Where we are
Mosiah 8 is the BoM's master-chapter on the doctrine of the seer. The previous chapter found-the-lost-colony and named-the-cause of its bondage; this chapter does two distinct things in one record: (1) Limhi shows-Ammon the twenty-four plates of pure-gold his expedition recovered from a destroyed-civilization northward — the Jaredite-plates, the future-Book-of-Ether; (2) Ammon teaches that the home-king Mosiah-II has a gift from God by which any-record-engraven-in-an-unknown-language can be translated, which gives Ammon occasion to lay down what is for the entire BoM the master-doctrine of the seer.
The chapter has three movements: (1) Ammon's rehearsal of Benjamin's-discourse and the people's-joy (vv. 1–4); (2) Limhi's-account of the forty-three-man expedition and the twenty-four plates (vv. 5–12); (3) Ammon's teaching on the king-as-seer and the urim-and-thummim (vv. 13–21).
For the reader, the chapter contains five especially load-bearing texts: (1) v. 8 they… found a land which was covered with bones of men, and of beasts, and was also covered with ruins of buildings of every kind, having discovered a land which had been peopled with a people who were as numerous as the hosts of Israel — the chapter's-precise discovery of the Jaredite-ruins; (2) v. 13 whosoever has these things is called seer, after the manner of old times… and the things are called interpreters — the chapter's-master definition of the interpreters; (3) v. 15 a seer is greater than a prophet — the chapter's-master ranking of revelatory-offices; (4) v. 16 a seer is a revelator and a prophet also; and a gift which is greater can no man have, except he should possess the power of God, which no man can; yet a man may have great power given him from God — the chapter's-master statement on the seer-revelator-prophet trinity of offices; (5) v. 17 but a seer can know of things which are past, and also of things which are to come, and by them shall all things be revealed, or, rather, shall secret things be made manifest, and hidden things shall come to light, and things which are not known shall be made known by them, and also things shall be made known by them which otherwise could not be known — the chapter's-master function-list of the seer.
Ammon rehearses Benjamin's discourse (verses 1–4)
And it came to pass that after Ammon had made an end of speaking these words, the king Limhi rejoiced exceedingly, and gave thanks to God, saying: Doubtless a great mystery is contained within these plates, and these interpreters were doubtless prepared for the purpose of unfolding all such mysteries to the children of men. — Mosiah 8:19
The chapter opens by establishing that Ammon has been preaching. Ammon had made an end of speaking these words. The doctrine: the king's-sermon of chapter 7 has been answered by Ammon's-sermon in chapter 8; the colony has-now received the Zarahemla-news, and the Zarahemla-news is itself a sermon. Same news-as-sermon grammar as Lk. 24:13–35's Emmaus-road Christ's-news to Cleopas; Acts 8:35's Philip began at the same scripture, and preached unto him Jesus.
And it came to pass that king Limhi commanded Ammon that he should stand up before the multitude, and rehearse unto them all that had happened unto their brethren from the time that Zeniff went up out of the land even until the time that he himself came up out of the land. — Mosiah 8:2
The chapter records the historical-rehearsal commanded. Rehearse unto them all that had happened unto their brethren from the time that Zeniff went up out of the land even until the time that he himself came up out of the land. The doctrine: the king commands a three-generation history-lesson; the colony has-been ignorant for three-generations, and the catch-up-by-history is what restores them to the larger-story. Same rehearse-the-narrative grammar as Deut. 1:1–5's Moses-rehearsed-the-law in the plains of Moab; 1 Sam. 12:6–25's Samuel-recital before the people. The chapter is one of the BoM's clearest articulations of the historical-rehearsal as covenant-restoration doctrine — the lost-people are recovered-by-being-given-back-the-narrative.
