Mormon 1

#The Book of Mormon

The original authors of the book of Mormon are: Mormon (chapters 1 through 7) and his son Moroni (chapters 8 and 9).

#Chapter Outline of Mormon

A brief outline of the book of Mormon, worth committing to memory, is as follows: Mormon 6 The Great and Final Battle Between the Lamanites and Nephite

Mormon 8-9 Moroni’s warning to the people of this final dispensation.

#Mormon Chapter 1

1 And now I, Mormon, make a record of the things which I have both seen and heard, and call it the Book of Mormon.

verse 1 Mormon lived from about AD 310-385. In about 320 AD, when Mormon was 10 years old, the keeper of the Book of Mormon plates, Ammaron, was constrained by the Holy Ghost to hide all the sacred records, that they might be preserved. Accordingly, he buried the records in a hill called Shim. After hiding the records, Ammaron was divinely directed to approach a ten-year-old boy named Mormon. Ammaron instructed Mormon that when he reached the age of twenty-four he should remove the plates of Nephi from their hiding place and engrave upon them his own account. Mormon’s account was to be called “The Book of Mormon.”

Meanwhile, at age fifteen Mormon was given command of the Nephite armies. The Nephites were wicked and unrepentant and seemed always to be fighting a losing battle.

As commanded, in about AD 335, when Mormon reached the age of twenty-four, he removed the plates of Nephi from the hill Shim and recorded upon them a full account of the wickedness and abominations of his day. This account was written by Mormon onto the large plates of Nephi. His later abridgement of his own record includes what is now Mormon chapters 1 through 5.

In about AD 380 Mormon began to abridge the large plates of Nephi, engraving his abridgement onto a new set of plates, the plates of Mormon. This abridgement included an abridgement of his own record which he had written onto the large plates of Nephi.

The war escalated, and it was apparent the wicked Nephites would be defeated. In about AD 385, the great final battle between Nephites and Lamanites near the hill Cumorah occurred. Mormon wrote an account of this battle directly onto the plates of Mormon (Mormon 6). Mormon also entered a final summary and warning to future generations (Mormon 7). Thus, these chapters (6-7) are unabridged records. By this time, Mormon was old, and he knew this would be the final battle of his people. He buried all the records entrusted to him in the Hill Cumorah except for the small plates of Nephi and the plates of Mormon which he delivered to the care of his son, Moroni. Moroni also maintained access to the plates buried in Cumorah. Moroni entered more of Mormon’s teachings onto the plates of Mormon including a letter Mormon had written to his son Moroni. These teachings of Mormon became Moroni 7.

2 And about the time that Ammaron hid up the records unto the Lord, he came unto me, (I being about ten years of age, and I began to be learned somewhat after the manner of the learning of my people) and Ammaron said unto me: I perceive that thou art a sober child, and art quick to observe;

verse 2 “thou art a sober child” “quick to observe” Concerning Mormon’s record of his own life and ministry, Grant Hardy commented, “Finally, after three hundred pages with Mormon as our guide, we meet the man himself” (Grant Hardy, Understanding the Book of Mormon: A Reader’s Guide, New York, NY: Oxford University Press, 2010, 93). Mormon’s personal record is technically not the first time he introduced himself in the text, but it is the first time he discussed his personality, upbringing, and life experiences with any degree of depth.

For an analysis of his other introductions, see the commentary for 3 Nephi 5:12. While limited in details, Mormon’s sketch of his formative years provides important clues concerning his personality and character. This information is particularly valuable because no other writer has influenced the text of the Book of Mormon more than Mormon himself. See Hardy, Understanding the Book of Mormon, 90: “The somewhat late introduction of a new major voice—an editor working at the end of Nephite civilization—means that everything that follows has to be interpreted from the perspective of Mormon. Careful readers must constantly ask, ‘Why would Mormon choose to include this? What might he have omitted? Is there any significance in the way he arranges events or tells particular stories? And who is Mormon anyway?’”—the prophet-historian who abridged the record into its current form (For commentary that clarifies Mormon’s role as an abridger, see Brant A. Gardner, “Mormon’s Editorial Meta- Message,” Fair Mormon video presentation, time: 3:55–5:24, online at youtube.com).

