Brief Biography
Amaleki was a descendant of Jacob, the brother of Nephi, and the last writer on the small plates. He wrote of the Nephite flight from the land of Nephi under the leadership of King Mosiah I, their re-settlement in the land of Zarahemla, and the unification of the Nephites with the people of that land (Omni 1:12-19). He wrote of Mosiah's translation of a stone inscription giving an account of Coriantumr and his people (Omni 1:20-22), and the early reign of King Benjamin (Omni 1:23-24). He concluded the record with an invitation for us to believe in spiritual gifts and come unto Christ (Omni 1:25-26). Amaleki, who did not have children, entrusted the plates to King Benjamin (Omni 1:25).
Insights into the Words and Phrases
Amaleki
Did you know that Amaleki compared Mosiah to Nephi to show that Mosiah was inspired?
The word "ministering" is only used seven times in the Book of Mormon. One of those times is by Amaleki, even though he only contributes 895 words to the text. Amaleki is the last Nephite writer to use the title "Holy One of Israel," a title that is only used by writers on the small plates. Only Amaleki uses the words "preachings," "severity," and "moons." This last word refers to the time Coriantumr spent among the people of Zarahemla before he died. The people of Zarahemla came from Judah, where a lunar calendar was used.
Amaleki wrote of a significant transitional time in Nephite history when the Nephites, for unspecified reasons, had to leave the land of Nephi and resettle in a new location in the midst of a new people. Perhaps to underscore that such an event was inspired by God, he presents Mosiah’s actions as similar to those of Nephi, who also led a group of faithful people from an earlier land of inheritance to a new location.
Mosiah, like Nephi, was warned to "flee" out the land with all who would "hearken" to prophetic revelation (2 Nephi 5:5-6; Omni 1:12). They fled "into the wilderness" (2 Nephi 5:5; Omni 1:12), where they each found a new land (2 Nephi 5:7-8; Omni 1:13). Both Nephi and Mosiah carried records with them, specifically, the "plates of brass" (2 Nephi 5:12; Omni 1:14). Each leader was a teacher in this new setting. Nephi taught his people building skills (2 Nephi 5:15), while Mosiah taught the people of Zarahemla the language of the Nephites (Omni 1:18). Each was appointed a leader in the new setting (2 Nephi 5:15; Omni 1:19).
Amaleki uses the phrase, "the voice of the Lord," at a higher rate than the rest of the Book of Mormon. The phrase is used in recounting Mosiah’s leadership of the Nephites out of the land of Nephi and reinforces the idea that this was done under divine direction.
Some of the Nephites may not have been happy with Mosiah’s leadership. Benjamin mentioned contentions during the reign of his father (Mosiah 2:32-33). At least one significant group departed from Zarahemla and returned to the land of Nephi; it included Amaleki’s brother (Omni 1:27-30). Amaleki may have wished to compare Mosiah to Nephi to reinforce the divine legitimacy of Mosiah’s leadership. His leadership was inspired by God, as was Nephi’s.
Some of Amaleki's words recall things that Nephi wrote.
Nephi mentioned his genealogy, but said he recorded it on his other plates (1 Nephi 6:1). Amaleki mentions the genealogy of Zarahemla and states that it was written, "but not on these plates" (Omni 1:18). Nephi mentioned "wars and contentions" with the Lamanites (2 Nephi 5:34). Amaleki mentions a "war and serious contentions" among the people of Zarahemla before Mosiah’s arrival (Omni 1:17). Amaleki’s teaching that we should worship God "with [our] whole souls" (Omni 1:26) echoes Nephi’s teachings to worship with "your whole soul" (2 Nephi 25:29). Nephi taught that "Christ is the Holy One of Israel" (2 Nephi 25:29). Amaleki wrote of "Christ, who is the Holy One of Israel" (Omni 1:26).
Amaleki seems to have influenced subsequent Nephite writers, such as Alma, Mormon, and Moroni. The teaching, "there is nothing which is good save it comes from the Lord: and that which is evil comes from the devil" (Omni 1:25), seems to have been known and taught by Alma and Mormon. Alma taught, "For I say unto you that whatsoever is good cometh from God, and whatsoever is evil cometh from the devil" (Alma 5:40). According to Mormon, "all things which are good cometh of God; and that which is evil cometh of the devil" (Moroni 7:12).
Both Amaleki and Moroni had the unique task of completing a set of plates. Both writers invite the reader to "come unto Christ," a phrase only used four times in the Book of Mormon (Omni 1:26; Jacob 1:7; Moroni 10:30, 32). Both mention the importance of spiritual gifts (Omni 1:25; Moroni 10:8-18).1
Amaleki’s teaching that we should come unto God "and offer our whole souls as an offering unto him" (Omni 1:26), is interesting in light of sacrificial practices under the law of Moses. In contrast to other sacrifices, the burnt offering was one in which the entire animal was offered and sacrificed upon the altar. The Nephites kept the law of Moses, and Amaleki seems to draw upon the burnt-offering idea to express how to properly and sincerely worship God.
Key Insights
Amaleki’s words and teachings, even though they are brief, suggest he was a man who was anxious for others to accept and follow the inspired leadership of the prophet. He valued the spiritual gifts that he saw manifested in the life of his king, and faithfully fulfilled his responsibilities as a record keeper and teacher. We also can follow our prophet’s leadership, seek out spiritual gifts, and faithfully fulfill our responsibilities.
1 Moroni’s wording resembles that of Paul in the New Testament (1 Corinthians 12:4-11). This might suggest that both Paul and Moroni were drawing upon teachings of Jesus that we do not have at present (John 21:25; 3 Nephi 26:6-7).