Commentary for the Book of Mormon: Mosiah 7-10

Chapters 7, 9, and 10 

These chapters explain the events of Ammon (not to be confused with Ammon, the son of Mosiah) and his finding of the people who traveled up to the land of Nephi and the events of Zeniff in reclaiming and establishing the the Land of Nephi

One reason for why the the Book of Mosiah is challenging to read is because there are multiple storylines that branch off from the main one. Thus keeping track of the timeline and the people involved is a challenge.

My aim for this post is to provide help. To do this, I would l like to first review the chronology and events. The other way I plan to help is by rearranging the chapter sequence.

Review of Chronology and Events

Up to this point, we have finished reading King Benjamin's speech. Now Mormon's abridgment turns to the people of Limhi. The people of Limhi originate from Zeniff. Zeniff was a Nephite descendant. As a reminder, even though Mormon uses the term of Nephites and Lamanites in his abridgment, we have to remember that in reality the there were two main groups in Zarahemla. There were the Nephites and the Mulekites. And in real reality, there will likely several different groups -- Nephites, Samuelites, Jacobites, and Josephites. But I won't go down that rabbit hole.

In Omni, we learn that the righteous Nephites fled out of the land of Nephi and traveled in the wilderness. Eventually, they discovered the land of Zarahemla. Zarahemla was established by the Mulekites, or the people of Mulek. Mulek was the last surviving son of King Zedekiah. Like Lehi and his family, he and his people were lead to the Americas.

But unlike Lehi and his family, the Mulekites's language and belief in God became corrupted. This was the state that they were in when the Nephites discovered them, One of the Nephites, Mosiah (not to be confused with King Benjamin's son Mosiah) taught the Mulekites language and also about the existence of God.

Eventually, the Nephites and Mulekites joined together. Mosiah was appointed king. Later King Benjamin (the same King Benjamin who gave the sermon in Mosiah 2-5) was appointed king.

Having this background, we now turn to the Zeniff and his people. The commentary for this week will be out of order. Instead of staring with chapter 7, I'm going to start with chapters 9 and 10, because those chapters happen first, chronologically. The events in chapter 8 happen after.

Below is diagram to help see how it fits together:

Chapter 9 -- Zeniff Leaves Zarahemla to Find the Land of Nephi 

Chapter 9 begins, 

1 I, Zeniff, having been taught in all the language of the Nephites, and having had a knowledge of the land of Nephi, or of the land of our fathers’ first inheritance, and having been sent as a spy among the Lamanites that I might spy out their forces, that our army might come upon them and destroy them—but when I saw that which was good among them I was desirous that they should not be destroyed.

...

3 And yet, I being over-zealous to inherit the land of our fathers, collected as many as were desirous to go up to possess the land, and started again on our journey into the wilderness to go up to the land;

Zeniff has a desire to return back to the land that Lehi and his family established when arrived to the Americas. This land is the what Zeniff refers to as the land of our "father first inheritance." Zeniff gathers all the people who were desirous to return and resettle the land of Nephi.  Moreover, verse 19, buy noting 279 people were slain battle against the Lamanites, shows that many joined Zeniff.

Yet, Zeniff indicates that he and his people faced hardships along the way. He finishes verse 3, saying

 but we were smitten with famine and sore afflictions; for we were slow to remember the Lord our God.

The phrase "slow to remember" God is only used in the Book of Mormon. One way it's used is comparatively -- i.e., the people did X, but/and were slow to remember their God.

1 Nephi 17: "Ye are swift to do iniquity but slow to remember the Lord you God."  

Mosiah 13: "...for they were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God

Another way it is used is when referring to two options -- i.e., the people could've done x, but instead they were not slow to remember their God. In these instances, the Nephites chose to not be slow to remember their God.

Alma 55: "But behold, the Nephites were not slow to remember the Lord their God in this their time of affliction.  

Alma 62: "...notwithstanding their riches, or their strength, or their prosperity...neither were they slow to remember the Lord their God; but they did humble themselves exceedingly before him. 

