Where we are
Mosiah 17 is the BoM's-master-chapter of the prophet's-martyrdom and-of-the-single-listener-who-believed. Abinadi's-sermon has-ended (Mosiah 16:15's Amen); the chapter opens with one of the priests who-heard-the-sermon believing-it. That priest is Alma — a young man, and was a descendant of Nephi — the founder of the Nephite-church-of-Christ, the father of Alma-the-younger, and the ancestor of-the-priesthood-line-that-will-administer the BoM's-most-pastoral-and-doctrinal-ministries-for-the-next-four-centuries. The chapter's-narrative-arc is simple but world-historical: (1) Alma-believes; (2) Alma-flees and-writes-down the prophet's-words; (3) Abinadi-is-bound, brought-to-tribunal, refuses-to-recant, prophesies-Noah's-fire-death, and-is-burned. The chapter ends with thus did Abinadi receive the martyr's crown, because he would not deny the commandments of God, having sealed the truth of his words by his death — the BoM's-clearest-text on-martyrdom-as-seal.
The chapter has four movements: (1) Alma believes and pleads (vv. 1–4); (2) Abinadi imprisoned three days, brought before the king (vv. 5–9); (3) the prophet's final prophecy and refusal to recant (vv. 10–18); (4) the martyrdom and the seal (vv. 19–20).
For the reader, the chapter contains six especially load-bearing texts: (1) v. 2 but there was one among them whose name was Alma, he also being a descendant of Nephi. And he was a young man, and he believed the words which Abinadi had spoken, for he knew concerning the iniquity which Abinadi had testified against them; therefore he began to plead with the king that he would not be angry with Abinadi, but suffer that he might depart in peace — the chapter's-master one-believer-among-many-rejecters statement; (2) v. 4 but he fled from before them and hid himself that they found him not. And he being concealed for many days did write all the words which Abinadi had spoken — the chapter's-master fled-and-wrote statement, the providence of-the-Abinadi-sermon-preserved; (3) v. 10 yea, and I will suffer even until death, and I will not recall my words, and they shall stand as a testimony against you. And if ye slay me ye will shed innocent blood, and this shall also stand as a testimony against you at the last day — the chapter's-master will-not-recall statement; (4) v. 13 and they took him and bound him, and scourged his skin with faggots, yea, even unto death — the chapter's-master scourged-and-burned martyrdom-statement; (5) v. 15 and now I, Abinadi, say unto you… that the life of king Noah shall be valued even as a garment in a hot furnace; for he shall know that I am the Lord. And it shall come to pass that thou shalt be afflicted with all manner of diseases because of thine iniquities. Yea, and thou shalt be smitten on every hand, and shalt be driven and scattered to and fro, even as a wild flock is driven by wild and ferocious beasts. And in that day thou shalt be hunted, and thou shalt be taken by the hand of thine enemies, and then thou shalt suffer, as I suffer, the pains of death by fire — the chapter's-master Noah-death-by-fire prophecy; (6) v. 20 and now, when Abinadi had said these words, he fell, having suffered death by fire; yea, having been put to death because he would not deny the commandments of God, having sealed the truth of his words by his death — the chapter's-master sealed-by-his-death close.
Alma believes and pleads (verses 1–4)
And now it came to pass that when Abinadi had finished these sayings, that the king commanded that the priests should take him and cause that he should be put to death. — Mosiah 17:1
The chapter opens with Noah's-order to-execute. The king commanded that the priests should take him and cause that he should be put to death. The doctrine: the sermon-having-been-fully-delivered, the protection-of-Mosiah-13:3 (touch-me-not for the message-is-not-yet-delivered) is now lifted; the message-is-finished, the prophet's-life is no-longer-mortgaged-to-the-message. The not-my-hour-yet of-Jn. 7:30 becomes the my-hour-now. Same protection-lifted-when-message-complete grammar as Jn. 17:1's-Father, the hour is come; Jn. 19:30's-it-is-finished.
