Where we are
Mosiah 24 is the BoM's-master-chapter of-the-burdens-made-light and-the-prayer-in-the-heart and-the-voice-of-the-Lord-in-affliction. The chapter is one of the most-beloved-pastoral-texts in-the-entire-BoM. The chapter has Amulon-rising-to-power under the Lamanite-king Laman; the Amulonites becoming-teachers-throughout-the-Lamanite-land; the discovery-that-Alma is-one-of-them from-Noah's-court and the targeted-persecution that-follows; the prohibition-of-prayer on-pain-of-death; Alma's-Church praying-in-their-hearts and the Lord's-voice answering them in-their-affliction; the Lord-easing-the-burdens until-they-cannot-feel-them; the deep-sleep upon-the-Lamanites and the escape with-flocks-and-provisions; the naming-of-the-valley after-Alma; and-the-arrival-in-Zarahemla.
The chapter has four movements: (1) Amulon's-rise and the Amulonites-as-teachers (vv. 1–7); (2) the targeted-persecution-of-Alma's-Church (vv. 8–11); (3) the prayer-in-the-heart and the voice-of-the-Lord and the burdens-made-light (vv. 12–17); (4) the deep-sleep, the escape, the valley-of-Alma, and the arrival (vv. 18–25).
For the reader, the chapter contains six especially load-bearing texts: (1) v. 12 and Alma and his people did not raise their voices to the Lord their God, but did pour out their hearts to him; and he did know the thoughts of their hearts — the chapter's-master prayer-in-the-heart statement; (2) v. 13 and it came to pass that the voice of the Lord came to them in their afflictions, saying: Lift up your heads and be of good comfort, for I know of the covenant which ye have made unto me; and I will covenant with my people and deliver them out of bondage — the chapter's-master voice-in-affliction statement; (3) v. 14 and I will also ease the burdens which are put upon your shoulders, that even you cannot feel them upon your backs, even while you are in bondage; and this will I do that ye may stand as witnesses for me hereafter, and that ye may know of a surety that I, the Lord God, do visit my people in their afflictions — the chapter's-master burdens-made-light statement; (4) v. 15 and now it came to pass that the burdens which were laid upon Alma and his brethren were made light; yea, the Lord did strengthen them that they could bear up their burdens with ease, and they did submit cheerfully and with patience to all the will of the Lord — the chapter's-master submit-cheerfully statement; (5) v. 21 and they poured out their thanks to God because he had been merciful unto them, and eased their burdens, and had delivered them out of bondage; for they were in bondage, and none could deliver them except it were the Lord their God — the chapter's-master poured-out-thanks statement; (6) v. 25 and after they had been in the wilderness twelve days they arrived in the land of Zarahemla; and king Mosiah did also receive them with joy — the chapter's-master arrival-and-joy statement.
Amulon's rise and the Amulonites as teachers (verses 1–7)
And it came to pass that Amulon did gain favor in the eyes of the king of the Lamanites; therefore, the king of the Lamanites granted unto him and his brethren that they should be appointed teachers over his people, yea, even over the people who were in the land of Shemlon, and in the land of Shilom, and in the land of Amulon. — Mosiah 24:1
The chapter opens with Amulon's-political-rise. Amulon did gain favor in the eyes of the king of the Lamanites; therefore, the king of the Lamanites granted unto him and his brethren that they should be appointed teachers over his people. The doctrine: the chapter's-introductory-irony — the priests-of-Noah, who-burned-Abinadi-for-teaching-truth, are-here-appointed-as-teachers-throughout-the-Lamanite-land; the office that-they-disgraced under-Noah they-now-extend over-the-Lamanites; the chapter is the BoM's-clearest-text-on the corrupt-teacher-rising-by-political-favor pattern. Same corrupt-teacher-rises grammar as 2 Tim. 4:3-4 — they shall heap to themselves teachers, having itching ears; 2 Pet. 2:1 — false teachers among you, who privily shall bring in damnable heresies. The chapter is one of the BoM's clearest articulations of the corrupt-teacher-by-political-favor providence-of-warning.
The phrase gain favor — the chapter's-precise diagnostic. The doctrine: *Amulon-did-not-earn-his-position by-virtue or-by-true-knowledge; he-gained-favor — the language-of-the-court, the-skill-of-the-flatterer. The chapter is one of the BoM's clearest articulations of the courtier-by-favor doctrine — the kind-of-power that-comes by-pleasing-the-powerful, not by-serving-the-truth.
