1. Behold, now it came to pass after the people of Ammon were established in the land of Yirshon, yes, and also after the Lamanites were driven out of the land, and their dead were buried by the people of the land — now their dead were not numbered because of the greatness of their numbers, neither were the dead of the Nefites numbered — but it came to pass after they had buried their dead, and also after the days of fasting, and mourning, and prayer (and it was in the sixteenth year142 of the reign of the judges over the people of Nefi), there began to be continual shalom throughout all the land. Yes, and the people did observe to keep the mitzvot of yhwh; and they were strict in observing the ordinances of Elohim according to the Torah of Moshe; for they were taught to keep the Torah of Moshe until143 it should be fulfilled.144 And thus the people did have no disturbance in all the sixteenth year of the reign of the judges over the people of Nefi.
  2. And it came to pass in the commencement of the seventeenth year of the reign of the judges, there was continual shalom. But it came to pass in the latter end of the seventeenth year, there came a man into the land of Zerach’mla, and he was anti-Mashiach, for he began to preach unto the people against the prophecies which had been spoken by the prophets concerning the coming of Mashiach. Now there was no law against a man’s belief, for it was strictly contrary to the mitzvot of Elohim that there should be a law which should bring men onto unequal ground. For thus says the scripture: Choose you this day whom you will serve. Now if a man desired to serve Elohim, it was his privilege, or rather if he believed in Elohim, it was his privilege to serve him; but if he did not believe in him, there was no law to punish him. But if he murdered, he was punished unto death; and if he robbed, he was also punished; and if he stole, he was also punished; and if he committed adultery, he was also punished; yes, for all this wickedness they were punished, for there was a law that men should be judged according to their crimes. Nevertheless, there was no law against a man’s belief; therefore, a man was punished only for the crimes which he had done; therefore, all men were on equal grounds.
  3. And this anti-Mashiach, whose name was Korihor (and the law could have no hold upon him), began to preach unto the people that there should be no Mashiach. And after this manner did he preach, saying, O you that are bound down under a foolish and a vain hope, why do you yoke yourselves with such foolish things? Why do you look for a Mashiach? For no man can know of anything which is to come. Behold, these things which you call prophecies, which you say are handed down by holy prophets, behold, they are foolish traditions of your fathers. How do you know of their surety? Behold, you cannot know of things which you do not see, therefore you cannot know that there shall be a Mashiach. You look forward and say that you see a remission of your sins, but behold, it is the effect of a frenzied mind, and this derangement of your minds comes because of the traditions of your fathers, which lead you away into a belief of things which are not so. And many more such things did he say unto them, telling them that there could be no atonement made for the sins of men, but every man fared in this life according to the management of the creature. Therefore, every man prospered according to his genius, and that every man conquered according to his strength, and whatsoever a man did was no crime. And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness; yes, leading away many women, and also men, to commit whoredoms, telling them that when a man was dead, that was the end thereof.
  4. Now this man went over to the land of Yirshon also, to preach these things among the people of Ammon, who were once the people of the Lamanites. But behold, they were more wise than many of the Nefites, for they took him, and bound him, and carried him before Ammon, who was a Kohen HaGadol over that people.
  5. And it came to pass that he caused that he should be carried out of the land, and came over into the land of Gideon, and began to preach unto them also; and here he did not have much success, for he was taken, and bound, and carried before the Kohen HaGadol, and also the chief judge over the land.
  6. And it came to pass that the Kohen HaGadol said unto him, Why do you go about perverting the ways of yhwh? Why do you teach this people that there shall be no Mashiach, to interrupt their rejoicings? Why do you speak against all the prophecies of the holy prophets? Now the Kohen HaGadol’s name was Giddonah. And Korihor said unto him, Because I do not teach the foolish traditions of your fathers, and because I do not teach this people to bind themselves down under the foolish ordinances and performances which are laid down by ancient kohanim, to usurp power and authority over them, to keep them in ignorance, that they may not lift up their heads, but be brought down according to your words. You say that this people is a free people. Behold, I say, they are in bondage. You say that those ancient prophecies are true. Behold, I say that you do not know that they are true. You say that this people is a guilty and a fallen people because of the transgression of a parent. Behold, I say that a child is not guilty because of its parents. And you also say that Mashiach shall come. But behold, I say that you do not know that there shall be a Mashiach. And you say also that he shall be slain for the sins of the world. And thus you lead away this people after the foolish traditions of your fathers, and according to your own desires. And you keep them down, even as it were in bondage, that you may gorge yourselves with the labors of their hands, that they dare not look up with boldness, and that they dare not enjoy their rights and privileges. Yes, they dare not make use of that which is their own, for fear that they should offend their kohanim, who do yoke them according to their desires, and have brought them to believe by their traditions, and their dreams, and their whims, and their visions, and their pretended mysteries, that they should, if they do not do according to their words, offend some unknown being who they say is Elohim, a being who has never been seen or known, who never was nor ever will be. Now when the Kohen HaGadol and the chief judge saw the hardness of his heart — yes, when they saw that he would revile even against Elohim — they would not make any reply to his words; but they caused that he should be bound; and they delivered him up into the hands of the officers, and sent him to the land of Zerach’mla, that he might be brought before Alma and the chief judge, who was governor over all the land.