Mormon declared that he was a “descendant of Nephi” and that his “father’s name was Mormon” (Mormon 1:5). John L. Sorenson has proposed that Mormon likely “would have been the ranking member of his generation in a senior lineage or ‘house’ within the Nephite faction” (John L. Sorenson, Mormon’s Codex: An Ancient American Book, Salt Lake City and Provo, UT: Deseret Book and Neal A. Maxwell Institute for Religious Scholarship, 2013, 684. As an alternative to Sorenson’s view, Brant A. Gardner has noted, “Maya practice suggests that the literate were most likely nobles outside direct inheritance lines. This is, of course, exactly where my speculation would place Mormon.” See Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols., Salt Lake City, UT: Greg Kofford Books, 2007, 6:49). Mormon’s statement of lineage, therefore, helps establish him as a rightful heir and worthy record keeper (For additional analysis of Mormon’s name, heritage, and qualifications as a record keeper, see the commentary for 3 Nephi 5:12 and Brant Gardner, Second Witness, 5:272–275).

Ammaron, the previous record keeper, must have had enough interaction with Mormon to assess that Mormon (at ten years of age) was a “sober child” (Mormon’s self-assessment agreed with Ammaron’s praise: “I, being fifteen years of age and being somewhat of a sober mind”—Mormon 1:15. See also, D. Kelly Ogden and Andrew C. Skinner, Verse by Verse: The Book of Mormon, 2 vols., Salt Lake City, UT: Deseret Book, 2011, 2:234: “Sober usually means possessing an earnestly thoughtful character, temperance, moderation, and showing no extreme qualities of fancy, emotion or prejudice.”) who was “quick to observe” (See Gardner, Second Witness, 6:49: “Ammaron’s description of Mormon as ‘quick to observe’ may mean that he learned quickly or was a bright student. In this case, Ammaron would have meant Mormon’s ability to read and write were required traits for a recordkeeper.” For a doctrinal application of “quick to observe,” see David A. Bednar, “Quick to Observe,” Ensign, December 2006, online at lds.org). Because of Mormon’s favorable qualities, Ammaron commissioned Mormon to retrieve the Nephite records when he turned “twenty and four years old” (verse 3) and to “engrave on the plates of Nephi all the things that ye have observed concerning this people” (verse 4) (For a plausible relationship between Ammaron and Mormon, see Gardner, Second Witness, 6:48).

Although Mormon didn’t directly express it, readers can appropriately assume that being given such a lofty responsibility at such a tender age would have profoundly influenced him as a youth. Indeed, by the age of fifteen, Mormon was “visited of the Lord, and tasted and knew of the goodness of Jesus” (Mormon 1:15) (Mormon’s usage of the terms “visited,” “tasted,” and “knew” suggest that his experience with Jesus Christ was likely very personal and revelatory. See M. Catherine Thomas, “The Brother of Jared at the Veil,” in Temples of the Ancient World: Ritual and Symbolism, ed. Donald W. Parry, Salt Lake City and Provo, UT: Deseret Book and FARMS, 1994, 394–397; David A. Bednar, “‘If Ye Had Known Me,’” Ensign, November 2016, 102–105, online at lds.org). At the age of sixteen, Mormon was chosen as the leader of the Nephite armies (Mormon 2:1–2). Apparently, Ammaron, the Lord, and Mormon’s people all saw something extraordinary in his capacity and character as a young man.

