A chief characteristic of Helaman’s stripling warriors was their obedience to the commands of their leader, the prophet Helaman (See Alma 57:21), and their strict adherence to their mother’s teachings. Because of their faithful actions, they were protected by the Lord.
“Hebraisms in the Book of Mormon: A Preliminary Survey,” John A. Tvedtnes, BYU Studies, Vol. 11, no. 1
Many of the expressions found in the Book of Mormon do not properly belong to the English language, but rather to the language from which the book was translated. Examples are the use of “rent,” “yea,” “behold,” and “and it came to pass.”
“More Than Meets the Eye: Concentration of the Book of Mormon,” Steven C. Walker, BYU Studies, Vol. 20, no. 2
Walker warns us not to take the story of Helaman’s stripling warriors lightly, despite the frequent use of “and it came to pass.”“The essence of Book of Mormon style is concentration.” Far from being “wordy” or redundant, the Book of Mormon is highly focused on its purpose of showing God’s dealings with man.
“Nephi’s Freedom Thesis 18 and the Sons of Helaman,” K. Douglas Bassett, The Book of Mormon: Alma, the Testimony of the Word
Nephi’s “Freedom Thesis” refers to his teaching that “Inasmuch as ye shall keep my commandments ye shall prosper in the land; but inasmuch as ye will not keep my commandments ye shall be cut off from my presence” (2 Nephi 1:20). In the war chapters of Alma 43–63, it is referred to, at least in principle, in every chapter. In fact, Mormon quotes Nephi’s thesis shortly before introducing the story of the stripling warriors. This article draws many correlations between the two and hypothesizes why Mormon would include it as a preface to a story of war.
“The Book of Alma as a Prototype for Teaching the Word of God,” Gerald Hansen Jr., The Book of Mormon: Alma, the Testimony of the Word
The entire book of Alma emphasizes, in one way or another, the power of God’s word and thus becomes a prototype pattern in trusting in the power for good in teaching the word of God. One of the best indications of this emphasis is Mormon’s use of the leitmotif “the word of God.”
“What Were the Ages of Helaman’s Stripling Warriors?,” John A. Tvedtnes, Ensign, September 1992
Tvedtnes answers a question about the Stripling Warriors’ ages by looking at Israelite war practices and an analysis of the textual clues. Tvedtnes concludes that the stripling warriors may have been from ages 21 to 26.
“Warfare in the Book of Mormon,” Stephen D. Ricks and William J. Hamblin
A symposium on warfare in the Book of Mormon resulted in this book’s 22 chapters on wide-ranging topics. The Nephites did not dichotomize their world between church and state as we do. For the Nephites, God’s will was often revealed through the ordeal of battle. Topics range from the spiritual application of military narratives to weapons and armor.
“Helaman 2 (Son of Alma the Younger),” Paul R. Cheesman, Encyclopedia of Mormonism
A biographical entry for Helaman, the commander of the two-thousand stripling warriors.
“‘They Were Moved with Compassion’ (Alma 27:4; 53:13): Toponymic Wordplay on Zarahemla and Jershon,” Matthew L. Bowen, Interpreter: A Journal of Mormon Scripture
Alma 53:10-13 utilizes a word play on the word “Zarahemla.” It is argued that the etymology of the name “Zarahemla” is “seed of compassion” or “seed of pity.” Thus, in Alma 53, when the text says “they were moved with compassion,” the author is playing off of Zarahemla’s name to create a clever pun.
“The Ammonites Were Not Pacificst,” Duane Boyce, Interpreter: A Journal of Mormon Scripture
In providing context behind the parentage of the two-thousand stripling warriors, this article discusses how the Ammonites should not be considered pacifists, but rather fervent adherers to their sacred covenant with God.