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Dictionary of the Book of Mormon, p.
335 - 336 ZARAHEMLA When Mosiah
I. led the more righteous portion of the Nephites northward from the land
of Lehi-Nephi. (About B. C. 200), he found on the west bank of the river Sidon
a city inhabited by a partly civilized and irreligious people, whose language
he could not understand. They were ruled by a chief or king named Zarahemla.
When the two races began to understand each other it was found that the people
of Zarahemla were the descendants of a colony which was led by the Lord out of
Jerusalem in the year when that city was destroyed by the king of Babylon (B.
C. 589). After wandering in the wilderness they were brought across the great
waters and landed in the southern portion of the North American continent. In
after years they migrated southward to the place where they were found by
Mosiah. Among the members of the original colony was Mulek, the youngest
son of King Zedekiah; and it is presumable that most of them were of the
house of Judah. Of the
history of the colony for nearly four hundred years we know next to nothing. It
is summed up in the few following words: "And at the time that Mosiah
discovered them, they had become exceedingly numerous. Nevertheless, they had
had many wars and serious contentions, and had fallen by the sword from time to
time; and their language had become corrupted; and they had brought no records
with them; and they denied the being of their Creator; and Mosiah, nor the
people of Mosiah, could understand them." (Omni 1:17.) Dictionary of the Book of Mormon, p.
336 - 337 ZARAHEMLA, CITY OF The capital
of the Nephite nation, from about 200 years B. C. to A. D. 30, when the
Commonwealth was disrupted and the people divided into tribes. This city was
situated on the west bank of the Sidon river, and was originally built by the
descendants of the people of Mulek, who left Jerusalem, B. C. 589. Zarahemla
appears to have been their leader at the time the Nephites, led by Mosiah
I., discovered them, and as the city was named after him it is probable
that it had not been built long before the arrival of the latter people. After
the advent of the Nephites, the two peoples united in one nation, and this city
became the seat of their government, the residence of their chief judges and
high priests, and the center of their civilization. In it was also built a temple
to the God of Israel. During the days of the Judges, nearly every event of
importance to the whole nation took place or originated in this city. It was
the headquarters of the royalists or "king-men," whose
attempts to restore a monarchy led to so many contentions and so much sorrow,
and so frequently ended in bloodshed. It was captured by the Lamanites in B. C.
51, and again in B. C. 35, and was then held by them until B. C. 30. In B. C.
6, Samuel, the Lamanite, appeared upon the walls of Zarahemla, and
prophesied of many wondrous events yet in the future. Among them he foretold
its destruction by fire from heaven, in consequence of the great wickedness of
the major portion of its inhabitants. (Helaman 13:12-14.) In accordance with
this prophecy Zarahemla was destroyed during the great convulsions of nature
that attended the sacrifice of the Lord Jesus. It was afterwards rebuilt, but
we are not informed if it was again recognized as the chief city of the nation,
though from its admirable position and past associations, it is quite probable
that it was Dictionary of the Book of Mormon, p.
337 ZARAHEMLA, LAND OF As there
were two lands of Nephi, the greater and the lesser, so, for exactly the same
reasons, there were two lands of Zarahemla; the one occupying the whole of
South America, from the great wilderness, which formed its southern border,
northward to the land Bountiful; the other, the district immediately
surrounding the capital city, which bore the same name. That there
was a Zarahemla within Zarahemla is shown by various passages in which persons
are spoken of as journeying to the land of Zarahemla, when they were already
within the borders of the greater land of that name. For instance, Minon, on
the river Sidon, is said to have been situated above the land of Zarahemla
(Alma 2:24); again Alma took Amulek and came over to the land of Zarahemla from
Sidom (Alma 15:18). While in many other places, notably where the boundaries of
the possessions of the Nephites are given, the name Zarahemla is applied to the
whole of the lands of that people, even sometimes including Bountiful, which is
generally spoken of separately. In the
days of the first Mosiah and his son, King Benjamin, the greater portion of the
Nephites appear to have been located in and immediately around the city of
Zarahemla. King Benjamin, when about to resign the royal authority into the
hands of his son Mosiah, commanded him to gather his people together, for, he
adds, on the morrow I shall proclaim unto this my people out of my own mouth,
that thou art a king and a ruler over this people (Mosiah, 1:10). The
proclamation was sent forth and the people were gathered in an unnumbered host;
a thing that could not have been done in so short a time had their habitations
been widely scattered over an extended territory. In the
reign of the younger Mosiah, the people spread out in all directions, and
colonies were planted in distant regions. This vigorous policy was continued,
only on a much larger scale, during the days of the Judges. We suggest that the
lands or cities included within the borders of the land of Zarahemla, in the
days of the Judges, were: In the
extreme north the land of Bountiful, which extended southward from the
Isthmus of Panama. On its southern frontier lay the land of Jershon. On the
river Sidon: Zarahemla, Minon, Gideon and Manti. In the
interior, eastward of the Sidon: Antionum, Siron, and Nephihah. On the
shores of the Atlantic Ocean and Caribbean Sea: Mulek, Morianton, Lehi,
Omner, Gid, Aaron and Moroni. In the interior
west of Sidon. Melek, Aaron, Noah, Ammonihah and Sidom. Between
the upper waters of the Sidon and the Pacific Ocean: Cumeni, Antiparah,
Judea and Zeezrom. Dictionary of the Book of Mormon, p.
