The Way Theorists Think Regarding Their Predetermined Models – Part IV

In another attempt to change the meaning and literal reading of the Book of Mormon to fit a preconceived model, the concept of skin color between the Nephites and Lamanites has been brought to the fore by one Theorist. In writing about an exchange of prisoners in Alma 54, between the Lamanites and Nephites, Moroni tersely answers Ammoron’s request for such an exchange. After setting down the parameters by which he would exchange, Moroni angrily makes it clear he will destroy every Lamanite if Ammoron does not accept his terms for exchange. When Ammoron rejects Moroni’s exchange parameters with lies, Moroni decides to mount a rescue operation of the captive Nephites, men, women and children.
In order to mount such a rescue, Moroni knew he must have a man that looked like, and would be accepted as, a Lamanite. So “he caused that a search be made among his men, that perhaps he might find a man who was a descendant of Laman among them” (Alma 54:4). Now why would he need a Lamanite to convince the Lamanite guards that he was a Lamamite? Because they would obviously recognize a Nephite. But what of the men this man, named Laman, took with him? Obviously, they hung back and since it was night (Alma 55:8), they would have been indiscernible at a distance as is shown when Laman approached, for the guards could not see him clearly and challenged him to which he replied, no doubt still at some distance, “Fear not, behold, I am a Lamanite” (Alma 55:8), and he goes on to say they had escaped from the Nephites and stole their wine. It should also be kept in mind that this was war time and both Nephites and Lamanites were about in great numbers. In addition, there is no mention in any of the verses regarding this matter that the men with Laman came close, or had any contact with, the Lamanite guards.

Of course, such a ruse in war is all too common, yet this Theorist claims that such an activity “makes no sense” and claims that a single Lamanite with a group of Nephites should be easy to spot. However, having been in the military, and on night maneuvers and stealth penetration, which obviously this Theorist has not, such observation is extremely difficult at night, and in 63 B.C. there were no street lights, city aura of light, or other illumination—night in the wilderness is extremely dark with often only dim starlight available to see. Besides, while we are speculating about this incident, one might suggest that the other Nephites with Laman had darkened their faces, or in other ways camouflaged themselves, which would have certainly made their true appearance difficult to recognize.

The point of all this is simply that trying to change the meaning of skin color in this incident, or in the Book of Mormon in general, as this Theorist does, one has to go way afield to try and make a point—a point that would certainly have been understood by the Spirit who testified to Joseph Smith during his translation that the Lamanites had a dark or black skin. “Wherefore, as they were white and exceeding fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them” (2 Nephi 5:21). “And the skins of the Lamanites were dark according to the mark which was set upon their fathers…that they might not mix and believe in incorrect traditions” (Alma 3:6) And why was this darkness or blackness placed upon the Lamanites? “And this was done that their seed might be distinguished from the see of their brethren” (Alma 3:8) and “that they might not be enticing unto my people” (2 Nephi 5:21). In addition, all who mixed with the Lamanites brought the same curse upon his seed (Alma 3:9).

Mormon adds to this in speaking of the unrighteous Nephites, when he wrote: “for this people shall be scattered, and shall become a dark, a filthy, and a loathsome people, beyond the description of that which ever hath been among us, yea, even that which hath been among the Lamanites” (Mormon 5:15).

Theorists can claim all they want that a scripture does not mean what it says, but the truth of the matter is, Joseph Smith translated the words from the plates according to his own understanding and for the understanding of those who would read it, and the Spirit testified to the accuracy of his translation. I believe that is all that needs to be said. Therefore, this passage not only makes sense, but shows that there was a distinct visual difference between Nephite and Lamanit, as Nephi and others described.

(See the next post on "The Way Theorists Think - Part IV" regarding Hebrew words not on Gold Plates)