Zeniff notes that he had been taught “in all the language of the Nephites” (Mosiah 9:1). Were there a number of languages involved in “all the language of the Nephites”? The reader should notice that the phrasing in Mosiah 9:1 is exactly like that used to describe the royal education of the three sons of King Benjamin (Mosiah, Helorum, and Helaman). Mosiah 1:2 says that ”he [Benjamin] caused that they should be taught in all the language of his fathers, that thereby they might become men of understanding; and that they might know concerning the prophecies which had been spoken by the mouths of their fathers.“ What made Zeniff so special that he was allowed to learn these languages? Perhaps he was of royal birth, or perhaps Zeniff was referring to his scriptural and religious upbringing. Perhaps there were still previously converted ”Nephites“ from different cultural backgrounds in the land of Nephi who had chosen not to follow Mosiah1 when he fled to the land of Zarahemla. [Alan C. Miner, Personal Notes]
“I, Zeniff Having Been Taught in All the Language of the Nephites”
Since the days of the Nephi1 there had been two distinct lines of decent for record keepers. One was the line of rulers from the first king anointed by Nephi. This kingly line was apparently composed of ”pure“ descendants of Nephi. They were entrusted with the responsibility of keeping ”the history of Nephi’s people" on the large plates of Nephi. The scriptural reasoning goes as follows:
(1) “The plates upon which I make a full account of the history of my people I [Nephi} have given the name of Nephi; wherefore, they; are called the plates of Nephi” (1 Nephi 9:2).
(2) “[Nephi] said that the history of his people should be engraven upon his other plates” (not “the small plates” (Jacob 1:1, 3). Thus these plates are referred to as the Large Plates of Nephi.
(3) “[Nephi] anointed a man to be a king and a ruler over his people now, according to the reigns of the kings” … And whoso should reign in his stead were called by the people, second Nephi, third Nephi, and so orth, according to the reigns of the kings; and thus they were called by the people, let them be of whatever name they would (Jacob 1:9)
(4) “the record of this people is engraven upon plates which is had by the kings, according to the generations” (Omni 1:11).
(5) “[Benjamin] took [the small plates] and put them with the other plates, which contained records which had been handed down by the kings, from generation to generation until the days of king Benjamin. And they were handed down from king Benjamin, from generation to generation until they have fallen into my [Mormon’s] hands.” (W of M 1:10-11) (6) “the kingdom had been conferred upon none but those who were descendants of Nephi” (Mosiah 25:13).
(7) “I … give my account of the things which have been before me. I am Mormon, and a pure descendant of Lehi” (3 Nephi 5:20)
(8) “And I, Mormon, being a descendant of Nephi” (Mormon 1:5)
The other line of record keepers was descended from Jacob, Nephi’s brother. The scriptural reasoning goes as follows:
(1) “Nephi gave me, Jacob, a commandment concerning the small plates, upon which these things are engraven… . For he said that … I should preserve these plates and hand them down unto my seed, from generation to generation.” (Jacob 1:1, 3).
(2) These small plates were indeed passed down from generation to generation until they came into the possession of Amaleki (Omni 1:12). It is quite likely that Amaleki, “having no seed” (Omni 1:25) would have conferred the small plates upon a worthy brother (see Omni 1:8 for precedence), but the brother of Amaleki had gone “up into the wilderness to return to the land of Nephi” (Omni 1:27, 30).
(3A) This brings up the possibility that this brother of Amaleki might have been Zeniff himself. Yet Amaleki states that his brother “went with them,” rather than mentioned that he was their leader. Nevertheless, the record does show that on the first mission, Zeniff was not the leader (see Mosiah 9:1-3).
(3B) Another distinct possibility would have been that Zeniff was a pure descendant of Nephi. Further confirmation of this comes from Zeniff’s opening statement: “I Zeniff, having been taught in all the language of the Nephites” (Mosiah 9:1) This certainly suggests educational and instructional privileges not had by everyone but training which a prospective recipient of the sacred records would naturally receive. The reader should notice that the phrasing in Mosiah 9:1 is exactly like that used to describe the royal education of the three sons of King Benjamin (Mosiah, Helorum, and Helaman). Mosiah 1:2 says that “he [Benjamin] caused that they should be taught in all the language of his fathers, that thereby they might become men of understanding; and that they might know concerning the prophecies which had been spoken by the mouths of their fathers.” (see also Mosiah 1:3-4) It is clear that Zeniff exercised the rule over his people with righteousness. He was familiar with the teachings on the “plates of brass” as well as the writings of Nephi, and had an unshakable faith in the Lord’s ability to deliver his people out of their difficulties. He sensed this spiritual responsibility and also the obligation of keeping a record of his people (see superscription to Mosiah 9; 9:17-18;10:11-19; 11:1). [Alan C. Miner, Personal Notes adapted from a discussion in Charles S. Bagley’s "The Limhi Expedition, unpublished, September 1985, p. 5] [See the commentaries on Jacob 1:9; Omni 1:11; W of M 1:10-11; Mosiah 25:13]
Note* The reader should also be aware that Alma is referred to as “being a descendant of Nephi” (Mosiah 17:1-2). In these verses it is unclear whether king Noah or Abinadi is the one referred to as “also” being a descendant of Nephi. If king Noah was the one referred to, then Zeniff would also have been a descendant of Nephi. If Abinadi was the one referred to, Zeniff could still have been a descendant of Nephi. In my opinion, the use of the phrase “descendant of Nephi” seems to imply a royal line of both kingship and high priesthood. [Alan C. Miner, Personal Notes]