339 ZEBULUN One of the
Twelve Tribes of Israel. Reference is made to the land Zebulun (II. Nephi,
19:1), in a quotation from the writings of Isaiah. Dictionary of the Book of Mormon, p.
339 ZECHARIAH An
Israelite of whom nothing personally is known. His name is mentioned (II.
Nephi, 18:2) in a quotation from the writings of Isaiah, where he is spoken of
as a "faithful witness to record." Dictionary of the Book of Mormon, p.
339 ZEDEKIAH One of the
Twelve Disciples called and chosen by Jesus to minister to the Nephites at the
time of his visit to that people (A. D. 34). Zedekiah was present near the
temple in the land Bountiful, when Jesus appeared, and was baptized by Nephi on
the day following. He is not mentioned again in the sacred record. Dictionary of the Book of Mormon, p.
339 ZEDEKIAH The last
king of Judea. In the first year of his reign, Lehi and his family left
Jerusalem. Zedekiah's name occurs eight times in the Book of Mormon, five of
which are connected with Lehi's departure, the other three relate to the
monarch's posterity. The killing of the sons of Zedekiah by the king of Babylon
is spoken of in Helaman, 8:21. Dictionary of the Book of Mormon, p.
339 - 340 ZEEZROM A
distinguished lawyer in the corrupt city of Ammonihah, at the time that Alma
and Amulek ministered to its unrepentant people (B. C. 82). Zeerom led the
opposition to the servants of God, and by his subtlety, ingenuity and boldness
endeavored to make it appear that they had contradicted themselves in their
preaching, and had also spoken disrespectfully of their country's laws. At
last, however, he began to feel the power of God, and when he did so he was not
so hardened that he was not willing to acknowledge it. At this, his former
admirers turned against him, and having reviled and maltreated him, drove him
out of the city with other converts. The fugitives fled to a neighboring city,
called Sidom, where Zeerom, overwhelmed with the realization of his inquities,
fell sick of a fever. At last, the glad tidings reached his ears that Alma and
Amulek were safe, for he had feared that through his inquities they had been
slain. No sooner did they reach Sidom than he sent for them, for his heart
began to take courage. When they entered his presence, he imploringly stretched
forth his hands and besought them to heal him. Alma questioned him regarding
his faith in Christ, and finding that the good seed had germinated in his bosom
and brought forth fruit, this mighty High Priest cried unto the Lord, "O
Lord our God, have mercy on this man and heal him according to his faith, which
is in Christ." When Alma had said these words, Zeezrom leaped upon his
feet and walked, to the great astonishment of all who witnessed it. Alma then
baptized the repentant lawyer, who began from that time forth to preach the
glorious message of eternal salvation. His energy, his wisdom, his learning,
his talents were now used towards the upbuilding of the kingdom of God, with as
much zeal as he had before labored for corruptible riches and worldly fame.
From this time forth Zeezrom became a preacher of righteousness, laboring under
the direction of Alma, who then presided over the Church of Christ throughout
all the land; and we next hear of him ministering to the people in the land of
Melek. In later years, he accompanied Alma in his mission to the Zoramites. After
this we are told no more of his personal history, but his name and teachings
are more than once referred to by later servants of God. Dictionary of the Book of Mormon, p.
340 - 341 ZEEZROM A Nephite
city on their south-west frontier, probably a short distance west of Manti. In
the great war between the Nephite commonwealth and Amalickiah, Zeezrom fell
into the hands of the Lamanites. It was in their possession when Helaman
arrived in that region with his army of young Ammonites (B. C. 66). This is the
only time that this city is mentioned by name, but it doubtless was captured by
the Lamanites more than once in their successful invasions of Zarahemla in
later years. Dictionary of the Book of Mormon, p.
