Intertextual Connection between the words of Alma the Younger and Abinadi--"Discover the abominations"

In two earlier posts, I discussed the influence Abinadi has on Alma-1 and subsequently Alma-2.  Those posts center on the topic of the first resurrection.  I found another example of Alma-2 paraphrasing the words of Abinadi in a letter to his son Helaman, this time on the topic of works of darkness/abominations.

Compare Alma 37:24-25

24 And now, my son, these interpreters were prepared that the word of God might be fulfilled, which he spake, saying:
25 I will bring forth out of darkness unto light all their secret works and their abominations; and except they repent I will destroy them from off the face of the earth; and I will bring to light all their secrets and abominations, unto every nation that shall hereafter possess the land.

...with Mosiah 12:8

8 And it shall come to pass that except they repent I will utterly destroy them from off the face of the earth; yet they shall leave a record behind them, and I will preserve them for other nations which shall possess the land; yea, even this will I do that I may discover the abominations of this people to other nations.

Intertextual Connection between the words of Alma the Younger and Abinadi

In an earlier post, I discuss the topic of the first resurrection in the Book of Mormon and how it is only discussed by three men--Abinadi, Alma-1, and Alma-2.

As if to underscore the point, I noticed that Alma-2 paraphrases Abinadi in his discussion of the topic. Compare Alma 40:16

16 And behold, again it hath been spoken, that there is a first resurrection, a resurrection of all those who have been, or who are, or who shall be, down to the resurrection of Christ from the dead.

and Mosiah 15:21

21 And there cometh a resurrection, even a first resurrection; yea, even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ—for so shall he be called.

Abinadi as Alma-1's doctrinal mentor

I noticed a subtle example of internal consistency today, in the form of doctrinal mentors in the Book of Mormon.

The most compelling examples for me are the ones that draw no attention to themselves.

It is clear from the narrative account that Alma-1 was heavily influenced by the words of Abinadi.  Although he was a wicked priest of King Noah, the words of Abinadi caused him to stand up to the king and eventually flee and live in seclusion for some time, secretly building up a small group of believers.

As I read the very familiar baptismal covenant passage in Mosiah 18:8-10, a few words from verse 9 stood out to me:

...to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life...

I don't know that I've ever noticed that specific mention of the first resurrection.  As it turns out, there are not many mentions of the first resurrection in the Book of Mormon.  Perhaps not surprisingly, the first mention is in the words of Abinadi in Mosiah 15:

21 And there cometh a resurrection, even a first resurrection; yea, even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ—for so shall he be called.
22 And now, the resurrection of all the prophets, and all those that have believed in their words, or all those that have kept the commandments of God, shall come forth in the first resurrection; therefore, they are the first resurrection.

Outside of these two chapters, the only other reference to the "first resurrection" that I can find in the entire book is found in Alma 40:15-17.  This is not surprising since we know Alma-2 was heavily influenced by the words of his father.

To summarize, Abinadi influenced Alma-1, who influenced Alma-2.  Those three are the only ones who mention the "first resurrection" in the entire Book of Mormon.

Just one more example of how complicated the Book of Mosiah is.

The Book of Mosiah is complicated.

The Book of Mosiah is complicated.  Though dictated in a single draft, the text shifts back and forth across generations and over several different geographic regions, while maintaining internal consistency throughout.

My appreciation for this aspect of the Book of Mosiah has grown tremendously in the past several years.  I encourage anyone struggling with a testimony of the divinity of the Book of Mormon to read the Book of Mosiah all the way through a few times within a week and map out the various story lines, and then imagine dictating it in a single draft without any notes.

The (growing) list below is just a sample of dozens of examples of internal consistency found in the Book of Mosiah.  A larger list of examples of internal consistency in the Book of Mormon can be found here.

• A book without a beginning.
• "Continual Peace"
• The Math of Mosiah
• The king is outside the city walls
• King Mosiah-2 as seer
• Limhi rejoices upon learning Zarahemla has not been destroyed
• Limhi's lamentation
• Abinadi and the east wind
• Limhi references the words of Abinadi
• Abinadi as Alma-1's doctrinal mentor
• An editorial promise about Alma's missionary work
• King Mosiah-2 worries about his son as king