A small faction within Latter-day Saint discussions argues that righteous Nephite men, such as Amulek in Alma 10, practiced polygamy. They point to Alma 10:11—“For behold, he hath blessed mine house, he hath blessed me, and my women, and my children, and my father and my kinsfolk; yea, even all my kindred hath he blessed, and the blessing of the Lord hath rested upon us according to the words which he spake”—claiming that “my women” refers to multiple wives and that God’s blessings condone this practice.
However, this reading overlooks the verse’s context. The blessings Amulek describes stem from his repentance and obedience to Alma’s message, not from any prior lifestyle. While some scholars interpret “my women” as plural wives based on linguistic parallels, the text emphasizes redemption in a time of apostasy, aligning with broader Book of Mormon teachings against unauthorized polygamy.
Background: Apostasy in Ammonihah and Amulek’s Encounter with Alma
Ammonihah was a city gripped by apostasy and the order of Nehor: “Now Satan had gotten great hold upon the hearts of the people of the city of Ammonihah; therefore they would not hearken unto the words of Alma.”1 The people rejected Alma’s preaching, reviled him, and even spat on him.2 Dejected, Alma left, but an angel appeared and commanded him to return.3
Upon returning, Alma met Amulek, who had been prepared by the same angel: “And thou shalt receive him into thy house and feed him, and he [Alma] shall bless thee and thy house; and the blessing of the Lord shall rest upon thee and thy house.”4 Amulek understood this promise clearly: “I know that thou wilt be a blessing unto me and my house.”5 After feeding Alma, Amulek received the prophesied blessing: “And it came to pass that Alma ate bread and was filled; and he blessed Amulek and his house”6 Alma reiterated, “And now, Amulek, because thou hast fed me and taken me in, thou art blessed”7
Alma tarried with Amulek for many days before preaching,8 during which time Amulek repented and became a servant of the Lord: “And the word came to Alma, saying: Go; and also say unto my servant Amulek, go forth and prophesy unto this people.”9 Thus, the blessings in Alma 10:11 fulfill the angel’s promise through Alma, not as divine approval of Amulek’s pre-repentance life.
Similar Blessings in Other Contexts
Alma used comparable language elsewhere. In Gideon, a righteous city where the people accepted his message—”And now because your faith is strong concerning that, yea, concerning the things which I have spoken, great is my joy” (Alma 7:17)—Alma left a blessing: “And now, may the peace of God rest upon you, and upon your houses and lands, and upon your flocks and herds, and all that you possess, your women and your children, according to your faith and good works, from this time forth and forever” (Alma 7:27).
This parallels Amulek’s testimony, suggesting “women” is part of a formulaic household blessing, not a specific nod to marital status. In both cases, blessings follow reception of God’s word, reinforcing themes of faith and repentance.
Amulek’s Admission of Past Wickedness and the Prohibition on Polygamy
Amulek openly admitted his rebellious past: “Nevertheless, I did harden my heart, for I was called many times and I would not hear; therefore I knew concerning these things, yet I would not know; therefore I went on rebelling against God, in the wickedness of my heart, even until the fourth day of this seventh month, which is in the tenth year of the reign of the judges.”10
If “my women” implies plural marriage—a view held by some commentators who cite Hebrew linguistics where “women” (nashim) can mean “wives”—it would align with Ammonihah’s wickedness, not righteousness. Amulek’s heart was hardened “even until” the angel’s visit on, “the fourth day of this seventh month.” He “went on rebelling against God, in the wickedness of [his] heart.” This mirrors Jacob’s condemnation of similar practices: “I must testify unto you concerning the wickedness of your hearts.”11 Jacob explicitly prohibited polygamy among Lehi’s descendants: “There shall not any man among you have save it be one wife; and concubines he shall have none.”12 As a descendant of Lehi, Amulek falls under this commandment, leaving no room for “righteous polygamy” amongst the Lehites.
Alternative Interpretations of “My Women”
The text never uses “wives”—only “my women,” a broad term likely referring to female household members. Compare Moroni’s “my men,” which denotes soldiers or followers, not implying polyandry. In ancient kin-based societies, households often included extended family in shared compounds.
As a man of “no small reputation” with “much riches,”13 Amulek likely cared for dependents, including a wife, daughters, widowed relatives, sisters, mother-in-law, or maidservants. The mention of his father without a mother suggests possible widowhood in the family. In Ammonihah’s social collapse, he may have sheltered displaced women, fitting Nephite patterns of protecting the vulnerable (e.g., echoing Mosaic laws like Deuteronomy 24:19–21).
This interpretation aligns with scholarly views that “women” could mean any adult females under patriarchal care, not necessarily plural wives.
