Alma 62
Moroni and Pahoran Retake Zarahemla
Alma 62:1–2
1 And now it came to pass that when Moroni had received this epistle his heart did take courage, and was filled with exceedingly great joy because of the faithfulness of Pahoran, that he was not also a traitor to the freedom and cause of his country.
2 But he did also mourn exceedingly because of the iniquity of those who had driven Pahoran from the judgment-seat, yea, in fine because of those who had rebelled against their country and also their God.
These two verses are Mormon’s introduction to what happened after Moroni received Pahoran’s letter. It represents an interesting aspect of Mormon’s style. We will often see Mormon presenting emotions in opposite pairs. In this case, we have the “exceedingly great joy” followed immediately by “also did mourn exceedingly.” The things that caused joy were certainly present, as were the reasons for mourning. It is the presentation of the two emotions as opposing pairs that perhaps underscores one of the ways in which Mormon viewed the world. For Mormon, it was not infrequent that he would write of things in terms of this type of opposition. There was good and evil, and while Mormon might have realistically seen the shades of gray in between, we more often see him describe the world in the stronger opposites.
Alma 62:3–5
3 And it came to pass that Moroni took a small number of men, according to the desire of Pahoran, and gave Lehi and Teancum command over the remainder of his army, and took his march towards the land of Gideon.
4 And he did raise the standard of liberty in whatsoever place he did enter, and gained whatsoever force he could in all his march towards the land of Gideon.
5 And it came to pass that thousands did flock unto his standard, and did take up their swords in the defence of their freedom, that they might not come into bondage.
If we read verses 4 and 5 in isolation from Moroni’s letter to Pahoran, we might think that when Moroni raised the standard of liberty again that it was a declaration of political preference. It certainly had those overtones, for there was only the slightest separation between religion and politics. However, as has been noted before, Moroni’s prime considerations had to do with the covenant of the land. Preserving liberty was to preserve the Nephite ability to keep their covenants, and keeping those covenants was essential to their preservation in the land.
Thus, the people really did “take up their swords in defense of their freedom, that they might not come into bondage,” but the nature of their freedom was deeply rooted in their ability to worship God and keep his commandments.
Alma 62:6–8
6 And thus, when Moroni had gathered together whatsoever men he could in all his march, he came to the land of Gideon; and uniting his forces with those of Pahoran they became exceedingly strong, even stronger than the men of Pachus, who was the king of those dissenters who had driven the freemen out of the land of Zarahemla and had taken possession of the land.
7 And it came to pass that Moroni and Pahoran went down with their armies into the land of Zarahemla, and went forth against the city, and did meet the men of Pachus, insomuch that they did come to battle.
8 And behold, Pachus was slain and his men were taken prisoners, and Pahoran was restored to his judgment-seat.
Mormon included two complete letters discussing this situation. When it came to what happened to resolve it, Mormon gave only the briefest of descriptions. That should inform us, as readers, that it was not the military action that was important, but rather the principles that we might discern from the two letters.
The resolution is that Moroni combined with Pahoran, and that gave them a military advantage in numbers, which they used to defeat Pachus, who had been declared king. Mormon took longer than that single sentence, but not much longer.
Alma 62:9–11
9 And the men of Pachus received their trial, according to the law, and also those king-men who had been taken and cast into prison; and they were executed according to the law; yea, those men of Pachus and those king-men, whosoever would not take up arms in the defence of their country, but would fight against it, were put to death.
10 And thus it became expedient that this law should be strictly observed for the safety of their country; yea, and whosoever was found denying their freedom was speedily executed according to the law.
11 And thus ended the thirtieth year of the reign of the judges over the people of Nephi; Moroni and Pahoran having restored peace to the land of Zarahemla, among their own people, having inflicted death upon all those who were not true to the cause of freedom.
The defeat of the king-men meant the reestablishment of the rule of law. Therefore, Mormon makes sure to note that those captured king-men received their trial, according to the law. They were executed, but also according to the law.
The thirtieth year ended with this particular crisis having been contained. There were still Lamanites to worry about in the eastern borders, but the internal division had been resolved. The armies in the field would now be able to receive reinforcements and provisions needed to defend the lands already retaken, and to begin the task of retaking the rest.
Alma 62:12–14
12 And it came to pass in the commencement of the thirty and first year of the reign of the judges over the people of Nephi, Moroni immediately caused that provisions should be sent, and also an army of six thousand men should be sent unto Helaman, to assist him in preserving that part of the land.
13 And he also caused that an army of six thousand men, with a sufficient quantity of food, should be sent to the armies of Lehi and Teancum. And it came to pass that this was done to fortify the land against the Lamanites.