Based on the different uses outlined, Zeniff and his people were not like the Nephites in Alma, who were not slow to remember their God. Instead, he and his people are more like the people in 1 Nephi and Mosiah. Given this, and the fact that in these cases being slow to hearken to God is linked to doing iniquity. Could it be then that Zeniff and his people, in their journey to the Land of Nephi engaged in iniquity?

From verse 3 of Mosiah 9, we learn that the reason why Zeniff and his people "were smitten with famine and sore afflictions" was because they were slow to remember their God. Were the slow to remember their God because of their iniquity? Was their conduct akin, in certain degrees, to that of the Israelites in during the Exodus?

Moreover, did Zeniff and his people repent? Or did they continue in afflictions. Notice that verse 4 does not say anything about repenting. Instead, Zenos notes that "after many days' wandering in the wilderness" did they find the city of Lehi-Nephi. It's possible that they didn't repent during their afflictions. Moreover, it is only later on, in verse 17, where Zeniff mentions remembering the Lord. As he and his people prepare to fight the Lamanites, he records

17 Yea, in the strength of the Lord did we go forth to battle against the Lamanites; for I and my people did cry mightily to the Lord that he would deliver us out of the hands of our enemies, for we were awakened to a remembrance of the deliverance of our fathers.

To be awakened implies that one was "asleep" prior. Thus could Zenos be telling us that it was only during fighting the Lamanites that the people remembered the Lord? Could they have been "asleep" beforehand? What might that mean?

It's also worthwhile to note that Zeniff and his people did not battle the Lamanites until 13 years after they settled the city of Lehi-Nephi. Could it be that during those times they didn't remember the Lord?

It's interesting to ponder. Because if true, it suggests that sometimes the Lord, despite our wickedness, will still grant us according to our desires. And we may even prosper despite our wickedness? If this is the case, could it be that our success may not be a sign of divine favor, but simply us getting what we want?

Nevertheless, these suggestions are merely speculations. The text doesn't tell us enough to decide either way. But it's may be worthwhile to ponder.

In any case, after their tribulation in the wilderness, Zeniff and his people discover the city of Lehi-Nephi and enter into a covenant with the Lamanite king, Laman, to posses the land.

The record tells us that for the next 12 years the people

 ...began to build buildings, and to repair the walls of the city, yea, even the walls of the city of Lehi-Nephi, and the city of Shilom... [And they began] to till the ground, yea, even with all manner of seeds, with seeds of corn, and of wheat, and of barley, and with neas, and with sheum, and with seeds of all manner of fruits; and we did begin to multiply and prosper in the land.

However, as they began to prosper, the Lamanites attacked them during the 13th year of their occupation of the land. Here, Zeniff and his people cried God to deliver them, remembering the Lord's deliverance of their fathers.  God hear their cries and answer their prayers, endowing them with strength to defeat the Lamanites. Nevertheless, many of Zeniff's people (279) were killed in battle.

Chapter 10 -- Zeniff Accounts His Experience with the Lamanites

Zeniff continues his record explaining the events that followed the victory of the Lamanites. He explains that after the battle with the Lamanites they were able to establish peace and fortification for protection, setting up guards around the land. 

Zeniff notes that his and his people inherited the land of Nephi for 22 years. Is this 22 years total? Or is this 22 years + the 13 years mentioned in chapter 9? If  the later, the total number would be 35 years that Zeniff and his people have occupied the land of Nephi. This would also like place Zeniff in his 20s or 30s when he and his people decided to resettle the land of Nephi. 

The second time frame is likely correct, because in verse 5 Zeniff explains that he and his people had continual peace for 22 years. But in the previous chapter he and his people went to battled the Lamanites after 13 years of living the end. There can't be continual peace for 22 years if within the 22 years there was conflict. This reasoning suggests that Zeniff and his people occupied the land for 13 years. They had conflict with the Lamanites. After the battle, they occupied the land for 22 years of consecutive peace until Laman's son fights against Zeniff and his people. 

