The Atonement / Plan of Redemption

Standing disclosure — KJV-overlap material. This page reports verbal correspondence with the King James text as textual fact, including where the correspondence follows the KJV’s English translation. What that correspondence implies about the origin of the Book of Mormon text — in any direction — is an external question outside this wiki’s scope.

The doctrinal spine of 2 Nephi: redemption from the fall and from death “in and through the Holy Messiah”. Lehi states it (2 Nephi 2:6–10), Jacob expounds it as an “infinite atonement” answering two deaths (2 Nephi 9), and Nephi closes the record glorying in it (2 Nephi 33:6). In Mosiah the doctrine returns in two great voices — the angel’s word through King Benjamin, “his blood atoneth” (Mosiah 3:11), and Abinadi’s exposition on trial (Mosiah 13–16) — and once in the Lord’s own voice (Mosiah 26:23–27).

Lehi’s statement of the doctrine (2 Nephi 2:5–10)

Blessing Jacob, Lehi compresses the whole redemption logic into six verses. The problem: “by the law no flesh is justified; or, by the law men are cut off. Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever” (2 Nephi 2:5). The answer: “Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth” (2 Nephi 2:6).

The mechanism is a sacrifice that satisfies the law’s demands: “he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered” (2 Nephi 2:7). No one stands before God on other terms — “there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise” (2 Nephi 2:8). As “the firstfruits unto God,” he “shall make intercession for all the children of men; and they that believe in him shall be saved” (2 Nephi 2:9). The word atonement itself enters at the close of the sequence: the law’s affixed punishment stands “in opposition to that of the happiness which is affixed, to answer the ends of the atonement” (2 Nephi 2:10).

The timing is fixed twice in the same blessing: “in the fulness of time he cometh to bring salvation unto men” (2 Nephi 2:3), and “the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall” (2 Nephi 2:26).

What the atonement answers: the fall

The text states the problem the atonement solves in causal chain form. Lehi: the Messiah comes “that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil” (2 Nephi 2:26). Jacob runs the same chain backwards: “there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord” (2 Nephi 9:6). The fall itself — Eden, the forbidden fruit, “Adam fell that men might be” (2 Nephi 2:25), and the freedom the redemption restores — is treated on Opposition & Agency; this page tracks what answers it.

Jacob’s sermon (2 Nephi 9)

Jacob’s discourse the same day as his Isaiah reading is the record’s longest exposition of the atonement. Its premise: “it behooveth the great Creator that he suffereth himself to become subject unto man in the flesh, and die for all men, that all men might become subject unto him” (2 Nephi 9:5), “to fulfil the merciful plan of the great Creator” (2 Nephi 9:6).

”An infinite atonement”

The sermon’s doctrinal core is stated as a necessity: “Wherefore, it must needs be an infinite atonement—save it should be an infinite atonement this corruption could not put on incorruption. Wherefore, the first judgment which came upon man must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more” (2 Nephi 9:7).

[Textual] — shared phrasing. The collocation of infinite with atonement occurs at exactly two places in 1–2 Nephi — Jacob’s sermon and Nephi’s later prophecy of the Jews’ eventual conversion:

• 2 Nephi 9:7 (Jacob): “Wherefore, it must needs be an infinite atonement—save it should be an infinite atonement this corruption could not put on incorruption.”
• 2 Nephi 25:16 (Nephi): “…until they shall be persuaded to believe in Christ, the Son of God, and the atonement, which is infinite for all mankind…”

The syntax differs (attributive adjective vs. relative clause), but the pairing of the two words is unique to these verses in 1–2 Nephi. (The collocation returns once more in the corpus, in Amulek’s Zoramite discourse — “an infinite atonement”, Alma 34:12, registered on Amulek.)

The two deaths and the “awful monster”

Jacob names the enemy in a doubled image: “O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit” (2 Nephi 9:10). The resurrection answers both: temporal death, “which death is the grave” (2 Nephi 9:11), and spiritual death, “which spiritual death is hell” (2 Nephi 9:12) — “wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel” (2 Nephi 9:12). The exclamation that follows names the whole structure: “O how great the plan of our God!” (2 Nephi 9:13).

What the atonement averts is spelled out: without resurrection “our spirits must become subject to that angel who fell from before the presence of the Eternal God, and became the devil, to rise no more” (2 Nephi 9:8), and “our spirits must have become like unto him, and we become devils, angels to a devil” (2 Nephi 9:9).

The monster-catalog of chapter 9 resurfaces, with its grip reversed, in Nephi’s last-days prophecy:

[Textual] — shared phrasing. Jacob lists what the saints are delivered from; Nephi’s prophecy of the devil’s end-time captives shows the same catalog closing on those not delivered, ending in the identical torment formula:

• 2 Nephi 9:26 (Jacob): “…they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment…”
• 2 Nephi 28:23 (Nephi): “Yea, they are grasped with death, and hell; and death, and hell, and the devil, and all that have been seized therewith must stand before the throne of God… even a lake of fire and brimstone, which is endless torment.”

Compare also 2 Nephi 9:19: “he delivereth his saints from that awful monster the devil, and death, and hell, and that lake of fire and brimstone, which is endless torment.”

The monster-catalog and Revelation’s judgment vision

Jacob’s terms for what the atonement defeats — death and hell, the lake of fire and brimstone, the second death — recur, joined the same way, in the judgment vision of Revelation. Both are frozen corpus books; the correspondence is reported as textual fact.

[Textual] — distinctive shared phrasing. () Death and hell, taken as one agent, deliver up their dead.

• 2 Nephi 9:12: “…wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies…”
• Revelation 20:13: “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.”

The phrase death and hell stands at exactly eight verses in the corpus, counted comma-tolerant — unbroken at 2 Nephi 9:10, 9:12, 9:26, Revelation 20:13, and 20:14; comma-separated (death, and hell) at 2 Nephi 9:19 (quoted above), 28:23, and Revelation 6:8 — and the reversed order only as Revelation 1:18’s “the keys of hell and of death” (verified by a search of the corpus). Differences, reported and not graded: Jacob’s verbs are future and doctrinal, Revelation’s past and visionary; Jacob unpacks the pair (hell delivers the spirits, the grave the bodies), Revelation adds the sea as a third giver-up.

[Textual] — distinctive shared phrasing. () The same three terms — death, hell, and the lake — stand in one sentence in both books.

• 2 Nephi 9:26: “…they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment…”
• Revelation 20:14: “And death and hell were cast into the lake of fire. This is the second death.”

The phrase “lake of fire and brimstone” stands at exactly ten verses in the corpus — nine in the Book of Mormon (2 Nephi 9:16, 9:19, 9:26, 28:23, Jacob 3:11, 6:10, Mosiah 3:27, Alma 12:17, 14:14) and one in Revelation (20:10) — and at no other verse in the Bible; widening to lake of fire in any form adds only Revelation 19:20, 20:14, 20:15 (verified by a search of the corpus). The direction differs and is reported as it stands: Jacob’s saints are delivered from the lake; in Revelation death and hell are cast into it. Each book supplies its own gloss — Jacob’s “which is endless torment”, Revelation’s “This is the second death.”

[Textual] — distinctive shared phrasing. () Jacob the brother of Nephi joins the lake to the second death in the same relative clause Revelation uses.

• Jacob 3:11: “…to be cast into that lake of fire and brimstone which is the second death.”
• Revelation 21:8: “…shall have their part in the lake which burneth with fire and brimstone: which is the second death.”

The exact run “which is the second death” stands at exactly two verses in the corpus — Jacob 3:11 and Revelation 21:8 (verified by a search of the corpus). Both component terms are themselves confined to these two books: second death at Jacob 3:11, Alma 12:16, 12:32, 13:30, Helaman 14:18, 14:19, and Revelation 2:11, 20:6, 20:14, 21:8. The wider phrase fire and brimstone is not so confined — beyond the lake-formula verses it also stands at Psalms 11:6, Luke 17:29, Revelation 14:10, and (as “lake which burneth with fire and brimstone”) at Revelation 21:8 itself, and, comma-separated, at Ezekiel 38:22 — so the distinctive elements are the lake, and the second-death gloss attached to it.

[Textual] — distinctive shared phrasing. (, ) The fixed-state saying stands twice in the Book of Mormon and once in Revelation.

• 2 Nephi 9:16 (Jacob): “…they who are righteous shall be righteous still, and they who are filthy shall be filthy still…”
• Mormon 9:14 (Moroni): “…he that is filthy shall be filthy still; and he that is righteous shall be righteous still; he that is happy shall be happy still; and he that is unhappy shall be unhappy still.”
• Revelation 22:11: “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.”

The words “filthy still” and “righteous still” each stand at exactly those three verses in the whole corpus (verified by a search of the corpus). Differences, reported and not graded: Jacob declares of a plural class, Revelation commands of an individual (“let him be”), Moroni predicts of an individual (“shall be”); Jacob names two states in the order righteous-then-filthy; Moroni and Revelation name four each, both placing filthy before righteous — Moroni’s list opens with filthy, Revelation’s with unjust — Revelation’s added pair being unjust and holy, Moroni’s happy and unhappy, which stands nowhere else in the corpus.

Universal suffering, universal resurrection

The reach of the atonement is stated in total terms: “he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam” (2 Nephi 9:21) — “And he suffereth this that the resurrection might pass upon all men, that all might stand before him at the great and judgment day” (2 Nephi 9:22).

Justice and mercy

The sermon holds two exclamations side by side: “O the greatness and the justice of our God! For he executeth all his words… and his law must be fulfilled” (2 Nephi 9:17), and “O the greatness of the mercy of our God, the Holy One of Israel! For he delivereth his saints…” (2 Nephi 9:19). The atonement is the text’s stated point of reconciliation between the two: “where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement” (2 Nephi 9:25); “For the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell” (2 Nephi 9:26).

The other side of that ledger is the wo-litany of 2 Nephi 9:27–38 — ten “wo” pronouncements against those who do have the law and transgress it, opening with “But wo unto him that has the law given… and that wasteth the days of his probation, for awful is his state!” (2 Nephi 9:27) and closing “wo unto all those who die in their sins; for they shall return to God, and behold his face, and remain in their sins” (2 Nephi 9:38). The litany is the justice clause applied; its full rhetoric belongs to Jacob’s sermon itself (Jacob).

The sermon’s conditions — “they must repent, and be baptized in his name… or they cannot be saved in the kingdom of God” (2 Nephi 9:23) — and its gate image (2 Nephi 9:41) are the territory of the Doctrine of Christ page.

The father’s teaching in the son’s sermon

Lehi delivered his atonement statement to Jacob (“And now, Jacob, I speak unto you”, 2 Nephi 2:1). Two distinctive phrases from the father’s teaching recur in the son’s preaching — each pair being the only two occurrences of its phrase in 1–2 Nephi:

[Textual] — shared phrasing. The ordered pair “mercy and grace” appears at exactly two places — Lehi’s triad naming what admits flesh to God’s presence, and Jacob’s exclamation at the center of his sermon:

• 2 Nephi 2:8 (Lehi, to Jacob): “…there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah…”
• 2 Nephi 9:8 (Jacob): “O the wisdom of God, his mercy and grace!”

[Textual] — shared phrasing. The doubled preposition “in and through” occurs at exactly two places in 1–2 Nephi — both stating the sole channel of redemption/salvation, once in Lehi’s voice and once in Jacob’s (the construction returns three times in Mosiah; see “In Mosiah” below):

• 2 Nephi 2:6 (Lehi): “Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth.”
• 2 Nephi 10:24 (Jacob): “…remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved.”

Jacob’s day-two close gathers the page’s whole subject into one benediction: “reconcile yourselves to the will of God” (2 Nephi 10:24); “Wherefore, may God raise you from death by the power of the resurrection, and also from everlasting death by the power of the atonement, that ye may be received into the eternal kingdom of God, that ye may praise him through grace divine” (2 Nephi 10:25).