341 ZEMNARIHAH A chief
captain of the armies of the Gadianton robbers who, in A. D. 21, came up on all
sides in great force and laid siege to the people of Nephi. This system of
warfare was, however, unsuccessful, as the Nephites, who were gathered with
their flocks, herds, provisions, etc., into one land, had laid up large stores
of provisions, while the robbers had to subsist upon the game they could kill
in the wilderness. The Nephites, therefore, adopted a policy of constantly
harassing the robbers, making sorties by day and by night in unexpected places,
and inflicting great loss upon the forces of Zemnarihah. The results of this
policy grew so disastrous that the robbers ultimately changed their tactics and
made an effort to reach the land northward, but being enfeebled by want of food
they were not able to act with sufficient rapidity. The Nephite general, Gidgiddoni
being apprised of their intention, headed them off on the north and cut off
their retreat on the south. Finding themselves, hemmed in, the robbers
capitulated, and those who did not do so were slain. Among the prisoners was
Zemnarihah, whom the Nephites hung on the top of a tree until he was dead,
after which the tree was felled to the earth. The robbers who had been captured
were cast into prison, and by and by the word of God was preached to them.
Those who repented and covenanted to murder and rob no more were liberated,
while those who remained obdurate were punished according to their crimes. Dictionary of the Book of Mormon, p.
341 - 342 ZENEPHI A Nephite
general who lived in the fourth century of the Christian era. He commanded an
army in the war with the Lamanites, at the time that Mormon was
commander-in-chief of the Nephite forces, He is mentioned but once in the
sacred record, and then by Mormon in his second epistle to his son Moroni, when
detailing the terrible condition of the people through the brutal manner in
which the war was being conducted on both sides. The Spirit of the Lord having
been withdrawn from both Nephites and Lamanites on account of their iniquities,
all classes became brutal, sensual and devilish, and such a one, we are
compelled to conclude, was Zenephi, from the brief account given of his
treatment of the weak and suffering of his own nation. Dictionary of the Book of Mormon, p.
342 ZENIFF The first
of the three kings who reigned over the colony of Nephites who returned from
Zarahemla and established themselves in the land of Lehi-Nephi, about B. C.
200. Zeniff and
his people, having left Zarahemla, traveled southward towards the land of
Nephi. The blessings of the Lord were not greatly with them, for they did not
seek Him nor strive to do His will. In the wilderness they lost their way, and
suffered from famine and many afflictions; but after many days they reached the
neighborhood of the city of Lehi-Nephi, the former home of their race. Here
Zeniff chose four of his company, and accompanied by them went to the king of
the Lamanites. This monarch, whose name was Laman, received them with the
appearance of kindness. He made a treaty with them, and gave them the lands of
Lehi-Nephi and Shilom to dwell in. He also caused his own people to remove out
of these cities and the surrounding country, that Zeniff's people might have
full possession. King Laman was in reality not so friendly as he
pretended to be. His object was to get the industrious Nephites to settle in
the midst of his people, and then by his superior numbers to make them his
slaves; for his own subjects were a lazy, unprogressive race. As soon as
Zeniff and his followers occupied their new possessions they went to work to
build houses and to repair the walls of the city; for the idle Lamanites had
suffered them to fall into decay. They also commenced to till the ground, and
to plant all manner of seeds of grain, vegetables and fruit therein. Soon,
through their thrift and industry, they began to prosper and multiply. This
caused King Laman to grow uneasy. He desired to bring them into bondage that
his people might reap the benefits of the labors of the Nephites. But they were
growing so rapidly that he feared that if he did not soon put a stop to their
increase they would be the stronger of the two people. To prevent this he began
to stir up the hearts of his people in anger against the Nephites. He succeeded
so well that in the thirteenth year of Zeniff's reign in the land of Lehi-Nephi
a numerous host of Lamanites suddenly fell upon his people, while they were
feeding and watering their flocks, and began to slay them. They also carried
off some of their flocks, and the corn from their fields. Those of
the Nephites who were not slain or overtaken, fled to Zeniff. As quickly as he
could he armed his people with bows and arrows, swords and cimeters, clubs and
slings, and with such other weapons as they could invent. Thus armed they went
forth in the strength of the Lord to meet the enemy, for in their hour of peril
they had cried mightily unto Him, and He heard their cries and answered their
prayers. Thus
strengthened they met their foes. The battle was an obstinate and a bloody one.
