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Alma 13–16 — Enter into the Rest of the Lord

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tagsscripture-study, book-of-mormon, alma, priesthood, premortal-life, theodicy, repentance, forgiveness, come-follow-me/2024
aliasesAlma 13-16, Enter into the Rest of the Lord, Divine Restraint, The Martyrdom of Ammonihah, Zeezrom's Conversion

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← Previous: Alma 8–12 — The Greater Portion of the Word | Next: Alma 17–22 — I Will Make an Instrument of Thee →

Alma 13–16 — “Enter into the Rest of the Lord”

Key Verse

“And now my brethren, I would that ye should humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest.” — Alma 13:13

Why This Block Matters

These four chapters carry Alma and Amulek’s mission to Ammonihah from its doctrinal summit to its darkest valley and out the other side into healing. Chapter 13 is one of the densest doctrinal masterpieces in all of scripture — a sermon on the holy priesthood, premortal foreordination, and the way home to God. Chapter 14 is, by common admission, one of the hardest chapters in the Book of Mormon: the believers’ wives and children are burned alive while two men who hold the power of God are commanded not to use it. Chapter 15 answers that anguish with one of the tenderest conversions in the record — Zeezrom, the antichrist-lawyer, healed body and soul. Chapter 16 closes the account with the destruction of Ammonihah and the quiet promise toward which everything has been pointing: the rest of the Lord.

Read together, the block is a single sustained meditation on a question every disciple eventually faces: Can God be both good and all-powerful when innocent people suffer? The chapters do not flinch from the question, and they do not hand you a tidy answer. Instead they give you Alma’s doctrine of premortal preparation, Amulek’s restrained hands, Zeezrom’s burning fever, and a God who — as Enoch learned — weeps. This is required reading for anyone wrestling with why bad things happen to good people.

Historical and Literary Context

Alma’s discourse in chapter 13 is not a fresh sermon but a continuation, mid-speech, of his teaching in chapter 12. There were no chapter breaks in the original record; Alma 13:1’s “cite your minds forward” points back to the end of chapter 12, where he had been teaching the Fall and the commandments God gave Adam and Eve after they left Eden.12 To read chapter 13 well, you have to feel that you are catching a man mid-sentence.

The audience is hostile. Ammonihah had already cast Alma out once, spat on him, and reviled him; he returned only because the same angel from his own conversion told him to try again.2 These are people of “the order of Nehor” — followers of the slain priestcraft-teacher from Alma 1 whose doctrine held that all would be saved and none need repent. A decade after Nehor’s death, his ideology still governed the city.3 The lawyers and judges among them, Zeezrom chief among them, grew wealthy by stirring up contention and adjudicating the resulting suits — a livelihood that the preaching of repentance directly threatened, exactly as Jesus’s cleansing of the temple threatened the merchants of Jerusalem.2

One textual key transforms chapter 13: Mark Holt observes that this is not Mormon summarizing the high priests of Alma’s own day (a common misreading), nor is it primarily about Melchizedek. It is Alma, in his own words, preaching about an ancient order of high priests “called from the foundation of the world” — most plausibly the priests of Enoch’s Zion, a body that predates Melchizedek and the flood and is otherwise lost from our Old Testament. The people of Ammonihah evidently had scriptures describing them. That makes Alma 13 a window onto doctrine preserved nowhere else.2

Major Themes

1. The Holy Order: A Pattern of Becoming, Not Just a Grant of Authority

Alma’s subject in chapter 13 is “the high priesthood of the holy order of God” — what later revelation calls the Melchizedek Priesthood, named after the man “to avoid the too frequent repetition” of the name of the Son of God (D&C 107:2–4).3 But the chapter is not finally about office; it is about becoming. The priests are “sanctified,” their “garments washed white through the blood of the Lamb” (Alma 13:11–12) until they “could not look upon sin save it were with abhorrence.”