And he also rehearsed unto them the last words which king Benjamin had taught them, and explained them to the people of king Limhi, so that they might understand all the words which he spake. — Mosiah 8:3
The chapter records the secondary-rehearsal of Benjamin's-discourse. He also rehearsed unto them the last words which king Benjamin had taught them, and explained them to the people of king Limhi. The doctrine: the colony hears Benjamin's-discourse by-relay; the same gospel the Zarahemla-people heard from-the-king-himself the colony now hears from-the-king's-messenger; the gospel travels by means of trusted-witnesses. Same gospel-by-relay grammar as 2 Tim. 2:2 — the things that thou hast heard of me… the same commit thou to faithful men, who shall be able to teach others also. The chapter is one of the BoM's clearest articulations of the gospel-by-trusted-witness doctrine.
And it came to pass that after he had done all this, that king Limhi dismissed the multitude, and caused that they should return every one unto his own house. — Mosiah 8:4
The chapter records the dismissal-after-the-rehearsal. Caused that they should return every one unto his own house. The doctrine: the historical-rehearsal is followed by domestic-return; the corporate-instruction sends them back to the daily-house to live-it-out. Same teach-then-disperse grammar as Neh. 8:10–12 — go your way, eat the fat, and drink the sweet… for the joy of the Lord is your strength.
Limhi's account of the twenty-four plates (verses 5–12)
And it came to pass that he caused that the plates which contained the record of his people from the time that they left the land of Zarahemla, should be brought before Ammon, that he might read them. — Mosiah 8:5
The chapter records the colony's-own-records produced for Ammon. The plates which contained the record of his people from the time that they left the land of Zarahemla, should be brought before Ammon. The doctrine: the colony has-kept-a-record even in three-generation-bondage; the discipline-of-the-plates has-survived the discipline-of-the-prophet-killing; what the colony lost was-not-the-record-keeping but-the-prophet-hearing. Same record-survives-the-degradation grammar as Jer. 32:6–15's-Jeremiah-buying-the-field-and-sealing-the-deed in-the-court-of-the-guard while-Jerusalem-burns — the record-keeping survives the catastrophe as evidence-of-future-restoration.
Now, as soon as Ammon had read the record, the king inquired of him to know if he could interpret languages, and Ammon told him that he could not. — Mosiah 8:6
The chapter records Ammon's-honest disclaimer. Ammon told him that he could not. The doctrine: Ammon does-not-claim-a-gift-he-does-not-have; the boldness of Mosiah 7:12 is paired with the humility of Mosiah 8:6 — both belong to the same disciple. Same disciple's-honest-disclaimer grammar as Acts 3:12 — why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? The chapter is one of the BoM's clearest articulations of the bold-yet-self-disclaiming witness doctrine.
And the king said unto him: Being grieved for the afflictions of my people, I caused that forty and three of my people should take a journey into the wilderness, that thereby they might find the land of Zarahemla, that we might appeal unto our brethren to deliver us out of bondage. — Mosiah 8:7
The chapter records the forty-three-man expedition's-original purpose. That thereby they might find the land of Zarahemla, that we might appeal unto our brethren to deliver us out of bondage. The doctrine: Limhi has-been-searching for the home-people while the home-people have-been searching for-him; the two-searches are simultaneous; the meeting-in-Mosiah-7 is the convergence of two-mutual-searches, not a one-sided-rescue. Same mutual-search grammar as Lk. 15:11–32's-prodigal-son-arises-and-comes-to-his-father while-the-father-stands-watching. The chapter is one of the BoM's clearest articulations of the lost-and-the-seeking-converge doctrine — both-sides-are-moving-toward-each-other under-the-providence-of-God.
