The connections register

Near-verbatim opening. The shared spine is 'out of the waters of Judah ... make mention of the God of Israel'. 1 Nephi diverges by (a) opening 'Hearken and hear this' where Isaiah opens 'Hear ye this'; (b) reading 'who are called' for Isaiah's 'which are called'; and (c) inserting a clause with no counterpart in Isaiah 48:1 — '...out of the waters of Judah, or out of the waters of baptism...'. The 'waters of baptism' addition is reported here as a textual fact; what it means is a separate interpretive question. → intertextuality

Both share 'they call themselves of the holy city ... the Lord of hosts is his name.' But the sense is reversed by a single inserted negation: Isaiah reads 'and stay themselves upon the God of Israel' (a positive description); 1 Nephi reads 'but they do not stay themselves upon the God of Israel'. The shared substring quoted above is the clause whose meaning the negation flips. → intertextuality

Verbatim. 1 Nephi recasts the verse opening ('And I did it because I knew' vs. Isaiah's 'Because I knew'); the quoted imagery is identical. → intertextuality

Verbatim. 1 Nephi drops Isaiah's intervening clause 'but not with silver' (Isaiah: 'I have refined thee, but not with silver; I have chosen thee...'). Reported as a divergence, not asserted as significant. → intertextuality

Verbatim. The two halves differ only in word order at the open ('Mine hand hath also laid' vs. 'Mine hand also hath laid') and the close ('I call unto them and they stand up' vs. 'when I call unto them, they stand up'); the quoted clause is identical. → intertextuality

Verbatim. → intertextuality

Verbatim. Both close 'The Lord hath redeemed his servant Jacob' (1 Nephi capitalizes 'The Lord'; Isaiah reads 'The LORD'). → intertextuality

Near-verbatim; the rock-water-from-the-wilderness image. Divergence is only in framing punctuation (1 Nephi uses semicolons where Isaiah uses colons) and the verse opening ('And they thirsted not; he led them through the deserts' vs. 'And they thirsted not when he led them through the deserts'). → intertextuality

Verbatim clause, but its position in the verse differs. Isaiah 48:22 OPENS with it as a capitalized sentence ('There is no peace...'). 1 Nephi 20:22 APPENDS it, lowercase, after a clause unique to 1 Nephi: 'And notwithstanding he hath done all this, and greater also, there is no peace...'. The 1 Nephi quote is therefore the lowercase-'there' form; the Isaiah quote is the sentence-initial 'There'. → intertextuality

The shared core is 'Listen, O isles, unto me ... the Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name.' The showpiece divergence: 1 Nephi 21:1 PREPENDS an entire clause with no counterpart in Isaiah 49:1 — 'Hearken, O ye house of Israel, all ye that are broken off and are driven out because of the wickedness of the pastors of my people...'. The quoted phrase is where the two texts rejoin. → intertextuality

Verbatim (1 Nephi opens 'And he hath made'; Isaiah opens 'And he hath made' as well — identical). → intertextuality

Near-verbatim; the one-word divergence is at the very end — 1 Nephi 'unto the ends of the earth' (plural) vs. Isaiah 'unto the end of the earth' (singular). Quotes are clipped before that word so the shared spine grounds on both ends; the plural/singular difference is the noted divergence. → intertextuality

Verbatim core. Divergences: 1 Nephi opens 'For can a woman forget' (Isaiah: 'Can a woman forget'), capitalizes 'Yea' where Isaiah has lowercase 'yea', and appends 'O house of Israel' after 'forget thee' with no Isaiah counterpart. The quote starts after the open and stops before the appended address so it grounds on both. → intertextuality

Verbatim. → intertextuality

Verbatim. Both open 'I will lift up mine hand to the Gentiles, and set up my standard to the people' (1 Nephi uses a semicolon where Isaiah uses a colon before the quoted clause). → intertextuality

Verbatim core of the 'nursing fathers ... nursing mothers ... lick up the dust of thy feet' verse. 1 Nephi opens 'And kings shall be thy nursing fathers' (Isaiah: 'And kings shall be thy nursing fathers') and reads 'with their face towards the earth' where Isaiah reads 'toward the earth' — a one-word divergence, so the quote is clipped to the clause that is fully shared. → intertextuality

Near-verbatim. Quotes are split at the shared phrases; Isaiah inserts 'and' ('flesh; and they shall be drunken') and a comma ('blood, as with sweet wine') that 1 Nephi omits, so each end is quoted as it literally stands. Both close 'the Mighty One of Jacob' (1 Nephi capitalizes 'Mighty'; Isaiah reads 'the mighty One of Jacob'). → intertextuality

Nephi's own prose in 22:8 echoes the Isaiah he had just transcribed in 21:22: he speaks of the seed of his father being 'carried in their arms and upon their shoulders,' picking up 21:22's 'bring thy sons in their arms ... carried upon their shoulders.' The shared distinctive phrase is 'in their arms'; the wider arms-and-shoulders image is what links Nephi's commentary to the prophecy. → intertextuality

22:6 reads that after the house of Israel 'shall be nursed by the Gentiles ... their children have been carried in their arms, and their daughters have been carried upon their shoulders' — Nephi applying the nursing imagery of 21:23 ('kings shall be thy nursing fathers, and their queens thy nursing mothers') and the arms/shoulders imagery of 21:22 to the latter-day gathering. The nursing root ('nursed' / 'nursing') is the distinctive shared element across the two verses. → intertextuality

Lehi sees the tree in his dream (8:10); the vision supplies its meaning. Asked 'the meaning of the tree which thy father saw' (11:21), Nephi answers 'it is the love of God' (11:22). The symbol-to-meaning gloss is the text's own. → intertextuality

Lehi beholds 'a rod of iron' running along the riverbank to the tree (8:19); the vision glosses it: 'the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life' (11:25). Reinforced again when Nephi answers his brothers at 15:23-24 ('the rod of iron ... it was the word of God'). → intertextuality

Lehi sees 'a river of water' near the tree (8:13); Nephi later glosses it to his brothers: 'the water which my father saw was filthiness' (15:27). The angel's vision-language reinforces this — 'the fountain of filthy water which thy father saw ... the depths thereof are the depths of hell' (12:16). → intertextuality

Lehi beholds 'a great and spacious building ... high above the earth' (8:26); the angel glosses it: 'the large and spacious building, which thy father saw, is vain imaginations and the pride of the children of men' (12:18). Note the wording shifts from 'great' (8:26) to 'large' (12:18) for the same symbol. → intertextuality

The angel's stock question to Nephi recurs across two chapters of the vision. 11:14: 'Nephi, what beholdest thou?' (lowercase 'what', mid-sentence). 13:2: 'What beholdest thou?' (sentence-initial uppercase). Each quote is the exact substring as it appears in its own verse. The shared distinctive phrase marks the repeated question-and-answer form of the vision narrative. → literary-structures

The formula 'Knowest thou the meaning of the [symbol]?' recurs in both symbol-interpretation exchanges of the vision. 11:21: 'Knowest thou the meaning of the tree which thy father saw?' 13:21: 'Knowest thou the meaning of the book?' The quoted phrase is the exact shared substring preceding the differing object in each verse. → literary-structures

The distinctive phrase linking divine command to human capacity recurs at the open and close of the wilderness section. 3:7 (Nephi's resolve before the brass-plates errand): 'the Lord giveth no commandments ... save he shall prepare a way for them that they may accomplish the thing which he commandeth them.' 17:3 (Nephi's narrative gloss on the completed wilderness journey): 'he doth nourish them ... and provide means whereby they can accomplish the thing which he has commanded them'. The phrasing differs only in tense ('commandeth' vs 'has commanded'); 'accomplish the thing which he [hath] commanded them' is not stock idiom, making the recurrence distinctive. → literary-structures

Lehi's dream introduces 'a mist of darkness' that causes path-walkers to lose their way and be lost (8:23). The vision in ch. 12 supplies the gloss: 'the mists of darkness are the temptations of the devil, which blindeth the eyes, and hardeneth the hearts of the children of men, and leadeth them away into broad roads, that they perish and are lost' (12:17). The angel's language at 12:17 extends the gloss beyond noun equivalence, specifying the mechanism (blinds eyes, hardens hearts, leads into broad roads) and echoing the outcome of 8:23 ('wandered off and were lost' / 'perish and are lost'). Note: 8:23 uses the singular 'mist'; 12:17 uses the plural 'mists' — same referent, slight number shift. → theme-tree-of-life-love-of-god

The superlative 'desirable above all other fruit(s)' runs across the three chapters treating the tree's fruit. Lehi's original account (8:12): 'I knew that it was desirable above all other fruit.' Nephi's vision supplies the interpretation (11:22): 'it is the most desirable above all things.' Nephi's closing summary to his brothers (15:36): 'that tree of life, whose fruit is most precious and most desirable above all other fruits; yea, and it is the greatest of all the gifts of God.' The a_quote and b_quote are each the exact form in their own verse; the shared distinctive root is 'desirable above all other fruit'. 11:22 is the interpretive middle step (glossed as 'love of God' in the dream-tree record) and not re-entered as a third end here. → theme-tree-of-life-love-of-god

The Abrahamic covenant promise appears verbatim in both of Nephi's expository summaries. 15:18: 'which covenant the Lord made to our father Abraham, saying: In thy seed shall all the kindreds of the earth be blessed.' 22:9: 'unto the making known of the covenants of the Father of heaven unto Abraham, saying: In thy seed shall all the kindreds of the earth be blessed.' The quoted clause is word-for-word identical. 15:18 closes Nephi's explanation of Lehi's olive-tree teaching; 22:9 anchors Nephi's explanation of the 'marvelous work' among the Gentiles after the Isaiah reading. Together they bracket the two great expository sections of the book (chs. 15 and 22). → theme-covenant-scattering-gathering

The label 'great and abominable church' is the text's consistent designation for the church of the devil across chs. 13-22. 14:9: 'Look, and behold that great and abominable church, which is the mother of abominations, whose founder is the devil.' 22:14: 'that great and abominable church, shall tumble to the dust and great shall be the fall of it.' The phrase also appears in 1 Nephi at 13:6, 13:8, 13:26, 13:28, 14:3, 14:15, 14:17, and 22:13 — ten 1-Nephi verse-lines counting the two anchors, and the same label recurs at 2 Nephi 6:12 and 28:18 — the record anchors on the verse that identifies the founder (14:9) and the verse that announces the end (22:14). Note: the formal two-church binary definition is at 14:10 ('there are save two churches only'), which uses 'that great church' rather than the full label. → theme-two-churches

Jacob's day-two promise to the Gentiles reuses the nursing-parents image from the Isaiah 49:23 verse he read aloud on day one (2 Nephi 6:7). His own commentary picking up the Isaiah he just read. → jacob-lehison

Within the same chapter Jacob's commentary picks up three elements of the Isaiah verse he just read — lick up the dust, not be ashamed, wait for him/me — and reapplies the dust image from kings' homage to the defeat of those who fight against Zion. → jacob-lehison

The two-day seam of the discourse marked by the text itself: Jacob's day-two opening explicitly resumes his day-one closing phrase 'righteous branch' (day break announced at 9:54, 'on the morrow'). → jacob-lehison

Both ends of the discourse attribute the crucifixion prophecy to an angel speaking to Jacob; on day two ('in the last night') the angel adds the name Christ. 10:3 opens 'as I said unto you' — an explicit back-reference to 6:9. → jacob-lehison

Near-verbatim and unattributed: Jacob's sermon-closing invitation reproduces Isaiah 55:1 with only punctuation-level divergences ('come buy and eat' vs 'come ye, buy, and eat'); Jacob substitutes 'Come, my brethren' for Isaiah's 'Ho'. Isaiah 55 is not among the chapters he reads aloud (50–51). → jacob-lehison

Continues the Isaiah 55 material from 9:50: Jacob reworks Isaiah's questions into commands while keeping 'hearken diligently unto me' and the closing 'let your soul delight (itself) in fatness' nearly intact. → jacob-lehison

Cross-book: both verses identify Lehi as 'a descendant of Joseph' and identify Joseph by the same event — taken into Egypt. The verb differs ('carried captive' vs 'sold'), so typed as clear paraphrase rather than verbatim; the shared 'a descendant of Joseph' frame grounds it textually. → joseph-of-egypt

Joseph's promised 'branch ... broken off' from the house of Israel matches Nephi's self-description of his family in 1 Nephi 19:24 ('a branch who have been broken off'). Distinctive shared phrasing: branch + broken off + house of Israel; reinforced by the olive-tree material at 1 Nephi 10:12 and 15:12 (cited in prose on the page). → joseph-of-egypt

Near-verbatim. 2 Nephi adds 'unto', pluralizes 'hearts'/'precepts', and reads 'towards'; KJV spells 'honour'. → coming-forth-of-scripture

Near-verbatim; KJV spells 'marvellous'. 2 Nephi reads 'their wise and learned' where Isaiah has 'their wise men' — 'learned' ties the verse to the learned-man episode of 27:15-20. → coming-forth-of-scripture

Near-verbatim on the 29:15 end; 2 Nephi 27:27 then continues by absorbing Isaiah 29:16 as well (potter's clay; 'he made me not') — two Isaiah verses merged into one verse. Record anchored to 29:15 per single-verse rule. → coming-forth-of-scripture

Core clause verbatim, but Isaiah's rhetorical question ('Is it not yet...?') becomes a divine declaration ('I will show unto the children of men that it is yet...'). → coming-forth-of-scripture

Word-for-word identical, and it is the final verse of both chapters — the braid ends exactly where Isaiah 29 ends. → coming-forth-of-scripture

Isaiah 29:14's phrase appears in Nephi's own prophetic prose before the ch. 27 braid and resumes after it: 'at that day when I shall proceed to do a marvelous work among them' (2 Nephi 29:1). → coming-forth-of-scripture

The speech-from-the-dust figure assigned to 'those who shall be destroyed' at 26:16 becomes Nephi's own farewell signature at 33:13. Shared figure, not a verbatim phrase ('whisper out of' vs 'crying from') — typed paraphrase accordingly. → coming-forth-of-scripture

Both passages identify the Bible by the same idiom — the book that proceeds forth from the Jews (inflection differs: 'proceed forth from the Jews' / 'proceeded forth from the mouth of a Jew'). The broader 29 ↔ 1 Ne 13:35-41 record-complex parallel is rendered interpretively on the page. → coming-forth-of-scripture

Near-verbatim with the person shifted from Isaiah's 'thou' (Ariel/Jerusalem) to 'those who shall be destroyed' (Nephi's seed). Both verses end with 'speech shall whisper out of the dust'. → coming-forth-of-scripture

Isaiah's siege of Ariel re-applied to Nephi's seed; future-tense second person becomes past-perfect third person. → coming-forth-of-scripture

One-word difference in the shared clause ('their'/'the'). Both verses also carry the 'instant, suddenly' close — in 26:18 it is detached: 'It shall be at an instant, suddenly'. → coming-forth-of-scripture

Verbatim shared phrase 'Read this, I pray thee' addressed to 'the learned'. Kernel of the learned-man episode: Isaiah's two-verse sealed-book simile (29:11-12) is expanded in 27:15-20 into a narrated future event. → coming-forth-of-scripture

Shared 'delivered... to him that is not learned' and the confession 'I am not learned'. In 2 Nephi the Lord answers the confession: 'thou shalt read the words which I shall give unto thee' (27:20) — no counterpart in Isaiah. → coming-forth-of-scripture

Joseph of Egypt's prophecy gives the writers' words the figure 'cry from the dust' (3:19-20); Nephi's farewell claims that very voice. → coming-forth-of-scripture

The text's own label, stated twice — the doubled declaration brackets chapters 31–32 as a single doctrinal unit. Nephi also announces the topic by name at 31:2. → doctrine-of-christ

32:3 explicitly back-references 31:20 ('I said unto you'), shifting singular 'word' to plural 'words'. The exact phrase 'feast upon' is not unique to this pair: it stands at four record verses (2 Nephi 9:51, 32:3; Jacob 3:2; Alma 32:42), and the inflected 'feasting upon' adds 2 Nephi 31:20 and Jacob 2:9 (six across the family) — all within the record. → doctrine-of-christ

Near-verbatim cross-book match: 'baptize[d] the Lamb of God' + 'should take away the sins of the world'. Nuance: 31:4 says 'the Lord showed unto me,' pointing to Nephi's own vision (1 Nephi 11:27), but the strongest verbal match is Lehi's account at 10:10; the page states both. → doctrine-of-christ

'In the form of a dove' occurs at exactly these two verses in the corpus, tying the doctrine's baptism account to Nephi's vision of the same event. → doctrine-of-christ

Jacob states the repent-and-be-baptized requirement with the same closing phrase 'saved in the kingdom of God'. Honesty caveat (stated on the page): the phrase also occurs at 2 Nephi 25:13 and 28:8, but only 9:23 and ch. 31 join it to the baptism requirement; 9:24 adds 'endure to the end'. → doctrine-of-christ

The doctrine's gate-and-path image returns in the farewell chapter as the condition of Nephi's hope for Jew and Gentile; 'path which leads to [eternal] life' occurs only at these two verses. → doctrine-of-christ

The exact phrase 'strait and narrow path' occurs in the corpus only in Lehi's dream (8:20) and the doctrine of Christ (31:18–19). → doctrine-of-christ

'Press forward' as a disciple's exhortation occurs in the corpus only in the dream (8:24) and the doctrine (31:20); the sole other corpus occurrence is a battle march — 'the army of Coriantumr did press forward' (Ether 14:12); the dream's travelers press forward clinging to the rod (= word of God, 1 Nephi 11:25) while 31:20 presses forward 'feasting upon the word of Christ'. → doctrine-of-christ

The ordered pair 'mercy and grace' occurs at exactly these two verses in the corpus. Lehi's atonement teaching was delivered TO Jacob (2 Nephi 2:1); the phrase resurfaces in Jacob's own sermon exclamation. → atonement

The doubled preposition 'in and through' occurs at seven verses corpus-wide (2 Nephi 2:6, 10:24; Mosiah 3:17, 3:18, 16:13; Alma 13:5, 38:9; mos-atone-in-and-through carries the fuller list), each stating the exclusive channel of redemption/salvation; the paired ends carry it once in Lehi's voice, once in Jacob's. → atonement

'Infinite' + 'atonement' co-occur at three verses: 2 Nephi 9:7, 2 Nephi 25:16, Alma 34:12. 'Infinite' itself occurs at ten verses in the record (2 Nephi 1:10, 9:7, 25:16; Mosiah 5:3, 28:4; Alma 34:10, 34:12, 34:14; Helaman 12:1; Moroni 8:3); corpus-wide it also stands at Job 22:5, Nahum 3:9, and Psalms 147:5. Syntax differs — attributive adjective vs. relative clause; 25:16 is NOT the verbatim phrase 'infinite atonement'. → atonement

Jacob's monster-catalog (death/hell/devil/lake-of-fire 'which is endless torment') recurs in Nephi's last-days prophecy with the grip reversed: ch. 9 lists what the saints are delivered FROM, ch. 28 those grasped BY it. 2 Nephi 9:19 is a third in-chapter witness, cited on the page but not registered. → atonement

Identical five-word string 'redeemed my soul from hell' at both ends — Lehi days from death (2 Nephi 1:14) and Nephi closing his record. The corpus's two patriarch-voices end on the same personal atonement claim. → atonement

Jacob re-sounds Lehi's agency formula at the close of his own sermon. The act-for-self vocabulary is exclusive to 2 Nephi 2 (vv. 13, 14, 16, 26) and 10:23 in all of 1-2 Nephi, making the shared phrasing distinctive. → opposition-and-agency

Second facet of the 10:23 compression: Jacob restates Lehi's binary choice formula ('free ... to choose ... eternal life' vs. a death alternative) in the same verse that carries the act-for-self phrase. → opposition-and-agency

Lehi's and Jacob's law-conditionals share the chained no-law-then-no-consequence form ('there is no law ... there is no X', each continuing into a multi-link sorites). Typed shared-phrasing on the chain form; wording differs ('if ye shall say' vs 'where there is'), so not verbatim. Lehi runs it as reductio, Jacob as mercy-application. → opposition-and-agency

Within-discourse: the act/acted-upon formula migrates from cosmology (created things, 2:14) to soteriology (redeemed persons, 2:26). → opposition-and-agency

Within-discourse: the devil's motive-statement opens and closes the Fall-and-freedom section, narrated past tense at 2:18 and present tense at 2:27. → opposition-and-agency

Lehi himself marks dependence on something 'written' that he has 'read'; he twice says the angel 'had fallen from heaven' in his own words (2 Nephi 2:17, 2:18). The distinctive prophetic 'fallen from heaven' oracle in the record is 2 Nephi 24:12 ('How art thou fallen from heaven, O Lucifer' — the Isaiah 14:12 material, frozen in the canon at Isaiah 14:12), the written source Lehi most plausibly draws on; corpus-wide the phrase recurs only at Isaiah 14:12 and, in a different sense, Job 1:16 ('the fire of God is fallen from heaven'). Which passage Lehi means is hedged; the shared phrasing itself is the registered fact. → opposition-and-agency

Same proposition restated: Lehi's 'salvation is free' and Nephi's 'he hath given it free for all men' — the 'it' is 'his salvation' earlier in the same verse 26:27. → opposition-and-agency

Cross-book: Jacob's day-one warning (2 Nephi 6:12) pairs the same two elements — fight(ing) against Zion + the great and abominable church — that Nephi paired in his closing exposition (1 Nephi 22:14). These are the only two verses in the corpus combining both phrases. → zion

Internal recurrence bracketing Jacob's two-day sermon: day-one commentary (6:13) and the closing divine oracle (10:16). The shortest form sits between them at 10:13: 'And he that fighteth against Zion shall perish, saith God.' Note 6:13 appears in pair 2ne-jacob-lickdust (6:13↔6:7) — shared verse, different pair. → zion

Judged a genuine recurrence, not one continuous passage: v.21 stages the refrain as the devil's lulling script in the mouths of the pacified; vv.22-23 intervene; the wo-series at 24-25 then turns the verbatim refrain back on its speakers ('at ease in Zion' at 28:24 completes the inversion). → zion

Near-verbatim: 27:3's closing clause reproduces Isaiah 29:8 (differences are punctuation/capitalization only). Shows the only non-Isaiah-block 'Mount Zion' in 2 Nephi arrives inside Nephi's reworked Isaiah 29 material. → zion

Near-verbatim quotation with an addition: 'of Zion' has no counterpart in KJV Isaiah 4:5 — a Zion occurrence unique to the 2 Nephi text. Reported as textual fact, meaning left interpretive. → zion

The blessing on those who 'seek to bring forth my Zion' (13:37) closes in the diction of Isaiah 52:7, the herald verse addressed to Zion ('that saith unto Zion, Thy God reigneth'). Distinctive shared phrasing: 'beautiful upon the mountains' + 'publish peace'. → zion

Jacob's reading (2 Ne 6:6) and Nephi's transcription (1 Ne 21:22) of Isaiah 49:22 are word-for-word identical — first leg of the three-way anchor. → isaiah

Second leg of the three-way anchor. Against the KJV the differences are typographic only: 2 Ne 'Lord God: Behold' / 'people;' vs KJV 'Lord GOD, Behold' / 'people:'. → isaiah

Divergence confirmed: 2 Ne 6:7 reads 'their faces' (plural); 1 Ne 21:23 reads 'their face' (singular). KJV Isaiah 49:23 reads 'their face toward the earth' (singular, 'toward' not 'towards'). Verses otherwise identical. → isaiah

Opening clause identical across all three copies; see 2ne-isa49-3way-23a for the faces/face seam. → isaiah

Divergence confirmed: 2 Ne 6:16 'captive' (singular) vs 1 Ne 21:24 'captives' (plural). KJV Isaiah 49:24 reads 'the lawful captive' (singular) and lacks the opening 'For'. Both quotes are entire verses. → isaiah

Insertion confirmed: 2 Ne 6:17 carries 'for the Mighty God shall deliver his covenant people. For thus saith the Lord:' with no counterpart in 1 Ne 21:25 or Isaiah 49:25. 6:17 also reads 'contend with them that contendeth' (1 Ne 21:25 and KJV: 'with him that contendeth') and omits 21:25's closing 'and I will save thy children.' → isaiah

Both verses also share 'I will feed them that oppress thee' and close 'thy Savior and thy Redeemer, the Mighty One of Jacob' (KJV Isaiah 49:26: 'thy Saviour... the mighty One of Jacob'). Only punctuation-level differences. → isaiah

Nephi re-quotes his own Isaiah 11 transcription; 30:9 makes the subject explicit ('the Lord God') where 21:4/Isaiah 11:4 read 'he'. Both verses continue 'smite the earth with the rod of his mouth' and 'with the breath of his lips shall he slay the wicked.' → isaiah

The two verses are word-for-word identical in their entirety. Between this and the previous requote verse, 30:10 is Nephi's own insertion with no Isaiah 11 counterpart ('For the time speedily cometh that the Lord God shall cause a great division among the people'). → isaiah

30:12 recasts the opening ('And then shall the wolf dwell' vs 'The wolf also shall dwell') and re-punctuates the animal list; both close 'and a little child shall lead them.' The requote continues: 30:13-15 parallel Isaiah 11:7-9 / 2 Ne 21:7-9. → isaiah

Nephi's invitation carries Isaiah 55:1's distinctive 'without money and without price' cadence with the commodities changed: 2 Ne 26:25 'buy milk and honey' vs KJV 'buy wine and milk'. Jacob's closer echoes of Isaiah 55:1-2 (2 Ne 9:50-51) are registered on jacob-lehison.md (2ne-jacob-thirsteth, 2ne-jacob-fatness). → isaiah

Closing clause identical. 2 Ne 7:1 prefaces the verse with a question having no KJV counterpart ('Yea, for thus saith the Lord: Have I put thee away, or have I cast thee off forever?') and reads 'To whom have I put thee away' where KJV has 'whom I have put away'. → isaiah

One-letter divergence: 2 Ne 'smiter' (singular) vs KJV 'smiters' (plural). Both verses end 'I hid not my face from shame and spitting.' → isaiah

2 Nephi 8 carries Isaiah 51 verse-for-verse through v. 23. Wording here identical; KJV styles 'the LORD' where 2 Nephi prints 'the Lord'. → isaiah

2 Ne 'Art thou not he' vs KJV 'Art thou not it'; 2 Ne 8:9 also omits KJV's 'in the generations of old'. Both open 'Awake, awake' / 'put on strength, O arm of the Lord'. → isaiah

Striking divergence: 2 Ne 'two sons' vs KJV 'two things'. Correspondingly 2 Ne 8:20 reads 'Thy sons have fainted, save these two' where KJV 51:20 reads 'Thy sons have fainted' without the exception clause. → isaiah

The chapter-boundary jump, pinned as a textual fact: 2 Ne 8:24-25 continues from Isaiah 51 straight into Isaiah 52:1-2 within the same 2 Nephi chapter. 8:25 reads 'arise, sit down' where KJV 52:2 reads 'arise, and sit down'. → isaiah

Block anchor. 2 Ne 'in the last days, when' vs KJV 'in the last days, that'; KJV styles 'LORD'S'. → isaiah

Spelling divergence confirmed: 2 Ne raw hyphenates 'plow-shares' and 'pruning-hooks'; KJV runs them together. 2 Ne follows with an em-dash where KJV has a colon. → isaiah

Striking divergence: 2 Ne 12:16 prepends a whole clause — 'And upon all the ships of the sea,' — with no counterpart in KJV Isaiah 2:16. Both quotes are entire verses. → isaiah

Block anchor. 2 Ne 'stretched-forth' hyphenated vs KJV 'stretched forth'; 2 Ne 'Moreover, the Lord saith:' vs KJV 'Moreover the LORD saith,'. → isaiah

Block anchor. Continuation diverges: 2 Ne 'the fruit of the earth excellent and comely to them' vs KJV 'and the fruit of the earth shall be excellent and comely for them'. → isaiah

Vineyard song anchor. 2 Ne opens 'And then will I sing' vs KJV 'Now will I sing'; 'well-beloved' hyphenated in 2 Ne raw, 'wellbeloved' in KJV. → isaiah

2 Ne 'Wo' vs KJV 'Woe'; 2 Ne punctuates the series with commas where KJV uses semicolons. Wording otherwise identical through the verse. → isaiah

Throne-vision anchor; identical except a comma after 'died' in 2 Ne. → isaiah

Divergence confirmed exactly: 2 Ne 16:2 reads 'the seraphim' where KJV Isaiah 6:2 reads 'the seraphims'. Remainder of the verse identical. → isaiah

Trisagion anchor. 2 Ne 'the Lord of Hosts;' vs KJV 'the LORD of hosts:' — capitalization/punctuation only. → isaiah

Immanuel anchor. 2 Ne adds a second 'shall' ('and shall bear a son') absent in KJV; 2 Ne 'a sign—Behold' vs KJV 'a sign; Behold'. → isaiah

Divergences confirmed exactly: 2 Ne adds a comma after 'called', spells 'Counselor' (KJV 'Counsellor'), and capitalizes 'Mighty'/'Everlasting' (KJV 'mighty'/'everlasting'). Opening 'For unto us a child is born, unto us a son is given' identical in both. → isaiah

Identical opening clause; 2 Ne continues 'a branch shall grow' (lowercase) where KJV has 'a Branch shall grow' (capitalized). → isaiah

Wolf/lamb anchor, identical opening. Continuation: 2 Ne 'and the calf and the young lion and fatling together' vs KJV 'and the calf and the young lion and the fatling together'. → isaiah

2 Nephi reads 'the Lord JEHOVAH' where KJV styles 'the LORD JEHOVAH'. Verbal divergence: 2 Ne 'has become' vs KJV 'is become'. → isaiah

The entire verse is identical in both texts, including the naming of Isaiah son of Amoz inside the transcription. → isaiah

Lucifer anchor, identical opening. Continuation diverges: 2 Ne 'Art thou cut down to the ground, which did weaken the nations!' vs KJV 'how art thou cut down to the ground, which didst weaken the nations!' → isaiah

Final verse of the thirteen-chapter block. Opening question diverges: 2 Ne 'What shall then answer the messengers of the nations?' vs KJV 'What shall one then answer the messengers of the nation?' — 2 Ne drops 'one' and pluralizes 'nation'. → isaiah

Nephi's private vow at the close of his psalm (4:34, which also carries the parallel 'cursed is he that putteth his trust in the arm of flesh') reappears as a general curse in his last-days prophecy (28:31). Same double formula, turned from personal resolve to public warning. → nephi-lehison

Nephi's stated scripture-application method at both ends of his Isaiah usage: announced at the first Isaiah reading (1 Nephi 19:23) and reaffirmed at the head of the long Isaiah block (2 Nephi 11:2; cf. 11:8). Distinct from 2ne-jacob-liken, which registers Jacob's use of the idiom at 2 Nephi 6:5. → nephi-lehison

The psalm's vision-summary reuses the exact setting-phrase of the great vision; 'exceedingly high mountain(s)' occurs only at these two verses in 1-2 Nephi. The write-restriction also aligns: 4:25 'I was bidden that I should not write them' / 1 Nephi 14:28 'forbidden that I should write the remainder'. → nephi-lehison

The double command awake + shake off the chains 'ye are bound' opens (1:13) and closes (1:23) Lehi's appeal, bracketing it; 'arise from the dust' recurs at 1:14, 1:21, 1:23 (cited in prose). → lehi

Consecrate with the land as object occurs ONLY at 2 Nephi 1:7, 1:32, 3:2 (all Lehi's final discourse) and 10:19 (divine first-person oracle in Jacob's sermon, 'saith God unto me') in the whole corpus. Lehi's prophecy (1:6 'I, Lehi, prophesy') restated in God's own voice. → lehi

Cross-book. The eleven-word string is identical; 1 Nephi 10:4 is verbally closer than 1 Nephi 19:8 (which lacks 'that'). 25:19 is the marker's third appearance and the only one joined to the full name Jesus Christ. → messiah

Typed paraphrase, not shared-phrasing: shared elements are angel + name + Christ, not a contiguous phrase. Only two verses in 1-2 Nephi attributing the Messiah's name to an angel (1 Nephi 14:27's angel-given name is the apostle John's). Whether Nephi's 'angel of God' IS Jacob's 'last night' angel is not stated; page says so explicitly. → messiah

The crucifixion prophecy in Jacob's and Nephi's voices ('they shall' / 'they will'). Shares verse 10:3 with 2ne-jacob-angel-crucify (6:9↔10:3) but the pair 10:3↔25:13 is new. → messiah

Cross-book. The word 'sepulchre' occurs at exactly these two verses in all of 1-2 Nephi, both joined to a three-days marker. The two three-day spans differ on their face (19:10 = three days of darkness as a death-sign; 25:13 = interval before rising) and conscious reuse is not stated. → messiah