In any case, Zeniff and his people were industrious and prospered in the land. King Laman (not be be confused with Nephi's brother, Laman, since the events recorded are almost 400 years since Lehi and his family left Jerusalem) eventually dies and his son takes his place. Here, the Lamanites once again go up to battle against Zeniff and his people. And having put their trust in the Lord, the people of Zeniff were able to defeat the Lamanites and "drive them" out of the land of Nephi. 

Insight into the Traditions/Beliefs on the Lamanites 

In addition to this summary, Zeniff also gives us insight to the Lamanites' beliefs concerning the Nephites and why the Lamanites had animosity towards them. Zeniff explains, 

12 They were a wild, and ferocious, and a blood-thirsty people, believing in the tradition of their fathers, which is this—Believing that they were driven out of the land of Jerusalem because of the iniquities of their fathers, and that they were wronged in the wilderness by their brethren, and they were also wronged while crossing the sea;
13 And again, that they were wronged while in the land of their first inheritance, after they had crossed the sea, and all this because that Nephi was more faithful in keeping the commandments of the Lord—therefore he was favored of the Lord, for the Lord heard his prayers and answered them, and he took the lead of their journey in the wilderness.
14 And his brethren were wroth with him because they understood not the dealings of the Lord; they were also wroth with him upon the waters because they hardened their hearts against the Lord.
15 And again, they were wroth with him when they had arrived in the promised land, because they said that he had taken the ruling of the people out of their hands; and they sought to kill him.
16 And again, they were wroth with him because he departed into the wilderness as the Lord had commanded him, and took the records which were engraven on the plates of brass, for they said that he robbed them.
17 And thus they have taught their children that they should hate them, and that they should murder them, and that they should rob and plunder them, and do all they could to destroy them; therefore they have an eternal hatred towards the children of Nephi.

The tradition of the Lamanites break down into the following components:

1. Driven out of Jerusalem because of Lehi's iniquity
2. Laman and Lemuel were wronged in the wilderness, while crossing the sea, and while in Jerusalem.
3. Nephi had usurped their role of authority and rule
4. Nephi robbed them by taking the brass plates

Zeniff's description is useful for us to consider. Here, we see that due to certain beliefs, Laman and Lemuel were able to lead an entire people astray for many years. We also see why false doctrine/false beliefs are serious: They lead us away from the Lord. It appears that these beliefs were ingrained in the Lamanites. Moreover, the later generations had no way of suspecting that these beliefs were wrong. They grew up in the culture and adopted the belief systems, leading them to war against and afflict the Nephites.

Thoughts About Our Culture' Belief Systems and Traditions 

But what about us? We are raised in a world, in a culture, that has certain belief systems. Most of us take them beliefs for granted, without questioning their truthfulness and correctness.

Moreover, our culture's belief systems doesn't have to be confined broadly to American culture (or another nationality), but could also refer to our religious culture. Could it be that parts of LDS culture are not correct? Have we sought to question some of the belief systems within LDS culture? Does being a member of the LDS church automatically protect us from adopting false beliefs and traditions? Is there anywhere in scriptures showing that being part of God's people/his church protects people from adopting false traditions?

How did the Israelites do? The Jews? The Nephites? The early church? Were any of these groups/people immune from adopting false beliefs?

If not them, then why would we be any different? If we are no different than other of the Lord's people, it's worthwhile to consider what false beliefs we hold.

When presented with information that challenges us, how do we respond? Do we immediately reject it because it goes contrary to our set of beliefs? Do we evaluate it -- weighing the evidence and argument dispassionately? Do we use reason to determine the truth of something? Or do we use emotion?

Moreover, how are you in articulating your beliefs? If called on to explain what you believe, are you confident in explaining and articulating you basis for them?  Can you articulate it with reason? Or does it verge on emotions -- e.g., I feel this is true because.... Is feeling enough? Are feelings reliable enough to base a set of beliefs on? Did the righteous before base their belief off of feelings or knowledge? If the later, what makes us any different?

