Book of Mormon

Alan C. Miner

330 E. 400 S., Ste. #4

Springville, UT 84663

801-489-7502

December 16, 2000

Step by Step

through

the

Book of Mormon

A Collection of Cultural Commentary

Volume 7

A Confirming Covenant Witness

Mormon 8 -- Moroni

Alan C. Miner

No part of this book may be reproduced in any form whatsoever, whether by graphic, visual, electronic, filming, microfilming, tape recording, or any other means, without prior written permission of the author, except in the case of brief passages embodied in critical reviews and articles.

This book is not an official publication of the Church of Jesus Christ of Latter-day Saints. All opinions expressed herein are the author's and are not necessarily those of the publisher's or of the Church of Jesus Christ of Latter-day Saints.

ISBN: 1-55517-220-2

PREFACE

As one begins to discover the covenants in the Book of Mormon, in both their literal historic setting and in their prophetic spiritual patterns, he will also begin to discover the real story contained in the pages of the book. And as readers come to know the truth of the story contained therein, they will also come to know the truth of the Christ-centered covenants.

Nearly 2600 years ago, the prophet Nephi quoted to his brothers the prophecies of Isaiah concerning the covenant relationship of the Lord with the House of Israel. Afterward, they asked him an intriguing question: "What meaneth these things which ye have read? Behold, are they to be understood according to things which are spiritual, which shall come to pass according to the spirit and not the flesh?" (1 Nephi 22:1)

Nephi answered them with the following: "Wherefore, the things of which I have read are things pertaining to things both temporal and spiritual." (1 Nephi 22:3)

One might wonder, Why did Nephi give such a response? Is there truly a reason why Isaiah's prophecies would need to be acted out both in the temporal history of mankind and also in the spiritual life of man? Nephi, himself, provides a clue: "Behold, my soul delighteth in proving unto my people the truth of the coming of Christ; for . . . all things which have been given of God from the beginning of the world, unto man, are the typifying of him." (2 Nephi 11:4)

While the Book of Mormon is a history, full of geographical, cultural, and chronological statements, and although Mormon said that he was "commanded" by the Lord to write what he did (3 Nephi 26:12), did the Lord have a purpose in such temporal details being recorded in the text? The Lord has said: "And again, I will give unto you a pattern in all things, that ye may not be deceived; for Satan is abroad in the land, and he goeth forth deceiving the nations." (D&C 52:14) "And behold, all things have their likeness, and all things are created and made to bear record of me, both things which are temporal, and things which are spiritual . . . : all things bear record of me." (Moses 6:63)

If, according to the title page of the Book of Mormon, we are promised that the verses contained therein will eventually help lead to the "convincing of the Jew and Gentile that Jesus is the Christ," and if Nephi did not "write anything upon plates save it be that [he thought] it be sacred" (1 Nephi 19:6), then perhaps the historical and cultural references within the text might provide a fascinating, even divine perspective to the intended message of the book.

With the help of a prophetic blessing of the prophet Ezra Taft Benson to those who would read the Book of Mormon, and with an ever increasing flow of articles and books dealing not only with gospel perspectives, but cultural and historical perpsectives as well, the things of the Book of Mormon can now be appreciated and studied as Nephi intimated to his brothers that scriptures should be, in both a "temporal" and a "spiritual" covenant setting. Towards that end, my work has led me to the development of Step by Step through the Book of Mormon, which consists of three companion study texts:

1. The Covenant Story, which highlights pertinent historical, cultural, and covenant verses in the Book of Mormon text such that (a) the reader becomes aware of the multiple historical and cultural phrases that give substance to the truthfulness of the book; and (b) the reader is helped in understanding the book's covenant setting and the Lord's covenant way.

2. A Collection of Cultural Commentary, which correlates the text with pertinent cultural comments, and indexes current comments, maps, and illustrations from available published books and articles.

3. A Collection of Cultural Illustrations, which contains an ongoing and updated collection of current maps, charts, and illustrations that give understanding to the commentary and provide an invaluable resource for teaching those concepts.

Using this system, a student or teacher of the Book of Mormon can have ready access to those cultural ideas that will lead them towards a deeper understanding of the book's divinely planned and divinely recorded covenant setting.

By giving this study system to the readers of the Book of Mormon, I hope to convey to them a world of understanding that has greatly enhanced my testimony of that book, and has deepened my wonder and appreciation for the Lord's "new covenant" (D&C 84:57).

Alan C. Miner

CONTENTS

Volume 1: The Lord Leads His Children Through the Wilderness to the Promised Land

First Nephi......

Volume 2: The Lord Provides A Covenant Plan of Salvation

Second Nephi......

Jacob......

Enos......

Volume 3: The Lord Delivers His Children Out of Bondage through Covenants

Jarom......

Omni......

Words of Mormon......

Mosiah......

Volume 4: The Lord Redeems His Covenant Children

Alma......

Volume 5: The Lord Confirms the Covenant Way

Alma......

Helaman......

Third Nephi......

Volume 6: Covenant Obedience Brings Peace / Disobedience Brings Destruction

Third Nephi......