But there was one among them whose name was Alma, he also being a descendant of Nephi. And he was a young man, and he believed the words which Abinadi had spoken, for he knew concerning the iniquity which Abinadi had testified against them; therefore he began to plead with the king that he would not be angry with Abinadi, but suffer that he might depart in peace. — Mosiah 17:2
The chapter's master-one-believer verse — the world-historical hinge of-the-BoM's-second-half. There was one among them whose name was Alma, he also being a descendant of Nephi. And he was a young man, and he believed the words which Abinadi had spoken. The doctrine: one-listener-out-of-the-king's-priestly-court believed; the sermon-bore-fruit even-in-a-corrupt-court; Alma is named for-the-first-time-in-the-BoM here, as a young-priest-of-Noah, and-the-conversion-here is the beginning of-the-entire-Nephite-Church-of-Christ. Same one-listener-who-receives grammar as Acts 17:34 — howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris — the Mars-Hill audience-of-mostly-mocking yielded a-few-faithful, and-those-few-became the seed of-the-Athenian-church. The chapter is one of the BoM's clearest articulations of the one-believer-redeems-the-whole-sermon doctrine — even-if-the-court-rejects, the one-believer makes-the-sermon-worth-it.
The verse's he knew concerning the iniquity which Abinadi had testified against them — the chapter's-precise inside-knowledge-as-conversion-warrant. Alma is one-of-the-corrupt-priests; he knows-the-iniquity-from-the-inside; the conversion-is-honest because-Alma-knows-Abinadi-is-right. Same insider-conversion grammar as Paul's-pre-Damascus-self-knowledge as a-Pharisee — the same self-knowledge that-becomes-the-foundation of-Rom. 7's-self-analysis.
But the king was more wroth, and caused that Alma should be cast out from among them, and sent his servants after him that they might slay him. — Mosiah 17:3
The chapter records Alma's-being-cast-out and-pursued-for-death. The king was more wroth, and caused that Alma should be cast out from among them, and sent his servants after him that they might slay him. The doctrine: the believer-is-cast-out and-pursued; the price-of-following-the-prophet is becoming-the-prophet's-fellow-target; the same pattern Jn. 9:34 will-name when-the-blind-man-cast-out-by-the-Pharisees finds-Christ. Same cast-out-for-believing-the-prophet grammar as Jn. 9:22, 34 — they cast him out; Jn. 16:2 — they shall put you out of the synagogues; Heb. 13:13 — let us go forth therefore unto him without the camp, bearing his reproach. The chapter is one of the BoM's clearest articulations of the believer-cast-out-with-the-prophet doctrine.
But he fled from before them and hid himself that they found him not. And he being concealed for many days did write all the words which Abinadi had spoken. — Mosiah 17:4
The chapter's master-fled-and-wrote verse. He being concealed for many days did write all the words which Abinadi had spoken. The doctrine: Alma's-hiding was not-merely-self-preservation but a-scriptorium; the act-of-flight was paired with-the-act-of-record; Alma is doing for-Abinadi what-Baruch-did for-Jeremiah (Jer. 36) — preserving-the-prophet's-words against-the-king's-fire. The Abinadi-sermon we-are-reading is Alma's-record from-this-verse. Same flight-and-record grammar as Jer. 36:4 — then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth of Jeremiah all the words of the Lord, which he had spoken unto him, upon a roll of a book; Jer. 36:32 — and there were added besides unto them many like words. The chapter is the BoM's clearest pre-Baruchine articulation of the flight-and-record providence — Alma is Abinadi's-Baruch.
Abinadi imprisoned three days (verses 5–9)
And it came to pass that the king caused that his guards should surround Abinadi and take him; and they bound him and cast him into prison. — Mosiah 17:5
The chapter records the binding-and-imprisoning. They bound him and cast him into prison. The doctrine: the prophet who-was-untouchable in-Mosiah-13:3 is now-bound; the message-having-been-delivered, the flesh-is-no-longer-shielded; the same pattern as-Christ's-arrest in-Gethsemane after-the-Last-Supper-discourses are-finished.
And after three days, having counseled with his priests, he caused that he should again be brought before him. — Mosiah 17:6
The chapter records the three-days-then-brought-back pattern. After three days. The doctrine: the three-days are the BoM's-most-Christological-numerology; Abinadi-bound-three-days mirrors Christ-in-the-tomb-three-days; the prophet-as-type the chapter named in Mosiah-13:10 is here-being-enacted in-the-numerology of-the-three-days. Same three-days-then-brought-forth grammar as Mt. 12:40 — as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth; Hos. 6:2 — after two days will he revive us: in the third day he will raise us up, and we shall live in his sight. The chapter is one of the BoM's clearest articulations of the three-days-as-Christ-typology doctrine.
