Evidence #432 | December 26, 2023
Mormon’s Digression in Alma 53
Post contributed by
Scripture Central
Abstract
Mormon includes a digression in Alma 53 that is consistent with content that both precedes and follows it. This literary unit provides a valuable example of the Book of Mormon’s intertextual complexity and editorial realism, while also strengthening the case for its Hebrew origins.In Alma 53, Mormon presents a notable digression. Up to this point, his narration of the war chapters has focused mainly on Moroni’s military campaign in the eastern and northern fronts. In Alma 53:8–23, however, Mormon abruptly shifts the reader’s attention towards Helaman’s efforts to defend Nephite lands in the southwestern regions.1
In this aside, Mormon not only makes repeated and accurate references to past events in Nephite history (as recorded in Alma 23–27), but he also succinctly summarizes information that won’t be given in greater detail until several chapters later (in Alma 56–58). This article analyzes the various intertextual relationships stemming out, in both directions, from Mormon’s digression.
Consistencies with Previous Content
As a backdrop for the upcoming narrative involving Helaman’s stripling warriors, Mormon draws the reader’s attention to several events and details that were recorded more than twenty chapters earlier, involving the conversion of the Lamanites. For instance, Mormon stated that “by Ammon and his brethren, or rather by the power and word of God, they had been converted unto the Lord” (Alma 53:10; emphasis added). Whether the bolded words were an intended feature of Mormon’s original rhetoric or an extemporaneous clarification,2 they almost certainly allude to the debate in Alma 26 over Ammon’s perceived boasting:3
Yea, I know that I am nothing; as to my strength I am weak; therefore I will not boast of myself, but I will boast of my God, for in his strength I can do all things … Behold, how many thousands of our brethren has he loosed from the pains of hell; and they are brought to sing redeeming love, and this because of the power of his word which is in us, therefore have we not great reason to rejoice? (Alma 26:12–13)
In other words, Mormon’s language in Alma 53:10 subtly mirror’s Ammon’s significant clarification given on a previous occasion, specifying that the conversion of the Lamanites was due to the power of God’s word and not his own strength. This and other instances of textual consistency between Alma 53:10–12 and Alma 23–27 are presented in the following chart:
Topic | Prior Content | Mormon’s Digression |
Power of Word | Alma 26 11 But Ammon said unto him: I do not boast in my own strength, nor in my own wisdom; 13 Behold, how many thousands of our brethren has he loosed from the pains of hell; and they are brought to sing redeeming love, and this because of the power of his word which is in us | Alma 53 10 … but by Ammon and his brethren, or rather by the power and word of God, they had been converted unto the Lord; |
Converted unto Lord | Alma 23 6 … through the preaching of Ammon and his brethren, according to the spirit of revelation and of prophecy, and the power of God working miracles in them—yea, I say unto you, as the Lord liveth, as many of the Lamanites as believed in their preaching, and were converted unto the Lord, never did fall away. | Alma 53 10 … by Ammon and his brethren, or rather by the power and word of God, they had been converted unto the Lord |
Protected by Nephites | Alma 27 23 And behold, we [the Nephites] will set our armies between the land Jershon and the land Nephi, that we may protect our brethren in the land Jershon; and this we do for our brethren, on account of their fear to take up arms against their brethren lest they should commit sin | Alma 53 10 … and they had been brought down into the land of Zarahemla, and had ever since been protected by the Nephites. 11 And because of their oath they had been kept from taking up arms against their brethren 12 And for this cause they were brought down into the land of Zarahemla; and they ever had been protected by the Nephites. |
Oath | Alma 24 18 And this they did, it being in their view a testimony to God, and also to men, that they never would use weapons again for the shedding of man’s blood; and this they did, vouching and covenanting with God, that rather than shed the blood of their brethren they would give up their own lives | Alma 53 11 And because of their oath they had been kept from taking up arms against their brethren; for they had taken an oath that they never would shed blood more; and according to their oath they would have perished |
Moved with Compassion | Alma 27 4 …therefore, when Ammon and his brethren saw this great work of destruction, they were moved with compassion, and they said unto the king: 5 Let us gather together this people of the Lord, and let us go down to the land of Zarahemla to our brethren the Nephites, and flee out of the hands of our enemies, that we be not destroyed. | Alma 53 12 And for this cause they were brought down into the land of Zarahemla; and they ever had been protected by the Nephites. 13 But it came to pass that when they saw the danger, and the many afflictions and tribulations which the Nephites bore for them, they were moved with compassion and were desirous to take up arms in the defence of their country. |
Mormon seems to sense that, this many chapters removed, the reader may benefit from this type of helpful review. Thus, Alma 53:10–12 can be seen as a much-needed jog to the reader’s memory, as well as evidence of the Book of Mormon’s editorial sophistication.4 In addition to being generally consistent with past content, in some instances Mormon’s statements suggest a subtle and nuanced familiarity with that content. The way that related ideas or phrases sometimes cluster together in both texts (color-coded for emphasis) provides additional strength to some proposals.
