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 carry 'they call themselves of the holy city', and both close with the name-refrain in per-verse forms — 1 Nephi 20:2 'the Lord of Hosts is his name', Isaiah 48:2 'The LORD of hosts is his name' (two divine-name casings, neither collapsed into the other). Between these shared frames 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'. → 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' — the exact shared substring, completed by a different object each time — 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'); the shared frame — 3:7 'accomplish the thing which he commandeth them', 17:3 'accomplish the thing which he has 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' (8:12) / 'desirable above all other fruits' (15:36) — 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 — twelve record verses in all, and, disclosed 2026-08-10 at the D&C freeze, a thirteenth corpus carrier outside the record at D&C 29:21, which fuses the two titles this note keeps apart: 'the great and abominable church, which is the whore of all the earth' — 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 the hearken charge (Isaiah 55:2 'hearken diligently unto me'; 2 Nephi 9:51's sentence-opening 'Hearken diligently unto me') and the closing fatness clause — Isaiah's 'let your soul delight itself in fatness' pared to 2 Nephi's 'let your soul delight 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: 31:4 'baptize the Lamb of God' / 10:10 'baptized 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

The phrase 'in the form of a dove' occurs at exactly three verses in the corpus (recounted 2026-08-10 at the D&C freeze) — these two and D&C 93:15 — 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; the shared frame — 31:18 'path which leads to eternal life', 33:9 'path which leads to life' — occurs with a life-object only at these two verses (the bare head stands once more, at Alma 7:19, 'the path which leads to the kingdom of God'). → 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

The phrase '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

The words 'infinite' + 'atonement' co-occur at three verses: 2 Nephi 9:7, 2 Nephi 25:16, Alma 34:12. The word '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 — 2:13 'if ye shall say there is no law, ye shall also say there is no sin', 9:25 'where there is no law given there is no punishment' — 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 with the double summons and the strength-charge, in per-verse forms — 2 Nephi 8:9 'Awake, awake! Put on strength, O arm of the Lord', Isaiah 51:9 'Awake, awake, put on strength, O arm of the LORD' (2 Nephi's sentence-break capital and the KJV divine-name casing differ; neither end's form is collapsed into the other). → 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 great vision's setting-phrase in plural form; the phrase family — 'exceedingly high mountains' (2 Nephi 4:25) / 'exceedingly high mountain' (1 Nephi 11:1) — occurs only at these two verses in 1-2 Nephi; its one other corpus carrier is Moses 1:1, disclosed on the page. 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 a prepared-relative clause to it — 18:12 reads 'the compass, which had been prepared of the Lord'; 5:12 reads 'the ball, or compass, which was prepared for my father 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. The per-book counts are exact and cannot move; disclosed 2026-08-10 at the D&C freeze, the one corpus carrier outside the record is D&C 10:56, which sets 'build up the kingdom of the devil' beside the get-gain church formula — the same critique frame both books' passages carry. → two-churches

