Where we are
Mosiah 20 is the BoM's-master-chapter of-the-priestly-abduction, the women-and-children-fighting-beside-the-men, and the reconciliation-by-honest-confession. The chapter's-narrative-arc is unique in-the-BoM: the priests-of-Noah, fled-into-the-wilderness at-Mosiah-19:21, now-resurface in-an-unforgettable-and-shameful-way — they spy-on a-place where twenty-four Lamanite-daughters gather-to-sing-and-dance, lust-after-them, abduct-them, and-carry-them-off into-the-wilderness; the Lamanites blame-Limhi's-colony (the abducted-women's-fathers do-not-know the priests-are-separate from-Limhi's-people); a battle-is-joined; Limhi's-people fight-with-women-and-children-in-the-ranks; the Lamanite-king is wounded and-brought-before-Limhi; the truth-of-the-abduction is revealed; Gideon-counsels reconciliation; the Lamanite-king-and-Limhi swear-oaths and-the-conflict ends. The chapter is the BoM's-most-difficult-narrative on-sexual-violence and-the-most-precise-text-on the responsibility-of-an-innocent-third-party for-the-crimes of-the-people-they-shelter (Limhi-and-his-people are-not-the-abductors but-are-blamed because-the-priests-are-Nephite-by-origin).
The chapter has four movements: (1) the priests' abduction (vv. 1–5); (2) the Lamanite attack and the women-fighting (vv. 6–11); (3) the wounded Lamanite king and the truth (vv. 12–17); (4) Gideon's counsel and the reconciliation (vv. 18–26).
For the reader, the chapter contains five especially load-bearing texts: (1) vv. 4–5 and behold, when they had finished their dancing, they had gathered themselves together to return to the land of Nephi… And they took them and carried them into the wilderness; yea, twenty and four of the daughters of the Lamanites they carried into the wilderness — the chapter's-master abduction statement; (2) v. 11 and now the people of Limhi began to drive the Lamanites before them; yet they were not half so numerous as the Lamanites. But they fought for their lives, and for their wives, and for their children; therefore they exerted themselves and like dragons did they fight — the chapter's-master like-dragons-they-fought verse; (3) v. 17 and Gideon went forth and stood before the king, and said unto him: Now O king, thou hast hitherto hearkened unto my words many times when we have been contending with our brethren, the Lamanites. And now, O king, if thou hast not found me to be an unprofitable servant, or if thou hast hitherto listened to my words in any degree, and they have been of service to thee, even so I desire that thou wouldst listen to my words at this time, and I will be thy servant and deliver this people out of bondage — the chapter's-master Gideon-counselor scene; (4) v. 20 and Gideon said unto the king: Behold the king of the Lamanites is a just man, and would not seek the destruction of his people. Let us search for him among our people, and let us confess these things unto him — the chapter's-master honest-confession counsel; (5) v. 26 and it came to pass that he humbled himself before the Lamanite king, and he confessed all the things which had happened unto their brethren, and also that they had had nothing to do with the taking of their daughters. So the king of the Lamanites had compassion on Limhi — the chapter's-master humble-confess-and-be-pitied close.
The priests' abduction (verses 1–5)
And it came to pass that there was a place in Shemlon where the daughters of the Lamanites did gather themselves together to sing, and to dance, and to make themselves merry. — Mosiah 20:1
The chapter opens with the daughters'-gathering-place. There was a place in Shemlon where the daughters of the Lamanites did gather themselves together to sing, and to dance, and to make themselves merry. The doctrine: the daughters' gathering is innocent and-private — sing, dance, make-merry; the same kind-of-gathering Hannah-and-her-friends would-have-known at Shiloh (1 Sam. 1); the chapter is the BoM's-clearest-text-on female-spaces of-cultural-celebration. Same daughters'-gathering-to-dance grammar as Judg. 21:21 — the daughters of Shiloh come out to dance in dances.
And it came to pass that there was one day a small number of them gathered together to sing and to dance. — Mosiah 20:2
The chapter records the small-number gathering. A small number of them gathered together to sing and to dance. The doctrine: the small-number is unprotected; the violence-that-will-come-falls on-the-most-vulnerable form of-the-gathering.