Consistencies with Future Content
Even more impressive is the concentration of parallels between Mormon’s digression in Alma 53 and the contents of Helaman’s epistle recorded a few chapters later in Alma 56–58. In addition to mere consistencies or possible allusions, the identified relationships include several instances of seemingly direct quotation or close paraphrasing.
Topic | Mormon’s Digression | Later Content |
Lamanites Possess Cities | Alma 53 8 And now it came to pass that the armies of the Lamanites, on the west sea, south … had obtained possession of a number of their cities in that part of the land. | Alma 56 13 And now these are the cities of which the Lamanites have obtained possession by the shedding of the blood of so many of our valiant men: 14 The land of Manti, or the city of Manti, and the city of Zeezrom, and the city of Cumeni, and the city of Antiparah. 15 And these are the cities which they possessed when I arrived at the city of Judea |
Part of the Land | Alma 53 8 And now it came to pass that the armies of the Lamanites, on the west sea, south … had obtained possession of a number of their cities in that part of the land. | Alma 56 2 … behold, my beloved brother, I have somewhat to tell you concerning our warfare in this part of the land.
|
People of Ammon | Alma 53 10 And now behold, I have somewhat to say concerning the people of Ammon, who, in the beginning, were Lamanites; … and they had been brought down into the land of Zarahemla | Alma 56 3 Behold, two thousand of the sons of those men whom Ammon brought down out of the land of Nephi—now ye have known that these were descendants of Laman, who was the eldest son of our father Lehi |
Afflictions and Tribulations | Alma 53 13 But it came to pass that when they saw the danger, and the many afflictions and tribulations which the Nephites bore for them | Alma 56 7 But in the twenty and sixth year, when they saw our afflictions and our tribulations for them, they were about to break the covenant which they had made and take up their weapons of war in our defence. |
About to Break Oath | Alma 53 14 But behold, as they were about to take their weapons of war, they were overpowered by the persuasions of Helaman and his brethren, for they were about to break the oath which they had made. | Alma 56 7 But in the twenty and sixth year, when they saw our afflictions and our tribulations for them, they were about to break the covenant which they had made and take up their weapons of war in our defence. 8 But I [Helaman] would not suffer them that they should break this covenant which they had made |
Dangerous Circumstances | Alma 53 15 … therefore all those who had entered into this covenant were compelled to behold their brethren wade through their afflictions, in their dangerous circumstances at this time. | Alma 57–58 57:16 And now, in those critical circumstances, it became a very serious matter to determine concerning these prisoners of war 58:7 And it came to pass that we did wait in these difficult circumstances for the space of many months |
Two Thousand Young Men | Alma 53 18 Now behold, there were two thousand of those young men, who entered into this covenant and took their weapons of war to defend their country … 19 … and they would that Helaman should be their leader. | Alma 56 5 Therefore it sufficeth me that I tell you that two thousand of these young men have taken their weapons of war, and would that I [Helaman] should be their leader; and we have come forth to defend our country. |
Courage | Alma 53 20 And they were all young men, and they were exceedingly valiant for courage, and also for strength and activity; | Alma 56 45 And now I say unto you, my beloved brother Moroni, that never had I seen so great courage, nay, not amongst all the Nephites. |
Complete Obedience | Alma 53 20 … but behold, this was not all—they were men who were true at all times in whatsoever thing they were entrusted. | Alma 57 21 Yea, and they did obey and observe to perform every word of command with exactness; yea, and even according to their faith it was done unto them |