For the king of the Lamanites had granted unto Amulon that he and his brethren should be teachers of his people; yea, even of the people of the Lamanites. — Mosiah 24:2 (continuation; cf. v. 1)
And now the name of the king of the Lamanites was Laman, being called after the name of his father; and therefore he was called king Laman. And he was king over a numerous people. — Mosiah 24:3
The chapter records the king's-name. The name of the king of the Lamanites was Laman, being called after the name of his father; and therefore he was called king Laman. The doctrine: the chapter has-a-Lamanite-throne-name preserved-across-generations — the same king-named-after-his-father dynasty-pattern as Egypt's-Pharaoh, Israel's-David-line, Rome's-Caesar. The chapter is the BoM's-clearest-text-on the Lamanite-throne-name as-dynastic-continuity. The name Laman traces back to-1-Ne.-2:5's-Laman, the eldest-of-Lehi's-sons — every-Lamanite-king of-this-period-may-bear-the-throne-name regardless-of-blood-descent.
And he appointed teachers of the brethren of Amulon in every land which was possessed by his people; and thus the language of Nephi began to be taught among all the people of the Lamanites. — Mosiah 24:4
The chapter records the spread-of-the-Nephite-language. He appointed teachers of the brethren of Amulon in every land which was possessed by his people; and thus the language of Nephi began to be taught among all the people of the Lamanites. The doctrine: the chapter is the BoM's-clearest-text-on the cultural-pivot — the Lamanites are-now-being-Nephite-ized in-language but-not-in-religion; the chapter is establishing-the-condition that-Alma-the-Younger will-later-exploit in-Mosiah-28's-missionary-charge — a-shared-language without-a-shared-faith. The chapter is therefore one-of-the-BoM's-clearest-texts on-the-cultural-but-not-spiritual-assimilation pattern.
And they were a people friendly one with another; nevertheless they knew not God; neither did the brethren of Amulon teach them anything concerning the Lord their God, neither the law of Moses; nor did they teach them the words of Abinadi; — Mosiah 24:5
The chapter's master-they-knew-not-God-because-the-teachers-withheld verse. They knew not God; neither did the brethren of Amulon teach them anything concerning the Lord their God, neither the law of Moses; nor did they teach them the words of Abinadi. The doctrine: the chapter has the corrupt-teachers withholding the-truth-they-once-knew; the Amulonites once-sat under-Abinadi-and-could-quote-his-words (Mosiah 12:19's-cunning questions imply-they-knew-the-prophets), but-they-do-not-teach-them. The chapter is the BoM's-clearest-text-on the apostate-teacher's-suppression of-the-truth-he-once-knew. The withholding of-Abinadi's-words specifically — these are the priests-who-killed-Abinadi-and-now-suppress-his-memory.
The clause nor did they teach them the words of Abinadi — the chapter's-quiet-tragedy. The doctrine: the Amulonites could-have-been-the-Lamanite-evangelists of-Abinadi's-doctrine; they-killed-the-prophet they-could-have-preached; the chapter is the BoM's-clearest-text-on the suppressed-prophet doctrine — a-prophet-killed-becomes a-prophet-unpreached. The doctrine: Abinadi's-words would-eventually-reach-the-Lamanites, but-through-Alma-and-the-sons-of-Mosiah, not-through-the-Amulonites.
But they taught them that they should keep their record, and that they might write one to another. — Mosiah 24:6
The chapter records the literacy-without-doctrine. They taught them that they should keep their record, and that they might write one to another. The doctrine: the chapter has-the-Amulonites teaching-literacy-without-religion; the same secular-education-without-spiritual-content pattern as-the-modern-state-education that-can-rise without-the-Lord. The chapter is the BoM's-clearest-text-on the literacy-without-godliness doctrine.
And thus the Lamanites began to increase in riches, and began to trade one with another and wax great, and began to be a cunning and a wise people, as to the wisdom of the world, yea, a very cunning people, delighting in all manner of wickedness and plunder, except it were among their own brethren. — Mosiah 24:7
The chapter records the prospered-but-cunning Lamanites. Thus the Lamanites began to increase in riches, and began to trade one with another and wax great, and began to be a cunning and a wise people, as to the wisdom of the world. The doctrine: the chapter has the prosperity-and-cunning growing-together; the same 1-Cor.-1:20's-wisdom-of-this-world doctrine. The chapter is the BoM's-clearest-text-on the cunning-as-fruit-of-godless-education — literacy-and-commerce without-the-Lord produces-cunning, not-wisdom. Same wisdom-of-the-world grammar as 1 Cor. 1:20-21; 1 Cor. 3:19 — the wisdom of this world is foolishness with God; James 3:14-16 — earthly, sensual, devilish.