  7. And it came to pass that when he was brought before Alma and the chief judge, that he did go on in the same manner as he did in the land of Gideon; yes, he went on to blasphemy. And he did rise up in great swelling words before Alma, and did revile against the kohanim and teachers, accusing them of leading away the people after the silly traditions of their fathers, for the sake of gorging on the labors of the people. Now Alma said unto him, You know that we do not gorge ourselves upon the labors of this people; for behold, I have labored, even from the commencement of the reign of the judges until now, with my own hands for my support, despite my many travels round about the land to declare the word of Elohim unto my people. And despite the many labors which I have performed in the assembly, I have never received so much as even one senine for my labor, neither has any of my brothers, except it were in the judgment seat; and then we have received only according to law for our time. And now, if we do not receive anything for our labors in the assembly, what does it profit us to labor in the assembly except it were to declare the truth, that we may have rejoicings in the joy of our brothers? Then why do you say that we preach unto this people to get gain, when you of yourself know that we receive no gain? And now, do you believe that we deceive this people, and that causes such joy in their hearts? And Korihor answered him, Yes.
  8. Then Alma said unto him, Do you believe that there is an Elohim? And he answered, No. Now Alma said unto him, Will you deny again that there is an Elohim, and also deny the Mashiach? For behold, I say unto you, I know there is an Elohim, and also that Mashiach shall come. And now, what evidence have you that there is no Elohim? Or that Mashiach comes not? I say unto you that you have none, except it be your word only. But behold, I have all things as a testimony that these things are true, and you also have all things as a testimony unto you that they are true; and will you deny them? Do you believe that these things are true? Behold, I know that you believe, but you are possessed with a lying spirit, and you have put off the Ruach Elohim, that it may have no place in you; but HaSatan has power over you, and he does carry you about, working schemes that he may destroy the children of Elohim. And now Korihor said unto Alma, If you will, show me a sign, that I may be convinced that there is an Elohim; yes, show unto me that he has power, and then will I be convinced of the truth of your words.
  9. But Alma said unto him, You have had signs enough; will you tempt your Elohim? Will you say, Show unto me a sign, when you have the testimony of all these your brothers, and also all the holy prophets? The scriptures are laid before you, yes, and all things denote there is an Elohim. Yes, even the earth, and all things that are upon the face of it, yes, and its motion, yes, and also all the planets which move in their regular order do witness that there is a supreme creator. And yet do you go about, leading away the hearts of this people, testifying unto them there is no Elohim. And yet will you deny against all these witnesses? And he said, Yes, I will deny except you shall show me a sign.
  10. And now it came to pass that Alma said unto him, Behold, I am grieved because of the hardness of your heart, yes, that you will still resist the spirit of the truth, that your soul may be destroyed. But behold, it is better that your soul should be lost, than that you should be the means of bringing many souls down to destruction by your lying and by your flattering words; therefore, if you shall deny again, behold, Elohim shall strike you, that you shall become dumb, that you shall never open your mouth anymore, that you shall not deceive this people anymore. Now Korihor said unto him, I do not deny the existence of an Elohim, but I do not believe that there is an Elohim, and I say also that you do not know that there is an Elohim; and except you show me a sign, I will not believe.
  11. Now Alma said unto him, This will I give unto you for a sign, that you shall be struck dumb according to my words; and I say in the name of Elohim that you shall be struck dumb, that you shall no more have utterance. Now when Alma had said these words, Korihor was struck dumb, that he could not have utterance, according to the words of Alma. And now when the chief judge saw this, he put forth his hand and wrote unto Korihor, saying, Are you convinced of the power of Elohim? In whom you did desire that Alma should show forth his sign? Would you that he should afflict others to show unto you a sign? Now behold, he has showed unto you a sign; and now, will you dispute more?
  12. And Korihor put forth his hand and wrote, saying, I know that I am dumb, for I cannot speak; and I know that nothing, except it were the power of Elohim, could bring this upon me. Yes, and I always knew that there was an Elohim; but behold, HaSatan has deceived me, for he appeared unto me in the form of an angel145 and said unto me, Go and reclaim this people, for they have all gone astray after an unknown Elohim. And he said unto me, There is no Elohim. Yes, and he taught me that which I should say, and I have taught his words; and I taught them because they were pleasing unto the carnal mind. And I taught them even until I had much success, insomuch that I truly believed that they were true. And for this cause I withstood the truth, even until I have brought this great curse upon myself. Now when he had said this, he implored that Alma should pray unto Elohim that the curse might be taken from him. But Alma said unto him, If this curse should be taken from you, you would again lead away the hearts of this people; therefore, it shall be unto you even as yhwh will.