Lehi's figure and Zenos's opening: same simile — 10:12 'like unto an olive tree', Jacob 5:3 'like unto a tame 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 the branch/branches + 'broken off' collocation 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 the people belonging on the 'other plates' — 1:2 'the history of this people', 5:33 'the history of my people'. → 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 phrase '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 the commandment-lexeme ('a commandment', 1:1; 'had commanded me', 7:27) + '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 them down' (Jacob 1:3) / 'handed down' (1 Nephi 19:4) + '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 RECORD occurrence list (grep): 2 Nephi 31:2, 31:21, 32:6; Jacob 7:2, 7:6; 3 Nephi 2:2. Re-scoped 2026-08-10 at the D&C freeze, which corrected a pre-existing error rather than adding one: the list was labelled corpus-wide but is the record's. Corpus-wide the label also stands at 2 John 1:9 and Hebrews 6:1 — eight verses in all — and once in plate-original header text, the Jacob superscription's second paragraph ('He confoundeth a man who seeketh to overthrow the doctrine of Christ'), which is quotable canon but outside the verse counts. The D&C adds no carrier. 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 at the strait gate' (Jacob 6:11) / 'enter into the narrow gate' (33:9) — plus the continue-until frame ('continue in the way', Jacob 6:11; 'continue in the path until', 33:9). 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 construction — 33:9 'be reconciled unto Christ', 4:11 'be reconciled unto him' (the him whom 4:11 approaches 'through the atonement of Christ, his Only Begotten Son') — 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 — Lehi's 'the firstfruits unto God' applied to Christ (2 Nephi 2:9), Jacob's 'the first-fruits of Christ unto God' extending it to the reconciled (Jacob 4:11) — 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-seven verses under the word-family rule, thirty-four plural-only (recounted 2026-08-10 at the D&C freeze; D&C 88:98 is the added carrier, in the church-of-the-Firstborn resurrection sense) — 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 counterfactual — 'save it should be an infinite atonement this corruption could not put on incorruption' — exactly matches the form of 7:12's 'if there should be no atonement made all mankind must be lost', 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: Jacob 3:5 reads 'the cursing which hath come upon their skins'; 2 Nephi 5:21 reads 'he had caused the cursing to come upon them'. 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 possessive rock-of-salvation form occurs at exactly three verses in the record — 'the rock of my salvation' (2 Nephi 4:30, Nephi's psalm), 'the rock of your salvation' (2 Nephi 9:45, Jacob's own sermon), 'rock of their salvation' (Jacob 7:25). Across the frozen corpus it runs to seven under a case-insensitive count, adding the Old Testament well the image draws on (2 Samuel 22:47, Psalms 89:26, Psalms 95:1, and Deuteronomy 32:15's capitalized divine title 'the Rock of his salvation'; case-strict the corpus total is six). 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 FIVE verses (recounted 2026-08-10 at the D&C freeze) - 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), and D&C 17:1 (among the objects the three witnesses are promised a view of); 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

The contiguous shared phrase occurs at five verses corpus-wide — 'in faith, believing that ye shall receive' at 1 Nephi 15:11, Enos 1:15, Mosiah 4:21, and Alma 22:16, and comma-less 'in faith believing that ye shall receive' at Moroni 7:26. 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'). The wise-purpose family 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. The phrase '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). Six further corpus occurrences fall outside the record (recounted 2026-08-10 at the D&C freeze): 1 John 3:20 (New Testament), 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), and D&C 35:19, 38:2, 42:17, 93:28, of which 38:2 states it as a divine self-predication, 'The same which knoweth all things, for all things are present before mine eyes'. 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. The word '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 out-of-the-written-records judgment frame — 29:11 'out of the books which shall be written I will judge the world' … 'according to that which is written'; 1:11 'out of which my people and their brethren shall be judged'. 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. The 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 under a word-bounded count, recounted 2026-08-10 at the D&C freeze — the frozen Bible and Moses 8:27 adding Matthew 1:19, 27:19, Acts 10:22, and others, and D&C 129:6 and 129:7 adding the just-man-made-perfect test for discerning messengers). The record's ground is narrower and still unique: the trust-formula — 'knowing my father that he was a just man' (Enos 1:1) / 'knowing king Benjamin to be a just man' (Omni 1:25) — occurs ONLY at these two verses. 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