Bias Prevents Us For Learning Truth

One thing that prevents us for discovering more truth is bias. When you have something to lose from changing you beliefs, you're unlikely to change them. The priests or pharisees were those who had something to lose by accepting Jesus. And thus they did not allow themselves to consider the truth of Jesus' teachings. These groups stood to lose their status among the people.

...they make broad their phylacteries, and enlarge the borders of their garments, 6And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7And greetings in the markets, and to be called of men, Rabbi, Rabbi. (Matthew 23: 5-7) 

By accepting Lord they would no longer be the leader, but Christ. They would no longer have the wealth that came from their position. In short, they stood to lose everything they defined themselves by. Because the cost was too great, they chose to reject the Lord.

Although this is an extreme example, it highlights a true principle in seeking for truth and avoiding false traditions. To find and discover truth, one has to be willing to not let biases get in the way. One has to not let the cost of accepting something new outweigh the reward of receiving truth. In order to receive all that God has, to be saved, we must put away all our false traditions. We must seek and love truth more than anything else. For to become a joint heir with Christ, "one must put away all [his/her] false traditions." (TPSJ, pg 321)

Chapter 7 -- Ammon Discovers the Land of Nephi and Meets with king Limhi

Chapter 7 begins after Mosiah (king Benjamin's son) was appointed king. After 3 years of peace, Mosiah wanted to know what happened to Zeniff and his people who traveled to the land of Nephi. To discover what happened, Mosiah sends 16 men to search for the land of Nephi. Interestingly enough, the leader of the party, Ammon, was a descendant of Zarahemla, not Nephi (or Jacob, Jospeh, or Samuel).

Not knowing which way to go, the ended up wandering in the wilderness for 40 days until they came to a hill, which was north of the land of Shilom. Ammon and three of his brothers journeyed into the land of Nephi where they were captured by king Limhi and his men. They remained in prison for two days until king Limihi summoned them. Ammon explains who he is, leading king Limhi to rejoice and explain what happened to his people.

Lihmi explains that he has his people are in bondage to the Lamanites because of their iniquities and abominations. Limhi laments the consequences of his people's disobedience. His explains that they killed a prophet because the prophet testified to them of the sins and iniquities.

Chapter 7 ends with king Limhi explaining what the Lord foretold would happen.

29 For behold, the Lord hath said: I will not succor my people in the day of their transgression; but I will hedge up their ways that they prosper not; and their doings shall be as a stumbling block before them.
30 And again, he saith: If my people shall sow filthiness they shall reap the chaff thereof in the whirlwind; and the effect thereof is poison.
31 And again he saith: If my people shall sow filthiness they shall reap the east wind, which bringeth immediate destruction.
32 And now, behold, the promise of the Lord is fulfilled, and ye are smitten and afflicted.
33 But if ye will turn to the Lord with full purpose of heart, and put your trust in him, and serve him with all diligence of mind, if ye do this, he will, according to his own will and pleasure, deliver you out of bondage.

Chapter 8 -- Ammon teaches the people of Limhi

Chapter 8 is the continuation of Ammon and king Limhi's discussion. 

8:8-11. The 24 Gold Plates 

In searching for the land of Zarahemla, king Lehi sent 43 men into the wilderness to find it. They were unable to. However, during their journey they discovered a desolate land that "was covered with bones of men, and beasts" as well as "ruins of buildings of every kind, having discovered a land which had been peopled with a people who were as numerous as the hosts of Israel."

In addition to these discoveries, the search group also discovered 24 plates of pure gold, containing engravings.

The Large Stone With Engravings and the 24 Gold Plates

Earlier in Omni we learned that the people of Zarahemla discovered the last Jaredite survivor, Coriantumr, and he lived with them. Moreover, in addition to living with them he also brought a large stone containing engravings which Mosiah (king Benjamin's father) interpreted.

As a recap:

20 And it came to pass in the days of Mosiah, there was a large stone brought unto him with engravings on it; and he did interpret the engravings by the gift and power of God.
21 And they gave an account of one Coriantumr, and the slain of his people. And Coriantumr was discovered by the people of Zarahemla; and he dwelt with them for the space of nine moons.
22 It also spake a few words concerning his fathers. And his first parents came out from the tower, at the time the Lord confounded the language of the people; and the severity of the Lord fell upon them according to his judgments, which are just; and their bones lay scattered in the land northward.