And he said unto him: Abinadi, we have found an accusation against thee, and thou art worthy of death. — Mosiah 17:7
The chapter records the formal-accusation. Abinadi, we have found an accusation against thee, and thou art worthy of death. The doctrine: the same formal-language of-judicial-condemnation Christ-will-receive — worthy of death (Mt. 26:66; Mk. 14:64). The chapter is the BoM's-Synoptic-parallel-by-six-centuries. Same worthy-of-death verdict grammar as Mt. 26:66; Mk. 14:64; Lk. 22:71 — what need we any further witness? for we ourselves have heard of his own mouth. The chapter is the BoM's clearest pre-Matthean articulation of the formal-worthy-of-death verdict doctrine.
For thou hast said that God himself should come down among the children of men; and now, for this cause thou shalt be put to death unless thou wilt recall all the words which thou hast spoken evil concerning me and my people. — Mosiah 17:8
The chapter records the recant-or-die offer. Unless thou wilt recall all the words which thou hast spoken evil concerning me and my people. The doctrine: the death-sentence is conditional on-no-recantation; Noah offers-the-out — say-it-isn't-so and-live. The same recant-or-die offer-the-Sanhedrin will-give-Christ (Mt. 26:63 — I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God) — and Christ's-affirmation will-be his-self-condemnation. Same recant-or-die grammar as Pliny's-letters to-Trajan describing-Christian-trials in-Bithynia in-AD-112 — those who recanted released, those who would not killed; the same pattern Daniel-faced in Dan. 3:14–18. The chapter is one of the BoM's clearest articulations of the recant-or-die offer doctrine — the test of-the-martyr that-the-Hebrew-Bible-and-the-Greco-Roman-world both-knew.
Now Abinadi said unto him: I say unto you, I will not recall the words which I have spoken unto you concerning this people, for they are true; and that ye may know of their surety I have suffered myself that I have fallen into your hands. — Mosiah 17:9
The chapter's master-I-will-not-recall verse. I will not recall the words which I have spoken unto you concerning this people, for they are true; and that ye may know of their surety I have suffered myself that I have fallen into your hands. The doctrine: Abinadi names-his-arrest as voluntary — I have suffered myself that I have fallen into your hands; the prophet has-yielded-himself, the same yielding-himself of-Mosiah-15:5; the falling-into-Noah's-hands was not capture-but-consent. Same yielded-myself-into-hands grammar as Jn. 10:18 — no man taketh it from me, but I lay it down of myself; Jn. 18:4–9 — Jesus… went forth, and said unto them, Whom seek ye?… I am he. The chapter is the BoM's clearest pre-Johannine articulation of the yielded-self-into-the-hands-of-the-enemy doctrine.
The final prophecy and refusal to recant (verses 10–18)
Yea, and I will suffer even until death, and I will not recall my words, and they shall stand as a testimony against you. And if ye slay me ye will shed innocent blood, and this shall also stand as a testimony against you at the last day. — Mosiah 17:10
The chapter's master-innocent-blood-as-testimony verse. If ye slay me ye will shed innocent blood, and this shall also stand as a testimony against you at the last day. The doctrine: the prophet's-blood becomes-the-judgment-day-testimony; the same innocent-blood that-Mt. 23:35 will-name (all the righteous blood shed upon the earth, from the blood of righteous Abel) the chapter is here-adding-to. Abinadi's-blood becomes-the-witness against Noah-and-his-priests at-the-bar-of-God. Same innocent-blood-as-witness grammar as Gen. 4:10 — the voice of thy brother's blood crieth unto me from the ground; Heb. 12:24 — the blood of sprinkling, that speaketh better things than that of Abel; Rev. 6:9–11 — the souls of them that were slain… crying with a loud voice, How long, O Lord. The chapter is one of the BoM's clearest articulations of the innocent-blood-as-witness-at-judgment doctrine.
And now king Noah was about to release him, for he feared his word; for he feared that the judgments of God would come upon him. — Mosiah 17:11
The chapter records Noah's-moment-of-near-release. Noah was about to release him, for he feared his word. The doctrine: the wicked-king almost-relented; the heart-was-moved; the moment-of-mercy was-real. The same near-release-then-overruled pattern as Pilate's-near-release of-Christ (Mt. 27:18–23 — for he knew that for envy they had delivered him… they cried out the more, saying, Let him be crucified). Same near-release-then-overruled grammar as Mt. 27:18–23. The chapter is the BoM's clearest pre-Matthean articulation of the king-almost-relented-then-overruled doctrine.
