1. 1. See Dan Belnap, “’And it came to pass …’: The Sociopolitical Events in the Book of Mormon Leading to the Eighteenth Year of the Reign of the Judges,” Journal of Book of Mormon Studies 23 (2014): 101-39.
2. 2. Contra both Welch and Gardner, who see no real threat in the figure of Korihor. Welch writes: “Indeed, the text wants readers to see Korihor as an isolated individual defying the foundation of collective responsibility that undergirded the concepts of justice, ethics, prosperity, and well-being in Nephite and Israelite societies” (John W. Welch, The Legal Cases in the Book of Mormon [Provo, UT: Brigham Young University Press and The Neal A. Maxwell Institute for Religious Scholarship, 2008], 273). Also, Gardner: “Looked at realistically, Korihor probably has little impact on Nephite history. Unlike Nehor, he creates no organized movement. He may have influenced some in the first city where he preached, but failed utterly in Jershon and Gideon. Korihor’s greatest value comes in Mormon’s use of his story. Literarily, Korihor serves two functions. First, the failure of his mission to teach false doctrine contrasts with Yahweh’s power in strengthening the missionaries who taught true doctrine and reaped an impressive harvest. Second, and more important, Mormon juxtaposes Korihor, the Anti-Christ, to Alma, the Messiah’s defender and prophet” (Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, Vol. 4: Alma [Sandy, UT: Greg Kofford, 2007], 418).
3. 3. Gerhard Kittel and Gerhard Friedrich, eds., Theological Dictionary of the New Testament (Grand Rapids, MI: Wm. B. Eerdmans, 1964), s.v. “αντί”: “In its basic meaning of ‘over against’ it does not occur in the NT, but is mostly used in the sense of … ‘in place of.’ … In this respect it makes little difference whether the word denotes an actual replacement, or intended replacement, or a mere equivalent in estimation.” See also Glenn L. Pearson and Reid E. Bankhead, Building Faith with the Book of Mormon (Salt Lake City: Bookcraft, 1986), 74: “The Greek preposition anti, roughly translated, means instead of. It also carries the meaning of ‘face to face’ or mirror image. The image in the mirror, looking back at you, is face to face with you. It looks like you. Yet it has no substance. It is a counterfeit of you, in a sense. It only appears to be you.”
4. 4. Particularly, see Welch, Legal Cases, 273-309.
5. 5. See Exodus 23:1-3, 6-8; Leviticus 19:15-18; Deuteronomy 17:8-13; 18:15-20; 19:15-21.