The book's recurring covenant refrain restated in Lehi's final blessing. 1 Nephi 2:20 carries the prosper clause; the cut-off clause's antecedent is the next verse, 1 Nephi 2:21 ('they shall be cut off from the presence of the Lord'). Lehi's 2 Nephi 1:20 fuses both halves into one two-edged formula. (Also rendered on promised-land.md, which cites this record.) → covenant-of-israel

Lehi repeats the covenant formula nearly word-for-word to the children of Laman. Only divergences: citation formula ('And he hath said that' vs 'For the Lord God hath said that') and one conjunction ('but' vs 'and'). → covenant-of-israel

Nephi's own prophecy redeploys the gathering verse from the Isaiah chapter he transcribed (2 Nephi 21:11 = Isaiah 11:11 verbatim). 25:17 reads 'restore his people from their lost and fallen state' — the identical core is 'set his hand again the second time'. Third witness in the Lord's first-person voice at 2 Nephi 29:1: 'that I may set my hand again the second time to recover my people' — there with Isaiah's verb 'recover' restored. → covenant-of-israel

Jacob's gathering formula matches Nephi's from the close of 1 Nephi, with one added word ('again'). Jacob's condition 'when they shall come to the knowledge of their Redeemer' (6:11) also echoes Lehi's 'come to the knowledge of the true Messiah, their Lord and their Redeemer' (1 Nephi 10:14) — noted in prose, not registered separately. → covenant-of-israel

The 'marvelous work' following the second-time gathering in 25:17 reuses Nephi's 1 Nephi 22:8 phrase; third instance in the Lord's first person at 2 Nephi 29:1 ('when I shall proceed to do a marvelous work among them'). Cross-links to coming-forth-of-scripture.md for what the work is. → covenant-of-israel

Two accounts of the same divine command to make the small plates: 2 Nephi 5:30 narrates it in the Lord's own words at the thirty-year mark; 1 Nephi 9:3 reports it in Nephi's editorial voice from inside the finished record. The naming flips with vantage point: 'these plates' (1 Ne 9:3) vs 'other plates' — other relative to the set Nephi 'had kept... thus far' (2 Ne 5:29). → small-plates

The 'pleasing unto God' content rule for the small plates appears at both ends of the account — stated as intent near the record's opening (1 Ne 6:5) and as accomplished fact at the account of the making (2 Ne 5:32). → small-plates

2 Nephi 5:12 reuses 1 Nephi's fixed ten-word designation 'the records which were engraven upon the plates of brass' — a recurring formula, not a unique pairing (also at 1 Nephi 3:12, 3:24; disclosed on the page). Pair chosen as the narratively meaningful endpoints: Lehi's first searching and Nephi's carrying-away in the separation. → brass-plates

Lehi's deathbed restatement of the Lord's original valley-of-Lemuel promise — exact superlative 'a land which is choice above all other lands' at both ends; promise-in-prospect become possession-in-retrospect. The superlative recurs in God's own voice at 2 Nephi 10:19, in the angel's retrospective at 1 Nephi 13:30, and five times over the same land in the Jaredite record (Ether 2:7, 2:10, 2:15, 9:20, 13:2), where the choice-land covenant binds the earlier nation. → promised-land

The phrase 'land of liberty' occurs at these two verses (2 Nephi 1:7, 2 Nephi 10:11) and, corpus-wide, at two more - Mosiah 29:32 (mos-kj-land-of-liberty), Alma 46:17 (alma-land-of-liberty-named). Lehi's conditional phrase (liberty contingent on serving him) re-sounded in God's declaration for the Gentiles within Jacob's oracle. → promised-land

Same idiom across the murder-pattern: at 1 Nephi 17:44 it names their attempt on Lehi's life; the idiom also describes their attempt on Nephi at 1 Nephi 7:16 ('they sought to take away my life', cited in page prose). 2 Nephi 5:2 names the final rupture in the same words. → laman-and-lemuel

Valley-of-Lemuel oracle narrated as fulfilled after the separation; 5:20 itself frames it as 'the word of the Lord ... which he spake unto me'. Consequence-clause identical word for word; stated condition differs ('rebel against thee' vs 'not hearken unto thy words') — flagged as textual fact in the page block. → laman-and-lemuel

Scourge-role assigned in the valley oracle, reaffirmed by the Lord after the separation. Shared frame exact; endings diverge ('in the ways of remembrance' / 'in remembrance of me'), and 5:25 adds an escalation clause absent from 2:24: 'they shall scourge them even unto destruction.' → laman-and-lemuel

The word 'compass' occurs in the 1-2 Nephi text only at 1 Nephi 18:12, 18:21, and 2 Nephi 5:12 (2 Nephi 7:11/Isaiah 50:11 use 'compass' as a verb), and both 18:12 and 5:12 attach the same relative clause — 'the compass, which [was/had been] prepared … [of/by the hand of] the Lord.' The identification rests on shared wording, not inference. Divergences unique to 5:12 are reported as textual facts. → liahona

1 Nephi 4:9 does NOT contain the phrase 'sword of Laban' — it says only 'his sword'. The only shared word is 'sword', so typed paraphrase, not shared-phrasing. The link rests on 2 Nephi 5:14's explicit referential naming ('the sword of Laban') back to the 1 Nephi 4 object. → sword-of-laban

Prophecy-to-report: the two-part doom Lehi read in the heavenly book (slain/'perish by the sword' + 'carried away captive') stated by Jacob as accomplished fact, with the exact phrase 'carried away captive' shared. The far end is 1:13 because 10:3 carries both halves (captive + return) and is reserved for the return records. Grep: 'carried away captive' of Jerusalem's people occurs at 1 Ne 1:13, 10:3, 2 Ne 6:8, 25:10. → jerusalem

The exact clause 'they should return again' occurs ONLY at these two places in 1-2 Nephi (other 'return again' hits are wilderness travel at 1 Ne 16:14, 36 and Nephi's 'they SHALL return again' at 2 Ne 25:11). Lehi's prophecy of the captives' return, restated by Jacob as revealed ('the Lord has shown unto me'). → jerusalem

Nephi's restoration prophecy runs the same three-step chain as Lehi's: return again → possess → the land of their inheritance. The phrase 'land of their inheritance' occurs 6x in 1-2 Nephi, but only 10:3 and 25:11 combine it with 'return again' and 'possess.' Distinct pair from 2ne-jrslm-return (different near-end). → jerusalem

Lehi's blessing opens with the exact designation under which Zoram entered the record; 'the servant of Laban' is the narrative's fixed title for him throughout 1 Nephi 4 (vv. 20, 30, 31, 38) before any name is given. → zoram

The built-up-churches formula across Nephi's two latter-day critique passages. Additional witnesses cited on the page but not registered: 2 Nephi 26:21 ('many churches built up which cause envyings') and 1 Nephi 22:23 ('all churches which are built up to get gain'). → two-churches

Cross-book: 28:18 restates 22:14's fall-announcement almost clause for clause. Divergences are small and consistent: shall→must, the dust→the earth, the fall of it→the fall thereof. The word 'tumble' proper stands at seven corpus verses (1 Nephi 12:4, 22:14; 2 Nephi 28:18; Helaman 5:27, 5:31; Mormon 8:24; Ether 12:13); 1 Nephi 13:29, 13:34; 2 Nephi 15:26, 18:15, 26:20; Jacob 4:14, 4:18 are 'stumble', as is Ether 12:25; the link rests on the shared fall-announcement clause, not on the word's rarity. 28:18 is the label's only 2 Nephi occurrence besides 6:12. → two-churches

Cross-book: 'the kingdom of the devil' occurs in 1 Nephi only at 22:22-23 and in 2 Nephi only at 28:19 — both books' critique passages. Both speak of belonging; 22:23 cited on page, pair recorded on 22:22 which introduces the phrase. → two-churches

Lehi's figure and Zenos's opening: same simile ('like unto a[n] olive tree') and same explicit referent (house of Israel). Nephi restates the comparison at 1 Nephi 15:12 ('the house of Israel was compared unto an olive tree'). → olive-tree-allegory

5:52 chosen over 5:67 as verbally closest: it shares the exact collocation 'graft in the natural branches'. Also Jacob 5:60, 5:67-68. 1 Nephi 10:14 glosses grafting as 'come to the knowledge of the true Messiah'. → olive-tree-allegory

Same end-state: natural branches grafted back INTO the original tree — Nephi's 'true olive tree' = Zenos's 'mother tree'. Context: 1 Nephi 15:12 names the comparison; 15:13 'the grafting in of the natural branches through the fulness of the Gentiles'. → olive-tree-allegory

The showpiece: the weeping Lord's question = the vineyard song's question. Recurs at Jacob 5:47 and 5:49. Both compositions self-gloss to the same referent: Isaiah 5:7 'the vineyard of the LORD of hosts is the house of Israel' / Jacob 5:3 tame olive tree = house of Israel. → olive-tree-allegory

Completes the three-way knot with jac-vineyard-3way-a: the same Isaiah verse inside Nephi's own transcription. 2 Nephi 15:4 reads 'it brought forth wild grapes' where KJV Isaiah 5:4 has 'brought it forth wild grapes' (word-order divergence). → olive-tree-allegory

29:1 chosen over 21:11 as verbally closest — identical except pronoun (his/my). Extends the registered second-time chain (2ne-cov-secondtime covers 25:17↔21:11; this is a different pair). Jacob 6:2 ties the formula directly to the vineyard's 'last time' labor. → olive-tree-allegory

Jacob re-voices the Lord of the vineyard's first-person self-description (5:47) as a third-person statement about God's mercy to the house of Israel, 'both roots and branches'. → olive-tree-allegory

5:46 chosen over 5:42 because it pairs all three elements 6:7 reuses — nourishing care, failed fruit, and the hewn-down/fire formula. Jacob turns the allegory's verdict into a second-person question: the hearer becomes the tree. → olive-tree-allegory

Nephi addresses his own people with the allegory's branch-broken-off identity. Short shared string, but in this corpus 'branch(es)...broken off' is bound to the olive-tree figure at every occurrence (1 Nephi 10:12; 15:12; 19:24; 2 Nephi 3:5; Jacob 5). → olive-tree-allegory

Shared-attribution link: both books cite the same named prophet on the same named subject — 'the prophet Zenos' speaking 'concerning the house of Israel'. Zenos is cited across the corpus (1 Nephi 19:10, 19:12, 19:16; Jacob 5:1, 6:1; Alma 33:3, 33:13, 33:15, 34:7; Helaman 8:19, 15:11; 3 Nephi 10:16); this pair is the small-plates' framing citation of him. → zenos

Narrative setup → sermon delivery, internal to Jacob. 1:16's 'began to be lifted up somewhat in pride' also lands at 2:13 'lifted up in the pride of your hearts' (noted in prose). → riches-and-pride

28:14 carries the six-word phrase 'wear stiff necks and high heads' VERBATIM. 28:13's 'fine clothing' + 'persecute the meek and the poor in heart' corroborates the surrounding match. Page notes the record's own chronology without asserting dependence either way. → riches-and-pride

Same triad wise/learned/rich in the same order with the same participle 'puffed up' — Jacob's covenant sermon vs Nephi's latter-day prophecy. → riches-and-pride

Narrative setup (1:15) names exactly the practice the sermon's quoted divine voice then addresses and condemns (2:24) — same two kings, same 'many wives and concubines' phrasing. → chastity-and-marriage

The commandment as given (2:27) and as kept — by the Lamanites (3:5). Both passages also attribute it to 'our father' (2:34; 3:5), quoted inline on the page. → chastity-and-marriage

'raise up seed unto' occurs exactly twice in the whole corpus: 1 Nephi 7:1 and Jacob 2:30. Both stand in divine speech concerning marriage in this family line. The phrasing match is the textual fact; what 2:30 means remains uninterpreted on the page. → chastity-and-marriage

The same consecration recorded from both sides of the book boundary — Nephi's act (2 Nephi 5:26) and Jacob's memory of it (Jacob 1:18) — in near-matching vocabulary. → jacob-lehison

Jacob's signature priestly motif across his two books: the teacher answers for the people's blood unless the office is discharged — garments/blood/'spotless at the last day' at Jacob 1:19; the enacted garment-shaking and 'rid of your blood' at 2 Nephi 9:44. Renewed at Jacob 2:2: 'that I might rid my garments of your sins'. LANDED: the office's last-keeper restatement is eth-nv-garments-not-spotted (Ether 12:38 <-> Jacob 1:19) with the Moroni-to-Moroni leg eth-nv-garments-rid-blood (Ether 12:38 <-> Mormon 9:35), both on narrative-voice.md. → jacob-lehison

The two brothers close their preaching with the same farewell formula — a promised meeting at the bar of God. Nephi's closing chapter also carries the spotless-at-judgment image Jacob attached to his office at 1:19: 'I shall meet many souls spotless at his judgment-seat' (2 Nephi 33:7). → jacob-lehison

Internal: the unshaken-faith claim stated doctrinally at 4:6 is proven narratively against Sherem; 7:5 itself completes the contrast in the same verse — 'wherefore, I could not be shaken.' Between the two stands 4:18's inverse worry: 'if I do not, by any means, get shaken from my firmness in the Spirit'. → jacob-lehison

Internal: the exact phrase 'we knew of Christ' frames the book at both ends of its purpose — the ground of the small-plates commission (1:6) and the stated intent of the written record (4:4). → jacob-lehison

'protector' occurs ONLY at these two verses in all of the corpus. Both instances are Jacob speaking/writing of Nephi — Jacob's own word for his brother, once in each book. Cross-book. → nephi-lehison

Same editorial rule restated at the handoff. 2 Nephi 5:33 matches Jacob 1:2-3 most closely: both frame the division around 'the history of [this/my] people' belonging on the 'other plates.' → small-plates

Jacob 3:13's referral list is exactly wars + contentions + reigns of kings, matching 1 Nephi 9:4's distinctive three-item inventory. 'The larger plates' is the term's only occurrence in the corpus. → small-plates

The back-reference is verbal: 'the things which my brother Nephi had commanded me,' said while handing over the plates, shares 'commandment/commanded' + 'Nephi' with 1:1 and points to the only Nephi-to-Jacob commandment the book records. The book's last verse executes its first. → small-plates

Shared distinctive phrasing: 'hand(ed) down' + 'generation' applied to 'these plates'. The standing transmission instruction Nephi embedded at the plates' creation arrives in Jacob 1:3 as a personal charge to a named successor. → small-plates

Sherem's own mouth uses Nephi's label, glossing it as equivalent to 'the gospel'. The narrator states Sherem's target at Jacob 7:2: 'that he might overthrow the doctrine of Christ.' Full corpus occurrence list (grep): 2 Nephi 31:2, 31:21, 32:6; Jacob 7:2, 7:6; 3 Nephi 2:2. Outside 2 Nephi 31-32 the label appears only in the Jacob 7 pair (Sherem glossing it as 'the gospel') and the narrator's 3 Nephi 2:2 (an apostate generation dismissing it as 'a foolish and a vain thing'). → doctrine-of-christ

2 Nephi 33:9 is the verbally closest end: it alone shares the imperative 'enter in(to)...gate' plus 'continue in the [way/path]...until' frame. Textual fact — the adjectives swap: Jacob 6:11 has a STRAIT gate and a way which is NARROW; 33:9 has a NARROW gate and a STRAIT path; 2 Nephi 31:18 puts both adjectives on the path. → doctrine-of-christ

Of the record's five 'reconcile'/'reconciled' verses (3 Nephi 12:24 adds 'be reconciled to thy brother'), only these two take Christ as object in the same 'be reconciled unto' construction. 2 Nephi 10:24 ('reconcile yourselves to the will of God') and 25:23 ('be reconciled to God') are the God-object occurrences, cited in the note. Across the frozen corpus the two exact forms 'reconcile'/'reconciled' run to sixteen verses (adding Romans 5:10, 2 Corinthians 5:18–20, 1 Corinthians 7:11, Matthew 5:24, Leviticus 6:30 and others); the distinctive feature is the shared 'be reconciled unto [Christ]' construction, not the bare word. → atonement

Counting the first-fruit word-family (any spelling — 'firstfruits'/'first-fruits'/'first fruits', plus the singular 'first fruit') the record has four occurrences: the two registered ends, both 'first(-)fruits ... unto God' — Lehi applies it to Christ, Jacob extends it 'of Christ' to the reconciled — plus Moroni 8:25 ('the first fruits of repentance is baptism', a different sense: the first product of repentance, not an offering unto God) and Jacob 5:60 ('the first fruit', the allegory's preserved root, singular). Restricting to the plural forms drops Jacob 5:60, leaving three in the record. Corpus-wide the term is a pervasive Old/New Testament ritual word — thirty-six verses under the word-family rule, thirty-three plural-only — so the offering-unto-God sense the two ends share, not the bare word, is what registers. Spelling differs across the ends (firstfruits / first-fruits / first fruits) — reported as found in the source text. → atonement

Third witness of the 'lake of fire and brimstone... endless torment' formula; new pair distinct from 2ne-atone-monster (9:26 ↔ 28:23). Direction reverses: 2 Nephi 9 delivers from it, Jacob 6 consigns to it. Note cites 2 Nephi 9:19 and 28:23. → atonement

9:7 chosen over 9:9 because its 'save it should be an infinite atonement → ruin' counterfactual exactly matches 7:12's 'if there should be no atonement → lost' form, and the two share the conditional frame 'should be... atonement.' Typed paraphrase; the proposition is identical. → atonement

The same hermeneutic stated in each writer's own verb — 'pointing' (Jacob) vs 'typifying' (Nephi); neither verse quotes the other, so typed honestly as paraphrase. Jacob 4:5 then supplies a named instance Nephi did not: Abraham's offering of Isaac, 'which is a similitude of God and his Only Begotten Son.' → messiah

Both sentences are Jacob's own voice (2 Nephi 9 is his sermon). Shared cluster: cross(es) + shame + the world. Constructions differ — stated on the page; the relation between formulations is left to the reader. 2 Nephi 9:18 is the only 'cross' hit in all of the corpus's 2 Nephi text. → messiah

Jacob reuses the escalation clause of 2 Nephi 5:25 with the object reversed onto the Nephites ('scourge you'). The scourge-role runs from the valley oracle (1 Nephi 2:24) through 2 Nephi 5:25 (registered as 2ne-ll-scourge); Jacob 3:3 is the first passage to preach the destruction clause directly at the Nephites. → laman-and-lemuel

Shared frame 'the cursing ... come upon them/their skins'. Same-verse corroboration on the page: 2 Nephi 5:21 also has 'a skin of blackness to come upon them' (the skin element), and Jacob 3:3 ('they are cursed with a sore cursing') shares with 2 Nephi 5:21 ('yea, even a sore cursing') the exact core 'a sore cursing' - the surrounding words differ ('cursed with' vs 'even'). → laman-and-lemuel

The form 'rock of [pronoun] salvation' occurs at exactly three verses in the record — 2 Nephi 4:30 (Nephi's psalm), 2 Nephi 9:45 ('the rock of your salvation', Jacob's own sermon), Jacob 7:25 ('their'). Across the frozen corpus it runs to seven, adding the Old Testament well the image draws on (2 Samuel 22:47, Deuteronomy 32:15, Psalms 89:26, Psalms 95:1). The record's confined distribution supports shared-phrasing textual; the page honestly notes Jacob 7:25 may echo Jacob's own 2 Nephi 9:45 as readily as Nephi's psalm, and reports the my→your→their progression without asserting design. → land-of-nephi

The conditional land-curse formula crosses from Lehi's discourse (2 Nephi 1:7, hypothetical about future inheritors) into the Lord of Hosts' word through Jacob (2:29, aimed at a present congregation). It recurs in Jacob's own voice the same sermon: 'for except ye repent the land is cursed for your sakes' (Jacob 3:3). → promised-land

The named object in defensive use at both ends. The corpus names 'the sword of Laban' in FOUR verses - 2 Nephi 5:14, Jacob 1:10, Words of Mormon 1:13 (Benjamin fights with it), Mosiah 1:16 (conferred on Mosiah II with the records); 1 Nephi 4 calls it only 'his sword'. The record's two ends are the defensive-use pair; the later verses are registered/narrated on sword-of-laban.md. → sword-of-laban

Both ends combine 'righteous branch' + Joseph's loins ('his' in 2 Nephi 3:5 is fixed as Joseph by 3:4). 2 Nephi 3:5 reports the promise future-tense ('would raise up'); Jacob 2:25 is the Lord's first-person present purpose for the colony. Distinct from 2ne-joseph-branch (1 Nephi 19:24) and from Jacob 5's branch-vocabulary. → joseph-of-egypt

The father's signature word in the son's mouth. Corpus distribution of 'unshaken': exactly 4 hits (2 Nephi 31:19, Jacob 4:6, Enos 1:11, and Moroni's closing appeal Mormon 9:28 —). Extends the registered jac-jacob-unshaken chain a generation down; the page states the 1:3 father-words fact but does not assert transmission intent. → enos-jacobson

Contiguous shared phrase 'in faith(,) believing that ye shall receive' occurs at five verses corpus-wide: 1 Nephi 15:11, Enos 1:15, Mosiah 4:21, Alma 22:16, and Moroni 7:26, which differs only by the comma. Of the five, THREE are the Lord's own words quoted by the writer — the paired ends (1 Ne 15:11; Enos 1:15) and Moroni 7:26 ('he spake these words unto our fathers, saying: Whatsoever thing ye shall ask the Father in my name...'); Mosiah 4:21 and Alma 22:16 are the speakers' own voices. → enos-jacobson

The maker and the editor of the small plates each account for his act with 'a wise purpose', and each disclaims knowing it (1 Ne 9:5 'which purpose I know not'; WoM 1:7 'I do not know all things'). 'Wise purpose(s)' occurs at seven verses in the record: three concern this same set of small plates — 1 Nephi 9:5, 1 Nephi 19:3, Words of Mormon 1:7 — and the remaining four are Alma's charge to Helaman about a DIFFERENT record, the plates of Nephi (Alma 37:2 'keep a record ... upon the plates of Nephi ... for a wise purpose'; also 37:12, 37:14, 37:18). The shared small-plates 'wise purpose', disclaimed by its keeper, is what pairs these two ends. → mormon

Companion to sb-mormon-wisepurpose. Both writers follow 'wise purpose' with the same resolution: writer's ignorance answered by 'the Lord knoweth all things' + a 'wherefore, he...' clause of divine working. 'Knoweth all things': six hits in the record — 1 Ne 9:6, 2 Ne 2:24, 2 Ne 9:20, Alma 7:13, WoM 1:7, Mormon 8:17 (Moroni 7:22's 'knowing all things' is the participial variant, outside the exact string). Two further corpus occurrences fall outside the record: 1 John 3:20 (New Testament) and Moses 6:61 (Pearl of Great Price — already frozen when this note was first written, so its omission was a miss of the record's own neighbours, not of the later Old/New Testament expansion). Only at 1 Ne 9:6 and WoM 1:7 does the phrase answer a record-keeper's unknown wise purpose. → mormon

The editors' shared completeness-disclaimer. 'Hundredth' distribution: exactly six hits in the record — Jacob 3:13, Words of Mormon 1:5, Helaman 3:14, 3 Nephi 5:8, 3 Nephi 26:6, Ether 15:33 ('the hundredth part I have not written', Moroni's Jaredite colophon) — each spoken by a record-keeper of this record system disclaiming completeness. The three further corpus occurrences (Genesis 7:11, 8:13, Nehemiah 5:11) are the ordinal used for dates and measures, not completeness-disclaimers, so the shared editorial gesture is what registers. → mormon

Records as judgment-standard at both ends. The shared element is the frame 'out of [the records] ... judge[d] ... according to that which is written.' 2 Ne 29:11 states it of 'the world'; Mormon applies it to 'my people and their brethren'. → mormon

Mormon prays for the restoration Nephi prophesied, in Nephi's word. 'Delightsome' has eight hits in the record — 2 Nephi 5:21, 30:6, 30:7, WoM 1:8, 3 Nephi 24:12 ('a delightsome land', inside the Malachi 3 quotation), 4 Nephi 1:10, Mormon 5:17, and Moroni 9:12 ('they were a civil and a delightsome people'); the ninth corpus occurrence is Malachi 3:12 itself ('for ye shall be a delightsome land, saith the LORD of hosts'), the Old Testament original the 3 Nephi verse reproduces. Exact phrase 'delightsome people' at 2 Nephi 30:6, 30:7, WoM 1:8, 4 Nephi 1:10, Mormon 5:17, and Moroni 9:12 — the last three the golden age, Mormon's elegy for the lost people, and his epistle's past-tense witness of the same fall. → mormon

The two kings who wielded the named blade in defense of their people — Benjamin (per Mormon) and Nephi (per Jacob's memorial of him). Distinct pair from jac-sword-wielded (Jacob 1:10 ↔ 2 Nephi 5:14). → king-benjamin

Singular 'just man' occurs seven times in the record (Enos 1:1, Omni 1:25; Mosiah 2:4 - Benjamin again, 'a just man to be their king'; Mosiah 19:17, of Limhi; Alma 63:2; 3 Nephi 3:12, 8:1), plus plural 'just men' at Mosiah 2:4, 23:8, 23:17, 29:13, Alma 20:15; corpus-wide the singular is common (twenty verses, the frozen Bible adding Matthew 1:19, 27:19, Acts 10:22, and others). The record's ground is narrower and still unique: the 'knowing [him]... just man' trust-formula occurs ONLY at Enos 1:1 and Omni 1:25. The handoff-trust framing is a separate interpretive callout. → king-benjamin

Two record streams (Amaleki on the small plates; Mormon from the larger record per WoM 1:3) independently report Benjamin expelling the Lamanites. Whether the same campaign or successive ones is not stated — the page hedges that. → king-benjamin

The title-formula 'Zedekiah, king of Judah' (with the comma) occurs at exactly three verses in the record (1 Nephi 1:4; 1 Nephi 5:12; Omni 1:15); the Old Testament carries the same king under two comma-less forms - 'Zedekiah king of Judah' at fifteen verses and 'Zedekiah the king of Judah' at three more, all in Jeremiah. The two departures from Jerusalem are dated to the two ends of one reign: Lehi's call in its first year, the Zarahemla departure at its end in captivity. Omni 1:15's 'carried away captive into Babylon' is verbatim from the captivity chain (1 Nephi 1:13; 10:3; cf. 2 Nephi 25:10). → zarahemla

'Great waters' occurs at twenty-two verses across the frozen corpus, but only three describe a people's ocean crossing, all in the record: these two plus Ether 6:3 ('that they might not cross the great waters in darkness') — one for each migrating people. (Elsewhere the phrase is Old Testament imagery for the sea or the deep — Psalms, Ezekiel, Isaiah — and the creation language of Moses and Abraham.) Honest caveat on the page: the 1 Nephi occurrence is the murmuring brethren's speech; Omni's is the narrator's report of a crossing accomplished. The two-exodus structural rhyme is offered to weigh; the restriction to three crossing-verses in the record is the textual fact. → zarahemla

Exact phrase 'brought by the hand of the Lord' occurs at exactly these two verses (nearest variant: 2 Nephi 1:5 'led out of other countries by the hand of the Lord', which contemplates peoples beyond Lehi's company). Lehi's covenant rule for entry into the land and Amaleki's report of the second Jerusalem people's arrival share the rule's very words. → zarahemla

The founding flight repeated a generation later: warned → flee → wilderness → all who would follow. Parallel verbal frame, not quotation, so typed paraphrase. Page also cites 2 Nephi 5:6 as supporting context (the followers defined in hearkener terms). → mosiah-i

Corpus-wide grep of 'gift and power': exactly 2 hits — 1 Nephi 13:35 and Omni 1:20. The 'by the gift and power of' formula names the same mechanism at both ends: engraved records made readable by divine gift (prophesied of the Nephite record; narrated of Mosiah and the stone). → mosiah-i

The brass plates Mosiah carries into Zarahemla are identified by the same two designations used when Nephi first sought them from Laban — 'plates of brass' + 'record of the Jews' co-occur in a single verse at three places: these two ends and 1 Nephi 13:23, where the two phrases denote DIFFERENT records (the 'record of the Jews' Nephi beholds is the Bible-book, 'a record like unto the engravings which are upon the plates of brass'). Only at 1 Nephi 3:3 and Omni 1:14 do both designations name the one set of brass plates. Each phrase also recurs separately elsewhere; page discloses this. → mosiah-i

The keepers' custody refrain. Corpus-wide grep of 'commandments of (my|our) fathers': exactly 3 hits — Jarom 1:15, Omni 1:3, Omni 1:9 — all three statements of how/why these plates are kept. → small-plates

Two consecutive handoffs state the same purpose in the same frame: commandment of the father + keep/preserve 'our genealogy'. Page also states the plain fact that Nephi excluded genealogy from these plates (1 Nephi 6:1) and notes the text never explains the relation between the two purposes. → small-plates

Jarom's referral runs in Nephi's vocabulary: 'the other plates' + wars engraven + the kings as that stream's writers. Distinct from jac-plates-history-elsewhere (Jacob 3:13 ↔ 1 Ne 9:4, which says 'the larger plates'). → small-plates

Nephi's creation-time instruction and Mormon's far-end report share the 'handed down ... generation' formula. 'Handed down' recurs widely (eighteen verses corpus-wide). The pair rests on the shared 'handed down ... generation' custody formula; the exact string 'handed down from one generation to another' stands at 1 Nephi 19:4, Alma 37:4, Alma 63:13, Helaman 3:16 (per hel-cfs-handed-down). Caveat: WoM 1:11's 'they' covers the combined records. Distinct pair from jac-plates-handed-down (Jacob 1:3 ↔ 1 Ne 19:4). → small-plates

In the record, 'due time': exactly 10 hits — 1 Nephi 10:3, 1 Nephi 14:26, 2 Nephi 27:10, 2 Nephi 27:21, Enos 1:16, 3 Nephi 5:25, 3 Nephi 20:29, Mormon 5:12, Ether 3:24, Ether 3:27 (the two 3 Nephi uses are covenant-timing, not record-timing; the two Ether uses ('in my own due time', 3:24; 'in mine own due time', 3:27) are the sealed interpreter-stones revelation — record-timing). Enos 1:16, 2 Nephi 27:21, and Mormon 5:12 ('they are to be hid up unto the Lord that they may come forth in his own due time') join 'bring them forth' to 'own due time' in the record-timing sense; 27:21 remains the registered prior end. Corpus-wide the bare phrase runs to seventeen — the other seven are five New Testament 'in due time' idioms (Romans 5:6, 1 Corinthians 15:8, 1 Peter 5:6, 1 Timothy 2:6, Titus 1:3), Deuteronomy 32:35, and Joseph Smith—History 1:72 (Pearl of Great Price). → coming-forth-of-scripture

Jarom cites the positive half of the covenant formula as the fathers' quotation and pronounces it 'verified' by events. Divergences: 'ye will keep' vs 2:20's 'ye shall keep'; 'prosper in the land' matches Lehi's transmitted form (2 Ne 1:20; 4:4) more closely than the original — see sb-cov-prosper-lehiform. → covenant-of-israel

Jarom's citation measured against Lehi's deathbed form is exact but for one word ('will'/'shall') — near-verbatim. Shows the small books quote the formula in Lehi's transmitted wording ('prosper in the land'), not the Lord's original wording to Nephi (1 Ne 2:20). → covenant-of-israel

Amaron cites the negative half with the verified framing doubled into a double negative. Divergence reported honestly: the protasis is word-for-word identical, but Amaron's apodosis is 'ye shall not prosper in the land' — the prosper-clause negated — while Lehi's negative half ends 'ye shall be cut off from my presence' (2 Ne 1:20; 4:4). Whether loose citation or a distinct transmitted form, the text does not say. → covenant-of-israel

Same permanence-claim in consecutive books, different modifier ('fixed' vs 'eternal') — typed paraphrase. 'Hatred' is widespread in the corpus (eighteen verses through 3 Nephi), most describing Lamanite–Nephite enmity; the link rests on the shared permanence-claim ('fixed' / 'eternal'), not on the word's rarity. This record and sb-ll-destroy-seek share the verse-pair (Enos 1:20 <-> Jacob 7:24) by design — two distinct observations on one pair (the fixed-hatred state here; the seeking-to-destroy language there), ratified as the register's one sanctioned pair-share; every other verse-pair is unique. Sibling record: sb-ll-destroy-seek pairs the SAME two verses on their next clause (seek/sought + 'to destroy us' + 'continually') -- same verse-pair, different clause, per the jot-tittle same-verse-different-clause precedent; ratified as two distinct observations with mutual disclosure at the 2026-07-10 editorial review. → laman-and-lemuel

Near-verbatim continuation: seek/sought + 'to destroy us' + 'continually'. The whole shape of Jacob 7:24 recurs in Enos 1:20: restore-the-Lamanites-vain, then hatred, then destroy-continually. This record and sb-ll-hatred-fixed share the verse-pair (Enos 1:20 <-> Jacob 7:24) by design — two distinct observations on one pair (the seeking-to-destroy language here; the fixed-hatred state there), ratified as the register's one sanctioned pair-share; every other verse-pair is unique. Sibling record: sb-ll-hatred-fixed pairs the SAME two verses on the preceding permanence clause ('hatred was fixed' / 'eternal hatred') -- same verse-pair, different clause, per the jot-tittle same-verse-different-clause precedent; ratified as two distinct observations with mutual disclosure at the 2026-07-10 editorial review. → laman-and-lemuel