The targeted persecution of Alma's Church (verses 8–11)
And now it came to pass that Amulon began to exercise authority over Alma and his brethren, and began to persecute him, and cause that his children should persecute their children. — Mosiah 24:8
The chapter records the targeted-persecution. Amulon began to exercise authority over Alma and his brethren, and began to persecute him, and cause that his children should persecute their children. The doctrine: the chapter has persecution-passing-to-the-second-generation; Amulon teaches-his-children to-persecute Alma's-children. The chapter is the BoM's-clearest-text-on the multi-generational-persecution pattern — the same hate-the-faithful-and-train-your-children-to-hate them pattern that-runs-from-Cain through-Saul through-Herod.
For Amulon knew Alma, that he had been one of the king's priests, and that it was he that believed the words of Abinadi and was driven out before the king, and therefore he was wroth with him; for he was subject to king Laman, yet he exercised authority over them, and put tasks upon them, and put task-masters over them. — Mosiah 24:9
The chapter records the personal-recognition and-the-personal-grudge. Amulon knew Alma, that he had been one of the king's priests, and that it was he that believed the words of Abinadi and was driven out before the king, and therefore he was wroth with him. The doctrine: the chapter has-the-personal-history fueling-the-persecution; the chapter is the BoM's-clearest-text-on the personal-grudge-from-the-old-court doctrine — the apostate-priest's-particular-rage at-the-one-priest who-did-not-apostatize. The same Cain-Abel pattern in-priestly-key: Amulon is to-Alma what-Cain-was-to-Abel — the one-whose-offering was-not-accepted, raging against-the-one-whose-offering was.
The phrase task-masters — the chapter's-deliberate Egyptian-echo. The doctrine: the chapter is signaling-the-Exodus-typology immediately; task-masters is the precise vocabulary of-Ex. 1:11 (and they set over them taskmasters to afflict them with their burdens). The chapter is the BoM's-clearest-text-on the recurring-Egypt providence — the same task-masters-and-burdens of-Ex.-1 are-here in-Helam. The chapter is one of the BoM's clearest articulations of the every-generation-has-its-Egypt doctrine.
And it came to pass that so great were their afflictions that they began to cry mightily to God. — Mosiah 24:10
The chapter records the cry-out-of-affliction. So great were their afflictions that they began to cry mightily to God. The doctrine: the chapter has-affliction producing-prayer; the same Ex. 2:23 pattern — the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. The chapter is the BoM's-clearest-Exodus-typology in-this-Mosiah-narrative — every-step from-task-masters to-cry-to-God is-tracking Ex.-1-to-3.
And Amulon commanded them that they should stop their cries; and he put guards over them to watch them, that whosoever should be found calling upon God should be put to death. — Mosiah 24:11
The chapter records the prohibition-of-prayer on-pain-of-death. Amulon commanded them that they should stop their cries… that whosoever should be found calling upon God should be put to death. The doctrine: the chapter has the master-prohibition — the same Daniel-6 decree (whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions) and the same Antiochean-prohibition of-the-Maccabean-era. The chapter is the BoM's-clearest pre-Maccabean articulation of-the-prayer-forbidden persecution pattern. Same prayer-forbidden-on-pain-of-death grammar as Dan. 6:7-9; 1 Maccabees 1:41-50 — the king wrote… that every one should leave his laws.
The prayer-in-the-heart and the voice of the Lord (verses 12–17)
And Alma and his people did not raise their voices to the Lord their God, but did pour out their hearts to him; and he did know the thoughts of their hearts. — Mosiah 24:12
The chapter's master-prayer-in-the-heart verse. Alma and his people did not raise their voices to the Lord their God, but did pour out their hearts to him; and he did know the thoughts of their hearts. The doctrine: the chapter is the BoM's-foundational-text-on the heart-prayer doctrine — when-the-voice-is-forbidden, the-heart-is-not-forbidden; the Lord-hears-the-heart as-clearly-as-He-hears-the-voice. The chapter is the BoM's-clearest pre-Synoptic articulation of-the-prayer-in-the-secret-place doctrine that-Christ-will-teach in-Mt.-6:6 — but thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret. Same prayer-in-the-heart grammar as 1 Sam. 1:13 — Hannah, she spake in her heart; only her lips moved, but her voice was not heard; Ps. 19:14 — let the words of my mouth, and the meditation of my heart, be acceptable in thy sight; Ps. 139:1-2 — O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off; Rom. 8:26-27 — the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit. The chapter is one of the BoM's clearest articulations of the prayer-in-the-heart doctrine — and one-of-the-BoM's-most-pastoral texts for-the-faithful-under-prohibition.
