Helaman 14
Signs for Christ’s Birth and Death Given
Helaman 14:1–2
1 And now it came to pass that Samuel, the Lamanite, did prophesy a great many more things which cannot be written.
2 And behold, he said unto them: Behold, I give unto you a sign; for five years more cometh, and behold, then cometh the Son of God to redeem all those who shall believe on his name.
Comments
Mormon lets us know that he is not including many things that Samuel prophesied. That missing material might have helped us make the transition for the four-hundred-year cycle prophecy that spoke of destructions that would come at the end, but also which were to be fulfilled very soon, near the beginning of that prophesied cycle.
Now, we shift from destruction to salvation. The Nephites have long preached and looked forward to the day when God would come to redeem the people. Just as the four-hundred-year prophecy was particularly relevant in a Mesoamerican setting, so too was a period of five years. Samuel the Lamanite gives us both, and if the Lamanites were more closely tied to the Maya cultures of the time, it is extremely fitting that he should provide prophesies that come in those two significant sets of years.
Helaman 14:3–6
3 And behold, this will I give unto you for a sign at the time of his coming; for behold, there shall be great lights in heaven, insomuch that in the night before he cometh there shall be no darkness, insomuch that it shall appear unto man as if it was day.
4 Therefore, there shall be one day and a night and a day, as if it were one day and there were no night; and this shall be unto you for a sign; for ye shall know of the rising of the sun and also of its setting; therefore they shall know of a surety that there shall be two days and a night; nevertheless the night shall not be darkened; and it shall be the night before he is born.
5 And behold, there shall a new star arise, such an one as ye never have beheld; and this also shall be a sign unto you.
6 And behold this is not all, there shall be many signs and wonders in heaven.
Comments
When Nephi2 prophesied of the murder of the Chief Judge, it was a prophecy that was immediately testable. It was true. Samuel’s prophecy was equally testable, but only after five years. The problem with prophesies like that is that it is hard to know just how much time five years would be. Was it to be five years precisely, or no longer than five years, or perhaps somewhere within the fifth year?
That meant that while it was specific, it was difficult to time. As with other prophecies, it was really only understood once it was fulfilled. The signs that were to accompany the birth would have been unmistakable. Just as important as the fact of the signs was the nature of the signs. There would be light for a day and a night and a day. There were to be “many signs and wonders in heaven.” These signs are all celestial, or heavenly. By their nature they do not belong to earth, and therefore highlight an event that does not belong to the earth, but to heaven. They are fitting for when Yahweh comes to earth.
Helaman 14:7–9
7 And it shall come to pass that ye shall all be amazed, and wonder, insomuch that ye shall fall to the earth.
8 And it shall come to pass that whosoever shall believe on the Son of God, the same shall have everlasting life.
9 And behold, thus hath the Lord commanded me, by his angel, that I should come and tell this thing unto you; yea, he hath commanded that I should prophesy these things unto you; yea, he hath said unto me: Cry unto this people, repent and prepare the way of the Lord.
Comments
The unmistakable signs in the heavens will cause all to “fall to the earth.” That concept is used frequently to represent being overcome with the Spirit, or to otherwise be overwhelmed. We have seen it in the stories of Alma2, Lamoni and his wife, and then Lamoni’s father. All fell to the earth when overcome by the spirit. That is the allusion in verse 7.
These signs are witnesses to the truth of the preaching of the Messiah that has been the fundamental Nephite religious belief from Nephi1’s time. The signs will not cause belief, but for those who do recognize the import of the signs and “believe on the Son of God, the same shall have everlasting life.”
Helaman 14:10
10 And now, because I am a Lamanite, and have spoken unto you the words which the Lord hath commanded me, and because it was hard against you, ye are angry with me and do seek to destroy me, and have cast me out from among you.
Comments
The problem with Samuel’s prophecies is not only that they are uncomfortable, but that they come from a Lamanite. There is always a strong cultural unease with any person who is called a Lamanite. That is the point that Mormon is making. It is an interesting point, because, based on all other information we have, Samuel should not have been a Lamanite.
