King Benjamin, “For behold, the
time cometh, and is not far distant, that with power, the Lord Omnipotent
who reigneth, who was, and is from all eternity to all eternity,
shall come down from heaven among the children of men” (Mosiah
3:5).
About 600 B.C. he appeared to Lehi, and
later Nephi “did cry unto the Lord; and behold he did visit me”
(1 Nephi 2:16). Lehi said to Jacob: “And thou hast beheld in thy
youth his glory” (2 Nephi 2:4). Nephi recorded: “And my brother,
Jacob, also has seen [Christ] as I have seen him” (2 Nephi 11:3). “A
voice came unto [Enos], saying: thy sins are forgiven thee” (Enos
1:5): and still later “the voice of the Lord came to [Alma]” (Mosiah
26:20). Nephi bore testimony: “But there is a God, and he is Christ,
and he cometh in the fullness of his own time” (2 Nephi 11:7). Nephi
quoted the Lord God, saying:
Know ye not that there are more nations than one? Know ye not that
I, the Lord your God, have created all men, and that I remember those
who are upon the isles of the sea; and that I rule in the heavens above and
in the earth beneath; and I bring forth my word unto the children of men,
yea, even upon all the nations of the earth? [2 Nephi 29:7]
Jesus Christ was also the God of the Jaredites.9 He identified himself
to the brother of Jared, “Behold, I am he who was prepared from the
foundation of the world to redeem my people. Behold, I am Jesus
Christ” (Ether 3:14). “[Christ] ministered unto [the brother of Jared]
even as he ministered unto the Nephites; and all this, that this man
might know that he was God” (Ether 3:18). Other evidences of his
pre-mortal ministry will be given as his resurrected ministry among
the Nephites is analyzed.
THE PROPHECIED BIRTH OF CHRIST
The Testimony of Matthew records, “Now as it is written the birth
of Jesus Christ was on this wise” and explains the espousal of Mary
to Joseph, and her being with child through the power of the Holy
Ghost (JST, Matthew 2:1; italics added). The Testimony of Luke
records the visit of the angel Gabriel to Mary. He said: “Hail, thou
Virgin, who art highly favored of the Lord. The Lord is with thee, for
thou art chosen and blessed among women. And when she saw the
angel, she was troubled at his saying, and pondered in her mind what
manner of salutation this should be.” Gabriel went on to explain that
her conception would be “Of the Holy Ghost and the power of the
Highest. Therefore also, that holy child that shall be born of thee shall
be called the Son of God” (JST, Luke 1:28–29, 35; italics added). The
Book of Mormon prophets had previously been shown, and had
recorded their testimonies, that Jesus was to be born of the Virgin
Mary as the Son of the Eternal Father. Nephi, son of Lehi, was shown
in the city of Nazareth “a virgin most beautiful and fair above all
other virgins” (1 Nephi 11:13–15), and was told by an angel:
Behold, the virgin whom thou seest is the mother of the Son of God,
after the manner of flesh. And it came to pass that I beheld that she was
carried away in the Spirit; and after she had been carried away in the
Spirit for the space of time the angel spake unto me saying: Look! And
I looked and beheld the virgin again, bearing a child in her arms. And the
angel said unto me: Behold the Lamb of God, yea, even the Son of the
Eternal Father! [1 Nephi 11:18–21]
The angel’s words to Nephi were an explanation to Nephi of “the
condescension of God” (1 Nephi 11:16). Our Father in Heaven
(Elohim) had condescended or come down from his exalted place of
residence, and his exalted and glorified state, to be the father of the
Son through a mortal woman. The Spirit told Alma:
Repent ye, and prepare the way of the Lord, and walk in his paths,
which are straight; for behold, the kingdom of heaven is at hand, and the
Son of God cometh upon the face of the earth. And behold, he shall be
born of Mary, at Jerusalem which is the land of our forefathers, she being
a virgin, a precious and chosen vessel, who shall be overshadowed and
conceive by the power of the Holy Ghost, and bring forth a son, yea,
even the Son of God. [Alma 7:9–10]
We know no more, nor do we need to know more, of how Mary
conceived. We do know, through the Book of Mormon and JST, that
Mary was able to endure the presence of the Father through the power
of the Holy Ghost that came upon her, and that Jesus was the Son of
the Eternal Father. We also know and appreciate the greatness of
Mary as the foreordained, “chosen” woman in the pre-mortal life, and
“blessed” to be the mother of the Son of God. Certainly she was the
only woman given this high and holy calling.