The phrase 'beasts of prey' occurs in exactly these two verses across the covered corpus. The cursing narrative's 'seek for' becomes Enos's 'feeding upon'; differing verbs reported as written, no gloss. → laman-and-lemuel

The bare phrase 'land of [pronoun] inheritance' is common (twenty-three verses corpus-wide, incl. the thine-form 2 Nephi 10:10, Mormon 3:17, 5:14 and Ether 9:13, 13:8, with the 'first inheritance' variant adding Ether 7:16), but the possess-form occurs at exactly these two verses (nearest variants: 'possess again the land of their inheritance', 1 Nephi 10:3, said of Judah; and the noun-form 'taken possession of the lands of our inheritance', Mormon 2:27). The record reports the distribution honestly and does not assert Amaleki intends an echo of Jacob. → land-of-nephi

Grounded on the endure-to-the-end + shall/will-be-saved CONJUNCTION, not the bare formula. Small-plates distribution: 1 Nephi 13:37, 1 Nephi 22:31, 2 Nephi 9:24 (negative), 31:15, 31:16, 31:20, 33:4, Omni 1:26 (the record's full formula distribution runs to fifteen verses -- the page's scope note carries it -- and the frozen NT adds Matthew 10:22, 24:13, Mark 13:13). (1 Nephi 13:37 - 'if they endure unto the end they shall be lifted up at the last day, and shall be saved' - an endure+saved conjunction.) 31:15 is the verbally closest endure+saved end (the Father's voice); 1 Nephi 22:31 is nearly as close and cited in the note. Alma 32:13 ('he that findeth mercy and endureth to the end the same shall be saved') is a further endure+saved conjunction. The conjunction gains divine-voice legs at 3 Nephi 15:9 ('endure to the end, and ye shall live'), 27:6 ('endureth to the end, the same shall be saved at the last day'), and 27:16-17 (positive held-guiltless / negative hewn-down forms). → doctrine-of-christ

Double match: 'whole soul(s)' recurs at seven verses in the record (2 Nephi 25:29, Enos 1:9, WoM 1:18, Omni 1:26, Mosiah 2:20, 2:21, 26:14; no Ether hit), with an eighth corpus occurrence at Jeremiah 32:41 ('with my whole heart and with my whole soul'). But the explicit identification of Christ as the Holy One of Israel occurs at EXACTLY these two verses, and both join it to total-soul devotion. → doctrine-of-christ

Both verses join the same three elements: law of Moses kept/taught + believe in Christ/the Messiah + 'look forward unto' him. 'Look forward' occurs at thirteen verses in the record — 2 Nephi 25:18 (negative), 25:24, 25:27, 26:8; Jarom 1:11; Mosiah 18:21, 29:10; Alma 5:15, 7:6, 13:2, 13:16, 25:15, 30:16 — a common idiom, several of them carrying this same look-forward-unto-Christ messianic sense. The idiom 'as though he already was' is unique to Jarom 1:11 — stated as Jarom's own addition. → messiah

Both use the formula to set a waiting interval ('many years pass away before' / 'until after'). 'Manifest himself … in the flesh': 2 Nephi 6:9, 25:12, 32:6, Enos 1:8 — Enos 1:8 is its fourth appearance and first outside the books of Nephi; non-uniqueness disclosed in the callout. → messiah

'Intent for which it was given' (Jarom) ≈ 'for what end the law was given' (Nephi) — same teaching point in different words, neither quoting the other; in both verses it stands beside the look-forward clause. Tiered paraphrase since the wordings differ. → messiah

The doctrine's promised remission and the corpus's first narrated case. 'Remission' is a frequent corpus term (twenty-three verses through 3 Nephi, concentrated in Mosiah and Alma); the link is the doctrine-to-first-narrated-case pairing, not the word's rarity. Enos 1:8 grounds the remission in 'thy faith in Christ'. → atonement

Typed paraphrase: the only common word-string is 'put on' (generic) and the noun pairs differ (mortal/immortality vs corruption/incorruption). Shared proposition: resurrection as perishable-puts-on-imperishable. Internal family support: 2 Nephi 9:13 ('become incorruptible, and immortal') and 9:15 (immortal-then-stand-before-judgment); Enos 1:27 runs the same sequence. → atonement

Typed paraphrase: shared elements are land + curse + iniquity-only condition; wording differs throughout (no contiguous shared phrase beyond common words). Lehi states the clause as covenant law; Enos hears it in the Lord's first person ('I curse it not'). 'Holy land' is unique to Enos 1:10 in the record; the only other corpus occurrence is Zechariah 2:12 ('the LORD ... shall inherit Judah his portion in the holy land'). Distinct pair from jac-land-cursed (Jacob 2:29 <-> 2 Nephi 1:7). → promised-land

Prophecy-to-execution pair; the narrator stamps the fulfillment in the next verse: 'Yea, all this was done that the word of the Lord might be fulfilled' (Mosiah 21:4). Divergences: prophecy singular 'the cheek' vs narrative plural 'their cheeks'; future passive ('shall be smitten') becomes iterative past practice ('they would smite'). → abinadi

The rare beast-of-burden image returns clause for clause and in order (burdens on backs, then driven as a dumb ass); 'dumb ass' occurs nowhere else in the record. The only other corpus occurrence is 2 Peter 2:16 ('the dumb ass speaking with man's voice', the Balaam allusion) — three verses in all. Divergences: divine first person 'I will cause... lashed' becomes Lamanite practice 'began to put heavy burdens'; 'driven before like' becomes 'drive them as they would'. Mosiah 21:4 ('that the word of the Lord might be fulfilled') marks the verse as deliberate fulfillment. → abinadi

Prophecy-to-fulfillment: 'slow to hear' + cry/cries shared. Divergences: 'their cries' (11:24) vs 'their cry' then 'their cries' (21:15); 21:15's 'nevertheless the Lord did hear' tempers the sentence after the people meet 11:25's condition by crying mightily in the depths of humility (Mosiah 21:14). → abinadi

Near-verbatim antithesis. Divergences: 'quick' vs 'swift'; 'and' vs 'but'; third person 'they/their' vs Nephi's second person 'Ye/your.' Supporting occurrence inside this colony's own record: 'for we were slow to remember the Lord our God' (Mosiah 9:3, Zeniff). → abinadi

The formula 'yea, even that old serpent' occurs in the corpus only in these two verses. Divergent appositions: Lehi identifies the serpent as 'the devil... the father of all lies'; Abinadi as the one 'that did beguile our first parents'. Companion record mos-abinadi-beguiled-parents ties the same Mosiah verse's second formula to 2 Nephi 9:9. → abinadi

'Beguile(d) our first parents' occurs in the corpus only in Mosiah 16:3, 2 Nephi 9:9, and Ether 8:25 (the exact past-tense string 'beguiled our first parents' stands at 2 Nephi 9:9 and Ether 8:25; Mosiah 16:3 reads 'beguile'). Ether 8:25 sits in Moroni's secret-combination genealogy (the hel-sc-first-parents chain). One Mosiah verse braids two distinct small-plates formulas (Lehi's 'that old serpent', Jacob's 'beguiled our first parents') into one clause; whether by inheritance or coincidence the text does not say. Second record on the same near-verse as mos-abinadi-old-serpent, with a different far end. → abinadi

BORDERLINE, flagged: paraphrase, not shared phrasing - common ground is universal scope ('all these things'/'all things') plus type-vocabulary ('types'/'typifying'), both applied to the law of Moses (2 Nephi 11:4's preceding clause: 'for this end hath the law of Moses been given'). Chosen as the strongest single pair over supporting ends Mosiah 13:10 ('a type and a shadow of things which are to come'), 16:14 ('a shadow of those things which are to come'), and Mosiah 3:15 ('types, and shadows'). → abinadi

Extends the registered jac-atone-lost chain (Jacob 7:12 / 2 Nephi 9:7) into Mosiah: same no-atonement counterfactual form (no atonement, therefore universal ruin). Distinctive to 13:28 is the agent clause 'which God himself shall make'. Abinadi repeats the counterfactual at Mosiah 15:19 ('were it not for the redemption... all mankind must have perished') and 16:4 ('would have been endlessly lost were it not that God redeemed his people'). → abinadi

The stand-before-to-be-judged-OF frame ('stand before [God/me/the bar/the judgment-seat], to be judged of ... works') occurs at five verses in the corpus (1 Nephi 15:33; Mosiah 16:10 ['judged of him according to their works']; 3 Nephi 26:4, 27:14; Mormon 3:20 'ye must stand to be judged of your works' —); the 3 Nephi pair are the risen Lord's own words, the Mormon leg his editor's reader-address. Nearest variants, disclosed not counted: Mormon 6:21 (judgment-seat form with 'judged ACCORDING TO your works'), Alma 36:15 ('judged of my deeds', in-the-presence form), and the common stand-before + judged-according-to-works family (2 Nephi 28:23; Alma 11:41, 12:8, 33:22, 40:21). Divergences: Abinadi adds 'the bar of' God; 'judged of their works' expands to 'judged of him according to their works'. → abinadi

Shared figure: arm(s) of mercy + extended towards. Divergences: plural 'arms' (Mosiah) vs singular 'arm' (Jacob); Jacob's present-tense plea ('harden not your hearts') vs Abinadi's past-tense verdict ('they would not'). The figure recurs at Mosiah 29:20 ('extending the arm of mercy towards them that put their trust in him'). Jacob 6:5 quote begins mid-verse after a period, hence capital 'And.' The figure also stands at Alma 5:33 ('the arms of mercy are extended towards them... Repent, and I will receive you') and reaches its first-person form at 3 Nephi 9:14 (3ne-arm-mercy-advent). Five-verse distribution. → abinadi

Shared device: the future Christ spoken of 'as though' already present/come. Jarom describes it as the prophets' standing teaching method; Mosiah 16:6 is Abinadi's own aside justifying his past tense ('if Christ had not come'). Supporting third occurrence: Mosiah 3:13 'even as though he had already come among them' (Benjamin's angel). → abinadi

Internal re-quote: Abinadi re-voices the priests' Isaiah proof-text at the climax of his exposition. Divergences: 15:29 prefixes 'Yea, Lord,' and reads 'their voice' where 12:22 reads 'the voice'; comma before 'when.' 15:30-31 continue through the rest of the priests' citation (12:23-24) nearly word for word. The Mosiah/Isaiah 52 rows are hosted on isaiah.md; this pair is the trial's internal question-answer loop. → abinadi

Internal re-quote answering the priests' question (12:20): systematic transformation of Isaiah's singular-present messenger - 'him that bringeth good tidings; that publisheth peace … that publisheth salvation' (Mosiah 12:21) - into the plural-perfect 'they who have published' (Mosiah 15:14), identifying the prophets as the beautiful-feet messengers; Abinadi then runs the figure through past/present/future/the Lord himself (15:15-18). Mosiah/Isaiah 52 rows hosted on isaiah.md. → abinadi

Self re-quote with explicit citation formula ('even as Isaiah said'). Abinadi names Isaiah while quoting him at two points in the sermon: at the head of the recitation (Mosiah 14:1, 'Yea, even doth not Isaiah say', opening the Isaiah 53 chapter) and here at 15:6, where he re-quotes the shearer image with the naming formula. Divergence: 'the shearer' (singular) vs 14:7's 'her shearers' (plural). The Mosiah 14 / Isaiah 53 rows are hosted on isaiah.md. → abinadi

Decalogue recital, opening seam (sampled row of the recital block, which spans Mosiah 12:34-36 + 13:12-24 / Exodus 20:2-17). At this opening verse the divergence beyond LORD/Lord typography is 'who hath' for KJV 'which have'; across the recital block there are further substantive divergences - Mosiah 12:35 'no other God' for Exodus 20:3 'no other gods', and Mosiah 13:19 omits Exodus 20:11's clause 'and rested the seventh day'. → abinadi

Sampled row, distinctive divergence: Mosiah singular 'God' for KJV plural 'gods.' Reported as textual fact; meaning of the variant left as an open interpretive question on the page. → abinadi

Sampled row, pre-interruption form of the second commandment. Divergences: drops 'that is' after 'any thing'; 'things which are' for 'that is' (earth clause); omits the closing 'or that is in the water under the earth' - the clause restored when the recital resumes at 13:12 (see mos-abinadi-decalogue-graven-restored). The recital is cut off by 12:37/13:1. → abinadi

Sampled row, post-interruption seam: resumption formula 'ye remember that I said unto you' (13:12) bridges the break, and the water-under-the-earth clause absent at 12:36 now appears. Pattern divergence: 'which are' throughout for KJV 'that is'; drops 'any thing'. Same far end as mos-abinadi-decalogue-graven-omission by design - the two near ends are the recital's two passes at one commandment. → abinadi

Sampled row. Divergences: 'unto them' for 'to them'; plural 'iniquities' for 'iniquity'; plural 'generations' for 'generation.' Note: Abinadi's FIRST sermon already used this commandment's language two years earlier - 'am a jealous God, visiting the iniquities of my people' (Mosiah 11:22). → abinadi

Sampled row, closing seam of the recital. Divergences are orthographic only: neighbor's/neighbour's, man-servant/manservant, maid-servant/maidservant, anything/any thing - effectively word-for-word. → abinadi

Command-and-execution pair inside the sermon cycle - the commission's imperative (12:2) is narrated as performed at the close (16:1). 'Stretched forth his hand' recurs elsewhere in the corpus (2 Nephi 15:25; Alma 10:25, 13:21, 15:5, 19:12, 20:20, 32:7; Helaman 13:4; 3 Nephi 11:9, 12:1); the link is the in-Mosiah command/execution pairing, not the phrase's rarity. Reported as phrasing; the record does not comment on the repetition. → abinadi

The capital charge quotes the sermon's thesis nearly verbatim - by the record's own wording, the offense for which Abinadi dies is the opening sentence of his Father-and-Son exposition. Divergence: mood shift 'should' (king) for 'shall' (Abinadi). The phrasing also opens the prophets-summary at 13:34 ('God himself should come down among the children of men'). → abinadi

The phrase 'first resurrection' occurs at eight verses in the record: Mosiah 15:21, 15:22, 15:24, 15:26; 18:9 in Alma's covenant sermon at the waters of Mormon; and Alma 40:15, 40:16, 40:17 in Alma's resurrection discourse (corpus-wide the frozen Revelation 20:5 and 20:6 carry the term too -- ten in all); 18:1 states Alma taught 'the words of Abinadi'. Both verses bind the phrase to 'redeemed' and 'eternal life' - Abinadi's coinage carried into the church's founding covenant. → abinadi

Benjamin's announcement enacted in inverted wording at the assembly's close. The king-and-ruler formula itself is common (Jacob 1:9; Mosiah 2:11, 2:30; 23:39), so this is reported as narrative announcement-to-enactment pairing, not a unique phrase. → mosiah-ii

The full formula 'kept and preserved by the hand of' occurs at exactly three verses in the corpus: Mosiah 1:5, Mosiah 28:15, Alma 37:4 - Benjamin's charge about the records to this same Mosiah, the narrator on the interpreters Mosiah translates with, and Alma's charge to Helaman about the same records. Shorter 'kept and preserved' recurs with other objects/agents (Mosiah 2:11, 2:20, 7:20, 28:11; Omni 1:6; 2 Nephi 25:21). → mosiah-ii

The shared clause 'tower, at the time the Lord confounded the language of the people' occurs at three verses; the article differs - Omni 1:22 reads 'the tower', while Mosiah 28:17 and Ether 1:33 both read 'the great tower' (Ether 1:33 'from the great tower, at the time the Lord confounded the language of the people', the Jaredite origin verse this pair points back to - registered at eth-jar-tower-origin, with the custody link at eth-cfs-mosiah-kept-them, Ether 4:1 <-> Mosiah 28:17). Mosiah II's translation of the 24 plates reaches, in the record's own formula, the same destroyed people his grandfather's Coriantumr-stone interpretation first disclosed (Omni 1:20-21). → mosiah-ii

'making in the whole' occurs at three verses in the record under a punctuation-insensitive rule (Mosiah 6:4, 29:46; Mormon 3:4); as an exact string it is two - Mosiah 6:4 and 29:46 - since Mormon 3:4 reads 'making, in the whole,' with commas. The Mosiah pair brackets the reign the whole book spans, Mormon 3:4 dates the last war's onset. Arithmetic self-consistent: 509-476=33, matching 'the thirty and third year of his reign' (29:46), with 6:4's 'about' absorbing rounding. → mosiah-ii

Corpus-wide grep: 'taught in all the language' occurs at exactly these two verses (Mosiah 9:1, Mosiah 1:2). Borderline distinctive-phrasing/paraphrase because the objects differ ('of the Nephites' vs 'of his fathers'); kept textual on the five-word shared string plus matching function - an education credential prefacing a record (Zeniff's) or a charge over records (Benjamin's sons). The page discloses the borderline status. → zeniff

Corpus-wide grep: the six-word formula 'smitten with famine and sore afflictions' occurs at exactly these two verses - in two independent embedded voices (Benjamin's private teaching about Lehi's generation; Zeniff's first-person record of his own colony). Both verses bind the formula to remembrance failure: 'slow to remember the Lord our God' / 'stir them up in remembrance of their duty.' The independence of the two voices is the point of the record. → zeniff

Corpus-wide grep: 'over-zealous' occurs at exactly these two verses. The clauses are identical except for person/possessive shift (I/our -> he/his): Limhi's public verdict on his grandfather reproduces Zeniff's own written self-verdict nearly verbatim. → zeniff

'Craftiness' occurs at five verses in the record — the three of king Laman and this one treaty (Mosiah 7:21, 9:10, 10:18, the last 'by his cunning, and lying craftiness, and his fair promises, deceived me') plus Alma 4:19 and 12:3 in other settings — and at ten across the frozen corpus. The three king-Laman verses are the Mosiah subset that share this treaty. Both ends also pair the word with the yielding-up of the land (9:10 'he yielded up the land'; 7:21 'having yielded up into his hands the possessions of a part of the land'). Minor variation: 9:10 'the cunning and the craftiness'; 7:21 'the cunning and craftiness'. → zeniff

'In the strength of the Lord' is a recurring battle-formula (Mosiah 9:17, 10:10; WoM 1:14; Alma 20:4, 46:20, 60:16, 61:18; 3 Nephi 4:10). The paired ends are same-epoch, both branches of the divided Nephite people: Zeniff's wars (Mosiah 9:17; 10:10 'we did go up in the strength of the Lord to battle') and Mormon's account of king Benjamin's defensive war (WoM 1:14). Mosiah 10:11 supplies the formula's stated negative: the Lamanites 'depended upon their own strength.' Mormon 2:26 adds the formula's own dark inversion — 'the strength of the Lord was not with us'. → zeniff

Same object, same designation, opposite verbs of judgment: Nephi's own record says he 'brought' the records; the Lamanite tradition Zeniff catalogs says he 'took' them and 'robbed' his brethren. One variation inside the designation: 'on' (10:16) vs 'upon' (5:12). The full grievance catalog (10:12-17) is hosted on laman-and-lemuel.md; this record pins its most concrete object-level claim and lives with Zeniff's record where the catalog is preserved. → zeniff

Distribution: 'many wives and concubines' occurs exactly four times in the corpus - Jacob 1:15, Jacob 2:24, Mosiah 11:2, Ether 10:5 (Riplakish, the Jaredite oppressor-parallel; possessive variants 'his wives and his concubines' at Mosiah 11:4, 11:14). Double contact: the phrase itself plus the shared verdict word 'abominable' attached to it at both ends. Noah is thus described in the precise phrase Jacob's sermon used for the David/Solomon precedent; the rule broken is Jacob 2:27 ('save it be one wife; and concubines he shall have none'). That Noah is the one-wife commandment's first narrative violator is a fact-shaped observation about the record so far, not asserted as authorial design. → king-noah

Internal narrative callback within Noah's own arc: the construction notice ('tower near the temple... overlook... the land of Shemlon') is verbally re-activated at the death-flight - Mosiah 19:5 supplies the locator 'the tower which was near the temple', and 19:6 has Noah looking 'towards the land of Shemlon' to see the Lamanite army. Recorded as textual fact (same object, repeated wording); the ironic reading (the vanity project becomes the vantage of his downfall) is left to the reader, not asserted. → king-noah

The covenant Alma defines at the waters of Mormon is the covenant the Lord cites by name to the same community in bondage in Helam - entered 18:10, acknowledged and answered 24:13. → alma-the-elder

The covenant's witness-clause (stand as witnesses) returns in the Lord's stated purpose for easing the burdens of the covenant community in bondage. → alma-the-elder

The covenant's burden-clause (burdens... light) is fulfilled literally over the same people: those who covenanted to make one another's burdens light have their burdens made light by the Lord. → alma-the-elder

The narrator's report of Alma's conversion at the trial becomes, in the Lord's own voice years later, the stated ground of his blessing - 'the words alone' echoing that he believed on words without a sign. → alma-the-elder

'All-searching eye' is corpus-unique to these two verses. Both also set the eye in the same judgment scene: Jacob 'at the last day, when all men shall be judged of their works'; Alma 'at the last day, when all men shall stand to be judged of him'. Opposite valences: Jacob invites the eye with confidence ('I stand with brightness before him'); in Alma's teaching the wicked 'shrink beneath' its glance. → alma-the-younger

The frame 'their carnal and ___ state' occurs only in these two verses in the corpus, one adjective apart (sinful/fallen). 26:4 fixes the condition on the rising generation Alma was numbered among (27:8); 27:25 names it as the condition all must be changed from. Cf. Abinadi pairing the same vocabulary in one verse: 'his own carnal nature... remaineth in his fallen state' (Mosiah 16:5). Self-discovered, both ends in-span. → alma-the-younger

Limhi's assembly re-runs Benjamin's formula for formula: proclamation + 'that thereby they might gather themselves together' + the temple + 'to hear the words which he/his father should speak unto them.' The full run occurs at only these two verses in the corpus to date. Whether the formula is the kings' or the narrator's is not stated. Same assembly then hears Benjamin's actual words via Ammon (Mosiah 8:3). → limhi

Independent wording, same recital, same rhetorical function: both speakers invoke the Exodus before a discouraged audience to argue that the God who delivered then can deliver now (1 Nephi 17:25 'the children of Israel were in bondage... brought out of bondage'; Mosiah 7:33 'deliver you out of bondage'). Companion clause registered at mos-limhi-fed-with-manna. → limhi

'Manna' appears at exactly these two verses in the record; both are the manna clause of an Exodus recital used to argue present deliverance. Corpus-wide the word is the common Exodus term — nineteen verses across Exodus 16, Numbers 11, Deuteronomy 8, Joshua 5:12, Nehemiah 9:20, Psalms 78:24, John 6, Hebrews 9:4, and Revelation 2:17 — so the shared recital-use, not the word, is the point. Companion to mos-limhi-redsea-dry-ground. → limhi

'East wind' occurs at exactly these two verses in the record; across the frozen corpus it is a common Old Testament image — nineteen further verses (Exodus, Genesis, Job, the Psalms, Ezekiel, Hosea, and others) — so the record-internal pairing, not the phrase, is what registers. Limhi quotes the image with a citation formula ('And again he saith') as an already-spoken saying of the Lord whose source text the corpus does not preserve; Abinadi (chronologically earlier than Limhi's speech) delivers the same image as the Lord's first-person word ('Thus saith the Lord,' Mosiah 12:2). Limhi COULD be citing Abinadi's preaching, but his fuller sayings (sow filthiness -> chaff/whirlwind/poison, 7:30) match nothing in Abinadi's recorded words, so the source stays unidentifiable. Register records the shared phrase, not a chain of custody. → limhi

'With full purpose of heart' occurs at six verses in the corpus: 2 Nephi 31:13, Jacob 6:5 ('come with full purpose of heart, and cleave unto God'), Mosiah 7:33; and 3 Nephi 10:6, 12:24, 18:32, the risen Lord's own invitations. Each sets the phrase inside a conditional turning toward God; 2 Nephi 31:13 chosen as far end for the matching if-clause shape. Limhi alone attaches the promise to temporal deliverance from bondage, guarded by 'according to his own will and pleasure'. Third occurrence carried here. → limhi

The same arrest narrated twice across Mormon's two threads, in near-identical wording. The ch. 21 telling supplies the motive ch. 7 leaves unexplained: Limhi seized them 'supposing them to be priests of Noah', and 'had they been the priests of Noah he would have caused that they should be put to death' (21:23) - the death Limhi mentions and withholds at 7:11. Note: the take-bind-imprison verb sequence also describes Abinadi's arrest (Mosiah 17:5), so the phrasing alone is not unique; the connection is the dual narration of one event, hence type paraphrase, not shared-phrasing. → ammon-of-zarahemla

The phrase 'a gift from God' occurs at exactly three verses in the corpus: Mosiah 8:13, 8:14 ('this high gift from God'), 21:28 - all of this one gift of translation. 21:28 is the record-of-Limhi thread's summary of the ch. 8 seer dialogue, naming Ammon as its source ('from the mouth of Ammon'). Distinct from the reserved seer-doctrine records (8:13 / 1 Nephi 13:35 etc., hosted on coming-forth-of-scripture.md). Raw at 21:28 reads 'king Mosiah' - quoted as-is. → ammon-of-zarahemla

The phrases 'a strong and mighty man' and 'leader' co-occur at exactly these two verses in the corpus - both of leaders of expeditions between Zarahemla and the land of Nephi, with inverted second epithets ('a stiffnecked man' vs 'a descendant of Zarahemla') and inverted outcomes (the Omni leader's party slain save fifty; Ammon's expedition ends in deliverance). The Omni 1:28 leader is the same unnamed figure Zeniff contends against at Mosiah 9:2; that identification is convergent but unasserted by either text (see open uncertainties). → ammon-of-zarahemla

The narrator's benediction at the triple naming and the Lord's revelation to Alma both join 'blessed are they' to 'the waters of Mormon' - the same group blessed by the same place-name, first by the narrator, then in the Lord's own voice. → waters-of-mormon

25:18 explicitly back-references the waters of Mormon as the pattern ('after the manner') for the Zarahemla baptisms of Limhi's people - 'after this manner he did baptize' / 'baptize them after the manner' + 'waters of Mormon' on both ends. → waters-of-mormon

The covenant's stated aspiration at the waters of Mormon is narrated as accomplished fact once the church spans Zarahemla. Within the Mosiah church-founding narrative the label 'people of God' stands at 25:24 and 26:5; within the record the bare phrase runs to nine verses (Mosiah 25:24, 26:5; Alma 1:24, 2:11, 19:14, 24:4, 24:26, 25:13; 4 Nephi 1:40), and across the frozen corpus it doubles to eighteen (adding Moses 6:17, 7:13, 7:14, 7:19; 1 Peter 2:10, Hebrews 4:9, 11:25; 2 Samuel 14:13, Judges 20:2). Different pairing from the registered 18:8/24:15 covenant-cluster record on alma-the-elder.md. → church-of-god

Alma's founding rule for priest self-support reappears nearly verbatim in the regulations under Mosiah's proclamation - extended to teachers, with the one exception 'save it were in sickness, or in much want' (27:5); 27:4 generalizes the same clause ('laboring with their own hands for their support') to every man. 'Labor with their own hands' occurs in the corpus only at 18:24 and 27:5. → church-of-god

The verbatim title 'the founder of their church' occurs exactly twice in the corpus, bracketing Alma's church-leadership arc - at Helam as it begins, and in the book of Mosiah's final verse at his death. → church-of-god

The discipline revelation's positive/negative hinge: reception into the church mirrors the Lord's reception of the person, stated affirmatively (26:21) and negatively (26:28); the criterion in both is hearing his voice (26:21 'he that will hear my voice'; 26:28 'he that will not hear my voice'). → church-of-god

Benjamin's conditional warning (first given at 1:12 'except it be through transgression') is executed as church discipline under the revealed charter; supporting clause 26:32 'whosoever will not repent of his sins the same shall not be numbered among my people'. 'Blotted out' occurs at seven verses in the record: Mosiah 1:12, 5:11, 26:36; Alma 1:24, 5:57, 6:3 (the Alma continuation); and Moroni 6:7 ('their names were blotted out', the church-order rubric). Six further corpus verses carry it (Acts 3:19, Isaiah 44:22, Nehemiah 4:5, Psalms 69:28, 109:13, 109:14) — the Old/New Testament well of the blotting-out-of-a-name image. The internal 1:12/5:11 pair is left to the king-benjamin extension. → church-of-god

The angel attributes to the Lord ('For the Lord hath said') the exact ownership-sentence from the discipline revelation given to the elder Alma - quoting the church's charter back at the man attacking it. 'This is my church' occurs at exactly these two points in the corpus. 27:13 adds the establishment-promise and its single stated vulnerability. → church-of-god

Abinadi's conditional prophecy becomes the editor's thesis, stated in Mormon's direct address ('I will show unto you'). First link of a three-verse chain completed by Mosiah 24:21 (see mos-bond-thesis-verdict): prophecy (11:23) -> thesis (23:23) -> verdict (24:21). The 'none shall/could deliver... except/but the Lord' exceptive formula occurs at exactly these three verses in the corpus to date. Divergences: 'none shall deliver' (future) becomes 'none could deliver' (past); 'the Lord the Almighty God' becomes 'the Lord their God'. → bondage-and-deliverance

The editor's announced thesis (23:23) restated as accomplished verdict in the delivered people's thanksgiving in the valley of Alma (24:21). With Mosiah 11:23 (mos-bond-none-deliver-prophecy) this completes the three-link chain prophecy -> thesis -> verdict. Divergences: 'brought into bondage' becomes 'were in bondage'; 'but the Lord' becomes 'except it were the Lord'. → bondage-and-deliverance

Cross-book: the editor's rule over the bondage narratives uses the small plates' promise-formula. 'lifted up at the last day' is a recurring promise-formula (1 Nephi 13:37, 16:2; Mosiah 23:22; Alma 13:29, 36:3, 37:37, 38:5; 3 Nephi 27:22; Mormon 2:19, Mormon's personal application), each occurrence attaching its own condition. The pairing stands on the editor's rule borrowing the small plates' formula (Mosiah 23:22 with 1 Nephi 13:37, the angel of the vision; 1 Nephi 16:2 is Nephi's own restatement). → bondage-and-deliverance

The second-person promise 'deliver you out of bondage' occurs at exactly these two verses in the corpus to date: Limhi's conditional, hedged hope ('if ye will turn to the Lord with full purpose of heart... according to his own will and pleasure') and the Lord's unconditional, dated certainty to the covenant community ('on the morrow I will'). Limhi's 7:33 full-purpose-of-heart connection is hosted on limhi.md; this record pairs the deliverance clause itself across the two bondage narratives. → bondage-and-deliverance

Cross-book: Limhi describes his people's Lamanite bondage with the phrase Nephi used for Israel's Egyptian bondage - in-bondage + burden-noun + 'grievous to be borne'. Distribution of 'grievous to be borne': five verses in the record — 1 Nephi 17:25, Mosiah 2:14 (Benjamin's counter-image, the burden 'grievous to be borne' he refused to lay), Mosiah 7:15, Mosiah 7:23, and Ether 10:5 (Riplakish's taxes, 'grievous to be borne') — with two further corpus occurrences at Matthew 23:4 and Luke 11:46 (Christ's woe on burdens 'grievous to be borne'). Supports the Exodus recital (Mosiah 7:19-20, hosted on limhi.md) as the bondage theme's charter. → bondage-and-deliverance

The captive king's comfort-formula at the temple in Nephi is spoken by the voice of the Lord to the other captive people in Helam. 'lift up your heads' + comfort-clause occurs only at these two verses; the phrase's other corpus occurrences (2 Nephi 9:3, Jacob 3:2, Mosiah 7:19) complete it with rejoicing or receiving the word instead. Divergences: 'be comforted' vs 'be of good comfort'; Limhi grounds the comfort in coming escape, the Lord in the covenant (24:13 continues 'for I know of the covenant which ye have made unto me'). → bondage-and-deliverance

'deliver this people out of bondage' occurs at exactly these two verses in the corpus to date: Gideon's offer to king Limhi in the first narrative, and the Lord's commission to Alma in the second. Both sentences are first-person 'I will' promises attached to a human leader who goes before the people - in one the speaker is the servant, in the other the Lord who sends the servant. Key mirror evidence for the paired-deliverances structure (see mos-bond-mirrored-deliverances). → bondage-and-deliverance

The two deliverance narratives end on the same arrival-clause, occurring at exactly these two verses - and the second carries the editor's own cross-reference in the word 'also', explicitly linking Alma's arrival back to Limhi's two chapters earlier. → bondage-and-deliverance