The large stone contained the first translated record of the Jaredite nation. It provided an account of Coriantumr and his people, as well the Brother of Jared and his family's experience after the Tower of Babel.

So before Limhi discvoered the 24 plates, the people of Zarahemla already knew about the Jaredite nation from Mosiah's (king Benjamin's father) translation of the large stone.

Thus the 24 records found by the search group provide an additional account to the Jaredite nation. But to what extent?

In Mosiah 28, we learn that Mosiah (king Benjamin's son) translated the records.

11 Therefore he took the records which were engraven on the plates of brass, and also the plates of Nephi, and all the things which he had kept and preserved according to the commandments of God, after having translated and caused to be written the records which were on the plates of gold which had been found by the people of Limhi, which were delivered to him by the hand of Limhi;
...
17 Now after Mosiah had finished translating these records, behold, it gave an account of the people who were destroyed, from the time that they were destroyed back to the building of the great tower, at the time the Lord confounded the language of the people and they were scattered abroad upon the face of all the earth, yea, and even from that time back until the creation of Adam.

Moreover, it was from these 24 plates that Moroni wrote the history of the Jaredites, which makes up the book of Ether

The record of the Jaredites, taken from the twenty-four plates found by the people of Limhi in the days of King Mosiah. (Heading of Ether 1) 

And these 24 plates were passed down from king Mosiah (King Benjamin's son) to Alma the Younger.

20 And now, as I said unto you, that after king Mosiah had done these things, he took the plates of brass, and all the things which he had kept, and conferred them upon Alma, who was the son of Alma; yea, all the records, and also the interpreters, and conferred them upon him, and commanded him that he should keep and preserve them, and also keep a record of the people, handing them down from one generation to another, even as they had been handed down from the time that Lehi left Jerusalem.

It was these 24 plates that Alma warned his son, Helaman, contain the "mysteries of the works of darkness" which lead to the destruction of the Jaredite nation. Not only did the 24 plates contain a record the Jaredite nation, they also contained the secret oaths and covenants that lead to the Jaredite destruction.

21 And now, I will speak unto you concerning those twenty-four plates, that ye keep them, that the mysteries and the works of darkness, and their secret works, or the secret works of those people who have been destroyed, may be made manifest unto this people; yea, all their murders, and robbings, and their plunderings, and all their wickedness and abominations, may be made manifest unto this people; yea, and that ye preserve these interpreters.
...
27 And now, my son, I command you that ye retain all their oaths, and their covenants, and their agreements in their secret abominations; yea, and all their signs and their wonders ye shall keep from this people, that they know them not, lest peradventure they should fall into darkness also and be destroyed.
...
29 Therefore ye shall keep these secret plans of their oaths and their covenants from this people, and only their wickedness and their murders and their abominations shall ye make known unto them; and ye shall teach them to abhor such wickedness and abominations and murders; and ye shall also teach them that these people were destroyed on account of their wickedness and abominations and their murders. (Alma 37) 

And the works of darkness among the Jaredite nation were revealed to the Lord's servant.

23 And the Lord said: I will prepare unto my servant Gazelem, a stone, which shall shine forth in darkness unto light, that I may discover unto my people who serve me, that I may discover unto them the works of their brethren, yea, their secret works, their works of darkness, and their wickedness and abominations. (Alma 37)

It's unclear whether the word Gazelem refers to the servant or the stone. But in any case, the Lord called a servant, a seer. The seer uses a stone to reveal the secret works. The works were written down so they might be revealed for what they are.

Helaman obeyed his father and kept the records secret. However, the devil, himself, revealed the secret works to Gadinaton.