14 And it came to pass that Moroni and Pahoran, leaving a large body of men in the land of Zarahemla, took their march with a large body of men towards the land of Nephihah, being determined to overthrow the Lamanites in that city.
Soon after the resolution of the problems in the center of the Nephite lands, Moroni turns his attention again to the larger military problem in the land. In the west, Helaman1 still needed more men to hold on to the territory they had regained. In the east, the campaign needed to begin to retake captured lands.
Moroni sends men and provisions to his generals, and then takes the army that had been created to retake Zarahemla and sent its strength to the east, specifically to begin retaking Nephihah.
Moroni and Pahoran Retake Nephihah
Alma 62:15–18
15 And it came to pass that as they were marching towards the land, they took a large body of men of the Lamanites, and slew many of them, and took their provisions and their weapons of war.
16 And it came to pass after they had taken them, they caused them to enter into a covenant that they would no more take up their weapons of war against the Nephites.
17 And when they had entered into this covenant they sent them to dwell with the people of Ammon, and they were in number about four thousand who had not been slain.
18 And it came to pass that when they had sent them away they pursued their march towards the land of Nephihah. And it came to pass that when they had come to the city of Nephihah, they did pitch their tents in the plains of Nephihah, which is near the city of Nephihah.
This is an interesting incident that Mormon relates with minimum detail. Mormon’s interest is in the retaking of Nephihah, but he does give us the information that while Moroni’s newly enlarged army is marching to Nephihah, that they meet, and defeat, a Lamanite army that they find in the field.
Why does Mormon add this incident? Possibly, it is because of the way that Moroni dealt with the captured Lamanites. Mormon has often pointed out that Moroni was not bloodthirsty. Here again we see him extracting a covenant from the captives rather than killing them. When the captives accepted the covenant, they were sent to be among the Ammonites, who were a people who did not even have weapons that the Lamanites might take and therefore, attempt to fight against the Nephites again.
Mormon admires Moroni as a military genius, but also as a man of God. Mormon certainly understood the need for both traits, as Mormon also had to walk that line between living the gospel and defending his people through might of arms.
Alma 62:19–23
19 Now Moroni was desirous that the Lamanites should come out to battle against them, upon the plains; but the Lamanites, knowing of their exceedingly great courage, and beholding the greatness of their numbers, therefore they durst not come out against them; therefore they did not come to battle in that day.
20 And when the night came, Moroni went forth in the darkness of the night, and came upon the top of the wall to spy out in what part of the city the Lamanites did camp with their army.
21 And it came to pass that they were on the east, by the entrance; and they were all asleep. And now Moroni returned to his army, and caused that they should prepare in haste strong cords and ladders, to be let down from the top of the wall into the inner part of the wall.
22 And it came to pass that Moroni caused that his men should march forth and come upon the top of the wall, and let themselves down into that part of the city, yea, even on the west, where the Lamanites did not camp with their armies.
23 And it came to pass that they were all let down into the city by night, by the means of their strong cords and their ladders; thus when the morning came they were all within the walls of the city.
There were certainly many battles that were incredibly bloody. Mormon has had to relate some of them, such as the one that inspired Alma2’s great “O, that I were an angel” soliloquy. That battle “has brought to pass the destruction of many thousand lives; yea, it has brought to pass an awful scene of bloodshed” (Alma 28:10). Even with the terrible loss of life, there was no description of the tactics involved or the battles themselves.
When Mormon describes tactics, it is typically to show how smaller numbers would defeat larger, or how the objective was won with lesser (or no) loss of life. Mormon clearly prefers incidents where he can report that an objective was taken without the terrible costs of many of the battles that had been fought, and certainly the battles that Mormon had seen in his lifetime, and will yet see, at Cumorah.
Alma 62:24–26
24 And now, when the Lamanites awoke and saw that the armies of Moroni were within the walls, they were affrighted exceedingly, insomuch that they did flee out by the pass.
25 And now when Moroni saw that they were fleeing before him, he did cause that his men should march forth against them, and slew many, and surrounded many others, and took them prisoners; and the remainder of them fled into the land of Moroni, which was in the borders by the seashore.
26 Thus had Moroni and Pahoran obtained the possession of the city of Nephihah without the loss of one soul; and there were many of the Lamanites who were slain.
As noted in the commentary on the previous verses, Mormon prefers to give details where there is little loss of life. That perspective must be amended to note that what Mormon is most interested in is the loss of Nephite life. Thus, in verse 26 he notes that Moroni and Pahoran took the city of Nephihah without the loss of Nephite life, even though “there were many of the Lamanites who were slain.”