⚖️ Interpretation — weigh this. Jacob’s chapter 9 sermon takes up, in its own order, the three topics of the outline Lehi gave him in chapter 2: the law that cuts off (2 Nephi 2:5 → 2 Nephi 9:25–27), the Messiah’s death and resurrection-bringing (2 Nephi 2:8 → 2 Nephi 9:5–12), and all men standing before God to be judged (2 Nephi 2:10 → 2 Nephi 9:15) — with the two shared phrases above as verbal anchors. The textual facts are the parallels and the shared phrasing; the claim that Jacob composed his sermon as an expansion of his father’s blessing is an interpretive reading the text never states. Two cautions: Jacob treats the topics in a different order than Lehi (death and resurrection, then judgment, then law), and the sermon states its own occasion as the Isaiah reading, not the blessing — “I have read these things that ye might know concerning the covenants of the Lord” (2 Nephi 9:1).

”The great and eternal plan of deliverance from death”

Immediately after recording Jacob’s sermon, Nephi appends his own delight-list, which includes a plan-of-deliverance clause:

⚖️ Interpretation — weigh this. Nephi’s phrase reads naturally as his own summary label for what Jacob has just preached — but the only shared word is “deliverance,” so the link is offered to weigh, not asserted:

• 2 Nephi 9:11 (Jacob): “And because of the way of deliverance of our God, the Holy One of Israel, this death, of which I have spoken, which is the temporal, shall deliver up its dead…”
• 2 Nephi 11:5 (Nephi): “…my soul delighteth in his grace, and in his justice, and power, and mercy in the great and eternal plan of deliverance from death.”

What the text supplies: Nephi places this verse directly after noting “Jacob spake many more things to my people at that time” (2 Nephi 11:1), and Jacob’s own sermon uses both “way of deliverance” (9:11) and “plan” (“the merciful plan of the great Creator,” 9:6; “O how great the plan of our God!”, 9:13). Whether 11:5 deliberately condenses the sermon’s vocabulary is not stated.

Grace, merits, and Nephi’s closing witness

Nephi’s late chapters carry the doctrine in his own voice. The most compressed statement: “for we know that it is by grace that we are saved, after all we can do” (2 Nephi 25:23) — set inside the writing program of his house: “we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins” (2 Nephi 25:26). The law of Moses is kept but reframed by the atonement: “the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments” (2 Nephi 25:25).

Lehi’s “merits” triad (2 Nephi 2:8) has one other echo among Nephi’s writings — Nephi’s reliance formula: entry onto the path avails nothing “save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save” (2 Nephi 31:19); these are the only two verses in 1–2 Nephi that use the word “merits” (corpus-wide the word stands at five: these two plus Alma 24:10, Helaman 14:13, and Moroni 6:4 — “relying alone upon the merits of Christ,” the church-order rubric’s own reliance formula).

And the record’s two patriarch-voices close on the identical five-word claim:

[Textual] — shared phrasing (near-verbatim). Lehi, days from death, and Nephi, ending his record, make the same personal declaration in the same words:

• 2 Nephi 1:15 (Lehi): “But behold, the Lord hath redeemed my soul from hell; I have beheld his glory, and I am encircled about eternally in the arms of his love.”
• 2 Nephi 33:6 (Nephi): “I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell.”

In the Book of Jacob

Jacob, whose two 2 Nephi sermons expound the doctrine, carries it into his own book — naming its agent, attaching justice’s penalty-formula to those who mock the plan, and stating the doctrine one last time, by negation, against the record’s first anti-Christ (Sherem).

The atonement named (Jacob 4:11–12)

The exhortation that closes Jacob’s preamble to the olive-tree allegory joins the word atonement to the name of Christ: “Wherefore, beloved brethren, be reconciled unto him through the atonement of Christ, his Only Begotten Son, and ye may obtain a resurrection, according to the power of the resurrection which is in Christ, and be presented as the first-fruits of Christ unto God” (Jacob 4:11). The next verse makes the naming deliberate: “And now, beloved, marvel not that I tell you these things; for why not speak of the atonement of Christ, and attain to a perfect knowledge of him, as to attain to the knowledge of a resurrection and the world to come?” (Jacob 4:12).

The occurrence map is exact. The word atonement never appears in 1 Nephi. In 2 Nephi it appears seven times — “the ends of the atonement” (2 Nephi 2:10), “an infinite atonement” (twice in 2 Nephi 9:7), “because of the atonement” (2 Nephi 9:25), “the atonement satisfieth” (2 Nephi 9:26), “the power of the atonement” (2 Nephi 10:25), “the atonement, which is infinite for all mankind” (2 Nephi 25:16) — but never in the genitive construction “atonement of Christ”. The nearest approach is 2 Nephi 25:16, which sets “the atonement” beside “Christ, the Son of God” in a list of belief-objects. The exact phrase “the atonement of Christ” enters the record at Jacob 4:11 and 4:12; its only later carrier through Mosiah is Benjamin’s angel — “through the atonement of Christ the Lord” (Mosiah 3:19; see “In Mosiah” below).

[Textual] — shared phrasing. Jacob’s reconcile-imperative spans the two books. The record uses reconcile in five verses (the fifth is the Sermon’s “first be reconciled to thy brother,” 3 Nephi 12:24; the word-family reconcil* stands at about twenty more verses across the wider corpus — chiefly the New Testament’s reconciliation theology, e.g. 2 Corinthians 5:18–20 and Romans 5:10, and the Old Testament’s altar-ritual sense, e.g. Leviticus 16:20); only two of them take Christ as the object, in the same “be reconciled unto” construction — Jacob’s exhortation and Nephi’s closing hope for the Gentiles:

• Jacob 4:11 (Jacob): “Wherefore, beloved brethren, be reconciled unto him through the atonement of Christ, his Only Begotten Son…”
• 2 Nephi 33:9 (Nephi): “…for none of these can I hope except they shall be reconciled unto Christ, and enter into the narrow gate…”

The other two occurrences take God as the object, and the first is Jacob’s own day-two benediction already quoted above: “reconcile yourselves to the will of God… it is only in and through the grace of God that ye are saved” (2 Nephi 10:24); “to believe in Christ, and to be reconciled to God” (2 Nephi 25:23).

[Textual] — shared phrasing. The construction “first(-)fruits… unto God” occurs at exactly two places in the record — Lehi names the Messiah by it, and Jacob extends it to the reconciled:

• 2 Nephi 2:9 (Lehi): “Wherefore, he is the firstfruits unto God, inasmuch as he shall make intercession for all the children of men…”
• Jacob 4:11 (Jacob): “…and be presented as the first-fruits of Christ unto God, having faith, and obtained a good hope of glory in him…”

In Lehi the firstfruits is Christ himself; in Jacob the title passes, “of Christ,” to those reconciled through him. (The spelling differs — “firstfruits” vs. “first-fruits” — reported as found in the source files. The word-family’s third and only other occurrence in the record, Moroni 8:25 “the first fruits of repentance is baptism”, is a different construction — the first product of repentance, not an offering “unto God”. Corpus-wide the first(-)fruits word-family is common (the Old Testament’s harvest-offering law, Paul’s resurrection “firstfruits”), and the “unto God” construction itself recurs once more beyond the record, at Revelation 14:4 — “the firstfruits unto God and to the Lamb”.)

”The great plan of redemption” and justice’s lake (Jacob 6:8–10)

Closing his prophecy on the olive-tree allegory, Jacob stacks the rejections in a single question: “Behold, will ye reject these words? Will ye reject the words of the prophets… and deny the good word of Christ, and the power of God, and the gift of the Holy Ghost, and quench the Holy Spirit, and make a mock of the great plan of redemption, which hath been laid for you?” (Jacob 6:8).

⚖️ Interpretation — weigh this. “The great plan of redemption” reads naturally as another label for the plan this page tracks — but the verbal overlap with any one 2 Nephi plan-phrase is thin, so the link is offered to weigh, not asserted:

• Jacob 6:8 (Jacob): “…make a mock of the great plan of redemption, which hath been laid for you?”
• 2 Nephi 11:5 (Nephi): “…my soul delighteth in his grace, and in his justice, and power, and mercy in the great and eternal plan of deliverance from death.”

The plan-map to this point in the record: “the merciful plan of the great Creator” (2 Nephi 9:6), “O how great the plan of our God!” (2 Nephi 9:13), the devil’s counter-plan “O that cunning plan of the evil one!” (2 Nephi 9:28), “the great and eternal plan of deliverance from death” (2 Nephi 11:5), and “the great plan of redemption” (Jacob 6:8). The verbally closest is 11:5 (“the great… plan of…”), but the salvation-noun differs (deliverance vs. redemption) — “plan of redemption” appears nowhere before Jacob 6:8. Whether Jacob is reusing the record’s earlier labels or naming the plan afresh is not stated by the text.

One book later the map gains its third salvation-noun — “For have not they revealed the plan of salvation?” (Jarom 1:2) — completing the triple salvation / redemption / deliverance; see the small-books section below.

The penalty clause that follows binds the mockers’ end to the sermon-formula of 2 Nephi 9: “And according to the power of justice, for justice cannot be denied, ye must go away into that lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever, which lake of fire and brimstone is endless torment” (Jacob 6:10).

[Textual] — shared phrasing. The formula “lake of fire and brimstone… endless torment” gets its third witness here — in 2 Nephi 9 the atonement delivers from it; in Jacob 6 justice consigns to it:

• Jacob 6:10 (Jacob): “…ye must go away into that lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever, which lake of fire and brimstone is endless torment.”
• 2 Nephi 9:26 (Jacob): “…they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment…”

Compare the formula’s other carriers: “that lake of fire and brimstone, which is endless torment” (2 Nephi 9:19) and “a lake of fire and brimstone, which is endless torment” (2 Nephi 28:23). Jacob 6:10’s variant repeats the full noun phrase (“which lake of fire and brimstone is endless torment”) where the 2 Nephi instances use “which is”.

Sherem’s inverse witness (Jacob 7:12)

The doctrine’s last statement in the book comes by negation. Sherem “began to preach among the people, and to declare unto them that there should be no Christ” (Jacob 7:2), pressing his denial to Jacob’s face: “I know that there is no Christ, neither has been, nor ever will be” (Jacob 7:9). Jacob’s answer closes on a counterfactual: “And this is not all—it has been made manifest unto me, for I have heard and seen; and it also has been made manifest unto me by the power of the Holy Ghost; wherefore, I know if there should be no atonement made all mankind must be lost” (Jacob 7:12).

[Textual] — paraphrase. Jacob’s reply to Sherem restates, in negative form, the necessity-argument of his own 2 Nephi sermon. Both verses run the same counterfactual — no atonement, then universal ruin — and share the conditional frame “should be… atonement”:

• Jacob 7:12 (Jacob, to Sherem): ”…I know if there should be no atonement made all mankind must be lost.”
• 2 Nephi 9:7 (Jacob): “…save it should be an infinite atonement this corruption could not put on incorruption.” (“Save it should be” = unless there were.)

Typed as paraphrase rather than shared phrasing: the shared logic is exact and the conditional frame overlaps (“should be… atonement”), but no longer distinctive word-string is common to both verses. The same sermon spells out the “lost” alternative: without resurrection “our spirits must become subject to that angel who fell… and became the devil” (2 Nephi 9:8).

In the small books

The records that follow Jacob — Enos, Jarom, Omni — are brief and mostly genealogical, but each touches this page’s subject once: the record’s first narrated case of remission of sins, the plan’s third name, and the doctrine’s vocabulary at the record’s handoff.

Remission enacted (Enos 1:2–8)

Every earlier mention of remission of sins is prospective — a promise (2 Nephi 31:17) or a pointer (2 Nephi 25:26). Enos opens his record with the thing itself: “And I will tell you of the wrestle which I had before God, before I received a remission of my sins” (Enos 1:2). After a day-and-night cry “for mine own soul” (Enos 1:4), “there came a voice unto me, saying: Enos, thy sins are forgiven thee, and thou shalt be blessed” (Enos 1:5) — “wherefore, my guilt was swept away” (Enos 1:6). And when Enos asks “Lord, how is it done?” (Enos 1:7), the answer grounds the remission exactly where this page’s doctrine grounds it — in the Messiah still to come: “Because of thy faith in Christ, whom thou hast never before heard nor seen” (Enos 1:8).