The phrase pour out their hearts — the chapter's-precise prayer-language. The doctrine: the chapter has the heart-poured-out as-the-mode; the same Ps. 62:8 grammar — pour out your heart before him: God is a refuge for us; the same Lam. 2:19 grammar — pour out thine heart like water before the face of the Lord. The chapter is one of the BoM's clearest articulations of the pour-out-the-heart prayer-discipline.
The clause he did know the thoughts of their hearts — the chapter's-precise-divine-omniscience. The doctrine: the chapter has the Lord operating-in-the-mode-of-the-heart-knower; the same 1 Sam. 16:7 doctrine — man looketh on the outward appearance, but the Lord looketh on the heart; the same 1 Kgs. 8:39 — thou, even thou only, knowest the hearts of all the children of men. The chapter is the BoM's-clearest pre-Pauline articulation of-the-divine-cardiognosis doctrine — the Lord-who-knows-the-heart hears-the-prayer-from-the-heart even-when-no-word-is-spoken.
And it came to pass that the voice of the Lord came to them in their afflictions, saying: Lift up your heads and be of good comfort, for I know of the covenant which ye have made unto me; and I will covenant with my people and deliver them out of bondage. — Mosiah 24:13
The chapter's master-voice-of-the-Lord-in-affliction verse. The voice of the Lord came to them in their afflictions, saying: Lift up your heads and be of good comfort, for I know of the covenant which ye have made unto me; and I will covenant with my people and deliver them out of bondage. The doctrine: the chapter has-the-Lord-speaking-directly into-the-affliction; the same voice-of-the-Lord that-came-to-Moses at-the-bush (Ex. 3:7-8) — I have surely seen the affliction of my people which are in Egypt, and have heard their cry. The chapter is the BoM's-clearest-pre-Mosaic-parallel — the Lord-who-spoke-to-Moses-for-Israel speaks-to-Alma-for-Alma's-people. Same voice-of-the-Lord-in-affliction grammar as Ex. 3:7-8 (I have surely seen the affliction); Ex. 6:5-7 (I have remembered my covenant… I will rid you out of their bondage); Acts 12:7 (and, behold, the angel of the Lord came upon him, and a light shined in the prison). The chapter is one of the BoM's clearest articulations of the voice-in-the-affliction providence.
The phrase I know of the covenant which ye have made unto me — the chapter's-precise-covenantal-anchor. The doctrine: the chapter has the Lord remembering-the-Waters-of-Mormon-covenant (Mosiah 18:8-10); the same Ex. 2:24-25 doctrine — God remembered his covenant with Abraham, with Isaac, and with Jacob. The chapter is the BoM's-clearest-text-on the covenant-remembered-in-affliction providence.
The phrase lift up your heads and be of good comfort — the chapter's-precise comfort-language. The doctrine: the chapter has-the-Lord-himself speaking-the-pastoral-words; the same Isa. 40:1-2 grammar — comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem; the same Lk. 21:28's-look-up-and-lift-up-your-heads grammar. The chapter is the BoM's-clearest-text-on the divine-pastoral-language in-the-affliction.
And I will also ease the burdens which are put upon your shoulders, that even you cannot feel them upon your backs, even while you are in bondage; and this will I do that ye may stand as witnesses for me hereafter, and that ye may know of a surety that I, the Lord God, do visit my people in their afflictions. — Mosiah 24:14
The chapter's master-burdens-made-light verse. I will also ease the burdens which are put upon your shoulders, that even you cannot feel them upon your backs, even while you are in bondage; and this will I do that ye may stand as witnesses for me hereafter, and that ye may know of a surety that I, the Lord God, do visit my people in their afflictions. The doctrine: the chapter is one-of-the-BoM's-most-beloved-pastoral-texts; the doctrine has-three-parts — (1) the burdens-are-eased not-removed; (2) the easing is in-the-midst-of-the-bondage, not-after-it; (3) the easing has-a-purpose — to-make-the-faithful-witnesses-of-divine-visitation. The chapter is the BoM's-clearest-text-on the burdens-eased-in-the-bondage doctrine.
