Alma 50
Moroni Adds to the Nephite Defenses
Alma 50:1–3
1 And now it came to pass that Moroni did not stop making preparations for war, or to defend his people against the Lamanites; for he caused that his armies should commence in the commencement of the twentieth year of the reign of the judges, that they should commence in digging up heaps of earth round about all the cities, throughout all the land which was possessed by the Nephites.
2 And upon the top of these ridges of earth he caused that there should be timbers, yea, works of timbers built up to the height of a man, round about the cities.
3 And he caused that upon those works of timbers there should be a frame of pickets built upon the timbers round about; and they were strong and high.
The preparations already done for defense proved effective in the city of Noah. Moroni clearly understood that such defenses might be required in all locations, so he continued to prepare all Nephite cities. At this time, Mormon gives us more detail of how the defenses were created. Ridges, or heaps of earth, taken from ditches dug around their cities, are the same as the earlier description (see Alma 48:8), but here he specifically mentions that there would be a wooden wall built atop the ridges. Although it is possible that this is a new addition, it is also possible that Mormon only mentions it here, and that it was a feature of other fortifications.
One of the Mesoamerican sites that exhibits just this type of defensive wall is found in the site of Becán in the Yucatan peninsula. The site dates to Book of Mormon times but might have been considered a Lamanite site rather than part of the Nephite hegemony. Nevertheless, this type of fortification appears in the correct time period and among cultures that could have been involved in the Book of Mormon story.
Alma 50:4–6
4 And he caused towers to be erected that overlooked those works of pickets, and he caused places of security to be built upon those towers, that the stones and the arrows of the Lamanites could not hurt them.
5 And they were prepared that they could cast stones from the top thereof, according to their pleasure and their strength, and slay him who should attempt to approach near the walls of the city.
6 Thus Moroni did prepare strongholds against the coming of their enemies, round about every city in all the land.
Archaeological remains of Becán reveal wooden wall postholes (the wood itself has not survived the ravages of time). The principle lies in the idea of extending the height of the earthen wall itself, so it would not be a surprising addition to that type of defensive structure.
Alma 50:7–11
7 And it came to pass that Moroni caused that his armies should go forth into the east wilderness; yea, and they went forth and drove all the Lamanites who were in the east wilderness into their own lands, which were south of the land of Zarahemla.
8 And the land of Nephi did run in a straight course from the east sea to the west.
9 And it came to pass that when Moroni had driven all the Lamanites out of the east wilderness, which was north of the lands of their own possessions, he caused that the inhabitants who were in the land of Zarahemla and in the land round about should go forth into the east wilderness, even to the borders by the seashore, and possess the land.
10 And he also placed armies on the south, in the borders of their possessions, and caused them to erect fortifications that they might secure their armies and their people from the hands of their enemies.
11 And thus he cut off all the strongholds of the Lamanites in the east wilderness, yea, and also on the west, fortifying the line between the Nephites and the Lamanites, between the land of Zarahemla and the land of Nephi, from the west sea, running by the head of the river Sidon—the Nephites possessing all the land northward, yea, even all the land which was northward of the land Bountiful, according to their pleasure.
One of the difficulties in establishing a Book of Mormon geography in the real world is that researchers often treat the question from the latest Nephite perspective rather than one that is time appropriate. One of the important distinctions in timing is given in these verses. The eastern border of the Nephite lands was described in Alma 22:29, but the description is often ignored in mapping the Nephite lands in favor of what those lands looked like after Chief Captain Moroni’s military expansion into those eastern lands.
Alma 22:29 said: “And also there were many Lamanites on the east by the seashore, whither the Nephites had driven them. And thus the Nephites were nearly surrounded by the Lamanites.” Being nearly surrounded was not a good idea, and Moroni pushed the Lamanites out of the lands, gaining control of the coast.
Mormon gives us no information about his campaign, and it is given so quickly that it suggests that while there were Lamanites located along the eastern border of the Nephite lands, they were not located in populous cities. Thus, they were not Nephites, but may not have been the same Lamanites as those who were obviously a state-like organization in which the sons of Mosiah2 preached, and over which Amalickiah had recently become king.