As far as secular learning goes, Mormon reported that when he was about ten years old, “I began to be learned somewhat after the manner of the learning of my people” (Mormon 1:2). Interestingly, Mormon’s introduction mirrors Nephi’s selfintroduction: “I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father” (1 Nephi 1:1). For a discussion of how Nephi’s writings may have influenced Mormon’s autobiography, see Matthew L. Bowen, “‘O Ye Fair Ones’—Revisited,” Interpreter: A Journal of Mormon Scripture 20, 2016: 333–334. For a broader comparison of Nephi’s and Mormon’s editorial styles, see Grant Hardy, Understanding the Book of Mormon: A Reader’s Guide, New York, NY: Oxford University Press, 2010, 91–92; Richard Neitzel Holzapfel, “Mormon, the Man and the Message,” in The Book of Mormon: Fourth Nephi, From Zion to Destruction, ed. Monte S. Nyman and Charles D. Tate Jr., Provo, UT: Religious Studies Center, Brigham Young University, 1995), 128–129. The fact that this statement was in the context of Ammaron’s commission for him to become the next Nephite record keeper hints that at least some of Mormon’s learning was literary in nature. At age eleven Mormon was “carried by [his] father into the land southward, even to the land of Zarahemla” (verse 6) (Considering that most eleven-year-olds are capable of walking long distances, the description of Mormon’s being “carried” by his father may seem rather odd. One possible explanation for this statement is that in ancient Mesoamerica, the social elite were often carried on litters or sedan chairs when traveling on special journeys. Mormon’s childhood education, scribal literacy, and precocious military attainments suggest that his father may have been a prominent social figure. See the commentary on chariots in Alma 18:9). And throughout his military career, Mormon traveled among the lands of his people in order to defend them from the attacks of the Lamanites (For examples of Mormon’s military travels, see Mormon 2:3–6, 16–17, 20–21; 4:2–3, 19– 20; 5:3–7; 6:4).

These types of details suggest that from at an early age, Mormon gained military, geographic, and literary education—all crucial disciplines of knowledge for a prophethistorian in training. As Richard Holzapfel suggested, “Mormon had the best education his culture could furnish” (Richard Neitzel Holzapfel, “Mormon, the Man and the Message,” in The Book of Mormon: Fourth Nephi, From Zion to Destruction, ed. Monte S. Nyman and Charles D. Tate Jr., Provo, UT: Religious Studies Center, Brigham Young University, 1995, 129). John Sorenson similarly concluded, “Young Mormon came to maturity in the midst of a society revolutionizing itself. Because of his lofty priestly connections, his noble lineage, and the consequent high degree of literacy he must have commanded, he was thrust into a leadership role with which no average sixteen-year-old would ever have been entrusted” (John L. Sorensen, An Ancient American Setting for the Book of Mormon, Salt Lake City, UT: Deseret Book, 1985, 336).

A careful analysis of Mormon’s childhood thus demonstrates that education, travel, military leadership, emotional maturity, profound spiritual experiences, and unflagging righteousness in the face of adversity helped shape the prophet whose record would eventually “sweep the earth as with a flood” (Moses 7:62) (See Ezra Taft Benson, “Flooding the Earth with the Book of Mormon,” Ensign, October 1988, online at lds.org).

Modern readers—especially young people—can learn much from Mormon’s stalwart example. Marilyn Arnold has commented, “It was nothing short of miraculous that a child born and reared in a society glutted with iniquity could remain spiritual, loving, and tenderhearted” (Marilyn Arnold, “Mormon,” in Book of Mormon Reference Companion, ed. Dennis L. Largey, Salt Lake City, UT: Deseret Book, 2003, 547). Elder Jeffrey R. Holland similarly concluded, “His faith, his hope, and his charity were irrepressible” (Jeffrey R. Holland, “Mormon: The Man and the Book, Part 1,” Ensign, March 1978, online at lds.org. See also, Jeffrey R. Holland, “Mormon: The Man and the Book, Part 2,” Ensign, April 1978, online at lds.org). Mormon’s life thus aptly illustrates President Thomas S. Monson’s teaching that the righteous must sometimes dare to stand alone (Thomas S. Monson, “Dare to Stand Alone,” Ensign, November 2011, 60– 67, online at lds.org).

For instance, right after noting that he was “fifteen years of age,” Mormon reported that he “did endeavor to preach unto this people” (Mormon 1:15–16). Then, in what must have been sorely disheartening, Mormon was “forbidden . . . [to] preach” because the people “wilfully rebelled against their God” (verse 16). Like many righteous young people, Mormon desired to serve a mission with his whole heart, but circumstances—specifically others’ choices, over which he had no control—denied him the opportunity.

Being one of the few faithful members of his community and also being forbidden to formally share his most deeply held values must have been terribly lonely. When he finally was able to preach to the people, Mormon reported that “it was in vain” because the people “did harden their hearts against the Lord their God” (Mormon 3:3). Mormon personally experienced rejection, and he knew what it felt like to stand alone in defense of the truth.

