Where we are
Mosiah 9 begins the embedded first-person record of Zeniff — the chapter is no longer Mormon writing-about; it is Zeniff writing-himself, abridged-by-Mormon. The genre-shift is one of the BoM's most-explicit: from third-person-king-history (Mosiah 1–8) to first-person-king-confession (Mosiah 9–10). The chapter is set eighty years earlier than chapter 8 — Zeniff is Limhi's grandfather, and the Record-of-Zeniff is what Limhi's people brought-back-with-them as their colonial-self-explanation.
The chapter has three movements: (1) the over-zealous-spy and the strife in the first expedition (vv. 1–4); (2) the second-expedition and the king-Laman-deception (vv. 5–13); (3) the war and the deliverance (vv. 14–19).
For the reader, the chapter contains four especially load-bearing texts: (1) v. 1 I, Zeniff, having been taught in all the language of the Nephites… and having had a knowledge of the land of Nephi, or of the land of our fathers' first inheritance — the chapter's-opening establishes Zeniff as a learned-Nephite, not a wild-frontier-man; (2) v. 3 I being over-zealous to inherit the land of our fathers — the chapter's-master self-indictment, written by the man-himself; (3) v. 10 the cunning and the craftiness of king Laman, to bring my people into bondage, that he might glut himself with the labors of their hands — the chapter's-master diagnosis of the heathen-king's intent; (4) v. 17 we did go forth in the strength of the Lord to battle. Yea, in the strength of the Lord did we go forth — the chapter's-master deliverance-formula, repeated for emphasis.
The over-zealous spy (verses 1–4)
I, Zeniff, having been taught in all the language of the Nephites, and having had a knowledge of the land of Nephi, or of the land of our fathers' first inheritance, and having been sent as a spy among the Lamanites that I might spy out their forces, that our army might come upon them and destroy them—but when I saw that which was good among them I was desirous that they should not be destroyed. — Mosiah 9:1
The chapter opens with the spy-who-saw-something-good. I was desirous that they should not be destroyed. The doctrine: Zeniff's-original-instinct was right — he saw-the-image-of-God in the Lamanites and did-not-want-them-destroyed; the mercy that opens Zeniff's-record will-be the mercy that-undoes-him when paired with his over-zealous-inheritance-claim. Same spy-becomes-merciful grammar as Josh. 2's-spies-of-Jericho receiving-mercy-from-Rahab and-extending-mercy-back to-her-and-her-household. The chapter is one of the BoM's clearest articulations of the spy-who-sees-the-image doctrine — the assignment-to-destroy becomes-an-encounter-with-mercy.
The verse's having been taught in all the language of the Nephites — the chapter's-precise marker of Zeniff's competence. Zeniff is not-a-naïf; he is a-learned-Nephite. His failure-to-come will-not-be a failure-of-information but a failure-of-judgment. Same competent-disciple-still-fails grammar as 2 Sam. 11's-David — a king-who-knew-the-law and still-took Uriah's-wife.
Therefore, I contended with my brethren in the wilderness, for I would that our ruler should make a treaty with them; but he being an austere and a blood-thirsty man commanded that I should be slain; but I was rescued by the shedding of much blood; for father fought against father, and brother against brother, until the greater number of our army was destroyed in the wilderness; and we returned, those of us that were spared, to the land of Zarahemla, to relate that tale to their wives and their children. — Mosiah 9:2
The chapter records the first-expedition's self-destruction by inner-division. Father fought against father, and brother against brother, until the greater number of our army was destroyed in the wilderness. The doctrine: the first-expedition died-not-by-Lamanite-hands but-by-Nephite-hands; the army that-went-to-destroy the Lamanites destroyed-itself; the inner-division-precedes-the-outer-defeat (the same doctrine Mosiah 7:25 named about the colony's later-bondage). Same divided-house-falls-to-itself grammar as Matt. 12:25 — every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand; Mk. 3:24–25. The chapter is one of the BoM's clearest articulations of the inner-conflict-destroys-the-army doctrine — the first-tragedy of the Zeniff-record is fratricide before any battle is joined.