And now the priests of king Noah, being ashamed to return to the city of Nephi, yea, and also fearing that the people would slay them, therefore they durst not return to their wives and their children. — Mosiah 20:3
The chapter records the priests'-isolation and shame. The priests of king Noah, being ashamed to return to the city of Nephi, yea, and also fearing that the people would slay them, therefore they durst not return to their wives and their children. The doctrine: the priests had wives-and-children of-their-own (Mosiah 11:4 named-this); they-had-abandoned-them when-fleeing-with-Noah; they-cannot-return because-of-shame-and-fear; the chapter is making-clear the priests' have-no-claim-to-the-wives-they-already-have. The abduction-of-the-Lamanite-daughters is-not-romance-frustrated but-double-betrayal — betrayal of-their-own-families plus-rapine-of-others' daughters. Same already-have-a-wife-but-take-another grammar as David-and-Bathsheba (2 Sam. 11).
And having tarried in the wilderness, and having discovered the daughters of the Lamanites, they laid and watched them; And when there were but few of them gathered together to dance, they came forth out of their secret places and took them and carried them into the wilderness; yea, twenty and four of the daughters of the Lamanites they carried into the wilderness. — Mosiah 20:4–5
The chapter's master-abduction verses — the BoM's-most-difficult-narrative. They laid and watched them… they came forth out of their secret places and took them and carried them into the wilderness; yea, twenty and four of the daughters of the Lamanites they carried into the wilderness. The doctrine: the priests-laid-and-watched (premeditation), came-forth-when-the-number-was-small (cowardice and-calculation), took and-carried (forcible-abduction). The twenty-four daughters carried into the wilderness becomes-the-tribe of-the-Amulonites (Mosiah 23:31–35; 24:1–11) — the chapter's-violence becomes-a-multi-generational-lineage. The BoM does-not-romanticize what-happened — the priests are-named-as-predators, the daughters as-abducted. Same forcible-abduction grammar as Judg. 21:20–23 — the violent-marriage solution-by-abduction at-Shiloh; Gen. 34's-Dinah-and-Shechem (where-Hebrew-Bible Shechem desires Dinah and abducts-her). The chapter is one of the BoM's clearest articulations of the priestly-predation doctrine — and the BoM's-most-difficult ethical-narrative.
The verses' twenty and four — the chapter's-precise count. The same twenty-four-priests of-Noah (Alma 25:9 will name-them so) abducted-twenty-four-daughters; one-priest-per-daughter; the math-is-uncomfortable-by-design. The chapter is naming what-was-done with-the-precision the chapter-of-Mosiah-19's prophetic-fulfillment used — Hebrew-Bible-narrative-honesty.
The Lamanite attack and the women fighting (verses 6–11)
And it came to pass that when the Lamanites found that their daughters had been missing, they were angry with the people of Limhi, for they thought it was the people of Limhi. — Mosiah 20:6
The chapter records the Lamanite-misattribution. They thought it was the people of Limhi. The doctrine: the colony-bears-responsibility for-the-crime-of-people-they-formerly-housed; the priests-of-Noah were-Limhi's-father's-priests, and-the-Lamanites do-not-know they-have-fled-from-the-colony; the colony will-suffer-for what-the-runaway-priests-did. The chapter is one of the BoM's-clearest-texts on the unjust-blame doctrine — innocent-people bearing the cost of-the-crimes of-those-they-once-sheltered.
Therefore they sent their armies forth; yea, even the king himself went before his people; and they went up to the land of Nephi to destroy the people of Limhi. — Mosiah 20:7
The chapter records the Lamanite-king-leads-the-army. The king himself went before his people. The doctrine: the offended-king leads-the-army personally; the offense is taken-personally — these were-his-people's-daughters; the chapter is the BoM's-clearest-text-on the king-leading-the-army-of-grievance pattern.
And now Limhi had discovered them from the tower, even all their preparations for war did he discover; therefore he gathered his people together, and laid wait for them in the fields and in the forests. — Mosiah 20:8
The chapter records the colony's-preparation. Limhi had discovered them from the tower… he gathered his people together, and laid wait for them in the fields and in the forests. The doctrine: Noah's-tower (Mosiah 11:12) and Limhi's-tower-vigilance prove-useful for-defense; the tower-of-pride becomes-the-tower-of-prudent-watch in-the-righteous-successor's-hands. Same righteous-use-of-wicked-inheritance grammar as Hezekiah-using-Solomon's-temple, Josiah-using-Manasseh's-Jerusalem; the redeemed-king inherits-the-structures and-redeems-them by-use.
