Imagine your son is considering leaving the covenant path.[1] He has made some wrong choices and has doubts about the truthfulness of what he has been taught. Your son has agreed to listen to you share some thoughts with him, and this may be your last opportunity to persuade him to follow Jesus Christ. What words would you turn to as you prepare for this crucial conversation?

The prophet and father Alma faced a situation like this. His son Corianton had pursued a harlot while on a mission to the Zoramites and now had significant concerns with concepts such as the Resurrection, the plan of restoration, and the justice of God in condemning the sinner. As Alma responded to Corianton’s concerns, he turned to the words of Abinadi. This makes intuitive sense; after all, his father had been converted by Abinadi and recorded his words (Mosiah 17:5). If you were trying to help your son, why not turn to the words of the prophet who helped your father? This is the story of a father who loves his son and is searching desperately for the best way to teach him life-changing doctrine.

In this chapter we will examine a series of textual similarities between the words of Abinadi in Mosiah 12–16 and Alma’s counsel to Corianton in Alma 39–42. These are particularly interesting texts to study because Alma’s father wrote down Abinadi’s words, and Mormon specifically tells us that the words in Alma 36–42 come from Alma’s own record.

Altogether, at least thirteen phrases in Alma 39–42 appear to be connected to Abinadi. Many of these are used in the Book of Mormon only in these two instances. Standing alone, each of these examples may appear insignificant, but they collectively indicate the extent to which Abinadi influenced Alma’s words. I will discuss these textual similarities in the order in which Alma alludes to them in the text. Table 9.1 summarizes these thirteen allusions and illustrates how relatively infrequently these allusions appear outside the teachings of Alma and Abinadi.

Table 9.1. Alma’s use of Abinadi when speaking to Corianton (organized by Alma’s references).

Textual Similarities between Specific Phrases

Case #1: Stand as a testimony against you at the last day

When faced with the flames, Abinadi declared, “If ye slay me ye will shed innocent blood, and this shall also stand as a testimony against you at the last day” (Mosiah 17:10). Abinadi taught that serious sins could not be hidden and would have to be accounted for at Judgment Day. As Alma began to teach Corianton, he alluded to this phrase, saying, “Ye cannot hide your crimes from God; and except ye repent they will stand as a testimony against you at the last day” (Alma 39:8).[3] It may be that Alma alluded to Abinadi’s words to help Corianton realize the seriousness of his situation. Perhaps Alma hoped that his son would recognize that just as Abinadi’s murderers would be held accountable for their crimes, so too would Corianton.

Case #2: Tidings . . . salvation unto his people

Speaking to those in King Noah’s court, Abinadi said, “O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people” (Mosiah 15:18). Alma used a similar phrase when he counseled Corianton, saying, “[Christ] cometh to declare glad tidings of salvation unto his people” (Alma 39:15).[4]

The probability that Alma is directly alluding to Abinadi’s words is strengthened by similar phrases that surround salvation unto his people. In connection with those who bring salvation unto his people, Abinadi talked of those who “[bring] good tidings” (Mosiah 15:18). Alma stated that Christ would come to “declare glad tidings” and told Corianton, “This was the ministry unto which ye were called, to declare these glad tidings unto this people” (Alma 39:15, 16).[5]

One of Abinadi’s overarching messages in this section is the importance of those who [bring] good tidings of salvation unto his people. It may be that Alma directly quoted or paraphrased these words to say in effect to Corianton, “You had the opportunity to be the person of whom Abinadi spoke, but you squandered it.” Alma might also have used this statement to motivate Corianton, since he would again be “called of God to preach the word unto this people” (Alma 42:31).