The way that Mormon’s apparent education and advanced literacy prepared him for his prophetic calling is also instructive. To young people, President Gordon B. Hinckley taught, “Do not short-circuit your education” (Gordon B. Hinckley, “Four B’s for Boys,” Ensign, November 1981, online at lds.org). Elder Russell M. Nelson similarly declared, “Because of our sacred regard for each human intellect, we consider the obtaining of an education to be a religious responsibility” (Russell M. Nelson, “Where Is Wisdom?” Ensign, November 1992, online at lds.org). Like Mormon, each child of God should educate and prepare themselves do great, even seemingly impossible things while in mortality (See Russell M. Nelson, “Becoming True Millennials,” Worldwide Devotional for Young Adults, January 2016, online at lds.org). As Elder Richard G. Scott declared, “Our Heavenly Father did not put us on earth to fail but to succeed gloriously” (Richard G. Scott, “How to Obtain Revelation and Inspiration for Your Personal Life,” Ensign, May 2012, 47, online at lds.org. Also quoted in Richard G. Scott, “Learning to Recognize Answers to Prayer,” Ensign, November 1989, online at lds.org).

It may have been tempting for those who rejected Mormon’s message to see him as a failure. In fact, Mormon himself at times seemed to have been deeply discouraged, even declaring at one point that “my joy was vain” because the people would not repent (Mormon 2:13). Yet readers of the Book of Mormon today recognize that Mormon’s mission was one of the greatest and most miraculous accomplishments in the history of the world. Elder Neil L. Andersen taught, “With our mortal eyes, we cannot judge the effect of our efforts, nor can we establish the timetable. When you share the love of the Savior with another, your grade is always an A+” (Neil L. Andersen, “A Witness of God,” Ensign, November 2016, online at lds.org).

While certainly excruciating in the moment, Mormon’s life experiences gave him a unique capacity to compile the records of his people and to interpret them in way that would resonate with modern readers (For example, Mormon seemed to select texts from what Phyllis Round called a “veritable library of engraved documents” in order to provide a supporting witness to the Bible—a book that he knew modern readers would be familiar with—see Mormon 9:7. See Phyllis Ann Roundy, “Mormon,” Encyclopedia of Mormonism, 4 vols., ed. Daniel H. Ludlow, New York, NY: Macmillan, 1992, 2:933). As Thomas W. Mackay described it, “Mormon’s humanity, his anguish, and his individuality all resound from the pages of the book’” (Thomas W. Mackay, “Mormon and the Destruction of Nephite Civilization,” in The Book of Mormon, Part 2: Alma 30 to Moroni, ed. Kent P. Jackson, Studies in Scripture: Volume 8, Salt Lake City, UT: Deseret Book, 1988, 321). Grant Hardy similarly described Mormon’s voice as “sorrowful, humane, moralistic, and precise” (Hardy, Understanding the Book of Mormon, 97). It is this informed and compassionate voice—prepared, refined, and purified by the Lord—that continues to guide readers of the Book of Mormon throughout the world.

3 Therefore, when ye are about twenty and four years old I would that ye should remember the things that ye have observed concerning this people; and when ye are of that age go to the land Antum, unto a hill which shall be called Shim; and there have I deposited unto the Lord all the sacred engravings concerning this people.

verse 3 “a hill which shall be called Shim” The word Shim or Xim in the Mayan language means corn. It is interesting that there is a hill called Cintepec which is located east of Lake Catemaco in the Tuxtla mountain range in the State of Veracruz, Mexico. “Tepec” means hill or mountain in the Nahuatl (Aztec) language. “Cin” means corn. Hence, the hill Cintepec means Corn Hill. This hill is located near the hill Vigia. The latter hill is a reasonable candidate for the complex of hills—Shim and Cumorah. See the Hypothetical Map of Book of Mormon Lands.

4 And behold, ye shall take the plates of Nephi unto yourself, and the remainder shall ye leave in the place where they are; and ye shall engrave on the plates of Nephi all the things that ye have observed concerning this people.

verse 4 “plates of Nephi” These are the large plates of Nephi. As mentioned previously, Mormon originally wrote the account of his history onto the large plates of Nephi. He later abridged this record and wrote a shorter version onto the plates of Mormon (This abridgement now comprises Mormon chapter 1-5; see also Mormon 2:18).