[Textual] — shared phrasing. The word remission occurs in exactly three verses of 1 Nephi–Words of Mormon (Mosiah takes it up again — seven more verses, including the remission received at Mosiah 4:3; see “In Mosiah” below). Nephi’s doctrine of Christ promises it as the sequel to baptism; Enos narrates receiving it:

• 2 Nephi 31:17 (Nephi): “For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost.”
• Enos 1:2 (Enos): “And I will tell you of the wrestle which I had before God, before I received a remission of my sins.”

The third occurrence is the writing-program verse already quoted above: “that our children may know to what source they may look for a remission of their sins” (2 Nephi 25:26). The mechanics of Enos’s experience belong to the Doctrine of Christ page; what belongs here is the source the voice names — faith in Christ (Enos 1:8).

”The plan of salvation” (Jarom 1:2)

Jarom declines to add doctrine on the grounds that the doctrine is already complete: “For what could I write more than my fathers have written? For have not they revealed the plan of salvation? I say unto you, Yea; and this sufficeth me” (Jarom 1:2). Through the small books the phrase “plan of salvation” appears only here; it recurs twice in the book of Alma (Alma 24:14, 42:5). With it, the plan-map charted above gains its third salvation-noun: “the great and eternal plan of deliverance from death” (2 Nephi 11:5), “the great plan of redemption” (Jacob 6:8), “the plan of salvation” (Jarom 1:2) — each label used exactly once within the small books.

Redemption’s power at the handoff (Omni 1:26)

Amaleki, closing the small plates before delivering them up, joins two of those nouns in one invitation: “come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption” (Omni 1:26). The exhortation itself — come, offer, endure — is treated on Doctrine of Christ; the handoff on Small Plates.

Enos’s resurrection hope (Enos 1:27)

Enos’s last sentence claims, in the first person, the transformation this page’s doctrine promises: “And I soon go to the place of my rest, which is with my Redeemer; for I know that in him I shall rest” (Enos 1:27).

[Textual] — paraphrase. Enos states affirmatively, of himself, what Jacob’s sermon said only an infinite atonement makes possible — and both verses cast the resurrection in the same frame: X put on Y, where Y is X’s imperishable counterpart:

• Enos 1:27 (Enos): “And I rejoice in the day when my mortal shall put on immortality, and shall stand before him…”
• 2 Nephi 9:7 (Jacob): “…save it should be an infinite atonement this corruption could not put on incorruption.”

Typed as paraphrase rather than shared phrasing, honestly: the only common word-string is “put on” — generic by itself, used elsewhere of armor and garments (“put on the armor of righteousness”, 2 Nephi 1:23; “put on thy strength, O Zion”, 2 Nephi 8:24) — and the noun pairs differ (mortal/immortality vs. corruption/incorruption). What binds the verses is the shared proposition (resurrection as the perishable putting on the imperishable), plus a fact internal to Jacob’s own sermon: six verses later it supplies Enos’s nouns — the resurrected “become incorruptible, and immortal” (2 Nephi 9:13), and “insomuch as they have become immortal, they must appear before the judgment-seat of the Holy One of Israel” (2 Nephi 9:15). Enos’s verse runs the same sequence: immortality, then “shall stand before him” (Enos 1:27).

In Mosiah

Two voices carry the doctrine through the book of Mosiah, and the record marks both as received rather than composed: King Benjamin delivers words “made known unto me by an angel from God” (Mosiah 3:2), and Abinadi expounds the redemption on trial for his life (Mosiah 13–16). Between them the page’s vocabulary gains its most physical term — blood — and at the book’s end the doctrine is stated once more in the text’s highest attribution, “the voice of the Lord” itself (Mosiah 26:14).

Benjamin: “his blood atoneth” (Mosiah 3)

The angel’s prophecy grounds the atonement in the Messiah’s suffering body: “blood cometh from every pore, so great shall be his anguish for the wickedness and the abominations of his people” (Mosiah 3:7). The discourse then does what no earlier text in the corpus does — it makes blood the grammatical agent of atonement. The verb “atoneth” occurs three times in the corpus: twice in this chapter, both times with blood as its subject (Mosiah 3:11, 3:16), and once later in the book of Alma, where the subject is God himself (“God himself atoneth for the sins of the world,” Alma 42:15); the phrase “the atoning blood” occurs at Mosiah 3:18, in the people’s answering cry at Mosiah 4:2, and once more in the book of Helaman — “only through the atoning blood of Jesus Christ” (Helaman 5:9) (all verified by search).

[Textual] — shared phrasing. The two “atoneth” verses run the same sentence twice — blood atoning for sins traced to Adam’s fall — and both apply it to those who never culpably chose:

• Mosiah 3:11: “…his blood atoneth for the sins of those who have fallen by the transgression of Adam, who have died not knowing the will of God concerning them, or who have ignorantly sinned.”
• Mosiah 3:16: “…for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins.”

The covered classes are the ignorant dead (3:11) and little children (3:16) — the territory Jacob’s sermon assigned to the atonement by the law-conditional: “where there is no law given there is no punishment” (2 Nephi 9:25). The culpable are expressly excluded in the next breath: “But wo, wo unto him who knoweth that he rebelleth against God! For salvation cometh to none such except it be through repentance and faith on the Lord Jesus Christ” (Mosiah 3:12).

Between the two verses the law of Moses is subordinated in the terms this page has tracked since 2 Nephi 25:25 (“the law hath become dead unto us”): Israel “understood not that the law of Moses availeth nothing except it were through the atonement of his blood” (Mosiah 3:15). And the discourse’s salvation-formula re-sounds Lehi’s doubled preposition:

[Textual] — shared phrasing. Benjamin’s tense-spanning formula uses the “in and through” construction of Lehi’s redemption sentence — the construction that in 1–2 Nephi marked the sole channel of salvation (the registered Lehi–Jacob pair above):

• Mosiah 3:18: “…and believe that salvation was, and is, and is to come, in and through the atoning blood of Christ, the Lord Omnipotent.”
• 2 Nephi 2:6 (Lehi): “Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth.”

The full distribution (verified by search): 2 Nephi 2:6 and 10:24; Mosiah 3:17 (“only in and through the name of Christ, the Lord Omnipotent” — the name-clause belongs to Doctrine of Christ), 3:18, and Abinadi’s closing question, “remember that only in and through Christ ye can be saved” (Mosiah 16:13); and, in the book of Alma, Alma 13:5 (the holy calling “in and through the atonement of the Only Begotten Son”) and Alma 38:9 (“no other way or means whereby man can be saved, only in and through Christ”). Every occurrence states the same exclusive-channel proposition.

”The natural man is an enemy to God” (Mosiah 3:19)

What the atonement changes, in the angel’s words, is not only a verdict but a nature: “For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love” (Mosiah 3:19).

[Textual] — distinctive shared phrasing. () Benjamin’s anthropology and Paul’s name the same figure — the natural man — against the same foil, the Spirit:

• Mosiah 3:19: “the natural man is an enemy to God… unless he yields to the enticings of the Holy Spirit, and putteth off the natural man”.
• 1 Corinthians 2:14: “the natural man receiveth not the things of the Spirit of God… because they are spiritually discerned.”

Across the whole frozen corpus the term stands at exactly four verses (verified by a search of the corpus): these two, Ammon’s rhetorical use at Alma 26:21, and the mortal-body sense at Moses 1:14. The shared use — the unregenerate self set against the Spirit — is specific to this pair. Reported as a textual fact; origin out of scope.

The term “natural man” occurs only here in the Book of Mormon in the doctrinal sense of the unredeemed condition; its one other Book-of-Mormon appearance is Ammon’s rhetorical “what natural man is there that knoweth these things?” (Alma 26:21, of who can know God’s mercies — a different sense, verified by search). Its predicate here is established Mosiah vocabulary:

[Textual] — shared phrasing. The phrase “enemy to God” is exclusive to the book of Mosiah — three verses, in two preachers’ mouths, each naming the unredeemed condition:

• Mosiah 3:19 (Benjamin’s angel): “For the natural man is an enemy to God, and has been from the fall of Adam…”
• Mosiah 16:5 (Abinadi): “Therefore he is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God.”

The third occurrence is Benjamin’s own, earlier in the same discourse: the unrepentant man “remaineth and dieth an enemy to God” (Mosiah 2:38; cf. 2:37, “becometh an enemy to all righteousness”). In both preachers the enmity is the default state the atonement/redemption alone dissolves — Benjamin’s man “putteth off the natural man… through the atonement of Christ the Lord” (3:19); Abinadi’s man, refusing, stands “as though there was no redemption made” (16:5). The shared phrase is the textual fact; the record never says either preacher knew the other’s words.

”Prepared from the foundation of the world” (Mosiah 4:5–7)

The discourse fells its audience — “they had viewed themselves in their own carnal state, even less than the dust of the earth”, and they cry “O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins” (Mosiah 4:2) — and receive “a remission of their sins, and… peace of conscience” (Mosiah 4:3): the record’s second narrated remission, after Enos 1:5 above, and the first granted to a congregation. Benjamin then names the atonement with a formula the corpus opened with:

[Textual] — shared phrasing. Benjamin attaches the prepared-from-the-foundation formula to the atonement itself; its first carrier in the record is the way of salvation, in Nephi’s own reflection after hearing his father’s prophecies (1 Nephi 10:17):

• Mosiah 4:6: “…and also, the atonement which has been prepared from the foundation of the world, that thereby salvation might come…”
• 1 Nephi 10:18: “For he is the same yesterday, today, and forever; and the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him.”

The map of “prepared… from the foundation of the world” through this point (verified by search): the way, “for all men” (1 Nephi 10:18); the kingdom, for the saints (2 Nephi 9:18); the atonement (Mosiah 4:6, restated at 4:7 with the scope-clause that tightens the match to 10:18 — “prepared from the foundation of the world for all mankind”); the redemption (Mosiah 15:19, Abinadi); and the Redeemer himself, in Alma’s baptismal wording at the waters of Mormon (Mosiah 18:13; see Church of God). 1 Nephi 10:18 is the closest far end: in both, the prepared thing is the saving provision and the scope is universal. (The formula recurs through the book of Alma — the plan of redemption “prepared from the foundation of the world,” Alma 12:30; the holy calling, Alma 13:3, 13:5, 13:7; and others at Alma 18:39, 22:13, 42:26; and, in the book of Ether, the premortal Christ’s own self-identification — “prepared from the foundation of the world to redeem my people” (Ether 3:14) — verified by search. Beyond the record, the same formula stands in the New Testament: “inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34).)

Justice’s demands, mercy’s claim (Mosiah 2:33–39; 3:24–27)

Benjamin’s negative case runs on a figure the discourse concentrates but does not exhaust (the risen Lord uses it once more, of unworthy sacrament: “eateth and drinketh damnation to his soul”, 3 Nephi 18:29): damnation as a drink — “the same drinketh damnation to his own soul” (Mosiah 2:33), “men drink damnation to their own souls except they humble themselves” (Mosiah 3:18), “therefore they have drunk damnation to their own souls” (Mosiah 3:25), and finally the cup itself: “they have drunk out of the cup of the wrath of God, which justice could no more deny unto them than it could deny that Adam should fall” (Mosiah 3:26). Twice the mechanism is self-inflicted sight: guilt “doth cause him to shrink from the presence of the Lord” (Mosiah 2:38; repeated nearly verbatim at 3:25). Around the figure stands the justice-mercy ledger of 2 Nephi 9, in its own legal idiom:

[Textual] — shared phrasing. Mercy as a party with — or without — a claim on the person:

• Mosiah 2:39 (Benjamin): “And now I say unto you, that mercy hath no claim on that man; therefore his final doom is to endure a never-ending torment.”
• 2 Nephi 9:25 (Jacob): “…and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement…”

Jacob states the idiom positively (mercy’s claim secured by the atonement for those without law); Benjamin states its negation for the knowing transgressor — “that man” of 2:39 is the one who transgresses “after ye have known and have been taught all these things” (Mosiah 2:36), matching 2:33’s “having transgressed the law of God contrary to his own knowledge.” The idiom’s other carriers complete the ledger: “mercy could have claim on them no more forever” (Mosiah 3:26), and Abinadi’s inversion, where the claim passes to the other party — “he cannot deny justice when it has its claim” (Mosiah 15:27).