This is temple language, and it is not accidental. The whole arc of Alma’s exposition — creation, fall, atonement, the return to God’s presence — follows the pattern of the temple endowment.3 The point of the holy order is to teach God’s commandments “that they might enter into his rest” (Alma 13:6) — to make kings and queens, priests and priestesses, by transforming people into the likeness of Christ. The word temple itself comes from template: a pattern of holy living.4 David Butler and Emily Freeman press the image of garments dipped in blood coming out white — it is supposed to shock you, because that is exactly the shock of grace working on a man like Zeezrom, whom you would think could never change.4

2. Foreordination and Agency: Called “from the Foundation of the World”

Alma 13:3–5 is one of scripture’s clearest teachings on premortal life: these priests were “called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works, in the first place being left to choose good or evil.” Faith and works, belief and behavior, are coupled together — premortally. Holt reads this as an early, veiled teaching of the premortal existence: we all made choices we no longer remember, and we are not here by accident.2

The perennial objection — how can God’s foreknowledge coexist with real agency? — receives its most beautiful treatment in Eva Witesman’s account of her daughter’s adoption. Kneeling at the sealing altar, she glimpsed “the eternities in these different parallel universes where our agency and her birth mother’s agency had put us on this timeline,” and saw that a God who holds all things before him at once can foreknow without coercing.3 Hank Smith’s image captures it: the Lord is playing 5D chess, and all the pieces have agency. Foreordination is not a script; it is preparation offered to free choosers.

Alma is doing something pastoral with this doctrine. To a people demanding “who do you think you are?” he answers, in effect: you and I stood on “the same standing” as everyone else “in the first place” (Alma 13:5). This raises the contrast between equality of opportunity — which God genuinely guarantees — and equality of outcome, which agency makes impossible in the short run, yet which God’s whole work bends toward in the end (his glory is to bring all his children home).1

3. The Preparatory Redemption and the Logic of the Atonement

The phrase “a preparatory redemption for such” (Alma 13:3, 13:5) is one of the most provocative in the Book of Mormon. Halverson unfolds its staggering implication: chronologically the order is creation → fall → atonement, but logically it reverses. The Atonement comes first — it is the infinite and eternal act that “stretches in both directions,” saving those who lived before Christ as surely as those after, and giving us the very courage to begin mortal probation at all. It is what makes a newborn innocent (D&C 93:38). Because God dwells in an “eternal now,” the redemption could be in place before the Redeemer ever came to perform it.1

4. Melchizedek, Enoch, and Two Orders of Power

Alma anchors his sermon in Melchizedek (Alma 13:14–19), the “king of Salem” who “did establish peace in the land in his days.” The Hebrew is doing work here: Melchizedek means king of righteousness, and Salem is Shalom, peace — so the king of righteousness is the prince of peace, the very title Abraham later aspired to (Abraham 1:2).12 Alma is, with a touch of holy humor, proposing a role-play: Melchizedek went to a wicked city and they repented — Amulek, you be Abraham, I’ll be Melchizedek, and you, Ammonihah, be the city that repents.3

Witesman’s framework illuminates why this matters. Chapter 13 stages a collision between two orders: the order of the Son of God and the order of Nehor. The difference is not only doctrinal (sin and repentance matter, or they don’t) but a difference in the very nature of power. Drawing on women scholars, she distinguishes:

  • Power over — coercive, dominant, hoarding; it reduces others’ agency to your own. This is Nehor’s way, and worldly hierarchy generally.
  • Power with — shared power, in community and with God, through covenants and ordinances.
  • Power to — the power to do the will of God.

The priesthood is the inversion of worldly hierarchy: it exists to give power away to as many as possible. D&C 121 makes the rule explicit — “power over” ends priesthood (“Amen to the priesthood of that man”), while “persuasion, long-suffering, gentleness, meekness, and love unfeigned” is how it operates. And those exact virtues appear, almost verbatim, in Alma 13:28: “humble, meek, submissive, patient, full of love, and all long-suffering.”3

A note worth keeping: when Alma describes “the order of his Son,” he likely is not describing Melchizedek’s priests at all but a still more ancient body — most plausibly Enoch’s, whose Zion was so righteous it was translated. Both Enoch and Melchizedek took whole wicked civilizations and turned them to righteousness, and that is precisely Alma’s argument to Ammonihah: it has been done before; it can be done by you.2

5. Divine Restraint and the Problem of Evil

Chapter 14 is the theological crucible of the block. The believing men are cast out; the believing women and children are gathered with their scriptures and burned. Amulek — a man of Ammonihah whose own wife and children may well have been in that fire2 — cries out, “Let us stretch forth our hands and exercise the power of God which is in us, and save them” (Alma 14:10). Alma’s answer is among the hardest in scripture: “The Spirit constraineth me that I must not stretch forth mine hand” (14:11).