Introduction

The sixth and last volume of this Book of Mormon commentary
covers more of the time period of the Book of Mormon peoples
than any of the other five volumes. It begins during the thirty-fourth
year after the birth of Jesus Christ and ends in the four hundred and
twenty-first year of that same time period, for a total of three hundred
and eighty-seven years. These years are more than one-third of the
total years of the Nephite record (1021 years). This volume also
contains an abridgment of around two thousand years of the Jaredite
record, the book of Ether. The other five volumes of the commentary
cover only six hundred and thirty-four years, collectively, 600 B.C.
to part of the year A.D. 34.

 
The geographical area is likewise sparsely treated and is only
spoken of in general terms. What place Mormon refers to as the people
having “spread upon all the face of the land” is left in question (4
Nephi 1:23). The geographical area of “the north countries” (Mormon
2:3) is not clearly defined. How far northward the people of Nephi
were driven is questionable (see Mormon 2:20, 29). The location of
the land of Desolation, where the Jaredites were destroyed (see Alma
22:30–31) and where many of the last battles of the Nephites were
fought, is also not clearly defined (see Mormon chapters 3 & 4). Again
how much farther north the Nephites were driven is left unanswered
(see Mormon 5:3–7). The land of Cumorah is controversial (Mormon
chapter 6), but we will assume it is in New York until the time when
“a knowledge of these things must come unto the remnant of these
people, and also unto the Gentiles” (Mormon 5:8). In this work we
will concentrate on the guidelines for life given to us by the abridgers,
which will bring us “nearer to God by abiding by its precepts, than
by any other book” (Book of Mormon Introduction; quoting TPJS,
194).

 
Fourth Nephi is Mormon’s abridgment of the last of the records
of the Nephites (4 Nephi). The time period is from sometime in A. D.
34 to 321. This abridgment covered a period of 286 plus years (the
ending of the thirty-fourth year and the thirty-fifth are named but no
comments are made). The records are condensed to just four pages
in our present Book of Mormon text. Mormon then made a record of
his own time on earth. He begins with the statement, “And now I,
Mormon, make a record” (Mormon 1:1). The title of this volume of
the Book of Mormon commentary series is taken from this statement.

The first seven chapters of the book of Mormon, the small book
within the Book of Mormon, are Mormon’s abridgment of his own
work (see Mormon 5:9). His son, Moroni, completed the record of his
father (Mormon chapters 8 and 9). Moroni then abridged “the twenty
and four gold plates which were found by the people of Limhi, which
is called the book of Ether” (Ether 1:2). This record is an account of
the Jaredites who occupied the promised land of the Americas before
the Nephites. He condensed this record of around two thousand years
of Jaredite occupancy into just thirty-one pages in our present text of
the Book of Mormon. In these thirty-one pages, he freely inserted
comments or precepts learned from the record of the Jaredites.
After finishing the abridgment of the Jaredites, Moroni added his
own book to those previously assembled. He added things taught by
the Savior during his “Divine Ministry” as a resurrected being among
the Nephites in the Americas (3 Nephi chapters 11–27). His father,
Mormon, had promised to add some of these things but was unable
to do so, and Moroni fulfilled the promise (see 3 Nephi 18:37). Moroni
also included the words of a sermon delivered by his father, Mormon,
and the contents of two epistles he had received from his father
(Moroni chapters 7–9). Thus Moroni finished his father’s record
(Mormon 7–9), and quoted his father in the ending of his own record
(Moroni 7–9). The last inclusion upon the record by Moroni was
written to the Lamanites of the latter days (Moroni 10).

These additions were a fitting conclusion to a marvelous work that was to come forth
among the children of men (see D&C 4:1; 6:1; 11:1; 12:1; 14:1).
May this work be helpful in your study of the Book of Mormon—a
book that was given to us that it be taken from the Gentiles to the
Lamanites “to try their faith. . . , then shall the greater things be made
manifest unto them” (3 Nephi 26:8–9).