Alma 62:27–29
27 Now it came to pass that many of the Lamanites that were prisoners were desirous to join the people of Ammon and become a free people.
28 And it came to pass that as many as were desirous, unto them it was granted according to their desires.
29 Therefore, all the prisoners of the Lamanites did join the people of Ammon, and did begin to labor exceedingly, tilling the ground, raising all manner of grain, and flocks and herds of every kind; and thus were the Nephites relieved from a great burden; yea, insomuch that they were relieved from all the prisoners of the Lamanites.
One of the sad realities of war is that many of the participants are, of themselves, good people. They might be called enemies due to the nature of the conflict, but they are still, essentially, simply good people, doing what they feel they must, or what they were commanded to do.
Moroni’s practice of allowing prisoners to take an oath, or make a covenant, allowed those people to survive the terrible nature of war, and be able to return to simply being good people. We must remember that in Book of Mormon times, armies were made up of people who came and volunteered; they were not a professional standing army. Thus, they were typically farmers, and these Lamanite farmers were given the chance to be somewhat normal again. It isn’t surprising that they would choose to return to farming, rather than fighting.
The result, for the Nephites, was that there was an increase in crop production, since there were laborers available to plant and harvest while the armies were in the field of battle.
Moroni Joins Lehi and Teancum
Alma 62:30–33
30 Now it came to pass that Moroni, after he had obtained possession of the city of Nephihah, having taken many prisoners, which did reduce the armies of the Lamanites exceedingly, and having regained many of the Nephites who had been taken prisoners, which did strengthen the army of Moroni exceedingly; therefore Moroni went forth from the land of Nephihah to the land of Lehi.
31 And it came to pass that when the Lamanites saw that Moroni was coming against them, they were again frightened and fled before the army of Moroni.
32 And it came to pass that Moroni and his army did pursue them from city to city, until they were met by Lehi and Teancum; and the Lamanites fled from Lehi and Teancum, even down upon the borders by the seashore, until they came to the land of Moroni.
33 And the armies of the Lamanites were all gathered together, insomuch that they were all in one body in the land of Moroni. Now Ammoron, the king of the Lamanites, was also with them.
The enlarged army that Moroni was able to field was able to begin the task of retaking lands and cities that the Lamanites had been holding. Some of the cities fell without an engagement. However, the retraction of Lamanite armies served to concentrate them again, and they were gathered in the land of Moroni. This would have been a significant army, and their king, Ammoron, was with them.
Teancum Slays Ammoron
Alma 62:34–36
34 And it came to pass that Moroni and Lehi and Teancum did encamp with their armies round about in the borders of the land of Moroni, insomuch that the Lamanites were encircled about in the borders by the wilderness on the south, and in the borders by the wilderness on the east.
35 And thus they did encamp for the night. For behold, the Nephites and the Lamanites also were weary because of the greatness of the march; therefore they did not resolve upon any stratagem in the night-time, save it were Teancum; for he was exceedingly angry with Ammoron, insomuch that he considered that Ammoron, and Amalickiah his brother, had been the cause of this great and lasting war between them and the Lamanites, which had been the cause of so much war and bloodshed, yea, and so much famine.
36 And it came to pass that Teancum in his anger did go forth into the camp of the Lamanites, and did let himself down over the walls of the city. And he went forth with a cord, from place to place, insomuch that he did find the king; and he did cast a javelin at him, which did pierce him near the heart. But behold, the king did awaken his servants before he died, insomuch that they did pursue Teancum, and slew him.
Once before, Teancum had faced a large Lamanite army that was led by their king. At that time, he entered by stealth and killed Amalickiah. No doubt emboldened by his previous success, he attempts it again. Teancum achieved the goal of killing Ammoron, but this time he could not escape. He was pursued and killed.
Alma 62:37–39
37 Now it came to pass that when Lehi and Moroni knew that Teancum was dead they were exceedingly sorrowful; for behold, he had been a man who had fought valiantly for his country, yea, a true friend to liberty; and he had suffered very many exceedingly sore afflictions. But behold, he was dead, and had gone the way of all the earth.
38 Now it came to pass that Moroni marched forth on the morrow, and came upon the Lamanites, insomuch that they did slay them with a great slaughter; and they did drive them out of the land; and they did flee, even that they did not return at that time against the Nephites.
39 And thus ended the thirty and first year of the reign of the judges over the people of Nephi; and thus they had had wars, and bloodsheds, and famine, and affliction, for the space of many years.