”the remainder shall ye leave in the place where they are” The only other plates we know of in this collection are the small plates of Nephi and the brass plates of Laban.

5 And I, Mormon, being a descendant of Nephi, (and my father’s name was Mormon) I remembered the things which Ammaron commanded me.

verse 5 We learn that Mormon was really Mormon, Jr. John M. Butler has found some remarkable similarities between Mormon, Jr., and Joseph Smith, Jr. Brother Butler suggests that Mormon was a type for the Prophet Joseph (“The ‘Author’ and the ‘Finisher’ of the Book of Mormon,” in The Book of Mormon, Fourth Nephi Through Moroni, From Zion to Destruction, edited by Monte S. Nyman and Charles D. Tate, Jr., a FARMS publication, 61-68). Let us consider a few of the similarities.

Both were sober, thoughtful, and bright as children (Mormon 1:2; Lucy Mack Smith, History of Joseph Smith by His Mother, 67). Both families moved to other locations when the boys were ten to eleven years old (Mormon 1:6; JS-H 1:3). Both saw the spiritual deficiencies of their people and importuned God on the matter. Both had “First Visions” at ages fourteen and fifteen (Mormon 1:14- 15; JS-H 1:7, 10-20). Both men were tutored by older prophets who had hid up records for their future use— Mormon by Ammoron and Joseph by Moroni. Both were also tutored by angels— Mormon by the three translated Nephite disciples (Mormon 8:10-11), and Joseph by numerous heavenly messengers (H. Donl Peterson, “Personages Who Appeared to the prophet Joseph Smith,” in Joseph Smith: The Prophet, The Man, edited by Susan Easton Black and Charles D. Tate, Jr. 184-86). Both were charismatic leaders of their people. Both were men of large stature (Mormon 2:1; George Q. Cannon, Life of Joseph Smith the Prophet, 19) and strong enough to protect the plates from falling into the hands of evil people (see Mormon 6:6). Although both were large and physically fit as youths, neither Mormon nor Joseph received the plates appointed them until they were spiritually mature enough to perform the labors required of them. Several years of testing and training went by after Ammaron and Moroni revealed to their respective charges the missions they were to fulfill regarding the record of the Nephites. Mormon was told to record his observations of Nephite society on the plates when he was twenty-four years old (Mormon 1:3-4). Joseph translated the plates of Mormon and the small plates of Nephi when he was in his twenty-fourth year (JS-H 1:66-67) and published them to the world in March of 1830, shortly after his twenty-fourth birthday. The adversary constantly struggled against both these men. Both gathered their people into one body trying to escape persecution—Mormon to the Hill Cumorah and Joseph to Nauvoo. Both faced “extermination orders” —Joseph from the Missouri governor, and Mormon from the Lamanites. In the end both sealed their testimonies with their blood.

It is obvious that both Mormon and Joseph Smith, Jr., were among the noble and great ones before the foundation of the earth and were both chosen before they were born to perform the work they did for the Lord (see Abraham 3:22-23; D&C 138:38, 53; JD, 7:290). Brother Butler concluded his article: “Today we may draw nearer to Christ— “the author and the finisher of [our] faith” (Moroni 6:54)—because of the efforts of Mormon (the “author”) and Joseph Smith (the “finisher”)—of the Book of Mormon.

6 And it came to pass that I, being eleven years old, was carried by my father into the land southward, even to the land of Zarahemla.

7 The whole face of the land had become covered with buildings, and the people were as numerous almost, as it were the sand of the sea.

8 And it came to pass in this year there began to be a war between the Nephites, who consisted of the Nephites and the Jacobites and the Josephites and the Zoramites; and this war was between the Nephites, and the Lamanites and the Lemuelites and the Ishmaelites.

verse 8 Here are mentioned the “-ites” that existed at the time. For a discussion of the significance of these group names, see the commentaries for Jacob 1:13 and 4 Nephi 1:38.

9 Now the Lamanites and the Lemuelites and the Ishmaelites were called Lamanites, and the two parties were Nephites and Lamanites.

verse 9 The two general divisions of people, disregarding the subgroups, were Nephites and Lamanites.