The verse's I was rescued by the shedding of much blood — the chapter's-precise costly-rescue marker. The doctrine: Zeniff's-survival was-bought with his-brothers'-blood; he survived as one-spared-by-others'-death; the entire Zeniff-record will-be marked by this debt-Zeniff-owes-to-the-dead. Same rescued-by-others'-blood grammar as Esther 4:14 — if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed; and who knoweth whether thou art come to the kingdom for such a time as this? — Zeniff is here-because-others-died and what-he-does-with-his-life is paid-for-by-their-blood.
And yet, I being over-zealous to inherit the land of our fathers, collected as many as were desirous to go up to possess the land, and started again on our journey into the wilderness to go up to the land; but we were smitten with famine and sore afflictions; for we were slow to remember the Lord our God. — Mosiah 9:3
The chapter's master self-indictment verse. I being over-zealous to inherit the land of our fathers… we were smitten with famine and sore afflictions; for we were slow to remember the Lord our God. The doctrine: over-zeal is a vice, not a virtue; the right-aim pursued in-the-wrong-spirit produces famine; remembering-the-Lord is the only-discipline that turns zeal-into-righteousness. Same over-zealous-without-remembrance grammar as Rom. 10:2 — for I bear them record that they have a zeal of God, but not according to knowledge; Prov. 19:2 — that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth. The chapter is one of the BoM's clearest articulations of the over-zealous-without-remembrance doctrine — and one of the BoM's-most-honest first-person-confessions, written by the grandfather of a king who-will-die-in-bondage because of-the-very-zeal here-confessed.
And we pitched our tents in the place where our brethren were slain, which was near to the land of our fathers. — Mosiah 9:4
The chapter records the camping-where-the-brethren-fell. We pitched our tents in the place where our brethren were slain. The doctrine: Zeniff's-second-expedition camped-on-the-graveyard of his-first-expedition; the bones-of-his-brethren were the foundation-of-his-tent-pegs; the over-zealous-man does-not-let-the-fratricide stop him. Same camping-on-the-dead grammar as 2 Sam. 1:14's slay-thine-own-king-because-he-asked-thee posed against David's-mourning-the-loss. The chapter is one of the BoM's clearest articulations of the over-zealous-walks-past-the-dead doctrine — the man-with-an-agenda steps-over the graves of those-his-agenda-killed.
The second expedition and the king-Laman deception (verses 5–13)
And it came to pass that I went again with four of my men into the city, in unto the king, that I might know of the disposition of the king, and that I might know if I might go in with my people and possess the land in peace. — Mosiah 9:5
The chapter records the four-plus-Zeniff embassy to King Laman. I went again with four of my men into the city, in unto the king. The doctrine: Zeniff's-second-act is diplomatic, not military; he learned-something from the first-expedition's-fratricide; the spy who-once-led-an-army now-leads-a-delegation. Same delegation-rather-than-army grammar as Deut. 2:26's-Sihon — I sent messengers from the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace. The chapter is one of the BoM's clearest articulations of the diplomacy-after-failed-army doctrine.
And I went in unto the king, and he covenanted with me that I might possess the land of Lehi-Nephi, and the land of Shilom. — Mosiah 9:6
The chapter records King Laman's-covenant. He covenanted with me that I might possess the land of Lehi-Nephi, and the land of Shilom. The doctrine: Zeniff entered-into-a-covenant with a heathen-king and expected the covenant to bind in-the-Nephite-sense; he did not yet know the covenant was a snare. Same covenant-with-the-deceiver grammar as Josh. 9:14–16's-Gibeonites — and the men took of their victuals, and asked not counsel at the mouth of the Lord — and made-a-covenant with-deceivers because-they-did-not-ask-counsel. The chapter is one of the BoM's clearest articulations of the covenant-without-counsel-of-the-Lord doctrine — Zeniff did-the-very-thing Joshua-the-greater-prophet did, and with-the-same-result.
And he also commanded that his people should depart out of the land, and I and my people went into the land that we might possess it. — Mosiah 9:7
The chapter records the Lamanite-withdrawal. He also commanded that his people should depart out of the land, and I and my people went into the land that we might possess it. The doctrine: the king's-act seemed an act-of-good-faith — withdrawing his-own-people to make-room; in reality the Lamanite-withdrawal was a setup, leaving-the-land-empty so the Nephites would be-isolated when the trap was sprung. Same false-withdrawal-as-setup grammar as Josh. 8:1–25's-Ai-ambush — Israel-feigned-retreat to draw-Ai out, then doubled-back and burned-Ai; King Laman is doing-the-inverse, feigning-grant to draw-the-Nephites-in. The chapter is one of the BoM's clearest articulations of the false-withdrawal-as-trap doctrine.