Same burdens-eased grammar as Mt. 11:28-30 — come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me… for my yoke is easy, and my burden is light; 2 Cor. 12:9 — my grace is sufficient for thee: for my strength is made perfect in weakness; Phil. 4:13 — I can do all things through Christ which strengtheneth me. The chapter is one of the BoM's clearest pre-Christian articulations of the my-yoke-is-easy-and-my-burden-is-light doctrine — the chapter-and-Matthew-11 are-in-textual-conversation across-centuries, the BoM-text written-down before-Matthew but-both-witnessing-the-same-divine-doctrine.
The phrase I, the Lord God, do visit my people in their afflictions — the chapter's-precise visitation-of-the-suffering vocabulary. The doctrine: the chapter has the Lord operating-in-the-paqad mode (the Hebrew-verb behind the visit-of-affliction); the same Ex. 4:31's-the Lord had visited the children of Israel grammar. The chapter is the BoM's-clearest-text-on the divine-visitation-in-affliction providence.
And now it came to pass that the burdens which were laid upon Alma and his brethren were made light; yea, the Lord did strengthen them that they could bear up their burdens with ease, and they did submit cheerfully and with patience to all the will of the Lord. — Mosiah 24:15
The chapter's master-submit-cheerfully-with-patience verse. The Lord did strengthen them that they could bear up their burdens with ease, and they did submit cheerfully and with patience to all the will of the Lord. The doctrine: the chapter is the BoM's-clearest-text-on the submit-cheerfully-and-with-patience discipline — cheerfully is the chapter's-quiet-difficulty; bondage that-allows-cheerful-submission is bondage-with-the-grace-of-the-Lord present-in-it. Same submit-cheerfully grammar as Heb. 12:2 — for the joy that was set before him endured the cross; James 1:2 — count it all joy when ye fall into divers temptations; 2 Cor. 7:4 — I am exceeding joyful in all our tribulation. The chapter is one of the BoM's clearest articulations of the cheerful-submission discipline — and one-of-the-BoM's-most-pastoral texts for-the-discipline-of-the-bondage that-does-not-end-immediately.
And it came to pass that so great was their faith and their patience that the voice of the Lord came unto them again, saying: Be of good comfort, for on the morrow I will deliver you out of bondage. — Mosiah 24:16
The chapter records the second-voice promising-deliverance. So great was their faith and their patience that the voice of the Lord came unto them again, saying: Be of good comfort, for on the morrow I will deliver you out of bondage. The doctrine: the chapter has the faith-and-patience producing-the-second-voice; the chapter has-deliverance as-the-fruit-of-the-grace-already-received not-as-the-condition-for-receiving-grace. The chapter is the BoM's-clearest-text-on the grace-first-then-deliverance order — the burdens-eased before-the-bondage-broken.
The phrase on the morrow I will deliver you — the chapter's-precise timing. The doctrine: the chapter has-the-deliverance pre-announced for-the-next-day; the same Ex. 14:13's-tomorrow-shall-be-a-sign and-Josh. 3:5's-tomorrow-the-Lord-will-do-wonders-among-you pattern. The chapter is the BoM's-clearest-text-on the pre-announced-deliverance providence.
And he said unto Alma: Thou shalt go before this people, and I will go with thee and deliver this people out of bondage. — Mosiah 24:17
The chapter records the commission-to-Alma. He said unto Alma: Thou shalt go before this people, and I will go with thee and deliver this people out of bondage. The doctrine: the chapter has-Alma in-the-Mosaic-office — thou shalt go before this people is-precisely-the-Moses-charge of-Ex. 3:10. The chapter is the BoM's-clearest-text-on the Alma-as-Moses-typology in-the-Helam-cycle.
The deep sleep, the escape, the valley of Alma, and the arrival (verses 18–25)
Now it came to pass that Alma and his people in the night-time gathered their flocks together, and also of their grain; yea, even all the night-time were they gathering their flocks together. — Mosiah 24:18
The chapter records the all-night-gathering. Alma and his people in the night-time gathered their flocks together, and also of their grain; yea, even all the night-time were they gathering their flocks together. The doctrine: the chapter has-the-faith-in-the-promise expressed-in-the-preparation-of-the-flight; the same Ex. 12:11's-with your loins girded, your shoes on your feet, and your staff in your hand pattern. The chapter is the BoM's-clearest-text-on the prepare-as-though-the-promise-is-already-fulfilled discipline.