And they were lost in the wilderness for the space of many days, yet they were diligent, and found not the land of Zarahemla but returned to this land, having traveled in a land among many waters, having discovered a land which was covered with bones of men, and of beasts, and was also covered with ruins of buildings of every kind, having discovered a land which had been peopled with a people who were as numerous as the hosts of Israel. — Mosiah 8:8
The chapter's master-Jaredite-ruins discovery verse. Discovered a land which was covered with bones of men, and of beasts, and was also covered with ruins of buildings of every kind, having discovered a land which had been peopled with a people who were as numerous as the hosts of Israel. The doctrine: the expedition missed-Zarahemla but found-the-Jaredite-extinction-zone; the seeking-deliverance party stumbled-onto-the-extinct-civilization; the colony's-search-for-deliverance produces the recovery of a previously-unknown-record of God's-dealings with previously-unknown-people. Same lost-becomes-discovered grammar as the Dead-Sea-Scrolls discovery (1947) — Bedouin shepherd searching for-a-lost-goat finds the most-significant biblical-manuscript-cache of the 20th-century. The chapter is one of the BoM's clearest articulations of the providence-of-the-failed-search doctrine — God's-purpose is fulfilled when ours fails.
The verse's land among many waters — the chapter's-precise geographical-marker. Don's-note: land among many waters — the locator is intentionally-vague; the BoM resists the modernist-impulse to nail-the-map. The mystery-of-where is part of the doctrine-of-what.
And for a testimony that the things that they had said are true they have brought twenty-four plates which are filled with engravings, and they are of pure gold. — Mosiah 8:9
The chapter's master twenty-four plates verse. Twenty-four plates which are filled with engravings, and they are of pure gold. The doctrine: the twenty-four plates are the same plates that, fifty-years-later under Mosiah-II, will be translated as the Book-of-Ether (Mosiah 28:11–17); the chapter is establishing-the-chain-of-custody of the Jaredite-record; the BoM is showing-the-reader how-it-knows-what-it-knows. Same chain-of-custody grammar as Lk. 1:1–4's-many-have-taken-in-hand-to-set-forth-in-order-a-declaration. The chapter is one of the BoM's clearest articulations of the chain-of-custody-of-revelation doctrine — Mormon is documenting-his-sources.
The verse's pure gold — the chapter's-precise material-marker. The Jaredite-plates are gold; the Nephite-plates are some-form-of-gold-or-brass (depending on the era); the Brass-Plates are brass. The materials carry-the-rank — gold is the highest-prized in the BoM's metallurgy, and the Jaredite-plates' preservation through Jaredite-extinction testifies to the providence-of-the-medium. Same gold-as-preservation-medium grammar as Ex. 25:11's pure-gold ark-of-the-covenant; 1 Kgs. 6:21–22's gold-overlaid temple-interior.
And behold, also, they have brought breastplates, which are large, and they are of brass and of copper, and are perfectly sound. — Mosiah 8:10
The chapter records the breastplate-artifacts. Breastplates, which are large, and they are of brass and of copper, and are perfectly sound. The doctrine: the expedition brought-back not-only-records but military-artifacts; the Jaredite-civilization's last-battles left tangible-evidence of its scale; the breastplates are large — the Jaredite-warriors were of greater stature than later-peoples. Same large-warrior-artifacts grammar as Deut. 3:11's iron-bedstead of Og king of Bashan, nine cubits long. The chapter is one of the BoM's clearest articulations of the visible-witness-of-extinct-greatness doctrine.
And again, they have brought swords, the hilts thereof have perished, and the blades thereof were cankered with rust; and there is no one in the land that is able to interpret the language or the engravings that are on the plates. Therefore I said unto thee: Canst thou translate? — Mosiah 8:11
The chapter records the swords-of-the-perished. The hilts thereof have perished, and the blades thereof were cankered with rust. The doctrine: Jaredite-military-power is now-corrupted; what was their-strength has become their-decay; the corroded-swords are the visible-witness of what-civilizations-leave-behind when they reject-the-prophets. Same rusted-sword-as-judgment grammar as James 5:3 — your gold and silver is cankered; and the rust of them shall be a witness against you; Matt. 6:19 — moth and rust doth corrupt. The chapter is one of the BoM's clearest articulations of the corroded-power-as-witness doctrine.