But the priests lifted up their voices against him, and began to accuse him, saying: He has reviled the king. Therefore the king was stirred up in anger against him, and he delivered him up that he might be slain. — Mosiah 17:12
The chapter records the priests-overruling-the-king. The priests lifted up their voices against him, and began to accuse him, saying: He has reviled the king. The doctrine: the priestly-faction overruled-the-king's-mercy; the same priest-overrule-of-the-Roman-procurator Pilate (Mt. 27:20 — but the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus). The pattern: the procurator/king almost-mercies; the priests intervene; the prisoner is condemned. Same priests-overrule-the-king/procurator grammar as Mt. 27:20; Jn. 19:6 — the chief priests therefore and officers, when they saw him, cried out, saying, Crucify him, crucify him. The chapter is the BoM's clearest pre-Synoptic articulation of the priests-overrule-the-mercy doctrine.
And it came to pass that they took him and bound him, and scourged his skin with faggots, yea, even unto death. — Mosiah 17:13
The chapter records the scourging-with-faggots. They took him and bound him, and scourged his skin with faggots, yea, even unto death. The doctrine: the death is by-burning-faggots applied-to-the-skin; the burning is slow, intimate, deliberate; the chapter's-martyrdom is not-quick-execution but-prolonged-torture. The same scourging-then-killing pattern Christ-will-undergo (Mt. 27:26 — when he had scourged Jesus, he delivered him to be crucified). Same scourged-then-killed grammar as Mt. 27:26; Mk. 15:15; Lk. 23:16. The chapter is the BoM's clearest pre-Synoptic articulation of the scourged-and-killed pattern — and the BoM's-most-detailed martyrdom-narrative.
And now when the flames began to scorch him, he cried unto them, saying: — Mosiah 17:14
The chapter records the from-the-flame speech. When the flames began to scorch him, he cried unto them, saying. The doctrine: Abinadi speaks-from-the-fire; the final-prophecy is delivered with-the-skin-already-burning; the courage is at-its-peak in-the-moment-of-greatest-pain; same final-speech-from-execution as Stephen-in Acts 7:55-60 — Lord, lay not this sin to their charge. Same final-speech-from-execution grammar as Acts 7:55-60; Lk. 23:34 — Father, forgive them; for they know not what they do.
Behold, even as ye have done unto me, so shall it come to pass that thy seed shall cause that many shall suffer the pains that I do suffer, even the pains of death by fire; and this because they believe in the salvation of the Lord their God. — Mosiah 17:15
The chapter records the seed-of-Noah-will-do-this-too prophecy. Thy seed shall cause that many shall suffer the pains that I do suffer, even the pains of death by fire. The doctrine: the prophecy is multi-generational — Noah's-seed will-burn-believers in-Christ in-the-future. This-prophecy-is-fulfilled in Alma 25:5-12's-Amulonite-priests (the descendants-of-Noah's-priests) burning-the-Anti-Nephi-Lehies who-believe in-Christ; the prophecy is fulfilled-by-name. Same multi-generational-prophecy-fulfilled grammar as Mt. 23:35's blood of righteous Abel… blood of Zacharias son of Barachias — the prophet-blood-debt extends-across-generations. The chapter is one of the BoM's clearest articulations of the multi-generational-prophecy-fulfilled doctrine.
And it will come to pass that ye shall be afflicted with all manner of diseases because of your iniquities. — Mosiah 17:16
The chapter records the diseases prophecy. Afflicted with all manner of diseases because of your iniquities. The doctrine: the colony's-future-is-plague-ridden; same plague-prophecy of-Mosiah-12:4 here-repeated as-Abinadi's-dying-words.
Yea, and ye shall be smitten on every hand, and shall be driven and scattered to and fro, even as a wild flock is driven by wild and ferocious beasts. — Mosiah 17:17
The chapter records the smitten-on-every-hand prophecy. Driven and scattered to and fro, even as a wild flock is driven by wild and ferocious beasts. The doctrine: the colony will-be-scattered; the colony's-wandering will-mirror the colony's-wickedness; the wild-flock-driven image is the colony's-self-image inverted (the colony delighted-in-blood like wild-beasts in-Mosiah-11:19, and will-now-be-driven like-prey). Same wild-flock-driven grammar as Ezek. 34:5; 1 Kgs. 22:17.