  13. And it came to pass that the curse was not taken off of Korihor, but he was cast out, and went about from house to house, begging for his food. Now the knowledge of what had happened unto Korihor was immediately published throughout all the land. Yes, the proclamation was sent forth by the chief judge to all the people in the land, declaring unto those who had believed in the words of Korihor that they must speedily repent or the same judgments would come unto them.
  14. And it came to pass that they were all convinced of the wickedness of Korihor; therefore, they were all converted again unto yhwh; and this put an end to the iniquity after the manner of Korihor. And Korihor did go about from house to house, begging for his support.
  15. And it came to pass that as he went forth among the people — yes, among a people who had separated themselves from the Nefites and called themselves Tzuramites, being led by a man whose name was Tzuram — and as he went forth among them, behold, he was run upon and trampled down, even until he was dead. And thus we see the end of him who perverts the ways of yhwh; and thus we see that HaSatan will not support his children at the last day, but does speedily drag them down to She’ol.
  16. Now it came to pass that after the end of Korihor, Alma having received tidings that the Tzuramites were perverting the ways of yhwh, and that Tzuram, who was their leader, was leading the hearts of the people to bow down to dumb idols, and so forth, his heart again began to sicken because of the iniquity of the people. For it was the cause of great sorrow to Alma to know of iniquity among his people; therefore his heart was exceedingly sorrowful because of the separation of the Tzuramites from the Nefites. Now the Tzuramites had gathered themselves together in a land which they called Antionum, which was east of the land of Zerach’mla, which lay nearly bordering upon the seashore, which was south of the land Yirshon, which also bordered upon the wilderness south, which wilderness was full of the Lamanites. Now the Nefites greatly feared that the Tzuramites would enter into a correspondence with the Lamanites, and that it would be the means of great loss on the part of the Nefites. And now, as the preaching of the word had had a greater tendency to lead the people to do that which was just — yes, it had had a more powerful effect upon the minds of the people than the sword or anything else which had happened unto them — therefore Alma thought it was expedient that they should act upon the virtue of the word of Elohim. Therefore, he took Ammon, and Aharon, and Omner — and Himni he did leave in the assembly in Zerach’mla, but the former three he took with him — and also Amulek and Zeezrom, who were at Melek; and he also took two of his sons. Now the eldest of his sons he took not with him, and his name was Cheleman; but the names of those whom he took with him were Shiblon and Corianton; and these are the names of those who went with him among the Tzuramites to preach unto them the word.
  17. Now the Tzuramites were dissenters from the Nefites, therefore they had the word of Elohim preached unto them. But they had fallen into great errors, for they would not observe to keep the mitzvot of Elohim and his statutes according to the Torah of Moshe, neither would they observe the performances of the assembly — to continue in prayer and supplication to Elohim daily, that they might not enter into temptation. Yes, in short, they did pervert the ways of yhwh in very many instances. Therefore, for this cause, Alma and his brothers went into the land to preach the word unto them.
  18. Now when they had come into the land, behold, to their astonishment they found that the Tzuramites had built synagogues, and that they did gather themselves together on one day of the week, which day they did call the day of yhwh, and they did worship after a manner which Alma and his brothers had never beheld. For they had a place built up in the center of their synagogue, a place of standing which was high above the head, and the top thereof would only admit one person. Therefore, whosoever desired to worship must go forth and stand upon the top thereof, and stretch forth his hands towards the heavens, and cry with a loud voice, saying, Holy, holy Elohim! We believe that you are Elohim, and we believe that you are holy, and that you were a spirit, and that you are a spirit, and that you will be a spirit for ever. Holy Elohim, we believe that you have separated us from our brothers; and we do not believe in the tradition of our brothers which was handed down to them by the childishness of their fathers,146 but we believe that you have elected us to be your holy children; and also, you have made it known unto us that there shall be no Mashiach. But you are the same yesterday, today, and for ever; and you have elected us that we shall be saved, while all those around us are elected to be cast, by your wrath, down to Gehinnom, for which holiness, O Elohim, we thank you. And we also thank you that you have elected us, that we may not be led away after the foolish traditions of our brothers, which do bind them down to a belief of Mashiach, which does lead their hearts to wander far from you, our Elohim. And again we thank you, O Elohim, that we are a chosen and a holy people. Amen.147
  19. Now it came to pass that after Alma, and his brothers, and his sons, had heard these prayers, they were astonished beyond all measure. For behold, every man did go forth and offer up these same prayers. Now the place was called by them Rameumptom,148 which (being interpreted) is the holy stand. Now from this stand they did offer up, every man, the very same prayer unto Elohim, thanking their Elohim that they were chosen of him, and that he had not led them away after the tradition of their brothers, and that their hearts were not stolen away to believe in things to come, which they knew nothing about.
