Helaman 10

#Helaman Chapter 10

#Scripture Mastery

Helaman 10:4-7 Remarkable promise to prophet Nephi: All things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will.

1 And it came to pass that there arose a division among the people, insomuch that they divided hither and thither and went their ways, leaving Nephi alone, as he was standing in the midst of them.

2 And it came to pass that Nephi went his way towards his own house, pondering upon the things which the Lord had shown unto him.

verse 2 “Nephi went his way . . . pondering upon the things which the Lord had shown unto him” Consider for a moment the benefits of pondering the things of the Lord. Nephi, the son of Lehi, pondered the words of his father, and an exceptional vision of the condescension of God was revealed to him. As Joseph Smith pondered James 1:5, he was motivated to pray and the sublime vision of the Father and the Son was opened to him. President Joseph F. Smith received D&C 138 as he pondered the scriptures and the Savior’s atonement.

3 And it came to pass as he was thus pondering—being much cast down because of the wickedness of the people of the Nephites, their secret works of darkness, and their murderings, and their plunderings, and all manner of iniquities—and it came to pass as he was thus pondering in his heart, behold, a voice came unto him saying:

verses 4-7 It seems clear that in these next four verses, this magnificent prophet has his calling and election made sure. For people to have their calling and election made sure “means that the Lord seals their exaltation upon them while they are yet in this life” (McConkie, Bruce R. Mormon Doctrine. 2nd edition. Salt Lake City: Bookcraft, 1979). This topic is seldom discussed in church settings, perhaps because of its unusually sacred nature. I will provide only a few comments here. Please see a more complete discussion of this topic in Ye Shall Know of the Doctrine, volume 2, chapter 16, Calling and Election Made Sure. I have also drawn from a helpful article by Andrew C. Skinner (“Nephi’s Ultimate Encounter with Deity: Some Thoughts on Helaman 10,” The Book of Mormon: Helaman through 3 Nephi 8, According To Thy Word, 115-127).

Joseph Smith, in referring to this principle, said: “This principle ought (in its proper place) to be taught, for God hath not revealed anything to Joseph, but what he will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them” (TPJS, 149). Other scriptural expressions for having one’s calling and election made sure include, “sealed up unto eternal life,” receiving the “Second Comforter,” and receiving “the more sure word of prophecy.”

We have been taught that the doctrine of election means that in our premortal existence certain individuals were designated (elected) to receive certain gifts or blessings in mortality. To be called is virtually synonymous with being elected. Both are closely related to foreordination. Please review the commentary for Alma 13:3.

Many are elected or called by being foreordained in the premortal world, probably as hands are laid upon spirit heads. We may assume that all of God’s children are foreordained to one day return to the celestial presence of God.

Obviously premortal calling or election is a conditional or contingent blessing. Before this foreordination can be “made sure,” each individual must prove his worthiness by consistent dedication to the gospel principles even in the face of adversity. In referring to the grand key whereby an individual’s premortal conditional election to eternal life may be made sure and unconditional, Joseph Smith wrote:

After a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost (by the laying on of hands), which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him son, thou shalt be exalted. When the Lord has thoroughly proved him, and finds that the man is determined to serve him at all hazards, then the man will find his calling and election made sure, then it will be his privilege to receive the other Comforter which the Lord hath promised the saints (TPJS, 150).

What about Nephi, the Son of Helaman? How did he qualify himself to receive this glorious blessing? An overview of his life makes it plain that he was a model of consistent righteous living and service in the face of significant opposition. As we have already read, Nephi yielded up the judgment seat, the office of chief judge, to another so that he could devote his full time and energies to the service of the Lord (Helaman 5:1-4). Because of his efforts eight thousand Lamanites in the land of Zarahemla were converted and baptized (Helaman 5:18-19). He was cast into prison (Helaman 5:21-22) and there endured much privation and hardship by going many days without food while awaiting his execution. Eventually he was rescued by the Lord, transfigured, heard the voice of the Lord, and was ministered to by angels (Helaman 5:36, 44-48; 6:1). He served a mission in the land northward (as previously reviewed, probably the land Bountiful and surrounding lands) for six years and was roundly rejected by virtually everyone (Helaman 7:3). He returned discouraged and heart-sick over the wickedness of his people. Shortly thereafter he was confronted by a group of judges seeking his destruction. He responded to their threats by boldly prophesying to them and by rebuking them. His life was characterized by unfailing loyalty to the Savior’s cause.