The nature of the term Lamanite should be remembered to be similar to the Hebrew use of the word “gentile,” which did not designate any particular city or nation, but only “not us.” That is the Nephite usage first documented in Jacob 1:14, where Jacob wrote: “I shall call them Lamanites that seek to destroy the people of Nephi, and those who are friendly to Nephi I shall call Nephites.”
Alma 50:12–16
12 Thus Moroni, with his armies, which did increase daily because of the assurance of protection which his works did bring forth unto them, did seek to cut off the strength and the power of the Lamanites from off the lands of their possessions, that they should have no power upon the lands of their possession.
13 And it came to pass that the Nephites began the foundation of a city, and they called the name of the city Moroni; and it was by the east sea; and it was on the south by the line of the possessions of the Lamanites.
14 And they also began a foundation for a city between the city of Moroni and the city of Aaron, joining the borders of Aaron and Moroni; and they called the name of the city, or the land, Nephihah.
15 And they also began in that same year to build many cities on the north, one in a particular manner which they called Lehi, which was in the north by the borders of the seashore.
16 And thus ended the twentieth year.
Moroni had a year to continue his campaign of strengthening the Nephite defenses. Having taken possession of the eastern seaboard, he fortified the coast to protect the Nephite lands from any army that might attempt to come up the coast to enter deeper into Nephite lands.
Although we typically hear of threats from the Lamanites on the south, there must have been at least some possibility of a threat from the north, because Moroni fortifies the north as well. That fact continues to emphasize that there were more people in the land than those directly mentioned in the Book of Mormon. These people in the north will become more important in the book of Helaman.
In verse 15, we have a reminder that the punctuation of the sentences in the Book of Mormon was not part of the inspired translation. The words were, but the compositor at Grandin Press created the punctuation. In this case, it makes it appear that there was a type of city that they called Lehi. It is more likely that there was a certain type of city built, and that city was named Lehi. Thus, it would be better to add a comma: “one in a particular manner, which they called Lehi.”
Alma 50:17–20
17 And in these prosperous circumstances were the people of Nephi in the commencement of the twenty and first year of the reign of the judges over the people of Nephi.
18 And they did prosper exceedingly, and they became exceedingly rich; yea, and they did multiply and wax strong in the land.
19 And thus we see how merciful and just are all the dealings of the Lord, to the fulfilling of all his words unto the children of men; yea, we can behold that his words are verified, even at this time, which he spake unto Lehi, saying:
20 Blessed art thou and thy children; and they shall be blessed, inasmuch as they shall keep my commandments they shall prosper in the land. But remember, inasmuch as they will not keep my commandments they shall be cut off from the presence of the Lord.
Mormon takes a short break from developing his historical story and inserts the moral of the lesson he is attempting to show in this break between wars. Not only do they have a time of peace, but it is also one of prosperity. This is exactly what the covenant of the land promises, and Mormon makes that explicit by repeating it in verse 20.
It is not surprising that Mormon would have entered this promise to Lehi1 even though he appears to have been unaware of the small plates record, upon which modern readers find that promise. That was so foundational to Nephite society that it was certainly passed on in numerous ways and repeated often.
Alma 50:21–23
21 And we see that these promises have been verified to the people of Nephi; for it has been their quarrelings and their contentions, yea, their murderings, and their plunderings, their idolatry, their whoredoms, and their abominations, which were among themselves, which brought upon them their wars and their destructions.
22 And those who were faithful in keeping the commandments of the Lord were delivered at all times, whilst thousands of their wicked brethren have been consigned to bondage, or to perish by the sword, or to dwindle in unbelief, and mingle with the Lamanites.
23 But behold there never was a happier time among the people of Nephi, since the days of Nephi, than in the days of Moroni, yea, even at this time, in the twenty and first year of the reign of the judges.
Mormon makes explicit that he is describing the effects of living according to the covenant of the land that he quoted in verse 20. The basic information repeats what he had said in verses 17–19, but even though there is the same conceptual content before and after the promise in verse 20, this is not a chiastic arrangement. It is simply a repetition for emphasis. However, verse 23 reconfirms Mormon’s personal admiration for Chief Captain Moroni, apparently crediting Moroni with the ability of the Nephite people to live in both peace and prosperity in accordance with the covenant of the land.
