According to John Tvedtnes, before two hundred years had passed (4 Nephi 1:22), in the second generation after Christ, those who rebelled against the church called themselves Lamanites. However, by the 231st year, those who rejected the gospel were termed Lamanites and Lemuelites and Ishmaelites (4 Nephi 1:38). The same evolution is mentioned regarding the Nephites of the 231st year -- that is although they were termed the "true believers in Christ," there were those among them "who were called by the Lamanites -- Jacobites, and Josephites, and Zoramites" (4 Nephi 1:36). That the tribal structure had never changed is evidenced by the fact that these groups are named in this same order in 4 Nephi 1:38 (referring to events dating two centuries prior to Mormon's time) and Jacob 1:13-14 (dating to the sixth century B.C.). The reversion to the ancient tribal names is more than coincidence. Merely separating into two groups would have been simpler for the people, according to whether they followed or rejected the established religion. Believing that people actually took upon themselves the names of the tribes from which they descended is much more reasonable. This is not to say that there was no intermarriage nor intermingling of tribes. But, following the patrilineal system of their ancestors, it is logical to assume that these Israelites considered themselves to be members of the paternal clan and tribe. . . . The fact that, during Mormon's time, both the Nephites and the Lamanites had become apostate (4 Nephi 1:43,45) indicates that the distinction became more tribal than religious (that is, "believer" vs. "nonbeliever"). That the Lamanites of Mormon's day were more numerous than the Nephites (see Mormon 4:13, 17; 2:3, 25; 5:6) is further evidence of continuing tribal identities. [John A. Tvedtnes, "Book of Mormon Tribal Affiliation and Military Castes," in Warfare In The Book of Mormon, pp. 309-311] [See the commentary on Mormon 1:8-9]