It lasted all day and all night. At last the Lamanites were driven back, with a
loss of 3,043 warriors, while the people of Zeniff had to mourn the death of
279 of their brethren. After this, there was peace in the land for many years. During
this time of peace Zeniff taught his people to be very industrious. He caused
his men to till the ground and raise all kinds of fruit and grain. The women he
had spin and make cloth for clothing, fine linen, etc. In this way, for
twenty-two years, they prospered and had uninterrupted peace. At this
time the old King Laman died, and his son succeeded him upon the throne. Like
many young princes, he desired to distinguish himself in war. So he gathered a
numerous host of the Lamanites, and having armed them in the same manner as the
Nephites, he led them to the north of the land of Shemlon, which lay near the
land of Nephi-Lehi. When
Zeniff learned of the approach of young King Laman's armies, he caused the
women and children of his people to hide in the wilderness; but every man,
young or old, who was able to bear arms was placed in the ranks to go out
against the foe. Zeniff himself was then an aged man, but he still continued to
command his forces and led them in person to battle. Strengthened by the faith
Zeniff implanted in their hearts, the Nephites gained a great victory; and so
numerous were the slain of the Lamanites that they were not counted. After this
there was peace again in the land. Shortly after this Zeniff died, and,
unfortunately for his kingdom, chose for his successor an unworthy son, named Noah. Dictionary of the Book of Mormon, p.
344 ZENOCH, or ZENOCK A prophet
of Israel, of whose personal history, or to what age he belonged, we know
nothing. His writings were familiar to the Nephites, as he is quoted by Nephi
(I. Nephi 19:10), Alma (Alma 33:15), Amulek (Alma 34:7), Nephi (Helaman 8:20),
and Mormon (III. Nephi 10:16). Dictionary of the Book of Mormon, p.
344 - 345 ZENOS A Hebrew
prophet, often quoted by the Nephite servants of God. All we are told of his
personal history is that he was slain because he testified boldly of what God
revealed to him. That he was a man greatly blessed of the Lord with the spirit
of prophecy is shown by that wonderful and almost incomparable parable of the
Vineyard, given at length by Jacob (Jacob, chap. 5). His prophecies are also
quoted by Nephi (I Nephi 19:10, 12, 16), Alma (Alma 33:3, 13, 15), Amulek (Alma
34:7), Samuel, the Lamanite, (Helaman 15:11), and Mormon (III Nephi 10:16). Dictionary of the Book of Mormon, p.
345 ZERAHEMNAH A Lamanite
general, who commanded the forces of that people, who, at the request of the
apostate Zoramites, occupied Antionum with the intention of
attacking the Ammonites in the land of Jershon. Like most of the commanding
officers of the Lamanite armies of that age, he was a Nephite dissenter (B. C.
74). Zerahemnah,
finding that Moroni, the Nephite commander, was too well prepared for
their attack on the land of Jershon, retired through Antionum into the
wilderness, where they changed direction and marched towards the head-waters of
the river Sidon, with the intention of taking possession of the land of Manti.
But Moroni was too vigilant to allow his enemies to slip away without knowing
what had become of them. He had his spies watch the movements of Zerahemnah's
forces, and in the meanwhile sent to Alma to inquire the mind and will of the
Lord with regard to his future course. The word of the Lord was given to Alma,
and he informed Moroni's messengers of the movements of the Lamanites. The young
general, with becoming prudence, then divided his army. One corps he left to
protect Jershon, and with the remainder he advanced by rapid marches towards
Manti, by the most direct route. On his arrival he at once mustered all the men
who could bear arms into his forces, to help in the defense of their liberties
against the advancing foe. So rapid had been his movements and so prompt had
been the response to his call that when the Lamanites reached the neighborhood
of the Sidon he was prepared for their coming. The battle
which was fought when the opposing armies met was one of the most stubborn and
bloody in Nephite history. Never from the beginning had the Lamanites been
known to fight with such exceeding great strength and courage. Time after time
their hosts rushed upon the well-ordered ranks of the Nephites, and
notwithstanding the latter's armor, they clove in their heads and cut off their
arms. But the cost of these charges to their own numbers was terrible. The
battle began at a hill called Riplah, and afterwards extended to both
banks of the Sidon. At one time a lull took place in the carnage, and Moroni,
who had no pleasure in shedding blood, made an offer of such terms of surrender
as he considered the circumstances warranted. But Zerahemnah and other captains
of the Lamanite hosts rejected the offer and urged their warriors to renewed
resistance. So the battle recommenced with unabated fury. At last, however,
Zerahemnah himself, to prevent the total annihilation of his armies, consented
to the proposed terms of surrender and entered into the required covenant of
peace. So great were the losses on both sides that the dead were not counted.