Morianton Causes Contention in the Northeast
Alma 50:24–27
24 And it came to pass that the twenty and second year of the reign of the judges also ended in peace; yea, and also the twenty and third year.
25 And it came to pass that in the commencement of the twenty and fourth year of the reign of the judges, there would also have been peace among the people of Nephi had it not been for a contention which took place among them concerning the land of Lehi, and the land of Morianton, which joined upon the borders of Lehi; both of which were on the borders by the seashore.
26 For behold, the people who possessed the land of Morianton did claim a part of the land of Lehi; therefore there began to be a warm contention between them, insomuch that the people of Morianton took up arms against their brethren, and they were determined by the sword to slay them.
27 But behold, the people who possessed the land of Lehi fled to the camp of Moroni, and appealed unto him for assistance; for behold they were not in the wrong.
This period of peace lasts for years rather than the few months that we saw in the nineteeth year of the reign of the judges. Nevertheless, there arose contention. This case teaches us more about the nature of what it meant to be a Nephite during Chief Captain Moroni’s time. Even though the people who possessed the land of Morianton were considered Nephites, as were the people in the land of Lehi, there was a dispute about the borders of the land.
This dispute suggests that these were new communities established after Moroni’s campaign to drive the Lamanites out of the eastern portion of Nephite lands. Thus, with new communities, long tradition had not codified the boundary lines between the territories that were beholding to the central city. Those lands were available to be tilled, and therefore had an effect on the prosperity of the central city.
Even though both cities were ostensibly Nephite, there was no specific mode of appeal, and conflict could develop internally. The people of Morianton rose up against the city of Lehi, not against the whole of the Nephite hegemony. This continues to paint a picture of cities aligned with other cities, with a principal city that might attempt to act for all. It was not a state government as we see arise in other areas of the world. Archaeologists and ethnohistorians debate whether Mesoamerica ever had true states, but the more state-like political entities tended to come later than Book of Mormon times, and nothing in the Book of Mormon suggests that the Nephites had a state-type organization.
Alma 50:28–31
28 And it came to pass that when the people of Morianton, who were led by a man whose name was Morianton, found that the people of Lehi had fled to the camp of Moroni, they were exceedingly fearful lest the army of Moroni should come upon them and destroy them.
29 Therefore, Morianton put it into their hearts that they should flee to the land which was northward, which was covered with large bodies of water, and take possession of the land which was northward.
30 And behold, they would have carried this plan into effect, (which would have been a cause to have been lamented) but behold, Morianton being a man of much passion, therefore he was angry with one of his maid servants, and he fell upon her and beat her much.
31 And it came to pass that she fled, and came over to the camp of Moroni, and told Moroni all things concerning the matter, and also concerning their intentions to flee into the land northward.
Communications were much more difficult in the ancient world, and it is not surprising that Chief Captain Moroni only learns of the problems in the land of Morianton by those who left that land and presented their case. There are a few instructive historical lessons in this event.
The first is that this is a fairly new community. It was named for their founder (see verse 28), who lived among them. This confirms that the newness of the settlement was one of the reasons for the dispute with the city of Lehi mentioned in the previous verses.
Second, when Morianton decides to flee because he fears that Moroni’s army will come against them, he does not go south to the Lamanites, but he attempts to go north. At this point in the Book of Mormon, we have seen little of the land northward, and know only that it is a land of desolation. What we learn here is that it is also somehow dangerous and heading in that direction “would have been a cause to have been lamented” (verse 30). There must have been people there at that time, and Mormon implies that those in the lands northward could be dangerous. That is a theme that Mormon will continue to develop.
Alma 50:32
32 Now behold, the people who were in the land Bountiful, or rather Moroni, feared that they would hearken to the words of Morianton and unite with his people, and thus he would obtain possession of those parts of the land, which would lay a foundation for serious consequences among the people of Nephi, yea, which consequences would lead to the overthrow of their liberty.
