THE BOOK OF MOSIAH
CHAPTER 7
Ammon finds the land of Lehi-Nephi where Limhi is king—Limhi’s people are in bondage to the Lamanites—Limhi recounts their history—A prophet (Abinadi) had testified that Christ is the God and Father of all things—Those who sow filthiness reap the whirlwind, and those who put their trust in the Lord shall be delivered. [ About 121 B.C.]
[ The text in this chapter relates to the same activity found in Chapter 21 - except the point of view from the speaker is different. ]
1 AND now, it came to pass that after king
Mosiah had had continual peace for the space of three years, [ He starts of by backtracking a little here. So if you go back three years in time that would be about the time when King Benjamin died - so was he still alive when they went out or had he died already? See Mosiah 6:4-5] he [ Mosiah ] was desirous to know concerning the people who went up to dwell in the land of Lehi-Nephi, [ We might ask ourselves why had Mosiah not felt inspired to do this earlier? We know that this splinter group while they had finally turned to the Lord they were slow to do so, so maybe the Lord did not impress upon the mind of Mosiah that he needed to do anything. Maybe even to the point that when Mosiah did think about it the Lord gave him something else more important to think about. Maybe the people needed to figure somethings out on their own before they were ready to join back up with the group. Because they were slow to repent the Lord was slow to deliver them. see Mosiah 21:15 ] or in the city of Lehi-Nephi; for his people had heard nothing from them from the time they left the land of Zarahemla; therefore, they wearied him with their teasings. [ To irritate or provoke with persistent petty distractions, trifling raillery, or other annoyance, often in sport. ]
2 And it came to pass that *king Mosiah granted that sixteen of their strong men might go up to the land of Lehi-Nephi, to inquire concerning their brethren. [ They went to check on the group of Nephites that left the main body, and went to settle the same area that the original Nephites settled just after the original split with the Lamanites some 80 years ago. see Omni 1:27-30. This group has turned to God through their afflictions see 21:14-15. While the land is called "Nephi", it is occupied by the Lamanites. And, while the Nephites and Lamanites are not presently actively at war, the reason for the current cessation of hostilities was the Lamanites being routed badly by king Benjamin. How much time has elapsed since then isn't clear from
the text, but it is less than one generation. This probably explains why sixteen "strong men" are sent, and why the bulk of the party is left on the hill while four go into the land of Nephi. If the four don't return, the others can go back and report.]
3 And it came to pass that on the morrow they started to go up, [ The lands which the Lamanites occupied and the
ancestral lands which Nephi first inhabited were apparently "up" (cf. 28:1-9) and the land of Zarahemla was apparently "down" (cf. Alma 27:7-9, Alma 57:28-30). This is probably irrespective of North and south and has to do with relative elevations as the phrase "go down" is elsewhere used both literally and
figuratively in reference to descending, cp. 1 Ne. 18:6, 2 Ne. 4:5, Enos 1:26, Mosiah 2:28, Alma 47:11, 3 Ne. 11:23. The phrase "go up" is similarly used in this fashion. ] having with them one Ammon [ So the Ammon here is actually a descendant of Zarahemla. Ammon was probably in line for the throne of the Mulekites had King Mosiah I not found them. It's also interesting because he had a great trust from King Mosiah II to lead a small expedition to find the people of Zeniff. Also King Mosiah must have really trusted Ammon because he named one of his sons after him! But the logic is Ammon, being the rightful heir of the Mulekites, probably knew exactly who Abinadi was like you pointed out and was a big deal to him since he and Abinadi were both rightful heirs to their people! In the 1st Edition of the BofM 21:28 This Ammon says it is King Benjamin that had the gift from God to interrupt the engraving from the foreign language. 1st Edition BofM on 25:5-8, as do subsequent editions, informs us it was Mosiah who read the engravings (and we would assume from 28:11-18 it was by the Urim and Thummim). If we review 1:15-16 where Benjamin charges Mosiah concerning the kingdom we see him turn over several artifacts.