Halverson names this the principle of divine restraint — and notes that Alma must exercise it precisely because God is exercising it too. The priesthood is power one is able to use, but using it requires permission; “can I?” must mean “am I allowed?”, not “am I able?” This is the lesson the leper already knew — “if thou wilt, thou canst make me clean” (Matthew 8:2) — and it is the lesson at the foot of the cross, where the mockers jeer, “if ye have the power of God, deliver yourselves” (Alma 14:24), in language uncannily close to “if thou be the Son of God, come down.” Chapter 14 is laced with parallels to Christ’s final day before Annas, Caiaphas, Herod, and Pilate.1

The “why” is not skipped, and it is not fully resolved. Holt is candid that this is “probably one of the very few questions that no one can answer for you” — each disciple must let the answer penetrate their own heart.2 But the chapters offer real handholds:

  • “The Lord receiveth them up unto himself in glory” (14:11). The martyrs were ready; their long way home was simply cut short. Hank Smith relates feeling the Spirit say of his late father, “If you could see the experiences he’s having now, you would not want to take that from him.”3
  • God’s wrath made just (14:11). The blood of the innocent stands as a witness — agency must be permitted to do all the evil it will, just as it is permitted to do all the good (cf. 2 Nephi 2). The same agency Mother Teresa used in Calcutta is the agency a murderer abuses.3
  • God weeps. Both Witesman and Holt turn to Enoch’s vision: “How is it thou canst weep?” (Moses 7:28–29). God does not stand above the suffering in serene detachment; he is in it. As bad as the fire of Ammonihah is, it is not as bad as the flood Enoch saw — and Enoch was comforted only when shown the redemption of Christ on the far side of the grief.32
  • The purpose of the eternities. Witesman’s distinctive answer: we are being prepared to become creators of worlds, and a creator must understand the consequences of choice — including how very bad things become when agency turns from God. The Fall introduced that knowledge; mortality is where it is learned.3

Holt’s boarding-school analogy ties it together: a parent sends a child to a school the child grows to love; when the teacher calls to say the child has learned everything and earned full marks, the parent rejoices to bring the child home, even though the child grieves to leave. The goal was never to stay at school forever. Death, for the prepared, is not the tragedy. Sin is the tragedy.2

6. The Experience of the Women — Don’t Skip Verse 8

One of the most important interpretive moves in any source on this block is Witesman’s insistence that we not rush past Alma 14:8 to get to the prophets. We instinctively identify with Alma and Amulek and skip to the comfort the Lord gives them — which is no comfort to the women in the fire. In a book that names only six women, this is one of the rare places a woman reader sees herself, and the temptation to look away too quickly does a disservice both to the text and to the world, because violence against women and children is not an isolated ancient event. It is, by today’s standards, a war crime and a crime against humanity, and it persists — in war zones and, in microcosm, in homes.3

What Witesman draws from sitting with the verse is striking. The attack targets women deliberately because of the power women hold: the power to perpetuate generations, to maintain family bonds, and — in President Camille N. Johnson’s phrase — to form “a global sisterhood of peacemakers” that “can achieve what no government can.”3 This is, then, an assault on the peacemaking power itself, an effort to strangle a fledgling Zion in the cradle. And it begins, as Mosiah 10:17 shows, not with violence but with words — teaching children to hate. The trajectory from the language of hatred to Alma 14:8 is real, which is why prophets from President Nelson (“Peacemakers Needed”) to Elder Rasband (“Words Matter”) keep returning to the words we use. Holt notes the same culturally-bound silence from the other side: Alma’s discourse names only men, and the honest response is to feel that something is missing — and to affirm that the wives, mothers, and daughters of those ancient high priests were every bit as necessary to Zion as the men.23

7. Zeezrom: The Anatomy of a Conversion

Chapter 15 is the answer to chapter 14’s anguish. Zeezrom — the expert lawyer who opened his story by trying to bribe Amulek to deny God (Alma 11:22), called “a child of hell” (Alma 11:23) — becomes Don’t Miss This’s unlikely “hero.”4 He is “harrowed up” with guilt (Alma 14:6; 15:3), the very phrase Alma uses for his own conversion in Alma 36:12–17. His guilt manifests physically — a burning fever — what Halverson calls the psychosomatic symptoms of sin: real guilt has real effects on the whole person, and the word “supposed” appears twice in 15:3 (“he supposed” Alma and Amulek were dead) to mark how our own false suppositions deepen our suffering — including the supposition that we have gone too far to be forgiven.1

The healing itself (15:6–11) is a faith healing that is really a forgiveness: “Believest thou in the power of Christ unto salvation?… If thou believest in the redemption of Christ thou canst be healed.” Witesman’s testimony pivots here — facing her own harrowing guilt years ago, she turned to Alma 36 and was healed by the same pattern; Alma’s prayer “O Lord our God, have mercy on this man” (15:10) is the echo of his own “O Jesus, thou Son of God, have mercy on me” (Alma 36:18). Alma sees himself in Zeezrom.3