And we began to build buildings, and to repair the walls of the city, yea, even the walls of the city of Lehi-Nephi, and the city of Shilom. — Mosiah 9:8
The chapter records the colony's-building-up. We began to build buildings, and to repair the walls of the city. The doctrine: the colony invested-itself-in-the-place; walls were repaired, buildings were raised; the deeper-the-investment, the harder the eventual-departure; King Laman wanted-the-Nephites-to-build-up before he would-glut-himself with their labors (v. 10). Same build-up-then-be-fed-on grammar as the host-and-the-parasite biology — the parasite waits-for the host to be-fat before extracting; this is the same logic operating-as-foreign-policy. The chapter is one of the BoM's clearest articulations of the build-up-before-extraction doctrine — the deceiver wants-you-prosperous-before-he-taxes-you.
And we began to till the ground, yea, even with all manner of seeds, with seeds of corn, and of wheat, and of barley, and with neas, and with sheum, and with seeds of all manner of fruits; and we did begin to multiply and prosper in the land. — Mosiah 9:9
The chapter records the colony's-agricultural-establishment. Corn, and wheat, and barley, and neas, and sheum. The doctrine: the colony succeeded-agriculturally; the land was-good and the seeds-took; the deceiver's-trap was working — the Nephites-were-getting-fat. Same prosperity-precedes-extraction grammar as Hos. 10:1 — Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars. The chapter is one of the BoM's clearest articulations of the prosperity-attracts-the-predator doctrine.
The verse's neas and sheum — unidentified BoM-only grain-words. The BoM's-restraint about-not-translating these terms is itself a witness — Joseph-Smith did-not-translate-into-King-James-vocabulary words that-had-no King-James-equivalent. Same untranslated-loanword grammar as the LXX-and-Vulgate retaining-Hebrew-terms when-no-Greek-or-Latin equivalent existed.
Now it was the cunning and the craftiness of king Laman, to bring my people into bondage, that he might glut himself with the labors of their hands; yea, that he might feast himself upon the flocks of their fields. — Mosiah 9:10
The chapter's master diagnosis-of-the-deception verse. The cunning and the craftiness of king Laman, to bring my people into bondage, that he might glut himself with the labors of their hands; yea, that he might feast himself upon the flocks of their fields. The doctrine: Zeniff (writing-back-from-after-the-fact) names-the-strategy openly; the diagnosis is glut-himself with-the-labors-of-their-hands — extraction is the heathen-king's-goal, dressed-up as a-covenant-of-peace. Same dressed-up-extraction grammar as Mic. 3:2–3 — who pluck off their skin from off them, and their flesh from off their bones; who also eat the flesh of my people, and flay their skin from off them; Ezek. 34:2–3 — woe be to the shepherds of Israel that do feed themselves!… ye eat the fat, and ye clothe you with the wool. The chapter is one of the BoM's clearest articulations of the heathen-king-feeds-on-the-host doctrine — the bondage-Mosiah-7:15 named is here-explained-in-its-mechanism.
Therefore it came to pass, that after we had dwelt in the land for the space of twelve years that king Laman began to grow uneasy, lest by any means my people should wax strong in the land, and that they could not overpower them and bring them into bondage. — Mosiah 9:11
The chapter records the twelve-year-fattening period. We had dwelt in the land for the space of twelve years that king Laman began to grow uneasy. The doctrine: twelve-years was the fattening-period — long-enough that the Nephites could-not-easily-leave (Mosiah 9:8's-walls and Mosiah 9:9's-fields are now-the-colony's-heart), short-enough that the colony was not yet so strong as to resist-extraction. Same twelve-years-of-fattening grammar as Gen. 14:4 — twelve years they served Chedorlaomer, and in the thirteenth year they rebelled — twelve-years-of-tribute is the classical-Near-Eastern fattening-and-tribute-cycle. The chapter is one of the BoM's clearest articulations of the twelve-years-of-host-fattening doctrine.