However, missing from this list of artifacts is the Urim and Thummim, which we learn from 28:11-18 he has subsequently acquired. We can safely concluded that Benjamin retained the Urim and Thummim until his death, acting as prophet for the people and therefore remaining in that office until death.
This also sheds some light on what probably happened during the time the Nephite search party left and returned. If Benjamin retained the Urim and Thummim as the text suggests, then he would have been the one referenced as being the translator of foreign
languages as Ammon did in the 1st Edition BofM. However, while the search party was separated from the main body of the Nephites, king Benjamin, who had abdicated the throne but not the Urim and Thummim, dies. When the search party returns with the
remnants of the splinter group Mosiah has assumed the Urim and Thummim, and so he translates the found plates.
Since the apparent discrepancy between Ammon's statement concerning who would translate the plates and who actually did translate the plates was not explained in the text, subsequent editions of the BofM on 21:28 were emended to say "Mosiah" instead of "Benjamin".] , he being a strong and mighty man, and a descendant of Zarahemla; [ Of Jewish descent; as opposed to Josephite descent as were the Nephites. It would appear that from his lineage that he has a military leadership role due to his stature and notable lineage. ] and he was also their leader.
4 And now, they knew not the course they should travel in the wilderness to go up to the land of Lehi-Nephi; therefore they wandered many days in the wilderness, even forty days did they wander.
5 And when they had wandered forty days they came to a hill, [ It is an interesting fact that all mountains, regardless of size, are referred to as "hills" in the Book of Mormon. The Hebrew term "harar" is translated "hill or mountain." It is the term used for referring to large elevations. The translators of the Old Testament have sometimes rendered the term "hill" and sometimes rendered the term "mountain." Apparently Joseph Smith saw fit to render it "hill" in all instances where an elevation was referred to by name in the Nephite account. In doing so he was doing an excellent job of translating. (Roy E. Weldon, Book of Mormon Deeps, Vol. III, p. 296) ] which is north of the land of Shilom, [ The timeline is such that we are currently anout 121 BC; If you look back in time to about 150 BC we see that in Mosiah 11:13 there was a "great tower" on the hill north of Shilom. Assuming that we are on the same hill then the great tower, or the ruins of it, are probably what initially attracted Ammon and the party to this hill. If it is the same hill and we can assume that it is because it might well be the highest hill in the area it would have also given them a natural vantage point for observing the lands below, the city of Shilom and the city of Lehi-Nephi included. ] and there they pitched their tents. [ In addition to the vantage point it must have been a nice area as it had been a resort area for the children according to Mosiah 11:13. ]
6 And Ammon took three of his brethren, and their names were Amaleki, Helem, and Hem, and they went down into the land of Nephi. [ So four brethren go to the city; the idea here is that if they do not return then the rest of the men can return and report that Ammon and the three with him did not return from the city. ]
7 And behold, they met the king of the people who were in the land of Nephi, and in the land of Shilom; and they were surrounded by the king’s guard, and were taken, and were bound, and were committed to prison. [ We learn in Mosiah 21:23 that King Limhi originally thought that Ammon and his brethren were some of his father's priests, who had been raiding their goods. Seems odd that Limhi would not have recognized who or have known who his fathers priests where but that is the explanation that he gave anyway. It is also possible that after the initial contact and rush
to judgement Limhi, if nobody recognized them as being Noah's priests they were then suspect of being Lamanite spies. But, if this is the case, Ammon and his cohorts would have been light- skinned, unlike the Lamanites in general (cf. 2 Ne. 5:21), so it However, we learn in WofM 1:16 there were many Nephites who
defected to the Lamanites.
Limhi wouldn't have deduced Ammon was from Zarahemla because they were under the impression the Nephites were extinct,
cf. 21:26.
One would assume all four of the party being light-skinned, and none of them being recognizable as priests of Noah was why they ended up left in prison for two days and then ultimately questioned. Ammon and his three cohorts didn't fit into either of the possibilities, and Limhi didn't consider them being from Zarahemla a possibility, so they had to be questioned. ]
8 And it came to pass when they had been in prison two days they were again brought before the king, and their bands were loosed; and they stood before the king, and were permitted, or rather commanded, that they should answer the questions which he should ask them.