[Textual] — near-verbatim quotation. (hosted on King Benjamin). The lake-formula this page tracked through 2 Nephi 9 and Jacob 6 gets its longest exact repetition — a seventeen-word string shared across books:

• Mosiah 3:27: “And their torment is as a lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever.”
• Jacob 6:10: “…ye must go away into that lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever, which lake of fire and brimstone is endless torment.”

Jacob 6:10 was the only prior carrier of the unquenchable-flames expansion (the 2 Nephi instances read “which is endless torment” — 2 Nephi 9:19, 9:26; see above). Benjamin’s own voice plants the seed image a chapter earlier, in the singular: guilt “is like an unquenchable fire, whose flame ascendeth up forever and ever” (Mosiah 2:38) — matching the singular “flame” of 2 Nephi 9:16.

Abinadi: the atonement at trial (Mosiah 13–15)

Facing Noah’s priests, Abinadi re-runs the counterfactual Jacob used on Sherem: “were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses” (Mosiah 13:28) — registered as (↔ Jacob 7:12) on Abinadi, where the law-of-Moses argument is treated. He sounds it twice more: “were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world… all mankind must have perished” (Mosiah 15:19), and “they would have been endlessly lost were it not that God redeemed his people” (Mosiah 16:4).

The exposition’s center compresses the doctrine into two participial verses (Mosiah 15:8–9) — and both halves answer to Lehi and Jacob:

[Textual] — shared phrasing. The intercession clause repeats Lehi’s blessing nearly word for word, diverging only by Lehi’s “all”:

• Mosiah 15:8: “And thus God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men—”
• 2 Nephi 2:9 (Lehi): “…inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved.”

Lehi’s version adds “all” (and 2 Nephi 2:10 presses it: “because of the intercession for all, all men come unto God”). One chapter before this verse, Abinadi has just read aloud the Isaiah text whose final line is “and made intercession for the transgressors” (Mosiah 14:12, quoting Isaiah 53:12) — 15:8 follows with the object-phrase in Lehi’s form, “the children of men,” not Isaiah’s “the transgressors.”

[Textual] — shared phrasing. The satisfaction clause repeats the exact predicate of Jacob’s sermon:

• Mosiah 15:9: “…standing betwixt them and justice; having broken the bands of death, taken upon himself their iniquity and their transgressions, having redeemed them, and satisfied the demands of justice.”
• 2 Nephi 9:26 (Jacob): “For the atonement satisfieth the demands of his justice upon all those who have not the law given to them…”

The satisfaction predicate appears at three verses in the record: “satisfied the demands of justice” (Mosiah 15:9), “satisfieth the demands of his justice” (2 Nephi 9:26), and Amulek’s modal form, “mercy can satisfy the demands of justice” (Alma 34:16) — only the first two state it as accomplished fact. The third “demands of” is Benjamin’s — “the demands of divine justice do awaken his immortal soul to a lively sense of his own guilt” (Mosiah 2:38) — the case where no atonement intervenes and the demands land on the man. Distinctive to Abinadi is the spatial image: the Redeemer “standing betwixt” the children of men and justice.

The phrase “the bands of death” enters the corpus in this same exposition — Abinadi’s five occurrences, always with break/broken (Mosiah 15:8, 15:9, 15:20, 15:23; 16:7). The phrase then runs forward through the book of Alma in seven more verses (the most distinctive being Christ’s promise to “loose the bands of death which bind his people”, Alma 7:12, and the redeemed “loosed from the bands of death,” Alma 5:9–10; the others at Alma 4:14, 11:41, 22:14; all verified by search).

The first resurrection (Mosiah 15:21–27)

Abinadi turns the broken bands into a roll: “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” (Mosiah 15:21). Its members are the prophets and those who believed them (Mosiah 15:22), who “are raised to dwell with God who has redeemed them” (Mosiah 15:23); those “that have died before Christ came, in their ignorance, not having salvation declared unto them” (Mosiah 15:24); and “little children also have eternal life” (Mosiah 15:25) — the same two classes Benjamin’s blood-verses covered (the ignorant, 3:11; little children, 3:16). The phrase “first resurrection” then passes from Abinadi into the baptismal covenant at the waters of Mormon — registered as (Mosiah 15:24 ↔ 18:9) on Abinadi; the covenant itself is treated on Church of God.

The roll has a hard edge, stated as a limit on omnipotence itself: “the Lord redeemeth none such that rebel against him and die in their sins” (Mosiah 15:26) — “yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim” (Mosiah 15:27).

[Textual] — distinctive shared phrasing. () The term itself is confined, Bible-side, to Revelation’s judgment vision.

• Mosiah 15:24: “And these are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them.”
• Revelation 20:6: “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power…”

Across the frozen corpus the term first resurrection stands at exactly ten verses — Mosiah 15:21, 15:22, 15:24, 15:26, 18:9, Alma 40:15, 40:16, 40:17, and, in the Bible, only Revelation 20:5 and 20:6; the closer run part in the first resurrection at exactly three — Mosiah 15:24, 15:26 (negated: “these are they that have no part in the first resurrection”), and Revelation 20:6 (verified by a search of the corpus). Differences, reported and not graded: Revelation binds the term to the thousand years — “But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.” (Revelation 20:5) — and attaches immunity from the second death (20:6); Abinadi’s roll runs “even until the resurrection of Christ” (Mosiah 15:21) and reaches the ignorant dead (15:24) and little children (15:25); Alma 40:16 carries the same down-to-Christ definition, and 40:17 rejects a resurrection-of-the-soul reading. The corpus gives no account of the parallel.

”Lost and fallen” — and the sting swallowed (Mosiah 16)

[Textual] — shared phrasing. Abinadi’s summary of the fall restates, almost clause for clause, the doctrine-sentence of the corpus’s first chapter on the subject:

• Mosiah 16:4: “Thus all mankind were lost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state.”
• 1 Nephi 10:6 (Lehi, as Nephi reports him): “Wherefore, all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer.”

Same word-pair (“lost… fallen state”), same universal subject (“all mankind” in both verses), same counterfactual rescue-clause hinged on the Redeemer. The pair’s third carrier is 2 Nephi 25:17, of Israel’s national restoration (“restore his people from their lost and fallen state”); compare Benjamin’s congregation awakened to “your worthless and fallen state” (Mosiah 4:5).

[Textual] — shared phrasing. The verse after it supplies the vocabulary the conversion narratives will reuse. Only these two verses in the corpus set “carnal” and “fallen state” together (verified by search):

• Mosiah 16:5 (Abinadi): “But remember that he that persists in his own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in his fallen state…”
• Mosiah 27:25 (the Lord, to Alma the Younger): “…all mankind… must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God…”

Abinadi describes the man who remaineth in the state; the words to Alma name the change out of exactly that state. A sibling record, (Mosiah 26:4 ↔ 27:25, hosted on Alma the Younger), registers the tighter frame in which the two words stand paired — “carnal and sinful state” (Mosiah 26:4), “carnal and fallen state” (Mosiah 27:25); this record adds Abinadi as the vocabulary’s antecedent, with the two words split across his verse rather than paired. Whether the later texts depend on Abinadi the record does not say.

Then the triumph, in Abinadi’s own words: “And if Christ had not risen from the dead, or have broken the bands of death that the grave should have no victory, and that death should have no sting, there could have been no resurrection” (Mosiah 16:7) — “But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ” (Mosiah 16:8). The verb is the exposition’s own: two verses in it use “swallowed up” — the will of the Son “being swallowed up in the will of the Father” (Mosiah 15:7), then death’s sting swallowed up in Christ (16:8) — the only two occurrences in Mosiah (verified by search).

[Textual] — distinctive shared phrasing. () Abinadi’s resurrection triumph carries the death / grave / sting / victory cluster of Paul’s:

• Mosiah 16:8: “the grave hath no victory, and the sting of death is swallowed up in Christ.”
• 1 Corinthians 15:55: “O death, where is thy sting? O grave, where is thy victory?” (with “Death is swallowed up in victory”, 1 Corinthians 15:54).

The cluster recurs in the Book of Mormon — Aaron’s “the sting of death should be swallowed up in the hopes of glory” (Alma 22:14) and Mormon’s “in him is the sting of death swallowed up” (Mormon 7:5), both registered on their pages — and its one further corpus locus is Paul’s own gloss, “The sting of death is sin” (1 Corinthians 15:56), which defines the sting rather than announcing its defeat (verified by a search of the corpus). This closes the sting-of-death open uncertainty the Mosiah build docketed, legal since 1 Corinthians’s retirement from the comparanda set. Origin out of scope in both directions.

[Textual] — shared phrasing. Jacob’s negative conditional returns as Abinadi’s affirmation, with the verbatim core “corruption… put on incorruption”:

• Mosiah 16:10: “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…”
• 2 Nephi 9:7 (Jacob): “…save it should be an infinite atonement this corruption could not put on incorruption.”

Mosiah 16:10 also carries, in the same breath, the mortal/immortality pair of Enos’s dying hope (Enos 1:27) — uniting on one line the two noun-pairs whose divergence the callout above reported honestly. The verse’s second half (stand before the bar, judged of works) is registered on Abinadi as

Abinadi’s last sentence hands the whole subject to his hearers as curriculum: “Teach them that redemption cometh through Christ the Lord, who is the very Eternal Father” (Mosiah 16:15); the Father-and-Son exposition behind that title (Mosiah 15:1–7) is treated on the Messiah.

The Lord’s own statement (Mosiah 26:23–27)

When the church Alma founded faces its first transgressors, Alma “inquired of the Lord” and “the voice of the Lord came to him” (Mosiah 26:13–14). Inside that revelation the doctrine is stated in the first person: “For it is I that taketh upon me the sins of the world; for it is I that hath created them” (Mosiah 26:23) — and the refusal of it in the third: “then shall they know that I am the Lord their God, that I am their Redeemer; but they would not be redeemed” (Mosiah 26:26).

[Textual] — shared phrasing. The sentence on the unredeemed shares two phrases found nowhere else in the record — “everlasting fire” and “the devil and his angels” — with one verse of Jacob’s sermon, in inverted syntax:

• Mosiah 26:27 (the Lord): “And then I will confess unto them that I never knew them; and they shall depart into everlasting fire prepared for the devil and his angels.”
• 2 Nephi 9:16 (Jacob): “…wherefore, they who are filthy are the devil and his angels; and they shall go away into everlasting fire, prepared for them…”

In Jacob the filthy are the devil and his angels, and the fire is “prepared for them”; in Mosiah 26 the fire is “prepared for the devil and his angels”, and the condemned depart into it. In 2 Nephi the formula is the preacher’s; here the text presents it as the Lord’s own voice, closing the same discipline revelation that grounds forgiveness in himself (“him will I freely forgive”, Mosiah 26:22). (Beyond the record, Matthew 25:41 carries both phrases in a single verse — “into everlasting fire, prepared for the devil and his angels” — and “everlasting fire” stands also at Matthew 18:8.)

In Alma

The doctrine returns most heavily in Alma the Younger’s deathbed testament to Corianton (Alma 40–42) — three chapters answering a son’s three worries: the resurrection (Alma 40:1), the restoration (Alma 41:1), and “the justice of God in the punishment of the sinner” (Alma 42:1). It is also argued, two chapters earlier, in Amulek’s Zoramite discourse, “there can be nothing which is short of an infinite atonement” (Alma 34:12) — that exposition (the infinite-and-eternal sacrifice, the bowels-of-mercy / demands-of-justice clause) is hosted on Amulek. What this page tracks across Alma is the resurrection/restoration mechanism, the justice-and-mercy reconciliation stated in its sharpest legal idiom, and the completed five-name map of the plan.