  20. Now when the people had all offered up thanks after their manner, they returned to their homes, never speaking of their Elohim again, until they had assembled themselves together again to the holy stand to offer up thanks after their manner. Now when Alma saw this, his heart was grieved, for he saw that they were a wicked and a perverse people. Yes, he saw that their hearts were set upon gold, and upon silver, and upon all manner of fine goods. Yes, and he also saw that their hearts were lifted up unto great boasting in their pride.149 And he lifted up his voice to Heaven and cried, saying, Oh how long, O yhwh, will you allow that your servants shall dwell here below in the flesh to behold such shameful wickedness among the children of men? Behold, O Elohim, they cry unto you, and yet their hearts are swallowed up in their pride. Behold, O Elohim, they cry unto you with their mouths while they are puffed up, even to greatness, with the vain things of the world. Behold, O my Elohim, their costly apparel, and their ringlets, and their bracelets, and their ornaments of gold, and all their precious things which they are ornamented with. And behold, their hearts are set upon them, and yet they cry unto you and say, We thank you, O Elohim, for we are a chosen people unto you, while others shall perish.150 Yes, and they say that you have made it known unto them that there shall be no Mashiach. O Adonai yhwh, how long will you allow that such wickedness and infidelity shall be among this people? O yhwh, will you give me strength that I may bear my infirmities? For I am infirm, and such wickedness among this people does pain my soul. O yhwh, my heart is exceedingly sorrowful; will you comfort my soul in Mashiach? O yhwh, will you grant unto me that I may have strength, that I may bear with patience these afflictions which shall come upon me because of the iniquity of this people? O yhwh, will you comfort my soul and give unto me success? And also my fellow laborers who are with me — yes, Ammon, and Aharon, and Omner, and also Amulek, and Zeezrom, and also my two sons — yes, even all these will you comfort, O yhwh? Yes, will you comfort their souls in Mashiach? Will you grant unto them that they may have strength, that they may bear their afflictions which shall come upon them because of the iniquities of this people? O yhwh, will you grant unto us that we may have success in bringing them again unto you in Mashiach? Behold, O yhwh, their souls are precious, and many of them are our near brothers. Therefore, give unto us, O yhwh, power and wisdom, that we may bring these our brothers again unto you.
  21. Now it came to pass that when Alma had said these words, that he struck his hands upon all they who were with him. And behold, as he struck his hands upon them, they were filled with the Holy Spirit.151 And after that, they did separate themselves one from another, taking no thought for themselves, what they should eat, or what they should drink, or what they should put on.152 And yhwh provided for them, that they should hunger not, neither should they thirst; yes, and he also gave them strength, that they should suffer no manner of afflictions, except it were swallowed up in the joy of Mashiach. Now this was according to the prayer of Alma, and this because he prayed in faith.
  22. And it came to pass that they did go forth, and began to preach the word of Elohim unto the people, entering into their synagogues and into their houses; yes, and even they did preach the word in their streets. And it came to pass that after much labor among them, they began to have success among the poorer class of the people. For behold, they were cast out of the synagogues because of the coarseness of their apparel, therefore they were not permitted to enter into their synagogues to worship Elohim, being esteemed as tamé.153 Therefore, they were poor; yes, they were esteemed by their brothers as worthless; therefore, they were poor as to things of the world; and also they were poor in heart.154
  23. Now as Alma was teaching and speaking unto the people upon the hill Onidah, there came a great multitude unto him, who were those of whom we have been speaking, who were poor in heart because of their poverty as to the things of the world. And they came unto Alma, and the one who was the most foremost among them said unto him, Behold, what shall these my brothers do? For they are despised of all men because of their poverty, yes, and more especially by our kohanim. For they have cast us out of our synagogues, which we have labored abundantly to build with our own hands; and they have cast us out because of this, our exceeding poverty, that we have no place to worship our Elohim. And now behold, what shall we do?