Don’t Miss This lingers on two words. “Immediately” — Zeezrom sends for them the moment he hears they are alive (15:4), and they come immediately (15:5); the reaching hand and instant response make Alma and Amulek types of Christ, who never says “do you know what you put me through.”4 And “began” — “his heart began to take courage” (15:4): the courage to walk back into the room where reconciliation waits, when shame would keep us out.4

8. Forgiveness: The Scene That Isn’t Written

Holt’s most haunting insight is about a scene the record omits. We are given the tender reunion of Alma and Zeezrom — but not the reunion of Zeezrom and Amulek, the man whose family Zeezrom helped doom. Amulek had lost everything: his gold and silver, his friends, his father, his kindred (Alma 15:16). Now the man complicit in that ruin lies before him, begging to be forgiven and healed. What did Amulek feel? The human temptation — “good, you’re hurting, you deserve it” — is 180 degrees counter to the doctrine of Christ. We know the two became missionary companions to the Zoramites years later, so we know forgiveness won. Holt frames the principle unforgettably: “If you don’t believe in a Christ that can save the people who hurt you, then you don’t believe in a Christ who can save you.”2

This fits the deeper cycle Holt traces through the whole Book of Mormon — not the pride cycle, but the redemption cycle: wicked sinner → skeptical convert → repentant sinner → prophet and missionary. It runs Abinadi → Alma the Elder → Alma the Younger → Amulek → and now Zeezrom, over and over, the worst of sinners becoming the most powerful of witnesses.2

9. Desolation, and Entering into the Rest of the Lord

Chapter 16 delivers the consequence: Ammonihah, which denied any “piper to pay,” is destroyed in a single day — “the desolation of the Nehors” (Alma 16:9–11). Witesman reads this as the fulfillment of the very warning given to Joseph Smith in D&C 121:15 — one more thread in the remarkable web of parallels between Alma and Amulek’s imprisonment and Liberty Jail (false accusations, the cry of “how long,” the prophesied destruction of persecutors).3

Holt poses a genuine puzzle: the Lamanites who destroyed Ammonihah were themselves Nehors (Alma 24:28–29). Why would co-religionists slaughter their own? Because the doctrine itself permits it. Some doctrines ennoble and bind people together; others, taken to their logical end, license atrocity while looking benign on the surface (“all will be saved”). The farther a teaching drifts from the doctrine of Christ, the closer it drifts to evil.2

Against the desolation stands the chapter’s — and the whole block’s — destination: “enter into the rest of the Lord their God” (Alma 16:17). This is the title and telos of the lesson. Witesman ties it to President Nelson’s “Overcome the World and Find Rest”: the reward of covenant-keeping is heavenly power that brings a special kind of rest — the rest Alma surely sought to give Amulek when he “took him to his own house, and did administer unto him in his tribulations, and strengthened him in the Lord” (Alma 15:18).3 Holt notes the move from military victory to the far greater “victory over the devil” (16:21) — the word preached in purity.2 Halverson catches the verbal arc of the whole block: chapter 13 began with “looking forward” to Christ’s coming; chapter 16 ends with prophets “holding forth” the arms of mercy — glad tidings extended, only a matter of time.1

Words and Phrases Worth Slowing Down For

  • Melchizedek (Hebrew malkî-tsedeq) — “king of righteousness.” Combined with Salem / Shalom (peace), he is literally the king of righteousness who is the prince of peace.12
  • Angels — Halverson notes the underlying word (Hebrew mal’ak, Greek angelos) simply means messenger. Alma 13 is as much about human messengers — priests and prophets sent as a “preview” and “review” of Christ — as about heavenly ones.1
  • “Harrowed up” (Alma 14:6) — to harrow is to drag a heavy blade through soil, breaking and tearing it open. The image is of a conscience plowed up and laid raw — the same word Alma uses of himself in Alma 36.
  • “Rest” / “enter into the rest of the Lord” — drawing on the Hebrew sense of menuchah, a settled, covenantal rest in God’s presence, not mere inactivity. It is the destination of the holy order (13:6, 13:13) and the closing promise of the block (16:17).
  • “Preparatory redemption” (13:3) — a phrase unique to Alma; an early scriptural witness of premortal life and of an Atonement that operates backward and forward through time.12
  • “Grant” vs. “take for granted” — Halverson’s wordplay on Alma 13:30: to take for granted is to assume forgiveness is already yours and grab it; Alma pleads instead that we humbly ask that repentance be granted — so we see the loving face of the Giver behind the gift.1
  • Theodicy (Greek theos, God + dikē, justice) — Holt’s vocabulary word for the whole block: the reasoned attempt to reconcile a good, all-powerful God with the existence of evil.2