The angel's remember-command to Alma the Younger tracks the thanksgiving-verdict of the valley of Alma: shared 'for they were in bondage, and' plus the delivered-clause. The angel's geography names both narratives by their places - Helam (Alma's people) and the land of Nephi (Limhi's people) - folding the book's two deliverances into one commanded memory for the next generation. → bondage-and-deliverance

Mosiah's retrospective over king Noah's people repeats Abinadi's causal clause - 'because of their iniquities... brought into bondage' - converted from future to past. Limhi had already confessed the same causation in first person: 'it is because of our iniquities and abominations that he has brought us into bondage' (Mosiah 7:20). The deliverance history thus enters the book's constitutional argument against kingship (Mosiah 29). Cross-rendered on kings-and-judges.md. → bondage-and-deliverance

Mosiah's retrospective explanation of why deliverance came tracks the Limhi narrative's pivot verse pair by pair: humble themselves + cry mightily -> deliver out of bondage. 29:20 then universalizes the pattern ('thus doth the Lord work... in all cases among the children of men, extending the arm of mercy towards them that put their trust in him' - the arm-of-mercy clause is registered as mos-abinadi-arms-of-mercy on abinadi.md). → bondage-and-deliverance

The ten-word clause 'it is not expedient that ye should have a king' is identical in both verses and occurs at exactly these two verses in the corpus (23:7 also carries the first-person variant 'it is not expedient that we should have a king'). The corpus's two anti-kingship declarations: Alma's refusal at Helam and Mosiah's letter. 2 Nephi 5:18 ('I, Nephi, was desirous that they should have no king') is the thematic ancestor but shares no distinctive phrasing. Mosiah 25:6 reports Mosiah read 'the account of Alma and his brethren' to the people before the letter was written; whether the letter draws on Alma's speech the text does not state. → kings-and-judges

The just-king concession clause shared nearly verbatim between Alma's Helam speech and Mosiah's letter ('you'/'ye'; Alma's 'always' lands later in Mosiah's own sentence: 'if this could always be the case'). The phrase 'just men to be your kings' occurs at exactly these two verses in the corpus. Companion to mos-kj-not-expedient: both halves of Alma's argument (concession + refusal) reappear in the letter. → kings-and-judges

The letter cites Benjamin by name as the just-king standard; Mosiah 2:12-14 is Benjamin's own public account of the conduct cited (no riches sought, no taxes, labored with his own hands). Mosiah 29:40 repeats the profile for Mosiah II from the people's side ('he had not exacted riches of them'). The working-king pairing Mosiah 6:7 <-> 2:14 is hosted on king-benjamin.md. → kings-and-judges

'The voice of the people' first appears at Mosiah 7:9, 22:1, and Mosiah 29 (29:2, 26, 27, 29; variant 'the voice of this people' at 29:25), then recurs throughout Alma (2:3, 2:4, 2:7, 4:16, 27:21, 27:22, 46:34, 51:7, 51:15, 51:16) and Helaman (1:5, 1:6, 1:8, 1:13, 2:2, 5:2) once the reform institutes it. The phrase predates the reform: Limhi's self-introduction attaches it to kingmaking in his line (the relative clause's antecedent is ambiguous between Limhi and Zeniff, but 19:26 states of Limhi 'having the kingdom conferred upon him by the people'), and Limhi's deliverance council acts 'that they might have the voice of the people concerning the matter' (22:1). 29:26 converts an attested practice into standing law ('make it your law'). Corpus disclosure: the phrase's earliest occurrence is not Nephite - 1 Samuel 8:7 has the Lord tell Samuel 'Hearken unto the voice of the people' at Israel's own request for a king, the Old Testament backdrop to the Nephite reform's use. → kings-and-judges

'Land of liberty' occurs at exactly four verses in the corpus: 2 Nephi 1:7, 2 Nephi 10:11, Mosiah 29:32, Alma 46:17 (see alma-land-of-liberty-named). Lehi's conditional covenant promise over the promised land becomes the letter's stated aim for the new order; the third occurrence, 2 Nephi 10:11, joins the phrase to kinglessness itself ('there shall be no kings upon the land'). 29:32 keeps the conditional shape ('so long as the Lord sees fit'). → kings-and-judges

Jacob 1:11 reads the plural 'reigns of the kings' (inflected, not exact); 1 Nephi 9:4 carries the exact singular 'the reign of the kings' (twice in-verse), matching Mosiah 29:47 verbatim. 'Reign(s) of the kings' is institutional vocabulary from the record's beginning: full corpus occurrences 1 Nephi 9:4 (x2 in-verse), Jacob 1:9, 1:11, 1:14 (plural), Mosiah 29:47. Jacob's three plural uses remain the supporting field; Mosiah 29:47 formally ends the era under the name 1 Nephi 9:4 opened it with. → kings-and-judges

Voiced by Noah's priests, framed as a challenge at 12:20 ('What meaneth the words...') - the first Isaiah quotation in the record to date spoken by the narrative's antagonists. Word-for-word identical; divergences are punctuation only (Mosiah semicolons for two KJV commas; KJV closes '!', Mosiah ';'). Abinadi's answer re-voices this verse at 15:14 (mos-abinadi-peace-requote, abinadi.md). → isaiah

Word-identical. Divergences: 'Lord' for KJV 'LORD'; KJV comma before 'when' absent in Mosiah; colon vs semicolon after 'sing'. Re-quoted by Abinadi at 15:29 with 'Yea, Lord' and 'their voice' (mos-abinadi-watchmen-requote internal pair on abinadi.md; mos-isa-requote-52-8 for the KJV grounding). → isaiah

Word-identical. Divergences: punctuation only - Mosiah 12:23 drops the KJV comma after 'sing together' ('sing together ye waste places'); 'Lord' for 'LORD'. Abinadi's re-quote at 15:30 restores that comma ('sing together, ye waste places') but does not match the KJV pointing exactly: Isaiah 52:9 reads 'Jerusalem: for the LORD' (colon), while Mosiah 15:30 reads 'Jerusalem; for the Lord' (semicolon, and 'Lord' for 'LORD'). Noted on isaiah.md, not separately registered. → isaiah

Word-identical. Divergences: Mosiah comma for KJV semicolon after 'nations'; 'Lord' for 'LORD'; Mosiah closes with '?' because the recital is syntactically inside the priests' question 'What meaneth the words...' (12:20). Abinadi's re-quote at 15:31 (mos-isa-requote-52-10) ends with a period. → isaiah

Opening seam of the whole-chapter quotation: Mosiah 14 carries Isaiah 53 entire, twelve verses for twelve. Mosiah prepends the citation formula 'Yea, even doth not Isaiah say:'; the KJV mid-verse question mark after 'report' is a comma in Mosiah; 'Lord' for 'LORD'. The block registers its seams (14:1, 14:12) plus the most divergent verses (14:6, 14:9, 14:11); full 12-verse collation tabled on isaiah.md. → isaiah

Divergences: plural 'iniquities' for KJV singular 'iniquity'; Mosiah sets 'like sheep' off with commas; 'Lord' for 'LORD'. One of the sampled anchor rows of the Mosiah 14 / Isaiah 53 whole-chapter block. → isaiah

The chapter's one outright lexical substitution: Mosiah 'no evil' for KJV 'no violence'. Otherwise word-identical. Reported as a textual fact; meaning left as a separate question. → isaiah

Divergence: Mosiah omits the KJV's 'of' ('He shall see the travail' for 'He shall see of the travail'); otherwise word-identical, punctuation aside. Sampled anchor row of the whole-chapter block. → isaiah

Closing seam of the whole-chapter quotation. Divergences: 'he bore the sins of many' for KJV 'he bare the sin of many' (verb form modernized, object pluralized); punctuation. The chapter's other unregistered divergences (14:2 'out of dry ground', 14:4 'has borne', 14:7 'opened not' for 'openeth not', 14:8 'transgressions') are tabled on isaiah.md. → isaiah

The Isaiah-end grounding of Abinadi's climactic re-quote of the priests' proof-text (the internal pair 15:29-12:22 is mos-abinadi-watchmen-requote on abinadi.md). Divergences vs KJV: prefixed vocative 'Yea, Lord,' and 'their voice' for 'the voice'; 'Lord' for 'LORD'. 15:30-31 then continue through Isaiah 52:9-10. → isaiah

The close of Abinadi's re-quote, word-for-word with the KJV down to the semicolon ('Lord'/'LORD' styling aside) - closer than the priests' recital of the same verse at 12:24 (comma + closing '?'). 15:30 = Isaiah 52:9 is likewise word-identical (including the 'sing together,' comma that 12:23 drops) and is noted on isaiah.md rather than separately registered. Set up by 15:28: 'the salvation of the Lord shall be declared to every nation'. → isaiah

The Isaiah 52:7 diction ('beautiful upon the mountains' + 'publish(ing) peace') was in the corpus before the Mosiah trial - in the angel's beatitude to Nephi. Three-way with Isaiah 52:7 via 2ne-zion-publish-peace (1 Nephi 13:37 - Isaiah 52:7, hosted on zion.md). Verbal sharing only; the text nowhere connects the two passages and no dependence is claimed. → isaiah

Narrative payoff: the narrator's blessing on the sons of Mosiah carries Abinadi's re-voiced Isaiah 52:7 triplet - 'publish(ed) peace', 'good tidings of good', and the 'reigneth' close ('the Lord reigneth' for 'Thy God reigneth'; 'did publish good tidings' where 15:14/Isaiah 52:7 read 'brought'/'bringeth'). The verbal sharing is textual; the claim that 27:37 deliberately narrates 15:17's 'those who shall hereafter publish peace' as fulfilled is a hedged interpretive callout on isaiah.md (no fulfillment formula or citation at 27:37). → isaiah

The record's two full name-prophecies, both angel-credited: Benjamin's prophecy is 'made known unto me by an angel from God' (Mosiah 3:2); Nephi cites 'the word of the angel of God' (2 Nephi 25:19). The six-word string 'Jesus Christ, the Son of God' is identical; frames differ ('he shall be called' vs 'his name shall be'). Mosiah 3:8 alone adds the mother's name - 'and his mother shall be called Mary.' Mary occurs at exactly two verses in the record: Mosiah 3:8 and Alma 7:10 'he shall be born of Mary' (corpus-wide the name pervades the frozen New Testament). Whether the two angels are one is not stated by either text. → messiah

Strongest pair in the come-down family: both join 'come down ... among the children of men' to a 'go forth' clause carrying a might-term ('working mighty miracles' / 'in mighty power'). Independent voices - Benjamin's angel in Zarahemla, Abinadi before Noah's priests; the record never has either cite the other. Family members: Mosiah 4:2, 7:27, 15:1, 17:8 (the 17:8 <-> 15:1 indictment pair is registered as mos-abinadi-indictment-quote). → messiah

Limhi's retrospective to Ammon of the charge against Abinadi reproduces the sermon's thesis sentence; 7:28 closes the loop ('because he said this, they did put him to death') the way Mosiah 17 closes the trial. Braid: 7:27 stands chapters before the trial narrative (the flashback, Mosiah 9-22), but Abinadi died in Noah's reign, before Limhi's - Limhi speaks chronologically AFTER the events. 7:27 also preserves clauses with no counterpart in the trial chapters: 'Christ was the God, the Father of all things' and the image-of-man/image-of-God clause (no in-corpus counterpart; outside-corpus resemblance off-page). → messiah

The double way+name exclusivity sentence occurs at exactly these two places (Nephi orders way-then-name; the angel name-then-way). Distribution: name-only form at 2 Nephi 25:20 ('none other name given under heaven... whereby man can be saved') and Mosiah 5:8 ('no other name given whereby salvation cometh'); means/conditions side alone at Mosiah 4:8. → doctrine-of-christ

Second-person 'take upon you the name of Christ' occurs at five places corpus-wide: 2 Nephi 31:13, Mosiah 5:8, Alma 34:38, 3 Nephi 27:5, Mormon 8:38. The wider take-upon-the-name formula stands at nineteen verses: 2 Nephi 31:13; Mosiah 5:8, 5:10, 6:2, 25:12, 25:23; Alma 1:19, 24:1, 34:38, 46:15, 46:18, 46:21, 51:6; Helaman 11:24; 3 Nephi 27:5; 4 Nephi 1:20 'taken upon them the name of Lamanites'; Mormon 8:38; and the two Moroni church-order legs — Moroni 4:3 ('willing to take upon them the name of thy Son', the fixed sacrament prayer) and Moroni 6:3 ('took upon them the name of Christ', the baptism intake rule). The second-person count of five is unchanged (Moroni's two are third-person). Difference reported as fact on page: 31:13 takes the name by baptism; Mosiah 5-6 by spoken covenant and written register (6:1-2), no baptism in the assembly account (grep: no 'bapti*' in Mosiah 1-6). → doctrine-of-christ

Benjamin's promise (called by the name of Christ + right hand + knowing the name) is spoken back in the Lord's first person in the discipline revelation; speaker self-identified at 26:23 ('it is I that taketh upon me the sins of the world'). Supporting end 26:18 'blessed is this people who are willing to bear my name; for in my name shall they be called'. Right-hand/left-hand placement language occurs in Mosiah only at 5:9-12 and 26:23-24 (2 Ne 19:20/Isaiah is a different sense). → doctrine-of-christ

Witness-language joined to the act of baptism occurs in the record at five sites: 2 Nephi 31 (31:7, 31:13, 31:14), the Mosiah baptisms (18:10; deferred case 21:35), Alma 7:15 ('witness it unto him this day by going into the waters of baptism'), 3 Nephi 7:25 (baptism 'as a witness and a testimony before God... that they had repented'), and Moroni 6:2 (those received unto baptism 'witnessed unto the church that they truly repented of all their sins'). Corpus-wide the frozen texts add three joinings: Moses 7:11, Acts 1:22, John 3:26. The bare phrase 'as a witness' also occurs at Alma 14:11 and Helaman 8:24 in non-baptismal senses, and is an Old Testament idiom - e.g. Deuteronomy 31:21, where the song 'shall testify against them as a witness'. Difference carried as page prose, not harmonized: 2 Ne 31 witnesses willingness and calls baptism the gate (31:17); Mosiah 18:10/18:13 are perfect-tense - the water witnesses a covenant already entered. → doctrine-of-christ

Benjamin's brass-plates counterfactual uses the exact phrase of Nephi's vision for the people who did not escape the fate. Family distribution: exact 'dwindled in unbelief' at nine verses (1 Nephi 12:23, 15:13; 2 Nephi 26:15, 26:17, 26:19; Mosiah 1:5; Helaman 15:15; Mormon 9:35; Ether 4:3); the wider dwindle-in-unbelief family at twenty-three (adding 1 Nephi 4:13 ['dwindle and perish in unbelief' - the rationale for obtaining the brass plates Benjamin teaches from], 10:11, 12:22, 13:35; 2 Nephi 1:10; Alma 45:10, 45:12, 50:22; Helaman 6:34, 15:11; 3 Nephi 21:5; 4 Nephi 1:34, 1:38; Mormon 9:20). 12:23 chosen as closest end: exact 'dwindled in unbelief' plus the same referent - Benjamin's 'like unto our brethren, the Lamanites' is the state 12:23 depicts. → king-benjamin

'Confer the kingdom' occurs 4x in the corpus, all in Mosiah (1:9, 10:22, 28:10, 29:3) - the book's succession formula. The pair is the two successful transfers, each preceded by old age ('he waxed old' 1:9 / 'I, being old' 10:22); 28:10 and 29:3 are the negative uses (Mosiah II with no son to confer on), after which kingship ends. Zeniff end narrated on zeniff.md; succession-failure ends on mosiah-ii.md/kings-and-judges.md. → king-benjamin

The six-word purpose clause 'to stir them up in remembrance of' occurs at five verses in the corpus: 2 Nephi 5:25, Mosiah 1:17, Mosiah 6:3, Alma 4:19, Helaman 11:4. In both paired ends the stirring agent is a God-appointed affliction (Lamanite scourge / famine); at 6:3 Benjamin converts the device to teaching (priests appointed 'to stir them up in remembrance of the oath'); Helaman 11:4 binds it, like the paired ends, to a God-appointed affliction (famine). Mosiah 1:17's other formula is separately registered as mos-zeniff-famine-afflictions (different pair, zeniff.md). A near-variant also stands at 1 Nephi 2:24 - 'a scourge unto thy seed, to stir them up in the ways of remembrance' (the oracle 2 Nephi 5:25 restates, registered 2ne-ll-scourge). → king-benjamin

The word 'Matchless' occurs 8x in the corpus: 1 Nephi 17:42, Mosiah 1:13, 2:11, 4:6, Alma 9:11, 26:15, 49:28, Helaman 4:25 - always of God's attributes (his power in most; the bounty of his love at Alma 26:15), three inside this discourse. 2:11 chosen over 1:13 because it carries the exact four-word run 'by his matchless power' (1:13 reads 'by his matchless and marvelous power'); 1:13 carried as the preservation-of-the-fathers application matching 17:42's context. → king-benjamin

Identical eight-word frame 'that I might rid my garments of your' differing only in the final word (blood/sins); both speakers discharge an office at the temple. Extends the registered chain jac-jacob-garments (Jacob 1:19 <-> 2 Nephi 9:44); Jacob 2:2 is the verbally closest far end ('rid my garments of your' exact). Carried ends: Jacob 1:19 'their blood might not come upon our garments' (matched by Mosiah 2:27 'that your blood should not come upon me') and 2 Nephi 9:44 'am rid of your blood'. → king-benjamin

Internal formula of the discourse: 'drink/drinketh/drunk damnation to his/their (own) soul(s)' occurs at exactly four verses in the record - Mosiah 2:33 (Benjamin's voice), 3:18 and 3:25 (the angel's words he relays), and 3 Nephi 18:29 ('eateth and drinketh damnation to his soul', the risen Lord's sacrament warning) - and nowhere else in the record, Moroni included. Third occurrence, 3:18: 'men drink damnation to their own souls except they humble themselves and become as little children'. The drink image is made literal at 3:26 ('drunk out of the cup of the wrath of God'), the cup the covenant response asks to escape (5:5). Corpus disclosure: 3 Nephi 18:29 echoes 1 Corinthians 11:29 ('he that eateth and drinketh unworthily, eateth and drinketh damnation to himself'), the New Testament source of the eat-and-drink-damnation image, now frozen in raw/. → king-benjamin

Sixteen-word verbatim run: 'lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever' - only these two verses carry it (verified by search of the corpus). Extends the registered chain jac-atone-lake (Jacob 6:10 <-> 2 Nephi 9:26) and 2ne-atone-monster. Alternate considered and disclosed: 2 Nephi 9:16 shares 3:27's opening 'their torment is as a lake of fire and brimstone' but continues 'whose flame ascendeth up forever and ever and has no end' (no 'unquenchable'/'smoke'); Jacob 6:10 carries the longer exact run and was chosen. Benjamin's own 2:38 ('like an unquenchable fire, whose flame ascendeth up forever and ever') sits verbally between, inside the same discourse. → king-benjamin

Announced privately to Mosiah (1:12) and performed publicly with the text's own back-reference ('the name that I said I should give', 5:11) - the arc spanning the whole assembly narrative. Distinct pair from mos-church-blotted-out (5:11 <-> 26:36, church-of-god.md), which carries the formula forward into Alma's church records. → king-benjamin

Both verses bind 'born of him/God' to becoming 'his sons and (his) daughters' with a changed heart/state as the stated mechanism. Textual companion to the interpretive record mos-mighty-change (alma-the-younger.md), which weighs 27:25 <-> 5:2 on the change language; this record reports the shared phrase itself, exact at both ends - compatible, different pair, disclosed on page. → king-benjamin

The book of Mosiah's internal invited-and-performed pair: Benjamin's invitation at the temple (5:8), enacted the same day (6:2 'had taken upon them the name of Christ') and still the recorded entrance-language of Alma's churches a generation later (25:23). Framed as the internal pair only - no duplicate of the main take-the-name record (5:8 <-> 2 Nephi 31:13, doctrine-of-christ.md). Carried in note: 5:10 (the negative case) and 6:2. → king-benjamin

Near-identical registration formula 'entered into a covenant with God to... keep his commandments.' The 'they themselves' of 21:31 are Ammon's party - men of Zarahemla, of Benjamin's covenant generation - and the formula spreads where they carry it: 21:32 'king Limhi had also entered into a covenant with God, and also many of his people, to serve him and keep his commandments.' Ammon-of-zarahemla.md narrates 21:31-32 with a cross-link to king-benjamin.md; the record is hosted here. → king-benjamin

The working-king pair, reserved for this page per the kings-and-judges.md note on Mosiah 29:13. The dependence is the text's own ('according to that which his father had done in all things'); frames mirror ('And even I, myself' / 'And he also, himself') and the burden-logic mirrors (not 'laden with taxes... grievous to be borne' / not 'burdensome to his people'). Mosiah 29:13 later cites the same conduct as the kingship standard (registered on kings-and-judges.md - different pair). → king-benjamin

Internal pair within the angel's discourse: the verb 'atoneth' occurs at three verses in the corpus - Mosiah 3:11, 3:16, Alma 42:15; the two Mosiah occurrences take blood as subject (Alma 42:15 takes 'God himself') and both bind the atonement to the fall of Adam for the non-culpable classes (the ignorant dead, 3:11; little children, 3:16). 'The atoning blood' occurs at this discourse and its echo (3:18; 4:2) and once more at Helaman 5:9. The culpable are excluded in the adjacent verse (3:12). → atonement

Extends the registered 2ne-atone-in-and-through pair (2 Nephi 2:6 <-> 10:24) into Mosiah. Full distribution of the doubled preposition 'in and through': seven verses — 2 Nephi 2:6, 10:24; Mosiah 3:17 ('only in and through the name of Christ' - name-clause hosted conceptually on doctrine-of-christ.md), 3:18, 16:13 (Abinadi: 'only in and through Christ ye can be saved'); Alma 13:5 and 38:9. Most state the exclusive-channel proposition (Mosiah 16:13; Alma 38:9 'no other way ... only in and through Christ', nearly matching the Mosiah 16:13 end), but not all: Alma 13:5's 'in and through the atonement of the Only Begotten Son' is a preparation clause (the holy calling being prepared from the foundation of the world), not the exclusive-channel claim. 3:18 chosen as the near end: closest in form to 2:6 (salvation-noun + 'in and through' + christological title). → atonement

'Enemy to God' is exclusive to Mosiah - exactly three verses: 2:38 (Benjamin, 'dieth an enemy to God'), 3:19 (the angel's natural man), 16:5 (Abinadi's man refusing redemption). 'Natural man' itself stands elsewhere at Alma 26:21 (rhetorical, a different sense) and -- since the freezes -- at 1 Corinthians 2:14 and Moses 1:14; the doctrinal-sense pairing with 1 Corinthians 2:14 is registered as ae-w1-04. Both preachers make the enmity the unredeemed default dissolved only by atonement/redemption; the record does not claim either knew the other's words. → atonement

Distribution of 'prepared...from the foundation of the world': 1 Nephi 10:18 (the way, for all men); 2 Nephi 9:18 (the kingdom, for the saints); Mosiah 4:6 + 4:7 (the atonement - 4:7 adds 'for all mankind', tightening the match to 10:18); 15:19 (the redemption, Abinadi); 18:13 (the redemption of Christ, Alma's baptismal wording); Alma 12:30, 13:3, 13:5, 13:7, 18:39, 22:13, 42:26 (the Alma foreordination cluster and mission narratives); Ether 3:14 (Christ's premortal self-identification, 'prepared from the foundation of the world to redeem my people'); and Ether 4:19 (the kingdom 'prepared for him from the foundation of the world' — the 2 Nephi 9:18 kingdom-class). 2 Nephi 27:10 has 'from the foundation of the world' without 'prepared'; 3 Nephi 1:14 has 'made known' with it, not 'prepared'. 1 Nephi 10:18 judged closest far end: prepared thing = the saving provision, scope universal, in both. Corpus disclosure: the New Testament carries the same phrasing at Matthew 25:34 ('the kingdom prepared for you from the foundation of the world'), a kingdom-class instance like 2 Nephi 9:18 / Ether 4:19. → atonement

The legal idiom of mercy holding (or lacking) a CLAIM on the person. Jacob positive (claim secured by the atonement for those without law), Benjamin negative (the knowing transgressor, 2:36/2:33 context). Other carriers complete the ledger: Mosiah 3:26 'mercy could have claim on them no more forever'; Abinadi inverts the claimant - 'he cannot deny justice when it has its claim' (15:27). Note the verse boundary: the phrase sits in 2:39, not 2:38 (2:38 carries 'the demands of divine justice' - see mos-atone-demands-justice). → atonement

Near-verbatim - the clauses diverge only by Lehi's 'all'. Distribution of 'intercession': 2 Nephi 2:9, 2:10 ('because of the intercession for all'), Mosiah 14:12 ('made intercession for the transgressors' - Abinadi quoting Isaiah 53:12 one chapter earlier), and 15:8. Reported fact: 15:8's object-phrase follows Lehi's form ('the children of men'), not the Isaiah form Abinadi has just read aloud. Corpus disclosure: Christ's intercession is stated in the New Testament too - Romans 8:34 ('who also maketh intercession for us') and Hebrews 7:25 ('he ever liveth to make intercession for them'). → atonement

'Satisfied/satisfieth the demands of (his) justice' occurs in the record only at these two verses. 'Demands of' otherwise appears at Mosiah 2:38 (Benjamin's 'the demands of divine justice' - the no-atonement case where the demands land on the man; cited on page as third witness), and in Alma - 34:16 twice ('mercy can satisfy the demands of justice' and 'the whole law of the demands of justice', registered separately as alma-amulek-mercy-justice) and 42:15 ('appease the demands of justice'). Alma 34:16's 'satisfy the demands of justice' takes MERCY, not the atonement, as subject, so it sits outside this note's satisfied/satisfieth-the-demands pair. Distinctive to Abinadi: the spatial image 'standing betwixt them and justice'. Second record alongside mos-atone-mercy-claim - judged two distinct idioms (mercy's claim vs justice's demands). → atonement

Same word-pair ('lost...fallen state'), same universal subject ('all mankind' in both verses - 16:4 opens 'Thus all mankind were lost'), same counterfactual rescue-clause hinged on the Redeemer. Third carrier of the pair: 2 Nephi 25:17 (Israel's national restoration sense). Cf. Mosiah 4:5 'worthless and fallen state'. 1 Nephi 10:6 is Nephi reporting Lehi's teaching (10:2-6 framing verified). → atonement

Only these two verses in the corpus co-locate 'carnal' and 'fallen state' in one verse (26:4 is 'carnal and sinful state'). Direction reverses: Abinadi's man remaineth IN the state; the Lord's words to Alma the Younger name the change OUT of it. A sibling record, mos-carnal-fallen-state (26:4 <-> 27:25, hosted on alma-the-younger.md), registers the tighter 'carnal and ___ state' frame and its note already cites 16:5; this record adds Abinadi as the vocabulary's antecedent, with the two words split across his verse rather than paired. Dependence not asserted. → atonement

In-corpus pairing: Jacob's negative conditional ('could not put on incorruption') turned affirmative ('shall put on incorruption'), verbatim core 'corruption...put on incorruption'. 16:10 also carries Enos's mortal/immortality pair (Enos 1:27, registered sb-atone-mortal), uniting both noun-pairs on one line. The verse's second half is registered on abinadi.md (mos-abinadi-stand-judged, 16:10 <-> 1 Nephi 15:33) - different clause, no overlap. The 16:10a resemblance to 1 Corinthians 15:53 ('this mortal must put on immortality') is a genuine corpus parallel — the New Testament is frozen in raw/ — disclosed here rather than registered on this pair; the note's record-scoped point (negative conditional turned affirmative) stands. → atonement

'Everlasting fire' and 'the devil and his angels' each occur only in these two verses within the record. Across the frozen corpus 'everlasting fire' adds Matthew 18:8 and 25:41, and 'the devil and his angels' adds Matthew 25:41 — where the two phrases meet ('everlasting fire, prepared for the devil and his angels'), the New Testament wording both record verses echo. Syntax inverts: Jacob - the filthy ARE the devil and his angels, fire 'prepared for them'; Mosiah 26 - fire 'prepared for the devil and his angels', the condemned depart into it. Speaker at the Mosiah end is the Lord himself ('the voice of the Lord came to him,' 26:14), in the church-discipline revelation to Alma the Elder, closing the same revelation that grounds forgiveness in himself (26:22-23). → atonement

Royal-sermon form of the prosper-formula chain (registered ends: 1 Nephi 2:20, 2 Nephi 1:20, 2 Nephi 4:4, Jarom 1:9, Omni 1:6). Divergences: 'inasmuch as' becomes 'if'; the Lord's first person ('my commandments') becomes Benjamin's third person ('his commandments'); 'shall' becomes 'would/should.' Benjamin's wording carries 'in the land', matching Lehi's transmitted form (2 Nephi 1:20/4:4) rather than the original oracle (1 Nephi 2:20: 'ye shall prosper, and shall be led to a land of promise') - hence 2 Nephi 1:20 as the far end. Distinctive feature of 2:22 is the citation frame: where Jarom/Omni cite the formula as a word verified by past events, Benjamin cites it as a standing promise ('he has promised you') with a warranty clause ('he never doth vary from that which he hath said'). Supporting Mosiah ends carried in page prose, not registered: 1:7 ('keep the commandments of God, that ye may prosper in the land according to the promises which the Lord made unto our fathers') and 2:31 (the formula handed across the succession). → covenant-of-israel

Shared pair: shaved/shaven heads + the exact string 'girdle about their loins' - the only two verses in the narrative books with either detail (all other 'girdle' hits are quoted Isaiah material). Materials differ ('leathern' / 'short skin'). Disclosure: same far-end verse (Enos 1:20) as mos-lamlem-epithets, but different clauses of it. → laman-and-lemuel

Triple epithet identical word for word ('wild, and ferocious, and a blood-thirsty people'; Mosiah adds the article 'a wild'), generations apart. Grep: only these two verses carry the exact triple 'wild, and ferocious, and a blood-thirsty people' - near-variant epithet-strings applied to a people stand at Alma 17:14 ('a wild and a hardened and a ferocious people') and Helaman 3:16 ('becoming wicked, and wild, and ferocious'); 'ferocious' also in the simile 'wild and ferocious beasts' (Mosiah 17:17) and at Alma 47:36; 'blood-thirsty' elsewhere only of Zeniff's own Nephite ruler ('an austere and a blood-thirsty man', Mosiah 9:2). Enos attached the portrait to 'their evil nature'; Mosiah 10:12 attaches it to 'believing in the tradition of their fathers'. Disclosure: same far-end verse as mos-lamlem-girdle, different clauses. → laman-and-lemuel

The word 'dealings' occurs at three verses in the record — these two plus Alma 50:19 (the narrator's 'thus we see how merciful and just are all the dealings of the Lord') — and at five across the frozen corpus (adding 1 Samuel 2:23 and John 4:9). Same rare word in the same causal construction (knew not / understood not + 'the dealings of' God / the Lord): Zeniff's framing clause inside the grievance catalog repeats Nephi's diagnosis at the first murmuring, three generations and a separate colony apart. Note: 10:14 is the record's unmarked framing voice, not the tradition's marked claims ('they said'). → laman-and-lemuel

The exact phrase 'eternal hatred' occurs in only these two verses across the covered books. Jacob reports the hatred as fact and verdict ('many means were devised... but it all was vain'); Zeniff's catalog supplies the mechanism Jacob's report lacks - the hatred is taught ('thus they have taught their children that they should hate them', 10:17). Chain context: sb-ll-hatred-fixed (Enos 1:20 'fixed') sits between them; Mosiah 28:2's mission premise ('perhaps they might cure them of their hatred') reverses it — not registered. → laman-and-lemuel

Interpret + engravings + a gift of/from God co-occur at exactly these two verses (Mosiah 8:11 'able to interpret the language or the engravings' lacks the gift). Omni's subject is Mosiah I; the 'king Mosiah' of 21:28 is his grandson (Benjamin is Mosiah I's son, Omni 1:23; the reigning Mosiah is Benjamin's, Mosiah 1:2). Distinct pairing from mos-ammon-gift-retold (8:13-21:28, ammon-of-zarahemla.md) and sb-mosiah-giftpower (Omni 1:20-1 Nephi 13:35, mosiah-i.md). → coming-forth-of-scripture

The clause 'is called seer' occurs at exactly these two verses in the corpus, both in 'whosoever' definitional formulas: Ammon's definition of the office and the narrator's at the translation, the latter adding 'after the manner of old times.' → coming-forth-of-scripture

'Secret' and 'made manifest' co-occur at exactly these two verses in the record; the New Testament joins the pair again at Luke 8:17 ('nothing is secret, that shall not be made manifest'); both also share 'revealed' and 'light.' Nephi states the disclosure as an end-times absolute (cf. 30:16); Ammon as the standing capacity of the seer's office. Shared wording is fact; directionality not claimed. → coming-forth-of-scripture