Verse 32 contains what has been termed a “corrective or,” that is, using the conjunction “or” to clarify something that had been incorrectly stated in the first clause. In this case, the information that the people of Morianton wanted to flee north invoked a mental map of the Nephite lands. The land Bountiful was on the southern side of the narrow neck of land and was the division between the land southward and the land northward, which Mormon called Desolation. Thus, the mental map probably triggered the statement about the people in the land Bountiful. However, that was not what should have been said. Either Mormon in writing, or Joseph Smith in translating, made an error. The “or” provided the correct, intended, meaning. It was Moroni who feared that Morianton would unite with the people in the land northward, and therefore moved to prevent that from happening.
Alma 50:33–36
33 Therefore Moroni sent an army, with their camp, to head the people of Morianton, to stop their flight into the land northward.
34 And it came to pass that they did not head them until they had come to the borders of the land Desolation; and there they did head them, by the narrow pass which led by the sea into the land northward, yea, by the sea, on the west and on the east.
35 And it came to pass that the army which was sent by Moroni, which was led by a man whose name was Teancum, did meet the people of Morianton; and so stubborn were the people of Morianton, (being inspired by his wickedness and his flattering words) that a battle commenced between them, in the which Teancum did slay Morianton and defeat his army, and took them prisoners, and returned to the camp of Moroni. And thus ended the twenty and fourth year of the reign of the judges over the people of Nephi.
36 And thus were the people of Morianton brought back. And upon their covenanting to keep the peace they were restored to the land of Morianton, and a union took place between them and the people of Lehi; and they were also restored to their lands.
The story of the rebellion of the people of Morianton concludes in these verses. An army is sent that cuts off the people before they could reach the narrow pass. The presence of the narrow pass likely determined where they had to go, and therefore allowed the army to know where to meet them.
The interesting question is why Mormon included this story. It is not sufficient to say that he included it because it happened. There were many things that happened, so many that it was impossible to record all of them. Why this one?
This story allows Mormon to introduce Teancum, who will play a role later in the coming conflict, but it also allows Mormon to begin to add the threat of some unknown people in the north to the known threat of the Lamanites from the south. Mormon’s emphasis on the people in the north will increase from now to the end of his own eponymous book.
Alma 50:37–40
37 And it came to pass that in the same year that the people of Nephi had peace restored unto them, that Nephihah, the second chief judge, died, having filled the judgment-seat with perfect uprightness before God.
38 Nevertheless, he had refused Alma to take possession of those records and those things which were esteemed by Alma and his fathers to be most sacred; therefore Alma had conferred them upon his son, Helaman.
39 Behold, it came to pass that the son of Nephihah was appointed to fill the judgment-seat, in the stead of his father; yea, he was appointed chief judge and governor over the people, with an oath and sacred ordinance to judge righteously, and to keep the peace and the freedom of the people, and to grant unto them their sacred privileges to worship the Lord their God, yea, to support and maintain the cause of God all his days, and to bring the wicked to justice according to their crime.
40 Now behold, his name was Pahoran. And Pahoran did fill the seat of his father, and did commence his reign in the end of the twenty and fourth year, over the people of Nephi.
With that story finished, Mormon prepares to move to the next story which will concern Pahoran, the Chief Judge. At this point, Mormon appears to notice that he had not introduced Pahoran, so he must take a few sentences to inform his readers about this man. This information is now almost sixteen years in the past, dating to the ninth year of the reign of the judges when Alma2 gave up the position of Chief Judge to a man who, at that time, was unnamed (see Alma 4:11, 16). Now we find out that his name was Nephihah.
Even though the Nephites were operating under the reign of the judges, the voice of the people worked perhaps more as confirmation than election. Pahoran fills the judgment seat, not by election, but by right, as son of the sitting Chief Judge.
This is the end of a chapter in the 1830 edition. Mormon has just introduced Pahoran, who will be the focus as the next chapter begins. It appears that Mormon elected to end this chapter because there was another break representing a five-year set. This is the end of the twenty-fourth year, and the next chapter begins in the twenty-fifth.