22 And it came to pass that they did have their signs, yea, their secret signs, and their secret words; and this that they might distinguish a brother who had entered into the covenant, that whatsoever wickedness his brother should do he should not be injured by his brother, nor by those who did belong to his band, who had taken this covenant.
23 And thus they might murder, and plunder, and steal, and commit whoredoms and all manner of wickedness, contrary to the laws of their country and also the laws of their God.
24 And whosoever of those who belonged to their band should reveal unto the world of their wickedness and their abominations, should be tried, not according to the laws of their country, but according to the laws of their wickedness, which had been given by Gadianton and Kishkumen.
25 Now behold, it is these secret oaths and covenants which Alma commanded his son should not go forth unto the world, lest they should be a means of bringing down the people unto destruction.
26 Now behold, those secret oaths and covenants did not come forth unto Gadianton from the records which were delivered unto Helaman; but behold, they were put into the heart of Gadianton by that same being who did entice our first parents to partake of the forbidden fruit. (Helaman 6) 

The knowledge of the secret oath and covenants quickened the demise of the Nephite nation.

These secret combinations show up in connection with the Jaredites, then they disappear. They reappear scant years prior to the arrival of the Savior in the New World, and then disappear for over two hundred years. Finally, they reappear to play a role in the final denouement of the Nephites. While the majority of the conflicts in the Book of Mormon occur with the Lamanites, the most destructive conflicts are those that come at the hands of the secret combinations, and specifically the Gadianton robbers. The Lamanites might be the Nephites’ most common enemy, but the Gadianton robbers are the most dangerous. 

Source: https://www.fairmormon.org/conference/august-2002/the-gadianton-robbers-in-mormons-theological-history-their-structural-role-and-plausible-identification 

As this article notes, the greatest destructive force was not the from without, but within. Once the Nephites adopted the works of darkness, administered in oath and covenants, the wickedness of their nation was accelerated.

Moreover, the oath they Jaredites and Gadianton robbers performed with each others, are the same oath that were taught to Cain by Satan. These oaths are oaths made to get gain and power. The knowledge of these things were passed on through Cain's lineage.

47 And Lamech said unto his wives, Adah and Zillah: Hear my voice, ye wives of Lamech, hearken unto my speech; for I have slain a man to my wounding, and a young man to my hurt.
48 If Cain shall be avenged sevenfold, truly Lamech shall be seventy and seven fold;
49 For Lamech having entered into a covenant with Satan, after the manner of Cain, wherein he became Master Mahan, master of that great secret which was administered unto Cain by Satan; and Irad, the son of Enoch, having known their secret, began to reveal it unto the sons of Adam;
50 Wherefore Lamech, being angry, slew him, not like unto Cain, his brother Abel, for the sake of getting gain, but he slew him for the oath’s sake.
51 For, from the days of Cain, there was a secret combination, and their works were in the dark, and they knew every man his brother.
52 Wherefore the Lord cursed Lamech, and his house, and all them that had covenanted with Satan; for they kept not the commandments of God, and it displeased God, and he ministered not unto them, and their works were abominations, and began to spread among all the sons of men. And it was among the sons of men. (Moses 5) 

8:13 -- A Seer v. A Prophet

Ammon's discussion with king Limhi reveals a distinction between two type of prophets. King Limhi asks whether Ammon knows of anyone who can translate the 24 gold plates. Ammon responds affirmatively. In the response, we learn the distinction between a seer and prophet -- that a seer is greater than a prophet.

Based on this, let's break down the difference between the two by understanding what each of these terms mean. 

Prophet 

Elder  John A. Widstoe provides a helpful definition. Although it's not perfect, it provides a helpful start to begin our understanding of what a prophet is. 

A prophet is a teacher. That is the essential meaning of the word. He teaches the body of truth, the gospel, revealed by the Lord to man; and under inspiration explains it to the understanding of the people. He is an expounder of truth. Moreover, he shows that the way to human happiness is through obedience to God's law. He calls to repentance those who wander away from the truth. He becomes a warrior for the consummation of the Lord’s purposes with respect to the human family. The purpose of his life is to uphold the Lord's plan of salvation. All this he does by close communion with the Lord, until he is "full of power by the spirit of the Lord." (Micah 3:8; see also D&C 20:26; 34:10; 43:16) 

...