The verse's Canst thou translate? — the chapter's-pivot to the seer-doctrine. The seer-question arises out of the urgent-need to read-the-twenty-four-plates; the doctrine of the seer is not abstract but produced-by-the-need to-know-what-the-record-says.
And I said unto thee: Knowest thou of any one that can translate? For I am desirous that these records should be translated into our language; for, perhaps, they will give us a knowledge of a remnant of the people who have been destroyed, from whence these records came; or, perhaps, they will give us a knowledge of this very people who have been destroyed; and I am desirous to know the cause of their destruction. — Mosiah 8:12
The chapter's master-desire-to-know-the-cause verse. I am desirous to know the cause of their destruction. The doctrine: the king's-purpose for the translation is theological, not antiquarian; Limhi wants to learn what brought-Jaredite-extinction so the present-bondage-colony can avoid-the-same-end; the seer-gift is for learning-from-the-graveyard. Same learn-from-the-fallen grammar as 1 Cor. 10:11 — now all these things happened unto them for ensamples: and they are written for our admonition; Heb. 4:11 — let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. The chapter is one of the BoM's clearest articulations of the translation-as-warning-from-the-dead doctrine — and the BoM's first-explicit answer to why-we-have-the-Book-of-Ether.
Ammon teaches the doctrine of the seer (verses 13–21)
Now Ammon said unto him: I can assuredly tell thee, O king, of a man that can translate the records; for he has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer. — Mosiah 8:13
The chapter's master-interpreters verse. He has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer. The doctrine: the interpreters are physical-objects-that-mediate-revelation; the user must be commanded — unauthorized use is fatal; the office of seer is created by the gift, not the gift by the office. Same dangerous-glory-mediated-by-objects grammar as Ex. 33:20 — thou canst not see my face: for there shall no man see me, and live; Lev. 10:1–3's Nadab and Abihu offering strange-fire and being-consumed; 2 Sam. 6:6–7's Uzzah-touching-the-ark and being-struck-down; 1 Sam. 6:19's fifty-thousand-men-smitten for looking-into-the-ark. The chapter is one of the BoM's clearest articulations of the dangerous-glory of unauthorized-use doctrine — the interpreters are not toys.
And behold, the king of the people who are in the land of Zarahemla is the man that is commanded to do these things, and who has this high gift from God. — Mosiah 8:14
The chapter records the seer-office attached to the kingship. The king of the people who are in the land of Zarahemla is the man that is commanded to do these things, and who has this high gift from God. The doctrine: Mosiah-II combines king-and-seer in one-office; the political-office and the revelatory-office are not-separated under the Nephite-tradition; this is the Davidic-pattern, where the king is also-shepherd-and-anointed-of-the-Lord. Same king-and-seer-combined grammar as Ps. 2:7's-Davidic-anointing — the Lord hath said unto me, Thou art my Son; this day have I begotten thee. The chapter is one of the BoM's clearest articulations of the king-as-also-seer doctrine — and the foundation for the BoM's-later kingdom-renounced-for-judges decision (Mosiah 29) — the doctrine that seer-without-king is preferable to king-without-seer.
And the king said that a seer is greater than a prophet. — Mosiah 8:15
The chapter's master seer-greater-than-prophet verse. A seer is greater than a prophet. The doctrine: the ranking is given without commentary, as a settled-tradition; the colony already-knew this, and Limhi is rehearsing-it to confirm-the-chain-of-knowledge. Same seer-greater-than-prophet grammar as 1 Sam. 9:9's-implicit-restoration of the older-title — the seer's-office is the more-ancient and the more-comprehensive, and the prophet-title (navi) is the later-name for-the-same-office, now restored to its-original-meaning. The chapter is one of the BoM's clearest articulations of the seer-as-the-master-revelatory-office doctrine.