Case #3: Put on immortality, . . . put on incorruption

As Abinadi taught about the Resurrection, he explained, “Even this mortal shall put on immortality, and this corruption shall put on incorruption, and shall be brought to stand before the bar of God” (Mosiah 16:10). Alma told Corianton, “There is no resurrection—or, I would say, in other words, that this mortal does not put on immortality, this corruption does not put on incorruption—until after the coming of Christ” (Alma 40:2).[6]

Alma teaches Corianton about the Resurrection because he perceives Corianton is worried about this doctrine (see Alma 40:1). Alma would likely use Abinadi’s words to address concerns about the Resurrection because Abinadi talked about resurrection more than any known prophet Alma could have turned to. Nephi and his father, Lehi, each used the word only once, and King Benjamin never used it. In contrast, Abinadi used resurrection sixteen times. Thus, if Alma wanted to turn to scripture to explain the Resurrection, Abinadi was his best source for teaching this grand doctrine.[7]

Case #4: Gnashing of teeth

After Abinadi explained that the day would come when all would confess before God (see Mosiah 16:1), he said, “Then shall the wicked be cast out, and they shall have cause to howl, and weep, and wail, and gnash their teeth; and this because they would not hearken unto the voice of the Lord” (Mosiah 16:2). Alma echoed these words, saying, “And then shall it come to pass, that the spirits of the wicked . . . [will] be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity” (Alma 40:13).[8]

Case #5: They have no part

Another connection between Alma 40:13 and the words of Abinadi occurs in the phrase they have no part. Abinadi, speaking of those who willfully choose evil over good, said that “they . . . have no part in the first resurrection” (Mosiah 15:26). Likewise, Alma said, “The spirits of the wicked, yea, who are evil—for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good” (Alma 40:13).[9]

Thus, both prophets teach that those who rebel against God will have no part in some of the fruits of the Atonement. As Alma’s conversation with Corianton progresses, it becomes apparent that Corianton is confused about why the wicked are not saved. As will be discussed, this confusion may have stemmed from Corianton’s misunderstanding of Abinadi’s words. Perhaps Alma used Abinadi’s teachings to clarify and emphasize what Abinadi taught: that the wicked are not partakers of the same blessings as the righteous.

Case #6: First resurrection

Abinadi taught, “And there cometh a resurrection, even a first resurrection; yea, even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ—for so shall he be called” (Mosiah 15:21). The words italicized in the previous verse are all phrases of two words or more that appear in the following statement from Alma: “And behold, again it hath been spoken, that there is a first resurrection, a resurrectionof all those who have been, or who are, or who shall be, down to the resurrection of Christ from the dead” (Alma 40:16).[10] Even many of the nonitalicized words in these two verses show clear connections. Alma leaves no doubt that he is drawing on other words, stating, “It hath been spoken” (Alma 40:16; see also Alma 40:17, 22, 24). This statement provides additional credibility to the idea that Alma had a record of Abinadi’s words and was so familiar with them that he could work them into his teachings.

Alma’s usages of first resurrection follow his pattern of quoting from Abinadi to clarify doctrinal points. Abinadi had taught that those who kept the commandments would “come forth in the first resurrection,” but those who “die in their sins . . . have no part in the first resurrection” (Mosiah 15:22, 26). While Abinadi’s words may seem clear to modern readers, apparently some Nephites had trouble understanding the concept of the First Resurrection. Perhaps Corianton (and others generally) was confused about what was meant by the First Resurrection. Alma acknowledged that some believed the First Resurrection involved spirits going to paradise or darkness. He explained, “I admit it may be termed a resurrection, the raising of the spirit or the soul and their consignation to happiness or misery, according to the words which have been spoken. . . . Now we do not suppose that this first resurrection, which is spoken of in this manner, can be the resurrection of their souls and their consignation to happiness or misery. Ye cannot suppose that this is what it meaneth. Behold, I say unto you, Nay; but it meaneth the reuniting of the soul with the body, of those from the days of Adam down to the resurrection of Christ” (Alma 40:15–18). Thus Alma used Abinadi’s words to clarify for Corianton the meaning of resurrection. This theme is further developed in the next section.