And it came to pass that when the Lamanites had come up, that the people of Limhi began to fall upon them from their waiting places, and began to slay them. — Mosiah 20:9
The chapter records the ambush. The people of Limhi began to fall upon them from their waiting places, and began to slay them. The doctrine: the surprise-attack defends-the-colony; the prepared-righteous defeats-the-stronger-attacker by-position-and-faith. The same David-and-Goliath dynamic.
And it came to pass that the battle became exceedingly sore, for they fought like lions for their prey. — Mosiah 20:10
The chapter records the lions-for-their-prey image. They fought like lions for their prey. The doctrine: the Lamanites fought-for-vengeance, like-lions for-their-prey; the simile is bestial, but-the-defense-also is-fierce. The same lion-imagery the Hebrew-Bible-uses both-for-the-aggressor and-defender (the Lion-of-Judah is the same vocabulary as the lion-roaring-after-its-prey).
And it came to pass that the people of Limhi began to drive the Lamanites before them; yet they were not half so numerous as the Lamanites. But they fought for their lives, and for their wives, and for their children; therefore they exerted themselves and like dragons did they fight. — Mosiah 20:11
The chapter's master-like-dragons-they-fought verse. They fought for their lives, and for their wives, and for their children; therefore they exerted themselves and like dragons did they fight. The doctrine: the colony's-power-source is family-defense; the husbands-who-loved-their-wives-and-stayed (Mosiah 19:12) are the same husbands-who-now-fight-like-dragons (Mosiah 20:11); the doctrine of-the-family-as-the-source-of-strength is the chapter's-master-statement. The same husbands-fight-for-wives-and-children pattern as Neh. 4:14 — fight for your brethren, your sons, and your daughters, your wives, and your houses. Same fight-for-family grammar as Neh. 4:14. The chapter is one of the BoM's clearest articulations of the fight-for-family doctrine.
The wounded Lamanite king and the truth (verses 12–17)
And it came to pass that they found the king of the Lamanites among the number of their dead; yet he was not dead, having been wounded and left upon the ground, so speedy was the flight of his people. — Mosiah 20:12
The chapter records the wounded-and-abandoned king. They found the king of the Lamanites among the number of their dead; yet he was not dead, having been wounded and left upon the ground. The doctrine: the Lamanite-king is found among-the-dead but-alive; the Lamanites'-flight was-so-fast they-left-their-king. The same pattern as Saul-on-Gilboa (1 Sam. 31) — the abandoned-king-on-the-battlefield — but-Limhi-finds-this-king alive and-spares-him.
And they took him and bound up his wounds, and brought him before Limhi, and said: Behold, here is the king of the Lamanites; he having received a wound has fallen among their dead, and they have left him; and behold, we have brought him before you; and now let us slay him. — Mosiah 20:13
The chapter records the troops'-call-to-kill. Now let us slay him. The doctrine: the natural-response is execution; the colony's-troops want-revenge for-the-attack. Limhi-will-overrule-them, demonstrating the king-of-mercy.
But Limhi said unto them: Ye shall not slay him, but bring him hither that I may see him. And they brought him. And Limhi said unto him: What cause have ye to come up to war against my people? Behold, my people have not broken the oath that I made unto you; therefore, why should ye break the oath which ye made unto my people? — Mosiah 20:14
The chapter records Limhi's-question-about-the-oath. My people have not broken the oath that I made unto you; therefore, why should ye break the oath which ye made unto my people? The doctrine: Limhi insists-on-the-covenant; the oath-of-tribute (Mosiah 19:15-27) is the chapter's-precise-framework; Limhi's-people did-not-break-it, and-the-Lamanites'-attack is-a-breach. The chapter is the BoM's-clearest-text-on the appeal-to-covenant in-the-face-of-attack.
And now the king said: I have broken the oath because thy people did carry away the daughters of my people; therefore, in my anger I did cause my people to come up to war against thy people. — Mosiah 20:15
The chapter records the Lamanite-king's-confession. I have broken the oath because thy people did carry away the daughters of my people. The doctrine: the Lamanite-king names-the-cause; the oath-was-broken because-of-the-abduction. The chapter is the BoM's-clearest-text-on the appeal-from-covenant to-prior-injury.