And in the morning the Lord caused a deep sleep to come upon the Lamanites, yea, and all their task-masters were in a profound sleep. — Mosiah 24:19
The chapter's master-deep-sleep verse. The Lord caused a deep sleep to come upon the Lamanites, yea, and all their task-masters were in a profound sleep. The doctrine: the chapter has-the-tardemah (deep sleep) — the same word as Gen. 2:21's-Adam's-deep-sleep, Gen. 15:12's-Abraham's-deep-sleep, 1 Sam. 26:12's-Saul's-deep-sleep when-David-took-the-spear. The deep-sleep is the Hebrew-Bible's-classical instrument-of-divine-action; the chapter has the Lord deploying-tardemah here to-cover-the-escape. The chapter is the BoM's-clearest-text-on the tardemah-as-instrument-of-deliverance providence. Same deep-sleep grammar as Gen. 2:21; Gen. 15:12; 1 Sam. 26:12; Job 4:13; Job 33:15; Dan. 8:18, 10:9 — the same noun used-for-divine-revelation-by-trance and-for-divine-immobilization of-enemies. The chapter is one of the BoM's clearest articulations of the tardemah-deliverance providence.
And Alma and his people departed into the wilderness; and when they had traveled all day they pitched their tents in a valley, and they called the valley Alma, because he led their way in the wilderness. — Mosiah 24:20
The chapter records the valley-of-Alma. They called the valley Alma, because he led their way in the wilderness. The doctrine: the chapter has-the-people-naming-the-valley after-their-leader — the same pattern that-Mosiah-7:21 had with-Lehi-Nephi naming-lands. The chapter is the BoM's-clearest-text-on the naming-the-place-after-the-leader providence — and-the-chapter is therefore-one-of-the-clearest articulations of the name-Alma as-a-place-name preserved-in-the-narrative.
The name Alma — the chapter's-quiet-Semitic-resonance. The Hebrew-root alma' (עַלְמָה, young woman, maiden) was-once-assumed to-be-the-only-meaning of-the-name; but-the-1973-discovery of-the-Bar-Kokhba-period documents-revealed Alma as-a-male-Hebrew-personal-name (Alma ben Yehuda), confirming-the-BoM's-onomastics. The same name is-attested at-Ebla in-the-third-millennium-BC. The chapter is one of the BoM's clearest articulations of the Semitic-male-name-Alma — a name-once-thought-to-be-anachronistic, now-confirmed-by-archaeology.
Yea, and in the valley of Alma they poured out their thanks to God because he had been merciful unto them, and eased their burdens, and had delivered them out of bondage; for they were in bondage, and none could deliver them except it were the Lord their God. — Mosiah 24:21
The chapter's master-poured-out-thanks verse. In the valley of Alma they poured out their thanks to God because he had been merciful unto them, and eased their burdens, and had delivered them out of bondage. The doctrine: the chapter has the same pour-out language of-v. 12 (pour-out-their-hearts in-prayer) now-applied to-thanks; the chapter is the BoM's-clearest-text-on the pour-out-the-prayer-pour-out-the-thanks bookend. The discipline: every-poured-out-prayer of-need eventually-has-its-poured-out-thanks of-fulfillment. Same pour-out-thanks grammar as Ps. 116:12-19 — what shall I render unto the Lord for all his benefits toward me? I will take the cup of salvation, and call upon the name of the Lord. The chapter is one of the BoM's clearest articulations of the gratitude-as-the-natural-fruit-of-deliverance discipline.
And they gave thanks to God, yea, all their men and all their women and all their children that could speak lifted their voices in the praises of their God. — Mosiah 24:22
The chapter records the corporate-praise. All their men and all their women and all their children that could speak lifted their voices in the praises of their God. The doctrine: the chapter has the voice-restored — what-Amulon-forbade is-here-restored-in-the-valley-of-Alma; the chapter is the BoM's-clearest-text-on the voice-restored-in-the-place-of-deliverance providence. The all-three-categories — men, women, children — recall the Mt. 21:15-16's-children-crying-in-the-temple grammar and the Ex. 15's-Miriam-and-the-women-singing pattern. The chapter is one of the BoM's clearest articulations of the corporate-praise discipline.
And now the Lord said unto Alma: Haste thee and get thou and this people out of this land, for the Lamanites have awakened and do pursue thee; therefore get thee out of this land, and I will stop the Lamanites in this valley that they come no further in pursuit of this people. — Mosiah 24:23
The chapter records the second-warning-and-the-promise-of-arrest. The Lord said unto Alma: Haste thee and get thou and this people out of this land, for the Lamanites have awakened and do pursue thee… I will stop the Lamanites in this valley. The doctrine: the chapter has-the-Lord-managing-the-pursuit-and-the-flight-together; the same Ex. 14:24-25's-the-Lord-troubled-the-host-of-Egypt grammar. The chapter is the BoM's-clearest-text-on the Lord-actively-stops-the-pursuit providence.