'Interpret(ing) languages' occurs three times in the corpus, all in this material: Amaleki's gift-list as he delivers the small plates to Benjamin (Omni 1:25), Limhi's question (8:6), and the interpreters' purpose-statement ('for the purpose of interpreting languages', Mosiah 28:14). Amaleki names as a gift the capacity Limhi later seeks. → coming-forth-of-scripture

The clause 'who should possess the land' occurs at exactly these two verses (other 'possess the land' hits lack 'who should'), both in purpose-statements for preserved records/instruments ('kept'). Purposes diverge - instruction of one's own people vs disclosure of a destroyed people's iniquities to successors - stated as fact. → coming-forth-of-scripture

The cluster discover + abominations + possess the land occurs at exactly these two verses ('discover' elsewhere in the corpus means find/espy, not disclose, except 2 Nephi 13:17/Isaiah 3:17). Abinadi's threat over Noah's people and the interpreters' purpose-statement use the same preserved-record-discloses-abominations-to-land-possessors formula. The pattern-reading (24-plates translation as the principle demonstrated) is separate and hedged, not part of this record's claim. → coming-forth-of-scripture

Double contact between the two wo's on the rich: (1) 'rich as to the things of the world' / 'rich as pertaining to the things of this world'; (2) possession-perishes-with-owner ('their treasure shall perish with them' / 'his substance shall perish with him'). Neither element is unique: 'things of the world' runs through seventeen verses across the frozen corpus (4 Nephi 1:24, Alma 32:3-4 and others in the record; 1 Corinthians 1:27-28, 7:34 in the New Testament), and the rich-as construction recurs at the far end here — 2 Nephi 9:30 IS 'rich as to the things of the world'; 'perish with' appears at nine record verses with mixed objects — persons (1 Nephi 7:15; Mosiah 19:12, 19:19) and not-persons (Mosiah 21:17 'perish with hunger', and the possessions of these two wo's). What remains distinctive is the co-occurrence of BOTH contacts in a single wo — rich-as-the-things-of-the-world and possession-perishing-with-its-owner — shared by just these two sermons. Neither sermon cites the other. Different pairing from jac-riches-despise (which uses 9:30's persecute-clause against Jacob 2:13). → riches-and-pride

The corpus's only two multi-element relief catalogs ('naked', 'hungry', 'administer' co-occur only at these two verses). Differences: order inverted (Jacob naked->hungry; Benjamin hungry->naked); Jacob's 'liberate the captive' has no Benjamin counterpart; Benjamin adds 'visiting the sick' and 'both spiritually and temporally'. Shared elements: clothe/clothing the naked, feed/feeding the hungry, administer(-ing) relief to the sick. Neither passage cites the other; frames differ (Jacob: purpose of seeking riches; Benjamin: retaining a remission of sins). → riches-and-pride

Abinadi's two questions track the narrator's summary verse clause by clause, same order: heart(s)-upon-riches, then spend-with-harlots. Distribution: set-hearts-upon-riches runs through six verses (Mosiah 12:29; Alma 1:30, 4:8, 7:6; Helaman 6:17, 13:20), plus Noah's 'placed his heart upon his riches' (11:14); this pair remains the only clause-by-clause echo. 'Harlots' in Mosiah appears only at this pair's two endpoints (11:14, 12:29); elsewhere in the record only 1 Nephi 13:7, 13:8, 13:34, 14:16, 14:17 and Alma 39:11. Nearest alternative far end disclosed: 2 Nephi 9:30 'their hearts are upon their treasures' (treasures, not riches). Whether the wording is Abinadi's own or the abridgment's framing the record does not say. 12:29's whoredoms clause cross-linked to chastity-and-marriage.md. → riches-and-pride

Full template 'impart of [one's] substance + every man/one according to that which he hath/had' occurs at THREE verses -- these two and Alma 1:27 ('they did impart of their substance, every man according to that which he had'). The bare impart-of-substance verb is Mosiah-frequent (4:17, 4:21, 4:26, 18:27, 18:28, 21:17). The further claim that Alma's church codifies Benjamin's ethic is kept interpretive and separate (no marked dependence: Alma's congregation founded in the land of Nephi out of Abinadi's words, 18:1; book order is not stated chronology). → riches-and-pride

Same man at both ends: Benjamin confers (Mosiah 1:16) the blade he was last seen wielding (WoM 1:13). Verbal contact is the object's name itself - grep confirms 'the sword of Laban' occurs in exactly four verses of the corpus (2 Nephi 5:14, Jacob 1:10, WoM 1:13, Mosiah 1:16); Mosiah 1:16 is its only Mosiah occurrence and the record's first explicit person-to-person transmission of the object. Typed shared-phrasing per the page's chain precedent (jac-sword-wielded, sb-benjamin-sword also rest on the name). HONESTY GUARD: Mosiah 28:20's conferral to Alma the younger names 'all the records, and also the interpreters' - the sword is NOT named there; the page states this and does not extend the custody chain past 1:16. → sword-of-laban

The phrase 'arrived in the promised land' occurs at exactly two verses in the corpus - the Lord's pre-crossing promise (1 Nephi 17:14, arrival as the moment of knowing) and the Lamanite tradition's memory of the same arrival as catalogued by Zeniff (Mosiah 10:15, arrival as the moment of wrath). Also the ONLY occurrence of 'promised land'/'land of promise' anywhere in Mosiah - the covenant name survives only inside the rival tradition. The surrounding grievance catalog (10:12-17) is hosted on laman-and-lemuel.md (mos-lamlem-epithets, mos-lamlem-dealings, mos-lamlem-eternal-hatred) and zeniff.md (mos-zeniff-records-robbed); this record pins the catalog's one promised-land clause and lives on the theme page the phrase belongs to. → promised-land

These are the only two 'the ball, or X' appositive namings of the object, and the only two verses joining 'prepared' to 'by the hand of the Lord' (the hand-formula 'by the hand of the Lord' alone appears in twenty-one verses in the record — twenty-two across the frozen corpus, adding Exodus 16:3 — the two Mormon legs, 6:6 and 8:26, and three Ether hits — Ether 1:1, 2:6, 10:28 — join neither 'prepared' nor the appositive). Divergences: Benjamin's appositive lacks 5:12's comma, swaps 'compass' for 'director' (Mosiah 1:16 is the term 'director''s only occurrence through Mosiah), and drops 'for my father'. Both verses are relic inventories opening with 'the records which were engraven on/upon the plates of brass.' Middle clause 'which led our fathers through the wilderness' parallels 1 Nephi 16:16 'the ball, which led us in the more fertile parts of the wilderness' (disclosed, not separately registered). Extends the 2ne-liahona-identity chain (2 Ne 5:12 <-> 1 Ne 18:12 'prepared of the Lord') one generation forward. → liahona

The words 'heed' and 'diligence' co-occur at six verses in the record (1 Nephi 16:28, Mosiah 1:16, Alma 7:26, 12:9, 21:23, 49:30), and the frame 'according to the ... heed and diligence which [we/they] [did give/gave] unto [them/him]' recurs beyond this pair - Alma 12:9 ('the heed and diligence which they give unto him', of God's word) and 49:30 ('their heed and diligence which they gave unto the word of God'). What is distinctive to the two registered here is the pairing of that frame with THIS object: only 1 Nephi 16:28 and Mosiah 1:16 attach the heed-and-diligence frame to the ball/director. Divergences disclosed: triplet 'faith and diligence and heed' vs pair 'heed and diligence'; in 1 Ne the POINTERS 'did work' according to what was given, in Benjamin the PEOPLE 'might be led, every one'; 'unto them' (pointers) vs 'unto him' (referent open: director or the Lord). Third cluster member 1 Nephi 16:29 'according to the faith and diligence which we gave unto it' is disclosed. → liahona

The phrase 'driven back' occurs at thirteen verses in the record (1 Nephi 18:13/18:14/18:15 — three consecutive verses, the storm pericope's refrain, triggered when 'the compass ... did cease to work', 18:12 — Mosiah 1:17, and later battle accounts: Mosiah 11:18, 21:11; Alma 49:21, 57:22, 63:15; Helaman 11:29; Mormon 4:2, 4:8, 5:3), and at sixteen across the frozen corpus (adding Psalms 40:14, 114:3, 114:5). All post-Mosiah record hits are battle accounts, not the fathers' journey. Within any account of the founding journey the phrase belongs to the storm pericope alone; Benjamin uses it of that journey while handing over that compass. The phrase-share is the textual fact; the referent identification is carried by the separate interpretive record. Verse 1:17's other formulas are registered as mos-zeniff-famine-afflictions and mos-benjamin-stir-remembrance - this quote takes neither clause. → liahona

Lehi's-generation valuation restated ~500 years on as accomplished fact: 5:21 prospective (plates' worth = preserving the commandments unto children), Mosiah 1:4 retrospective (engravings taught to children and children's children 'even down to this present time'). The commandments-unto-children chain is restated at 1:4; 1:3's 'were it not for these plates... suffered in ignorance' is the same valuation in negative form. Difference carried, not harmonized: 5:21 'preserve the commandments... unto our children' vs 1:4 'fulfilling the commandments of God' - transmission and obedience; transmission is the shared core. Referent: Mosiah 1:3-5 concern the brass plates (1:3 names them; 1:6's 'also the plates of Nephi' marks the turn). → brass-plates

Re-verified by search of the corpus: 'the language of the Egyptians' occurs exactly twice corpus-wide - these two verses. Referent difference carried on the page: 1 Ne 1:2 = the language of Nephi's record-making; Mosiah 1:4 = Lehi's ability to read the brass-plates engravings. Benjamin's 'therefore' ties Egyptian learning to reading the engravings (the verse's own inference); neither verse states outright what script the brass plates were written in. → brass-plates

'Pure water' occurs at exactly these two verses in the record; the only other corpus occurrence is Hebrews 10:22 ('our bodies washed with pure water', a baptismal image, not a place). Both record verses name a refuge of the same fleeing people - the hiding place at Mormon (a fountain) and the eight-days-distant land of Helam (a whole land). The shared phrase and the refuge-to-refuge sequence are textual fact; the difference of scale (fountain -> land) is reported, and any designed escalation is left to the reader, not asserted. → land-of-nephi

Corpus-wide grep: 'build buildings' occurs at exactly three verses - 2 Nephi 5:15 (Nephi founding the place Nephi), Mosiah 9:8 (Zeniff resettling the same land), Mosiah 23:5 (Alma's company founding Helam); the exact form 'began to build buildings' only at the two Mosiah verses. Both colony notices also pair it with tilling: 'we began to till the ground' (Mosiah 9:9) / 'began to till the ground' (23:5). The repeated settlement formula is distribution fact; no claim is made that either writer alludes to the other. → land-of-nephi

Corpus-wide grep: 'multiply and prosper' occurs at exactly these two verses - Zeniff's colony at Lehi-Nephi/Shilom and Alma's colony at Helam. Together with mos-landnephi-began-build-buildings (Mosiah 9:8 / 23:5 + the till-the-ground pair), the two colony foundings run on the same formula; the shared wording is textual fact, the parallel-as-design is not asserted. → land-of-nephi

Corpus-wide grep: 'set guards round about the land' occurs at exactly three verses - Mosiah 10:2, 19:28, and 23:37 ('they set guards round about the land of Helam'); the variant 'sent guards round about the land' at Mosiah 11:17. Both ends state their purpose on the surface: Zeniff's guards keep the Lamanites out; the Lamanite king's guards keep Limhi's people in (and 19:28 adds the guards are paid out of the tribute itself). The inversion is read off the quoted purpose clauses; that the record designs it as irony is not asserted. → land-of-nephi

Corpus-wide grep: the template '[fraction] of all they possessed' occurs only in this colony's story - 'one fifth part of all they possessed' (Mosiah 11:3, Noah's tax) and 'one half of all they possessed' (Mosiah 19:15, repeated at 19:22 and 19:26, the Lamanite tribute). Both verses also itemize gold and silver next. The shared measuring formula is textual fact; the fifth-to-half escalation as a designed contrast is left to the reader, not asserted. → land-of-nephi

Corpus-wide grep: the landmark designation 'hill ... north of (the land of) Shilom' occurs at Mosiah 11:13, 7:5, and 7:16 ('the hill which was north of Shilom'); Mosiah 10:8 has 'upon the north of the land of Shilom' without the hill. The shared designation is textual fact. That Ammon's party camped at the hill of Noah's great tower is the natural reading of the repeated definite description, but neither Mosiah 7:5 nor 7:16 mentions the tower, and the identification is not asserted. Distinct from mos-noah-tower (king-noah.md), which covers the 11:12 tower near the temple. → land-of-nephi

Benjamin cites the same inherited teaching twice in one discourse, and the attribution shifts: 'my father Mosiah' (named individual) at 2:32, 'our fathers' (generalized plural) at 4:14. 'The evil spirit' + the citation formula 'spoken of by' co-occur at exactly these two verses in the corpus (Mosiah 27:30 has 'spoken of by our fathers' of other content; 2 Nephi 25:18 'spoken of by the prophets' of the Messiah; Mosiah 2:37 and 2 Nephi 32:8 have 'the evil spirit' without the formula). The cited teaching itself is unpreserved - Omni 1:12-23, Mosiah I's entire in-person appearance, quotes no words of his. → mosiah-i

Editorial promissory note paid four chapters later: 21:35 defers 'an account of their baptism... hereafter'; 25:17-18 is that account, the only baptism of Limhi's people the book narrates ('Therefore, Alma did go forth into the water and did baptize them', 25:18). 'Desirous' joined to 'baptized' in one verse is confined in the record to Mosiah 21:33, 21:35, 25:17 and Alma 15:13 ('to baptize ... whosoever were desirous to be baptized'). Sibling disclosure: 25:18 also carries mos-mormon-baptism-manner (18:16 <-> 25:18, waters-of-mormon.md) - different pair, different claim (manner back-reference vs promise->performance). → mormon

The bridge-to-book seam. Mormon's bridge-narrative ends on Benjamin's established peace; Mosiah's first sentence ('And now...') restates it as standing fact - WoM 1:12's 'contentions among his own people' answered by 'no more contention', 'establish peace' by 'continual peace'. No existing register record touches WoM 1:18 or Mosiah 1:1. Narrative content belongs to king-benjamin.md; the seam itself is the editor-page's claim. → mormon

The quake+tremble pair (both exact words in one verse) occurs at exactly five verses in the record - 1 Nephi 1:6 ('he did quake and tremble exceedingly'), 1 Nephi 22:23 ('fear, and tremble, and quake'), Mosiah 27:31, Mosiah 28:3, Helaman 12:9 ('the hills and the mountains tremble and quake') - and seven across the frozen corpus, adding 1 Samuel 14:15 and Joel 2:10; counting the lemma forms 'quaking'/'trembling' as well brings in Ezekiel 12:18, an eighth. Only the Mosiah two stand a chapter apart in one narrative of the same newly converted men: the judgment-tremor Alma teaches that the wicked SHALL feel (27:31, spoken among 'those who were with Alma', four of whom are the sons of Mosiah, 27:32-34) is reported at 28:3 as the converts' own present tremor at the thought of any soul's 'endless torment' (27:31's parallel term: 'everlasting punishment'). 27:31's longer triplet is separately registered to 2 Nephi 9:44 as mos-allsearching-eye; no overlap in pairing. → cited-and-minor-figures

'with him(,) into the wilderness' occurs at four verses in the record — the two here plus Alma 27:25 (Alma returning to the people of Anti-Nephi-Lehi, 'also Alma with him, into the wilderness') and Alma 47:1 (Amalickiah's fled followers, 'with him into the wilderness'). The two registered here are the founding-migration pair, once per founding migration of the two peoples merged at Zarahemla: Mosiah I's company leaving the land of Nephi (Omni 1:12, 'him' = Mosiah) and the founding company of the people of Zarahemla (Mosiah 25:2, where the antecedent of 'him' - Mulek or Zarahemla - is not disambiguated); the two Alma occurrences are ordinary travel, not foundings. 25:2 is also the lineage-side complement to Omni 1:15-16's migration account, and the first occurrence in the record of the name Mulek. Page reports the verbal identity as fact, the two-migrations rhyme as a reading to weigh. → zarahemla

'not half so numerous' occurs at exactly three verses in the corpus to date: Mosiah 20:11 (Limhi's people vs the Lamanites in battle), 25:3 (the whole combined people vs all the Lamanites, in the census), 26:5 (the unbelievers vs the people of God - comparator turned inward; carried on page). All three are narrator's voice, so possibly the editor's stock idiom - disclosed on page; the distribution is the textual fact, the local-to-national scaling-up reading is left to weigh. → zarahemla

'Thanks to God' occurs at exactly four verses in the record (Mosiah 8:19; 24:21; 24:22; 25:10), with four further corpus occurrences (Acts 27:35; 1 Thessalonians 1:2; Colossians 1:3; 3:17); and 25:10 names the very deliverance 24:21-22 narrates as its object: hearing the account read, the Zarahemla audience performs the delivered people's own recorded paired act - voices raised + thanks to God. Voice-motif context on page: under bondage they 'did not raise their voices' (24:12). Adjacent 24:21 is separately registered (mos-bond-thesis-verdict, mos-bond-remember-captivity, bondage-and-deliverance.md) - different pairings. → zarahemla

Chapter-internal pair: the take-upon-the-name formula occurs at nineteen verses in the record (2 Nephi 31:13; Mosiah 5:8, 5:10, 6:2, 25:12, 25:23; Alma 1:19, 24:1, 34:38, 46:15, 46:18, 46:21, 51:6; Helaman 11:24; 3 Nephi 27:5; 4 Nephi 1:20; Mormon 8:38; Moroni 4:3, 6:3). The name taken is not Christ's or God's at five of them: Mosiah 25:12 ('of Nephi'), Alma 24:1 ('of Anti-Nephi-Lehi'), Alma 51:6 ('of freemen'), Helaman 11:24 and 4 Nephi 1:20 (both 'of Lamanites'). Eleven verses apart in one assembly narrative: a tribe-name taken to be numbered among Nephites, then Christ's name taken to join the churches of God. Editor's intent in the juxtaposition not asserted. Distinct pairing from mos-benjamin-take-name-performed (25:23 <-> 5:8, king-benjamin.md) and the 5:8 <-> 2 Nephi 31:13 record (doctrine-of-christ.md); disclosed on page. → zarahemla

The 'confound [him/them] in all [his/their] words' frame occurs at exactly these two verses in the corpus - the record's two doctrinal confrontations (Jacob vs Sherem; Abinadi vs Noah's priests), both attributing the confounding to divine help (Jacob: the Spirit poured in; Mosiah 12:19's neighboring clause: 'he answered them boldly'; the divine-aid attribution at the Mosiah end is the trial's wider frame rather than in-verse - stated honestly). → abinadi

The phrase 'the cup of the wrath of God' occurs at exactly these two verses in the corpus - the angel's image of judgment executed (3:26, with 'mercy could have claim on them no more forever') answered verbatim in the people's covenant response, which also cites its source ('as has been spoken by the angel,' 5:5). The discourse's tightest call-and-response: the people repeat the angel's exact phrase back as the thing their covenant is framed to escape. Completes the drink-figure cluster with mos-benjamin-drink-damnation (2:33/3:25). → king-benjamin

Amulek explicitly cites 'Mosiah... who was our last king' (10:19). The doctrine matches; wording is loose recall ('ripe for destruction' is Amulek's, not the letter's 'great destruction'). The named attribution is the fact; the divergence reported. → amulek

Amulek answers Zeezrom's Father/Son question in Abinadi's exact title-formula; 'the very Eternal Father of heaven and of earth' verbatim at both ends, Amulek extending it. The strongest single verbal link between Noah's court and Ammonihah; Abinadi's words came down via Alma the elder (Mosiah 17:4). → amulek

The as-though-no-redemption formula (Abinadi's); Amulek re-uses it at Alma 12:18. 'Bands of death' is Abinadi's coinage (Mosiah 15:8-9, 16:7), chaining through Alma 4:14; 5:7-10; 7:12; 11:41-42 to the three-part form at Alma 22:14 (hosted on aaron-son-of-mosiah.md). → amulek

The mockers' taunt ('great city,' destroyed) is the destruction-notice; the 'in one day' payoff lands at 16:10 ('in one day it was left desolate'). The far-end quote is held to one verse (16:9); the 'in one day' phrase spans 16:9-10. A prophecy-to-fulfillment pair. → amulek

'Infinite atonement': Amulek argues to it from the law of murder, Jacob from it to resurrection. Amulek's own extension: 'an infinite and eternal sacrifice' (34:10). → amulek

The law-as-forward-pointing-type chain; Abinadi calls performances 'types of things to come', Amulek the law's 'whole meaning' pointing to the last sacrifice. Chain: Alma 25:15; 2 Nephi 11:4. → amulek

Abinadi-provenance mercy/justice diction ('bowels of mercy' + 'satisfy/satisfied the demands of justice') reaching the Zoramite mission. 'Arms of safety' (34:16) is NEW coinage adjacent to the 'arms of mercy' chain (Mosiah 16:12 and Alma 5:33, both 'the arms of mercy were/are extended towards them') - noted, NOT merged; Alma 19:36's 'his arm is extended' is a different image (a single arm, not 'arms of mercy') and is not part of the chain. 'Bowels of mercy' appears at Alma 34:15; both 34:15-16 supply the diction. → amulek

Atonement-counterfactual chain, Zoramite end. Same universal subject (all are / all mankind), same lost-without-atonement frame. → amulek

Amulek converts Zenos's first-person prayer-psalm (Alma 33:4-11) into second-person command, location by location (fields/flocks/houses/closets/wilderness). Single-verse representative pair chosen (house / houses); Amulek adds the inward register (34:27). → amulek

The two anti-Christs' core epistemic claim - denial of a future Christ grounded on the unknowability of the future - in nearly the same words two centuries apart (Korihor / Sherem). Shared skeleton 'no man can/knoweth' + 'things to come'; close but not verbatim. Korihor extends the logic to seen/unseen at 30:15. NOT an equation of the figures - see the do-not-flatten guard on the page. → korihor

Sign-demand scene replayed: both challengers demand a sign as a condition of belief, and both receive one; the outcomes differ per the text -- Sherem is smitten and dies (Jacob 7:15, 7:20), Korihor is struck dumb (Alma 30:50) and later run upon and trodden down among the Zoramites (Alma 30:59), the sign itself not killing him. Alma's 'will ye tempt your God?' (30:44) further echoes Jacob's 'I should tempt God to show unto thee a sign' (7:14). → korihor

Korihor's written confession enacts Jacob's doctrine of the devil's method (appearance as an angel). Wording differs ('in the form of an angel' / 'nigh unto an angel of light') so distinctive shared phrasing, not quotation. Secondary internal end: Sherem's 'deceived by the power of the devil' (Jacob 7:18) shares the deceived-by-the-devil formula; angel-form anchor registered to the 2 Ne 9:9 pair as stronger. → korihor

Strongest cross-book pair of the instrument-in-his-hands chain: made + instrument(s) + in his/the hands + bringing souls to a knowledge of truth. Ammon (26:3) and Alma the elder (Mosiah 23:10). Chain (page prose only): Alma 17:9-11 (the Lord's promise to the sons), 2:30 (Alma in battle), 29:9 (Alma's psalm); Mosiah 27:36, Alma 1:8 belong to other pages. → ammon-son-of-mosiah

The shared core 'created after the image of God' stands at both ends, each with its own wording: Mosiah 7:27 'man was created after the image of God' (Limhi attributing the doctrine to the slain prophet, Abinadi) and Alma 18:34 'man in the beginning was created after the image of God' (Ammon, adding 'in the beginning'). Aaron preaches the same (Alma 22:12 'how God created man after his own image'). The Genesis creation source stands behind all three; this is an in-record pair, groundable at both ends. → ammon-son-of-mosiah

Explicit citation ('for the Lord had said unto Mosiah') with a wording shift: the narrator's 'spare him... according to thy faith' against the Mosiah 28 original 'deliver thy sons out of the hands of the Lamanites'. The divergence between quoted form and source form is the reportable fact. → ammon-son-of-mosiah

Benjamin's nothingness-doctrine (greatness of God paired with hearer's nothingness) turned by Ammon into a rule for holy boasting. The strength clause Lamoni had already echoed: 'I know, in the strength of the Lord thou canst do all things' (Alma 20:4); a wider strength-of-the-Lord chain (WoM 1:14; Mosiah 9:17/10:10) is noted but kept separate. → ammon-son-of-mosiah

The two ends are the same event (the shared conversion of Alma the younger and the sons of Mosiah) told by two of its participants: Ammon's account (26:17) and Alma's own recorded testimony (Mosiah 27:28). Distinctive verb 'snatch(ed)'. Supporting: Ammon's 'darkest abyss... marvelous light of God' (Alma 26:3) reproduces Alma's Mosiah 27:29. → ammon-son-of-mosiah

The shared element 'He numbereth his' [people/sheep] plus a universal-scope clause appears at both ends; Ammon stretches Nephi's gathering-of-Israel promise (1 Nephi 22:25) over 'every people, whatsoever land they may be in'. → ammon-son-of-mosiah

Aaron's closing resurrection summary to Lamoni's father reproduces Abinadi's distinctive victory-and-sting pairing (the grave's defeated victory + the sting of death). Alma 22:14 adds the 'swallowed up' verb that Abinadi places in the next verse (Mosiah 16:8, 'the sting of death is swallowed up in Christ'). Supporting end: Alma 27:28, 'death was swallowed up to them by the victory of Christ over it.' Part of the Abinadi-diction chain carried into the Lamanite mission. Upgrades the Mosiah-build sting-of-death open-uncertainty (1 Corinthians 15 far end): pair now two-end groundable in-corpus. → aaron-son-of-mosiah

The slain-righteous theodicy, carried across genre: Moroni states as settled doctrine in his war-epistle (Alma 60:13) what Alma stated at the Ammonihah martyrdom (Alma 14:11). Both turn the death of the innocent into the ground of a just judgment on the killers; both add that the slain are received by God ('enter into the rest of the Lord their God' / 'receiveth them up unto himself, in glory'). Internal Alma-Alma pair, decades apart. → captain-moroni

'peace to [our/my] soul[s]' occurs at exactly these two verses in the record - Alma 38:8 'peace to my soul' and Alma 58:11 'peace to our souls'. 58:11 is Helaman's own epistle (the divine answer to his army's prayer); 38:8 is Alma's testament to Shiblon (the answer to his conversion-cry). Person/number/verb shift (I/my/find -> he/our/speak); the shared object is peace-to-the-soul in its two number-forms, not a single verbatim phrase. → helaman-almason

Near-verbatim (only has/hath differs). Both inside wartime epistles to captain Moroni - one Helaman's (58:40, of the Ammonite sons), one Pahoran's (61:21). Pahoran's first-person form at 61:9 ('My soul standeth fast in that liberty in the which God hath made us free') chains the triple. Earlier root at Mosiah 23:13 (Alma the elder, 'stand fast in this liberty wherewith ye have been made free'). Pinned to Helaman's page because 58:40 is his own written word; pahoran.md cross-links. → helaman-almason

The two-generation hinge of the people of Ammon. Alma 24:18 is the buried-swords covenant as the king's record states it at the moment of burial; Alma 53:11 is the editor naming that same act 'their oath' two generations later when the people nearly break it under Nephite pressure. The covenant made and the covenant remembered/tested - the editor draws the through-line himself. → people-of-ammon

The 'all (that) we c[ould/an] do' phrase pair. Registered as shared-phrasing/textual per the locked path: the note reports the propositional difference plainly and claims nothing about dependence. Nephi sets grace BEYOND human effort (saved by grace, after all we can do); the king makes repentance ITSELF the all-we-could-do (it was all that we could do to repent). Real verbal contact; the text supplies no link between the two verses. → people-of-ammon

The Rameumptom set prayer and its negative photograph. Alma 38:14 is the form of prayer Alma forbids his son Shiblon, naming its target outright the prior verse: 'Do not pray as the Zoramites do' (Alma 38:13). Both verses share the 'O God, I/we thank thee + we are above others' frame. Internal Alma-to-Alma pair; the text supplies the cross-reference itself (38:13). Luke 18:11 Pharisee resonance is outside corpus, logged not claimed. → zoramites

The seven-word string 'take upon them the name of Christ' occurs at exactly Alma 46:21 and Mosiah 25:23 in the record; every other occurrence of the take-the-name formula varies the pronoun, the tense, or the name taken — 'take upon you' (Mosiah 5:8; 2 Nephi 31:13; Alma 34:38; 3 Nephi 27:5; Mormon 8:38), 'take upon him' (Mosiah 5:10), 'take upon us' (Alma 46:18), the narrated 'took/taken upon them(selves)' forms (Mosiah 6:2; Alma 1:19, 24:1, 46:15, 51:6; Helaman 11:24; 4 Nephi 1:20; Moroni 6:3), and Moroni 4:3, which keeps the pronoun and present tense but changes the object ('take upon them the name of thy Son'). Mosiah 25:12 is the same formula with a different name entirely ('took upon themselves the name of Nephi'), not a name-of-Christ variant. At 25:23 taking the name is the entrance into the churches; at 46:21 being ashamed to take it is the covenant's named failure-condition. The covenant family's center of gravity (Mosiah 5:8 / 2 Nephi 31:13) is hosted on king-benjamin.md / doctrine-of-christ.md; carried in this note, not re-registered. → title-of-liberty

The Baptist-herald formula. Lehi foretells the future voice that would 'go forth and cry in the wilderness: Prepare ye the way of the Lord' (1 Nephi 10:8); the Spirit re-voices the prepare-the-way call to Alma, who applies it to the congregation at 7:19. (1 Nephi 10:8 reads 'cry in the wilderness'; the participial 'crying in the wilderness' is verbatim only in the four Gospels' Baptist passages, e.g. Matthew 3:3 'The voice of one crying in the wilderness'.) Divergence: 'walk in his paths, which are straight' vs 'make his paths straight'. → alma-the-younger

Corpus-only at 1 Ne 10:19, Alma 7:20, Alma 37:12. Hosts the 7:20 / 1 Ne 10:19 pair; 37:12 is the chain's third end (noted, not separately registered). → alma-the-younger

Benjamin's holiness formula in Alma's own sermon. Full distribution: Mosiah 2:37, Alma 7:21, Alma 34:36 (Amulek's citation, narrated on amulek.md), Helaman 4:24 - the Helaman occurrence is the chain's first NARRATIVE use, the editor explaining a military defeat ('the Spirit of the Lord doth not dwell in unholy temples'). This record is the direct formula pair. → alma-the-younger

Distinct verse-pair from registered mos-mighty-change (Mosiah 27:25 / Mosiah 5:2). Alma narrates his father's change in Benjamin's covenant phrase, then turns it interrogative (5:14). → alma-the-younger

The sermon question is the doctrine the Lord spoke TO Alma at his conversion. → alma-the-younger

Two record scenes of wrestling in prayer: Enos 1:2 'the wrestle which I had before God' and Alma 8:10 'wrestling with God in mighty prayer' - both intercessory. (The phrase 'wrestle before God' is not verbatim in either verse; each verse's own words are quoted here.) The corpus's other wrestling scene is Jacob's at Genesis 32:24-25 ('there wrestled a man with him ... as he wrestled with him'), a physical struggle rather than prayer. Back-ref enos-jacobson.md. → alma-the-younger

Antionah cites 'the scripture' by formula; the cited text exists at Genesis 3:24. Divergence: KJV 'Cherubims' (1769 reading) vs Alma 'cherubim' - never harmonized. 12:23's 'If thou eat thou shalt surely die' stays a gap (the Adam-threat is Genesis 2:17). → alma-the-younger

Genesis upgrade. 42:2 'to till the ground, from whence they were taken' carries Genesis 3:23's phrasing; 42:2 again reads 'cherubim' vs KJV 'Cherubims.' Chain-noted with alma-cherubim-flaming-sword (same Eden family; Alma answers Corianton with his own Ammonihah material, 12:21-26). → alma-the-younger

Same man, same event ~19 years on. The triple recurs (racked-with-eternal-torment 36:12, marvelous-light 36:20, born-of-God 36:23). Reportable divergence: 'darkest abyss' does NOT recur in Alma 36 (its only Alma echo stayed at 26:3). → alma-the-younger

The conversion phrase generalized into anthropology for Corianton - Alma universalizes his own diagnosis. Distinct record from alma-conversion-retold (different chapter, doctrinal not autobiographical use). → alma-the-younger

NEW verse-pair in the sb-cov-prosper-* family (registered 2 Ne 1:20 ends pair with 1 Ne 2:20, 2 Ne 4:4, Jarom 1:9, Omni 1:6, Mosiah 2:22 only). 36:30 closes the bracket with the negative half; 37:13, 38:1, 48:25, 50:19-22 extend the family inside Alma. → alma-the-younger

Alma the elder's Helam doctrine re-voiced to the third generation; repeated near-verbatim to Shiblon at 38:5. Lifted-up chain (1 Ne 13:37; 16:2; Mosiah 23:22; Alma 36:3; 37:37; 38:5). → alma-the-younger