From Jacob’s times (see Jacob 1:13–14), the term Lamanite has been used as a collective term for not-Nephite. It functions in the Book of Mormon in the way that gentile would function for the Old Testament. When previous Lamanites have been converted, they have become Nephites. The Anti-Nephi-Lehies become the people of Ammon. The children of Amulon and his brethren, who were Lamanites due to apostasy from the Nephites and joining with the Lamanites, declared that they should be called “the children of Nephi and be numbered among those who were called Nephites” (Mosiah 25:12).
The Lamanites that Nephi2 converted would perhaps still be called Lamanites for either (or both) of two reasons. One is that they did not relocate and come under the Nephite government. The second is that it suits Mormon’s purposes to make certain that his readers understand that Lamanites are fully capable of true righteousness. After all, it is to future Lamanites that Mormon writes.
Helaman 14:11–13
11 And ye shall hear my words, for, for this intent have I come up upon the walls of this city, that ye might hear and know of the judgments of God which do await you because of your iniquities, and also that ye might know the conditions of repentance;
12 And also that ye might know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things from the beginning; and that ye might know of the signs of his coming, to the intent that ye might believe on his name.
13 And if ye believe on his name ye will repent of all your sins, that thereby ye may have a remission of them through his merits.
Comments
Helaman 13:4 noted that Samuel had climbed to the wall to preach, and we are reminded of that fact in verse 11. This will become important in Helaman 16:2.
Samuel declares that he has come to preach of the coming of “Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things from the beginning.” Those are multiple titles given to the same person, just as we understand Jesus to be the mortal name for Yahweh in the heavens.
“Jesus Christ” would have been understood as the name of the Messiah to come to earth. Since the name “Jesus,” in Hebrew, would mean “Yahweh saves,” it was an appropriate name that may or may not have been understood as a personal name rather than a description.
“Son of God” applies to Yahweh while in his mortal mission, at least for the Nephites prior to his mortal mission. Modern readers understand it literally, but that understanding seems to come later for the Nephites.
The “Father of heaven and earth” is not a surprising designation, but it is one that exists as a Maya descriptor for a god as well. The phrase can be translated as “sacred one of heaven and sacred one of earth.” The designation of “Father of heaven” isn’t the same as “Father in heaven,” and it is found only in the Book of Mormon.
“Creator of all things from the beginning” also occurs only in the Book of Mormon. It is important to remember that this is a descriptor of Yahweh as creator, reinforcing their understanding that Yahweh is their God, and that it will be Yahweh who personally comes to earth to become “Jesus Christ, the Son of God.”
Helaman 14:14–19
14 And behold, again, another sign I give unto you, yea, a sign of his death.
15 For behold, he surely must die that salvation may come; yea, it behooveth him and becometh expedient that he dieth, to bring to pass the resurrection of the dead, that thereby men may be brought into the presence of the Lord.
16 Yea, behold, this death bringeth to pass the resurrection, and redeemeth all mankind from the first death—that spiritual death; for all mankind, by the fall of Adam being cut off from the presence of the Lord, are considered as dead, both as to things temporal and to things spiritual.
17 But behold, the resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord.
18 Yea, and it bringeth to pass the condition of repentance, that whosoever repenteth the same is not hewn down and cast into the fire; but whosoever repenteth not is hewn down and cast into the fire; and there cometh upon them again a spiritual death, yea, a second death, for they are cut off again as to things pertaining to righteousness.
19 Therefore repent ye, repent ye, lest by knowing these things and not doing them ye shall suffer yourselves to come under condemnation, and ye are brought down unto this second death.
Comments
Samuel declares that he will give a sign of the mortal Messiah’s death. Before he does, however, he reminds the people of why they should care. The death of a God on earth is certainly worth noting, but in this case it is an event of supreme importance. This death is essential to bring the resurrection, and therefore the redemption of all mankind from the physical separation from God’s presence that was initiated in the Garden of Eden.
The events of the Savior’s life and death would also bring “to pass the condition of repentance, that whosever repenteth the same is not hewn down and cast into the fire.”
Helaman 14:20
20 But behold, as I said unto you concerning another sign, a sign of his death, behold, in that day that he shall suffer death the sun shall be darkened and refuse to give his light unto you; and also the moon and the stars; and there shall be no light upon the face of this land, even from the time that he shall suffer death, for the space of three days, to the time that he shall rise again from the dead.