One other point regarding being sealed up to eternal life is worthy of discussion. Some scriptural exegetes have concluded that having one’s calling and election made sure means that the Lord has offered to him the unconditional guarantee that his probation is over—that he surely will be exalted almost regardless of his subsequent actions. The only way, they feel, that such an individual can lose this “guarantee” is by committing the unpardonable sin or shedding innocent blood. There is no question that the individual who achieves the high level of spiritual progress required in order to be sealed up to eternal life is unlikely to commit serious sin. His soul has been refined to the point where worldliness has little power over him, and all of his inclinations are to continue to obey and continue to progress. It would seem, however, to this author, that any mortal can still lose his place in the celestial heaven by succumbing to the temptations of the world while he is here on earth. If the individual who has entered into the sacred covenant of being sealed up to eternal life, does not persist in his obedience or commits major sin, it is illogical to assume he would not lose his calling and election. This sacred covenant is not a license to commit sin or rest on one’s spiritual laurels.

4 Blessed art thou, Nephi, for those things which thou hast done; for I have beheld how thou hast with unwearyingness declared the word, which I have given unto thee, unto this people. And thou hast not feared them, and hast not sought thine own life, but hast sought my will, and to keep my commandments.

verse 4 “thou hast with unwearyingness declared the word” Perhaps the most important aspect of the virtue of “unwearyingness” is consistency. A sign of spiritual maturity is the tendency to be consistent and steadfast in righteousness and in service. This is in contrast to the “unsteadiness of the hearts” of others (see Helaman 12:1). One illustration of the unfailing consistency and unquestioned obedience is seen in verse 12 of this chapter. As taught by Joseph Smith, Nephi was “thoroughly proved” as he served the Lord “at all hazards” (TPJS, 150).

In illustrating the “unwearyingness” of some of the Lord’s servants, Elder Neal A. Maxwell wrote a charming anecdote: “President Spencer W. Kimball exhibited the same ‘unwearyingness’ as the Lord commended in Nephi (Helaman 10:4-5). One of the author’s last real conversations with President Kimball included his wistful comment concerning his ministry: ‘I should have done more!’ How he could have done more none of us knows, but this comment is indicative of his unwearyingness. He endured so well the unusual number of afflictions life placed upon him while serving so many so incessantly” (A Wonderful Flood of Light, 124).

“And thou hast not feared them” Nephi has preached the gospel boldly and without allowing himself to be intimidated by any person or situation. There can be no mistake about the Lord’s commandment to each us to screw up our courage and be bold in proclaiming the gospel. The Lord said to the prophet Joseph Smith: “But with some I am not well pleased, for they will not open their mouths, but they hide the talent which I have given unto them, because of the fear of man. Wo unto such, for mine anger is kindled against them” (D&C 60:2).

“thou . . . hast not sought thine own life” Nephi has been motivated only by the Lord and his cause. He has given no thought to any personal aggrandizement or any other personal concerns, for that matter (Matthew 10:39).

5 And now, because thou hast done this with such unwearyingness, behold, I will bless thee forever; and I will make thee mighty in word and in deed, in faith and in works; yea, even that all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will.

verse 5 What a remarkable blessing! The Lord has extended to Nephi an invitation to ask for anything he wishes—for knowledge, power, and blessings up to and including eternal life. We will learn that this gift is part of the sealing power (for a discussion of the sealing power, see the commentary for verse 7). This blessing was granted at least in part because the Lord knew the mind of Nephi and knew that he would ask for nothing amiss. Elder Marion G. Romney taught: “The time will come when we shall know the will of God before we ask. Then everything for which we pray will be ‘expedient.’ Everything for which we ask will be ‘right.’ That will be when as a result of righteous living, we shall so enjoy the companionship of the Spirit that he will dictate what we ask” (CR, October 1944, 56). The Lord said, “He that asketh in the Spirit asketh according to the will of God; wherefore it is done even as he asketh” (D&C 46:30). Also, “And if ye are purified and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus and it shall be done. But know this, it shall be given you what you shall ask” (D&C 50:29-30). It is this kind of empowerment that will enable Nephi to command that a great famine occur among his people in order to humble them and bring them to repentance.