A prophet also receives revelations from the Lord. These may be explanations of truths already received, or new truths not formerly possessed by man. Such revelations are always confined to the official position held. The lower will not receive revelations for the higher office. 

 Widstoe's definition of a prophet is accurate in many respects. However, I think confining a prophet to a teacher misses the other important aspects and characteristics of a prophet. To say that a prophet is a teacher is to lessen the statute of a prophet. It is true that a prophet teaches. It also a true that a prophet will be taught principles and truths to teach to others. But not every teacher is a prophet. This is the thing that I believe Elder Widstoe's definition misses.

As a reminder, the characteristic of a prophet is one who has a testimony, or witness, of Jesus Christ. Those who have witness of Christ are in the minority, not majority. A person can't bear testimony of Christ's existence if he doesn't have actual knowledge that Christ exits. Mere belief in Christ's existence is not enough to say that someone knows that Christ lives.

Because the criteria for a prophet is based on testimony of Christ, this means that anyone who has a testimony of Christ, regardless of their church calling or office, is a prophet. The title of prophet doesn't not necessarily mean that a prophet is the leader of the church. This fact is the reason why Paul, in 1 Corinthians 14, encourages everyone to seek and obtain the gift of prophecy.

Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy.

And because a prophet can be anyone who receives a witness of Christ, women can also be prophets. For instance, Moses's sister Miriam was called a prophet (Exod 15:20). Deborah, one of the judges of Israel, was called a prophet (Judg 4:4). Additionally, Isaiah's wife was a prophetess. (Isaiah 8:3).

Thus a better definition of a prophet is a person (man or woman) who has a witness of Christ and teaches about Christ.

Hebrew Definition of Prophets

But instead of stopping at that definition, I'd like to push this a little further by looking at the Hebrew word for prophet and its meaning. The Hebrew word for prophet is navi. The meaning of this word is messenger. Thus a prophet, in essence, is a messenger. But what makes him a unique messenger is his testimony of Christ. Having a direct knowledge of Christ allows the prophet to interact with the Lord and receive instruction directly from him.

Often, the Lord will instruct the prophet to deliver a message to the people. And because the prophet directly interacts with the Lord, the message he receives from the Lord is based on revelation.  The message the person delivers is not delivered based on feeling, the message is delivered according to what the Lord directs the prophet to speak. Thus as the messenger, the prophet is to serve as God's representative or ambassador.

“Now go [Lord speaking to Moses]; I [the Lord] will help you speak and will teach you what to say” (Exod. 4:12) 

This is why when a prophet speaks he/she will state the authority they are delivering the message. This can come through angelic ministration. The phrase "thus saith the Lord" or stating that the Lord told me, or something to that effect. There is not one way to show the authority, but the authority will be stated.

And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: (Exodus 4:22)  

Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.  (Zachariah 3:7) 

The prophet can't hem and haw is way through the message. He is required to say exactly what the Lord would say. When acting as a prophet, a prophet can't speak on his own authority or express is own opinions. Because the prophet is to speak the words of the Lord, exactly as the Lord wants him to say it, this will often make the prophet unpopular.

7 For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. (Isaiah 50)

To understand what it means to set one's face like flint, consider this explanation:

Flint is a very hard type of sedimentary rock. When struck against steel, a flint edge produces sparks to start a fire. Setting your face like flint implies that you’re expecting some opposition, to stand strong in the face of adversity.To set your face like flint means to regard these difficulties as worthwhile when you consider what they will lead you to. 

https://medium.com/@mgyarmathy_/he-set-his-face-like-flint-70c6b634979b 

Oftentimes what the Lord has to say, through the prophet, is harsh, direct, and offensive to many. In short, the words of prophets are often not politically correct.