Case #7: The resurrection of Christ

The allusion just mentioned, regarding the First Resurrection, relates to another connection between the texts: the phrase the resurrection of Christ.[11] Abinadi defines the First Resurrection as “a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ” (Mosiah 15:21). Alma borrows this concept when he tells Corianton that the meaning of the First Resurrection is “the reuniting of the soul with the body, of those from the days of Adam down to the resurrection of Christ” (Alma 40:18).

In Alma 40:17 (the verse preceding the use of the phrase the resurrection of Christ), Alma clearly states that he is alluding to others’ words, saying, “We do not suppose that this first resurrection, which is spoken of in this manner, can be the resurrection of the souls and their consignation to happiness or misery. Ye cannot suppose that this is what it meaneth.” Then in Alma 40:18, Alma proceeds to restate Mosiah 15:21. Thus Alma clarified Abinadi’s words to alleviate Corianton’s misunderstandings regarding the Resurrection.

Case #8: Brought to stand before God . . . be judged . . . according to their works

Abinadi taught that people would “be brought to stand before the bar of God, to be judged of him according to their works whether they be good or whether they be evil” (Mosiah 16:10). Similarly, Alma testified that there is a “time which is appointed of God that the dead shall come forth, and be reunited, both soul and body, and be brought to stand before God, and be judged according to their works” (Alma 40:21).[12]

It may be that when Alma clarified Abinadi’s teachings on the First Resurrection and the Resurrection of Christ, he wanted Corianton to see the connection between resurrection and judgment. The context of Alma 39–42 indicates that Corianton was confused about the principle of accountability, and Alma used Abinadi’s words to illustrate how accountability relates to the concepts of resurrection, restoration, and the justice of God.

Case #9: Bringeth about the restoration

In speaking about the righteous and those who died in ignorance, Abinadi said, “And these are those who have part in the first resurrection. . . . And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord” (Mosiah 15:24). In contrast to the pleasant state of the righteous, Abinadi taught that “the Lord redeemeth none such that rebel against him and die in their sins” (Mosiah 15:26).

Similarly, in Alma 40:22–23 Alma told Corianton that after the Resurrection all would be judged, and this “bringeth about the restoration of those things of which has been spoken by the mouths of the prophets” (verse 22). Alma then spoke of the “awful death [that] cometh upon the wicked” (verse 26).[13] The surrounding context of resurrection and punishment of the wicked suggests Alma based his conversation with Corianton on these teachings from Abinadi.

Perhaps the most interesting connection between these verses is how Alma and Abinadi use the words restoration and resurrection. There appears to be some confusion in Corianton’s mind concerning the meaning of the word restoration, and Alma states that “some have wrested the scriptures, and have gone far astray because of this thing” (Alma 41:1). The concepts of restoration and resurrection appear together in the words of Jacob, Abinadi, Amulek, and Alma, and all four individuals use these words in ways that could be interpreted as being interchangeable.[14] This may have led to Corianton’s confusion “concerning the restoration of which has been spoken” (Alma 41:1). Abinadi uses both restoration and resurrection in the context of those who die without knowing of Christ and teaches that those who die in ignorance will be restored to eternal life (see Mosiah 15:24).

Perhaps Corianton believed that those who feigned ignorance to God’s commandments could “have a part in the first resurrection” (Mosiah 15:24). Or maybe he had tricked himself into believing in a universal restoration to good things, not realizing that while the Resurrection is universal, a restoration to good is not. To provide clarification, Alma states that after the Resurrection, all will “be brought to stand before God, and be judged according to their works. Yea, this [God’s judgment at the last day] bringeth about the restoration of those things of which has been spoken by the mouths of the prophets” (Alma 40:21–22). It may be that Alma’s use of the phrase bringeth about the restoration was intended to provide both an allusion and an amplification (continued throughout Alma 41) to Abinadi’s words that would clarify a doctrinal misunderstanding about the meaning of the word restoration. The restoration spoken of by Alma and Abinadi is more than a universal resurrection. It also includes a restoration to the kind of being we were in mortality (see Alma 41:3–4).