The particular blessing contained in this verse tends to accompany the covenant of having one’s calling and election made sure (see also D&C 132:40, 49). Elder Neal A. Maxwell wrote: “There is a . . . line in our spiritual progress that, if crossed by means of ‘unwearied diligence’ and righteousness, yields both renewal and reward. We will not even ask amiss in our petitions, and, therefore, our prayers will be granted even as we ask (D&C 50:29-30; 46:30)” (We Will Prove Them Herewith, 101).

Apparently one of Nephi’s wishes, like the younger Alma (Alma 45:18), was to maintain his opportunities to serve the Lord here on earth after his mortal life was over, for he was apparently translated (see 3 Nephi 1:2-3).

6 Behold, thou art Nephi, and I am God. Behold, I declare it unto thee in the presence of mine angels, that ye shall have power over this people, and shall smite the earth with famine, and with pestilence, and destruction, according to the wickedness of this people.

verse 6 “Behold, thou art Nephi, and I am God.” Since it is reasonable to assume that Nephi knew who he was, and since we know that if the Lord speaks no words in idleness, such a statement must have profound meaning. It appears to be an acknowledgment, in the presence of divine witnesses (the text says “angels”), of a special relationship of mutual love and respect between the Lord and Nephi. The Lord was claiming him as his servant and part of his spiritual posterity. It was also formal acknowledgment of a special covenant which the Lord was confirming with Nephi” (Andrew C. Skinner, The Book of Mormon: Helaman through 3 Nephi 8, According To Thy Word, 120).

“Behold, I declare it unto thee in the presence of mine angels” It obvious that the Lord is entering into a covenant with Nephi. But there is the implication something more here that is often overlooked. First, God states, in this verse, that His words to Nephi are being given “in the presence of [God’s] angels.” Then it appears that God’s declaration to Nephi was being given in a temple (“if ye shall say unto this temple,” verse 8). These somewhat unexpected and often overlooked details suggest that Nephi was being shown a vision of a divine council inside a holy temple.

In ancient Israel, some prophets received visions in which they saw God’s “divine council,” a group composed of God and His “royal court” in heaven. Accounts of these experiences have similar elements: the prophet has a pressing need for help, often related to knowing how to help a wicked group of people (see Genesis 14:11; 1 Samuel 7:5-9; Jeremiah 14:11; Isaiah 6:5). The prophet is in a temple or mountain setting (Isaiah 6:1. It is possible that the experience of Moses in Exodus 19–20 was similar to this as well. See also Joel S. Baden, The Composition of the Pentateuch: Renewing the Documentary Hypothesis, New Haven, CT: Yale University Press, 2012, 118). He sees the divine council, or a messenger from the council (1 Kings 22:19-23; Jeremiah 23:18). The Lord reassures him and gives him knowledge (Ezekiel 2:10; Isaiah 6:5). He is then empowered and called to speak and act on God’s behalf (Isaiah 6:1-13; Amos 3:7; Habakkuk 2:2).

Over the years, several LDS biblical scholars have noted continuities between these Israelite throne manifestations and the revelatory experiences of Book of Mormon prophets (For example, in the 1986 FARMS newsletter, see John W. Welch, “Lehi’s Council Vision and the Mysteries of God,” reprinted in Reexploring the Book of Mormon, Provo: FARMS and Deseret Book, 1992, 24–25). Recently, David Bokovoy, one such LDS biblical scholar, explained that elements like these “provide a type of template for depicting an official encounter between witness and worshipper in preparation for the introduction to advanced revelatory truths” (David E. Bokovoy, “‘Thou Knowest That I Believe’: Invoking The Spirit of the Lord as Council Witness in 1 Nephi 11,” Interpreter: A Journal of Mormon Scripture 1, 2012: 17).

Isaiah 6 is a good example of what this template looks like, as Stephen Ricks has carefully explained.9 Isaiah said that he, “saw . . . the Lord sitting upon a throne . . . [in] the temple” (verse 1). God was surrounded by seraphs, which are heavenly beings (verse 2). This follows the pattern of seeing the divine council in a temple or mountain setting (See Stephen D. Ricks, “Heavenly Visions and Prophetic Calls in Isaiah 6, 2 Nephi 16, the Book of Mormon, and the Revelation of John,” in Isaiah in the Book of Mormon, ed. Donald W. Parry and John W. Welch, Provo, UT: FARMS, 1998, 175–181; David E. Bokovoy, “On Christ and Covenants: An LDS Reading of Isaiah’s Prophetic Call,” Studies in the Bible and Antiquity 3, 2011: 29–49). Isaiah was concerned with knowing how to help the people be less wicked, saying that he lived “in the midst of a people of unclean lips” (verse 5). The Lord symbolically cleansed him and reassured him by telling him that his “iniquity [was] taken away” (verse 7). The Lord gave him information that some people would not be able to understand (verse 10). God also told him to “go, and tell this people” (verse 9).