  24. And now when Alma heard this, he turned around, his face immediately towards him. And he beheld with great joy, for he beheld that their afflictions had truly humbled them and that they were prepared to hear the word. Therefore, he did say no more to the other multitude, but he stretched forth his hand and cried unto those whom he beheld, who were truly penitent, and said unto them, I behold that you are humble in heart, and if so, blessed are you. Behold, your brother has said, What shall we do? For we are cast out of our synagogues, that we cannot worship our Elohim. Behold, I say unto you, do you suppose that you cannot worship Elohim, except it be in your synagogues only? And moreover, I would ask, do you suppose that you must not worship Elohim only once in a week? I say unto you, it is well that you are cast out of your synagogues, that you may be humble and that you may learn wisdom; for it is necessary that you should learn wisdom. For it is because that you are cast out — that you are despised of your brothers because of your exceeding poverty — that you are brought to a humility of heart; for you are necessarily brought to be humble. And now, because you are compelled to be humble, blessed are you; for a man sometimes, if he is compelled to be humble, seeks repentance. And now surely, whosoever repents shall find mercy, and he that finds mercy and endures to the end, the same shall be saved.
  25. And now, as I said unto you that because you were compelled to be humble, you were blessed, do you not suppose that they are more blessed who truly humble themselves because of the word? Yes, he that truly humbles himself, and repents of his sins, and endures to the end, the same shall be blessed,155 yes, much more blessed than they who are compelled to be humble because of their exceeding poverty. Therefore, blessed are they who humble themselves without being compelled to be humble; or rather, in other words, blessed is he that believes in the word of Elohim and is immersed without stubbornness of heart, yes, without being brought to know the word, or even compelled to know, before they will believe.156 Yes, there are many who do say, If you will show unto us a sign from Heaven, then we shall know of a surety; then we shall believe. Now I ask, is this faith? Behold, I say unto you, no, for if a man knows a thing, he has no cause to believe, for he knows it. And now, how much more cursed is he that knows the will of Elohim and does it not, than he that only believes, or only has cause to believe, and falls into transgression?157 Now of this thing you must judge. Behold, I say unto you that it is on the one hand even as it is on the other; and it shall be unto every man according to his work.158
  26. And now, as I said concerning faith, faith is not to have a perfect knowledge of things; therefore, if you have faith, you hope for things which are not seen which are true. And now behold, I say unto you — and I would that you should remember — that Elohim is merciful unto all who believe on his name; therefore, he desires, in the first place, that you should believe, yes, even on his word. And now, he makes known his word by angels unto men, yes, not only men, but women also. Now this is not all. Little children do have words given unto them many times which do confound the wise and the learned.159
  27. And now, my beloved brothers, as you have desired to know of me what you shall do, because you are afflicted and cast out — now I do not desire that you should suppose that I mean to judge you, only according to that which is true — for I do not mean that you, all of you, have been compelled to humble yourselves; for I truly believe there are some among you who would humble themselves, let them be in whatsoever circumstances they might. Now as I said concerning faith, that it was not a perfect knowledge, even so it is with my words. You cannot know of their surety at first, unto perfection, any more than faith is a perfect knowledge. But behold, if you will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yes, even if you can no more than desire to believe, let this desire work in you, even until you believe in a manner that you can give place for a portion of my words.
  28. Now we will compare the word unto a seed. Now, if you give place that a seed may be planted in your heart, behold, if it be a true seed, or a good seed — if you do not cast it out by your unbelief, that you will resist the spirit of yhwh — behold, it will begin to swell within your breast. And when you feel these swelling motions, you will begin to say within yourselves, It must necessarily be that this is a good seed, or that the word is good, for it begins to enlarge my soul; yes, it begins to enlighten my understanding; yes, and it begins to be delicious to me. Now behold, would not this increase your faith? I say unto you, yes. Nevertheless, it has not grown up to a perfect knowledge. But behold, as the seed swells, and sprouts, and begins to grow, then you must necessarily say that the seed is good, for behold, it swells, and sprouts, and begins to grow. And now behold, will not this strengthen your faith? Yes, it will strengthen your faith, for you will say, I know that this is a good seed, for behold, it sprouts and begins to grow. And now behold, are you sure that this is a good seed? I say unto you, yes; for every seed brings forth unto its own likeness. Therefore, if a seed grow, it is good; but if it grows not, behold, it is not good, therefore it is cast away. And now behold, because you have tried the experiment and planted the seed, and it swells, and sprouts, and begins to grow, you must necessarily know that the seed is good.
  29. And now behold, is your knowledge perfect? Yes, your knowledge is perfect in that thing, and your faith is dormant, and this because you know. For you know that the word has swelled your souls, and you also know that it has sprouted up, that your understanding does begin to be enlightened and your mind does begin to expand. Oh then, is not this real? I say unto you, yes, because it is light; and whatsoever is light is good, because it is discernible; therefore, you must know that it is good.