And Ammon said that a seer is a revelator and a prophet also; and a gift which is greater can no man have, except he should possess the power of God, which no man can; yet a man may have great power given him from God. — Mosiah 8:16
The chapter's master-trinity-of-offices verse. A seer is a revelator and a prophet also; and a gift which is greater can no man have, except he should possess the power of God, which no man can; yet a man may have great power given him from God. The doctrine: the seer-office subsumes the revelator-office and the prophet-office; the three are not parallel-offices but nested-offices, with seer as the outer-set. Same seer-revelator-prophet nesting as D&C 107:91–92 — to be a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the church — the canonical Restoration-statement of the same doctrine. The chapter is the BoM's clearest pre-Restoration articulation of the seer-revelator-prophet-translator doctrine that defines the LDS-Prophet-President's-calling.
The verse's no man can possess the power of God — the chapter's-precise creaturely-limitation marker. Same creature-cannot-possess-the-Creator grammar as Job 38:4 — where wast thou when I laid the foundations of the earth?; Ex. 33:20 — there shall no man see me, and live. The chapter is one of the BoM's clearest articulations of the gift-not-possession doctrine — the seer wields power-given but does not own-it.
But a seer can know of things which are past, and also of things which are to come, and by them shall all things be revealed, or, rather, shall secret things be made manifest, and hidden things shall come to light, and things which are not known shall be made known by them, and also things shall be made known by them which otherwise could not be known. — Mosiah 8:17
The chapter's master-function-list of the seer verse. A seer can know of things which are past, and also of things which are to come, and by them shall all things be revealed, or, rather, shall secret things be made manifest, and hidden things shall come to light, and things which are not known shall be made known by them, and also things shall be made known by them which otherwise could not be known. The doctrine: the seer's-function is four-fold — past, future, secret, otherwise-unknowable; the seer is the office-of-comprehensive-knowledge-by-revelation. Same comprehensive-knowledge grammar as Eccl. 1:9 — there is no new thing under the sun — but here the doctrine is the opposite: the seer-knows-what-the-sun-cannot-show; Dan. 2:22 — he revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him; 1 Cor. 4:5 — who both will bring to light the hidden things of darkness. The chapter is one of the BoM's clearest articulations of the four-fold-seer-function doctrine — past, future, secret, otherwise-unknowable.
The verse's otherwise could not be known — the chapter's-precise revelation-as-singular-medium. The doctrine: some knowledge is only-accessible-by-revelation; no amount of human-investigation can produce-what-the-seer-produces; the seer is not a-better-scholar but a-different-medium altogether. Same revelation-as-only-medium grammar as Matt. 16:17 — flesh and blood hath not revealed it unto thee, but my Father which is in heaven; 1 Cor. 2:9–10 — eye hath not seen, nor ear heard… but God hath revealed them unto us by his Spirit.
Thus God has provided a means that man, through faith, might work mighty miracles; therefore he becometh a great benefit to his fellow beings. — Mosiah 8:18
The chapter's master-purpose-of-the-gift verse. God has provided a means that man, through faith, might work mighty miracles; therefore he becometh a great benefit to his fellow beings. The doctrine: the seer-gift is not for-the-seer's-personal-glory but for-the-benefit-of-others; the gift is means-to-an-end, the end being the benefit of fellow-beings; same logic as Mosiah 2:17's service-of-fellow-beings-is-service-of-God. Same gift-for-others grammar as 1 Cor. 12:7 — the manifestation of the Spirit is given to every man to profit withal; 1 Pet. 4:10 — as every man hath received the gift, even so minister the same one to another. The chapter is one of the BoM's clearest articulations of the gift-for-the-benefit-of-others doctrine.