Taught | Alma 53 21 Yea, they were men of truth and soberness, for they had been taught to keep the commandments of God and to walk uprightly before him. | Alma 56 47 … yea, they had been taught by their mothers, that if they did not doubt, God would deliver them. (cf. Alma 57:21, 26) |
Helaman Marched at the Head of His Warriors | Alma 53 22 And now it came to pass that Helaman did march at the head of his two thousand stripling soldiers, to the support of the people in the borders of the land on the south by the west sea. | Alma 56 9 … For behold, in the twenty and sixth year, I, Helaman, did march at the head of these two thousand young men to the city of Judea, to assist Antipus, whom ye had appointed a leader over the people of that part of the land. |
| 28th Year Ended | Alma 53 23 And thus ended the twenty and eighth year of the reign of the judges over the people of Nephi. | Alma 57 23 And thus ended the twenty and eighth year of the reign of the judges. |
If the Book of Mormon is what it claims to be, these types of congruities can be easily explained. Although he hadn’t yet shared it with his readers, Mormon apparently had Helaman’s epistle at his disposal and was likely quoting or paraphrasing its contents with the document at hand for review. His intention for working so closely with this source text was probably to ensure the historical accuracy of his statements. Moreover, drawing upon the epistle’s pre-packaged phrasing and conceptual framework may have lessened the creative burden of his own editorial efforts.
In contrast, it is harder to imagine Joseph Smith creatively infusing this array of parallels into his original dictation of the Book of Mormon in 1829, assuming he was making up its contents as many of his critics have supposed. For one thing, eyewitnesses to the translation reported that he didn’t rely on any notes or manuscripts.5 Thus, he would have been required to repackage and prepackage these details from memory alone.
It should also be noted that many of these parallel relationships don’t involve particularly memorable lines or phrases.6 This series of close textual relationships has probably gone largely unnoticed by all but a few of the Book of Mormon’s millions of readers since its publication in 1830. Perhaps the 23-year-old Joseph was shrewdly attempting to amplify the Book of Mormon’s believability as a complicated abridgment of primary source documents. Yet even if he had the memory for such a feat—which is doubtful7—it begs the question of why he would ever go to so much trouble for so little recognition.
A Digression with a Purpose
Some may wonder why Mormon even provided this historical digression in the first place, considering that much of its contents would just be restated several chapters later in Helaman’s epistle. On at least one level, it appears Mormon wanted to ensure that this textual unit (which included Alma 52–53 in the original chapter divisions8) was balanced in its reporting of history. Although left unexplained in Mormon’s aside, when readers later encounter Helaman’s epistle itself (Alma 56–58), they learn that it records events which began in the 26th year and continued throughout 29th year of the reign of the judges. This is notable because the literary unit in which Mormon makes the digression (Alma 52–53) similarly begins in the opening of the 26th year and concludes by noting that the 28th year had ended.9
In other words, Mormon apparently didn’t want to report the closing of the 28th year in Alma 52–53 without briefly backing up and telling readers at least something about contemporaneous events which he had learned from Helaman’s epistle (Alma 56–58), considering that their timelines overlap (see chart above).10 While Mormon’s editorial decision makes a lot of sense once the temporal details are worked out, the purpose of his aside isn’t immediately obvious. Only the careful reader will discern its intentional placement and chronological significance.