  30. And now behold, after you have tasted this light, is your knowledge perfect? Behold, I say unto you, no; neither must you lay aside your faith, for you have only exercised your faith to plant the seed, that you might try the experiment to know if the seed was good. And behold, as the tree begins to grow, you will say, Let us nourish it with great care, that it may get root, that it may grow up and bring forth fruit unto us. And now behold, if you nourish it with much care, it will get root, and grow up, and bring forth fruit. But if you neglect the tree and take no thought for its nourishment, behold, it will not get any root; and when the heat of the sun comes and scorches it, because it has no root, it withers away, and you pluck it up and cast it out. Now this is not because the seed was not good, neither is it because the fruit thereof would not be desirable, but it is because your ground is barren and you will not nourish the tree; therefore, you cannot have the fruit thereof. And thus it is: if you will not nourish the word, looking forward with an eye of faith to the fruit thereof, you can never pluck of the fruit of the tree of life. But if you will nourish the word, yes, nourish the tree as it begins to grow, by your faith, with great diligence, and with patience, looking forward to the fruit thereof, it shall take root; and behold, it shall be a tree springing up unto everlasting life. And because of your diligence, and your faith, and your patience160 with the word, in nourishing it that it may take root in you, behold, by and by, you shall pluck the fruit thereof, which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yes, and pure above all that is pure. And you shall feast upon this fruit, even until you are filled, that you hunger not, neither shall you thirst. Then, my brothers, you shall reap the rewards of your faith, and your diligence, and patience, and long-suffering, waiting for the tree to bring forth fruit unto you.
  31. Now after Alma had spoken these words, they sent forth unto him, desiring to know whether they should believe in one Elohim, that they might obtain this fruit of which he had spoken, or how they should plant the seed, or the word, of which he had spoken, which he said must be planted in their hearts, or in what manner they should begin to exercise their faith. And Alma said unto them, Behold, you have said that you could not worship your Elohim because you are cast out of your synagogues. But behold, I say unto you, if you suppose that you cannot worship your Elohim, you do greatly err, and you ought to search the scriptures; for if you suppose that they have taught you this, you do not understand them. Do you remember to have read what Zenos, the prophet of old, has said concerning prayer or worship? For he said, You are merciful, O Elohim, for you have heard my prayer, even when I was in the wilderness. Yes, you were merciful when I prayed concerning those who were my enemies, and you did turn them to me. Yes, O Elohim, and you were merciful unto me when I did cry unto you in my field, when I did cry unto you in my prayer, and you did hear me. And again, O Elohim, when I did turn to my house, you did hear me in my prayer. And when I did turn unto my closet, O yhwh, and prayed unto you, you did hear me. Yes, you are merciful unto your children when they cry unto you to be heard of you and not of men, and you will hear them. Yes, O Elohim, you have been merciful unto me and heard my cries in the midst of your congregations. Yes, and you have also heard me when I have been cast out and have been despised by my enemies; yes, you did hear my cries and were angry with my enemies, and you did visit them in your anger, with speedy destruction. And you did hear me because of my afflictions and my sincerity; and it is because of your Son that you have been thus merciful unto me. Therefore, I will cry unto you in all my afflictions, for in you is my joy; for you have turned your judgments away from me because of your Son.
  32. And now Alma said unto them, Do you believe those scriptures which have been written by them of old? Behold, if you do, you must believe what Zenos said; for behold, he said, You have turned away your judgments because of your Son. Now behold, my brothers, I would ask if you have read these scriptures. If you have, how can you disbelieve on the Son of Elohim? For it is not written that Zenos alone spoke of these things, but Zenoch also spoke of these things, for behold, he said, You are angry, O yhwh, with this people because they will not understand of your mercies which you have bestowed upon them because of your Son. And now, my brothers, you see that a second prophet of old has testified of the Son of Elohim. And because the people would not understand his words, they stoned him to death. But behold, this is not all; these are not the only ones who have spoken concerning the Son of Elohim. Behold, he was spoken of by Moshe; yes, and behold, a type was raised up in the wilderness, that whosoever would look upon it might live. And many did look and live.161 But few understood the meaning of those things, and this because of the hardness of their hearts. But there were many who were so hardened that they would not look; therefore, they perished. Now the reason that they would not look was because they did not believe that it would heal them. O my brothers, if you could be healed by merely casting about your eyes that you might behold, would you not behold quickly? Or would you rather harden your hearts in unbelief and be slothful, that you would not cast about your eyes, that you might perish? If so, woe shall come upon you. But if not so, then cast about your eyes and begin to believe in the Son of Elohim, that he will come to redeem his people, and that he shall suffer and die to atone for their sins, and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him to be judged at the last and judgment day according to their works.162 And now, my brothers, I desire that you should plant this word in your hearts. And as it begins to swell, even so nourish it by your faith. And behold, it will become a tree, springing up in you unto everlasting life. And then may Elohim grant unto you that your burdens may be light through the joy of his Son. And even all this can you do, if you will. Amen.