And it came to pass that they departed out of the valley, and took their journey into the wilderness. — Mosiah 24:24
The chapter records the departure-from-the-valley. They departed out of the valley, and took their journey into the wilderness. The doctrine: the chapter has-the-named-place left-but-the-naming-preserved; the valley-of-Alma will-be-mentioned-again, but-Alma's-people will-not-return-to-it. The chapter is the BoM's-clearest-text-on the named-place-as-monument-but-not-residence pattern.
And after they had been in the wilderness twelve days they arrived in the land of Zarahemla; and king Mosiah did also receive them with joy. — Mosiah 24:25
The chapter's master-twelve-day-arrival verse. After they had been in the wilderness twelve days they arrived in the land of Zarahemla; and king Mosiah did also receive them with joy. The doctrine: the chapter has-the-twelve-day-journey — the chapter's-quiet-resonance with-the-twelve-tribes, the-twelve-apostles, the-twelve-mentioned-in-the-Restoration. The chapter is the BoM's-clearest-text-on the twelve-day-pilgrimage to-the-promised-Zarahemla; the same twelve-as-fullness-of-Israel grammar as Rev. 7:5-8's-twelve-thousand-of-each-tribe.
The phrase Mosiah did also receive them with joy — the chapter's-quiet-parallel with-Mosiah-22:13's-Mosiah-received-Limhi's-people-with-joy. The doctrine: the chapter has the BoM's-clearest-text on-the-two-receptions of-the-same-king for-the-two-deliverances; both colonies are-received-with-the-same-joy, the king-makes-no-distinction. The chapter is one of the BoM's clearest articulations of the impartial-joy-at-the-return doctrine.
The chapter's architecture
The chapter is four-paneled and operates as the pastoral-heart of-the-entire-Mosiah-cycle. Vv. 1–7 establish Amulon's-rise and-the-Amulonites-as-teachers; vv. 8–11 establish the targeted-persecution and-the-prayer-prohibition; vv. 12–17 establish the prayer-in-the-heart and-the-burdens-made-light; vv. 18–25 establish the deep-sleep, the-escape, the-valley-of-Alma, and-the-arrival. The theological center of gravity is v. 14's I will also ease the burdens which are put upon your shoulders, that even you cannot feel them upon your backs — the chapter's-master-statement of the burdens-eased-in-the-bondage providence.
The chapter operates as the BoM's-clearest-pre-Synoptic anticipation of-Mt.-11:28-30. The come-unto-me-all-ye-that-labour-and-are-heavy-laden invitation that-Christ-will-utter has-its-pre-fulfillment in-this-chapter — the Lord-easing-the-burdens, the yoke-made-easy, the heavy-laden-bearing-with-ease. The chapter is the BoM's-clearest pre-Christian-witness of the Christ-doctrine of-burden-easing. The chapter therefore-anchors the LDS-doctrine of-Christ-as-the-burden-easer.
The chapter is also the BoM's-clearest-text-on the prayer-in-the-heart doctrine. The Lord-knows-the-heart, hears-the-heart, answers-the-heart-prayer with-the-same-faithfulness as-the-voice-prayer. The chapter is therefore one-of-the-BoM's-most-pastoral-texts for-the-faithful-under-prohibition — every-saint who-has-prayed-silently in-the-cubicle, in-the-classroom, in-the-prison-cell, has-this-chapter as-the-witness that-the-Lord-heard.
The chapter is also the BoM's-mirror to-Mosiah-22. Where Limhi's-deliverance came-by-Gideon's-stratagem and-the-back-pass and-the-wine, Alma's-deliverance comes-by-the-Lord's-voice and-the-tardemah and-the-burdens-eased. The two-chapters together teach-the-two-channels of-divine-deliverance — by-human-wisdom-and-divine-providence-together, and-by-divine-direct-intervention. Neither-is-superior; both-are-the-Lord's-channels.
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that the chapter's-prayer-in-the-heart-and-the-burdens-made-light is the BoM's-clearest pre-Christian articulation of-the-doctrine-of-grace-sufficient-for-the-task. The chapter does-not-promise-the-removal of-the-circumstance; it-promises-the-grace-to-bear-the-circumstance. The doctrine: the Lord's-pastoral-mode is-most-often-not-the-burden-removed but-the-burden-made-light; the chapter is the BoM's-clearest pre-Pauline articulation of-2-Cor.-12:9 — my grace is sufficient for thee: for my strength is made perfect in weakness. The chapter is one of the BoM's clearest articulations of the grace-sufficient providence — and one-of-the-BoM's-most-pastoral texts for-every-saint-who-has-prayed for-the-removal-of-a-circumstance and-received-instead the-grace-to-bear-it.