They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou [Judah/Israel] hast played the harlot with many lovers; yet return again to me, saith the Lord. (Jeremiah 3:1) 

27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. (Matthew 24)

Seer

The next category of prophet, is that of seer.  Fortunately for us, Ammon explains the characteristics of a seer:

16 And Ammon said that a seer is a revelator and a prophet also; and a gift which is greater can no man have, except he should possess the power of God, which no man can; yet a man may have great power given him from God.

First, a seer is prophet as well. Thus the definitions and characteristics we learned about concerning a prophets also apply to a seer. A seer then also as a witness/testimony of Jesus Christ. A seer knows Christ personally and speaks to him directly.

However, where a prophets receives instruction from the Lord, a seer sees into both the past and future.

17 But a seer can know of things which are past, and also of things which are to come, and by them shall all things be revealed, or, rather, shall secret things be made manifest, and hidden things shall come to light, and things which are not known shall be made known by them, and also things shall be made known by them which otherwise could not be known.

Based on this understanding, Isaiah, although called a prophet was also a seer as well. The same applies to John the Revelator and Daniel. Each of these men saw into the future. Nephi also seems to fall into this category as well as the Brother of Jared, Enoch, and Abraham. All of these men also saw into the future. Moreover, Brother of Jared as well as Abraham learned of the past as well.

...he showed unto the brother of Jared all the inhabitants of the earth which had been, and also all that would be; and he withheld them not from his sight, even unto the ends of the earth. (Ether 3:25) 

Widstoe also remarks in his definition of a seer the following: 

"A seer is one who sees with spiritual eyes. He perceives the meaning of that which seems obscure to others; therefore he is an interpreter and clarifier of eternal truth."  He foresees the future from the past and the present. This he does by the power of the Lord operating through him directly, or indirectly with the aid of divine instruments such as the Urim and Thummim. In short, he is one who sees, who walks in the Lord's light with open eyes. -- John A. Widtsoe, (1960). Evidences and Reconciliations, Salt Lake City: Bookcraft, 256–58.

Interpreters 

In addition to having spiritually eyes, seers are given tools to uncover and reveal the hidden truths. The tools provided to seers are interpreters -- or seer stones.

13 Now Ammon said unto him: I can assuredly tell thee, O king, of a man that can translate the records; for he has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer.

This is how Mosiah translated the 24 records:

11 Therefore he took the records which were engraven on the plates of brass, and also the plates of Nephi, and all the things which he had kept and preserved according to the commandments of God, after having translated and caused to be written the records which were on the plates of gold which had been found by the people of Limhi, which were delivered to him by the hand of Limhi;
...
13 And now he translated them by the means of those two stones which were fastened into the two rims of a bow.
14 Now these things were prepared from the beginning, and were handed down from generation to generation, for the purpose of interpreting languages;
15 And they have been kept and preserved by the hand of the Lord, that he should discover to every creature who should possess the land the iniquities and abominations of his people;
16 And whosoever has these things is called seer, after the manner of old times.

Jospeh Smith was rightfully called a seer. Through God's power and the interpreters, Jospeh Smith was able to bring forth an ancient record, written in an unknown language, into English.

 Joseph translated some characters.19 According to one description of this process given by Joseph, he would put his finger “on one of the characters and imploring divine aid, then looking through the Urim and Thummin, he would Miraculous Translation of the Book of Mormon Introduction 85 see the import written in plain English on a screen placed before him

Source:  The Miraculous Translation of the Book of Mormon. John W. Welch. https://archive.bookofmormoncentral.org/sites/default/files/archive-files/pdf/welch/2016-04-11/welch_the_miraculous_translation_of_the_book_of_mormon_opening_the_heavens.pdf

Other people in the scriptures who we broadly refer to as prophets were also seers. This includes the prophet Samuel, Isaiah, and Jeremiah.

Moreover, the Israelite High Priest's breastplate appears to have held the Urium and Thummim

Exodus 28 provides the requirements for the High Priest's garment, called an ephod. The High Priest was to wear of breastplate that was arrayed in various jewels. In addition to this, the High Priest were instructed to put the Urim and Thummim in the breastplate.

29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.
30 ¶ And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually. (Exodus 28)