Chiasmus in Mosiah 3

Mosiah 3 is a great example of the complex, multilayered nature of the Book of Mormon text.  This chapter is very well known among members of the church, but some of the details aren't discussed often enough (in my opinion).

King Benjamin is speaking to his people. For most of chapter 3, he is recounting the words that an angel declared to him. In verse 2, he tells the people about a visit from an angel:

2 And the things which I shall tell you are made known unto me by an angel from God. And he said unto me: Awake; and I awoke, and behold he stood before me.
3 And he said unto me: Awake, and hear the words which I shall tell thee; for behold, I am come to declare unto you the glad tidings of great joy.
4 For the Lord hath heard thy prayers, and hath judged of thy righteousness, and hath sent me to declare unto thee that thou mayest rejoice; and that thou mayest declare unto thy people, that they may also be filled with joy. (Mosiah 3)

So the purpose of the angel's visit is to provide Benjamin with the words he needs to allow the people to become "filled with joy."

What follows is a great example of Hebrew rhetoric, where repetition is used in various patterns to underscore and emphasize certain points.

One point that is repeated four times is this: Faith and repentance on the name of Christ is the only way to salvation.  (See verses 9, 12, 17, and 21.) 

A related theme relates to the Law of Moses. Mosiah 2:3 makes it clear the people kept the law of Moses, so it was important to Benjamin to help the people understand that the law of Moses was given to point to the coming of Christ.

The words of the angel weave these two themes together in a complex and beautiful way, a way that makes more sense in the context of ancient Hebrew rhetoric than in our modern way of writing.

I've known about an example of chiasmus involving verses 18 and 19 for a long time, since it involves a verse that is very well known.  Recently, I noticed that the point made in verses 18-19 is set up beautifully by another chiasm found in verses 11-16. 

Here is the first chiasm:

A 11 For behold, and also his blood atoneth for the sins of those who have fallen by the transgression of Adam, 

     B who have died not knowing the will of God concerning them, or who have ignorantly sinned.

          C 12 But wo, wo unto him who knoweth that he rebelleth against God! For salvation cometh to none such except it be through repentance and faith on the Lord Jesus Christ.

               D 13 And the Lord God hath sent his holy prophets among all the children of men, to declare these things to every kindred, nation, and tongue, that thereby whosoever should believe that Christ should come, 

                     E the same might receive remission of their sins, and rejoice with exceedingly great joy (central theme from verse 4), even as though he had already come among them. 14 Yet the Lord God saw that his people were a stiffnecked people, and he appointed unto them a law, even the law of Moses (secondary theme -- the Law of Moses points to Christ). 15 And many signs, and wonders, and types, and shadows showed he unto them, concerning his coming; 

               D' and also holy prophets spake unto them concerning his coming; 

          C' and yet they hardened their hearts, and understood not that the law of Moses availeth nothing except it were through the atonement of his blood.

     B' 16 And even if it were possible that little children could sin they could not be saved; but I say unto you they are blessed; 

A' for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins.

That passage alone is complicated and takes a few readings to fully digest, but you notice in the yellow sections (B and B' above) he mentions those who died not knowing the will of God, those who ignorantly sin, and little children (who are "blessed") -- this is a point he comes back to in the second example of chiasmus, where he makes it clear that unless we become as a little child, we will be condemned:

18 For behold he judgeth, and his judgment is just; and the infant perisheth not that dieth in his infancy; but men drink damnation to their own souls except they humble themselves and become as little children, and believe that salvation was, and is, and is to come, in and through the atoning blood of Christ, the Lord Omnipotent.
19 For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father. 

This is followed by the concluding words of the angel, which repeat the central theme and nicely summarize the message one more time:

20 And moreover, I say unto you, that the time shall come when the knowledge of a Savior shall spread throughout every nation, kindred, tongue, and people. (see verse 13)
21 And behold, when that time cometh, none shall be found blameless before God (see verse 12), except it be little children (see verses 16 and 18), only through repentance and faith on the name of the Lord God Omnipotent (central theme -- see verses 9, 12, 17).
22 And even at this time, when thou shalt have taught thy people the things which the Lord thy God hath commanded thee, even then are they found no more blameless in the sight of God, only according to the words which I have spoken unto thee (see verse 4).