The phrase 'great waters' occurs at twenty-four verses across the frozen corpus (recounted 2026-08-10 at the D&C freeze), 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 — the creation language of Moses and Abraham, and two Doctrine and Covenants verses, 110:3 and 118:4.) Disclosed so the restriction is visible rather than assumed: D&C 118:4 commands a crossing of the great waters — 'let them depart to go over the great waters, and there promulgate my gospel' — but sends messengers, not a migrating people, so it falls outside the three-crossing restriction rather than against it. 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': 4 hits (recounted 2026-08-10 at the D&C freeze) — 1 Nephi 13:35 and Omni 1:20, the two record legs registered here, plus D&C 20:35 ('by the gift and power of the Holy Ghost') and D&C 135:3 ('by the gift and power of God'), both of which name the same translation-mechanism sense this pair turns on, so the phrase is no longer confined to the record. 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 the custody phrase stands at exactly 3 verses — 'commandments of my fathers' (Jarom 1:15, Omni 1:3) and 'commandments of our fathers' (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. The phrase '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 stands at thirty-eight frozen verses (recounted 2026-08-10 at the D&C freeze) — besides the ten record hits, four New Testament 'in due time' idioms (Romans 5:6, 1 Corinthians 15:8, 1 Peter 5:6, 1 Timothy 2:6), Deuteronomy 32:35, Joseph Smith—History 1:72 (Pearl of Great Price), and twenty-two in the Doctrine and Covenants, twelve of which carry the same 'in mine own due time' record-timing sense the Ether uses carry. At corpus scope the formula is therefore common rather than rare, though the registered record-timing pairing turns on the sense, not the frequency. Outside the verse field the phrase stands once more, in the Book of Mormon title page's third paragraph, which the corpus's verse counts do not count. → 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 land-of-inheritance phrase with a possessive (their/your/his/our/thine) 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' / 'whole souls' 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. The phrase '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'). The phrase '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

The phrase '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. The word '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'). The phrase '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 were', 'the Lord their God') vs Nephi's second person ('Ye are', 'the Lord your God'). 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

The beguile-our-first-parents family 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 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). The phrase '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

The word '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

The phrase '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 six times in the corpus (recounted 2026-08-10 at the D&C freeze) - 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), and D&C 132:1 and 132:38, the latter naming the same David-and-Solomon precedent Jacob 2:24 names. 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

The phrase '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 — 26:4 'their carnal and sinful state', 27:25 'their carnal and fallen 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 + the hear-the-words clause: 7:17 'to hear the words which he should speak unto them', 1:18 'to hear the words which his father should speak unto them'. The full run occurs at only these two verses in the corpus. 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 corpus verses, seventeen of them 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 (the record's two complete the nineteen) — so the shared recital-use, not the word, is the point. Companion to mos-limhi-redsea-dry-ground. → limhi

The phrase '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

The phrase '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. The phrase 'labor with their own hands' occurs in the corpus at exactly three verses (recounted 2026-08-10 at the D&C freeze) — 18:24, 27:5, and D&C 52:39, which states the same self-support rule for the elders: 'labor with their own hands that there be no idolatry nor wickedness practiced'. → 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'. The phrase '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 exceptive formula — 11:23 'none shall deliver them, except it be the Lord', 23:23 'none could deliver them but the Lord', 24:21 'none could deliver them except it were the Lord their God' — naming 'the Lord' as the excepted deliverer, occurs at exactly these three verses in the corpus; Alma 36:2 carries the same frame under the patriarchal title, 'none could deliver them except it was the God of Abraham, and the God of Isaac, and the God of Jacob'; the bare 'none shall deliver', unexcepted, also stands at 2 Nephi 15:29 (= Isaiah 5:29) and Hosea 2:10. 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 occurrences in the record (2 Nephi 9:3, Jacob 3:2, Mosiah 7:19) complete it with rejoicing or receiving the word instead. Re-scoped and recounted 2026-08-10 at the D&C freeze, which corrected a pre-existing error as well as adding one: the parenthetical was labelled corpus-wide but listed only record verses. Corpus-wide the phrase stands at nine verses — those five plus Psalms 24:7, Psalms 24:9, Luke 21:28 and D&C 110:5, which completes it with rejoicing. 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 phrase '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

