This preview illustrates how Book of Mormon history provides a symbolical outline, sketching the house of Israel's past, present and future. This silhouette spans from the Exodus to the Apostasy (1 Nephi through Omni), the Apostasy to the present day (Omni through Helaman), and the present day to the final battle at the end of the Millennium (Helaman through Mormon).

Q. Why would the parallels focus our attention on the house of Israel's sojourn? A. Throughout the standard works, the Lord's dealings with the house of Israel is treated as a major -- if not the most prevalent -- theme. The word "Israel" occurs more than 2,500 times in the standard works: two to ten times more frequently than important and oft-repeated words such as faith, repentance, love, obedience, word, commandments.⁽¹¹⁾ Frequency of occurrence is not a sole indicator of importance; but it is an indicator. Because it is mentioned so often, we can conclude that "Israel" is a keynote topic of the scriptures. By paralleling the journey of the house of Israel through time, the Book of Mormon record further emphasizes that the subject of Israel is of great importance.

Q. Why is "Israel" a primary theme? A. The first coming of Jesus Christ fulfilled the law given to Moses. (3 Ne. 15:4.) His second coming will fulfill the Abrahamic covenant. (3 Ne. 28:7; D&C 45:16.) Israel (Jacob) was Abraham's grandson, through whom the covenant blessings flow to all nations of the earth. (Gen. 35:12.) The word Israel means, "One who prevails with God" or "Let God prevail."⁽¹²⁾ (Gen 32:24-28) Only those who repent will be numbered among those who prevail with God as did Jacob. (2 Ne. 30:2; 28:32.) In order to prepare ourselves for the Second Coming, we will need an adequate understanding of the Lord's dealings with the house of Israel from beginning to end. Book of Mormon history provides, in parable form, a diagram of the destiny of the Lord's chosen people.

Q. If the vision of all is a revelation from the beginning of the world to the end thereof, why doesn't the Book of Mormon begin with a parallel of the creation, or at least Adam; why does it begin with a parallel Moses? A. The patterns exhibited in the progression of the house of Israel through time reflect how God has dealt with man from the beginning of time. He is "the same yesterday, today, and forever." (2 Ne. 27:23; 2 Ne. 29:9; D&C 20:12.) (Note that all the references just cited occur in the context of the Book of Mormon's coming forth and the making known of greater things.) Being eternal in nature, the process and principles of redemption apply to all civilizations. The Lord intended the house of Israel to be a model to the world, "high above all the nations of the earth." (Deut. 28:1.) Cognizant of this, Lehi dwelt on the theme of Israel when teaching his sons about God's dealings with man, "pointing to the covenant which should be fulfilled in the latter days...." (1 Ne. 15:18.) Through Israel's "seed shall all the kindreds of the earth be blessed." (Ibid.) By paralleling the house of Israel's progression, Book of Mormon history lays out the ultimate pattern. The world looks to Israel, not Israel to the world. God's blessings to Israel spread throughout the world. The history of the house of Israel is the backbone of the history of the world.

Q. If Book of Mormon parallels are supposed to focus on the history of the house of Israel, why then, do they deal with a substantial segment of Gentile history (from Columbus to the current day)? A. The resurrected Lord, when commanding men to diligently search the words of Isaiah, said, "For surely he spake as touching all things concerning my people which are of the house of Israel." (3 Ne. 23:2.) The answer to our question comes in the next breath when Jesus added, "Therefore it must needs be that he must speak also to the Gentiles." (Ibid.) The Gentiles play an essential role in bringing about the covenants of the Lord to His people. The parallels compare the Nephites to the Gentiles in the latter days, and the Lamanites to the house of Israel. This correlation provides a substantial commentary on the relationship the Gentiles have to the house of Israel in the latter days. For example, the Nephites establish the Church (Mosiah 18; Alma), promote freedom (Alma 43-62), proselyte to the Lamanites (Mosiah; Alma; Hel. 5). After a period when the Lamanites have trodden down the then corrupted Nephites (Hel. 1-5), the Lamanites are miraculously converted and become more righteous than the Nephites (Hel. 5,6). Then the righteous of both the Nephites and Lamanites gather into one body for protection (3 Ne. 3).

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