Case #10: Carnal, sensual, devilish

Speaking of those who do not repent, Abinadi taught that “the devil has power over them; yea, even that old serpent that did beguile our first parents, which was the cause of their fall; which was the cause of all mankind becoming carnal, sensual, devilish” (Mosiah 16:3). Similarly, in discussing the effects of the Fall, Alma explained that humankind had “become carnal, sensual, and devilish” (Alma 42:10).[15]

The contexts surrounding these words are similar. In both instances, Alma and Abinadi teach about the Fall and point out that, because of God’s redemption, these effects of the Fall can be overcome (discussed below). The fallen state of humankind may have been part of the reason why Corianton felt that it was unjust for God to condemn sinners (see Alma 42:1). Alma acknowledged the results of the Fall but went on to provide Corianton with hope as to how he could overcome these consequences.

Case #11: Were it not for the redemption

Abinadi said, “For were it not for the redemption which he hath made for his people, . . . all mankind must have perished” (Mosiah 15:19). In Alma 42:11 Alma also employed a similar phrase to highlight the supreme importance of Christ in the plan of redemption. He said, “And now remember, my son, if it were not for the plan of redemption, (laying it aside) as soon as they were dead their souls were miserable, being cut off from the presence of the Lord.”

While the exact wording is slightly different in the two passages,[16] in both cases Alma and Abinadi state that in the absence of God’s plan for us, all humankind would perish. Christ provides hope for all humankind and makes it so all who desire to repent can do so. Thus Alma uses Abinadi’s words to resolve Corianton’s concern regarding the justice of God in condemning the sinner (see Alma 42:1).

Case #12: The demands of justice

Abinadi taught that Christ had “ascended into heaven, having the bowels of mercy; . . . having redeemed them, and satisfied the demands of justice” (Mosiah 15:9). Alma echoed this phrase in teaching Corianton that Christ “atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice” (Alma 42:15).[17]

Both Alma and Abinadi explain that Christ can exercise mercy and meet the demands of justice because of his atoning sacrifice. Once again, we see how Alma draws on the words of Abinadi to clarify Corianton’s confusion (in this case regarding the justice of God). While God does require justice, he has also prepared a plan of mercy—mercy that can be extended to Corianton.

Case #13: Prepared from the foundation of the world

Abinadi taught of the “redemption” that Christ “hath made for his people, which was prepared from the foundation of the world” (Mosiah 15:19). Near the end of his conversation with Corianton, Alma said, “And thus God bringeth about his great and eternal purposes, which were prepared from the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery” (Alma 42:26).[18] Although the phrase from the foundation of the world is relatively common, it collocates with the word redemption only in the words of Abinadi and Alma or in connection with the sons of Mosiah (see Alma 18:39; 22:13). Thus it may be that Alma uses Abinadi’s words to provide Corianton with encouragement. From the beginning, a plan had been put in place for Corianton and others to overcome the effects of the Fall, to be redeemed and stand in the presence of God.

Broader Themes

Stepping back to look at the larger picture reveals that Alma borrowed phrases clustered around specific themes from Abinadi. First, Alma makes two allusions to Abinadi that may have helped Corianton connect his ministry with Abinadi’s (see Alma 39:8 [compare Mosiah 17:10] and Alma 39:15 [compare Mosiah 15:18]). All of Alma’s remaining quotations from Abinadi relate to Corianton’s major concerns—namely, the Resurrection, the plan of restoration, and the justice of God in punishing the sinner.

Three of Alma’s allusions to Abinadi relate to resurrection. Phrases such as this mortal does not put on immortality (Alma 40:2; compare Mosiah 16:10), first resurrection (Alma 40:15; compare Mosiah 15:21), and the resurrection of Christ (Alma 40:16; compare Mosiah 15:21) directly point to the Resurrection.

Two of Alma’s allusions concern the plan of restoration. Both Abinadi and Alma discuss how Christ bringeth about the restoration (Alma 40:22; compare Mosiah 15:24), and Alma explains that restoration includes humankind being brought to stand before God and being judged according to their works (Alma 40:21; compare Mosiah 16:10).