The phrase '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-of-the-kings language, singular and plural, 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 carries the 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 peace' / 'publishing peace') was in the corpus before the Mosiah trial - in the angel's beatitude to Nephi. (Disclosed 2026-08-10 at the D&C freeze: 'beautiful upon the mountains' has a further corpus carrier at D&C 128:19, which reaches for the same Isaiah 52:7 language; a modern revelation cannot bear on the reading-order priority claimed here.) 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 - 'did publish peace' (27:37) / 'published peace' (15:14), '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 (in-corpus counterparts disclosed: Alma 18:34; the Mosiah 7:27 ↔ Alma 18:34 pairing is registered as alma-ammon-image-of-god). → 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 twenty 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; 3 Nephi 27:6 'whoso taketh upon him my name'; 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 (a search finds no bapti- stem 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

The phrase '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 — 'drinketh damnation to his own soul' (2:33), 'drink damnation to their own souls' (3:18), 'drunk damnation to their own souls' (3:25), 'drinketh damnation to his soul' (3 Nephi 18:29) — occurring 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 the corpus. → 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 new birth — 'born of him' (5:7) / 'born of God' (27:25) — to becoming his sons and daughters, with a changed heart/state as the stated mechanism; the two forms are near-identical, not exact: 5:7 reads 'his sons and his daughters', 27:25 'his sons and daughters' (the repeated 'his' differs). 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 - 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 phrase '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

The phrase '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). The phrase 'natural man' itself stands elsewhere at Alma 26:21 (rhetorical, a different sense) and -- since the freezes -- at 1 Corinthians 2:14, Moses 1:14 and D&C 67:12 ('Neither can any natural man abide the presence of God, neither after the carnal mind', added 2026-08-10 at the D&C freeze, and in the doctrinal rather than the rhetorical sense); 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

The formula — 'satisfied the demands of justice' (Mosiah 15:9) / 'satisfieth the demands of his justice' (2 Nephi 9:26) — occurs in the record only at these two verses. The phrase '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 frame — 'carnal and sinful state' (26:4) beside 'carnal and fallen state' (27:25) — 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 the corpus — disclosed here rather than registered on this pair; the note's record-scoped point (negative conditional turned affirmative) stands. → atonement

The phrases '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, 25:41 and D&C 29:28, and 'the devil and his angels' adds Matthew 25:41 and D&C 29:28, 29:37, 76:33, 76:36, 76:44 (recounted 2026-08-10 at the D&C freeze). The two phrases meet at two corpus verses, not one: Matthew 25:41 and D&C 29:28, which reads 'Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels' — so the meeting-point wording both record verses echo is no longer confined to Matthew. 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 2:22's 'would' and 'should' ('if ye would keep his commandments ye should prosper in the land'). 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

The words '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

The interpret-languages phrase ('interpret languages', 8:6; 'interpreting languages', Omni 1:25 and Mosiah 28:14) 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 nineteen verses across the frozen corpus (recounted 2026-08-10 at the D&C freeze, D&C 1:19 and 35:13 the added carriers) (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. The word '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

The full template — 4:26 'impart of your substance to the poor, every man according to that which he hath', 18:27 'impart of their substance, every one according to that which he 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; Mosiah 21:17's 'impart to the support of the widows' carries the verb without the of-substance object). 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 record's only two definite-article ball appositives — 'the ball, or compass' (2 Nephi 5:12) and 'the ball or director' (Mosiah 1:16); Alma 37:38's 'a ball, or director' is indefinite — 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, its only case-strict carriers in the frozen corpus (Exodus 16:3 carries the case-variant 'by the hand of the LORD', the KJV's Tetragrammaton form); 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 engraven-records formula — 'the records which were engraven upon the plates of brass' (2 Nephi 5:12) vs 'the records which were engraven on the plates of brass' (Mosiah 1:16), an on/upon divergence. 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 given unto an object; real forms: 'according to the faith and diligence and heed which we did give unto them' (1 Nephi 16:28), 'according to the heed and diligence which they gave unto him' (Mosiah 1:16) — 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 fifteen across the frozen corpus counted word-bounded (adding Psalms 114:3 and 114:5; Psalms 40:14's 'driven backward' is an extended-word variant, disclosed, not counted). 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