And in that day ye shall be hunted, and ye shall be taken by the hand of your enemies, and then ye shall suffer, as I suffer, the pains of death by fire. — Mosiah 17:18
The chapter's master-Noah-by-fire prophecy verse. In that day ye shall be hunted, and ye shall be taken by the hand of your enemies, and then ye shall suffer, as I suffer, the pains of death by fire. The doctrine: Noah will-suffer the exact-same-death he-is-inflicting on-Abinadi; the talionic-justice (lex-talionis, eye-for-eye) is fulfilled in-the-prophecy; the king who-burns-the-prophet will-burn-by-the-hand-of-his-own-people (Mosiah 19:20). Same lex-talionis grammar as Ex. 21:24's eye for eye; Mt. 26:52's all they that take the sword shall perish with the sword; Rev. 13:10 — he that killeth with the sword must be killed with the sword. The chapter is one of the BoM's clearest articulations of the talionic-fulfillment doctrine — Noah will-die exactly-as Abinadi-died, which Mosiah 19:20 will-record as-fulfillment.
The martyrdom and the seal (verses 19–20)
Thus God executeth vengeance upon those that destroy his people. O God, receive my soul. — Mosiah 17:19
The chapter records the prayer-of-the-dying-prophet. O God, receive my soul. The doctrine: Abinadi prays-the-Stephen-prayer six-centuries-before-Stephen; same Acts 7:59 — Lord Jesus, receive my spirit. The prophet's-soul-into-God's-hands at-the-moment-of-death. Same receive-my-soul grammar as Acts 7:59; Lk. 23:46 — Father, into thy hands I commend my spirit; Ps. 31:5 — into thine hand I commit my spirit. The chapter is the BoM's clearest pre-Stephen articulation of the dying-prayer doctrine — and the BoM's-most-direct verbal-parallel to Acts 7's-Stephen-martyrdom.
And now, when Abinadi had said these words, he fell, having suffered death by fire; yea, having been put to death because he would not deny the commandments of God, having sealed the truth of his words by his death. — Mosiah 17:20
The chapter closes with the master-sealed-by-death verse. Having sealed the truth of his words by his death. The doctrine: the prophet's-death is the seal; the martyrdom is not-only-tragic-end but-doctrinally-significant — the willingness-to-die-for-the-witness is itself the witness's-final-evidence. Same sealed-by-death grammar as Rev. 6:9 — the souls of them that were slain for the word of God, and for the testimony which they held; 2 Tim. 4:6–7 — I have fought a good fight. The chapter is one of the BoM's clearest articulations of the seal-by-death doctrine — and the BoM's-clearest-text on martyrdom-as-doctrinal-anchor.
The verse's because he would not deny the commandments of God — the chapter's-precise reason-for-death. The cause is not-the-political-content of-Abinadi's-words but-the-divine-commandments-he-would-not-deny. The martyrdom is for-the-commandments-of-God, not for-the-king's-political-offense.
The chapter's architecture
The chapter is four-paneled and operates as a martyrdom-narrative. Vv. 1–4 establish Alma's-conversion and the flight-and-record; vv. 5–9 establish the three-days-imprisonment and the brought-before-the-king; vv. 10–18 establish the prophet's-final-prophecy and refusal-to-recant; vv. 19–20 establish the martyrdom and the seal. The theological center of gravity is v. 4's he being concealed for many days did write all the words which Abinadi had spoken paired-with v. 20's having sealed the truth of his words by his death — the two-acts together (one believer-flees-and-writes, the prophet-stays-and-burns) preserve-and-seal the same words; without-the-fleeing the words-would-be-lost; without-the-burning the seal-would-not-be-set.
The chapter operates as the BoM's-master-martyrdom-narrative. The chapter is structured-by-parallels to-Christ's-passion: three-days-bound (v. 6 / Christ-three-days-in-the-tomb), formal-worthy-of-death (v. 7 / Mt. 26:66), recant-or-die (v. 8 / Mt. 26:63), I-have-suffered-myself-into-your-hands (v. 9 / Jn. 18:4–9), innocent-blood-as-testimony (v. 10 / Mt. 23:35), king-almost-relented (v. 11 / Mt. 27:18-23), priests-overruling (v. 12 / Mt. 27:20), scourging-then-killing (v. 13 / Mt. 27:26), final-speech-from-execution (v. 14 / Lk. 23:34), receive-my-soul (v. 19 / Lk. 23:46; Acts 7:59). The chapter is the BoM's-clearest-text-for the type-becomes-the-prototype principle.