Father Lehi had an experience very similar to this, as did his son Nephi (John W. Welch, “The Calling of Lehi as a Prophet in the World of Jerusalem,” in Glimpses of Lehi’s Jerusalem, ed. John W. Welch, David Rolph Seely, and Jo Ann H. Seely, Provo, UT: FARMS, 2004, 421–448; Kevin L. Tolley, “To ‘See and Hear’,” Interpreter: A Journal of Mormon Scripture 18, 2016: 139–147). In Nephi’s case, the divine council experience in 1 Nephi 11 contains a detail that helps explain Helaman 10. It began as Nephi was “pondering” Lehi’s account of his dream in his “heart” (1 Nephi 11:1). Nephi was then spiritually transported to a high mountain where he had his divine council experience (Bokovoy, “‘Thou Knowest That I Believe’,” 22). The only other time something happened in the Book of Mormon as a character was “pondering” in his “heart,” was the experience of this later Nephi, in Helaman 10:3. According to the ancient Israelite writing style that Book of Mormon authors likely employed, this detail was a signal to the reader to read Helaman 10 in conjunction with and comparison to 1 Nephi 11 (John E. Harvey, Retelling the Torah: The Deuteronomistic Historian’s Use of Tetrateuchal Narratives, JSOTSup 403, New York, NY: T&T Clark, 2004, 61).

This comparison indicates that the experience of Nephi, the son of Helaman, in Helaman chapter 10 is yet another example of the sacred divine council experience. Nephi needed help, and was “pondering” how he could help eliminate “the wickedness of the people” (verse 3). He then found himself at a “temple” (verse 8) on a “mountain” (verse 9). Angels were present (verse 6). The Lord reassured him by telling him that he was “blessed” because he had been keeping God’s commandments (verse 4). God gave him religious truths and empowered him with the ability to “seal” and “loose” on “earth” and in “heaven” (verse 7). Finally, Nephi was called to speak and act on God’s behalf, being told to “go and declare” God’s words to the people (verse 11).

Seeing Nephi, the son of Helaman, as being admitted into the presence of the divine council explains the presence of angels, temples, mountains, and sealing in Helaman 10. As the leading Nephite prophet and high priest Nephi would have been familiar with the Israelite temple traditions, having officiated over the main temple in Zarahemla, the temple King Benjamin, Mosiah, Alma, and Helaman used.

Moreover, Nephi was “much cast down because of the wickedness of the people of the Nephites” (Helaman 10:3). Considering that he had narrowly escaped being put to death and that the Gadianton robbers had killed the chief judge, his great concern and need for divine guidance and reassurance was certainly a reasonable response.

Yet it was during this difficult time of personal obedience and sacrifice that Nephi not only heard God’s voice (Helaman 10:3), but had an expansive prophetic experience with the Lord and His heavenly host. Nephi’s profound story reminds readers that sometimes the most spiritual experiences only come after the most painful experiences.

Joseph B. Wirthlin stated, referring to Christ’s crucifixion, “Each of us will have our own Fridays—those days when the universe itself seems shattered and the shards of our world lie littered about us in pieces. We all will experience those broken times when it seems we can never be put together again. We will all have our Fridays. But I testify to you in the name of the One who conquered death—Sunday will come. In the darkness of our sorrow, Sunday will come. No matter our desperation, no matter our grief, Sunday will come. In this life or the next, Sunday will come.”

During what may have been one of Nephi’s darkest moments, God blessed Nephi and swore an oath to Nephi in His own name that He would always be with him and answer his prayers (Compare 1 Nephi, where Nephi swears by God and himself, 1 Nephi 4:32, but God just swears by himself, as He sometimes does. See, for example, Genesis 22:13; Isaiah 45:23; Jeremiah 22:5; Amos 8:7. God swears by himself because there is no other higher authority by which he can make an oath and covenant; see Hebrews 6:13). This is a powerful reminder of God’s personal care and covenantal reassurance in the darkest of times. This principle is as true for readers of the Book of Mormon today as it was for Nephi the son of Helaman shortly before the birth of Christ.