The remaining six allusions address the issue of the justice of God in punishing the sinner. Alma and Abinadi are the only Book of Mormon prophets to speak of the wicked being “cast out” and “gnashing [their] teeth” (Alma 40:13; compare Mosiah 16:2). They alone say that the wicked who have become “carnal, sensual, and devilish” “have no part” in some of the fruits of the Atonement (Alma 42:10, 13; compare Mosiah 16:3; 15:26). They both teach that “were [it] not for the plan of redemption” that had been “prepared from the foundation of the world,” “the demands of justice” would take effect at the Judgment Day (Alma 42:11 [compare Mosiah 15:19]; 42:26 [compare Mosiah 15:19]; 42:15 [compare Mosiah 15:9]).

In addition to common themes, most of Alma’s quotations come from one section of Abinadi’s words. Table 9.2 illustrates which passages from Abinadi were quoted by Alma as he spoke to Corianton.

Table 9.2. Alma’s use of Abinadi when speaking to Corianton (organized by Abinadi’s references).

As demonstrated in table 9.2, Alma’s quotations from Abinadi come almost exclusively from the thirty-three verses from Mosiah 15:9 to Mosiah 16:10. The tight clustering of these passages makes it seem more plausible that Alma intentionally used a specific section of Abinadi’s words when teaching Corianton.

Therefore, What?

If we assume that Alma intentionally used Abinadi’s words, what implications does that have for us today? There are at least three important lessons that we can learn from this intertwining of their unique voices. First, family connections are important. Alma loved Corianton and wanted to teach him doctrine that would bring him to repentance.

It seems natural for him to turn to the prophetic words that once had this very effect on Corianton’s grandfather—Alma the Elder. The family foundation of conversion to the gospel of Christ is Alma the Elder’s transcription of Abinadi’s teachings. Perhaps Corianton had heard his grandfather glowingly speak of Abinadi and was particularly interested in the words of one who had deeply impacted his family’s heritage. Alma may have thought, “If the words of Abinadi sank deep into my father’s soul and provoked a mighty change within his heart, what better words to share with his wayward grandson?” Alma the Elder had long since passed away when Alma spoke to Corianton, but his legacy continued in the conversation as a mediating influence between Abinadi and Alma. Our faithful choices, including the records we keep of such choices, could have a lasting influence on our descendants who are yet unborn.

A second lesson is that Alma had clearly studied the scriptures and contemporary prophets. Whether we consider Abinadi as “scripture” to Alma or as a “recent prophet,” we find a great example for modern readers. When Alma was faced with a very difficult situation, he turned to the words of scripture/recent prophets. Alma put forth significant effort to be so conversant in Abinadi’s words that he could weave them into a conversation as though they were his own.

Third, Alma uses scripture to resolve concerns. In my mind’s eye, I can see Alma poring over the words of his predecessors while trying to help assuage his son’s doubts. It is significant that Alma’s allusions to Abinadi cluster around the specific issues that troubled Corianton. As Alma sought to resolve his son’s concerns, he trusted he could find answers in the scriptures. Do we do likewise?

Elder David A. Bednar shared an experience in which he was a new missionary. Along with other new missionaries, he was invited to a special fireside in the temple with President Harold B. Lee, then a member of the First Presidency. President Lee invited the missionaries to ask him questions on any gospel topic. Elder Bednar was amazed to watch President Lee answer each question by using the scriptures. Speaking of this experience, Elder Bednar wrote, “I knew I would never have the command of the scriptures that [President Lee] did, but then and there in the Salt Lake Temple I resolved to study and use the scriptures in my teaching and follow the example of President Lee. And that commitment as a new and inexperienced 19-year-old missionary has blessed my life in ways that cannot be counted or adequately described.”[19]

As we face difficult challenges and strive to help others who are struggling, we can find answers in the scriptures and words of recent prophets. Every parent and every child is different. Following Alma’s example of (1) putting forth the effort to be familiar with prophetic words and (2) using them as we teach those we love can bring great blessings for parents and children alike. In addition, Alma shows the importance of seeking and following guidance from the Lord for each individual child. The Lord knew what Corianton needed to hear, and he gave Alma the voice to speak to him. God is the Eternal Father of my children, and he loves them even more than I do. This is a comforting truth for me as a parent. I can turn to him in prayer, search the scriptures, and then hopefully speak to my children in the way he knows they can hear.