9 And he said unto them: Behold, I am Limhi, the son of Noah, who was the son of Zeniff, who came up out of the land of Zarahemla to inherit this land, which was the land of their fathers, who was made a king by the voice of the people.
10 And now, I desire to know the cause whereby ye were so bold as to come near the walls of the city, when I, myself, was with my guards without the gate?
11 And now, for this cause have I suffered that ye should be preserved, that I might inquire of you, or else I should have caused that my guards should have put you to death. Ye are permitted to speak.
12 And now, when Ammon saw that he was permitted to speak, he went forth and bowed himself before the king; and rising again he said: O king, I am very thankful before God this day that I am yet alive, and am permitted to speak; and I will endeavor to speak with boldness; [ The fact that Ammon bowed himself before the King showed that he had respect for the King - this is not something that an enemy would do to a King whom he had contempt for. This act I assume took King Limhi by surprise. ]
13 For I am assured that if ye had known me ye would not have suffered that I should have worn these bands. For I am Ammon, and am a descendant of Zarahemla, and have come up out of the land of Zarahemla to inquire concerning our brethren, whom Zeniff brought up out of that land. [ At this moment both realize who the other really is. Limhi is the grandson of Zeniff - so both are astonished to learn who the other is. ]
14 And now, it came to pass that after Limhi had heard the words of Ammon, he was exceedingly glad, and said: Now, I know of a surety that my brethren who were in the land of Zarahemla are yet alive. [ Limhi had previously sent out his own search party to find the original Nephites, however what they found was a land that had remnants of a dead and destroyed people, cf. 8:8-12, 21:25-26. Limhi apparently assumed that was the Nephites. ] And now, I will rejoice; and on the morrow I will cause that my people shall rejoice also.
15 For behold, we are in bondage to the Lamanites, and are taxed with a tax [ How could Joseph Smith have known? Cognates are related words that come from the same root. For example, the English noun student is cognate to the verb study and the adjective studious. In Hebrew, a verb is sometimes followed by a noun that is a cognate, such as "wrote upon it a writing" (Exodus 39:30) and "she vowed a vow" (1 Samuel 1:11). In English, cognates are used much less often. Using such cognates is often considered an awkward or inelegant style in English. someone writing in English would be more likely to use "she vowed" or "she made a vow." Even in translation from the Hebrew, the King James Bible sometimes avoids using cognates. In Genesis 1:11, a literal translation of the Hebrew would be "Let the earth grass grass," but the English translation reads "Let the earth bring forth grass." The Book of Mormon uses cognates much more often than we would expect if the book had originally been written in English. These cognates show the Hebrew influence of the original. "taxed with a tax" - instead of taxed. (The Maxwell Institute - Hebrew Background of the Book Of Mormon - http://maxwellinstitute.byu.edu/publications/books/?bookid=72&chapid=862) ] which is grievous to be borne. And now, behold, our brethren will deliver us out of our bondage, or out of the hands of the Lamanites, and we will be their slaves; [ The Semitic concept of "slavery" is different than the Western concept of "slavery". American slavery as practiced treated the person as the property of the owner. This is not the case in Semitic culture. In Semitic culture a "slave" would be more akin to an indentured servant in Western culture where the person is obligated to labor for another to dispose of some debt. ] for it is better that we be slaves to the Nephites than to pay tribute to the king of the Lamanites.
16 And now, king Limhi commanded his guards that they should no more bind Ammon nor his brethren, but caused that they should go to the hill which was north of Shilom, and bring their brethren into the city, that thereby they might eat, and drink, and rest themselves from the labors of their journey; for they had suffered many things; they had suffered hunger, thirst, and fatigue.