Internal pair - the two testaments open identically; 38:1's 'even as I said unto Helaman' makes the echo explicit. 'Give ear to my words' is confined in the record to Alma 36:1, 38:1, and 2 Nephi 9:40; the one further corpus occurrence is Psalms 5:1 ('Give ear to my words, O LORD'), the Old Testament psalm-opening the phrase descends from. → alma-the-younger

Internal pair: Amulek's Ammonihah courtroom testimony (11:44) becomes the father's catechism to Corianton (40:23). → alma-the-younger

No-unclean-thing chain (1 Ne 10:21; 15:34; Alma 11:37). 40:26's 'they drink the dregs of a bitter cup' is corpus-new coinage — resolving at 3 Nephi 11:11 ('I have drunk out of that bitter cup which the Father hath given me'; record 3ne-atone-bitter-cup, the doctrinal inversion). Alma 7:21 ('anything which is unclean be received into the kingdom of God') belongs to the chain's disclosure — the rule's near-form. → alma-the-younger

The claim-idiom's fullest statement, carried by the exact string 'have claim upon them'. Alma 42 works the idiom through its full case-logic: 'which repentance, mercy claimeth; otherwise, justice claimeth the creature' (42:22), 'mercy claimeth all which is her own' (42:24). Extends the registered claim-ledger (mos-atone-mercy-claim: Mosiah 2:39 / 2 Nephi 9:25; Abinadi's inversion Mosiah 15:27). NEW verse-pair. → atonement

Abinadi's title for Christ reused in Alma's testament to Shiblon, the two halves swapped: 'life and the light' (Alma) vs 'light and the life' (Abinadi). The formula recurs at the advent: the risen Lord names himself 'the light and the life of the world' at 3 Nephi 9:18 and 11:11; the Alma/Abinadi inversion remains the pre-advent pair. Inversion reported as textual fact; nothing claimed about the swap's meaning. Provenance: Mosiah 17:4. → abinadi

Abinadi's resurrection couplet reused to answer Corianton - negated ('does not put on') and timed ('until after the coming of Christ'). Recurs Alma 5:15, 41:4; ancestor 2 Nephi 9:7. → abinadi

The wail/gnash cluster reused. 'Outer darkness' is NEW coinage at Alma 40:13 — zero priors in the record. The phrase recurs in the New Testament (Matthew 8:12, 22:13, 25:30, now frozen in raw/) — noted, not claimed as a source. → abinadi

The triple verbatim at both ends (Alma inserts 'and' and adds 'by nature'). Mosiah 16:3 already hosts two registered formulae to DIFFERENT far ends (mos-abinadi-old-serpent / 2 Ne 2:18; mos-abinadi-beguiled-parents / 2 Ne 9:9) - this is a new verse-pair. → abinadi

The claim Abinadi died for (Mosiah 15:1, cited in the indictment 17:8) restated by Alma as settled soteriology. Reportable scope-shift: 'his people' (Abinadi) to 'the world' (Alma). Different verse-pair from registered mos-abinadi-no-atonement-perish (Mosiah 13:28 / Jacob 7:12). → abinadi

Alma 25 quotes Abinadi's courtroom line back as fulfilled prophecy ('Thus the words of Abinadi were brought to pass,' 25:9), re-voicing it loosely, then glossing: 'many should suffer death by fire, according as he had suffered' (25:11). Closes the Mosiah 17:15-18 counter-prophecy the page carried as a forward-note. → abinadi

The scattered/hunted half of Abinadi's dying sentence checked off with the narrator's own marker 'these words were verified' (Alma 25:12); the same audit function appears at Mosiah 21:4 with a different verb, 'that the word of the Lord might be fulfilled'. Paraphrase: the image is substituted - 'wild flock... wild and ferocious beasts' becomes 'a sheep having no shepherd... wild beasts'. → abinadi

Alma restates the ball's operating law in Nephi's 'did work according to the[ir] faith' frame, narrowed from the triplet 'faith and diligence and heed' (1 Ne 16:28) and Benjamin's pair (Mosiah 1:16, registered mos-liahona-heed-diligence) to 'faith' alone; 37:40 spells out the mechanism and reuses 1 Ne 16:10's 'spindles.' Third generation of the operating-law chain; corporate end Alma 49:30 chain-noted. → liahona

Shared verbal core 'did not ... progress in their journey' — joined to the fathers' wilderness failure at exactly these two verses. Mosiah 1:17 verbally closer than 1 Ne 18:12-13 (no 'progress' language there). Alma adds the named vice 'slothful'; consequence at 37:42. Benjamin's 'driven back' clause is registered separately (mos-liahona-driven-back). → liahona

THE TEXT'S OWN TYPOLOGY - textual because the text states the reading itself (Alma: the compass is a type of the word of Christ, 37:43-45), same class as the frozen exemplar's tree-equals-love-of-God. The far end is the navigation fact the type rests on (1 Ne 16:16). 37:44's 'straight course' is Alma's own term - 1 Nephi never calls the compass's course straight (disclosed on page). → liahona

'The easiness of the way' is Alma 37:46's phrase; 1 Nephi 17:41 reads 'the easiness of it' (the brass-serpent episode: 'the labor which they had to perform was to look'). Alma 37:46 fuses the two look-and-live types (Liahona gaze + brass serpent): 'if they would look they might live... if we will look we may live forever'; farewell repeats the verb at 37:47. Companion serpent-type record (Alma 33:19-22) hosts on messiah.md. → liahona

Shared core 'small means -> great things.' Nephi's 16:29 is his editorial aside about the Liahona's self-writing text; Alma, holding that very director, generalizes the maxim into the governing doctrine of all the sacred records. 37:7 doubles the pairing ('by very small means the Lord doth confound the wise') - chain-noted. → coming-forth-of-scripture

Distinctive cluster: disclose a destroyed people's abominations to the nation(s) that 'possess the land' - the oracle Alma quotes over the twenty-four-plates people (37:25) and Abinadi's sentence over Noah's people (Mosiah 12:8). The 37:24 oracle itself ('the word of God... which he spake, saying') is preserved nowhere - Limhi-class citation gap, logged. → coming-forth-of-scripture

Alma's seed sermon names as a growing tree ('a tree springing up unto everlasting life', 32:41) what Lehi's dream showed full-grown, in the dream's own superlative grammar. The contiguous match is the SWEET clause; 1 Nephi 8:11's white parallel ('white, to exceed all the whiteness that I had ever seen') sits in a separate sentence - confirming evidence in the note, not part of the contiguous pair. → tree-of-life

The 'waters of life freely' invitation closed inside the book: opened in Alma's Zarahemla sermon (5:34, the Lord's voice quoted) and repeated in the dying Alma's testament to Corianton (42:27). Internal sermon-to-testament pair. Revelation 22:17 resonance outside corpus — noted, not claimed. A 5:34 / 1 Ne 8:11 pairing was not registered: the only shared phrase, 'the tree of life', is far too common — counted by verse it stands at twenty-four verses across the frozen corpus (fourteen of them in the record) and twenty-five occurrences (1 Nephi 11:25 carries it twice), too common to register. → tree-of-life

The editor cross-references his own thus-we-see moral: 24:30 states the once-enlightened-then-fallen LAW ('thus we can plainly discern'); 47:36 files the Amalickiahite dissenters under it as the CASE ('it is strange to relate'). Internal Alma pair, 23 chapters apart. → mormon

The editor's 'thus we see' moral repeats Abinadi's verdict on law-given Israel; exact string 'quick to do iniquity'. The nearby 'do iniquity' chain varies the adverb: 1 Nephi 17:45 reads 'swift to do iniquity', while Mosiah 9:3 uses neither 'swift' nor 'quick' (its clause is 'slow to remember the Lord our God'); Mosiah 13:29 is verbally closest, sharing the exact 'quick to do iniquity, and slow to remember'. War-narrative inverses chain-noted: Alma 55:31 / 62:49 'not slow to remember the Lord their God'. → mormon

The prosper-formula's first EDITORIAL end: the narrator quotes the Lehi-promise and stamps it 'verified' mid-history (50:19 carries the marker, 50:20 the formula). Same family as alma-prosper-bracket (character-spoken); this one is the narrator's. Divergences: 50:20 prefixes a blessing clause absent from 2 Nephi 1:20, and reads 'the presence of the Lord' vs 'my presence'. → mormon

The geography excursus binds the editor's own sources by explicit cross-reference ('of whose bones we have spoken' = the Limhi-expedition find, recalled also at Mosiah 21:26). 22:30 adds a datum absent from Mosiah: 'the place of their first landing' of the people of Zarahemla - reported, not reconciled. The bones' identity is deferred by the text and left deferred (no anticipation). → mormon

Internal pair: the same preacher in two cities names the same destination-company in nearly the same words, both times with cleansed/spotless garments attached. Divergences: 'kingdom of God' (5:24) vs 'kingdom of heaven' (7:25, later in verse); 7:25 adds 'to go no more out.' Alma 29:17 extends. Third leg: Helaman 3:30 ('to sit down with Abraham, and Isaac, and with Jacob, and with all our holy fathers, to go no more out') carries BOTH halves — patriarch triad and go-no-more-out — and is Mormon's own narrating voice using Alma's pulpit formula (editorial fact carried on narrative-voice.md). Matthew 8:11 resonance outside corpus — noted only. → alma-the-younger

Same 'became a state' construction, same doctrine of time granted for repentance: 2:21's 'their time was lengthened' is 12:24's 'there was a space granted unto man in which he might repent'. One of the tightest Alma-2 Nephi doctrinal links. Alma 42:4 'a probationary time' and 42:10 'this probationary state' extend internally. → alma-the-younger

The serpent's promise (Lehi's report) stated by Alma as outcome. Wording facts reported, never harmonized: 2 Ne 2:18 singular 'as God'; Alma 12:31 plural 'as gods' = the fetched KJV serpent's own wording (Genesis 3:5); Alma 42:3 singular 'as God' (cf. Genesis 3:22 'as one of us'). Family: Alma 12:22 / 2 Ne 2:19; state-to-act clause touches 2 Ne 2:26 - chain note. → alma-the-younger

Nephi's vision-image become sermon doctrine; 13:11 is the verbally tightest end (white + blood of the Lamb). Chain through both sermons: Alma 5:21, 5:24, 5:27, 7:25, 13:12; negative form 12:14 / Jacob 1:19. Divergences: washed (Alma) vs made (Nephi); through vs in. 5:21's wording is 'blood of him', with no Lamb. → alma-the-younger

'Full of grace' occurs four times in the record: 2 Nephi 2:6 (Lehi) and three Alma-the-younger variants - 5:48, 9:26 and 13:9 ('grace, equity, and truth'). Across the frozen corpus it runs to ten, adding John 1:14 ('full of grace and truth') and five Pearl of Great Price occurrences (Moses 1:6, 1:32, 5:7, 6:52, 7:11). LOG FLAG: the 2 Nephi-build verification-log entry that filed 'full of grace and truth' as outside-corpus (the John 1:14 echo) now has both an internal partner and a frozen John 1:14 - the now-internal amendment applies (the old-serpent pattern). → alma-the-younger

Mosiah 14:6 = Isaiah 53:6 as Abinadi recited it (registered to Isaiah 53:6 as a different verse-pair); the image surfaces in the son's sermon with the shepherd-less twist (provenance Mosiah 17:4). Chain contacts in prose, not registered: 'good shepherd' is heavily concentrated in Alma 5 (seven phrase-tokens: 5:38 x3, 5:39, 5:41, 5:57, 5:60) and recurs once more at Helaman 7:18 (cf. 'true shepherd', Helaman 15:13); 5:38's name-called echo is Mosiah 5:9. → alma-the-younger

The longest verbatim quotation of the small-plates text by a later speaker in the corpus: 20 consecutive identical words ('God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God'), the sole in-run divergence being a comma after 'angels' in Alma 36:22 absent from 1 Nephi 1:8. Alma quotes with explicit attribution ('even as our father Lehi saw') while holding the plates he is about to confer (Alma 37:1-4) - direct internal evidence the small-plates text circulated and was known verbatim in his generation. What that implies beyond circulation is not asserted. → lehi

NEW verse-pair in the prosper family (alma-prosper-bracket is 36:1, alma-mormon-ed-prosper-verified is 50:20). What 9:13 uniquely adds: BOTH halves quoted in one breath with explicit attribution ('the words which he spake unto Lehi'); the negative half reads 'cut off from the presence of the Lord' vs Lehi's 'from my presence'. → covenant-of-israel

Shared distinctive element: 'fully ripe' tied to DESTRUCTION of the wicked. Honesty notes: (1) 'fully ripe' is NOT corpus-unique — Mosiah 12:12 uses it of a thistle blossom, different frame; the binding contact is ripeness-unto-destruction. (2) Chain ends Alma 37:28, 37:31; the secret-combinations frame pointed to Ether — 'until ye are fully ripe ye shall be cut off from the presence of the Lord' (Ether 2:15) carries the same ripeness-unto-destruction frame — the Jaredite decree is registered at eth-pl-swept-off-decree (Ether 2:9 <-> 2 Nephi 1:7), whose 2:9 anchor carries the ripened-in-iniquity clause; 2:15 is disclosed in its note-context on promised-land.md. → covenant-of-israel

Alma the younger closes his psalm remembering 'the captivity of my fathers' (29:11) - the Helam company his grandfather's generation - naming the deliverer in the patriarchal title that carries the bondage theme at the charter verses (Mosiah 7:19; 23:23). 29:12 folds the Exodus and Helam deliverances as one - chain note. → bondage-and-deliverance

Alma opens his testament to Helaman by re-speaking the valley-of-Alma verdict-formula as his first charge - the editor's three-verse none-could-deliver thesis-chain (Mosiah 11:23, 23:23, 24:21) carried into a fourth verse, with the patriarchal-title substitution of 29:11. Divergence: 'were the Lord their God' becomes 'was the God of Abraham...'. NEW pair (24:21's three prior pairings are to other verses). → bondage-and-deliverance

The testament's closing doxology recites the Exodus as charter-deliverance in Limhi's recital-form, then sets the Lehi-deliverance beside it as one continuous pattern (36:29 'he has ALSO brought our fathers out of the land of Jerusalem... from time to time even down to the present day'). NEW pair: Mosiah 7:19's prior pairs are 1 Ne 17:26/17:28. → bondage-and-deliverance

Internal pair within Helaman's epistle: the not-doubt-and-be-delivered doctrine as inherited teaching (56:47) and as certified outcome (57:26). Bondage theme transposed from captivity-and-escape into battle-and-preservation. 57:21 touches alma-liahona-faith-work (noted, not separately paired). The 'not one soul' arithmetic (56:56; 57:25; 58:39) is reported as fact. → bondage-and-deliverance

Internal Alma pair: the remembrance-interrogative of the great sermon (5:6) re-voiced by captain Moroni as political rebuke (60:20) - the same frame turned from call-to-repentance into charge-of-negligence. → bondage-and-deliverance

Jacob's two diagnostic terms - lifted-up-in-pride + costly apparel - land in a single clause as the narrator's verdict on Nehor, the chain's first Alma instance. Chain: 1:27 inverse, 1:32, 4:6, 5:53, 31:28 (Zoramite catalog). Distinct verse-pairs from jac-riches-apparel and mos-noah-pride. → riches-and-pride

The five-word phrase belongs to the Isaiah 55:1 family (registered 2ne-isa55-nephi). Distribution: 2 Ne 9:50, 26:25, Alma 1:20 (+ frozen Isaiah 55:1). Alma 1:20 uniquely turns the come-buy invitation into a description of FREE MINISTRY, set against Nehor's preach-for-money model (1:3, 1:5) two verses after the priestcraft trial. NEW pair. → riches-and-pride

Benjamin's charity-catalog inverted into indictment: the same objects - hungry, naked, sick - now those the proud are 'turning their backs upon'. Restored at 4:13 and kept whole at 1:27/1:30; Amulek's prayer-conditioned third deployment (34:28-29) narrated on amulek.md. NEW pair (Mosiah 4:26's priors: Jacob 2:19, Mosiah 18:27). → riches-and-pride

Internal Alma-33 pair: Alma quotes the Zenos prayer-psalm whole (33:4-11), then two verses later compresses its closing Christological clause into a proof-text ('how can ye disbelieve on the Son of God?', 33:14). Documents Alma's proof-text method. → zenos

Shared-attribution link of a named prophet across two books (mirrors jac-zenos-named's shape). Alma 33:16 is the corpus's FIRST actual Zenock quotation; 1 Nephi 19:10 had only the attribution-formula. 33:17 adds one of only two biographical facts the record gives about the quoted-only prophets: Zenock stoned (the other is Zenos 'slain', Helaman 8:19). → zenos

The voice-of-the-people mechanism Mosiah's letter made standing law resolves the king-men dispute at the ballot without bloodshed ('this matter of their contention was settled by the voice of the people', 51:7) - the same procedure that defeated Amlici (Alma 2:7). NEW verse-pair (29:26's priors: 7:9, 28:12; Alma 51:7 unpaired). Paraphrase: the link is the named constitutional procedure operating under stress. → kings-and-judges

Both letters of one correspondence open their close with the same disavowal — 'seek not for power' — against the king-men, described as 'seeking for power' at 46:4 and 'seeking for power and authority' only at 60:17. Caution: 'power' is high-frequency in the war chapters; the weight rests on the shared disclaimer construction within a single exchange. Moroni renounces power 'to pull it down'; Pahoran qualifies with the one office the constitution authorizes. Internal pair. → kings-and-judges

The land-of-liberty chain's narrative consummation. 'Land of liberty' occurs at exactly FOUR verses in the corpus: 2 Ne 1:7, 2 Ne 10:11, Mosiah 29:32, Alma 46:17. Arc: prophecy -> constitution -> banner. This is the constitution->banner step; 2 Ne 1:7 is already paired twice elsewhere in the register. 'A chosen land' stands at Alma 46:17 and Ether 13:2 ('a chosen land of the Lord'). → promised-land

Alma's no-other-way seal to Shiblon joins the angel's double 'way nor means whereby' + 'only in and through ... Christ' (Mosiah 3:17 verbally closest). Distribution disclosed: 'only in and through Christ' also at Mosiah 16:13 (Abinadi - a tighter provenance fit); the full way+means+whereby phrasing also at Helaman 5:9 ('no other way nor means whereby man can be saved', there resolved 'only through the atoning blood of Jesus Christ'); means/conditions side at Mosiah 4:8; way+name form at 2 Ne 31:21 (mos-doc-name-way). NEW verse-pair. → doctrine-of-christ

Internal pair. 'in spirit and in truth' occurs at exactly two verses in the record — Alma 34:38 and Alma 43:10; corpus-wide the frozen New Testament adds John 4:23 and 4:24 (four corpus). Amulek's worship-charge to the cast-out Zoramite poor (answering 'we have no place to worship our God', 32:5) becomes, nine chapters later, the casus-belli definition of the people Moroni's armies defend. The John 4:23-24 parallel is in-corpus (frozen), logged rather than drawn as this internal pair's endpoint. → doctrine-of-christ

Brass-serpent typology, third telling (Alma 33:19-22), fusing Nephi's two accounts. The look-and-perish irony: Nephi attributes the perishing to 'the easiness of it', Alma to hardness/unbelief. Companions: alma-serpent-cast-eyes (this page), alma-liahona-easiness-look (liahona.md). Numbers 21, the brazen-serpent source, is in-corpus (frozen) — a legal endpoint, noted rather than drawn as this record's link. → messiah

The 'cast ... eyes' gaze-verb for looking on the raised type, shared across two books. Alma 33:21-22 turns the historical type into direct appeal ('cast about your eyes and begin to believe in the Son of God'). Companion to alma-serpent-look-perish. → messiah

Alma 3:15's seed-mingling mark-clause and the small-plates cursing share the mechanism (mixing seed with the cursed line draws the same curse onto the mixer); verbs differ (mingleth/mixeth) and Alma frames a mark, 2 Nephi a cursed seed. Alma 3:9 restates it in narrative voice before quoting the speech. The wider mark-speech 'said to Nephi' (3:14-17) is an unpreserved-source gap: 'mark' occurs ZERO times across 1-2 Nephi — noted. A related contact (Alma 3:14 / 2 Ne 5:21) is conceptual-only. → laman-and-lemuel

Ammoron - a Nephite dissenter made 'king of the Lamanites' (54:16) - recites the Zeniff-catalogued grievance-tradition as casus belli; the catalog uses Ammoron's verb at Mosiah 10:16 ('they said that he robbed them'). The tradition is now portable political ideology detached from descent - Ammoron claims Zoram-descent (54:23, record on zoram.md), not Laman-descent. → laman-and-lemuel

The book of Alma's single Isaiah contact. Alma's separation call carries Isaiah 52:11's command-cluster - three imperatives in sequence: leave, separate/clean, and the touch-prohibition. Alma re-addresses Isaiah's command (originally to those who 'bear the vessels of the LORD' departing Babylon) to the church's separation from the wicked. The text does not name Isaiah; the distinctiveness of the cluster supports the dependence. The verse's OTHER citation ('The names of the wicked shall not be mingled with the names of my people') has no identifiable source in or out of the corpus - citation gap, logged. → isaiah

Post-crisis maintenance formula, both executed by Helaman re-establishing the church across all the land (45:22; 62:46). The 'a regulation should be made ... the church' wording occurs at exactly 45:21 and 62:44; 51:22 and 62:47's 'regulations' are civil (war/law), not ecclesiastical. The institutional verb traces to Alma the elder (Mosiah 26:37 'Alma did regulate all the affairs of the church'). → church-of-god

The rare term links Nephi's definitional prophecy to its first narrative instance. Nehor enacts the definition clause by clause - popularity (1:3), gain (1:5, 1:16). The 'first time... introduced' note, against the earlier prohibition, is prophecy-vs-practice, NOT contradiction. Distinct from alma-riches-free-ministry. → cited-and-minor-figures

Nehor's universalism (1:4) and the Amalekite synagogue creed (21:6) state the same distinctive doctrine in the corpus's two clearest save-all-men formulations. → cited-and-minor-figures

Provocation + swear-in-wrath + enter-into-rest at both ends (Alma 12:35 carries 'I swear in my wrath that he shall not enter into my rest'). Jacob names the wilderness provocation; Alma counts provocations (first/last) and extends rest-language through Alma 13:6-29. Previously an open-uncertainty entry (Psalm 95 echo); the pair is now internal, and Psalm 95 stays as background. → alma-the-younger

The record's two still-voice texts (corpus-wide, 1 Kings 19:12's 'a still small voice' makes three). Both pair the quiet voice with an earth-shaking: Helaman 5:30 first negates 'a voice of thunder' (Nephi's contrast at 1 Nephi 17:45, 'the voice of thunder, which did cause the earth to shake as if it were to divide asunder'), and Helaman 5:33's third utterance reproduces that exact divide-asunder clause -- 'the earth shook as if it were about to divide asunder.' Two contacts, one record: the still-voice phrasing (5:30) and the divide-asunder clause (5:33), both against the single verse 1 Nephi 17:45. Cross-link nephi-lehison.md (Nephi son of Lehi is the source voice). → nephi-helamanson

Internal pair within the prison theophany: the protective fire that shields Nephi and Lehi from their would-be killers (5:23) becomes the shared fire that encircles their converted persecutors 'every soul' (5:43-45). The chapter's own arc -- the besiegers join the encircled. 5:45's 'they were filled as if with fire' carries the fire-baptism vocabulary (doctrine-of-christ.md cross-link; the 2 Nephi 31:13-14 baptism-of-fire chain is the doctrinal far end). The divine voice cites this event as the type of fire-baptism (3 Nephi 9:20; record 3ne-doc-fire-baptism-lamanites-cited), and the fire-encircling imagery recurs at 3 Nephi 17:24 and 19:14. → nephi-helamanson

Nephi son of Helaman recites the Red Sea crossing with the Exodus chain's signature triple: parted/divided hither-and-thither + dry-ground + drowned-armies -- the same wording Nephi son of Lehi used in his rallying speech to his brothers. Extends the registered Exodus chain (mos-limhi-redsea-dry-ground; 1 Nephi 17:26-27 carries the dry-ground pair). → nephi-helamanson

Nephi restates Alma's order-of-the-Son priesthood doctrine as prophetic history -- 'after the order of his Son,' with 'many before the days of Abraham' matching Alma 13's foreordained priests 'prepared from the foundation of the world.' Alma 13:2 is the tightest single-verse end (the phrase 'after the order of his Son' verbatim at both). The Abraham-rejoiced clause (Helaman 8:17, 'Abraham saw of his coming, and was filled with gladness and did rejoice') is John 8:56-shaped; John 8:56 is in-corpus (frozen), logged only, not on page beyond the citation. → nephi-helamanson

'Uncircumcised of heart' occurs at exactly these two loci in the corpus. Jacob's wo-catalog vocabulary surfaces in Nephi's courtroom outburst against the judges who accuse him of conspiracy. jacob-lehison.md cross-link. → nephi-helamanson

Internal mirror: the sealing-power grant to Nephi (10:8-10) is restated clause by clause in Mormon's editorial sermon on God's power over creation (12:13-21). The mountain clause is the firm mirror: 10:9's cast-down-and-smooth answers 12:17's raised-up-and-buried, and 10:9's 'become smooth' recurs at 12:10 ('broken up, and become smooth, yea, even like unto a valley') -- 'become smooth' stands at exactly these two corpus verses. Registered here as the tightest single-verse pair (the mountain clause). Jacob 4:6 ('command in the name of Jesus and the very trees obey us, or the mountains, or the waves of the sea') is the doctrinal far end. The famine clause of the grant (10:6) is enacted at 11:4-17 (separate record, hel-nephi-famine-asked). Helaman 10:7's seal-on-earth/sealed-in-heaven carries the Matthew 16:19 (and 18:18) bind/loose form; that form has no antecedent within the record, and its carriers Matthew 16:19 and 18:18 are themselves in-corpus (frozen). → nephi-helamanson

Internal pair: the sealing power granted at 10:6 ('smite the earth with famine') is exercised in the record only in this one episode, in inverse mercy -- Nephi asks for the famine to PREVENT destruction by the sword (11:4), not to inflict it, and then asks it away at the people's repentance (11:9-16). At 11:14 the chapter audits its own miracle by self-citation: 'thou didst hearken unto my words when I said, Let there be a famine, that the pestilence of the sword might cease'.. → nephi-helamanson

'Unwear-' appears nowhere in the corpus before Helaman -- exactly three occurrences in all of the corpus (10:4, 10:5, 15:6; verified by search of the full frozen corpus). The Lord uses 'unwearyingness' of Nephi (10:4) as the named ground of the sealing grant; Samuel the Lamanite later uses 'unwearied diligence' of the converted Lamanites (15:6). One diction, two speakers, both in Helaman -- corpus-first. → nephi-helamanson

The full sword-of-justice image — the sword 'hang(eth) over' a people and then 'fall(eth)/shall fall upon' them — occurred at only these two loci before 3 Nephi (a third, first-person leg lands at 3 Nephi 20:20 - see 3ne-samuel-sword-of-justice-fathers-warning) ('sword of justice' occurs at Alma 60:29 and Helaman 13:5 only). Captain Moroni's military epistle-threat to the Nephite government becomes, in Samuel's mouth, a prophetic sentence on the whole people. Divergences: Moroni's 'doth hang over you' / 'shall fall upon you' vs. Samuel's 'hangeth over this people' / 'falleth upon this people' (second/third person; future vs. present-with-a-deadline). Distinct to Samuel is the appended 'four hundred years pass not away save' — a fixed span. That 'four hundred years' span matches Alma 45:10's sealed extinction prophecy ('in four hundred years from the time that Jesus Christ shall manifest himself unto them, shall dwindle in unbelief') — but these are two INDEPENDENT utterances of the same span, NEITHER fulfilled in Helaman (Samuel re-utters at 13:9). The four-hundred-year clock is read out on its own legs at morm-samuel-four-hundred-years (Mormon 8:6 <-> Helaman 13:5, samuel-the-lamanite.md -- NOT routed through this sword-phrase record); the narrator's named-fulfillment stamp is morm-samuel-named-fulfillment (Mormon 1:19). The extinction-prophecy record is alma-extinction-dwindle (Alma 45:11 ↔ 1 Nephi 12:19) — referenced as related, NOT attached here as fulfillment. The Father's latter-day warning re-runs the hang-then-fall sentence at 3 Nephi 20:20 (record 3ne-samuel-sword-of-justice-fathers-warning), and Mormon's reader-address carries the image on at 3 Nephi 29:4 ('the sword of his justice is in his right hand'). → samuel-the-lamanite

The shepherd/sheep covenant vocabulary — the Redeemer as 'shepherd,' the people 'numbered among his sheep' / become 'my sheep' by hearing his voice — applied to the Lamanite restoration promise. Mosiah 26:21 is the Lord's covenant word to Alma the Elder; Samuel re-voices it of the restored Lamanites ('again be brought to the true knowledge... their great and true shepherd'). Shared element: shepherd + sheep belonging. Divergences: Mosiah's 'my sheep'/'shall ye receive into the church' (first/second person, the covenant act) vs. Samuel's 'his sheep'/'be numbered among' (third person, prophetic future). NOTE: Helaman 7:18's 'the voice of the good shepherd' is a separate occurrence belonging to the Alma 5:38-41 good-shepherd chain (grep confirms 'good shepherd' appears nowhere in Helaman 13-16); it is not registered here. Helaman 15:11 grounds the restoration promise in 'the prophet Zenos, and many other prophets' — an allusion to the olive-tree restoration, not a quotation; see zenos.md. → samuel-the-lamanite

The comparative-judgment formula 'it shall be better for [them/the Lamanites] than for you except ye [shall] repent' occurs in the corpus only at these two verses. The book's two prophetic voices share it: Nephi son of Helaman from the garden tower (7:23, of the Lamanites) and Samuel from the wall (15:14, with 'them' = the Lamanites of his preceding verses). Near-verbatim; Nephi names 'the Lamanites' where Samuel, mid-sermon, says 'them,' and Nephi reads 'ye shall repent' for Samuel's 'ye repent.' This is the corpus's OWN internal version of the comparative-judgment form. The 'more tolerable' Synoptic family (Alma 9:15) stays at zero in Helaman and outside the corpus — not registered. → samuel-the-lamanite

The book's strongest doctrinal back-link for the secret-combination file. Jacob (2 Nephi 9:9) had already fused three elements in one verse — the being who beguiled the first parents, 'secret combinations of murder', and 'all manner of secret works of darkness'. Helaman 6:26-30 unpacks that single verse into a genealogy: the same being who enticed the first parents (6:26), who plotted with Cain (6:27), who built the tower (6:28), who put it into Gadianton's heart (6:29), 'the author of all sin' (6:30). 'Works of darkness' and 'secret combinations' both recur through the chapter (6:28, 6:30, 6:38). The first-parents clause has two other registered ends in the beguiled-parents chain: mos-abinadi-old-serpent and mos-abinadi-beguiled-parents (Mosiah 16:3 / 2 Nephi 2:18 family). → secret-combinations

Helaman 6:28 names the tower-builders and 'the people who came from that tower into this land' as the next link in the genealogy of the oaths; Omni 1:22 is the record's earlier identification of those tower-migrants (Coriantumr's people, whose 'bones lay scattered in the land northward'). The related registered end is mos-mosiah2-tower (Mosiah 28:17's 'destroyed people back to the great tower'). FORWARD-WATCH LANDED: Helaman 6:28 further asserts that this same being 'dragged the people down to an entire destruction' — i.e. that the tower-people's destruction was secret-combination-driven. Ether 8:21 now confirms it in Moroni's own voice ('they have caused the destruction of this people of whom I am now speaking') — LANDED, registered at eth-sc-destruction-confirmed (Ether 8:21 <-> Omni 1:22); the tower-origin leg is eth-jar-tower-origin (Ether 1:33 <-> Omni 1:22). → secret-combinations

Internal pair within Helaman: the book documents the oath at its first, ad-hoc occurrence (Kishkumen's murderers covenant 'that they would tell no man', 1:11) and then its full institutionalization. The institutional protocol is a span, 6:21-24: oaths of mutual protection (6:21), secret signs and secret words to identify a covenant-brother (6:22), licence to 'murder, and plunder, and steal, and commit whoredoms' (6:23), and a private judiciary — tried 'according to the laws of their wickedness, which had been given by Gadianton and Kishkumen' (6:24). 6:22 is the tightest verbal pair to the founding covenant; the wider protocol span is disclosed in the page prose. → secret-combinations

Internal pair: the name outlives the founder. At 6:18 the band 'formed by Kishkumen and Gadianton' is 'called Gadianton's robbers and murderers'. At 11:24-26, after Nephi's prayer reports the band 'become extinct' with their plans 'concealed ... in the earth' (11:10), a fresh insurgency of dissenters and Lamanites re-derives the order from those buried texts — they 'did search out all the secret plans of Gadianton; and thus they became robbers of Gadianton'. The order is shown to be an institution, not a person: it survives both its founders and its own extinction by re-derivation from its written texts. → secret-combinations