Cross-References

  • D&C 121:34–46 — the “master course on priesthood,” nearly verbatim with Alma 13:28; power maintained only by persuasion, gentleness, and love unfeigned.3
  • D&C 121:15; 122:7–9 — Liberty Jail: false accusations, the prophesied destruction of persecutors (fulfilled as the desolation of the Nehors), and “all these things shall give thee experience… a small moment.”3
  • Moses 7:28–67 — Enoch sees God weep, then is comforted by the redemption of Christ; the deepest answer to Amulek’s “how can we witness this awful scene?”32
  • Genesis 14:18–20 & Hebrews 7:1–4 — Melchizedek, king of Salem, to whom Abraham paid tithes; “without beginning of days or end of years” (the JST clarifies this describes the priesthood, not the man).3
  • 2 Nephi 2:11–27 — Lehi on opposition and agency: men are “agents unto themselves to act, and not to be acted upon”; the same agency that permits great good must permit great evil.2
  • Alma 36:6–24 — Alma’s own “harrowed up” conversion; the template Zeezrom (and Witesman) followed to be healed.3
  • Mosiah 10:17 — hatred taught to children; the verbal seed of Alma 14:8.3
  • 1 Corinthians 11:8–12 — Paul on the power and authority of women; the chiastic verse that anchored Witesman’s testimony, paired with the chiasmus of Alma 13.3
  • 1 Nephi 1:20 — Nephi’s thesis: the Lord’s tender mercies make the chosen “mighty even unto the power of deliverance,” proven in Alma’s “how long” cry (Alma 14:26).1
  • D&C 84 & D&C 107 — the great priesthood revelations; companion reading for the holy order of Alma 13.4
  • Luke 2:10 — “glad tidings of great joy”; Alma deliberately borrows the Christmas-angel language (Alma 13:22–25) to announce the coming of Christ.1
  • Daniel 3 — Shadrach, Meshach, and Abednego’s “but if not”; the same faith the believers of Ammonihah held facing the flames.1

Questions for Study or Teaching

  1. Alma teaches that the high priests were “called and prepared from the foundation of the world” because of their faith and works “in the first place” (13:3–5). How does believing you were prepared premortally for this time change the way you face today?
  2. Sit honestly with Alma 14:8 before moving on to Alma and Amulek. What is lost when we rush past the experience of the women and children? What might God want us to feel and do here?
  3. Amulek had the power to save and was told not to use it. When have you had to exercise “divine restraint” — to accept that you were able but not allowed? How do you tell the difference between God’s “no” and your own fear?
  4. Holt says no one can answer the problem of evil for you. What handhold in these chapters helps you most: “the Lord receiveth them up in glory,” the eternal purpose of becoming creators, or the God who weeps?
  5. Zeezrom’s “heart began to take courage” (15:4) and he sent for them “immediately.” Who is the Christlike person whose presence gives you the courage to walk back into a hard room — and for whom could you be that person?
  6. Picture the unwritten scene between Zeezrom and Amulek. Is there someone whose repentance you would find hard to welcome? What does it mean that “a Christ who can save the people who hurt you” is the same Christ who can save you?
  7. What would it look like, this week, to “enter into the rest of the Lord” (16:17) — not as inactivity, but as the covenant rest President Nelson describes?

Personal Application

  1. Read your patriarchal blessing through Alma 13. If you were “called and prepared from the foundation of the world,” your blessing is a partial transcript of that preparation. Halverson invites pairing the chapter with D&C 138 — we are here, now, because we received our “first lessons in the world of spirits.”1

  2. A personal footnote. In the Gospel Talktrine episode on these chapters, Mark Holt reads an emailed question from “Benjamin from Fredericksburg” about Alma 14:11 — God allowing suffering so “his wrath may be just” — and calls it “about as important a question as anyone could ask from the scriptures.”2 If that was you (Fredericksburg, your Virginia years), then this block already has your name written into its margins. Holt’s answer is worth returning to: the answer cannot be handed to you; it has to be allowed to penetrate the heart, deepened in the doctrine of Christ.

  3. Name your false suppositions. Zeezrom “supposed” the worst — that he was beyond reach. What have you supposed about your own forgiveness that simply is not true? The healing in Alma 15 is the dismantling of a supposition.