17 And now, it came to pass on the morrow that king Limhi sent a proclamation among all his people, that thereby they might gather themselves together to the temple, [ This is apparently the temple originally built by Nephi (cf. 2 Ne. 5:16), or at least one of the permutations of it. One would assume over time the Temple had been rebuilt and perhaps expanded since some 400 years had elapsed since the original construction. We deduce this from the fact that mention is made of building or rebuilding the other building in verse 8-13. The splinter group returned to the land originally occupied
by Nephi and his followers, cf. 9:6. They rebuilt the city and walls of Lehi-Nephi and Shilom (cf. 9:8). Later, King Noah added a palace and tower near the temple (cf. 11:12) and new buildings in the city Shilom and a tower to the north (cf. 11:13). This suggests the Temple was not a new construct, but one of the pre-
existing ones as no mention is made of building a new Temple. ] to hear the words which he should speak unto them.
18 And it came to pass that when they had gathered themselves together that he spake unto them in this wise, saying: O ye, my people, lift up your heads and be comforted; for behold, the time is at hand, or is not far distant, when we shall no longer be in subjection to our enemies, notwithstanding our many strugglings, which have been in vain; yet I trust there remaineth an effectual struggle to be made.
19 Therefore, lift up your heads, and rejoice, and put your trust in God, in that God who was the God of Abraham, [ These same words where uttered by others ( Mosiah 7:19; Mosiah 23:23; Alma 29:11; 36:2; 3 Ne. 4:30; Morm. 9:11 ) What event do these all consistently suggest from the life of Abraham that provides a foundation to put your trust in God as did Abraham? Abraham was bound up on the altar of King Nimrod, his destruction was imminent, and yet Abraham trusted God against otherwise impossible odds. It was in a way Abraham against all of society, he was alone, and yet still he trusted God with whom he had a relationship. In the Book of Abraham, the story begins with young Abraham on a collision course with the world around him. He was opposing the practices not merely of a few wicked individuals but of a whole society whose
"hearts were set to evil" (Abr. 1:6) and who would tolerate no questioning of their evil ways. Yet one individual trust in God enough to go the coarse alone. ] and Isaac, and Jacob; and also, that God who brought the children of Israel out of the land of Egypt, and caused that they should walk through the Red Sea on dry ground, and fed them with manna that they might not perish in the wilderness; and many more things did he do for them.
20 And again, that same God has brought our fathers out of the land of Jerusalem, and has kept and preserved his people even until now; and behold, it is because of our iniquities and abominations that he has brought us into bondage. [ Limhi understands the nature of Israel's covenant with the Lord very well to be confessing their bondage to the Lamanites is a result of their own wickedness, cf. Lev. 26:25. He knows when they repent of their wickedness the Lord will again turn to the them and deliver them, cf. Lev. 26:36-45. Limhi also provides three quotes from the Lord substantiating the idea of covenant curses in v. 29-31. Limhi is clearly one who is familiar with the Scriptures, as well as being "a just man", cp. 19:17]
21 And ye all are witnesses this day, that Zeniff, who was made king over this people, he being over-zealous to inherit the land of his fathers, therefore being deceived by the cunning and craftiness of king Laman, who having entered into a treaty with king Zeniff, and having yielded up into his hands the possessions of a part of the land, or even the city of Lehi-Nephi, and the city of Shilom; and the land round about—
22 And all this he did, for the sole purpose of bringing this people into subjection or into bondage. And behold, we at this time do pay tribute [ Being in bondage and not being able to eat your own produce are classic covenant curses, cp. Deut. 28:33, ct. Isa. 65:21-23 The general ideas found in the three quotes are all found in the OT, compare v. 29 with Joshua 24:20 and Isa. 8:14, and
compare verses 30 and 31 with Hosea 8:7, Hosea 13:3, Isa. 17:13, Ezek. 19:12. ] to the king of the Lamanites, to the amount of one half of our corn, and our barley, [ Since the discovery among the Hohokam archaeological sites in Arizona in 1983, it has been discovered that little barley (Hordeum pussilum) is native to the Americas. It was first discovered in the “Midwest during the Middle Archaic period, at two locationally-close sites. The earliest record came from the Koster North site in central west Illinois, dating to 7,300 B.P. Hordeum pusillumalso occurred at the Napoleon Hollow site, beginning at 6,800 B.P.”[4]Archaeologists are now finding barley in several sites all over North America. Barley has now been discovered in archaeological sites in the following places: Arkansas, Iowa, Illinois, Missouri, North Carolina, Oklahoma, Wisconsin, and Mexico. https://archive.bookofmormoncentral.org/content/barley-and-book-mormon-new-evidence ] and even all our grain of every kind, and one half of the increase of our flocks and our herds; and even one half of all we have or possess the king of the Lamanites doth exact of us, or our lives.