And now, when Ammon had made an end of speaking these words the king rejoiced exceedingly, and gave thanks to God, saying: Doubtless a great mystery is contained within these plates, and these interpreters were doubtless prepared for the purpose of unfolding all such mysteries to the children of men. — Mosiah 8:19
The chapter records Limhi's-thanksgiving-response. Doubtless a great mystery is contained within these plates, and these interpreters were doubtless prepared for the purpose of unfolding all such mysteries to the children of men. The doctrine: the king's-response is gratitude; the news-that-his-records-can-be-read is itself a gospel; the kingdom-bondage has been mitigated-by-the-promise-of-knowledge. Same news-as-good-tidings grammar as Mosiah 7:14's of-a-surety-rejoicing. The chapter is one of the BoM's clearest articulations of the prepared-means-for-unfolding-mysteries doctrine.
O how marvelous are the works of the Lord, and how long doth he suffer with his people; yea, and how blind and impenetrable are the understandings of the children of men; for they will not seek wisdom, neither do they desire that she should rule over them! — Mosiah 8:20
The chapter records the marvelous-works-and-blind-understanding contrast. How long doth he suffer with his people; yea, and how blind and impenetrable are the understandings of the children of men; for they will not seek wisdom, neither do they desire that she should rule over them! The doctrine: God's-patience is paired with man's-blindness; the children-of-men are not lacking-wisdom-by-circumstance but by-choice — they do-not-desire-that-she-should-rule. Same Wisdom-personified-and-rejected grammar as Prov. 1:20–33 — Wisdom crieth without; she uttereth her voice in the streets… how long, ye simple ones, will ye love simplicity?; Prov. 8:1–11's Wisdom-calls-to-men; Sirach 24's Wisdom-praises-herself. The chapter is one of the BoM's clearest pre-Solomonic articulations of the personified-Wisdom-rejected-by-the-children-of-men doctrine — the BoM's-clearest-text for the Hebrew-Bible's-chokmah-tradition.
Yea, they are as a wild flock which fleeth from the shepherd, and scattereth, and are driven, and are devoured by the beasts of the forest. — Mosiah 8:21
The chapter closes with the wild-flock-fleeing-the-shepherd image. A wild flock which fleeth from the shepherd, and scattereth, and are driven, and are devoured by the beasts of the forest. The doctrine: the rejecter-of-Wisdom is a scattered-sheep, devoured-by-the-beasts; the same sheep-and-shepherd image that will-be-elaborated by Christ in Jn. 10 is here applied to the rejecter of-the-king-as-seer. Same scattered-sheep grammar as Ezek. 34:5–6 — they were scattered, because there is no shepherd: and they became meat to all the beasts of the field; 1 Kgs. 22:17 — Israel scattered upon the hills, as sheep that have not a shepherd; Matt. 9:36 — as sheep having no shepherd; Jn. 10:12 — the wolf catcheth them, and scattereth the sheep. The chapter is the BoM's clearest pre-Ezekielian articulation of the scattered-sheep-without-shepherd doctrine — and the doctrine's-inverse: the king-as-seer is the shepherd, and rejection of the seer scatters the flock.
The chapter's architecture
The chapter is three-paneled and linear. Vv. 1–4 establish the rehearsal-of-Benjamin's-discourse; vv. 5–12 establish the twenty-four-plates-discovery; vv. 13–21 establish the seer-doctrine. The theological center of gravity is v. 16's a seer is a revelator and a prophet also; and a gift which is greater can no man have — the chapter's-master statement on the trinity-of-revelatory-offices.
The chapter operates as a master-class on the seer-office. The chapter's-narrative-frame (the twenty-four-plates-need-to-be-translated) is the occasion for the doctrinal-content (what-a-seer-is). Without the plates-discovery, the seer-doctrine would not be-occasioned in the BoM; with the plates-discovery, the doctrine is given in its-most-condensed-form. The chapter is one of the BoM's clearest articulations of the providence-of-the-need-occasioning-the-doctrine pattern — God provides-the-circumstance that requires-the-revelation.