The second is that the chapter's-deep-sleep on-the-Lamanites is the BoM's-quiet-anchor for-the-tardemah-as-instrument-of-divine-action doctrine across-the-scriptures. The same tardemah that-put-Adam-to-sleep for-the-rib (Gen. 2:21), that-came-upon-Abraham for-the-covenant-vision (Gen. 15:12), that-fell-on-Saul-and-his-men so-that-David-might-take-the-spear (1 Sam. 26:12), that-Job-described as-the-mode-of-the-night-vision (Job 4:13, 33:15), that-Daniel-experienced as-the-mode-of-prophetic-revelation (Dan. 8:18, 10:9) — the same tardemah here-falls on-the-Lamanites to-cover-Alma's-escape. The chapter is the BoM's-clearest-text-on the tardemah-as-the-Lord's-multipurpose-instrument — for-creation, for-covenant, for-deliverance, for-revelation. The chapter is one of the BoM's clearest articulations of the tardemah-instrument providence — and one-of-the-BoM's-most-precise alignments with-the-Hebrew-Bible's-distinctive-vocabulary.
The third is that the chapter's-paired-deliverances of-Limhi-by-Gideon's-stratagem and-Alma-by-divine-direct-intervention is the BoM's-clearest-text-on the two-channels-of-deliverance doctrine. The chapter teaches that-the-Lord-uses-both-channels — the-counsel-of-the-wise-man and-the-direct-voice-from-heaven; the-stratagem-with-the-wine and-the-tardemah-with-the-strength-given. The doctrine: the saint should-not-despise the-deliverance-that-comes-by-wisdom-and-counsel (Limhi's-pattern) nor-demand the-deliverance-that-comes-only-by-direct-miracle (Alma's-pattern); both are-the-Lord's-channels, and-the-Lord-uses-whichever-suits-the-circumstances and-the-people. The chapter is one of the BoM's clearest articulations of the two-channels-of-deliverance providence — the BoM-teaches-us not-to-rank-the-channels.
Where this lands
Three practices.
First, when-the-voice-is-forbidden, pour-out-the-heart. The chapter's v. 12 doctrine is Alma and his people did not raise their voices to the Lord their God, but did pour out their hearts to him; and he did know the thoughts of their hearts. The practice: prayer is-not-conditioned on-the-form-of-utterance; the Lord-who-knows-the-heart hears-the-prayer-from-the-heart in-the-office, in-the-hospital-bed, in-the-crowded-room, in-the-place-where-the-voice-cannot-be-raised. The discipline is the steady-cultivation of-the-heart-prayer so-that-it-is-available when-the-voice-is-not. The Lord-hears-the-heart as-clearly-as-He-hears-the-voice; cultivate-the-heart-prayer as-the-default, the-voice-prayer as-the-occasional-amplification.
Second, expect-grace-to-bear-the-burden before-expecting-the-burden-removed. The chapter's v. 14 doctrine is I will also ease the burdens which are put upon your shoulders, that even you cannot feel them upon your backs, even while you are in bondage. The practice: the most-common-mode of-divine-help is-not-the-removal of-the-circumstance but-the-strengthening-to-bear-the-circumstance; the saint-who-prays for-the-burden-removed and-receives-the-burden-made-light has-received-the-deeper-answer. The discipline is the recognition that-the-burden-felt-as-less is-the-grace-felt-as-more; do-not-keep-praying for-the-removal when-the-Lord-has-given-the-strength. The chapter's-discipline is the gratitude-for-the-eased-burden as-much-as-the-gratitude-for-the-broken-bondage.
Third, submit-cheerfully-and-with-patience while-the-deliverance-is-pending. The chapter's v. 15 doctrine is they did submit cheerfully and with patience to all the will of the Lord. The practice: the chapter's-most-difficult-discipline is cheerfully — not merely-with-patience, not merely-with-endurance, but-cheerfully. The same Phil. 4:11's-content-in-whatsoever-state-I-am discipline; the same Heb. 12:2's-for-the-joy-set-before-him pattern. The cheerful-submission is-the-fruit of-the-deeper-trust that-the-Lord-is-using-the-circumstance for-the-saint's-eternal-good. The discipline is the choice-of-cheer in-the-circumstance the-saint-did-not-choose. The chapter's-discipline is the joy-in-the-bondage as-the-witness of-the-grace-already-received.