Comments
The symbolic signs of Christ’s birth and death are couched in terms of light and darkness. At his birth, there is an unmistakable continuation of light. At his death, an unmistakable continuation of darkness.
Helaman 14:21–24
21 Yea, at the time that he shall yield up the ghost there shall be thunderings and lightnings for the space of many hours, and the earth shall shake and tremble; and the rocks which are upon the face of this earth, which are both above the earth and beneath, which ye know at this time are solid, or the more part of it is one solid mass, shall be broken up;
22 Yea, they shall be rent in twain, and shall ever after be found in seams and in cracks, and in broken fragments upon the face of the whole earth, yea, both above the earth and beneath.
23 And behold, there shall be great tempests, and there shall be many mountains laid low, like unto a valley, and there shall be many places which are now called valleys which shall become mountains, whose height is great.
24 And many highways shall be broken up, and many cities shall become desolate.
Comments
The prophecy about what events would accompany the Messiah’s mortal death are very clearly and very precisely fulfilled in the destructions witnessed in 3 Nephi, which references this prophecy when the fulfillments are described (see 3 Nephi 8:3):
- thunderings and lightnings for many hours (3 Nephi 8:17 and 19)
- earth shaking and trembling is reported (3 Nephi 8:6)
- rocks broken up (3 Nephi 8:18)
- great tempests (3 Nephi 8:12 and 17)
- mountains arise (3 Nephi 8:10)
- the whole face of the land is changed (3 Nephi 8:17)
- highways broke up (3 Nephi 8:13)
- cities become desolate (3 Nephi 8: 8–10)
Helaman 14:25
25 And many graves shall be opened, and shall yield up many of their dead; and many saints shall appear unto many.
Comments
This verse becomes a focal point when the Savior notes that its fulfillment had not been included in the Nephite records:
9 Verily I say unto you, I commanded my servant Samuel, the Lamanite, that he should testify unto this people, that at the day that the Father should glorify his name in me that there were many saints who should arise from the dead, and should appear unto many, and should minister unto them. And he said unto them: Was it not so?
10 And his disciples answered him and said: Yea, Lord, Samuel did prophesy according to thy words, and they were all fulfilled.
11 And Jesus said unto them: How be it that ye have not written this thing, that many saints did arise and appear unto many and did minister unto them? (3 Nephi 23:9–11)
Helaman 14:26–29
26 And behold, thus hath the angel spoken unto me; for he said unto me that there should be thunderings and lightnings for the space of many hours.
27 And he said unto me that while the thunder and the lightning lasted, and the tempest, that these things should be, and that darkness should cover the face of the whole earth for the space of three days.
28 And the angel said unto me that many shall see greater things than these, to the intent that they might believe that these signs and these wonders should come to pass upon all the face of this land, to the intent that there should be no cause for unbelief among the children of men—
29 And this to the intent that whosoever will believe might be saved, and that whosoever will not believe, a righteous judgment might come upon them; and also if they are condemned they bring upon themselves their own condemnation.
Comments
The signs come to mark the important event, but also to testify of it. They also provide witness to the truth of the teachings, so that there “should be no cause for unbelief among the children of men.” While that will be true for a while, the unbelief will return.
Samuel Exhorts Nephites to Repentance
Helaman 14:30–31
30 And now remember, remember, my brethren, that whosoever perisheth, perisheth unto himself; and whosoever doeth iniquity, doeth it unto himself; for behold, ye are free; ye are permitted to act for yourselves; for behold, God hath given unto you a knowledge and he hath made you free.
31 He hath given unto you that ye might know good from evil, and he hath given unto you that ye might choose life or death; and ye can do good and be restored unto that which is good, or have that which is good restored unto you; or ye can do evil, and have that which is evil restored unto you.
Comments
The signs are given so that there might be something tangible on which to base one’s belief, but they do not, and cannot, force belief. Thus, Samuel reiterates: “Ye are permitted to act for yourselves.” Samuel then uses terms we have seen from Alma2 doctrine of restoration (see Alma 41): “ye can do good and be restored unto that which is good . . . or ye can do evil, and have that which is evil restored unto you.”
This is not the end of a chapter in the 1830 edition.