The resurrection and the restoration (Alma 40–41)

Alma grounds the whole doctrine where every earlier voice grounds it — in the Messiah still to come: “this mortal does not put on immortality, this corruption does not put on incorruption—until after the coming of Christ” (Alma 40:2). This is Abinadi’s corruption/incorruption formula (Mosiah 16:10, itself answering 2 Nephi 9:7) negated and time-stamped to settle Corianton’s worry; the Abinadi-diction provenance for Alma 40:2 is registered on Abinadi. Alma restates the noun-pairs affirmatively a chapter later: “mortality raised to immortality, corruption to incorruption” (Alma 41:4).

The doctrine of the intervening state is new to the corpus here, given as angelic revelation: “the spirits of all men, as soon as they are departed from this mortal body… are taken home to that God who gave them life” (Alma 40:11), the righteous to “a state of happiness, which is called paradise” (Alma 40:12) and the wicked “cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth” (Alma 40:13). What the atonement finally brings is named “the restoration”: “The soul shall be restored to the body, and the body to the soul… even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame” (Alma 40:23) — Amulek’s Ammonihah courtroom formula (“not so much as a hair of their heads be lost; but every thing shall be restored to its perfect frame,” Alma 11:44) become family catechism, registered on Alma the Younger. The restoration is moral as well as physical: “to bring back again evil for evil, or carnal for carnal, or devilish for devilish—good for that which is good” (Alma 41:13), which is why “the meaning of the word restoration” cannot be “to take a thing of a natural state and place it in an unnatural state” (Alma 41:12) — hence the chapter’s corpus-unique aphorism, “wickedness never was happiness” (Alma 41:10).

Justice and mercy reconciled (Alma 42)

Alma 42 restates, in the most explicitly legal terms the corpus reaches, the two-sided exclamation Jacob set side by side in 2 Nephi 9:17, 19. The fall put “all mankind… in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence” (Alma 42:14); the atonement is the text’s stated point of reconciliation: “the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also” (Alma 42:15). That “God himself atoneth” clause restates Abinadi’s charged claim, “the atonement, which God himself shall make” (Mosiah 13:28) — the provenance pair (with its scope-widening from “his people” to “the world”) is registered on Abinadi.

The reconciliation has a stated limit, repeated three times in this one chapter as a hard boundary on omnipotence itself: were justice destroyed by mercy, “God would cease to be God” (Alma 42:13, 22, 25), with its negative “God ceaseth not to be God” (Alma 42:23). This chapter’s three-in-one concentration is unique, but the “cease to be God” formula itself returns once more in the corpus — on Moroni’s lips, where it bounds God’s changelessness rather than the justice–mercy balance: “he changeth not; if so he would cease to be God; and he ceaseth not to be God” (Mormon 9:19) (verified by search; see “In Mormon” below). The mechanism by which mercy operates without robbing justice is repentance: “mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God” (Alma 42:23) — “none but the truly penitent are saved” (Alma 42:24). The chapter’s challenge-and-answer states it flat: “do ye suppose that mercy can rob justice? I say unto you, Nay; not one whit” (Alma 42:25).

And Alma states the justice-mercy ledger in the same claim idiom this page tracked through 2 Nephi 9:25 and Mosiah 2:39:

[Textual] — shared phrasing. The exact string “claim upon them” carries the idiom from Jacob’s positive statement to Alma’s closing charge — in both, mercy holds its claim upon the redeemed, and in both it is the atonement that secures it:

• Alma 42:31 (Alma, to Corianton): “…declare the word with truth and soberness, that thou mayest bring souls unto repentance, that the great plan of mercy may have claim upon them.”
• 2 Nephi 9:25 (Jacob): “…and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement…”

Within Alma 42 the idiom is worked through its full case-logic — “which repentance, mercy claimeth; otherwise, justice claimeth the creature” (Alma 42:22); “justice exerciseth all his demands, and also mercy claimeth all which is her own” (Alma 42:24) — and “have no claim upon the creature” is stated for the lawless case (Alma 42:21). This extends the registered claim-ledger: Jacob’s positive (, where 2 Nephi 9:25 pairs with Benjamin’s negation at Mosiah 2:39) and Abinadi’s inversion, where the claim passes to the other party — “he cannot deny justice when it has its claim” (Mosiah 15:27).

The chapter also reuses Abinadi’s “carnal, sensual, and devilish, by nature” (Alma 42:10) — the fall-anthropology of Mosiah 16:3, registered on Abinadi — and closes the tree-of-life invitation inside the book: “whosoever will come may come and partake of the waters of life freely” (Alma 42:27), the sermon-image of Alma 5:34 carried into the testament (treated on Tree of Life).

The plan, by all five of its names

The plan-name map this page charted through 2 Nephi, Jacob, and Jarom — deliverance / redemption / salvation — is completed inside Alma, which is the only book where all five labels co-occur. The five are a mechanical fact of the text (every occurrence verified by search against the source text); they are reported as a map, not asserted to be a single coined title the speakers consciously share:

Two of the five names — mercy and happiness — enter the corpus here for the first time, both confined to Alma 42 (and, for happiness, to 42:8 and 42:16 alone). The fifth, “the great plan of the Eternal God” (Alma 34:9), is Amulek’s and is treated there. The earlier corpus labels remain the once-only ones charted above — “the great… plan of deliverance from death” (2 Nephi 11:5), “the great plan of redemption” (Jacob 6:8), “the plan of salvation” (Jarom 1:2) — so what Alma adds is not new uses of the old labels but the two new salvation-nouns and the density: “plan of redemption” alone runs a dozen times in this one book. Whether the speakers treat these as five names for one plan or five distinct framings the text does not say; the map reports the words, not the intent.

In Helaman

The two-deaths doctrine Alma the Younger expounded to Zeezrom at Ammonihah (Alma 12) returns in the book of Helaman in an unexpected mouth — Samuel the Lamanite, preaching from the wall of Zarahemla, frames the death the atonement answers in Alma’s own vocabulary.

The first and second deaths (Helaman 14:15–19)

Samuel’s sign-of-the-death exposition opens with the resurrection’s reach: “he surely must die that salvation may come… to bring to pass the resurrection of the dead, that thereby men may be brought into the presence of the Lord” (Helaman 14:15). It then names the death this redeems — “the first death—that spiritual death; for all mankind, by the fall of Adam being cut off from the presence of the Lord, are considered as dead” (Helaman 14:16) — which the resurrection of Christ universally reverses: it “redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord” (Helaman 14:17). The second death is the one the impenitent re-incur:

[Textual] — shared phrasing. Samuel teaches the Ammonihah two-deaths doctrine in Alma’s own terms. Three distinctive elements coincide in this single-verse pair — “second death,” “spiritual death,” and the closing things-pertaining-to-righteousness clause:

• Helaman 14:18 (Samuel): “…and there cometh upon them again a spiritual death, yea, a second death, for they are cut off again as to things pertaining to righteousness.”
• Alma 12:16 (Alma, to Zeezrom): “…then cometh a death, even a second death, which is a spiritual death; then is a time that whosoever dieth in his sins… shall also die a spiritual death; yea, he shall die as to things pertaining unto righteousness.”

The spans behind the single-verse pair: Samuel’s exposition runs Helaman 14:15–19 (14:16 names “the first death—that spiritual death” and “the fall of Adam being cut off from the presence of the Lord”); Alma’s runs Alma 12:16 and 12:32, the latter carrying the closing clause again — “a second death, which was an everlasting death as to things pertaining unto righteousness”. The as-to-things-pertaining-to-righteousness clause carries the second death in all three of these verses; it appears twice more in the corpus in adjacent or unrelated senses (verified by search) — once of the wicked man’s wages, “death, as to things pertaining unto righteousness” (Alma 5:42), and once positively, of Lehi son of Helaman, “not a whit behind him as to things pertaining to righteousness” (Helaman 11:19); one near-variant sits a word off the counted clause, of the wicked’s death — “as to things pertaining to things of righteousness” (Alma 40:26). What Samuel adds, that Alma 12 does not, is the universal reversal of the first death by the resurrection (14:16–17) before the second is named for the impenitent alone.

Samuel binds the second death to the repentance-conditioned formula this page met first in Jacob’s allegory and again in Alma’s Zarahemla sermon:

[Textual] — shared phrasing. The “hewn down and cast into the fire” formula, repentance-conditioned, attaches here to the second death:

• Helaman 14:18 (Samuel): “…that whosoever repenteth the same is not hewn down and cast into the fire; but whosoever repenteth not is hewn down and cast into the fire…”
• Alma 5:35 (Alma): “Yea, come unto me and bring forth works of righteousness, and ye shall not be hewn down and cast into the fire—”

In-record distribution of the phrase (verified by search, counted comma-tolerant — the comma-separated form “hewn down, and cast into the fire” counts with the plain — twelve verses): Jacob’s olive-tree allegory (Jacob 5:42, 5:46, 5:66) and its preamble (Jacob 6:7); Alma’s sermon (Alma 5:35, 5:52, 5:56); Helaman 14:18; the Sermon at the Temple (3 Nephi 14:19, the record’s one comma-separated instance); the risen Lord’s gospel-definition (3 Nephi 27:11, 27:17); and Moroni’s warning (Mormon 8:21). Corpus-wide the frozen New Testament adds three more, all comma-separated — Matthew 3:10, 7:19, and Luke 3:9 — fifteen verses in all. Alma 5:35 and 14:18 share the repentance condition most directly; Alma 5:52 expands the image — “a fire which cannot be consumed, even an unquenchable fire.” (The bare “hewn down”, without “cast into the fire,” is a separate, non-doctrinal use: 2 Nephi 20:33 / Isaiah 10:33 and the battlefield Alma 51:18–19.)

In 3 Nephi

The doctrine’s agent, whom the record has quoted stating it once in his own voice (Mosiah 26:23), now states it in person. When the risen Lord descends at the temple in Bountiful — and, before the descent, when his voice speaks out of the darkness that covers the land (3 Nephi 9) — the atonement vocabulary this page has tracked through six books returns in the mouth of its subject: the bitter cup drunk, the blood-sacrifice replaced, the gospel bounded by who may enter, and the two resurrections divided. Each is a phrase the corpus used before, now re-spoken by the one it was always about.

The bitter cup — drunk, not merely poured (3 Nephi 11:11)

The Lord’s first self-declaration at the descent fuses two of the page’s oldest images. The light-and-life-of-the-world formula (Abinadi’s, Mosiah 16:9; its 3 Nephi legs are treated on Abinadi) opens the sentence; the atonement image closes it.

[Textual] — shared phrasing. The collocation “bitter cup” occurs at exactly two places in the corpus (verified by search) — and the two verses set opposite subjects to the same cup:

• Alma 40:26 (Alma, of the wicked): “…they are cast out, and consigned to partake of the fruits of their labors or their works, which have been evil; and they drink the dregs of a bitter cup.”
• 3 Nephi 11:11 (the Lord): “…and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world…”

In Alma the bitter cup is the wicked’s own portion — the dregs of their evil works, the drink of the damned (the cup-of-wrath image the page met earlier in Benjamin’s “cup of the wrath of God,” Mosiah 3:26). In 3 Nephi the subject changes: it is the Lord who has drunk the cup, “which the Father hath given me,” and the drinking is the atonement — “taking upon me the sins of the world”. The reversal of who drinks is the textual fact; the record does not say the Lord’s words depend on Alma’s — the two are different speakers a generation apart. The clause also closes a forward-watch: the register flagged “they drink the dregs of a bitter cup” at Alma 40:26 as corpus-new coinage to watch (see ) — 3 Nephi 11:11 is where the image next appears.

The sacrifice replaced (3 Nephi 9:19–20)

The voice from the darkness announces the end of the law of sacrifice and names what takes its place — in the exact phrase Lehi used to state the sacrifice at the doctrine’s opening.