10 And it came to pass that the war began to be among them in the borders of Zarahemla, by the waters of Sidon.

verse 10 This particular battle between the Nephites and Lamanites seems to have had its beginnings in the mountains in southern Zarahemla near the head waters of the River Sidon.

11 And it came to pass that the Nephites had gathered together a great number of men, even to exceed the number of thirty thousand. And it came to pass that they did have in this same year a number of battles, in which the Nephites did beat the Lamanites and did slay many of them.

12 And it came to pass that the Lamanites withdrew their design, and there was peace settled in the land; and peace did remain for the space of about four years, that there was no bloodshed.

13 But wickedness did prevail upon the face of the whole land, insomuch that the Lord did take away his beloved disciples, and the work of miracles and of healing did cease because of the iniquity of the people.

verse 13 The Lord’s removal from among the people of the three translated Nephite disciples should probably be regarded as a type of cursing of the people or the withdrawal of a significant blessing from among them because of their wickedness. We will learn in the next verse that in addition to withdrawing his three disciples, he also generally withdrew the Spirit and any spiritual gifts, though there were doubtless a few, including Mormon, who still maintained “contact” with the Spirit.

14 And there were no gifts from the Lord, and the Holy Ghost did not come upon any, because of their wickedness and unbelief.

15 And I, being fifteen years of age and being somewhat of a sober mind, therefore I was visited of the Lord, and tasted and knew of the goodness of Jesus.

verse 15 It is interesting to note that Mormon was “visited of the Lord” at about the same age (15 years) as was Joseph Smith, Jr. (14 years).

16 And I did endeavor to preach unto this people, but my mouth was shut, and I was forbidden that I should preach unto them; for behold they had wilfully rebelled agains their God; and the beloved disciples were taken away out of the land, because of their iniquity.

verse 16 It was probably the inspiration of the Lord which “shut” the mouth of Mormon. The Lord truly withdrew his influence from among this ungodly people. During his Old-World ministry, the Lord said, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you” (Matthew 7:6).

17 But I did remain among them, but I was forbidden to preach unto them, because of the hardness of their hearts; and because of the hardness of their hearts the land was cursed for their sake.

verse 17 The phrase “the land was cursed for their sake” simply means that because of the people and their wickedness the land was cursed for the time being. It does not necessarily mean that the Lord cursed the land so that it would not ultimately be a blessing and benefit to the people.

18 And these Gadianton robbers, who were among the Lamanites, did infest the land, insomuch that the inhabitants thereof began to hide up their treasures in the earth; and they became slippery, because the Lord had cursed the land, that they could not hold them, nor retain them again.

verse 18 “they became slippery . . . that they could not hold them, nor retain them again” This phrase refers to the people’s treasures. Gadianton robbers were so skilled that no one could prevent their valued possessions from being stolen. Hugh Nibley commented on this period:

Again “the robbers of Gadianton did spread over all the face of the land” (4 Nephi 1:46), while business boomed as never before—“and gold and silver did they lay up in store in abundance, and did traffic in all manner of traffic” (4 Nephi 1:46). But the Gadiantons were tops at the grabbing game, and before long everybody started hiding up his possessions for security (Mormon 1:18). In vain—nothing could secure their valuables from gravitating into the competent hands of the society. In the end the Nephites had to settle for formal treaties with the Gadiantons as an independent power, sharing their lands with them on a permanent basis (Mormon 2:28-29) (Since Cumorah, 368).

19 And it came to pass that there were sorceries, and witchcrafts, and magics; and the power of the evil one was wrought upon all the face of the land, even unto the fulfilling of all the words of Abinadi, and also Samuel the Lamanite.

verse 19 It is interesting that the record we have of Abinadi’s teachings in Mosiah 11-17 contains no mention of his prophesying of “sorceries, and witchcrafts, and magics.” This fact has been regarded as evidence that Mormon, as he abridged the account of the prophet Abinadi did not include all of the teachings of Abinadi even though we know that the senior Alma, as he wrote the original account of Abinadi’s teachings onto the large plates of Nephi, did include all of those teachings in his record (Mosiah 17:4).