23 And now, is not this grievous to be borne? And is not this, our affliction, [ To strike down or cast down - being downcast or brought low humbled in body~ mind~ or spirit including tribulation~ adversity~ calamity~ distress~ grief~ trouble~ trial or sorrow- evidence of divine chastisement. ] great? Now behold, how great reason we have to mourn.
24 Yea, I say unto you, great are the reasons which we have to mourn; for behold how many of our brethren have been slain, and their blood has been spilt in vain, and all because of iniquity.
25 For if this people had not fallen into transgression the Lord would not have suffered that this great evil should come upon them. But behold, they would not hearken [ Hebrew "Shema" is translated here as hearken which means to "listen" and "obey". ] unto his words; but there arose contentions among them, even so much that they did shed blood among themselves.
26 And a prophet of the Lord have they slain; yea, a chosen man of God, who told them of their wickedness and abominations, and prophesied of many things which are to come, yea, even the coming of Christ.
27 And because he said unto them that Christ was the God, the Father of all things, and said that he should take upon him the image of man, and it should be the image after which man was created in the beginning; or in other words, he said that man was created after the image of God, and that God should come down among the children of men, and take upon him flesh and blood, and go forth upon the face of the earth—
28 And now, because he said this, they did put him to death; and many more things did they do which brought down the wrath of God upon them. Therefore, who wondereth that they are in bondage, and that they are smitten with sore afflictions? [ To strike down or cast down - being downcast or brought low humbled in body~ mind~ or spirit including tribulation~ adversity~ calamity~ distress~ grief~ trouble~ trial or sorrow- evidence of divine chastisement. ]
29 For behold, the Lord hath said: [ Limhi provides proof texts suggesting what the Lord will do to those who are disobedient to his commands: ] [ 1] I will not succor my people in the day of their transgression; [ He will not be there to fight their battles; to lift them or pick them up when they are in a bind. ][ 2 instead he will ] but I will hedge up their ways that they prosper not; [ He will do as he did with Adam - place thorns and thistles, briar and noxious weeds to torment and impede their progress. ]and [ 3] their doings shall be as a stumbling block before them.
30 And again, he saith: If my people shall sow filthiness [ this word in the KJV OT is generally used to describe the condition of the idolatrous heathen nations surrounding Israel. It is also used in reference to sexual
immorality as well, and from the text it is plain king Noah and his priests engaged in this kind of behavior, cf. 11:14.] they shall reap the chaff thereof in the whirlwind; [What happens to chaff in even a small breeze? It is carried away; drifts endlessly; so a whirlwind would pick up chaff and toss it around and carry if far away. The meaning is for those who choose to pursue wickedness are left with nothing substantial or nourishing when it comes to harvest. The chaff is worthless as the grain is gone and the is nothing either nourishing or substancial about the chaff. Implying that the things they have sought after and
accumulated are easily blown away and then they are left with nothing.
Those who covet material things and crave self-indulgent acts can never get enough. so they are left with nothing but "poison" to their soul as they pursue things that are fleeting and insubstantial instead of things which are beneficial. ] and the effect thereof is poison.
31 And again he saith: If my people shall sow filthiness they shall reap the east wind, [ To the Semites the west wind brought rain and the east wind brought drought. To an agrarian culture drought meant starvation and death. ] which bringeth immediate destruction.
* Verse 2 [About 121 B.C.].