[Textual] — shared phrasing. The formula “a broken heart and a contrite spirit” enters the corpus in Lehi’s blessing and is next spoken by the Lord, who turns it from the condition of the sacrifice into the sacrifice itself:

• 2 Nephi 2:7 (Lehi): “Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit…”
• 3 Nephi 9:20 (the Lord): “And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost…”

In Lehi the Messiah “offereth himself a sacrifice for sin” for those who have a broken heart; in 3 Nephi, that sacrifice made, the offering is reversed — the worshipper’s broken heart is the sacrifice, and blood sacrifice is expressly retired the verse before: “ye shall offer up unto me no more the shedding of blood… for I will accept none of your sacrifices and your burnt offerings” (3 Nephi 9:19), “in me is the law of Moses fulfilled” (3 Nephi 9:17). The full phrase occurs at exactly five verses in the corpus: Lehi’s (2 Nephi 2:7) is the sole antecedent, the Lord speaks it twice in this book — here, and in the temple sermon, “come unto me with a broken heart and a contrite spirit” (3 Nephi 12:19, the doctrine-of-Christ leg, on Doctrine of Christ) — the Lord’s voice to the latter-day reader carries it a fourth time, “call upon the Father in my name, with a broken heart and a contrite spirit” (Ether 4:15), and the church’s baptism intake rule states it as practice, “they came forth with a broken heart and a contrite spirit” (Moroni 6:2). The law-of-Moses fulfilment behind 9:17 — Amulek’s “every jot and tittle,” executed at 3 Nephi 12:18 — is treated on Amulek.

The gospel defined: who may enter (3 Nephi 27:19)

When the Lord returns to define “my gospel” as a unit (3 Nephi 27:13–21), the definition’s boundary-clause braids together two images the page and its neighbors have tracked from the first book — the rule that no unclean thing enters the kingdom, and the garments washed in the Redeemer’s blood.

[Textual] — shared phrasing. The no-unclean-thing rule runs from 1 Nephi to the gospel-definition; the Lord states it of “his kingdom”:

• Alma 11:37 (Amulek): “…he hath said that no unclean thing can inherit the kingdom of heaven; therefore, how can ye be saved, except ye inherit the kingdom of heaven?”
• 3 Nephi 27:19 (the Lord): “And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood…”

“No unclean thing” cannot enter, inherit, dwell in, or be received into the kingdom at seven verses across the corpus (verified by search): “no unclean thing can dwell with God” (1 Nephi 10:21), “cannot any unclean thing enter into the kingdom of God” (1 Nephi 15:34 — the closest to 27:19’s verb), “neither can filthiness or anything which is unclean be received into the kingdom of God” (Alma 7:21), “inherit the kingdom of heaven” (Alma 11:37), “inherit the kingdom of God” (Alma 40:26), “enter into his kingdom” (3 Nephi 27:19), and “no unclean thing can dwell there, or dwell in his presence” (Moses 6:57); the chain is registered on Alma the Younger as The verse’s second image — the garments — is the vision-picture Nephi saw (“made white in the blood of the Lamb,” 1 Nephi 12:11) become Alma’s sermon doctrine (“their garments were washed white through the blood of the Lamb”, Alma 13:11; registered as ). 3 Nephi 27:19 turns the image to the first person: the garments are washed “in my blood” — the Lord naming the blood as his own. (The clause’s third strand, “entereth into his rest”, is the “enter into his rest” vocabulary of Alma 12–13; that chain is treated where it lives.)

[Textual] — distinctive shared phrasing. (, ) The garment made white by the Lamb’s blood.

• 1 Nephi 12:11: “These are made white in the blood of the Lamb, because of their faith in him.”
• Alma 13:11: “…their garments were washed white through the blood of the Lamb.”
• Revelation 7:14: “…have washed their robes, and made them white in the blood of the Lamb.”

The run “white in the blood of the Lamb” stands at exactly two verses in the corpus — 1 Nephi 12:11 and Revelation 7:14. The compound blood of the Lamb stands at eight — 1 Nephi 12:11, Alma 13:11, 34:36, Ether 13:10, 13:11, Mormon 9:6, Revelation 7:14, 12:11 — that is, within the corpus it is confined to the Book of Mormon and Revelation (verified by a search of the corpus). Prepositions differ and are reported as they stand: 1 Nephi 12:11, Ether 13:11, and Revelation 7:14 have in the blood; Alma 13:11, Alma 34:36, and Ether 13:10 through it; Mormon 9:6 is cleansed by it, as Revelation 12:11 overcomes by it. One precision the text insists on: the title Lamb of God, pervasive in 1 Nephi, never appears in Revelation, whose title is the Lamb standing alone; what the two books share is the compound blood of the Lamb.

The two resurrections (3 Nephi 26:5)

In the summary of the things the Lord “expounded… both great and small” (3 Nephi 26:1), Mormon compresses the judgment into the two-resurrection sentence Abinadi first spoke on trial.

[Textual] — shared phrasing. The frame “if they be good, to the resurrection of… ; and if they be evil, to the resurrection of…” is Abinadi’s, re-sounded in the visitation summary:

• Mosiah 16:11 (Abinadi): “If they be good, to the resurrection of endless life and happiness; and if they be evil, to the resurrection of endless damnation…”
• 3 Nephi 26:5 (Mormon): “If they be good, to the resurrection of everlasting life; and if they be evil, to the resurrection of damnation; being on a parallel, the one on the one hand and the other on the other hand…”

Abinadi’s resurrection “of endless life and happiness” and “of endless damnation” (Mosiah 16:11) becomes 3 Nephi’s “of everlasting life” and “of damnation” (3 Nephi 26:5), and each verse is preceded by the same works-judgment clause — “judged of him according to their works whether they be good or whether they be evil” (Mosiah 16:10); “to be judged of their works, whether they be good or whether they be evil” (3 Nephi 26:4). This is the chain’s third leg. The other registered leg is Mormon’s own citation in Helaman, which pairs the same Abinadi sentence in the “done good… done evil” wording — “They that have done good shall have everlasting life; and they that have done evil shall have everlasting damnation” (Helaman 12:26, registered as on Mormon). Both the Helaman and the 3 Nephi legs are Mormon’s editorial voice reaching for Abinadi’s sentence. The corresponding form outside the record — “they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5:29) — is logged, not registered; the in-record chain — Abinadi, and Mormon twice — stands on its own.

In Mormon

The record’s last two narrators return to the doctrine at the end of the account, each in his own voice. Mormon, abridging his people’s destruction, marks the moment their sorrow failed to become repentance; then, near the close of his own words, he states the resurrection-and-redemption frame plainly to the remnant who will read him. His son Moroni, continuing the record in its last two chapters (Mormon 8–9), argues the unchangeableness of God as the ground of miracles and closes on the judgment that fixes each soul in its final state. (The bridge book between the visitation and this collapse, 4 Nephi, narrates the converted society and its decay without restating the doctrine; the thread resumes here.)

The sorrowing of the damned (Mormon 2:12–14)

Watching his people mourn under the Lamanite scourge, Mormon first mistakes their grief for repentance — “my heart did begin to rejoice within me, knowing the mercies and the long-suffering of the Lord” (Mormon 2:12) — then names what it actually was: “their sorrowing was not unto repentance, because of the goodness of God; but it was rather the sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin” (Mormon 2:13). The phrase “the sorrowing of the damned” is Mormon’s own and occurs nowhere else in the corpus (verified by search). What the failed generation withheld is exactly the offering the risen Lord had required of the survivors a book earlier:

[Textual] — shared phrasing. The broken-heart offering the Lord commanded is here recorded in the negative — the generation that would not bring it:

• 3 Nephi 9:20 (the Lord): ”…And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost…”
• Mormon 2:14 (Mormon): “And they did not come unto Jesus with broken hearts and contrite spirits, but they did curse God, and wish to die.”

The formula is the one this page tracked from Lehi’s blessing (2 Nephi 2:7) to its retirement of blood sacrifice in the Lord’s own mouth (3 Nephi 9:20, registered as above). Mormon states it in the plural — “broken hearts and contrite spirits” — a form corpus-unique to this verse (verified by search); the singular “a broken heart and a contrite spirit” stands at exactly five verses (2 Nephi 2:7, 3 Nephi 9:20, 3 Nephi 12:19, Ether 4:15, and Moroni 6:2), so the plural is a distinct form, not an instance of the count. The scene is the Doctrine of Christ requirement photographed from behind: where the gospel asks the sinner to come unto Christ with a broken heart, this generation “did not come unto Jesus” but “did curse God”. (Paul’s “godly sorrow worketh repentance… but the sorrow of the world worketh death” [2 Corinthians 7:10] is the nearest out-of-record root for the sorrow-that-is-not-repentance — logged, not registered.)

Mormon’s closing testimony (Mormon 7:5–7)

Mormon’s last words to “the remnant of this people who are spared” (Mormon 7:1) compress the doctrine into a creed of imperatives — repent, come to the knowledge of your fathers, “believe in Jesus Christ, that he is the Son of God” (Mormon 7:5) — resolving into the resurrection-and-redemption frame the page has tracked from the start: “he bringeth to pass the resurrection of the dead, whereby man must be raised to stand before his judgment-seat” (Mormon 7:6), “and he hath brought to pass the redemption of the world” (Mormon 7:7). At the hinge of that creed stands Abinadi’s victory-and-sting formula:

[Textual] — shared phrasing. The collocation “sting of death” occurs at exactly three Book of Mormon verses (verified by search) — Abinadi’s, Aaron’s, and here — each pairing it with the grave’s defeated victory and the verb “swallowed up”; its one further corpus locus since the New-Testament freeze is 1 Corinthians 15:56, whose pairing with Abinadi is registered as above:

• Mormon 7:5 (Mormon): “…he hath gained the victory over the grave; and also in him is the sting of death swallowed up.”
• Mosiah 16:8 (Abinadi): “But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ.”

The third carrier is Aaron’s summary to the Lamanite king — “the sting of death should be swallowed up in the hopes of glory” (Alma 22:14, registered as on Aaron, son of Mosiah) — so Mormon’s verse closes the sting-of-death family in-corpus, returning at the record’s end to the exact triumph Abinadi spoke on trial (Mosiah 16:7–8). (“Swallowed up” by itself is common — fifteen Book of Mormon verses and twenty-nine corpus-wide, verified by search; “sting of death… swallowed up” is the distinctive unit.)

Moroni’s God of miracles (Mormon 9:9–20)

Moroni’s argument against the unbelievers who say the gifts “are done away… nor prophecies, nor gifts, nor healing” (Mormon 9:7) turns on the unchangeableness of God: a God who does not change is a God whose miracles cannot have ceased. It is the corpus’s most concentrated statement of the divine constancy this page’s doctrine has assumed throughout.

[Textual] — shared phrasing. The image “shadow of ___”, of a God who does not vary, occurs at exactly four verses in the corpus since the New-Testament freeze (verified by search) — Alma’s “shadow of turning”, the same phrase at James 1:17, and Moroni’s “shadow of changing” (twice, at 9:9 and 9:10):

• Mormon 9:9 (Moroni): “For do we not read that God is the same yesterday, today, and forever, and in him there is no variableness neither shadow of changing?”
• Alma 7:20 (Alma): “…neither doth he vary from that which he hath said; neither hath he a shadow of turning from the right to the left…”

James 1:17 — “no variableness, neither shadow of turning” — carries the same noun-plus-image pair, with “turning” for “changing”; the pairing with the epistle is the wiki’s (, hosted on Unchangeable God), and the origin of the correspondence is out of scope in both directions. The noun “variableness” stands at exactly two corpus verses — Mormon 9:9 and James 1:17; within the Book of Mormon, Alma 7:20 is the sole carrier of the shadow-image outside Mormon 9, and its next clause, “his course is one eternal round”, is separately registered against Nephi’s (, Alma 7:20 ↔ 1 Nephi 10:19). The alternative far end — the verbatim “the same yesterday, today, and forever” — is not registered as this record’s pair, because that phrase is a seven-verse refrain (1 Nephi 10:18; 2 Nephi 2:4 — “the same, yesterday” with a comma, and of the Spirit; 27:23, 29:9; Alma 31:17; Mormon 9:9; and Moroni 10:19), too common to anchor a single pairing — though 2 Nephi 27:23 ties it, as Moroni does, to God’s being “a God of miracles”.