The chapter is also the BoM's-direct-anchor for D&C 107:91–92's canonical seer-revelator-prophet-translator definition. The four-fold-functions of the LDS-Prophet-President's-calling come from Mosiah 8:16–17 word-for-word. The chapter is therefore one of the BoM's-most-load-bearing-restoration-texts.
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that the chapter establishes the chain-of-custody for the Book-of-Ether. The twenty-four-plates discovered by Limhi's-forty-three-man-expedition (Mosiah 8:8–9) will-be-translated by Mosiah-II using the interpreters (Mosiah 28:11–17), abridged by Moroni at the close of the Nephite-record (Ether 1:1–2), and finally translated-into-English by Joseph Smith using the same-interpreters (D&C 17:1; JS-H 1:42, 1:52). The chapter is one of the BoM's clearest articulations of the multi-millennial chain-of-custody of the Jaredite-record — Brother-of-Jared (2200 BC) → Ether (c. 600 BC) → Limhi's expedition (c. 121 BC) → Mosiah-II (c. 92 BC) → Moroni (c. 421 AD) → Joseph Smith (1827–1830) — six links across-twenty-eight-centuries. The chapter is the second-link.
The second is that v. 13's interpreters-are-fatal-if-misused doctrine is the same doctrine that will-cost Martin-Harris the 116-page-loss in 1828 (D&C 3, 10). Same do-not-look-for-that-ye-ought-not grammar. The chapter is anticipating, by twenty-five-centuries, the very-failure that will produce the necessity of the small-plates-substitution (Words-of-Mormon 1:7's for a wise purpose; for thus it whispereth me). The chapter is one of the BoM's clearest articulations of the dangerous-glory-must-be-handled-only-on-command doctrine — the same doctrine that drives the entire small-plates-substitution providence.
The third is that v. 16–17's seer-revelator-prophet-translator definition is the direct-pre-Restoration-source for D&C 107:91–92. The LDS-Prophet-President's-fourfold-office (seer, revelator, translator, prophet) comes word-for-word from these two-verses of Mosiah 8. The chapter is the BoM's-most-direct anchor for the LDS-Church's-governing-revelatory-office — and the doctrine is given to a colonial-king-in-bondage by a Mulekite-messenger, before any of these offices exist in the Restoration. The chapter is one of the BoM's clearest articulations of the pre-Restoration-source-of-Restoration-doctrine providence.
Where this lands
Three practices.
First, seek wisdom and desire that she should rule over you. The chapter's v. 20 doctrine is they will not seek wisdom, neither do they desire that she should rule over them. The practice: the chokmah-tradition (Proverbs, Job, Ecclesiastes, Sirach, Wisdom) personifies-Wisdom as a-woman-to-be-pursued and submitted-to; the disciple's-posture is courtship-and-submission-to-Wisdom, not control-over-her. Wisdom is not a-thing-to-be-acquired but a-person-to-be-obeyed. Read Proverbs as a-marriage-manual to a-divine-Bride.
Second, trust the seer-revelator-prophet-translator-office of the Prophet-President. The chapter's vv. 16–17 doctrine defines-the-office. The practice: when the President-of-the-Church speaks, expect him to function in all four-modes — past-knowledge, future-knowledge, secret-knowledge, otherwise-unknowable-knowledge; do not reduce-the-office to ethical-exhortation-only; the office is comprehensive-revelation by-divine-gift. Read every General-Conference with all four-modes engaged.
Third, let the providence of failed-searches become discovery. The chapter's v. 8 doctrine is Limhi's-forty-three-men were lost in the wilderness for the space of many days, yet they were diligent, and found not the land of Zarahemla but returned — having found-the-Jaredite-ruins. The practice: when your-search-fails-but-something-else-is-found, treat the finding as the actual-providence; what-you-were-seeking may not be what-God-was-providing. Same practice as Acts 16:6–10's-Paul-prevented-from-going-into-Bithynia, then redirected to Macedonia by-the-Spirit-of-Jesus.