Fourth Nephi......

Mormon......

Volume 7: Two or More Bear A Confirming Covenant Witness

Mormon......

Ether......

Moroni......

Appendix A--Chronology......

Bibliography......

Author Index......

Subject Index......

Additional Commentary......

MORMON (Continued)

Mormon 8:1 I, Moroni, Do Finish the Record of My Father, Mormon:

Jerry Ainsworth writes that of all the voices that speak to us from the annals of ancient America, none is more eloquent than Moroni's. His words ring with a heartfelt vibrancy, having been forged in the crucible of a holocaust and tempered by his foreknowledge of events ranging far into the future. Many of those future events would themselves depend upon Moroni's successful completion of his ministry.

The picture of himself that emerges from Moroni's writings is fashioned as much by what he does not say as by what he says. He writes very little about himself. The most notable character trait of this keeper of sacred records is his humility. When he speaks of himself, it is in the most self-effacing of contexts. We observe this when he admits his conflict over the fundamental principle of baptism. We see it when he speaks of his fears that people might mock the things of God because of the inadequacy of his writing skills.

Moroni the soldier grew up in the household of the greatest Nephite commander of all time. At the same time, he was possibly nurtured by a mother who was a pacifist. Moroni the writer and historian matured in the shadow of the man who single-handedly abridged centuries of his people's history. Moroni the son, however, seems never to have been impoverished by his father's greatness. Rather, he appears ennobled by a relationship that forever after shaped his long and productive life.

Following a brief and sober introduction, Moroni completes his father's record, as commanded. He also abridges the Jaredite record. He then writes what is popularly called the sealed portion of the Book of Mormon. In addition, he writes his own section in the Book of Mormon--the book of Moroni--before closing this unique and sacred record.

The volume of Moroni's work rivals, and probably far exceeds, that of his father. To begin with, he lacked the space on the plates in which to accomplish much writing and even ore from which to produce more plates. He overcame these obstacles. From a man who lamented the weakness of his writing skills, who didn't know what the future had in store for him, the world received a priceless, enduring gift.

It is thus obvious from the final outcome that Moroni's circumstances changed significantly after his father's death. But because he tells us so very little about his travels and circumstances, we are left to piece together a picture of what happened from a few personal remarks, even fewer documents, some scriptural innuendoes, and our own speculative attempts to understand his life. [Jerry L. Ainsworth, The Lives and Travels of Mormon and Moroni, pp. 201-202]

Mormon 8:1 I, Moroni, do finish the record of my father, Mormon (Nephite Record Keepers) [Illustration]: Nephite Record Keepers. Adapted from [Church Educational System, Book of Mormon Student Manual: Religion 121 and 122, 1989, p. 155]

Mormon 8:1 Behold I, Moroni . . . have but few things to write (Illustration): Chart: "Writings of Moroni." [John W. & J. Gregory Welch, Charting the Book of Mormon: Visual Aids for Personal Study and Teaching, F.A.R.M.S., Chart #21]

Mormon 8:2 The Nephites Who Had Escaped into the Country Southward:

After the great and tremendous battle at the hill Cumorah, Moroni notes that "the Nephites who had escaped into the country southward were hunted by the Lamanites until they were all destroyed" (Mormon 8:2). One might wonder why the Nephites even tried to escape in a direction southward if that's where the Lamanites were? Why didn't Moroni report on any of the Nephites who tried to escape into the land northward? And despite the fact that Moroni says that he remained "alone," were there any Nephites who did escape?

Geographically speaking, does the term "country southward" mean "the land southward", which was south of the small neck of land (Alma 22:27-34)? Or does it simply mean any land southward from the hill Cumorah? For the survivors to have reached the "land southward" (meaning the land south of the small neck) they would have had to go through many miles of territory occupied by Lamanites or those the Lamanites had conquered. Possibly "the country southward" simply refers to those lands toward Jordan, Boaz or Desolation which were southward from Cumorah and which lands were possibly more familiar to the survivors. There they might have hoped to find surviving pockets of subjugated Nephites who they could relate to and among whom they might disappear from sight. [Alan C. Miner, Personal Notes]

According to John Sorenson, a valid question is, "Why didn't the Nephites continue retreating farther and farther north and so escape the Lamanites altogether?" In the first place, we must realize that rarely if ever is there any decent land that does not already contain a sizable population, so they would have had to dispossess other people first. . . . Farther north also lay another military threat. Beyond the big swamps they would come nearer and nearer to the territory of Teotihuacan proper, the powerful state allied culturally if not militarily with the Lamanites on their other side. The Teotihuacan domain of control apparently did not extend quite as far as the Tuxtlas [the mountains where Sorenson's proposed hill Cumorah was located] by A.D. 380, but any move farther north by Mormon's people would have encountered this great power. [John L. Sorenson, An Ancient American Setting for the Book of Mormon, pp. 348-349]

Mormon 8:3 But Behold, They Are Gone:

According to Jerry Ainsworth, Moroni finally reports in A.D. 400--fifteen years after Cumorah--that "my father hath been slain in battle, and all my kinsfolk, and I have not friends nor whither to go" (Mormon 8:5). Moroni further says--also fifteen years after Cumorah--that the Lamanites "have hunted my people, the Nephites, down from city to city and from place to place, even until they are no more" (Mormon 8:7). That means that immediately after the battle of Cumorah the destruction of the Nephites was not complete. It was not until A.D. 400 that Moroni could say of the Nephite nation, "Behold, they are gone" (Mormon 8:3). Thus while Mormon had witnessed "almost all the destruction of my people" (Words of Mormon 1:1), it was left to Moroni to declare that "they are gone" (Mormon 8:3). Mormon's fears concerning the "utter destruction" of his people "like unto the Jaredites" had come true (see Moroni 9:22-23). Not only had Nephi, a thousand years earlier, predicted the utter destruction of the Nephites (2 Nephi 26:9-11), so had Alma in 73 B.C. (see Alma 45:14). [Jerry L. Ainsworth, The Lives and Travels of Mormon and Moroni, p. 197] [See the commentary on 3 Nephi 27:32]

Mormon 8:3,5 I [Moroni] Even Remain Alone:

It is interesting that Moroni twice makes mention of the fact that he is "alone." In Mormon 8:3 he says, "And my father also was killed by them, and I even remain alone to write the sad tale of destruction of my people. But behold, they are gone, and I fulfil the commandment of my father." In Mormon 8:5 he says, "Behold, my father hath made this record, and he hath written the intent thereof. And behold, I would write it also if I had room upon the plates, but I have not; and ore I have none, for I am alone. My father hath been slain in battle, and all my kinsfolk, and I have not friends nor whither to go."

In respect to Moroni's writing assignment, the phrase "I even remain alone to write the sad tale" apparently means that Moroni was the only official Nephite scribe left. He makes a point that he had received a "commandment" from his father Mormon, the only other prophet and record keeper besides Moroni. However, the idea that Moroni was the only Nephite left is a little bit questionable. Moroni 1:2 lets us know that at a later date Moroni says, "they (the Lamanites) put to death every Nephite that will not deny the Christ." Therefore, the meaning of the phrase "I am alone" probably means that all the other major Nephite leaders had been put to death by the Lamanites. The words in Mormon 8:5, "my father hath been slain in battle, and all my kinfolk" implies further that Mormon and Moroni were probably part of a great family unit that shouldered much spiritual and secular responsibility in the Nephite society. The phrase, "I have not friends nor whither to go" might imply the lack of righteous covenant people to whom Moroni could go for help. [Alan C. Miner, Personal Notes]

According to John Sorenson, the record came to an end because the lineage did, not because an entire civilization ceased (see Moroni 9:20,24) The difference is important if we are to relate the volume accurately to archaeological finds. Mormon noted that "a few . . had escaped into the south countries, and a few . . had dissented over unto the Lamanites" (Mormon 6:15). Naturally, large numbers of people of Nephite descent had never consented to flee their lands in the first place (Mormon 2:7-8), but had switched allegiance and renounced their old beliefs and allegiance rather than move out (Moroni 1:2) Mormon observed to his son that "many of our brethren have dissented over unto the Lamanites" (Moroni 9:24) The Doctrine and Covenants says that modern descendants of not only the Nephites but also the major lineages allied with them, the Jacobites, Josephites, and Zoramites, will yet be identified (D & C 3:17-20; 10:48). [John L. Sorenson, An Ancient American Setting for the Book of Mormon, p. 56] [See the commentary on Ether 1:1: 13:21]

Mormon 8:4 I Will Write and Hide Up the Records:

When Moroni says, "I will write and hide up the records in the earth; and whither I go it mattereth not" (Mormon 8:4), does Moroni intend to hide up the records in the earth before or after he goes where "it mattereth not"? Or is he referring to a process? Immediately after this verse, in Mormon 8:6, Moroni mentions that "400 years have passed away since the coming of our Lord." Thus, considering the fact that the Book of Mormon plates at this time were still lacking the book of Ether and the book of Moroni, we might say that not only were the plates not ready to be hid up permanently yet, but Moroni still had quite a bit of translation work yet to do. The reader should note that Moroni makes no mention of hiding up his records in the hill Cumorah, but rather in "the earth." [Alan C. Miner, Personal Notes]

Mormon 8:4 I will write and hide up the records in the earth (Illustration): Stone Box from Chichen Itza. Here is one example of an American stone box dating to A.D. 650-900. Discovered at the base of the temple of Kulkulcan at Chichen Itza in Yucatan, Mexico, in the late 1800s, where it is exhibited, it measures approximately 2.5 by 2 by 2 feet, exterior. The box is carved out of one piece of stone, the rounded lid out of another. In this box were found masonry tools; other stone boxes containing jewelry and precious textiles have been found throughout Mexico and Central America. Many of them are on exhibit in the Museum of Anthropology, Mexico City. (See Cheesman, "The Stone Box," Improvement Era, Oct. 1966, pp. 876-78, 900) [Paul Cheesman, "Ancient Writing on Metal Plates," The Ensign, October 1979, p. 47]