Notes

[1] This chapter is a revised version of John Hilton III, “Textual Similarities in the Words of Abinadi and Alma’s Counsel to Corianton,” BYU Studies Quarterly 51, no. 2 (2012): 39–60. Used with permission.

[2] Information on how frequently certain variant phrases appear is included in a footnote for each individual case.

[3] This connection of sins standing “as a testimony” against people “at the last day” occurs only in these two verses. Nephi uses the phrase stand as a testimony against you in 2 Nephi 25:28, and Moroni uses this same phrase in Ether 5:4. Both Nephi and Moroni refer to the words they wrote standing as a testimony against others. King Benjamin and Mormon both use similar phrases regarding the words they had spoken or written standing as a testimony at the last day (see Mosiah 3:24; Moroni 8:21). Abinadi and Alma are the only ones who speak of actions standing as a testimony against us.

[4] The words salvation, tidings, and people appear together only in Mosiah 15:18 and Alma 39:15–16. The phrase salvation unto his people is used only these two times in the Book of Mormon. It also occurs in Luke 1:77. A similar phrase, bring my people unto salvation, appears in 2 Nephi 3:15 and JST Genesis 50:33, raising the possibility that either Abinadi or Alma (or both) was drawing on one of these sources.

[5] The connection to the “glad tidings” in these verses may be more connected to Abinadi’s paraphrase of Isaiah 52:7 than to Alma’s allusion to Abinadi; however, given the matching phrase salvation unto his people, it may be that Alma was drawing on Abinadi’s expansion of Isaiah. The phrase salvation unto his people collocates with tidings only in Alma 39:15 and Mosiah 15:18.

[6] Put on immortality and put on incorruption appear together only in these two places in the Book of Mormon. The phrase put on immortality is also found in Enos 1:27 and Mormon 6:21, and the phrase put on incorruption is also found in 2 Nephi 9:7. A connection with put on immortality and put on incorruption is also shared with 1 Corinthians 15:53–54.

[7] Alma could have turned to Jacob, who uses resurrection nine times.

[8] The phrase cast out is fairly common in the Book of Mormon; however, all forms of teeth gnashing appear only three times in the Book of Mormon. The third reference is found in Alma 14:21. The phrases cast out and gnashing of teeth appear together in the Book of Mormon exclusively in these two verses (see also Matthew 8:12). References to teeth gnashing occur relatively frequently in other scriptural texts (five times in the Old Testament, nine times in the New Testament, six times in the Doctrine and Covenants, and twice in the Pearl of Great Price). It is possible that both Alma and Abinadi are drawing on an earlier text in their use of these words (for example, Psalm 112:10).

[9] The phrases they have no part and the shorter have no part are exclusive to Abinadi and Alma in the Book of Mormon. The phrase have no part appears nine times in the Old Testament and once in the New Testament. The shorter no part is used only two additional times in the Book of Mormon. It may be significant that these are the only two occurrences of have no part in the Book of Mormon, or it may be that rather than an intentional allusion, Alma is simply using words that are part of a pericope he has been recently studying.

[10] The phrase first resurrection appears ten times in the Book of Mormon: six times in the words of Abinadi, once in the words of Alma the Elder, and three times in the words of Alma the Younger. The phrase first resurrection also appears twice in Revelation 20:5–6 and six times in the Doctrine and Covenants.

