According to John Welch, since the Day of Atonement and the Feast of Tabernacles fell at or around the same time in ancient Israel, it is possible to see influences from both of these holy days upon Benjamin's speech. . . . So holy was the Day of Atonement that on this day--but on this day alone--could the unspeakable name of God, YHWH, be pronounced; ten times (representing completeness and perfection) in all during the Day of Atonement service would the priest say this name out loud, and each time the people would fall prostrate on the ground (according to rabbinic sources). Just as hearing and receiving the name of God had profound impact on the people in Jerusalem, so it did on the people in Zarahemla, where this giving of "a name" was accorded holiness. Benjamin states that one of the main purposes of the assembly was to "give this people a name" (Mosiah 1:11-12). In great solemnity and emphasis, he reveals the name of "Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things," along with the name of his mother Mary (Mosiah 3:8). Finally, he gives the people the name and tells them that "this is the name that I said I should give unto you" (Mosiah 5:11).
The ineffable name of God, YHWH, was never to be spoken lightly in ancient Israel. Just as the Jewish traditions allowed the priest to utter this name ten times during the Day of Atonement liturgy, it is interesting that in Benjamin's speech, the expanded name of God as "Lord God" (five times), "Lord God Omnipotent" (twice) and "Lord Omnipotent" (three times), appears a total of ten times. Seven of these utterances are in the words spoken by the angel to Benjamin (Mosiah 3:5,13,14,17,18,21,23). It seems more than coincidental because the number seven reflects "spiritual" perfection, and thus it is the spirit or angel that uses the name seven times, as well as the name "Christ" exactly seven times, and the root "atone' appears seven times in this seven-part speech.
The other three utterances of the expanded name of God are in Benjamin's own words (see Mosiah 2:30,41; 5:15). Three is the number of "real" completeness; thus Benjamin himself, a mortal, pronounces the name three times. Moreover, it is significant that these three utterances come at important ceremonial breaking points in the speech, not merely at random or in inconsequential places. The holy name is given at the end points of three of the chiastic sections of Benjamin's speech.
1. Mosiah 2:30 is the breaking point between the first two sections of the speech. It is quite plausible that the people would have fallen down at this point as they heard Benjamin pronounce the holy name of God as well as while he announced his son Mosiah to be their new king (see Mosiah 2:29-30).
2. Mosiah 2:41 is another clear breaking point in the speech. I think it likely that the people would have fallen down as they heard Benjamin pronounce the holy name on this occasion and as he imposed the judgment of God upon the people.
3. In Mosiah 4:1, Benjamin observes that the people "had fallen to the earth," but the text does not say when they had done so. Since the sacred name is mentioned seven times in rapid succession in Mosiah 3:5-23, it is possible that the people remained in a fallen state throughout Benjamin's words about the fall of Adam (Mosiah 3:11,16,19) and the atonement of Christ (Mosiah 3:13,17-21). In Mosiah 5:15 is found the final utterance of the holy name, the final verse of the speech. Although the text is silent on this point, the people may have fallen down again as they heard Benjamin praise God and as he "sealed" the people to God.
[John W. Welch, "The Temple in the Book of Mormon," in Temples of the Ancient World, pp. 352-353, 357-359]