  33. And now it came to pass that after Alma had spoken these words unto them, he sat down upon the ground, and Amulek arose and began to teach them, saying, My brothers, I think that it is impossible that you should be ignorant of the things which have been spoken concerning the coming of Mashiach, who is taught by us to be the Son of Elohim. Yes, I know that these things were taught unto you bountifully before your dissension from among us. And as you have desired of my beloved brother that he should make known unto you what you should do because of your afflictions — and he has spoken somewhat unto you to prepare your minds; yes, and he has exhorted you unto faith and to patience, yes, even that you would have so much faith as even to plant the word in your heart, that you may try the experiment of its goodness. And we have beheld that the great question which is in your minds is whether the word be in the Son of Elohim, or whether there shall be no Mashiach. And you also behold that my brother has proven unto you in many instances that the word is in Mashiach unto salvation. My brother has called upon the words of Zenos, that redemption comes through the Son of Elohim, and also upon the words of Zenoch, and also he has appealed unto Moshe, to prove that these things are true.
  34. And now behold, I will testify unto you of myself that these things are true. Behold, I say unto you that I do know that Mashiach shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world, for Adonai yhwh has spoken it. For it is expedient that an atonement should be made. For according to the great plans of the Elohe Kedem, there must be an atonement made, or else all mankind must unavoidably perish. Yes, all are hardened, yes, all are fallen, and are lost, and must perish, except it be through the atonement which it is expedient should be made. For it is expedient that there should be a great and last sacrifice, yes, not a sacrifice of man, neither of beasts, neither of any manner of fowl; for it shall not be a human sacrifice, but it must be an infinite and an eternal sacrifice. Now there is not any man that can sacrifice his own blood which will atone for the sins of another. Now if a man murder, behold, will our law, which is just, take the life of his brother? I say unto you, no, but the law requires the life of him who has murdered. Therefore, there can be nothing which is short of an infinite atonement which will suffice for the sins of the world. Therefore, it is expedient that there should be a great and last163 sacrifice. And then shall there be, or it is expedient there should be, a stop to the shedding of blood.164 Then shall the Torah of Moshe be fulfilled;165 yes, it shall all be fulfilled, every yud and stroke, and none shall have passed away.166 And behold, this is the whole meaning of the Torah, every whit pointing to that great and last sacrifice. And that great and last sacrifice will be the Son of Elohim, yes, infinite and eternal. And thus he shall bring salvation to all those who shall believe on his name, this being the intent of this last sacrifice: to bring about the bowels of mercy, which overpowers justice and brings about means unto men that they may have faith unto repentance. And thus mercy can satisfy the demands of justice, and encircle them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole Torah of the demands of justice. Therefore, only unto him that has faith unto repentance is brought about the great and eternal plan of redemption.
  35. Therefore, may Elohim grant unto you, my brothers, that you may begin to exercise your faith unto repentance, that you begin to call upon his holy name, that he would have mercy upon you. Yes, cry unto him for mercy, for he is mighty to save.167 Yes, humble yourselves and continue in prayer unto him. Cry unto him when you are in your fields, yes, over all your flocks. Cry unto him in your houses, yes, over all your household, both morning, midday, and evening.168 Yes, cry unto him against the power of your enemies. Yes, cry unto him against HaSatan, who is an enemy to all righteousness. Cry unto him over the crops of your fields, that you may prosper in them; cry over the flocks of your fields, that they may increase. But this is not all. You must pour out your souls in your closets, and your secret places, and in your wilderness. Yes, and when you do not cry unto yhwh, let your hearts be full, drawn out in prayer unto him continually for your welfare, and also for the welfare of those who are around you.169
  36. And now behold, my brothers, I say unto you, do not suppose that this is all. For after you have done all these things, if you turn away the needy and the naked, and visit not the sick and the afflicted, and impart of your substance, if you have, to those who stand in need, I say unto you, if you do not any of these things, behold, your prayer is vain and avails you nothing, and you are as hypocrites who do deny the faith. Therefore, if you do not remember to be charitable, you are as dross, which the refiners do cast out (it being of no worth) and is trampled underfoot of men.