And now Limhi had heard nothing concerning this matter; therefore he said: I will search among my people and whosoever has done this thing shall perish. — Mosiah 20:16
The chapter records Limhi's-honest-ignorance and pledge-of-investigation. Limhi had heard nothing concerning this matter. The doctrine: *Limhi-honestly-did-not-know; the colony-as-a-whole did-not-know; the priests-of-Noah are-the-culprits and they-are-not-part-of-the-colony. Limhi's-pledge to-investigate and-execute-the-guilty is the response-of-the-righteous-king. The chapter is one of the BoM's clearest articulations of the honest-not-knowing of-the-righteous-leader doctrine.
Therefore he caused that a search should be made among his people, that he that had done this thing should be brought before him. — Mosiah 20:17
The chapter records the search-launched. He caused that a search should be made among his people, that he that had done this thing should be brought before him. The doctrine: the investigation is formal; the colony-takes-responsibility for-the-search even-knowing the-true-culprits may-not-be-among-them.
Gideon's counsel and the reconciliation (verses 18–26)
But there was none found; therefore Limhi was wroth against his people, and he caused that they should be slain by his people. — Mosiah 20:18
The chapter records Limhi's-initial-wrath. Limhi was wroth against his people. The doctrine: the king's-frustration at not-finding-the-culprit; the temptation to-take-it-out on-the-innocent. The chapter notes-but-does-not-elaborate this moment of-near-injustice.
And now Gideon, his servant, went in unto the king, and said unto him: I pray thee forbear, and do not search this people, and lay not this thing to their charge. For do ye not remember the priests of thy father, whom this people sought to destroy? And are they not in the wilderness? And are not they the ones who have stolen the daughters of the Lamanites? — Mosiah 20:19
The chapter's master-Gideon-counselor scene. Gideon, his servant, went in unto the king, and said unto him: I pray thee forbear, and do not search this people, and lay not this thing to their charge. The doctrine: Gideon names-the-priests-of-Noah as-the-culprits; the servant-counsels-the-king to-think-before-punishing. The chapter is the BoM's-clearest-text-on the wise-counselor who-redirects-the-king's-wrath. Same wise-counselor-redirects grammar as 2 Sam. 12:1-15's Nathan-redirecting-David; 2 Sam. 14's-Tekoah-woman; 1 Sam. 25's-Abigail-redirecting-David from-killing-Nabal. The chapter is one of the BoM's clearest articulations of the wise-counselor-stays-the-king's-hand doctrine.
And now, behold, and tell the king of these things, that he may tell his people that they may be pacified towards us; for behold they are already preparing to come against us; and behold also there are but few of us. — Mosiah 20:20
The chapter records Gideon's-tactical-counsel. Tell the king of these things, that he may tell his people that they may be pacified towards us. The doctrine: the truth-told to-the-king will-pacify-the-Lamanites; the path-of-peace is the path-of-honest-confession. The chapter is the BoM's-clearest-text-on truth-as-diplomacy.
And behold, they come with their numerous hosts; and except the king doth pacify them towards us we must perish. — Mosiah 20:21
The chapter records the perish-without-the-king's-pacification urgency. Except the king doth pacify them towards us we must perish. The doctrine: the colony's-survival depends-on the Lamanite-king's-explanation to-the-Lamanite-people; only-the-king can-pacify what-the-king has-stirred-up.
For is not the word of Abinadi fulfilled, which he prophesied against us—and all this because we would not hearken unto the words of the Lord, and turn from our iniquities? — Mosiah 20:22
The chapter records Gideon's-Abinadi-reference. Is not the word of Abinadi fulfilled, which he prophesied against us—and all this because we would not hearken unto the words of the Lord, and turn from our iniquities? The doctrine: Gideon-himself names-Abinadi's-prophecy as-the-cause; the bondage-they-are-in is the fulfillment of-Abinadi's-warning. The chapter is the BoM's-clearest-text-on the colony's-self-recognition of-Abinadi's-vindication; Gideon-the-soldier knows-the-prophet's-word was-true.
And now let us pacify the king, and we fulfill the oath which we have made unto him; for it is better that we should be in bondage than that we should lose our lives; therefore, let us put a stop to the shedding of so much blood. — Mosiah 20:23
The chapter records Gideon's-bondage-better-than-blood judgment. It is better that we should be in bondage than that we should lose our lives. The doctrine: the chapter's-realistic-calculus — bondage-is-better-than-extermination; the same calculus Mosiah-7:15 named (it is better that we should be slaves to the Nephites than to pay tribute to the king of the Lamanites). The hierarchy-of-bondage continues to-be-the-colony's-framework.