The chapter is also the founding-chapter of the Nephite-Church-of-Christ. Alma's-conversion (v. 2) and his-fleeing-with-the-record (v. 4) are the genesis of-the-Nephite-Church; Mosiah 18 will-narrate the founding-at-the-Waters-of-Mormon. The chapter is therefore one-of-the-most-load-bearing-historical-chapters in-the-BoM — a martyrdom-chapter that-is-also-a-founding-chapter.
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that Alma's-flight-and-record is the providence by-which the BoM's-most-doctrinally-dense-chapters reach-us. Without Alma-hiding and-writing Mosiah 13–16, those four-chapters would-not-exist in-our-BoM; the providence-of-the-young-priest-who-believed is the means-by-which Father-Son-Christology, Isaiah-53, the resurrection-doctrine, and-the-light-of-the-world reach-the-Latter-Day-Saints. The chapter is one of the BoM's clearest articulations of the doctrinal-preservation-by-the-fleeing-disciple providence — the same providence by-which the Gospels reach-us through Mark-the-Cousin-of-Barnabas, Luke-the-Beloved-Physician, and-John-the-Beloved-Disciple's records preserved-in-flight from-Roman-persecution.
The second is that Abinadi's-dying-prophecy is fulfilled-with-precision by Mosiah 19:20 (Noah's-fire-death) and-by-Alma 25:5–12 (Amulonite-priests-burning-Anti-Nephi-Lehies). The chapter's-prophecies are not-vague but exact: Noah will-die-by-fire (v. 18 → Mosiah 19:20); Noah's-seed will-burn-believers-by-fire (v. 15 → Alma 25:5–12). The BoM tracks-the-fulfillments deliberately; the chapter is the doctrinal-origin and Mosiah 19 and Alma 25 are the historical-fulfillments. The chapter is one of the BoM's clearest articulations of the prophecy-tracked-to-fulfillment providence.
The third is that the chapter's-parallels-to-Christ's-passion are too-precise to-be-accident. The three-days-bound, the worthy-of-death-formal-verdict, the recant-or-die offer, the suffered-myself-into-your-hands voluntary-yielding, the innocent-blood-as-judgment-witness, the king-almost-relented, the priests-overruling, the scourged-then-killed, the final-speech-from-execution, the receive-my-soul prayer — every-element of-Mosiah-17 anticipates a-matching-element of-Christ's-passion. Abinadi is consciously-portrayed as Christ-type (his-own-words in-Mosiah-13:10 — what you do with me, after this, shall be as a type and a shadow of things which are to come). The chapter is one of the BoM's clearest articulations of the prophet-as-Christ-type providence — Abinadi-becomes-his-own-prophecy by-dying-the-Christ-shaped-death he-himself-named.
Where this lands
Three practices.
First, be the one believer among the rejecters. The chapter's v. 2 doctrine is there was one among them whose name was Alma… and he believed. The practice: the sermon-may-fall-on-many-deaf-ears; you-may-be-the-only-one-listening. That is enough. One-listener-becoming-Alma is what-justifies-the-entire-sermon; you-may-be-the-Alma-of-someone's-sermon today. Be willing to-be-the-one-who-receives, even if-no-one-else-does.
Second, write down what God-gives-you when-you-can. The chapter's v. 4 doctrine is he being concealed for many days did write all the words which Abinadi had spoken. The practice: when-you-hear-or-receive-something from-the-Lord — a sermon, a temple-impression, a prayer-moment, a counsel-from-a-trusted-elder — write-it-down. The Spirit gives-much-and-leaves-little-time-for-recall; the discipline-of-the-record is the discipline-that-preserves the gift. Alma's-hiding-and-writing is the model. Keep-a-journal.
Third, let the seal-by-death be the test of your conviction. The chapter's v. 20 doctrine is having sealed the truth of his words by his death. The practice: the question Christianity has-always-asked-its-disciples — would-you-die-for-this? — is-the-question Abinadi-here-answers-with-his-life. Not-every-disciple is called-to-physical-martyrdom, but-every-disciple is called-to a-faith that-is-stronger-than-the-fear-of-death. Examine-your-convictions: which-of-them would-you-be-willing-to-die-for? The ones-you-would-not are-the-ones not-yet-sealed. Same practice as Rev. 12:11 — and they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.