[11] This phrase appears nine times in the Book of Mormon and also in Acts 2:31. The phrase the resurrection of Christ is first used by Abinadi and later by Alma, Mormon, and Samuel the Lamanite. Each uses it one time, except for Alma, who uses it five times in Alma 40:16–20. Alma and Abinadi are also the only people to discuss the Resurrection of Christ in connection with the First Resurrection.

[12] These phrases appear together only in the words of Abinadi and Alma. Nephi is the only other voice in the Book of Mormon to speak of people being “brought to stand before God” to be “judged” by their “works” (1 Nephi 15:33). He uses the phrase to be judged of their works, a slight variant of the phrase used by Abinadi and Alma. The four-word phrase brought to stand before appears only seven times in scripture, exclusively in the Book of Mormon (see 1 Nephi 15:33; Mosiah 16:10; Alma 11:43; 12:8; 24:15; 40:21; Mormon 9:2). The four-word phrase according to their works and its variants is more common, appearing forty-one times in scripture: five times in the Old Testament, nine times in the New Testament, nineteen times in the Book of Mormon, and eight times in the Doctrine and Covenants.

[13] The phrase bringeth about the restoration is used only by Abinadi and Alma. Nephi uses a nearly identical phrase (bring about the restoration) in 2 Nephi 30:8; however, Nephi is clearly referring to the gathering of Israel.

[14] See 2 Nephi 9:12; Mosiah 15:24; Alma 11:43; 40:23.

[15] The words carnal, sensual, and devilish appear together in the Book of Mormon only in the words of Alma and Abinadi. These words also appear together in Moses 5:13 and Moses 6:49. Thus, both Abinadi and Alma could potentially be referencing the brass plates. James 3:15 includes the phrase earthly, sensual, devilish.

[16] In a previous sermon, Alma had clearly quoted Abinadi’s statement in Mosiah 15:19 while again substituting the phrase plan of redemption for redemption, increasing the possibility that Alma was alluding to Abinadi in this case. Compare Alma 12:25 with Mosiah 15:19.

[17] The words demand and justice appear together only in the Book of Mormon. The specific phrase demands of justice is used only by Abinadi, Alma, and Amulek (see Alma 34:16). Variant phrases (e.g., demands of his justice) appear in 2 Nephi 9:26 and Mosiah 2:38.

[18] The exact phrase prepared from the foundation of the world appears eleven times in scripture (all in the Book of Mormon). It is used twice by King Benjamin (Mosiah 4:6–7), once by Abinadi (Mosiah 15:9), once by Alma the Elder (Mosiah 18:13), four times by Alma the Younger (Alma 12:30; 13:3, 5; 42:26), twice by Mormon (Alma 18:39; 22:13), and once by Jesus Christ (Ether 3:14). If we assume that Alma picked up the phrase from a previous prophet, the question is, was it King Benjamin or Abinadi? While Alma undoubtedly studied the words of both, it may be more likely that Abinadi is the source of this phrase. This is based on two pieces of textual evidence. First is the flow of the phrase from Abinadi to Alma the Elder. If Alma the Elder is borrowing the phrase, it most likely came from Abinadi. While Alma might not have been alive when his father was quoted as using the phrase, the fact that it is one of only four phrases that Alma the Elder directly quotes from Abinadi may indicate it was one Alma would have noticed. A second piece of textual evidence is the connection between the word redemption and the phrase prepared from the foundation of the world. Abinadi speaks of the “redemption” that Christ “hath made for his people, which was prepared from the foundation of the world” (Mosiah 15:19). Alma the Elder states that eternal life comes “through the redemption of Christ, whom he has prepared from the foundation of the world” (Mosiah 18:13). Three of the four times Alma uses prepared from the foundation of the world, he uses the word redemption in connection with the phrase (Alma 12:30; 13:3; 42:26). In contrast, King Benjamin does not use the word redemption in connection with prepared from the foundation of the world.

[19] David A. Bednar, “Because We Have Them before Our Eyes,” New Era, April 2006, 4–5.