Now they were a lazy and an idolatrous people; therefore they were desirous to bring us into bondage, that they might glut themselves with the labors of our hands; yea, that they might feast themselves upon the flocks of our fields. — Mosiah 9:12
The chapter records Zeniff's-diagnosis of the Lamanites as lazy-and-idolatrous. They were a lazy and an idolatrous people. The doctrine: the want-to-extract is paired with the will-not-to-labor; idolatry and laziness are paired-vices; the same pairing Paul will-make in Eph. 5:5 (covetousness, which is idolatry) and the same Wisdom-tradition will-make in Prov. 6:6–11 (the sluggard is reproved by the ant). Same laziness-and-idolatry grammar as Prov. 6:6–11; Prov. 21:25 — the desire of the slothful killeth him; for his hands refuse to labour. The chapter is one of the BoM's clearest articulations of the laziness-and-idolatry-are-paired-vices doctrine.
The verse's repetition of glut themselves with the labors of our hands — the chapter's-precise marker-of-the-deception. The repetition between v. 10 and v. 12 is intentional: the same charge is made twice — once before the twelve-years (v. 10) and once after (v. 12) — because the charge is the chapter's-master-diagnosis.
Therefore it came to pass, that king Laman began to stir up his people that they should contend with my people; therefore there began to be wars and contentions in the land. — Mosiah 9:13
The chapter records the start-of-the-wars. King Laman began to stir up his people that they should contend with my people. The doctrine: the contention is started-by-the-king's-stirring; the people did-not-spontaneously-rebel but were-stirred-up by a-leader who wanted-the-extraction; the war-of-aggression is administrative, not popular. Same stir-up-the-people grammar as Acts 17:13 — when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. The chapter is one of the BoM's clearest articulations of the war-started-by-stirred-up-people doctrine — the manufactured-conflict pattern.
The war and the deliverance (verses 14–19)
For, in the thirteenth year of my reign in the land of Nephi, away on the south of the land of Shilom, when my people were watering and feeding their flocks, and tilling their lands, a numerous host of Lamanites came upon them and began to slay them, and to take off their flocks, and the corn of their fields. — Mosiah 9:14
The chapter records the thirteenth-year attack. In the thirteenth year of my reign. The doctrine: the attack came in the thirteenth-year — Gen. 14:4's-pattern of twelve-years-of-tribute and thirteenth-year-rebellion (King Laman is in this case-the-rebel-against-his-own-covenant, the inverse of Gen. 14:4 where the rebel-was-the-tributary). The chapter is one of the BoM's clearest articulations of the thirteenth-year-attack pattern — the deceiver-king's-twelve-years-of-fattening end in the thirteenth-year-of-blood.
Yea, and it came to pass that they fled, all that were not overtaken, even into the city of Nephi, and did call upon me for protection. — Mosiah 9:15
The chapter records the survivors fleeing-back to the city. They fled, all that were not overtaken, even into the city of Nephi, and did call upon me for protection. The doctrine: the colony's-protection-of-last-resort is the king's-fortified-city; the same city Zeniff-built-up in v. 8 is now-the-refuge for those-who-have-survived the field-slaughter. Same fortified-city-as-last-refuge grammar as Jer. 4:5–6 — blow ye the trumpet in the land… assemble yourselves, and let us go into the defenced cities.
And it came to pass that I did arm them with bows, and with arrows, with swords, and with cimeters, and with clubs, and with slings, and with all manner of weapons which we could invent, and I and my people did go forth against the Lamanites to battle. — Mosiah 9:16
The chapter records Zeniff's-arming of his-people. Bows, and arrows, swords, and cimeters, and clubs, and slings, and with all manner of weapons which we could invent. The doctrine: the colony armed-with-invention; under necessity-and-attack they invented-weapons; the principle is improvise-in-the-strength-of-the-Lord. Same arm-with-improvisation grammar as Neh. 4:17 — they which builded on the wall, and they that bare burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon.