Amplifying the Case for Wordplay
One set of relationships from the previously given charts is particularly intriguing:
Prior Content | Mormon’s Digression | Later Content |
Alma 27 4 …therefore, when Ammon and his brethren saw this great work of destruction, they were moved with compassion, and they said unto the king: 5 Let us gather together this people of the Lord, and let us go down to the land of Zarahemla to our brethren the Nephites, and flee out of the hands of our enemies, that we be not destroyed. | Alma 53 10 And now behold, I have somewhat to say concerning the people of Ammon, who, in the beginning, were Lamanites; … and they had been brought down into the land of Zarahemla … 12 And for this cause they were brought down into the land of Zarahemla; and they ever had been protected by the Nephites. 13 But it came to pass that when they saw the danger, and the many afflictions and tribulations which the Nephites bore for them, they were moved with compassion and were desirous to take up arms in the defence of their country. | Alma 56 3 Behold, two thousand of the sons of those men whom Ammon brought down out of the land of Nephi—now ye have known that these were descendants of Laman, who was the eldest son of our father Lehi |
Notice that when describing the migration of the people of Ammon, Helaman’s epistle states that they were “brought down out of the land of Nephi” (Alma 56:3). While it seems apparent that Mormon is conceptually drawing upon Helaman’s epistle in this passage (see parallels in blue and green), he opts for the following alternate phrasing: “brought down into the land of Zarahemla” (Alma 53:10, 12).11
Is this just natural variation in Mormon’s language? Perhaps, but there seems to be more going on here. Matthew Bowen has pointed out that Zarahemla is likely a Hebrew-derived name, meaning something like “seed of compassion.”12 It is therefore significant that Mormon’s digression surrounds the term “Zarahemla” with the notion of “pity” and of being “moved with compassion” (Alma 53:11, 13).
Not only are these associations not present in Helaman’s epistle, but they were made previously by Mormon himself in Alma 27. Interestingly, in that prior occurrence it was “Ammon and his brethren” who were “moved with compassion” for the converted Lamanites who were sacrificing their lives for their oath (Alma 27:4–5). In this instance, however, the roles are reversed. It is now the converted Lamanites who are “moved with compassion” for the Nephites who are sacrificing their lives to protect the people of Ammon (Alma 53:13). This notable inversion—combined with the fact that these are the only two locations where the phrase “moved with compassion” shows up in the entire text—makes a strong case for intentional allusion.13
Stated simply, if Mormon had closely followed the wording of Helaman’s epistle in this instance, as he did on other occasions, he would likely have mentioned the “land of Nephi” instead of the “land of Zarahemla.” But in that scenario, the opportunity for wordplay would have been lost. Mormon’s choice of alternate phrasing—which appears to import and then invert a previous pun on the name “Zarahemla”—seems quite intentional.
Conclusion
Mormon’s statements in Alma 53:8–22 offer a notable example of the Book of Mormon’s literary complexity and editorial realism. First, the placement of this digression is narratively appropriate, as it subtly rounds out its literary unit with contemporaneous historical information. Second, some of its passages (Alma 53:10–13) manifest an accurate understanding of past content that hadn’t been touched upon for more than twenty chapters. Third, the contents of Alma 53:14–22 are consistent with—and, in many instances, seem specifically derived from—information in Helaman’s epistle (Alma 56–58), which isn’t given until a few chapters later. And finally, the manner in which Mormon’s digression alters the wording of Helaman’s epistle in one particular instance lends support for a previously proposed Hebrew wordplay. For a comprehensive chart of this digression’s various intertextual relationships, see the appendix.
All in all, this literary unit comes across as a genuine abridgment of underlying documents composed by a skilled author/editor who was trained in the Hebrew literary tradition and had direct access to various source texts to aid his memory. While an author like Mormon plausibly fits this profile, Joseph Smith in 1829 does not. At the time, he was largely uneducated,14 lacked literary experience,15 hadn’t yet studied Hebrew,16 and wasn’t relying on notes or manuscripts to aid his dictation of the Book of Mormon.17
Grant Hardy, Understanding the Book of Mormon: A Reader’s Guide (New York, NY: Oxford University Press, 2010), 104–105.
Alma 53:8–23Alma 56–58Topic | Prior Content | Mormon’s Summary | Later Content |
Lamanites Possess Cities |
| Alma 53 8 And now it came to pass that the armies of the Lamanites, on the west sea, south … had obtained possession of a number of their cities in that part of the land. | Alma 56 13 And now these are the cities of which the Lamanites have obtained possession by the shedding of the blood of so many of our valiant men: 14 The land of Manti, or the city of Manti, and the city of Zeezrom, and the city of Cumeni, and the city of Antiparah. 15 And these are the cities which they possessed when I arrived at the city of Judea |
Part of the Land |
| Alma 53 8 And now it came to pass that the armies of the Lamanites, on the west sea, south … had obtained possession of a number of their cities in that part of the land. | Alma 56 2 … behold, my beloved brother, I have somewhat to tell you concerning our warfare in this part of the land.