After this fearful battle, we read no more of Zerahemnah. Dictionary of the Book of Mormon, p.
346 ZERAM One of
four Nephite officers, sent, with their men, by Alma, from the valley of
Gideon to watch the movements of the defeated Amlicites, the evening
after the great battle fought by them and the armies of the Nephites at the
hill Amnihu, on the east side of the River Sidon (B. C. 87). The next day they
returned in great haste and reported that they had followed the Amlicites,
until the latter had joined, in the land Minon, a numerous host of Lamanites,
who were driving the Nephite inhabitants before them and marching rapidly
towards the city of Zarahemla. Dictionary of the Book of Mormon, p.
346 ZERIN, MOUNT A mountain
of which we know nothing except what is contained in the following passage: For
the brother of Jared said unto the mountain Zerin, remove, and it was removed
(Ether 12:30). Dictionary of the Book of Mormon, p.
346 - 347 ZIFF A metal,
kind unknown, used by the artificers of King Noah in the land of Lehi-Nephi
(Mosiah 11:3, 8). The word ziff means, in the Hebrew, brightness—metallic
brightness. (The word is used in Daniel 2:31, also in Isaiah 30:22, where it
means overlaying metal.) Dictionary of the Book of Mormon, p.
347 ZION This word
occurs forty-four times in the Book of Mormon; nearly always in quotations from
Isaiah, or in references thereto. Dictionary of the Book of Mormon, p.
347 ZORAM The
servant of Laban (B. C. 600), afterwards the friend of Nephi. When Nephi
had slain Laban near his house at Jerusalem, he went into the dead man's
residence, and assuming the voice of Laban, commanded Zoram, who had the keys
of the treasury, to bring the records he needed. It being night, Zoram was
deceived, and quickly obeyed. Then Nephi commanded Zoram to follow him with the
records to his brethren. This Zoram did, supposing that the brethren to whom
Nephi alluded, were the elders of the Jews. Nephi and
Zoram took their course to the place where Nephi's brothers had secreted
themselves outside the walls of Jerusalem. When the latter saw them coming they
were greatly afraid, for they did not recognize their brother, dressed in the
armor of Laban. They thought that he had been killed and that these men were
coming to slay them also; so they fled before them. Nephi, perceiving the
difficulty, called to them in his own voice. While this arrested their flight,
on the other hand it alarmed Zoram. He would have returned in terror to
Jerusalem, and, no doubt, have spread the alarm, if Nephi had not caught hold
of him, given him assurances of good will and made a covenant with him that if
he would be faithful to Nephi and his brethren he should be a free man like
unto them; for it appears that Zoram was a bond-servant, most probably an
Israelite who had fallen into debt, and, as provided by the law of Moses, was
serving Laban till that debt was paid by his services. This covenant Zoram
faithfully kept. He went down with the sons of Lehi into the wilderness, and he
and his posterity were numbered with the people of Nephi ever afterward. In the
valley of Lemuel, Zoram married the eldest daughter of Ishmael. When Lehi,
previous to his death, blessed his posterity he also extended his blessings to
Zoram. Nothing is said of Zoram's children, though some conspicuous men of
later Nephite history—Amalickiah, Ammoron, Tubaloth, for instance—were
his descendants; neither have we any record of his death. Dictionary of the Book of Mormon, p.
348 ZORAM A
righteous, God-fearing Nephite general in the days of the Judges. He was
appointed chief captain of their armies at the time of the Lamanite capture of Ammonihah
(B. C. 81). Knowing that Alma, the younger, the high priest, had the
spirit of revelation, he and his sons, Lehi and Aha, went and inquired
the mind and will of the Lord as to the direction the Nephite forces should
take in their endeavor to rescue the prisoners captured by the invaders. Alma
inquired of the Lord and received an answer that the Lamanites would cross the Sidon
in the south wilderness, beyond the borders of Manti. Alma then told Zoram:
"There shall ye meet them, on the east of the River Sidon, and there will
the Lord deliver unto thee they brethren who have been taken captive by the
Lamanites." Following these instructions, Zoram and his sons led the
Nephite armies across the Sidon and marched into the south wilderness on the
east side of the river. There they came upon the enemy, scattered them and
drove them further into the wilderness. They also rescued all the Nephite
prisoners and restored them to their own lands. We read nothing more of Zoram
after this campaign. Dictionary of the Book of Mormon, p.