Moroni carries the argument straight into the redemption chain — “because of Jesus Christ came the redemption of man” (Mormon 9:12), whereby “they are brought back into the presence of the Lord” (Mormon 9:13) — and then to the judgment that fixes each soul, in a doublet the page first met in Jacob’s sermon:

[Textual] — shared phrasing. The righteous-still / filthy-still judgment-finality doublet occurs at exactly two verses in the record (verified by search) — Jacob’s and Moroni’s; its one other corpus instance is the Apocalypse’s imperative form, “he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still” (Revelation 22:11):

• 2 Nephi 9:16 (Jacob): “…they who are righteous shall be righteous still, and they who are filthy shall be filthy still; wherefore, they who are filthy are the devil and his angels…”
• Mormon 9:14 (Moroni): “…he that is filthy shall be filthy still; and he that is righteous shall be righteous still; he that is happy shall be happy still; and he that is unhappy shall be unhappy still.”

Moroni extends the doublet with two clauses unique to this verse — “he that is happy shall be happy still; and he that is unhappy shall be unhappy still” (verified by search nowhere else). And the two verses set it in different frames: Jacob attaches the doublet to “the devil and his angels… everlasting fire… a lake of fire and brimstone” (2 Nephi 9:16), while Moroni attaches it to “the judgment of the Holy One” (Mormon 9:14) — the book of Mormon nowhere uses “lake of fire and brimstone” (zero hits; the formula stands at nine verses elsewhere in the record, and once in Revelation — verified by search). This is the same verse (2 Nephi 9:16) whose other clause — “everlasting fire… prepared for them” — the page tracked earlier against the Lord’s own voice at Mosiah 26:27 (); the filthy-still doublet is a distinct clause of the same crowded verse.

Moroni closes the argument where Mormon closed his — on the God of miracles who “ceaseth not to be God” (Mormon 9:19) — and hands the unchangeable-God theme forward. That unchangeable-God theme now has its own page: Unchangeable God, which gathers the divine-constancy chain (its fuller anchors lie in Moroni 7–10 — e.g. God “unchangeable from all eternity to all eternity”, Moroni 8:18; “the same yesterday, today, and forever,” Moroni 10:19). This record — — stays here on the atonement page; the dedicated page carries the theme’s own exposition.

In Ether

Moroni’s abridgment of the Jaredite record carries his own editorial frame (Ether 12), and twice in it the atonement vocabulary this page has tracked resurfaces — once in a phrase shared with the converted society of 4 Nephi, once in his index of the faith by which the Lamanites were brought to the fire-baptism. Between them stands the chapter’s weakness-and-grace exchange.

The heavenly gift (Ether 12:8)

Moroni grounds the whole faith-discourse of Ether 12 in what Christ’s showing-forth “prepared”: a way “that thereby others might be partakers of the heavenly gift”. The phrase is one the record uses at exactly one other place — the wholly-converted society of 4 Nephi.

[Textual] — shared phrasing. “Partakers of the heavenly gift” occurs at exactly two verses in the corpus (search of the full frozen corpus) — Moroni’s, of what faith makes men partakers of, and Mormon’s, of the free and united society:

• Ether 12:8 (Moroni): “he… prepared a way that thereby others might be partakers of the heavenly gift, that they might hope for those things which they have not seen.”
• 4 Nephi 1:3 (Mormon, abridging): “they were all made free, and partakers of the heavenly gift.”

The frozen corpus carries one near-form, disclosed and outside the exact-phrase count: “tasted of the heavenly gift” (Hebrews 6:4) — a different verb on the same object.

The two Moroni-adjacent editorial hands share the phrase — Moroni wrote Ether 12; Mormon abridged 4 Nephi. In Ether the gift is the atonement’s prepared provision, held out to those who “hope for those things which they have not seen”; in 4 Nephi it is possessed, the mark of a people who “had all things common” and were “all made free” (4 Nephi 1:3).

[Textual] — distinctive shared phrasing. () Since the New-Testament freeze the phrase’s third corpus locus is a legal endpoint, and the wiki registers it:

• Ether 12:8: “…others might be partakers of the heavenly gift, that they might hope for those things which they have not seen.”
• Hebrews 6:4: “…and have tasted of the heavenly gift, and were made partakers of the Holy Ghost…”

The phrase the heavenly gift stands at exactly three verses in the whole corpus — Ether 12:8, 4 Nephi 1:3, and Hebrews 6:4 (verified by a search of the corpus). Both ends carry “partakers,” bound to different objects — Ether to the heavenly gift, Hebrews to the Holy Ghost — reported as a fact of wording. Origin out of scope in both directions.

The Lamanites’ fire-baptism, indexed (Ether 12:14)

Moroni’s litany of faith-heroes (Ether 12:13–17) includes the miracle the risen Lord had already named on this page — the Lamanites “baptized with fire and with the Holy Ghost” (3 Nephi 9:20, the sacrifice-replaced thread above). Ether 12:14 supplies the names and the cause:

[Textual] — paraphrase. Moroni credits the Lamanites’ fire-baptism to the faith of the missionaries who wrought it; the narrated event is the Helaman 5 prison-theophany:

• Ether 12:14: “it was the faith of Nephi and Lehi that wrought the change upon the Lamanites, that they were baptized with fire and with the Holy Ghost.”
• Helaman 5:45: “the Holy Spirit of God did come down from heaven, and did enter into their hearts, and they were filled as if with fire”.

The Lord’s own citation — “even as the Lamanites… were baptized with fire and with the Holy Ghost, and they knew it not” (3 Nephi 9:20) — points to this same Helaman 5 event (the ~300 Lamanites encircled by “a pillar of fire”, Helaman 5:43; registered as on Doctrine of Christ); Ether 12:14 confirms the identification by naming Nephi and Lehi. Paraphrase, not shared phrasing: Ether carries the rite-formula “with fire and with the Holy Ghost” but Helaman 5:45 reads “filled as if with fire”. That formula is a recurring one — six verses in the record (3 Nephi 9:20 twice, 11:35, 12:1, 12:2, Mormon 7:10, Ether 12:14; search of the record; corpus-wide Moses 6:66 adds the same-order, comma-separated form — “baptized with fire, and with the Holy Ghost” — and the New Testament carries the reversed order — “the Holy Ghost and with fire” (Luke 3:16; comma-separated at Matthew 3:11)), so the pairing rests on the shared event, not the shared idiom. (The other three heroes of Moroni’s litany are hosted on Alma the Younger and The Three Who Tarry.)

Weakness made strong (Ether 12:27)

Between the litany and his farewell, Moroni records the Lord’s answer to his fear that “the Gentiles will mock… because of our weakness in writing” (Ether 12:23–25). The answer turns weakness itself into the ground of grace: “I give unto men weakness that they may be humble… for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them” (Ether 12:27). The phrase “make weak things become strong” is corpus-first and occurs at no other verse (the bare “become strong” recurs twice more in the record — of a fortified city, Alma 49:14, and “become strong in their perversion”, Moroni 9:19 — and twice in the Old Testament, at Daniel 4:22 and 11:23). It is the grace-clause of this book, set beside the “my grace is sufficient” the Lord speaks twice in the same passage (Ether 12:26–27) — and it opens, at 12:28, into the faith-hope-charity triad whose exposition the record defers to its last book (the seed is carried on Alma the Younger; the pair completes at Moroni 7, not quoted here).

In Moroni

The record’s last book returns the doctrine to the two hands that close the account. Mormon’s epistle to his son, transcribed into the book (Moroni 8), settles a dispute over infant baptism by resting it on the atonement’s reach over those who cannot sin; and Moroni’s own farewell (Moroni 10) ends the record where Nephi framed it — on grace. Between the accountability doctrine of chapter 8 and the perfected-in-Christ charge of chapter 10, the book states one last time that redemption reaches both those “without the law” and those who “come unto Christ”.

Little children and the accountable (Moroni 8)

Mormon writes against “disputations… concerning the baptism of your little children” (Moroni 8:5), and transcribes the word he received on inquiry: “little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me” (Moroni 8:8). The doctrinal ground is that the atonement already holds them: “little children are alive in Christ, even from the foundation of the world” (Moroni 8:12); “they are all alive in him because of his mercy” (Moroni 8:19). To baptize them, then, is charged with denying the very atonement that keeps them safe: “he that saith that little children need baptism denieth the mercies of Christ, and setteth at naught the atonement of him and the power of his redemption” (Moroni 8:20) — this page’s subject named as the thing infant baptism is said to nullify. Repentance and baptism belong to “those who are accountable and capable of committing sin” (Moroni 8:10); to the unaccountable, “baptism availeth nothing” (Moroni 8:22).

The reason Mormon gives for that last clause is Jacob’s own mercy-conditional, applied:

[Textual] — shared phrasing. The doctrine 2 Nephi 9 assigned to the atonement by the law-conditional — no law, no punishment, no condemnation — Mormon extends to infants and “all they that are without the law.” (Moroni 8:22). The collocation “no condemnation” occurs at exactly two verses in the record (searched): Jacob’s and Mormon’s; a third stands in the wider corpus at Romans 8:1.

• 2 Nephi 9:25 (Jacob): “…where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement…”
• Moroni 8:22 (Mormon): “For behold that all little children are alive in Christ, and also all they that are without the law. For the power of redemption cometh on all them that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing—”

This is the clause of 2 Nephi 9:25 that precedes the mercy-claim tail the page tracked earlier: the same verse anchors both — its no-law antecedent here, and its “mercies… have claim… because of the atonement” consequent in and above. Lehi’s agency-reductio runs the same no-law → no-consequence sorites (, 2 Nephi 2:13 ↔ 2 Nephi 9:25, on Opposition & Agency). And the class Mormon covers — those “not capable of committing sin” — is the class King Benjamin’s angel covered by the blood (“the blood of Christ atoneth for their sins”, Mosiah 3:16, ); Moroni 8:22 covers it by the no-law conditional instead.

A diction fact runs alongside: 2 Nephi 9:26 — the far end’s own next verse — sets the doctrine beside “the lake of fire and brimstone, which is endless torment” (2 Nephi 9:26); Mormon’s chapter reaches instead for “an endless hell” (Moroni 8:13) and “an endless torment” (Moroni 8:21). The verdict-word “endless torment” carries across, but the lake of fire and brimstone image never enters the book of Moroni (zero occurrences, search of the record) — the formula’s nine verses lie in 2 Nephi 9/28, Jacob 3/6, Mosiah 3:27, and Alma 12:17/14:14 (scoping re-checked at the adversarial review), and Moroni’s book adds none.

The mechanics behind the epistle — baptism “unto repentance to the fulfilling the commandments unto the remission of sins” (Moroni 8:11) — belong to Doctrine of Christ.

The closing charge: “come unto Christ” (Moroni 10:30–33)

Moroni’s last exhortation gathers the record’s whole invitation into a few verses — it opens, “come unto Christ, and lay hold upon every good gift” (Moroni 10:30); the charge proper names the terms:

[Textual] — paraphrase. The record’s closing invitation answers Nephi’s compressed formula from thirteen books earlier — salvation “by grace,” now stated as perfection “by grace”:

• 2 Nephi 25:23 (Nephi): “…for we know that it is by grace that we are saved, after all we can do.”
• Moroni 10:32 (Moroni): “Yea, come unto Christ, and be perfected in him… then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.”

Typed paraphrase, not shared phrasing, honestly: the two ends share the by-grace mechanism and the word grace, but no distinctive word-string spans both — Nephi’s “by grace” against Moroni’s “by his grace” / “by the grace of God”. The next verse ties the grace to the blood: “then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ… that ye become holy, without spot” (Moroni 10:33). Nephi’s same verse anchors a second pairing on its far side — the Anti-Nephi-Lehies’ “all that we could do” (, Alma 24:11 ↔ 2 Nephi 25:23, on People of Ammon) — so 2 Nephi 25:23 closes the record’s grace-doctrine at both ends of the record.

The nearer verbal cousin of Moroni 10:32’s grace-clause is the Lord’s word to Moroni in the Jaredite record — “my grace is sufficient for the meek” (Ether 12:26), “my grace is sufficient for all men that humble themselves” (Ether 12:27) — which carries the exact “grace is sufficient” order that 10:32 inverts (“then is his grace sufficient for you”). But Ether 12:26–27 is the weakness-made-strong promise (the “make weak things become strong” datum treated in the In Ether section above), not the by-grace-saved doctrine, so the registered doctrinal match is Nephi’s, not Ether’s.