|
People of Ammon |
| Alma 53 10 And now behold, I have somewhat to say concerning the people of Ammon, who, in the beginning, were Lamanites; … and they had been brought down into the land of Zarahemla | Alma 56 3 Behold, two thousand of the sons of those men whom Ammon brought down out of the land of Nephi—now ye have known that these were descendants of Laman, who was the eldest son of our father Lehi |
Power of Word | Alma 26 11 But Ammon said unto him: I do not boast in my own strength, nor in my own wisdom; 13 Behold, how many thousands of our brethren has he loosed from the pains of hell; and they are brought to sing redeeming love, and this because of the power of his word which is in us | Alma 53 10 … but by Ammon and his brethren, or rather by the power and word of God, they had been converted unto the Lord; |
|
Converted unto Lord | Alma 23 6 … through the preaching of Ammon and his brethren, according to the spirit of revelation and of prophecy, and the power of God working miracles in them—yea, I say unto you, as the Lord liveth, as many of the Lamanites as believed in their preaching, and were converted unto the Lord, never did fall away. | Alma 53 10 … by Ammon and his brethren, or rather by the power and word of God, they had been converted unto the Lord |
|
Protected by Nephites | Alma 27 23 And behold, we [the Nephites] will set our armies between the land Jershon and the land Nephi, that we may protect our brethren in the land Jershon; and this we do for our brethren, on account of their fear to take up arms against their brethren lest they should commit sin | Alma 53 10 … and they had been brought down into the land of Zarahemla, and had ever since been protected by the Nephites. 11 And because of their oath they had been kept from taking up arms against their brethren 12 And for this cause they were brought down into the land of Zarahemla; and they ever had been protected by the Nephites. |
|
Oath | Alma 24 18 And this they did, it being in their view a testimony to God, and also to men, that they never would use weapons again for the shedding of man’s blood; and this they did, vouching and covenanting with God, that rather than shed the blood of their brethren they would give up their own lives | Alma 53 11 And because of their oath they had been kept from taking up arms against their brethren; for they had taken an oath that they never would shed blood more; and according to their oath they would have perished |
|
Afflictions and Tribulations |
| Alma 53 13 But it came to pass that when they saw the danger, and the many afflictions and tribulations which the Nephites bore for them | Alma 56 7 But in the twenty and sixth year, when they saw our afflictions and our tribulations for them, they were about to break the covenant which they had made and take up their weapons of war in our defence. |
Moved with Compassion | Alma 27 4 …therefore, when Ammon and his brethren saw this great work of destruction, they were moved with compassion, and they said unto the king: 5 Let us gather together this people of the Lord, and let us go down to the land of Zarahemla to our brethren the Nephites, and flee out of the hands of our enemies, that we be not destroyed. | Alma 53 12 And for this cause they were brought down into the land of Zarahemla; and they ever had been protected by the Nephites. 13 But it came to pass that when they saw the danger, and the many afflictions and tribulations which the Nephites bore for them, they were moved with compassion and were desirous to take up arms in the defence of their country. |
|
About to Break Oath |
| Alma 53 14 But behold, as they were about to take their weapons of war, they were overpowered by the persuasions of Helaman and his brethren, for they were about to break the oath which they had made. | Alma 56 7 But in the twenty and sixth year, when they saw our afflictions and our tribulations for them, they were about to break the covenant which they had made and take up their weapons of war in our defence. 8 But I [Helaman] would not suffer them that they should break this covenant which they had made |
Dangerous Circumstances |
| Alma 53 15 … therefore all those who had entered into this covenant were compelled to behold their brethren wade through their afflictions, in their dangerous circumstances at this time. | Alma 57–58 57:16 And now, in those critical circumstances, it became a very serious matter to determine concerning these prisoners of war 58:7 And it came to pass that we did wait in these difficult circumstances for the space of many months |
Two Thousand Young Men |