  4. Make your home a house of three words. Don’t Miss This draws from Alma 15:18 a picture of a home — and a person — of welcome, ministering, and strength. Which of the three does your home most need from you this week?4

  5. Watch your words. If the road to Alma 14:8 begins with teaching hatred (Mosiah 10:17), then peace begins with the words you choose — online and at home. Elder Rasband’s three: “Thank you,” “I’m sorry,” “I love you.”3

  6. Don’t make peace with the adversary — seek victory. Holt’s sober reading of the fire is that it shows how much the enemy of your soul hates you. There is no truce to be had, only the victory Amulek found: let Christ pull you out, carry you through the suffering, and bring you to forgive.2

Pulling It Together

Alma 13–16 moves from the highest doctrine to the lowest depths and back to rest. In chapter 13 Alma shows a hostile city the way home: a holy order that makes people like Christ, a premortal preparation that means no one is here by accident, and an Atonement so eternal it was already in place before the Redeemer came. In chapter 14 that gospel collides with the worst of human cruelty, and the answer is not a rescue but restraint — Amulek’s hands held, the Lord receiving the martyrs up in glory, and a God who weeps rather than a God who is absent. In chapter 15 the worst sinner in the city is healed body and soul, and Amulek is left to do the quiet, costly work of forgiving the man who helped destroy his family. In chapter 16 the unrepentant city becomes Desolation, and the faithful “enter into the rest of the Lord.”

If you teach this block as one message, teach it as the answer to a single question: Is God good, and can he be trusted, when the innocent suffer? The chapters refuse the easy answers on both sides — that a good God would prevent all suffering (which would make us potatoes, not agents), and that suffering proves God’s absence (the lie whispered at the cross). What they offer instead is harder and truer: a God who restrains his own hand, who receives his children in glory, who weeps with the grieving, who heals the harrowed, and who, through it all, holds forth the arms of mercy “all the day long” — waiting for us to enter his rest.

← Previous: Alma 8–12 | Next: Alma 17–22 →

Footnotes

Further Reading

  • Come Follow Me - Alma 13-16 - Divine Restraint (Unshaken)
  • Come Follow Me Alma 13-16 (June 15-21) (Don’t Miss This)
  • S03E24 - Alma 13-16 (Gospel Talktrine)
  • Sources/PDFs/followhim_book_of_mormon_2024/BM-26-Dr.-Eva-Witesman-Alma-13-16-followHIM-Podcast-SHOW-NOTES.pdf
  • Welch, John W. “Chiasmus in the Book of Mormon” — for the chiastic structure of Alma 13
  • Alma 8–12 — The Greater Portion of the Word (previous block)

Footnotes

  1. Halverson, Jared. “Come Follow Me — Alma 13–16 — Divine Restraint.” Unshaken (Faith Matters). Come Follow Me - Alma 13-16 - Divine Restraint ↩ ↩2 ↩3 ↩4 ↩5 ↩6 ↩7 ↩8 ↩9 ↩10 ↩11 ↩12 ↩13 ↩14 ↩15

  2. Holt, Mark. “Alma 13–16” (S03E24). Gospel Talktrine. S03E24 - Alma 13-16 ↩ ↩2 ↩3 ↩4 ↩5 ↩6 ↩7 ↩8 ↩9 ↩10 ↩11 ↩12 ↩13 ↩14 ↩15 ↩16 ↩17 ↩18 ↩19 ↩20 ↩21 ↩22 ↩23

  3. Witesman, Dr. Eva, with Hank Smith and John Bytheway. “Alma 13–16 — ‘Enter into the Rest of the Lord’” (Episode 26, June 24–30, 2024). followHIM Podcast. Sources/PDFs/followhim_book_of_mormon_2024/BM-26-Dr.-Eva-Witesman-Alma-13-16-followHIM-Podcast-SHOW-NOTES.pdf ↩ ↩2 ↩3 ↩4 ↩5 ↩6 ↩7 ↩8 ↩9 ↩10 ↩11 ↩12 ↩13 ↩14 ↩15 ↩16 ↩17 ↩18 ↩19 ↩20 ↩21 ↩22 ↩23 ↩24

  4. Butler, David and Freeman, Emily. “Come Follow Me Alma 13–16 (June 15–21).” Don’t Miss This. Come Follow Me Alma 13-16 (June 15-21) ↩ ↩2 ↩3 ↩4 ↩5 ↩6 ↩7

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