The narrator cites Alma's testament by name and in substance, then certifies that the embargo held: 6:26 answers the question Alma 37 left open — 'those secret oaths and covenants did not come forth unto Gadianton from the records which were delivered unto Helaman; but behold, they were put into the heart of Gadianton by that same being...' So the oaths' source is the devil, not the withheld Jaredite records. The Alma-side embargo spans 37:27-29 ('ye shall keep these secret plans of their oaths and their covenants from this people', 37:29); 37:27 is the command verse. Prose cross-links on the page reach alma-the-younger.md, coming-forth-of-scripture.md, and helaman-almason.md (the son Helaman to whom the records and the command were delivered). → secret-combinations

Mosiah's kingship letter built its own failure clause into the law: if the voice of the people 'doth choose iniquity,' divine judgment follows (Mosiah 29:27). Helaman 5:2 narrates that condition as met in the letter's own three terms — the same franchise ('their laws and their governments were established by the voice of the people'), the same wrong choice ('they who chose evil were more numerous than they who chose good'), and the same consequence ('therefore they were ripening for destruction, for the laws had become corrupted'). The clause that defined the order's limit is reported as reached. Two related records hold the same Mosiah 29:27 chain and are disclosed, not touched: 'alma-amulek-mosiah-cited' (Alma 10:19 quotes the clause as a standing warning, on amulek.md) and 'mos-kj-voice-of-people' (the phrase's full distribution through Alma and into Helaman 5:2). Helaman 4:21–22 names what is being remembered at the collapse — 'the words of Mosiah' and 'the laws of Mosiah' trampled (4:22). → kings-and-judges

The constitution's replacement mechanism operating under succession stress. Three sons of Pahoran contend for the judgment-seat (Helaman 1:3); the franchise Mosiah 29:26 made law ('do your business by the voice of the people') resolves it — Pahoran appointed 'by the voice of the people' (1:5), Pacumeni uniting 'with the voice of the people' (1:6), and Paanchi 'tried according to the voice of the people, and condemned unto death' for raising rebellion (1:8). The lawful machinery works through the whole span 1:5–13; then it breaks at 1:9, where Paanchi's faction sends Kishkumen to murder Pahoran 'as he sat upon the judgment-seat' — the first judgment-seat assassination, the failure mode reached not by coup but by covert murder. The 'voice of the people' distribution (including these Helaman 1 verses) is carried on the existing 'mos-kj-voice-of-people' record (disclosed, not touched). → kings-and-judges

Mormon's collapse-diagnosis (the cause of the great loss of the Nephites, 4:11) catalogs the same apostasy items Alma charged at Zarahemla: pride of heart + exceeding riches + withholding from the poor/hungry/naked + persecuting the humble. Alma 5:53 supplies the pride-and-costly-apparel half ('puffed up in the pride of your hearts... the wearing of costly apparel... setting your hearts upon... your riches'); Alma 5:55 the withhold-from-the-poor half (tightest single-verse end). The underlying covenant term is Benjamin's beggar doctrine (live mos-riches-impart, mos-riches-catalog, and the inversion alma-riches-catalog-inverted at Alma 4:12 -> Mosiah 4:26). Helaman 6:39 repeats the same template as Gadianton state policy ('trample under their feet and smite and rend and turn their backs upon the poor and the meek') -- cross-links secret-combinations.md. The link is the shared catalog of withheld relief, not verbatim wording, hence paraphrase. → riches-and-pride

The set-hearts-upon-riches idiom (Abinadi's charge to Noah's priests) recurs at the Helaman pivot where shared prosperity turns to secret murder. The idiom conjugates through the book's whole arc: 13:20 ('they have set their hearts upon riches') and Samuel's 13:22 ('your hearts are not drawn out unto the Lord, but they do swell with great pride'). Extends the mos-riches-heartsupon chain (Mosiah 12:29 <-> Mosiah 11:14); distinct new verse-pair (Helaman 6:17 <-> Mosiah 12:29). The exact contiguous idiom 'hearts upon riches' occurs at five verses — Mosiah 12:29, Alma 1:30, Alma 4:8, Alma 7:6, and Helaman 13:20; the near-variant reading stands at Helaman 6:17 (this record's verse, 'their riches'), Helaman 7:21 ('upon THE riches and the vain things of this world'), and 13:21 ('upon THEM,' the riches of 13:20). Helaman 13:20 carries both the exact idiom and a 'their'-variant within the one verse (counting rule: exact contiguous 'hearts upon riches'). Mosiah 12:29 is 2nd person ('why do ye set your hearts upon riches?'). → riches-and-pride

Internal pair: Mormon's editorial curse-doctrine (12:18-19, the Lord may curse a hidden treasure so 'no man getteth it henceforth and forever') and Samuel's prophecy (13:31, cursed riches 'become slippery, that ye cannot hold them') state the same law -- the Lord makes ill-gotten hidden wealth impossible to retain. Samuel's lament dramatizes it: 'we have hid up our treasures and they have slipped away from us' (13:35), 'we lay a tool here and on the morrow it is gone' (13:34). 'Slippery' occurs at four verses in the record (Helaman 13:31, 13:33, 13:36, and Mormon 1:18); corpus-wide the frozen Old Testament adds Jeremiah 23:12, Psalms 35:6, and 73:18 (seven corpus). The doctrine carries an exemption (13:18): treasures hidden 'unto the Lord' by a righteous man are not cursed -- so the curse falls on the motive (riches hoarded, not consecrated), echoing Jacob's rule and the hearts-upon-riches frame. Paraphrase, not verbatim: two formulations of one law. Cross-links samuel-the-lamanite.md. Fulfilled and registered at morm-samuel-slippery-fulfilled (Mormon 1:18 <-> Helaman 13:31, the treasures becoming slippery) and morm-samuel-no-man-keep (Mormon 2:10 <-> Helaman 13:36, the social cry -- a paraphrase; 'no man could keep that which was his own' is Mormon's own phrase), both on samuel-the-lamanite.md; Mormon 1:19 names the fulfilling of 'the words of Abinadi, and also Samuel the Lamanite' (morm-samuel-named-fulfillment). → riches-and-pride

The costly-apparel apostasy-marker (Jacob 2:13) lands on the FALSE PROPHET'S wardrobe: where the chain elsewhere marks the apostate's own dress (Nehor at Alma 1:6, the church at Alma 4:6, the Zoramites at Alma 31:28), Samuel turns it into a hiring criterion -- the people clothe the flatterer 'with costly apparel' as payment, and 'will not find fault with him' because 'he speaketh flattering words'. New distinct verse-pair (Helaman 13:28 <-> Jacob 2:13), a fifth Jacob-2:13 hub record alongside jac-riches-apparel, jac-riches-despise, mos-noah-pride, alma-riches-nehor-apparel. DISCLOSURE: registered as a NEW Helaman record rather than amending alma-riches-nehor-apparel (Alma 1:6 <-> Jacob 2:13) because the semantic turn is new -- apparel as bribe paid TO a false prophet (flattery chain, cf. mos-flattery-typology), not the apostate's own costliness. Cross-links samuel-the-lamanite.md (Samuel is the speaker). → riches-and-pride

Both books cite the same named prophet, Zenos, as a witness of the Messiah's death; Helaman 8:19 adds a biographical fact the corpus states nowhere else — that Zenos 'was slain' for that testimony. The shared element is the named prophet + the death-testimony, not a quoted sentence; Helaman gives the prophet's fate, 1 Nephi 19:10 gives the content of his prophecy (burial + 'three days of darkness'). The phrase 'for the which he was slain' occurs at Helaman 8:19 only; 'testify boldly' recurs at 3 Nephi 6:20 ('they did testify boldly of his death and sufferings'). 'He was slain' appears at four record verses — Helaman 8:19, 1 Nephi 11:34, Alma 1:9, and Mormon 7:5 ('he was slain by the Jews') — the last three in unrelated contexts. The matching biographical pattern is Zenock's stoning at Alma 33:17 — the only other such fact the corpus gives any of the quoted-only prophets. Citation gap: Helaman 8:20 lists 'also Zenock, and also Ezias, and also Isaiah, and Jeremiah' — 'Ezias' is a named prophet appearing in the corpus only here, with no text anywhere; pure citation gap, recorded as a fact, not a connection. Jeremiah's parenthetical ('that same prophet who testified of the destruction of Jerusalem') cross-refs 1 Nephi 5:13 ('many prophecies which have been spoken by the mouth of Jeremiah') and 1 Nephi 7:14 ('Jeremiah have they cast into prison'). → zenos

Samuel the Lamanite independently re-issues the sign the record attributes to Zenos: 'three days' of darkness as the sign of the Redeemer's death. Shared element: the three-days-darkness death-sign ('for the space of three days' at Helaman 14:20 = 'the three days of darkness' at 1 Nephi 19:10), not a verbatim sentence — Samuel describes the phenomenon (sun/moon/stars darkened) where Zenos is cited only for the bare sign. Significance the book itself stages: this same book has just reported that Zenos 'was slain' for that testimony (Helaman 8:19, the slain-record above), so a Lamanite prophet re-utters the slain prophet's sign. The death-signs material is described in narrative on samuel-the-lamanite.md but the Zenos-contact record is hosted HERE per that page's own routing ('treated on Zenos, where the death-signs record is hosted'). Helaman 14:27 restates the same span ('darkness should cover the face of the whole earth for the space of three days'); 14:20 chosen as the tightest single-verse host. FORWARD-WATCH: 3 Nephi 8 fulfillment — do NOT anticipate; not registered here. → zenos

A second, independent contact between Samuel's death-sign and the Zenos prophecy: the rending of the rocks. Samuel's earth-answer ('the rocks... shall be rent in twain', Helaman 14:22) echoes Zenos's 'the rocks of the earth must rend' (1 Nephi 19:12 — the verse attributed to Zenos by name, 'saith the prophet Zenos'). Shared element: rocks rending at the death of Christ ('rent in twain' / 'must rend'). This stands independently of the three-days-darkness record above because it pairs a different Helaman verse (14:22) against a different 1 Nephi verse (19:12, not 19:10) — two distinct verbal contacts, registered separately. Helaman 14:21 supplies the fuller description ('which ye know at this time are solid... shall be broken up'); 14:22 chosen as the single-verse host carrying the 'rent'/'rend' contact. FORWARD-WATCH: 3 Nephi 8 fulfillment — do NOT anticipate. → zenos

First far-future NAMED citation of Benjamin in the later record: Helaman the son of Helaman (Alma 63:11; grandson of Alma — NOT Helaman Almason) teaches his sons Nephi and Lehi by reciting 'the words which king Benjamin spake unto his people' (Helaman 5:9, named tag verbatim -- quote opens 'O remember, remember, my sons, the words which king Benjamin spake unto his people'; not spliced). Helaman 5:9 condenses Mosiah 3:17's 'no other name given nor any other way nor means whereby salvation can come' to 'no other way nor means whereby man can be saved'. Helaman 5:9's 'atoning blood of Jesus Christ' likewise condenses Mosiah 3:18's 'atoning blood of Christ, the Lord Omnipotent'; 'atoning blood' occurs at exactly three verses in the corpus (Mosiah 3:18, 4:2, Helaman 5:9). The same 'no other... way nor means' doctrine is the other leg of the record alma-no-other-way (Alma 38:9 <-> Mosiah 3:17), not touched here. Tier: named tag + condensed-but-distinctive doctrine clause = textual (paraphrase of cited material, tier-3). → king-benjamin

The phrase 'less than the dust of the earth' occurs at exactly two verses in the corpus (Mosiah 4:2, Helaman 12:7). Two postures: at the temple the congregation said it of itself in penitence (Mosiah 4:2); in Helaman, Mormon says it of all mankind in editorial exasperation (Helaman 12:7). Both bind it to 'nothingness' (Mosiah 4:5 'a sense of your nothingness'; Helaman 12:7 'the nothingness of the children of men'). The discourse SOURCE of the dust figure is Benjamin's own argument minutes earlier -- Mosiah 2:25 'Ye cannot say that ye are even as much as the dust of the earth; yet ye were created of the dust of the earth' (not registered). The dust-OBEYS turn -- Helaman 12:8 'the dust of the earth moveth hither and thither... at the command of our great and everlasting God' -- is Mormon's ADDITION, no counterpart in Benjamin; reported as a textual fact. Tightest verbatim end is 12:7 (the phrase match); 12:8 carries the inversion. Tier-2 distinctive shared phrasing = textual. → king-benjamin

The look-and-live wilderness type, told a fourth time. Both move the same clause (look upon the raised thing and live) from the historical type to faith in the coming Son. Helaman 8:14 supplies the corpus's sole use of the noun 'brazen serpent' (Alma 33 calls it only 'a type'); the 'even so shall he be lifted up' shape echoes John 3:14 ('even so must the Son of man be lifted up'), now in-corpus (frozen). Non-duplicate of the registered serpent records: alma-serpent-look-perish (1 Ne 17:41 ↔ Alma 33:20) and alma-serpent-cast-eyes (2 Ne 25:20 ↔ Alma 33:21) — this pair uses Alma 33:19, the look-and-live verse those two leave unused. Alma 33:19 grounds the type in Moses, and the chapter in Zenock/Zenos (zenos.md). → messiah

Stated fulfillment: Alma's expectation that the coming would be announced by angels (framed as awaited at Alma 13:25, 'we only wait to hear the joyful news declared unto us by the mouth of angels') is reported as accomplished. Verbal contact is the angel-declaration ('angels did appear... and did declare' / 'angels are declaring it'). Helaman 16:13's 'the words of the prophets began to be fulfilled' and 16:14's 'the scriptures began to be fulfilled' are the record auditing its own prophecy, in the narrator's voice (fact). The formula 'glad tidings of great joy' is the third contact in the chain: it is the angel's exact phrase to king Benjamin (Mosiah 3:3, the source) — the five-word string occurs at exactly three places in the corpus: Mosiah 3:3, Alma 13:22, Helaman 16:14. king-benjamin.md cross-link. → messiah

The Nephite archive described at its widest — Helaman 3:15's "many books and many records of every kind" — carries forward the custody-chain wording Alma applied to the sacred plates at Alma 37:4. The verbatim shared phrase is "handed down from one generation to another." Distribution: the phrase occurs at FOUR loci — 1 Nephi 19:4 (Nephi's plates, "or from one prophet to another"), Alma 37:4 (the brass plates' divine-preservation promise), Alma 63:13 (the sacred things conferred on the younger Helaman), and Helaman 3:16 — so it is a recurring custody-chain idiom, not a two-locus distinctive link; the distinctive element here is its scope, Alma applies it to the specific sacred plates under the hand-of-the-Lord promise while Helaman 3:15–16 applies it to the whole Nephite archive. Do NOT conflate with the separate "kept and preserved by the hand of" formula: the exact "hand of the Lord" reading stands at two verses (Mosiah 28:15, Alma 37:4), while Mosiah 1:5 reads "kept and preserved by the hand of God" — the three together are registered under the broader "hand of" formula at mos-mosiah2-kept-preserved; Helaman 3:16 does NOT carry that formula (it has "handed down," not "kept and preserved"). Helaman 16:25's colophon ("the book of Helaman, according to the record of Helaman and his sons") is the book naming its own source records (page-fact, no record). Helaman 3:16's proleptic "until they have fallen into transgression... and mixed with the Lamanites" is the editor's foreshadow of a destruction beyond the present corpus span, not prophecy — reported as the editor's, and not anticipated. → coming-forth-of-scripture

Helaman, instructing his sons, quotes Amulek by name with three coordinates at once — speaker (Amulek), addressee (Zeezrom), and city (Ammonihah) — the record's most fully attributed internal quotation to date. Recast reported as fact: at Alma 11:34 Amulek's answer is a flat negative (he 'shall not' save his people IN their sins, developed across 11:34-37); Helaman states it as a positive IN/FROM distinction ('not... to redeem them in their sins, but to redeem them from their sins'), a framing that is the citing prophet's, not a phrase standing at Alma 11:34. The named attribution is the textual fact; the in/from formulation is Helaman's gloss. Zeezrom-side handling on zeezrom.md. Adjacent named citations in the same instruction: king Benjamin (Helaman 5:9) and the roster 'Alma, and Amulek, and Zeezrom' (Helaman 5:41). → amulek

Samuel the Lamanite declares accomplished the procrastination Amulek had begged against: shared verb 'procrastinate the day of your ___' — Amulek's plea ('the day of your repentance') becomes Samuel's verdict ('the day of your salvation... everlastingly too late'). 'Procrastinate' appears at exactly four loci in the corpus, all on this one warning: it ENTERS with Alma the younger at Ammonihah ('not procrastinate the day of your repentance', Alma 13:27), is taken up twice by Amulek in the Zoramite discourse (Alma 34:33; 'if ye have procrastinated... even until death,' Alma 34:35), and reaches its terminus on Samuel's wall (Helaman 13:38). Amulek did not coin the word (Alma did) but is its strongest carrier; Samuel is its end. Matthew-register echo is outside-corpus, logged. samuel-the-lamanite.md cross-link. With hel-amulek-redeem-from-sins, Helaman quotes Amulek twice — the Abinadi->Alma/Amulek->Helaman diction pipeline gains its third generation. → amulek

Named citation by speaker. The Nephite dissenter Aminadab, in the Lamanite prison, names Zeezrom among the three who taught the Lamanites 'faith in Christ' (Helaman 5:41) -- third-party confirmation, from outside the Nephite church and two generations on, of the single verse that closed Zeezrom's Ammonihah arc: that he 'began from that time forth to preach unto the people' (Alma 15:12). Distribution check: within the corpus, Alma, Amulek, and Zeezrom are named together as a teaching trio only at Helaman 5:41; the three are otherwise co-present only as Alma's Zoramite-mission company (Alma 31:6, 31:32, where the verse-level pairing is 'Amulek and Zeezrom'). No earlier single verse sets all three names side by side. Tier: textual paraphrase -- the office (preach/teach) is named at both ends; this is a same-fact attestation across about a 52-year gap (Zeezrom's Ammonihah baptism fell in the tenth year of the judges, Alma 15:19; Helaman 5 opens in the sixty-second, Helaman 4:18 + 5:1), not a verbatim phrase match. → zeezrom

Korihor's seen/unseen epistemology returns at the threshold of Christ's birth as an anonymous, leaderless popular movement: the unbelievers reason that, since they cannot directly witness the events for themselves (Helaman 16:20 'cannot witness with our own eyes'), the prophesied Christ cannot be known to be coming (Alma 30:15 'cannot know of things which ye do not see... cannot know that there shall be a Christ'). The shared skeleton is sensory-limit -> unknowability of a future Christ. Distinct from the live record alma-korihor-no-foreknowledge (Alma 30:13 <-> Jacob 7:7), which carries the future-unknowability half on the Sherem axis; this record carries the seen/unseen half forward into Helaman, on a different Alma verse (30:15, not 30:13). DO-NOT-FLATTEN: the Helaman speakers are NOT a Korihor reprise. (1) They concede ground neither Sherem nor Korihor concedes -- 'Some things they may have guessed right, among so many' (Helaman 16:16), a probabilistic hedge, where Korihor flatly denied all foreknowledge. (2) Helaman 16:18 frames the objection in a new register absent from Alma 30 -- the geographic 'why will he not show himself unto us as well as unto them who shall be at Jerusalem'. (3) Helaman 16:20-21 reworks Korihor's 'foolish traditions of your fathers' (Alma 30:14) charge: where Korihor accused priests of selfish priestcraft to 'glut' on labor, these speakers cast it as class resentment of a distant elite -- 'a wicked tradition... handed down unto us by our fathers... they can keep us in ignorance... to be servants to their words, and also servants unto them'. Report the differences as carefully as the contact. → korihor

The two-word figure 'sure foundation' stands in the record at exactly two books: Jacob's stone-oracle (Jacob 4:16, repeated at 4:17) and the remembered charge of Helaman the son of Helaman to his sons Nephi and Lehi (Helaman 5:12; the speaker is Helaman Helamanson, Alma 63:11/Helaman 3:21 — not Helaman Almason), four centuries on. Jacob's rejected stone BECOMES a sure foundation; Helaman's rock IS one to build on. The figure 'sure foundation' stands at three verse-loci in the record across two books (Jacob 4:16, Jacob 4:17, Helaman 5:12); corpus-wide the frozen Isaiah 28:16 ('a tried stone, a precious corner stone, a sure foundation') adds a fourth locus in a third book. The distinctive expansion 'the great, and the last, and the only sure foundation' is unique to Jacob 4:16. Cross-links: nephi-helamanson.md (testament's reception; the speaker, Helaman Helamanson, has no page of his own — folded there). → jacob-lehison

Samuel the Lamanite 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 clause 'things pertaining (un)to righteousness.' Disclose the spans: Samuel's exposition runs Helaman 14:15-19 (14:16 names 'the first death-that spiritual death' and 'by 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 'things pertaining unto righteousness' clause verbatim ('a second death, which was an everlasting death as to things pertaining unto righteousness'). The clause 'as to things pertaining (un)to righteousness' carries the second death in all three of these verses; it appears twice more in the corpus in other senses: Alma 5:42 (the wicked man's wages, 'death, as to things pertaining unto righteousness') and Helaman 11:19 (positive, of Lehi son of Helaman). Cross-link samuel-the-lamanite.md. → atonement

The repentance-conditioned formula 'hewn down and cast into the fire' attaches to the second death at Helaman 14:18. Full record distribution of the exact phrase: Jacob's olive-tree allegory (Jacob 5:42, 5:46, 5:66) and its preamble (Jacob 6:7); Alma's Zarahemla sermon (Alma 5:35, 5:52, 5:56); Helaman 14:18; 3 Nephi 14:19 ('hewn down, and cast into the fire', the Sermon on the Mount), 27:11, 27:17; and Mormon 8:21 (again repentance-conditioned) — twelve verses; corpus-wide the frozen New Testament adds Matthew 3:10, 7:19, and Luke 3:9 (fifteen corpus; the phrase is comma-tolerant, 'hewn down(,) and cast into the fire'). Alma 5:35 ('ye shall not be hewn down') and 14:18 ('not... but whosoever repenteth not is hewn down') share the repentance condition most directly; Alma 5:52 expands with 'a fire which cannot be consumed, even an unquenchable fire.' The bare 'hewn down' (without 'cast into the fire') appears separately at 2 Nephi 20:33 / Isaiah 10:33, the military Alma 51:18-19, and now Mormon 2:15, 6:10, 6:11 (the Cumorah-era military sense). The Matthew 3:10 'ax' framing is itself in-corpus (frozen), and its 'hewn down, and cast into the fire' wording also stands in-corpus at 3 Nephi 14:19. Cross-link samuel-the-lamanite.md. The bare judgment-sense 'hewn down' also stands at 3 Nephi 27:12 ('it is because of their works that they are hewn down'), between the counted 27:11 and 27:17. → atonement

Samuel the Lamanite re-sounds the agency charter of 2 Nephi 2 in the same second-person address Jacob used at 2 Nephi 10:23. The verbatim shared core is 'free... act for yourselves'; both verses pair freedom with the imperative directed at the hearer. Lehi's headwater verse 2 Nephi 2:26 ('to act for themselves and not to be acted upon') is third person and is the doctrine's source, but the tightest verbal contact for Helaman 14:30 is Jacob's second-person 10:23 ('ye are free to act for yourselves') - hence the pairing here. Distribution of 'act for [himself/themselves/yourselves]' across all of the corpus: exactly four loci - 2 Nephi 2:16, 2 Nephi 2:26, 2 Nephi 10:23, and Helaman 14:30. Helaman 14:30 is the ONLY occurrence outside 2 Nephi - the act-for-self vocabulary, exclusive to Lehi's discourse and Jacob's echo in all of 1-2 Nephi, now reappears for the first time in a later book, on the lips of a Lamanite prophet preaching the doctrine back to the Nephites. Cross-link samuel-the-lamanite.md. Companion record hel-opp-restored-to-good carries Helaman 14:31's restoration end. → opposition-and-agency

Samuel fuses Alma's restoration formula onto the agency charter: in the very next verse after Helaman 14:30's 'act for yourselves', he says men 'can do good and be restored unto that which is good'. The exact phrase 'restored unto that which is good' occurs at exactly two loci in the corpus: Alma 41:3 ('they should also, at the last day, be restored unto that which is good') and Helaman 14:31 - a clean two-locus pair. Alma 41:4 carries only the evil counterpart ('they shall be restored unto them for evil'), and Alma 41:13 has the related but differently-worded 'good for that which is good'. So 41:3 is the single correct far end for this phrase. Samuel's verse 14:31 also runs the evil counterpart ('have that which is evil restored unto you'), matching Alma's two-sided restoration (Alma 41:3-5) in structure as well as wording. Cross-link samuel-the-lamanite.md and atonement.md (Samuel's two-deaths doctrine in Alma's terms lives at hel-atone-second-death). Companion record hel-opp-free-to-act carries Helaman 14:30's agency end. → opposition-and-agency

Mormon's editorial exhortation (Helaman 3:29-30) restates Nephi's rod-of-iron gloss (1 Nephi 15:24) in martial vocabulary. Three doctrinal elements coincide: (1) the object gripped is 'the word of God' in both; (2) a grip verb -- 'lay hold upon' (Hel) / 'hold fast unto' (1 Ne); (3) the devil's weapons defeated -- 'divide asunder all the cunning and the snares and the wiles of the devil' (Hel) recasts 'the temptations and the fiery darts of the adversary' could not 'overpower them' (1 Ne). Both set the result in a path framework: Helaman's 'strait and narrow course' vs the dream-rod that 'led ... to the tree of life' (1 Nephi 11:25). This is paraphrase, not quotation -- no contiguous verbatim string crosses the two verses; the shared content is doctrinal. DICTION FACT: 'quick and powerful' (comma-less) is unique to Helaman 3:29 in the whole corpus. Hebrews 4:12's 'quick, and powerful' has been a frozen corpus text since the New-Testament freeze and is the registered far end of heb-w1-09. SECOND CONTACT (page prose, not a separate record): Helaman 3:29's 'everlasting gulf of misery' echoes 1 Nephi 15:28's 'an awful gulf, which separated the wicked from the tree of life' -- both a gulf that divides/engulfs the wicked, FUNCTIONAL not verbal. The exact phrase 'gulf of misery' does NOT occur at 1 Nephi 15:28 (which reads only 'awful gulf'); its closer verbatim relatives are 2 Nephi 1:13 ('eternal gulf of misery and woe') and Helaman 5:12 ('gulf of misery and endless wo') -- both outside this assigned pair (log). Cross-link narrative-voice.md (the exhortation is Mormon's own editorial voice, a 'thus we see' close to Helaman 3:27-30). → tree-of-life

The herald-formula as a near-identical full sentence (one 'ye' the only divergence). The tightest end is Alma 10:20, which shares the doubled repent-imperative plus the formula; the original far end Alma 7:9 shares only the eight-word clause embedded in different material, and is kept entirely to alma-prepare-way-herald (Alma 7:9 <-> 1 Nephi 10:8, a different clause). Distribution: the exact string 'the kingdom of heaven is at hand' occurs at three verses in the record — Alma 7:9, Alma 10:20, and Helaman 5:32 (with one near-variant at Alma 9:25, 'nigh at hand'); corpus-wide the frozen New Testament adds Matthew 3:2, 4:17, and 10:7 (six corpus). Speaker shift reported with the text's own hedges: at Alma 10:20 the sentence is cried 'by the voice of his angels'; at Helaman 5:32 it comes from the voice above the cloud of darkness -- a voice the narrative associates with him 'who had shaken the earth' (5:42), where Aminadab names angels (5:39). The shift of speaker is reported; its identity is left as the text leaves it. → doctrine-of-christ

A long-standing flag closed: Helaman 8:21 finally supplies the identity behind the people Omni 1:15 says "came out from Jerusalem at the time that Zedekiah, king of Judah, was carried away captive into Babylon." Nephi (son of Helaman) names the survivor and the line: "the sons of Zedekiah were not slain, all except it were Mulek... the seed of Zedekiah are with us, and they were driven out of the land of Jerusalem" (Helaman 8:21). The link is propositional, not verbal — the two verses share no distinctive phrase; what Helaman 8:21 adds is the named survivor (Mulek) and the royal lineage for a people Omni dated only by Zedekiah's captivity. Disclose the two supporting verses: (a) the name Mulek first occurs at Mosiah 25:2, where Zarahemla is called "a descendant of Mulek" (the lineage fact, no origin); (b) Helaman 6:10 gives the geography and divine agency — "the land north was called Mulek, which was after the son of Zedekiah; for the Lord did bring Mulek into the land north, and Lehi into the land south" — and is the first verse to name Mulek a "son of Zedekiah." Distribution: "Mulek" as a person occurs at exactly three verses — Mosiah 25:2, Helaman 6:10, Helaman 8:21; the twelve Alma occurrences (Alma 51:26; 52:2,16,17,19,20,22,26,28,34; 53:2,6) and Helaman 5:15 are all the place-name "city of Mulek," not the man. "Son(s)/seed of Zedekiah" occurs at two verses in the record — Helaman 6:10, 8:21; corpus-wide the frozen Old Testament adds the slaying event Helaman 8:21 argues from — "the sons of Zedekiah" slain at 2 Kings 25:7, Jeremiah 39:6, and 52:10 (five corpus). GUARD: the Coriantumr who leads the Lamanite host against Zarahemla at Helaman 1:15 ("a descendant of Zarahemla... a dissenter from among the Nephites") is NOT the Jaredite survivor Coriantumr of Omni 1:21 — distinct men, distinct centuries; state the distinctness wherever the Helaman-1 Coriantumr is named on the page. → zarahemla

Named back-citation (allusion, taxonomy 3): at the moment of military collapse two generations on, the Nephites 'began to remember the prophecies of Alma, and also the words of Mosiah' (Helaman 4:21), and saw 'that they had altered and trampled under their feet the laws of Mosiah, or that which the Lord commanded him to give unto the people' (Helaman 4:22). The dead king's legal legacy is remembered AS authoritative scripture. The tightest single-verse contact for 'the laws of Mosiah... which the Lord commanded him to give' is the law-establishment verse of the kingship letter, Mosiah 29:25: the judges' law was 'given you by our fathers... and... given them by the hand of the Lord' — the same law, framed as divinely commanded through Mosiah. Tier discipline: this is a paraphrase/allusion, not a quotation. The one verbal overlap ('trampled under their feet' / 'trampleth under his feet', Mosiah 29:22) is NOT distinctive — the idiom recurs in 1 Nephi 19:7, Helaman 6:31, and Helaman 6:39 across other objects, so it cannot anchor a 'distinctive shared phrasing' claim; the contact rests on the named citation of Mosiah's laws, not the idiom. DISCLOSED, not duplicated: the live record 'hel-kj-failure-clause-executes' (Helaman 5:2 <-> Mosiah 29:27, on kings-and-judges.md) holds the same Helaman 4:21-22 passage and reads the 'words of Mosiah' remembered as the failure clause (Mosiah 29:27); this record takes the distinct 'laws of Mosiah' / law-establishment clause at Mosiah 29:25, a different verse and a different contact. Cross-linked on kings-and-judges.md. → mosiah-ii

An explicit narrative back-link the text makes itself. When Nephi and Lehi (sons of Helaman) are imprisoned in the land of Nephi, the narrator pins the location to the earlier book by name: Helaman 5:21 says they were cast "into prison; yea, even in that same prison in which Ammon and his brethren were cast by the servants of Limhi." The casting it points back to is Mosiah 7:7 (Ammon, the expedition leader, and his three brethren): "they were surrounded by the king's guard, and were taken, and were bound, and were committed to prison." The link is propositional/locative, not verbal — the two verses share no distinctive phrase; what binds them is the named prison and the named men ("Ammon and his brethren"). This is the FIRST material to attach to ammon-of-zarahemla.md after the book of Mosiah: the page documented a zero across all of Alma, and Helaman 5:21 reverses that zero (the expedition leader's name re-enters the record roughly ninety years later (in-corpus arithmetic: expedition ~year 479-480 from Lehi per Mosiah 6:4 + 7:1; Helaman 5:21 in the 62nd year of the judges ~ year 571 per Mosiah 29:46), used only as the geographic anchor for a later imprisonment). On the two Ammons: "Ammon and his brethren" at Helaman 5:21 is the EXPEDITION LEADER of Mosiah 7 (this page's subject), not Ammon the son of Mosiah — Mosiah 7:7's "committed to prison" episode is precisely Ammon-the-leader's, and Helaman 5:21 names "the servants of Limhi," placing the prison in Limhi's land of Nephi (Mosiah 7-22), the only book where this Ammon and Limhi share a scene. The register record `mos-ammon-capture-retold` already holds the Mosiah-internal pair Mosiah 7:7 ↔ Mosiah 21:23 (the same arrest narrated twice within Mosiah). This new record reuses the Mosiah 7:7 quote as the FAR end of a DIFFERENT near end (Helaman 5:21), so it is not a duplicate verse-pair — Helaman 5:21 ↔ Mosiah 7:7 is new. Cross-links: land-of-nephi.md (the prison sits in the land of Nephi / Limhi's land) and nephi-helamanson.md (the prisoners back-linked are Nephi and his brother Lehi). The prison-theophany of Helaman 5:22-52 (fire, darkness, the still voice) belongs to nephi-helamanson.md and the Helaman prison-theophany cluster, NOT here; this page touches only the verse that names Ammon. Distribution: the back-reference clause "Ammon and his brethren were cast by the servants of Limhi" occurs at exactly one verse, Helaman 5:21; the source casting "committed to prison" of these men occurs at Mosiah 7:7. → ammon-of-zarahemla

