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Excerpts from Step by Step Through the Book of Mormon (unpublished) by Alan C. Miner and by the noted contributing authors

In the missionary account of the sons of Mosiah we learn that the Lamanite people converted by Ammon and his brethren take upon them the name of "Anti-Nephi-Lehi" (Alma 23:17). The reader should note that the name is not "Lehi-Nephi" like the city that Zeniff inherited, but "Nephi-Lehi." The question one might ask is, Why this name? What significance does this name have?

It seems that Anti-Nephi-Lehi was the brother of Lamoni and because of their father's death, was now the current king (Alma 24:3). Apparently, Anti-Nephi-Lehi was sympathetic to Ammon's cause (Alma 24:5) and the people might have either taken on his name of their own accord or he had given the people his name (possibly in some connection with rights, freedoms, or privileges that they were allowed). The reader should note that in Alma 24:23-27 not only did the converts refuse to take up their swords, but they also were commanded by their king not to, and it so impressed the other pure Lamanites that they not only stopped their killing, but were converted also.

It is significant that "the people of Anti-Nephi-Lehi" (Alma 27:25) are never referred to by this name again after they settle with the Nephites, but by the name "the people of Ammon" (Alma 27:26). If Anti-Nephi-Lehi was originally king Lamoni's brother, the people of Anti-Nephi-Lehi probably depended on him as a patron or mediator for their existence and security while in the land of Nephi. Once these people entered the land of Zarahemla, they needed another patron or mediator, and Ammon was apparently that person. [Alan C. Miner, Personal Notes]

Kent P. Jackson and Darrell L Matthews
The Anti-Nephi-Lehies obeyed the law of Moses, believing that it was a type of Christ's coming. (Alma 25:15) Obeying the law strengthened their faith in Christ: "They did keep the law of Moses; . . . for it was not all fulfilled. But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward performances until the time that he should be revealed unto them. Now they did not suppose that salvation came by the law of Moses; but the law of Moses did serve to strengthen their faith in Christ; and thus they did retain a hope through faith, unto eternal salvation, relaying upon the spirit of prophecy, which spake of those things to come." (Alma 25:15-16)

This is one of the finest statements in the scriptures about the role of the law of Moses as a "type," a symbol or pattern, of the mission of Christ. [Kent P. Jackson and Darrell L. Matthews, "The Lamanite Converts Firm in the Faith," in Studies in Scripture: Book of Mormon, Part 1, pp. 337-339]

Brant Gardner
One of the more famous stories from the Book of Mormon is the inspiring courage of the Anti-Nephi-Lehies who lay down their lives for the gospel rather than pick up arms against their brethren (see Alma 23:16-2 Brant Gardner 5:2). According to Brant Gardner, this is a great story, but it is replete with problems. The greatest problem that the story presents is the tremendous contrast between the apparent exaltation of pacifism in this story and the very clear contradiction of that principle in the rest of the Book of Mormon. How is it that pacifism should be so important for the Anti-Nephi-Lehies, but unimportant for the Nephites, who readily take up arms in self-defense? How is it that the principle should be so strong for only a single generation of Anti-Nephi-Lehies, since their sons will take up arms in defense of their new country?

In Alma 24:9-10, either Lamoni or Anti-Nephi-Lehi states: "I also thank my God, that by opening this correspondence [with these brethren the Nephites] we have been convinced of our sins, and of the many murders which we have committed. And I also thank my God, yea, my great God, that he hath granted unto us that we might repent of these things, and also that he hath forgiven us of those our many sins and murders which we have committed . . ."

The readers should note that the particular sin is "murder." It is a sin that all of the people of Anti-Nephi-Lehi apparently accept, even the women and children over a certain age. When had they committed murder? In battle, the casualties are rarely termed murder, and even if we accept that these deaths in battle constituted murder, what of the women and the older children? Why were they under the same condemnation, but the younger children were not?

The answer lies in both the Mesoamerican politico-religious context of the cult of war, and the phrase "since it has been all that we could do, (as we were the most lost of all mankind) to repent of --- the many murders" (Alma 24:11). This was a people whose conception of the world was built around the idea that human blood was required by the gods for the continuation of the world. It is hard for modern readers to understand the depth of change that it would entail for someone with that worldview to change to an acceptance of the gospel. It required not only a change of religion, but a change of science, a change of cosmology. Their very understanding of the mechanics of the universe had to change. No wonder it was so hard for them to change. Seeing the world through the eyes of the gospel, it is no wonder that they would have seen the human sacrifices of the cult of war as murders, and that their participation in that religion and worldview would have stained all, even the women and the children old enough to have been indoctrinated into this worldview. When the Anti-Nephi-Lehies lay down their arms, it is not out of any principle of pacifism, but one of fear of reversion to their old ways. Like reformed alcoholics, their best chance to maintain their new convictions was to stay far away from the feelings and attitudes of the old way. [Brant Gardner, "A Social History of the Early Nephites," delivered at the FAIR Conference, August 17, 2001, pp. 12-13]