| Alma 53 18 Now behold, there were two thousand of those young men, who entered into this covenant and took their weapons of war to defend their country … 19 … and they would that Helaman should be their leader. | Alma 56 5 Therefore it sufficeth me that I tell you that two thousand of these young men have taken their weapons of war, and would that I [Helaman] should be their leader; and we have come forth to defend our country. |
Courage |
| Alma 53 20 And they were all young men, and they were exceedingly valiant for courage, and also for strength and activity; | Alma 56 45 And now I say unto you, my beloved brother Moroni, that never had I seen so great courage, nay, not amongst all the Nephites. |
Complete Obedience |
| Alma 53 20 … but behold, this was not all—they were men who were true at all times in whatsoever thing they were entrusted. | Alma 57 21 Yea, and they did obey and observe to perform every word of command with exactness; yea, and even according to their faith it was done unto them |
Taught |
| Alma 53 21 Yea, they were men of truth and soberness, for they had been taught to keep the commandments of God and to walk uprightly before him. | Alma 56 47 … yea, they had been taught by their mothers, that if they did not doubt, God would deliver them. (cf. Alma 57:21, 26) |
March at the Head |
| Alma 53 22 And now it came to pass that Helaman did march at the head of his two thousand stripling soldiers, to the support of the people in the borders of the land on the south by the west sea. | Alma 56 9 … For behold, in the twenty and sixth year, I, Helaman, did march at the head of these two thousand young men to the city of Judea, to assist Antipus, whom ye had appointed a leader over the people of that part of the land. |
28th Year Ended |
| Alma 56 23 And thus ended the twenty and eighth year of the reign of the judges over the people of Nephi. | Alma 57 5 And thus ended the twenty and eighth year of the reign of the judges. |
- 1 After reporting that a major Nephite victory took place sometime near the beginning of the 28th year (see Alma 52:22–53:6), Mormon mentioned that Captain Moroni had no more battles that year and instead spent months in preparations for war (Alma 53:7). This lull in military activity in the east during the rest of the 28th year provided Mormon an opportunity to summarize military events on the western front of the war during that same time.
- 2 For various treatments of editorial asides or clarifications, see Gerald E. Smith, “Improvisation and Extemporaneous Change in the Book of Mormon (Part 2: Structural Evidences of Earlier Ancient versus Later Modern Constructions),” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 23 (2017): 53–90; Gerald E. Smith, “Improvisation and Extemporaneous Change in the Book of Mormon Part 1: Evidence of an Imperfect, Authentic, Ancient Work of Scripture,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 23 (2016): 1–44; Larry G. Childs, “Epanalepsis in the Book of Mormon,” in Reexploring the Book of Mormon: A Decade of New Research, ed. John W. Welch (Provo, UT: FARMS, 1992), 165–166; Larry G. Childs, “Epanalepsis in the Book of Mormon,” Deseret Language and Linguistic Society Symposium 12, no. 1 (1986): 154–163; Larry G. Childs, “Epanalepsis in the Book of Mormon,” FARMS Preliminary Report (Provo, UT: FARMS, 1986).
- 3 See Evidence Central, “Book of Mormon Evidence: Alma 26 Intertextuality,” Evidence# 0428, November 15, 2023, online at evidencecentral.org.
- 4 See also, Evidence Central, “Book of Mormon Evidence: Previews and Summaries of Embedded Document,” Evidence# 0039, September 19, 2020, online at evidencecentral.org.
- 5 See Evidence Central, “Book of Mormon Evidence: No Notes or Reference Materials,” Evidence 0108, November 2, 2020, online at evidencecentral.org.
- 6 While the contents are certainly important, nothing about them seems especially clever or artful. They are simply reported historical details pertaining to Helaman’s military campaign. One might compare these phrases to more memorable poetic lines in the Book of Mormon, such as “Adam fell that men might be; and men are, that they might have joy” (2 Nephi 2:25).
- 7 See Brian C. Hales, “Joseph Smith’s Education and Intellect as Described in Documentary Sources,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 59 (2023): 1–32.
- 8 See John W. Welch and Greg Welch, “Comparison of Chapter Divisions: 1830 and 1981 Editions,” in Charting the Book of Mormon: Visual Aids for Personal Study and Teaching (Provo, UT: FARMS, 1999), chart 170.
- 9 For a breakdown of the Book of Mormon’s sequential chronology, see the appendix in Evidence Central, “Book of Mormon Evidence: Sequentially Consistent Chronology,” Evidence# 0239, September 20, 2021 (updated March 17, 2023), online at evidencecentral.org. See also, Evidence Central, “Book of Mormon Evidence: Flashback Sequence (Alma 56–58),” Evidence# 0009, September 19, 2021, online at evidencecentral.org.