7 Behold, I give unto you power, that whatsoever ye shall seal on earth shall be sealed in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven; and thus shall ye have power among this people.

verse 7 Students of the New Testament will recognize the wording of this verse as being almost identical to Matthew 16:19 and 18:18. In Matthew 16:19 the Lord said to Peter, “I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.” This may seem like a question with an all-too-obvious answer, but what precisely is the sealing power? Apparently, there are three distinct correct answers to this question. The general sealing power consists of three separate parts, each with a distinct definition:

1. In the first, the root “seal” in “sealing power” is interpreted as meaning connect. The sealing power is the power to connect people together in families for eternity.

Specifically, “sealing” refers to the marriage of a husband and wife and to the joining together of children and parents in relationships that are to endure forever. The sealing together of husband, wife, and children in eternal family units is the culminating ordinance of the priesthood, to which all other ordinances are preparatory. It must be performed by one holding the “sealing power.”

2. In the second definition, to “seal” does not mean to connect. Rather it means to certify as authentic. Signets and “seals” have been used for centuries to indicate authenticity or proper authority. In the secular world today, licenses, diplomas, legal documents, and the like bear seals that officially attest to their authenticity. So it is with matters of the eternities. This sealing power is the priesthood power given to the Lord’s authorized servants to perform certain acts on earth and have them recognized (sealed) or validated in heaven. In this context, the word “seal” appears many times in the scriptures. Jesus Christ was “sealed” by God the Father (John 6:27). Paul reminded ancient saints that God had anointed and “sealed” them (2 Corinthians 1:21-22) and told others they “were sealed with that Holy Spirit of promise, which is the earnest [assurance] of our inheritance until the redemption” (Ephesians 1:13-14). John spoke of the servants of God being sealed in their foreheads (Revelation 7:3). This is the authority by which “all covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations” can be “made and entered into and sealed by the Holy Spirit of promise” and receive “efficacy, virtue, or force in and after the resurrection of the dead” (D&C 132:7). Elder Bruce R. McConkie said, “All things that are not sealed by this power have an end when men are dead. Unless a baptism has this enduring seal, it will not admit a person to the Celestial Kingdom . . . All things gain enduring force and validity because of the sealing power” (Mormon Doctrine, 615-16).

3. But there is even more to this sealing power! Consider the account in this particular verse of the Lord giving to Nephi, the son of Helaman, the “sealing power.” Just exactly what is this power that the Lord is bestowing upon Nephi? It is defined in the verses which follow: “And thus, if ye shall say unto this temple it shall be rent in twain, it shall be done. And if ye shall say unto this mountain, be thou cast down and become smooth, it shall be done. And behold, if ye shall say that God shall smite this people, it shall come to pass. And now behold, I command you, that ye shall go and declare unto this people, that thus saith the Lord God, who is the Almighty: Except ye repent ye shall be smitten, even unto destruction (Helaman 10:8-11).

So what is this awesome power? It is simply the power possessed by its recipient to ask for anything he feels is appropriate, and it shall be brought to pass by divine mandate. And how did Nephi qualify to receive this great blessing? The Lord previously explained to him: “I will bless thee forever; and I will make thee mighty in word and in deed, in faith and in works; yea, even that all things shall be done unto thee according to thy word, for [I know that] thou shalt not ask that which is contrary to my will” (Helaman 10:5, italics mine). The bestowal of this power is a manifestation of the Lord’s ultimate confidence in its recipient that the power will not be misused. In this context, the prophet Elijah, who also possessed the sealing power at the time of the wicked Israelite king Ahab, sealed up the heavens so that there would be no rain: “As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word” (1 Kings 17:1).