The exact phrase 'buried their weapons of war' occurs at exactly two loci in the corpus (Alma 26:32 and Helaman 15:9; Alma 24:19's 'buried their weapons of peace, or they buried the weapons of war' is the near-neighbor variant, not the exact string). Ammon (Alma 26:32) uses it of the people of Ammon themselves, the founding group (~90-77 BC). Samuel the Lamanite (Helaman 15:9) uses it of the converted Lamanites of his OWN day (~6 BC) -- the antecedent 'they' is set by Helaman 15:4-8, 'the Lamanites... the more part of them are in the path of their duty... who do add to their numbers daily', NOT the original people of Ammon. So this is the SAME buried-weapons practice recurring among a LATER converted group, not a recall of the same people: the verbal contact is a textual fact; that the two groups perform one continuous covenant is the interpretive layer. Shared beyond the phrase: the same logic of non-resistance ('rather sacrifice their lives' / 'they will suffer themselves that they be trodden down and slain'). Divergence: Ammon adds 'deep in the earth... because of their love towards their brethren'; Samuel adds 'they fear to take them up... because of their faith in Christ.' Alma 24:18 reads 'they never would use weapons again for the shedding of man's blood' -- NOT the 'buried their weapons of war' string. Alma 26:32 is the tightest verbal match, so it is the anchor. → people-of-ammon

The record's only two shining-face scenes (the wider corpus has others — Moses' face 'shone' at Exodus 34:29-35, and 'his face did shine as the sun' at the Transfiguration, Matthew 17:2). The reportable divergence is the comparandum: Abinadi's face is likened to Moses' on Sinai (Mosiah 13:5), Nephi son of Helaman and Lehi's faces to angels (Helaman 5:36) - a reading the text itself supplies via Aminadab ('They do converse with the angels of God', Helaman 5:39). Both scenes share the durst-not-lay-their-hands setting (Mosiah 13:5; Helaman 5:25). Distinctive shared phrasing reported as textual fact; the meaning of the differing comparanda is left to the reader. Cross-linked on nephi-helamanson.md. → abinadi

Mormon's 'we read... the words which say' (12:25-26) is a citation formula. Abinadi's resurrection sentence (Mosiah 16:11) resolves good/evil to everlasting/endless life vs damnation in parallel clauses — the doctrinal parallel registered here as paraphrase. The quoted wording matches John 5:29's form, now in-corpus (frozen): the verbatim shared runs are 'they that have done good' and 'they that have done evil' ONLY — the verse tails differ (Helaman 12:26 'everlasting life... everlasting damnation' vs John 5:29 'resurrection of life... resurrection of damnation'), so no fuller match is claimed. The Mosiah 16:11 contact stays the registered paraphrase pair, not the cited source. The 3 Nephi 26 material is registered as 3ne-atone-good-evil-resurrection (26:5 <-> Mosiah 16:11). → mormon

Internal pair: 'treasure(s) in heaven' occurs at three verses in the record — Helaman 5:8, 8:25, and 3 Nephi 13:20 in the Sermon on the Mount (zero occurrences 1 Nephi through Alma, so the Helaman pair remains the record's first); corpus-wide the frozen New Testament adds Matthew 6:20, Matthew 19:21, Mark 10:21, and Luke 18:22 (seven in all). The father's testament states the figure positively (5:8, Helaman to his sons); the son's tower sermon states it negatively (8:25, Nephi to the crowd). The Matthew 6:19-20 wording stands in-corpus at 3 Nephi 13:20. → nephi-helamanson

The voice heard three times before the descent (3 Nephi 11:3-6) is the same still voice as the Helaman 5 prison theophany. The tight verbal overlap is the pierce-to-the-soul clause, which stands in the corpus at only these two verses: 3 Nephi 11:3 'it did pierce them to the very soul' and Helaman 5:30 'it did pierce even to the very soul' (differing only them/even). The paired voice-descriptor threads the same chain -- 3 Nephi 11:3's 'small voice' answers Helaman 5:30's 'still voice of perfect mildness,' both rooted in the chain's earliest form at 1 Nephi 17:45, 'a still small voice' (the only 'small voice' occurrence before Helaman 5). The hearts-burn clause is corpus-new at 3 Nephi 11:3 ('did cause their hearts to burn'; occurring only there) and has no antecedent within the record -- the Luke 24:32 family (Luke 24:32 'our heart burn within us'; kin at Jeremiah 20:9) is in-corpus (frozen) -- so it stands as a diction note only. → visitation-at-bountiful

A prison rent in twain to free imprisoned servants of God. The bare phrase 'rent in twain' recurs in the corpus of rocks (3 Nephi 8:18; Helaman 14:22) and a temple (Helaman 10:8, conditional); applied to a prison it occurs at Alma 14:27 (the deliverance of Alma and Amulek at Ammonihah), here at 3 Nephi 28:19, and at 4 Nephi 1:30 — the same three disciples, the charter enacted. The intervening generation of the same miracle is Nephi and Lehi at Helaman 5:21-44, but there the walls trembled and did not fall (Helaman 5:27), so the rending proper is this three-point set while the pattern of miraculous prison-deliverance runs four generations. Extends, not duplicates, the existing same-prison backlink record (hel-amz-prison-backlink, Helaman 5:21 / Mosiah 7:7), which concerns which prison, not the rending. → three-nephites

Extends the live sit-down chain alma-sit-down-patriarchs (Alma 5:24 'sit down in the kingdom of God, with Abraham, with Isaac, and with Jacob' <-> Alma 7:25; Alma 29:17; Helaman 3:30 'to sit down with Abraham, and Isaac, and with Jacob, and with all our holy fathers, to go no more out' is the narrating-voice middle leg). 3 Nephi 28:10 is the chain's FIRST divine-voice leg: the Lord himself speaks the destination, glossing the patriarchs' company as 'the kingdom of my Father'. 28:10 is spoken to the three who were to tarry; the go-no-more-out half of the formula lands thirty verses later at 28:40 ('to be received into the kingdom of the Father to go no more out'), also of the three -- that verse's depth is cross-linked to three-nephites.md, not duplicated here. Matthew 8:11 resonance is in-corpus (frozen; log only, per the parent record). MERGE FLAG: three-nephites.md must not double-register this 28:10/28:40 pair. → twelve-disciples

The shining-face transfiguration chain's third scene. The face/countenance + shine collocation occurs in the record ONLY at Mosiah 13:5, Helaman 5:36, and 3 Nephi 19:25 (the wider corpus carries the collocation beyond the record — 'his face did shine as the sun', Matthew 17:2; Moses' shining face, Exodus 34:29-35) (at 19:25 the 'shine' verb attaches to JESUS's countenance shining upon the disciples - 'the light of his countenance did shine upon them' - while the disciples' own transformation term is 'white'; the mortal-face shine loci proper are Mosiah 13:5 and Helaman 5:36, and 19:25 joins the chain as the whiteness-transfiguration scene) (1 Nephi 1:9's 'luster' is the descending divine being, not a transfigured mortal; every other 'shine' is metaphorical light or 'shine forth in the kingdom'). First leg = Mosiah 13:5 (Abinadi: 'his face shone with exceeding luster, even as Moses' did while in the mount of Sinai'). The tightest verbal skeleton -- [face] + shine/shone + exceeding(ly) + 'even as' [glorified standard] -- binds Mosiah 13:5 and Helaman 5:36; 3 Nephi 19:25 shares the rare face+shine collocation and the comparison structure while shifting the key transformation term to 'white,' and the comparison recurs in tightest form at 19:30 ('white, even as Jesus'). The escalation of the standard is a textual observation: Moses -> the faces of angels -> Jesus himself. The superlative 'there could be nothing upon earth so white as the whiteness thereof' is in 19:25 (not 19:30); 19:30 reads 'they were white, even as Jesus.'. → twelve-disciples

The small plates' oldest christological claim - the covenant God of the fathers yields himself to be slain (1 Nephi 19:7-13, Zenos/Zenock/Neum-anchored) - now stated in the first person by its subject, showing the nail-prints at the descent. 1 Nephi 19:10 supplies the yielding-to-be-crucified; 19:7 the title 'the very God of Israel'; 19:13 the exact-title leg 'they crucify the God of Israel' (all treated in this page's 1 Nephi section). This record registers only that 11:14 restates the God-of-Israel-slain proposition in the first person; whether the covenant/patriarchal divine titles assert ontological identity or honorific attribution is weighed as interpretive on this page (the 1 Nephi 19 titles callout) and not resolved here. 'God of the whole earth' is record-first at 11:14 and recurs in the Isaiah 54 block Christ quotes at 22:5; corpus-wide the phrase originates at Isaiah 54:5 (frozen), the source of that block (three corpus: Isaiah 54:5, 3 Nephi 11:14, 22:5). → messiah

Nephi's appear-and-heal prophecy kept. 2 Nephi 26:9 foretold 'the Son of Righteousness shall appear unto them; and he shall heal them'; the appearing is fulfilled at the descent (3 Nephi 11:8-15, narrated on visitation-at-bountiful.md) and the healing at 3 Nephi 17:9. Christ's own offer stands one verse earlier: 'Bring them hither and I will heal them' (17:7). This is a distinct contact from 3ne-msh-god-israel-slain. The 'Son of Righteousness' title recurs in the Malachi block Christ delivers (3 Nephi 24-25 / Malachi 4:2) - a diction contact noted on coming-forth-of-scripture.md; not quoted here. → messiah

The look-and-live formula of the brazen-serpent chain, now stated in the first person by the type's referent: Christ says 'Look unto me ... ye shall live', with 'endure to the end' fused in. Alma 33:19 states the type's lesson ('look upon it might live ... look and live'). Extends the serpent chain without duplicating it: the look-and-perish irony is alma-serpent-look-perish (1 Nephi 17:41 <-> Alma 33:20), the cast-the-eyes verb is alma-serpent-cast-eyes (2 Nephi 25:20 <-> Alma 33:21), and the named 'brazen serpent' leg is hel-msh-brazen-serpent (Helaman 8:15 <-> Alma 33:19). This record pairs 3 Nephi 15:9 with Alma 33:19's look-and-live clause; 1 Nephi 17:41 and Helaman 8:14-15 are the other legs. The full one-to-one typological mapping is flagged interpretive on this page's Alma/Helaman sections; this record registers only the shared look-and-live phrasing, not typological intent. Numbers 21, the brazen-serpent source, is in-corpus (frozen) — noted, not drawn as this record's link. → messiah

The prophet-like-Moses oracle's third corpus leg, now self-applied by its subject: Christ says 'I am he of whom Moses spake'. Near-verbatim with Nephi's quotation at 1 Nephi 22:20 (the sole divergences: 20:23 adds 'of your brethren' and reads 'every soul who will not hear' for 22:20's 'all those who will not hear'). Nephi had identified that prophet as 'the Holy One of Israel' (1 Nephi 22:21); 20:23 confirms the identification from the subject's own mouth. Mosiah 13:33 carries only the general 'did not Moses prophesy ... concerning the coming of the Messiah' - it does not contain the 'prophet ... raise up ... like unto me' formula, which lives verbatim at 1 Nephi 22:20. Paired here with 1 Nephi 22:20 (the tight textual match). The interpretive chain mos-abinadi-moses-messiah (Mosiah 13:33 <-> 1 Nephi 22:20, on abinadi.md) weighs whether Abinadi's general summary intends this same oracle; that record is not addressed here. The Deuteronomy 18 source (Deuteronomy 18:15) is in-corpus (frozen) — noted, not drawn as this record's link. → messiah

The record's Hosanna cry, joined each time to the divine title 'the Most High God'. 'Hosanna' occurs at exactly three places in the record (corpus-wide the frozen New Testament adds the triumphal-entry shouts at Matthew 21:9, 21:15, Mark 11:9-10, and John 12:13, none joined to 'the Most High God'): the Spirit at Nephi's vision (1 Nephi 11:6, 'Hosanna to the Lord, the most high God'), the delivered nation after the robber-war (3 Nephi 4:32, 'Hosanna to the Most High God... the Lord God Almighty, the Most High God'), and the multitude at the descent (3 Nephi 11:17). Casing preserved as textual fact: 1 Nephi 11:6 lowercases 'most high God'; both 3 Nephi shouts capitalize 'Most High God'. This record pairs the descent-shout with the cry's first corpus occurrence; 3 Nephi 4:32 is the middle shout. → messiah

The 'fourth generation' watch-word across every era of the corpus - vision, prophecy, sealed prophecy, Samuel, and now the Lord's own sorrow. Five legs: 1 Nephi 12:12 ('many of the fourth generation who passed away in righteousness'), 2 Nephi 26:9 ('many of the fourth generation shall have passed away in righteousness'), Alma 45:12 (this far end - the fourth generation and 'this great iniquity'), Helaman 13:10 ('those of the fourth generation shall visit your destruction'), and 3 Nephi 27:32 (Christ sorrows over the fourth generation who 'will sell me for silver and for gold'). Paired with Alma 45:12 as the tightest - both join the fourth generation to its fall into iniquity. The narrative-clock leg is registered as 4ne-generation-clock (4 Nephi 1:18 <-> 3 Nephi 27:32, interpretive, mormon.md -- 4 Nephi never numbers a 'fourth generation', so the fulfillment-track reading stays hedged); the destruction lands in Mormon 6-8 and the messiah.md watchword section now carries the arrival. Alma 45:12 sits adjacent to Alma 45:11, which anchors alma-extinction-dwindle (interpretive, alma-the-younger.md); that record is not addressed here. 'Son of perdition' (27:32) is a corpus-first title. The phrase 'fourth generation' also appears at Mosiah 13:13 - the Decalogue's 'unto the third and fourth generations', a different idiom (Abinadi reciting Sinai), not a leg of this watchword. → messiah

The doctrine of Christ restated by its subject at the Bountiful visitation. The triad-unity clause 'the Father, and I, and the Holy Ghost are one' (11:36) restates 2 Nephi 31:21's 'the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God' -- with the subject now naming himself in the first person ('I') where Nephi's third-person formula named 'the Son'. The unity clause is verbatim at 11:36, NOT in 11:32-35; this record is anchored at 11:36. The sermon states the triad-unity twice; the other statement stands EARLIER in text order, at 11:27 ('the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one'), there keeping the third-person 'the Son' verbally nearer 31:21; the binary 'the Father and I are one' stands first in 11:27 itself and recurs at 20:35 and 28:10 -- three in the corpus in that word order; John 10:30 states it reversed ('I and my Father are one'). The label matches too: 11:31-32 'I will declare unto you my doctrine. And this is my doctrine, and it is the doctrine which the Father hath given unto me' <-> 31:21 'this is the doctrine of Christ'. The repent-believe-baptize core is shared (11:32-34: 'the Father commandeth all men, everywhere, to repent and believe in me. And whoso believeth in me, and is baptized, the same shall be saved'). At 11:7 the Father's own voice introduces the Son -- 'Behold my Beloved Son, in whom I am well pleased' -- the same title and speaker Nephi heard at 2 Nephi 31:11 ('And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son'); the Father's 'my Beloved Son'/'my Beloved' occurs at four verses in the record (2 Nephi 31:11, 2 Nephi 31:15, 3 Nephi 11:7, 3 Nephi 21:20); corpus-wide the same title in the Father's own voice recurs throughout the frozen New Testament (Matthew 3:17, 17:5; Mark 1:11, 9:7; Luke 3:22, 9:35; 2 Peter 1:17, among others). It is a recurring title, so the 11:7 <-> 31:11 pairing is carried here as a note rather than a standalone record. Range 11:7, 11:31-40. → doctrine-of-christ

The risen Lord's own citation of a narrated event as the type of the fire-baptism. In the voice from the darkness (9:18-22) the Lord defines the rite -- 'whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost' -- and names its precedent: the Lamanites 'were baptized with fire and with the Holy Ghost, and they knew it not.' The corpus's only narrated Lamanite fire-conversion is the Helaman 5 prison theophany, where 'the Holy Spirit of God did come down from heaven... and they were filled as if with fire' (5:45); the phrase 'filled as if with fire' is unique to Helaman 5:45 corpus-wide. The 'knew it not' detail matches Helaman 5, where the converted were in a cloud of darkness and perceived the encircling fire only once the cloud of darkness was dispersed (5:43); Aminadab's two speeches (5:39 naming the angels, 5:41 the repent-command) both precede the fire's first sighting. The doctrine's own term for the rite is 2 Nephi 31:13/31:17 ('the baptism of fire and of the Holy Ghost'; 'a remission of your sins by fire and by the Holy Ghost'), restated within THIS sermon at 11:35 ('he will visit him with fire and with the Holy Ghost'). It is then enacted at Bountiful for the twelve, who 'were filled with the Holy Ghost and with fire' and were 'encircled about as if it were by fire' (19:13-14); the children's encircling fire (17:24) carries no baptism or Holy-Ghost language -- imagery, not an enactment of the rite. Those 'encircled about... by fire' phrasings extend the internal Helaman imagery pair registered as hel-nephi-fire-encircled (Helaman 5:23 <-> 5:44) into 3 Nephi (on nephi-helamanson.md); not registered here. Whether Helaman 5 is MEANT as a dramatization of the doctrine's fire-baptism stays an interpretive reading; that 9:20 cites the Lamanites' fire-baptism is the Lord's own statement (textual). → doctrine-of-christ

The corpus's two spoken baptismal formulas. Alma's words over Helam at the waters of Mormon -- 'I baptize thee, having authority from the Almighty God' (Mosiah 18:13) -- and the Lord's prescribed words at Bountiful -- 'Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost' (11:25) -- both join 'having authority' to the performative 'I baptize'. The authority-clause survives; its source is re-specified from 'the Almighty God' to 'Jesus Christ,' and the naming of the three is now explicit. 'Having authority' stands at four verses in the record -- these two, Mosiah 18:18 ('having authority from God', there for ordaining priests, not the baptismal act), and Moroni 8:16 ('I speak with boldness, having authority from God') -- and at a fifth in the corpus, Matthew 7:29 (frozen NT canon; Matthew retired from the comparanda class at the NT freeze). The twin triad-unity clause ('the Father, and the Son, and the Holy Ghost are one') follows two verses later at 11:27. Related on this page: the baptism-witness record mos-doc-baptism-witness (Mosiah 18:10 <-> 2 Nephi 31:14). → doctrine-of-christ

The sacrament instituted in the doctrine's own covenant-witness grammar. 18:10's 'this doth witness unto the Father that ye are willing to do that which I have commanded you' shares the contiguous string 'unto the Father that ye are willing to' with 2 Nephi 31:14's baptism-witness ('witnessed unto the Father that ye are willing to keep my commandments'). The sacrament thus witnesses what baptism witnesses -- willingness to keep the Lord's commandments, unto the Father -- the same parallel the page's baptism record mos-doc-baptism-witness draws for baptism (Mosiah 18:10 <-> 2 Nephi 31:14). The exact base form 'witness unto the Father' occurs only at 3 Nephi 18:10-11; the doctrine's forms are inflected -- 'witnesseth' (31:7), 'witnessing' (31:13), 'witnessed' (31:14). The remembrance-witness of 18:7/18:11 ('witness unto the Father that ye do always remember me') is the sacrament's own second clause. The sacrament-institution material (18:1-14) is hosted on doctrine-of-christ.md; the witness-grammar link is itself a doctrine-of-Christ point. → doctrine-of-christ

Isaiah 52:8 - the watchmen / 'eye to eye' / 'bring again Zion' verse - now spoken by the risen Lord (16:17 frames it: 'And then the words of the prophet Isaiah shall be fulfilled'). Third mouth for this verse in the corpus: Noah's priests brandished it as a challenge (Mosiah 12:22, mos-isa-priests-52-8), Abinadi carried it through his exposition (Mosiah 15:29, mos-isa-requote-52-8), and Christ now speaks it as the gathering's signature. Near-verbatim vs KJV: 'sing, for' (comma) where KJV has 'sing:' (colon) and Mosiah 12:22 a semicolon; 'eye to eye when' drops the KJV comma; 'Lord' for 'LORD'. Re-run Father-glossed at 20:32 ('their watchmen... their voice'). Part of the 16:18-20 block = Isaiah 52:8-10. → isaiah

Isaiah 52:10 - the 'made bare his holy arm' verse - in the risen Lord's mouth (the block 16:18-20 = Isaiah 52:8-10). One substantive divergence unique to this leg: 3 Nephi reads 'the salvation of God' where Isaiah 52:10, Mosiah 12:24 (mos-isa-priests-52-10), and Mosiah 15:31 (mos-isa-requote-52-10) all read 'the salvation of our God' - the possessive 'our' is dropped here (and restored at the 20:35 Father-glossed re-run as 'the salvation of the Father'). 'Lord' for 'LORD'. Reported as a textual fact; what the drop signifies is not settled here. → isaiah

Isaiah 52:1, re-imported. Jacob had already carried Isaiah 51-52 into the record at 2 Nephi 8 (2 Ne 8:24 = Isaiah 52:1, register 2ne-isa-block-52-1); the risen Lord re-imports the same verse at Bountiful. 3 Nephi's own addition is 'again, and': 'Awake, awake again, and put on' where 2 Nephi 8:24 reads 'Awake, awake, put on' and Isaiah 52:1 'Awake, awake; put on'. 20:37 then runs word-for-word with 2 Nephi 8:25 (both Nephite copies share 'arise, sit down' against the KJV's 'arise, and sit down' at Isaiah 52:2). Ultimate source Isaiah 52:1; grounded to the in-corpus copy to show the re-import. → isaiah

Isaiah 52:11, quoted nearly whole by the risen Lord. Extends alma-isa-separate-52-11: where Alma 5:57 carried only the command-cluster (leave / separate / touch-no-unclean) as distinctive shared phrasing, 3 Nephi 20:41 quotes the entire verse near-verbatim. Divergences vs KJV: 'touch not that which is unclean' for 'touch no unclean thing'; 'be ye clean that bear' drops the KJV comma; 'Lord' for 'LORD'. 20:42 continues with Isaiah 52:12 ('ye shall not go out with haste nor go by flight... the God of Israel shall be your rearward'; KJV 'rereward'), recast again at 21:29. → isaiah

Isaiah 52:14, the marred-servant verse - part of the block 20:43-45 = Isaiah 52:13-15, in the risen Lord's mouth. Divergences vs KJV: 'astonished' for 'astonied'; 'marred, more than' (comma) for 'marred more than'. The block is then re-aimed at 21:8-10: 21:8 re-runs Isaiah 52:15 near-verbatim ('kings shall shut their mouths; for that which had not been told them shall they see'), and 21:9-10 applies the marred-servant figure to a latter-day work - 'the life of my servant shall be in my hand... although he shall be marred because of them. Yet I will heal him' (21:10). The text's re-aim onto a latter-day figure is reported as given; who that servant is, the wiki does not resolve (an external-identity question, out of scope). 20:45 = Isaiah 52:15 (noted here, not separately registered). → isaiah

Isaiah 52:7, the 'beautiful upon the mountains' / 'publisheth peace' verse - the hinge of Abinadi's whole exposition (Mosiah 12:21 / 15:14-18) - now spoken by the risen Lord and re-aimed at the latter-day publication of the gospel ('And then shall they say', 20:40). Extends the publish-peace chain (mos-isa-priests-52-7, mos-isa-publish-peace-1ne, mos-isa-publish-peace-payoff), whose registered legs all stood in Mosiah until this verse. 3 Nephi's divergence: it inserts 'unto them' twice ('good tidings unto them... good tidings unto them of good') where Isaiah 52:7 and Mosiah 12:21 read plain 'good tidings'. → isaiah

Isaiah 54:1, opening anchor of 3 Nephi 22 = Isaiah 54 entire (17 verses for 17; the risen Lord quotes the chapter whole). It is not the corpus's first chapter-scale quotation of a prophet: Abinadi had quoted Isaiah 53 whole at Mosiah 14, and earlier still Nephi and Jacob had reproduced long Isaiah blocks — 1 Nephi 20-21 (Isaiah 48-49), 2 Nephi 7-8 (Isaiah 50-51), and 2 Nephi 12-24 (Isaiah 2-14). Near-verbatim vs KJV: 'child;' for 'child:'; 'Lord' for 'LORD'. Per-verse variant differences across the block are page facts (see isaiah.md); the register pins three anchors (this, 22:4, 22:9). → isaiah

Isaiah 54:4. Substantive divergence: 3 Nephi adds a whole clause with no KJV counterpart - 'and shalt not remember the reproach of thy youth' - so 22:4 reads '...forget the shame of thy youth, and shalt not remember the reproach of thy youth, and shalt not remember the reproach of thy widowhood' where Isaiah 54:4 has only 'the reproach of thy widowhood'. Reported as a textual fact. Other block variants (22:2 'thy' for 'thine habitations'; 22:5 'thy maker, thy husband' for 'thy Maker is thine husband'; 22:17 'revile' for 'rise') are page facts on isaiah.md. → isaiah

Isaiah 54:9, the waters-of-Noah oath - the flood-covenant analogue for God's covenant of peace (cross-link covenant-of-israel.md). Divergences: 3 Nephi 'For this, the waters of Noah unto me' drops the KJV's 'is as' ('For this is as the waters of Noah'); and 3 Nephi ends 'wroth with thee' where Isaiah 54:9 adds 'nor rebuke thee'. 22:10 continues the oath ('the mountains shall depart... but my kindness shall not depart... neither shall the covenant of my peace be removed'). → isaiah

The corpus's Isaiah-reading instructions, now issued as a commandment by the risen Lord: 'ye ought to search these things... search these things diligently; for great are the words of Isaiah' (23:1). This restates from the visitation the hermeneutic Nephi had set out in 2 Nephi 25 - Isaiah is hard but 'of great worth... in the last days' (25:8) and will all be fulfilled 'when they shall come to pass' (25:7); 3 Nephi 23:2-3 makes the same whole-fulfillment claim ('all things that he spake have been and shall be'). The root of the reading method is 1 Nephi 19:23's 'liken.' Shared literal phrase: 'the words of Isaiah.' The scene continues into the record-audit (23:7-13, cross-link coming-forth-of-scripture.md). → isaiah

At Bountiful the risen Lord claims as his own the 'one fold and one shepherd' formula Nephi had spoken as the close of his gathering oracle (1 Ne 22:25). 3 Ne 15:21 prefaces the clause 'ye are they of whom I said', expressly naming the Nephites as the 'other sheep' of the saying. The shared clause is word-for-word identical but for a single comma. The comma'd clause stands twice in the discourse -- 15:17 and again at 15:21; 3 Ne 16:3 carries the modal variant 'that there may be one fold and one shepherd', there stretched to a further flock -- the tribes 'led away out of the land' (15:15; 16:1-3). The text glosses its own audience's misreading: the disciples 'understood me not, for they supposed it had been the Gentiles' (15:22-23). The Old-World form is John 10:16 ('other sheep I have, which are not of this fold ... there shall be one fold, and one shepherd'), frozen in the corpus as New Testament canon. Distribution: 'one fold' occurs at four record verses (1 Nephi 22:25; 3 Nephi 15:17, 15:21, 16:3) and, corpus-wide, at John 10:16 (five in all). → covenant-of-israel

The scattering-judgment idiom Nephi drew from his brass-plates prophets (1 Ne 19:14, in the 'saith the prophet' block) is re-spoken as the Father's word in the Bountiful discourse (16:9), listing the afflictions of the smitten house of Israel. The phrase 'a hiss and a byword' occurs only at these two places in the corpus. Mormon later turns the word back on the scorners -- 'ye need not any longer hiss, nor spurn, nor make game of the Jews' (29:8) -- but there the verb is the mocker's act, not the victim's condition, a different construction, not a registered connection. → covenant-of-israel

The Abrahamic promise this page opens with -- verbatim at 1 Ne 15:18 and 22:9 (registered as covenant-seed) -- is spoken at Bountiful by the risen Lord, who assigns its making to the Father (20:25, 27). The Lord cites 'the covenant which the Father made with your fathers, saying unto Abraham: And in thy seed shall all the kindreds of the earth be blessed' (20:25), naming the hearers 'the children of the covenant' (20:26), and repeats the promise-clause two verses later (20:27, 'In thy seed shall all the kindreds of the earth be blessed'). The far end 1 Ne 22:9 carries the kindreds-clause verbatim. The Genesis 22:18 source is frozen in the corpus (raw/genesis-22.md); it reads 'all the nations of the earth be blessed' where the record's citations read kindreds -- and the kindreds form itself stands in-corpus at Acts 3:25 ('all the kindreds of the earth be blessed'). → covenant-of-israel

The record audit at 3 Nephi 23:7-13. The risen Lord calls for the record ('Bring forth the record which ye have kept', 23:7), reads it ('he cast his eyes upon them', 23:8), and finds Samuel's resurrection-sign prophecy fulfilled but unrecorded. He names the prophet and the prophecy -- 'I commanded my servant Samuel, the Lamanite... that there were many saints who should arise from the dead, and should appear unto many, and should minister unto them' (23:9) -- then asks 'How be it that ye have not written this thing, that many saints did arise and appear unto many and did minister unto them?' (23:11). 'And it came to pass that Nephi remembered that this thing had not been written' (23:12); 'Jesus commanded that it should be written; therefore it was written according as he commanded' (23:13). The prophecy audited is Samuel's at Helaman 14:25. The tightest verbal leg is the phrase 'many saints... appear unto many' -- 'appear unto many' is verbatim in 3 Nephi 23:9, 3 Nephi 23:11, and Helaman 14:25, and stands in the corpus at exactly those three verses, all in this one prophecy-and-fulfillment material. Registered on the 23:11 leg (the Lord's proofreading question) rather than 23:9 (his recollection of the command). This is the corpus's most direct narration of its own record-keeping standard: the Lord himself measures the plates against a named prophecy and orders the omission repaired. Cross-links: samuel-the-lamanite.md (the audited prophet), nephi-jr.md (the keeper -- 'Nephi' throughout 23:7-13, the disciple son of Nephi-Helamanson). → coming-forth-of-scripture

The Malachi import's head verse, with its provenance embedded in the quotation. 3 Nephi 24-25 reproduce Malachi 3-4 near-verbatim; the block is framed by the Lord's own attribution -- 'he commanded them that they should write the words which the Father had given unto Malachi... Thus said the Father unto Malachi--' (24:1, the words unique to 3 Nephi that wrap the quotation). Malachi 3:1's messenger / prepare-the-way / messenger-of-the-covenant oracle is reproduced word-for-word modulo punctuation (Malachi's colons become commas/semicolon) and the divine-name casing ('LORD of hosts' -> 'Lord of Hosts'). PROVENANCE (carried as page prose, not a separate record): the import certifies its own absence from the brass plates -- 'These scriptures, which ye had not with you, the Father commanded that I should give unto you; for it was wisdom in him that they should be given unto future generations' (26:2). Malachi post-dates Lehi's departure from Jerusalem, and the record says so in its own voice; this is the cleanest self-certified import in the corpus (contrast the Isaiah 29 braid, which the corpus's people already possessed via the brass plates). Malachi functions in this register the way Isaiah does -- a source the record itself quotes AND names, so connections run to it directly on the record's own attribution. Matthew and Micah are legal endpoints too (Matthew retired from the comparanda class at the NT freeze, 2026-07-09; Micah by name on 2026-07-26): the Micah 4-5 parallels are now registered on covenant-of-israel.md as shared phrasing, and where a Matthew 5-7 comparison still stands unregistered on a page it does so as a display choice, not because law forbids the endpoint. What sets Malachi apart is the attribution, not its endpoint status -- the record names Malachi as its source; the Micah material names no source at all. → coming-forth-of-scripture

The tightest whole-verse leg of the Malachi 3 import: 3 Nephi 24:6 reproduces Malachi 3:6 word-for-word with the single divine-name variant 'LORD' -> 'Lord'. Registered as the block's verbatim exemplar -- the whole of 3 Nephi 24 tracks Malachi 3 at this fidelity, diverging only in punctuation and a handful of small variants (e.g. 24:10 'mine house' -> 'my house'; 24:2 'fullers' sope' -> 'fuller's soap'; 24:5 'the stranger from his right' -> 'the stranger'). Those variant differences are textual facts; reading significance into any one of them is interpretive and not asserted. far-end source (Malachi 3:6, quotation-class). → coming-forth-of-scripture