  37. And now, my brothers, I would that after you have received so many witnesses, seeing that the holy scriptures testify of these things, come forth and bring fruit unto repentance. Yes, I would that you would come forth and harden not your hearts any longer. For behold, now is the time and the day of your salvation. And therefore, if you will repent and harden not your hearts, immediately shall the great plan of redemption be brought about unto you. For behold, this life is the time for men to prepare to meet Elohim. Yes, behold, the day of this life is the day for men to perform their labors. And now, as I said unto you before, as you have had so many witnesses, therefore I implore you that you do not procrastinate the day of your repentance until the end. For after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then comes the night of darkness in which there can be no labor performed. You cannot say when you are brought to that awful crisis that I will repent, that I will return to my Elohim. No, you cannot say this, for the same spirit you hearken to obey while living in the flesh shall, upon your death, have the same power to influence you to hearken unto that spirit in the next life. For behold, if you have procrastinated the day of your repentance, even until death, behold, you have become subjected to the spirit of HaSatan and he does seal you his. Therefore, the spirit of yhwh has withdrawn from you and has no place in you, and HaSatan has all power over you; and this is the final state of the wicked. And this I know because yhwh has said he dwells not in unholy temples, but in the hearts of the righteous does he dwell. Yes, and he has also said that the righteous should sit down in his kingdom to go no more out, but their garments should be made white through the blood of the Lamb.
  38. And now, my beloved brothers, I desire that you should remember these things, and that you should work out your salvation with fear before Elohim, and that you should no more deny the coming of Mashiach; that you contend no more against the Ruach HaKodesh, but that you receive it and take upon you the name of Mashiach; that you humble yourselves even to the dust, and worship Elohim in whatsoever place you may be in, in spirit and in truth; and that you live in thanksgiving daily for the many mercies and blessings which he does bestow upon you. Yes, and I also exhort you, my brothers, that you be watchful unto prayer continually, that you may not be led away by the temptations of HaSatan, that he may not overpower you,170 that you may not become his subjects at the last day; for behold, he rewards you no good thing. And now, my beloved brothers, I would exhort you to have patience, and that you bear with all manner of afflictions; that you do not revile against those who do cast you out because of your exceeding poverty, for fear that you become sinners like unto them, but that you have patience and bear with those afflictions with a firm hope that you shall one day rest from all your afflictions.
  39. Now it came to pass that after Amulek had made an end of these words, they withdrew themselves from the multitude and came over into the land of Yirshon. Yes, and the rest of the brothers, after they had preached the word unto the Tzuramites, also came over into the land of Yirshon.
  40. And it came to pass that after the more popular part of the Tzuramites had consulted together concerning the words which had been preached unto them, they were angry because of the word, for it did destroy their craft; therefore, they would not hearken unto the words. And they sent and gathered together, throughout all the land, all the people, and consulted with them concerning the words which had been spoken. Now their rulers, and their kohanim, and their teachers did not let the people know concerning their desires; therefore, they found out secretly the minds of all the people.
  41. And it came to pass that after they had found out the minds of all the people, those who were in favor of the words which had been spoken by Alma and his brothers were cast out of the land, and they were many; and they came over also into the land of Yirshon. And it came to pass that Alma and his brothers did minister unto them.
  42. Now the people of the Tzuramites were angry with the people of Ammon who were in Yirshon. And the chief ruler of the Tzuramites, being a very wicked man, sent over unto the people of Ammon, desiring them that they should cast out of their land all those who came over from them into their land. And he breathed out many threatenings against them. And now the people of Ammon did not fear their words, therefore they did not cast them out, but they did receive all the poor of the Tzuramites that came over unto them. And they did nourish them, and did clothe them, and did give unto them lands for their inheritance; and they did administer unto them according to their wants. Now this did stir up the Tzuramites to anger against the people of Ammon, and they began to mix with the Lamanites and to stir them up also to anger against them. And thus the Tzuramites and the Lamanites began to make preparations for war against the people of Ammon, and also against the Nefites. And thus ended the seventeenth year of the reign of the judges over the people of Nefi.
  43. And the people of Ammon departed out of the land of Yirshon, and came over into the land of Melek, and gave place in the land of Yirshon for the armies of the Nefites, that they might contend with the armies of the Lamanites and the armies of the Tzuramites. And thus commenced a war between the Lamanites and the Nefites in the eighteenth year of the reign of the judges; and an account shall be given of their wars hereafter.
  44. And Alma, and Ammon, and their brothers, and also the two sons of Alma returned to the land of Zerach’mla, after having been instruments in the hands of Elohim of bringing many of the Tzuramites to repentance. And as many as were brought to repentance were driven out of their land; but they have lands for their inheritance in the land of Yirshon, and they have taken up arms to defend themselves, and their wives, and their children, and their lands.
  45. Now Alma, being grieved for the iniquity of his people, yes, for the wars, and the bloodsheds, and the contentions which were among them, and having been to declare the word, or sent to declare the word, among all the people in every city, and seeing that the hearts of the people began to grow hard, and that they began to be offended because of the strictness of the word, his heart was exceedingly sorrowful. Therefore, he caused that his sons should be gathered together, that he might give unto them, every one, his charge separately, concerning the things pertaining unto righteousness. And we have an account of his commandments which he gave unto them, according to his own record.171