- 10 It has been proposed that there is a chronological discrepancy in these chapters. See John L. Sorenson, “The Significance of the Chronological Discrepancy between Alma 53:22 and Alma 56:9,” FARMS Paper SOR-90b (Provo, UT, 1990); John L. Sorenson, “Mormon’s Sources,” Journal of Book of Mormon Studies 20, no. 2 (2011), 11. However, the perceived error is most likely due to the way that Sorenson interpreted these passages. First of all, readers should note that Alma 53:10–22 offers only a brief glimpse of what was happening in Helaman’s warfront. A careful parsing of verses 22–23 is particularly important: “And now it came to pass that Helaman did march at the head of his two thousand stripling soldiers, to the support of the people in the borders of the land on the south by the west sea. And thus ended the twenty and eighth year of the reign of the judges over the people of Nephi.” It is apparent from Helaman’s later epistle that while his initial march to the southwest war front occurred in the 26th year (Alma 56:9), his efforts to support the war effort in this area (including lots of additional marching to and from locations in this region) continued into the 28th year and even beyond (see Alma 57:5–6). Mormon also stated that Helaman’s warriors were “a great support” to the Nephites, that they were “exceedingly valiant for courage, and also for strength and activity” and that they were “true at all times in whatsoever thing they were entrusted” (vv. 19–20). Rather than describing a fresh group of untried combatants on their first march, these statements characterize Helaman’s sons as righteous, battle-proven warriors. In other words, Alma 53:10–22 can be seen as a brief digression/flashback that lets readers know about events that began in the 26th year (just like the chapter unit in Alma 52–53) but which continued throughout the 28th year. When Mormon’s statements are interpreted in this manner, there is no chronological error or discrepancy.
- 11 While the phrasing between these passages (Alma 53:10; Alma 56:3) is not a verbatim match, it is notable that in two of the three parallels, the proper name given in one passage is repeated in the other. Only when it comes to “Nephi” is the proper noun swapped out for a completely different name (“Zarahemla”). These relationships are demonstrated in the following chart, with proper nouns underlined in each instance.
- Proper Noun
- Alma 53:10
- Helaman 56:3
- Ammon
- I have somewhat to say concerning the people of Ammon
- Behold, two thousand of the sons of those men whom Ammon
- Laman(ites)
- who, in the beginning, were Lamanites
- now ye have known that these were descendants of Laman
- Zarahemla / Nephi
- and they had been brought down into the land of Zarahemla
- brought down out of the land of Nephi
- 12 See Matthew L. Bowen, “‘They Were Moved with Compassion’: Zarahemla and Jershon,” in Name as Key Word: Collected Essays on Onomastic Wordplay and the Temple in Mormon Scripture (Orem, Utah: Interpreter Foundation, 2018), 119–140; Matthew L. Bowen, “‘They Were Moved with Compassion’ (Alma 27:4; 53:13): Toponymic Wordplay on Zarahemla and Jershon,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 18 (2016): 233–253.
- 13 The phrase “moved with compassion” also shows up several times in the New Testament. See Matthew 9:36; 14:14; 18:27; Mark 1:41; 6:34.
- 14 See Evidence Central, “Book of Mormon Evidence: Joseph Smith’s Limited Education,” 0001, September 19, 2020, online at evidencecentral.org. See also, Brian C. Hales, “Joseph Smith’s Education and Intellect as Described in Documentary Sources,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 59 (2023): 1–32.
- 15 See Evidence Central, “Book of Mormon Evidence: Joseph Smith Compared with Contemporary Authors,” Evidence# 0106, November 2, 2020, online at evidencecentral.org.
- 16 See Matthew J. Grey, “‘The Word of the Lord in the Original’: Joseph Smith’s Study of Hebrew in Kirtland,” in Approaching Antiquity: Joseph Smith and the Ancient World, ed. Lincoln H. Blumell, Matthew J. Grey, and Andrew H. Hedges (Salt Lake City and Provo, UT: Deseret Book and BYU Religious Studies Center, 2015), 250.
- 17 Evidence Central, “Book of Mormon Evidence: No Notes or Reference Materials,” Evidence 0108, November 2, 2020, online at evidencecentral.org.
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