Yea, in the strength of the Lord did we go forth to battle against the Lamanites; for I and my people did cry mightily to the Lord that he would deliver us out of the hands of our enemies, for we were awakened to a remembrance of the deliverance of our fathers. — Mosiah 9:17
The chapter's master strength-of-the-Lord verse. In the strength of the Lord did we go forth to battle… we were awakened to a remembrance of the deliverance of our fathers. The doctrine: the colony's-strength is the Lord's-strength; the awakening to remembrance is what enabled the deliverance — the same awakened-to-a-remembrance the chapter's-grammar will-tie-to Mosiah 9:3's slow-to-remember (the two-verses-are-bookends); what they were-slow-to-do at-the-outset they are-now-doing-under-duress. Same awakened-to-remembrance grammar as Lk. 15:17's prodigal-son — and when he came to himself; Eph. 5:14 — awake thou that sleepest, and arise from the dead, and Christ shall give thee light. The chapter is one of the BoM's clearest articulations of the awakened-to-remembrance-produces-deliverance doctrine — the same teshuvah-pattern Mosiah-7:33 will-articulate for the next generation.
And God did hear our cries and did answer our prayers; and we did go forth in his might; yea, we did go forth against the Lamanites, and in one day and a night we did slay three thousand and forty-three; we did slay them even until we had driven them out of our land. — Mosiah 9:18
The chapter records the precise-count of the Lamanite-dead. Three thousand and forty-three. The doctrine: the BoM gives exact-numbers when-they-can-be-given; the precision is a witness — Zeniff was-counting-the-dead because the dead were what-bought the colony's-survival; the exact-number is a-form-of-mourning, not a-form-of-boasting. Same exact-count-as-mourning grammar as Judg. 20:35's count-of-Benjaminites-fallen; 2 Sam. 1:19–27's David's-lament for-Saul-and-Jonathan with-precise-detail. The chapter is one of the BoM's clearest articulations of the exact-count-as-witness doctrine.
And I, myself, with mine own hands, did help to bury their dead. And behold, to our great sorrow and lamentation, two hundred and seventy and nine of our brethren were slain. — Mosiah 9:19
The chapter closes with the with-mine-own-hands burying-of-the-dead and the colony's-own-count. I, myself, with mine own hands, did help to bury their dead. And behold, to our great sorrow and lamentation, two hundred and seventy and nine of our brethren were slain. The doctrine: the king-himself buried-the-dead; the laboring-king pattern from Mosiah 2:14 is here-anticipated by-three-generations — Zeniff is doing-the-very-thing his-great-grandson-Benjamin will-be-praised-for; and the colony's-own-count of-279 is itself the mourning. Same king-with-mine-own-hands grammar as Mosiah 2:14's I, myself, have labored with mine own hands — Benjamin's-virtue is inherited from Zeniff's-practice three-generations-back, though Benjamin's-line and Zeniff's-line diverge: Benjamin rules-Zarahemla, Zeniff rules-Lehi-Nephi. The chapter is one of the BoM's clearest articulations of the king-buries-the-dead-with-his-own-hands doctrine.
The verse's to our great sorrow and lamentation — the chapter's-precise authorized-mourning marker. Zeniff names-his-own-sorrow; the king-who-was-over-zealous is now-the-king-who-laments; the man who walked-past-his-brothers'-graves in v. 4 is now burying-his-own-people in v. 19. Same king-named-his-own-sorrow grammar as Lam. 1's-Jeremiah-of-Jerusalem speaking-as-Jerusalem-herself. The chapter is one of the BoM's clearest articulations of the king-who-confesses-his-own-grief doctrine.
The chapter's architecture
The chapter is three-paneled and linear, but with-a-confessional-arc that bends-back-on-itself. Vv. 1–4 establish the over-zeal and the first-expedition's-fratricide; vv. 5–13 establish the second-expedition and the twelve-year-deception; vv. 14–19 establish the war and the deliverance. The theological center of gravity is v. 3's I being over-zealous to inherit the land of our fathers paired-with v. 17's we were awakened to a remembrance of the deliverance of our fathers — the chapter's-master-confession (v. 3) paired-with the chapter's-master-deliverance (v. 17), and the same word fathers carrying both.