And now Limhi told the king all the things concerning his father, and the priests that had fled into the wilderness, and attributed the carrying away of their daughters to them. — Mosiah 20:24
The chapter records the full-confession. Limhi told the king all the things concerning his father, and the priests that had fled into the wilderness, and attributed the carrying away of their daughters to them. The doctrine: Limhi-confessed everything — his-father's-wickedness, the priests'-character, the abduction-by-the-priests; the honest-confession is the chapter's-pivot to-peace. The same all-the-things-confessed pattern of-Joseph's-revelation to-his-brothers (Gen. 45) — Joseph held-back-nothing.
And it came to pass that the king was pacified towards his people; and he said unto them: Let us go forth to meet my people, without arms; and I swear unto you with an oath that my people shall not slay thy people. — Mosiah 20:25
The chapter records the king-pacified-and-swearing. Let us go forth to meet my people, without arms; and I swear unto you with an oath that my people shall not slay thy people. The doctrine: the king-goes-without-arms — the act-of-trust; the king-swears-an-oath — the act-of-binding-covenant; the same go-without-arms pattern as the disarmed-disciple of Mt. 5:39's turn-the-other-cheek. Same disarmed-king-of-mercy grammar as Acts 27:24's-fear-not-Paul. The chapter is one of the BoM's clearest articulations of the disarmed-king doctrine — the willingness-to-go-without-arms as the highest-form of-trust.
And it came to pass that they followed the king, and went forth without arms to meet the Lamanites. And it came to pass that they did meet the Lamanites; and the king of the Lamanites did bow himself down before them, and did plead in behalf of the people of Limhi. — Mosiah 20:26
The chapter closes with the king-bowing-before-his-army. The king of the Lamanites did bow himself down before them, and did plead in behalf of the people of Limhi. The doctrine: the king-bows; the king-pleads; the chapter's-final-image is the wounded-king-now-healed-of-anger pleading-for-mercy on-behalf-of-the-very-people-he-came-to-destroy. The same king-on-knees pattern as Solomon-praying-for-the-Temple (1 Kgs. 8); the king-bowing-in-intercession is the king-acting-Christologically. Same king-pleads-for-the-people grammar as Ex. 32:11–14's-Moses-pleading-for-Israel; Num. 14:13–19; 1 Kgs. 8:30–53's-Solomon-pleading. The chapter is one of the BoM's clearest articulations of the king-as-intercessor doctrine — and the chapter's-most-moving-image.
And when the Lamanites saw the people of Limhi, that they were without arms, they had compassion on them and were pacified towards them, and returned with their king in peace to their own land. — Mosiah 20:27
The chapter records the final-pacification. When the Lamanites saw the people of Limhi, that they were without arms, they had compassion on them and were pacified towards them, and returned with their king in peace to their own land. The doctrine: the disarmed-colony was-pitied; the Lamanites' compassion of-Mosiah-19:14 (they-were-charmed-with-the-beauty-of-their-women) is here-extended-to-Limhi's-disarmed-people; the BoM's-clearest-Lamanite-compassion is here. Same compassion-on-the-disarmed grammar as Mt. 5:7 — blessed are the merciful; for they shall obtain mercy.
The chapter's architecture
The chapter is four-paneled and operates as a reconciliation-by-honest-confession. Vv. 1–5 establish the priests' abduction; vv. 6–11 establish the Lamanite-attack and the colony-fighting-for-family; vv. 12–17 establish the wounded-king and Limhi's-honest-not-knowing; vv. 18–26 establish Gideon's-counsel, the full-confession, and the reconciliation. The theological center of gravity is v. 22's Gideon's-Abinadi-acknowledgment — is not the word of Abinadi fulfilled, which he prophesied against us — paired-with v. 24's Limhi's-confession — Limhi told the king all the things. The two-acts-together — recognition-of-the-prophetic-judgment plus full-confession — produce the peace.
The chapter operates as the BoM's-clearest-text-on three-related-themes: (1) the moral-responsibility of-a-community for-the-crimes-of-the-people-they-once-housed (vv. 6, 19); (2) the fight-for-family-as-the-source-of-strength (v. 11's like-dragons); (3) the reconciliation-by-honest-confession with-the-bowing-king-as-intercessor (vv. 24–26). Each of-these-themes is rare in-the-BoM and-the-chapter-is-the-clearest-source for-all-three.