In modern times this sealing authority, in its entirety including all three of its distinct parts, was restored to the earth in the Kirtland Temple on April 3, 1836, by the prophet Elijah, who was the ancient custodian of this power (D&C 110:13-16). The Prophet / President of the Church holds and exercises the keys and power of sealing on earth, including all of its three vital parts. The president can designate parts of this power to others for the purpose of the administration of the Kingdom of God on the earth. For example, general authorities of the Church, the presidencies of temples, and a limited number of officiators in each temple receive part of this sealing power during their tenure. After one is approved by the First Presidency to receive the sealing power, the President of the Church, one of his counselors, or a member of the Twelve specifically designated by the president confers the sealing power upon him by the laying on of hands. This is the specific authority to perform the temple sealing ordinances, the eternal connecting together of families.

It makes sense that such power would have been given to faithful prophets in the Old Testament and among the Nephites as well as apostles of the New Testament. One might well wonder if the original and unspoiled Old Testament may have contained such promises. We know that our present Old Testament does not.

Is Nephi actually receiving here the keys of the priesthood? Apparently, he is. Is Nephi the first Nephite prophet to receive the keys of the priesthood? This is after all the first mention of such a bestowal in the Book of Mormon. It is likely that other Nephite prophets also held the keys of presidency though it was not mentioned. One might expect that Lehi, Nephi, Jacob, Mosiah, Alma, Mormon, and Moroni might also have held these keys. It is likely that any righteous man who has the blessing of receiving the sealing power has also had his calling and election made sure, he has received the “more sure word of prophecy.”

8 And thus, if ye shall say unto this temple it shall be rent in twain, it shall be done.

9 And if ye shall say unto this mountain, Be thou cast down and become smooth, it shall be done.

10 And behold, if ye shall say that God shall smite this people, it shall come to pass.

11 And now behold, I command you, that ye shall go and declare unto this people, that thus saith the Lord God, who is the Almighty: Except ye repent ye shall be smitten, even unto destruction.

12 And behold, now it came to pass that when the Lord had spoken these words unto Nephi, he did stop and did not go unto his own house, but did return unto the multitudes who were scattered about upon the face of the land, and began to declare unto them the word of the Lord which had been spoken unto him, concerning their destruction if they did not repent.

verse 12 “he did stop and did not go unto his own house, but did return unto the multitudes” Even when being given the daunting task of calling a rebellious people to repentance, Nephi obeys immediately. He demonstrates what it really means to have an eye single to the glory of God, to have one’s own will swallowed up in the will of the Lord.

13 Now behold, notwithstanding that great miracle which Nephi had done in telling them concerning the death of the chief judge, they did harden their hearts and did not hearken unto the words of the Lord.

verse 13 It should not be surprising to learn that Nephi’s miraculous prophesying of the death of the Nephite Judge Seezoram and the identifying of his murderer, Seantum, did not result in the wholesale conversion of those who witnessed it. “Faith cometh not by signs, but signs follow those that believe” (D&C 63:9).

14 Therefore Nephi did declare unto them the word of the Lord, saying: Except ye repent, thus saith the Lord, ye shall be smitten even unto destruction.

15 And it came to pass that when Nephi had declared unto them the word, behold, they did still harden their hearts and would not hearken unto his words; therefore they did revile against him, and did seek to lay their hands upon him that they might cast him into prison.

16 But behold, the power of God was with him, and they could not take him to cast him into prison, for he was taken by the Spirit and conveyed away out of the midst of them.

verse 16 “for he was taken by the Spirit and conveyed away out of the midst of them” Elder Bruce R. McConkie has written of other instances in which others have been bodily transported from place to place by the power of the Spirit:

Ezekiel was lifted up and carried by the Spirit (Ezekiel 8:2-3). Nephi “was caught away in the Spirit of the Lord, yea, into an exceeding high mountain,” upon which he “never had before” set his “foot” (1 Nephi 11:1). Mary herself “was carried away in the Spirit” at the time of the conception of Jesus (1 Nephi 11:19-21). . . After Philip baptized the eunuch, “the Spirit of the Lord caught [him] away,” and he was carried to Azotus (Acts 8:39-40). It is not an unheard-of thing for the Lord, by the power of the Spirit, to transport mortals from place to place (The Mortal Messiah, volume 1, 413-14).

17 And it came to pass that thus he did go forth in the Spirit, from multitude to multitude, declaring the word of God, even until he had declared it unto them all, or sent it forth among all the people.

18 And it came to pass that they would not hearken unto his words; and there began to be contentions, insomuch that they were divided against themselves and began to slay one another with the sword.

19 And thus ended the seventy and first year of the reign of the judges over the people of Nephi.