The chapter operates as a first-person-confession. The genre is uncommon in scripture — most kings-write triumph, not confession. Zeniff's-record is closer to Augustine's-Confessions than to the Court-history of David — a king-writing-back-through-his-failures honestly, naming-his-own-vice (v. 3), naming-the-deception-he-fell-for (v. 10), naming-his-own-sorrow (v. 19). The chapter is the BoM's-first-extended-king's-confession — the rare-genre of confessional-history that-gives-the-reader the same-truth-that-Limhi's-people-now-have.
The chapter is also the BoM's-master-anatomy of how-good-people-fall-into-bondage. The mechanism: (1) right-aim (inherit the land) + (2) over-zeal-without-remembrance = (3) covenant-without-counsel-of-the-Lord → (4) twelve-years-of-fattening → (5) thirteenth-year-of-blood. The chapter is one of the BoM's clearest articulations of the anatomy-of-bondage doctrine — the pattern by-which the well-intentioned-and-competent end up enslaved.
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that Zeniff's-confession is itself an act-of-mercy to his-grandson-Limhi. By writing-down his-own-over-zeal openly, Zeniff gave-Limhi the diagnostic-tools to understand his-own-bondage. The chapter is one of the BoM's clearest articulations of the grandfather-writes-the-confession-for-the-grandson doctrine — Zeniff's-record is what enables Limhi's-Mosiah-7:25-naming-of-the-cause. The honest-king-who-confesses gives the next-generations the language-of-repentance.
The second is that v. 17's awakened-to-a-remembrance is the same doctrine that Mosiah-7:33's teshuvah-formula will-rest-upon. The deliverance-in-Mosiah-9 is by-remembrance-of-the-Exodus; the deliverance-promised-in-Mosiah-7 is by-the-same-remembrance. The chapter is establishing-the-precedent that-Mosiah-7-will-invoke: what God did once, he will do again, when the people awake-to-remember. The chapter is one of the BoM's clearest articulations of the precedent-of-remembrance-becomes-the-formula-of-deliverance doctrine.
The third is that Mosiah 9 is the BoM's clearest-text-against-zealous-conservatism. The doctrine here is uncomfortable: good-aims (inheriting-the-land-of-the-fathers) pursued-without-counsel-of-the-Lord produce-bondage. The chapter is therefore one of the BoM's-most-pastoral-warnings: desire-for-restoration-of-what-was can be itself a-vice if it is over-zealous and without-remembrance. Same doctrine the Restoration will-articulate in D&C 58:26 — for he that is compelled in all things, the same is a slothful and not a wise servant — over-zeal is itself a-form-of-slothfulness, the failure-to-wait-on-the-Spirit.
Where this lands
Three practices.
First, examine your zeal for any God-honoring aim before you act on it. The chapter's v. 3 doctrine is I being over-zealous to inherit the land of our fathers… we were smitten with famine; for we were slow to remember the Lord our God. The practice: the aim may be right (gather-the-family-to-the-gospel, restore-the-marriage, build-up-the-business); the zeal may be sincere; but if the zeal is not paired-with-remembrance-of-the-Lord, the right-aim becomes a famine. Test the zeal: am I-asking-counsel or am I-acting-on-what-I-already-know-I-want? Same practice as Josh. 9:14's the-Gibeonites-cautionary tale.
Second, do not covenant with the cunning without counsel of the Lord. The chapter's vv. 5–10 doctrine is the covenant-with-King-Laman. The practice: the covenant-of-the-deceiver looks-like-grace at-the-moment-it-is-made; only the after-time reveals-the-snare. Bring every-significant-covenant — marriage, business, ministry — to the Lord first; the urgency-of-the-deal is itself often-the-snare. Same practice as the Doctrine-of-Two-Witnesses (Deut. 19:15) — a covenant-confirmed-by-the-Spirit is doubled by-being-confirmed-by-life over-time.
Third, bury your dead with your own hands. The chapter's v. 19 doctrine is I, myself, with mine own hands, did help to bury their dead. The practice: when the cost of your decisions falls-on-others, do not leave-the-burial-to-others. Be-present-for-the-grief your own choices have-caused; be the king-who-takes-the-shovel. The pastoral-king is one who mourns-with-his-own-hands. Same practice as Jn. 19:39–42's Joseph-of-Arimathea and Nicodemus-burying-Christ — the disciples-who-could-not-prevent-the-death still-buried the body.