The faith-hope-charity triad the charge assumes — “hope through the atonement of Christ and the power of his resurrection” (Moroni 7:41) — is expounded on Faith, Hope, Charity, not duplicated here; the come-unto-Christ / endure ordo is Doctrine of Christ. Moroni seals the book “before the pleasing bar of the great Jehovah, the Eternal Judge of both quick and dead” (Moroni 10:34) — the judgment this page tracked from Jacob’s “judgment-seat of the Holy One of Israel” (2 Nephi 9:15) to Moroni’s own “he that is filthy shall be filthy still” (Mormon 9:14, ).

Key references / appearances

• Lehi: law, redemption through the Holy Messiah, sacrifice, resurrection, intercession: 2 Nephi 2:5–10
• “The Messiah cometh in the fulness of time… redeem the children of men from the fall”: 2 Nephi 2:26
• Lehi’s personal witness, “redeemed my soul from hell”: 2 Nephi 1:15
• The Creator dies for all men: 2 Nephi 9:5
• Fall → death → resurrection chain: 2 Nephi 9:6
• The infinite atonement: 2 Nephi 9:7
• “O the wisdom of God, his mercy and grace!”: 2 Nephi 9:8
• The awful monster, death and hell; the two deaths: 2 Nephi 9:10–13
• Justice and mercy exclamations: 2 Nephi 9:17, 2 Nephi 9:19
• Suffers the pains of all; resurrection passes upon all: 2 Nephi 9:21–22
• Atonement satisfies justice; mercy’s claim: 2 Nephi 9:25–26
• The wo-litany against law-breakers: 2 Nephi 9:27–38
• “Reconcile yourselves to the will of God”; raised by resurrection and atonement: 2 Nephi 10:24–25
• “The great and eternal plan of deliverance from death”: 2 Nephi 11:5
• “The atonement, which is infinite for all mankind”: 2 Nephi 25:16
• “By grace that we are saved, after all we can do”: 2 Nephi 25:23
• “Relying wholly upon the merits of him who is mighty to save”: 2 Nephi 31:19
• Nephi’s closing witness, “redeemed my soul from hell”: 2 Nephi 33:6
• “Be reconciled unto Christ”: 2 Nephi 33:9
• “Be reconciled unto him through the atonement of Christ… first-fruits of Christ unto God”: Jacob 4:11
• “Why not speak of the atonement of Christ”: Jacob 4:12
• “Make a mock of the great plan of redemption”: Jacob 6:8
• Justice cannot be denied; the lake of fire and brimstone: Jacob 6:10
• “If there should be no atonement made all mankind must be lost”: Jacob 7:12
• “The wrestle which I had before God, before I received a remission of my sins”: Enos 1:2
• “Enos, thy sins are forgiven thee”; “my guilt was swept away”; “Because of thy faith in Christ”: Enos 1:5–8
• “My mortal shall put on immortality”: Enos 1:27
• “Have not they revealed the plan of salvation?”: Jarom 1:2
• “Partake of his salvation, and the power of his redemption”: Omni 1:26
• “Drinketh damnation to his own soul”; “mercy hath no claim on that man”: Mosiah 2:33, Mosiah 2:38–39
• “Blood cometh from every pore”: Mosiah 3:7
• “His blood atoneth”; the ignorant and little children: Mosiah 3:11–16
• “Salvation was, and is, and is to come, in and through the atoning blood of Christ”: Mosiah 3:17–18
• “The natural man is an enemy to God… through the atonement of Christ the Lord”: Mosiah 3:19
• The cup of wrath; mercy’s claim lost; the unquenchable lake: Mosiah 3:25–27
• “Apply the atoning blood of Christ”; remission received: Mosiah 4:2–3
• “The atonement which has been prepared from the foundation of the world”: Mosiah 4:6–7
• “Were it not for the atonement… they must unavoidably perish”: Mosiah 13:28
• Intercession; “standing betwixt them and justice… satisfied the demands of justice”: Mosiah 15:8–9
• The redemption “prepared from the foundation of the world”: Mosiah 15:19
• The first resurrection and its limit: Mosiah 15:21–27
• “Lost and fallen state”; “remaineth in his fallen state”: Mosiah 16:4–5
• “The sting of death is swallowed up in Christ”: Mosiah 16:7–8
• “This mortal shall put on immortality, and this corruption shall put on incorruption”: Mosiah 16:10
• “Only in and through Christ ye can be saved”; “redemption cometh through Christ the Lord”: Mosiah 16:13, Mosiah 16:15
• “It is I that taketh upon me the sins of the world”; “everlasting fire prepared for the devil and his angels”: Mosiah 26:23, Mosiah 26:27
• “Changed from their carnal and fallen state, to a state of righteousness”: Mosiah 27:25
• “Nothing which is short of an infinite atonement which will suffice”: Alma 34:11–12 (hosted on Amulek)
• “This mortal does not put on immortality… until after the coming of Christ”: Alma 40:2
• The intervening state — paradise and outer darkness: Alma 40:11–14
• “All things shall be restored to their proper and perfect frame”: Alma 40:23
• “The meaning of the word restoration… good for that which is good”; “wickedness never was happiness”: Alma 41:10–13
• The fall, justice’s grasp, and the probationary/preparatory state: Alma 42:6–14
• “God himself atoneth for the sins of the world, to bring about the plan of mercy”: Alma 42:15
• “God would cease to be God” (×3): Alma 42:13, 22, 25
• “Mercy claimeth the penitent… the atonement bringeth to pass the resurrection of the dead”: Alma 42:23
• “Mercy can rob justice? I say unto you, Nay; not one whit”: Alma 42:25
• “That the great plan of mercy may have claim upon them”: Alma 42:31
• The completed plan-name map (redemption / salvation / mercy / happiness / “the great plan of the Eternal God”): Alma 34:9; Alma 42:5, 8, 11, 13, 15, 16, 31
• The Lord: “I have drunk out of that bitter cup which the Father hath given me… taking upon me the sins of the world”: 3 Nephi 11:11
• Blood sacrifice retired; “ye shall offer for a sacrifice unto me a broken heart and a contrite spirit”: 3 Nephi 9:19–20
• The gospel bounded: “no unclean thing can enter into his kingdom… washed their garments in my blood”: 3 Nephi 27:19
• The two resurrections, good and evil: 3 Nephi 26:4–5
• The failed generation’s “sorrowing of the damned”; “did not come unto Jesus with broken hearts and contrite spirits”: Mormon 2:13–14
• Mormon’s closing creed; “the victory over the grave… the sting of death swallowed up”; resurrection and “the redemption of the world”: Mormon 7:5–7
• Moroni: “no variableness neither shadow of changing”; “he changeth not; if so he would cease to be God”: Mormon 9:9, Mormon 9:19
• The judgment fixes each soul: “he that is filthy shall be filthy still… he that is happy shall be happy still”: Mormon 9:14
• Moroni: “others might be partakers of the heavenly gift” (↔ the free society of 4 Nephi 1:3): Ether 12:8
• The Lamanites’ fire-baptism indexed to the faith of Nephi and Lehi (↔ Helaman 5:45): Ether 12:14
• “Make weak things become strong” (corpus-unique); the faith-hope-charity seed deferred to Moroni 7: Ether 12:27–28
• Mormon (epistle): little children “alive in Christ”; infant baptism “setteth at naught the atonement of him and the power of his redemption”: Moroni 8:12–20
• “The power of redemption cometh on all them that have no law… he that is under no condemnation, cannot repent” (↔ 2 Nephi 9:25): Moroni 8:22
• Moroni’s closing charge: “come unto Christ, and be perfected in him… by his grace ye may be perfect in Christ” (↔ 2 Nephi 25:23); “sanctified… through the shedding of the blood of Christ”: Moroni 10:32–33

Related

People: Lehi (states the doctrine) · Jacob (expounds it, names it, carries it into his book) · Nephi (closes the record on it) · the Messiah (its agent) · Sherem (denies it; occasions its statement by negation) · Enos (first narrated remission; dies in resurrection hope) · King Benjamin (delivers the angel’s blood-atonement discourse) · Abinadi (expounds redemption and the first resurrection on trial; his diction supplies Alma 40:2 and 42:10) · Alma the Younger (the testament to Corianton, Alma 40–42; the hair-not-lost restoration) · Amulek (the infinite atonement, Alma 34) · Corianton (the testament’s addressee) · Samuel the Lamanite (re-teaches the two-deaths doctrine from the wall, Helaman 14) · Mormon (his editorial voice reaches for Abinadi’s two-resurrection sentence in the visitation summary, 3 Nephi 26; his closing testimony returns Abinadi’s sting-of-death triumph to the remnant, and he names the failed generation’s “sorrowing of the damned”, Mormon 2, 7; his transcribed epistle rests infant-baptism doctrine on the atonement’s reach over the unaccountable, Moroni 8) · Moroni (his God-of-miracles argument makes the unchangeableness of God the ground of redemption and of the judgment that fixes each soul, Mormon 9; his farewell closes the record on grace — “by his grace ye may be perfect in Christ”, Moroni 10)

Concepts: Doctrine of Christ (the gate: faith, repentance, baptism; the name-salvation clauses of Mosiah 3:17 and 5:8) · Opposition & Agency (the fall and the freedom redemption restores) · Olive-Tree Allegory (the prophecy Jacob 6 closes before naming the plan) · Small Plates (the record whose handoff Omni 1:26 closes) · Church of God (the covenant that carries “first resurrection” and the prepared-redemption into baptism, Mosiah 18:9, 13) · Tree of Life (the waters-of-life invitation closed in the testament, Alma 42:27) · Visitation at Bountiful (where the risen Lord speaks the doctrine in person, 3 Nephi 11–27) · Faith, Hope, Charity (the triad Moroni’s closing charge assumes; “hope through the atonement of Christ”, Moroni 7:41) · Unchangeable God (the divine-constancy chain handed forward from Mormon 9)

Connections: · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · ·

Pages: Index · Connections

Sources

The Book of Mormon (1 Nephi – Moroni). The page’s textual connections also reach frozen endpoints in the New Testament (Matthew, Luke, John, Romans, 1 & 2 Corinthians, Hebrews, James, Revelation), the Old Testament (Psalms, Leviticus, Ezekiel, Daniel), and the Pearl of Great Price (Moses).

All quotes are taken verbatim from the frozen source text. [Textual] connections are machine-verified two-ended quotes. ⚖️ Interpretation callouts show their evidence and are offered to weigh, not asserted as settled. The small-books additions (sb-atone-*), the Mosiah additions (mos-atone-*), the single Alma addition (alma-atone-mercy-claim), the two Helaman additions (hel-atone-second-death, hel-atone-hewn-down), the four 3 Nephi additions (3ne-atone-bitter-cup, 3ne-atone-broken-heart-sacrifice, 3ne-atone-no-unclean, 3ne-atone-good-evil-resurrection), the four Mormon additions (morm-atone-sting-death, morm-atone-unchangeable, morm-atone-filthy-still, morm-atone-sorrowing-damned), the two Ether additions (eth-atone-heavenly-gift, eth-faith-litany-fire), and the two Moroni additions (moro-atone-no-law-no-condemnation shared-phrasing, on the record’s two-verse “no condemnation” collocation (a third stands in the corpus at Romans 8:1); moro-atone-grace-sufficient-close paraphrase) are [Textual] connections — no new interpretive claims. The Moroni grace-close record was typed paraphrase rather than the brief’s shared-phrasing (no distinctive word-string spans the two ends — Nephi’s “by grace” vs. Moroni’s “by his grace”); the “make weak things become strong” / “my grace is sufficient” datum of Ether 12:26–27 is disclosed as the nearer verbal cousin but held in-note, the registered doctrinal match being Nephi’s 2 Nephi 25:23. The Ether 12:27 “make weak things become strong” datum is reported as a corpus-first word-fact (verified by search), and the faith-hope-charity seed (Ether 12:28/12:34) is a quote-free pointer to the book of Moroni’s fuller treatment. The Alma 42 plan-name map is reported as a mechanical word-fact (every occurrence verified by search), not as an interpretive claim about authorial intent. The “cease to be God” formula recurs at Mormon 9:19 (verified by search).