348 ZORAM A Nephite
apostate of the time of the Republic. He was the founder of the sect of the Zoramites,
and established them in the land of Antionum. Of his birth, death or personal
history we are told nothing. He was alive at the time that Alma and his
co-laborers visited and endeavored to reclaim his deluded followers (B. C. 75). Dictionary of the Book of Mormon, p.
349 ZORAMITES A family
of the Nephites. They were the descendants of Zoram, the servant of Laban,
and received their blessings with and were joined to the posterity of Nephi. Dictionary of the Book of Mormon, p.
349 ZORAMITES An
apostate sect of the Nephites, who took their name from one Zoram, their
leader. They occupied the land of Antionum, where they flourished, B. C.
75. In the
various apostasies, partial or total, that from time to time disgraced the
Nephites, there is one characteristic that seems universal to them, however
much they differed on minor points. It was the denial of the coming of the
Savior in the flesh, and of the necessity of His atonement for the sins of the
world. This was the evil one's strong point in his efforts to mislead the
ancient Nephites. Thus it was with the Zoramites. They bowed down to idols,
denied the coming of Christ, declared the doctrine of the atonement to be a
foolish tradition, and misinterpreted the teachings of holy scripture with
regard to the being of God. Their declaration of faith was: "Holy, holy
God; we believe that thou art God, and we believe that thou art holy, and that
thou wast a spirit, and that thou art a spirit, and that thou wilt be a spirit
forever." Moreover, they claimed to be a chosen and a holy people,
separated from their fellowmen, and elected of God to eternal salvation, while
all around were predestined to be cast down to hell. This creed naturally
resulted in its adherents and advocates being puffed up in vanity and consumed
with pride. They became haughty, uncharitable and tyrannical, and oppressors of
their poorer neighbors. Their strange medley of religious ideas gave birth to
corresponding vagaries of worship. Being elected to be God's holy children,
they had no need of prayer. Once a week they assembled in their synagogues and
went through an empty form, which was a little prayer, a little praise and considerable
self-glorification. Having done this, they never mentioned God or holy things
again throughout the week; indeed, it was a portion of their creed that their
synagogues were the only places in which it was lawful to talk or think of
religious matters. Their
ceremonies were as absurd as their creed. In the centre of each of their
synagogues was erected a holy stand, called rameumptom, which stood high
above the congregation; the top being only large enough for one person to stand
upon. Each worshiper mounted to this top,stretched out his hands toward heaven,
and, in a loud voice, repeated their set form of worship. Having done this, he
descended and another took his place, and so on, until all who desired to go
through the mummery had satisfied their consciences or gratified their pride. When the
tidings of this defection reached Alma, he proceeded to the land Antionum. He
was accompanied by his two younger sons, three of the sons of King Mosiah, also
by Amulek and Zeezrom. To his anxiety to bring these dissenters
back from the error of their ways, was added the fear that if they remained in
their wickedness they would join the Lamanites and bring trouble upon their
more faithful fellow citizens by urging the renewal of war. On the
arrival of Alma and his fellow-laborers at the seat of this apostasy, they at
once commenced their ministrations. They taught in the synagogues and preached
in the streets. They visited the people from house to house, using every
possible effort to bring these misguided dissenters to an understanding of
their perilous condition. Many of the poor and humble received the word of God,
while the majority rejected it with contemptuous scorn. Some of the
missionaries were maltreated. Shiblon, the son of Alma, was imprisoned
and stoned for the truth's sake, while others fared but little better. Having
done all the good they could, the missionaries withdrew to Jershon, into which
land the believing Zoramites were soon after driven by their unrepentant
fellows. There they found a safe asylum among the Ammonites, who, regardless of
the entreaties and afterwards the threats of those who remained in Antionum,
shielded and comforted them. The Zoramites then affiliated with the Lamanites,
and an army of the latter race, commanded by Zerahemnah, entered
Antionum and attempted to drive the Ammonites out of Jershon. In this they were
not successful, and, eventually, after a most desperate conflict, they were
forced back into their own lands. It appears that the Zoramites accompanied
them, as many of the Lamanite military leaders are afterwards spoken of as
belonging to that sect. |
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