The chapter is also the seed-chapter for the Amulonite-narrative. The twenty-four daughters carried-into-the-wilderness will-become the mothers of-the-Amulonites (Mosiah 23:31-35; 24:1-11); the Amulonites will-rule-over-Alma's-people in-bondage (Mosiah 23-24); the priests-of-Noah's lineage will-be-the colony's-future-tormentors and-eventually the burners-of-the-Anti-Nephi-Lehies (Alma 25:5-12). The chapter's-shame becomes the source of-decades-of-future-suffering.
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that the chapter's-twenty-four-daughters become the mothers of-the-Amulonites, the BoM's-most-fearsome priestly-lineage. The Amulonites (Mosiah 24:1-11) are the descendants of-the-twenty-four-priests-of-Noah by the twenty-four-Lamanite-daughters; they-will-rule-Alma's-people in-bondage (Mosiah 23-24); they-will-be the worst-tormentors of-the-Anti-Nephi-Lehies (Alma 25:5-12, the burning of the believers); they-will-be-the-most-bloodthirsty-faction in-Lamanite-Nephite-conflict for-the-next-fifty-years. The chapter is one of the BoM's clearest articulations of the violence-becomes-lineage providence — what-the-priests-did in-this-chapter created the lineage that-will-trouble the BoM for-the-next-fifty-years. The single-act of-Mosiah-20:5 has-multi-generational-consequences across-Mosiah-23, Mosiah-24, Alma-21-24, Alma-25.
The second is that the chapter's reconciliation-by-honest-confession is the BoM's-clearest-text on the inverse-of-cover-up. The colony could-have-denied-the-abduction (the priests are-gone, the daughters are-gone-too, no-physical-evidence-was-on-the-colony); Limhi-confessed instead. The choice-to-confess produced-the-peace. The chapter is one of the BoM's clearest articulations of the confession-produces-peace providence — the cover-up would-have-produced-war. The doctrine is universal: in-marriage, in-business, in-church, in-politics — the cover-up always-escalates the conflict, the confession often-defuses-it.
The third is that Gideon's-role as Limhi's-counselor in-vv. 17-23 is the BoM's-clearest-text-on the lay-counselor-stays-the-king's-hand pattern. Gideon is-not-a-priest, not-a-prophet, not-a-king; he is-a-strong-man-with-a-sword (Mosiah 19:4) and-a-trusted-counselor. The chapter is the BoM's-clearest-text-on the indispensable-role of-the-lay-voice in-the-king's-court — the same role Nathan-plays-for-David, Abigail-plays-for-David-mid-rage, Tekoah-woman-plays-for-David. The chapter is one of the BoM's clearest articulations of the lay-counselor-stays-the-king providence — Gideon's-rebuke-of-Limhi (forbear, do-not-search-this-people) prevented-an-injustice and-redirected-the-king to-the-true-culprits.
Where this lands
Three practices.
First, fight-like-dragons for-family. The chapter's v. 11 doctrine is they fought for their lives, and for their wives, and for their children; therefore they exerted themselves and like dragons did they fight. The practice: the family is-the-locus-of-the-disciple's-most-fierce-defense; the same ferocity Nephite-men-showed in-physical-defense is-what-modern-disciples must-show in-spiritual-defense — against pornography that-attacks-the-marriage, against ideologies-that-attack-the-children, against the seductions-that-attack-the-soul. Fight-like-dragons for what-the-Lord has-entrusted-to-you.
Second, confess what-was-done by-those-you-once-housed. The chapter's v. 24 doctrine is Limhi told the king all the things concerning his father, and the priests. The practice: when-a-person-or-institution-you-formerly-sheltered (a family-member who-now-causes-trouble, a former-employee, a former-friend) commits-harm and-the-victim mis-attributes-it to-you, the path-of-Christ is not to-deny but to-name-the-truth — they were-mine, they-were-released; what-they-did is not-mine, but-I-acknowledge-the-shared-history. The honest-confession of-shared-history is-the-path-to-peace; the cover-up of-shared-history is-the-path-to-deeper-conflict.
Third, go without arms when-the-truth-has-been-told. The chapter's v. 25-27 doctrine is let us go forth to meet my people, without arms. The practice: after-the-honest-confession, the disarmed-approach is-the-completing-act; trust-after-confession is-what-produces-the-compassion. The disarmed-colony walked-toward the armed-Lamanites and-received-pity. The same Christ-disarmed pattern — he-came in-the-form-of-a-servant, not-the-form-of-a-warrior, and-this is-what-saves-the-world.