The Lamanites were driven out of the land. The thirty-first-year ends. Mormon declares in his frequent literary fashion, that there was a stark contrast between the many years of war, bloodshed, and famine, and the result of this campaign, which was freedom from those troubles for the space of many years.
Alma 62:40–41
40 And there had been murders, and contentions, and dissensions, and all manner of iniquity among the people of Nephi; nevertheless for the righteous’ sake, yea, because of the prayers of the righteous, they were spared.
41 But behold, because of the exceedingly great length of the war between the Nephites and the Lamanites many had become hardened, because of the exceedingly great length of the war; and many were softened because of their afflictions, insomuch that they did humble themselves before God, even in the depth of humility.
Mormon provides the moral of the story. There had been terrible death and destruction, but it had led to an increase in humility, and therefore devotion to God. That increased devotion would have been Mormon’s definition of better keeping the commandments, and therefore meriting the blessings of the promise of the land. That message is made clear when he declared: “Nevertheless for righteous’ sake, yea, because of the prayers of the righteous, they were spared.”
Alma 62:42–44
42 And it came to pass that after Moroni had fortified those parts of the land which were most exposed to the Lamanites, until they were sufficiently strong, he returned to the city of Zarahemla; and also returned to the place of his inheritance; and there was once more peace established Helaman among the people of Nephi.
43 And Moroni yielded up the command of his armies into the hands of his son, whose name was Moronihah; and he retired to his own house that he might spend the remainder of his days in peace.
44 And Pahoran did return to his judgment-seat; and Helaman did take upon him again to preach unto the people the word of God; for because of so many wars and contentions it had become expedient that a regulation should be made again in the church.
Mormon begins to wrap up this chapter by quickly noting the major events of the aftermath of the wars. Healing began. Moroni still fortified cities, but then he retired.
Helaman1 “returned to the place of his inheritance,” which also meant that he returned to his task of being the record keeper, and the religious leader.
Pahoran is reestablished as the Chief Judge over the land.
As with other conflicts, one of the means of preserving peace was to increase the righteousness of the people, thus, to merit the promise of the land. This is what was meant by “it had become expedient that a regulation should be made again in the church.” The ideas of the king-men were both political and religious, and it was the religious aspect of those ideas that meant that there was much to do to renew the Nephite understanding of God’s doctrine.
Alma 62:45–48
45 Therefore, Helaman and his brethren went forth, and did declare the word of God with much power unto the convincing of many people of their wickedness, which did cause them to repent of their sins and to be baptized unto the Lord their God.
46 And it came to pass that they did establish again the church of God, throughout all the land.
47 Yea, and regulations were made concerning the law. And their judges, and their chief judges were chosen.
48 And the people of Nephi began to prosper again in the land, and began to multiply and to wax exceedingly strong again in the land. And they began to grow exceedingly rich.
Helaman1 and his brethren take up the task of preaching, and they were successful. This led to the renewal of the church and to the rule of law. By noting both the church and the judges, Mormon is simply noting that things are returning to stability, and to a stability that reflected righteous principles.
Because the people were becoming more righteous, they “began to prosper again in the land, and began to multiply and to wax exceedingly strong again in the land. And they began to grow exceedingly rich.” That is, of course, just as the covenant of the land had promised.
Alma 62:49–52
49 But notwithstanding their riches, or their strength, or their prosperity, they were not lifted up in the pride of their eyes; neither were they slow to remember the Lord their God; but they did humble themselves exceedingly before him.
50 Yea, they did remember how great things the Lord had done for them, that he had delivered them from death, and from bonds, and from prisons, and from all manner of afflictions, and he had delivered them out of the hands of their enemies.
51 And they did pray unto the Lord their God continually, insomuch that the Lord did bless them, according to his word, so that they did wax strong and prosper in the land.
52 And it came to pass that all these things were done. And Helaman died, in the thirty and fifth year of the reign of the judges over the people of Nephi.
Many times, Mormon has written that the Nephites prospered, but it was simply an introduction to their prideful fall. In this case, Mormon suggests that they really did prosper, precisely because “they were not lifted up on the pride of their eyes; neither were they slow to remember the Lord their God.” Mormon recognizes that it isn’t the wealth, or the strength, or any other indictor of prosperity that is the problem, but rather what we do with that prosperity. If we live the gospel, care for others as ourselves, and do not think ourselves better than others, we can live both prosperously and righteously. Nephite history, however, also teaches us that those are hard lessons to learn, or to learn and to put into practice for the long term.
At the end of the thirty and fifth year, Helaman1 dies. This ends this chapter, which was also a chapter in the 1830 edition.