The phrase 'pure water' occurs at exactly these two verses in the record; the other corpus occurrences are Hebrews 10:22 ('our bodies washed with pure water', a baptismal image, not a place) and D&C 84:92 ('cleanse your feet even with water, pure water', likewise a washing image and not a place) — four corpus verses in all, recounted 2026-08-10 at the D&C freeze; the place-versus-washing contrast the record draws is unaffected. 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 measuring template — a fraction joined to '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 the landmark designation stands at three verses, each in its own form — 11:13 'the hill north of the land Shilom', 7:5 'a hill, which is north of the land of Shilom', 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 phrase '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). The word '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

The phrase occurs at four verses in the record — comma-pointed 'with him, into the wilderness' at Omni 1:12 and Alma 27:25 (Alma returning to the people of Anti-Nephi-Lehi, 'also Alma with him, into the wilderness'), comma-less 'with him into the wilderness' at Mosiah 25:2 and Alma 47:1 (Amalickiah's fled followers). 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

The phrase '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-in-all-words frame — Jacob 7:8 'did confound him in all his words', Mosiah 12:19 'did confound them in all their words' — 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. The phrase '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

The phrase '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 reaching the Zoramite mission: 'bowels of mercy' + the demands-of-justice clause (34:16 'satisfy the demands of justice', Mosiah 15:9 'satisfied the demands of justice'). The phrase 'arms of safety' (34:16) is NEW coinage adjacent to the 'arms of mercy' chain (Mosiah 16:12 'the arms of mercy were extended towards them'; Alma 5:33 'the arms of mercy 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. The phrase '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 at least three and a half centuries apart (Korihor / Sherem: Sherem falls before Enos 1:25's 179th year from Lehi; Korihor stands in the seventeenth year of the judges, Alma 30:6, which is year ~526 by Mosiah 29:46's five-hundred-nine-year anchor). Shared skeleton — 30:13 'no man can know of anything which is to come', 7:7 'no man knoweth of such things; for he cannot tell of 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, and both receive one — Korihor's demand framed as a condition of belief ('that I may be convinced', Alma 30:43; 'except ye show me a sign, I will not believe', 30:48), Jacob 7:13's not so framed; 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: 'snatched' (26:17) / 'snatch' (Mosiah 27:28). 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 — Alma 26:37 'he numbereth his people', 1 Nephi 22:25 'he numbereth his 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

The peace-to-the-soul object 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-we-could-do / all-we-can-do phrase pair ('it was all we could do' and 'all that we could do', Alma 24:11; 'after all we can do', 2 Nephi 25:23). 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 thank-thee frame — 31:28 'We thank thee, O God', 38:14 'O God, I thank thee' — joined to the claim of standing above others. Internal Alma-to-Alma pair; the text supplies the cross-reference itself (38:13). The Luke 18:11 Pharisee resonance is in-corpus (frozen); disclosed here, not registered. → 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; and, added 2026-08-10 at the D&C freeze, D&C 18:21, 'Take upon you the name of Christ, and speak the truth in soberness'), 'take upon him' (Mosiah 5:10), 'take upon us' (Alma 46:18), the narrated took-upon-them and taken-upon-themselves 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 in the four Gospels' Baptist passages, e.g. Matthew 3:3 'The voice of one crying in the wilderness', and — recounted 2026-08-10 at the D&C freeze — at D&C 88:66, which re-applies the same voice-of-one-crying construction to the Lord's own voice rather than the Baptist's.) Divergence: 'walk in his paths, which are straight' vs 'make his paths straight'. → alma-the-younger

Record-only at 1 Ne 10:19, Alma 7:20, Alma 37:12; corpus-wide the phrase stands at five verses (recounted 2026-08-10 at the D&C freeze), D&C 3:2 and 35:1 carrying it too — 3:2 word for word with Alma 37:12, 'his paths are straight, and his course is one eternal round'. 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