"the Lord did strengthen them"

In my previous post, I wrote that people in the Near East in the Bronze Age relied on their gods for literally everything of significance. For the Israelites, it was only one God and to the extent that they managed to keep the first two out of the 10 commandments (which was very often not the case) they similarly relied solely on Yahweh for everything. We see how this is played out in warfare for instance. The NRSV Cultural Backgrounds Study Bible explains:

It is not proper to call this “holy war,” because in the ancient Near East there was no other kind of war. The divine warrior motif depicts the deity fighting and defeating the deities of the enemy. The gods empowered the king and fought before/ beside him. Warfare was a divine undertaking, because it was generally understood as a response to unrest. Deities were responsible for bringing rest and maintaining it for their people, so unrest had to be addressed. In Assyria, the god Nergal is the King of Battle, and Ishtar is viewed also as a war goddess. The Canaanite Baal and the Babylonian Merodach are divine warriors. In situations of impending battle, prayers would be made and omens asked to assure the god’s presence. Standards or statues of the deity were usually carried to symbolize their presence. Assyrian kings of the ninth and eighth centuries BC regularly refer to the divine standard that goes before them. The ark of the covenant, as Yahweh’s standard, represents the Lord as clearing the way before the Israelites and leading the armies into Canaan. Nearly every army in the ancient Near East included priests and diviners (as seen in the Mari tablets), prophets (cf. 2 Kings 3), and portable sacred objects (Assyrian annals of Shalmaneser III [858– 824 BC]). In this way, the god(s) could be consulted on the battlefield or invoked to lead the soldiers to victory. In this worldview, human warfare is simply a representation of warfare among the gods. The stronger god would be victorious regardless of the strengths or weaknesses in the human combatants. Therefore, if Yahweh fought on their behalf, the Israelites would be convinced that they would be victorious.

The view of all significant events personally and nationally as manifestations of divine will permeates the Old Testament. As a somewhat random example, see how Ruth 4:13 refers to her conception

So Boaz took Ruth, and she was his wife: and when he went in unto her, the Lord gave her conception, and she bare a son. (Ruth 4:13)

Similarly, this is how Hannah's inability to conceive is explained

But unto Hannah he gave a worthy portion; for he loved Hannah: but the Lord had shut up her womb. (1 Samuel 1:5)

Today, we explain conception in scientific terms. Whether you can or cannot conceive, there is a physiological reason and no need to drag God into it for the non-believer. What about the believers? We also know the scientific explanation and yet we may in certain circumstances both pray for a pregnancy and consider it a blessing when it happens. Still, scientific discoveries and increased knowledge about the natural world has had huge implications on our worldview, also as Christians. In "Misreading Scripture with Western Eyes, authors O'Brien and Richards explain

Through advances in mathematics, physics, astronomy and medical science, Western intellectuals learned more about the fixed rules or laws by which the universe operates. For some Western Christians, such discoveries increased their awe of and dependence upon the Creator God...Many other Western Christians, however, became convinced that the universe is a closed system in which God no longer plays an active role. On the whole, the Western world did not abandon the idea of a Creator until the nineteenth century. What changed first was our understanding of God’s relationship to the cosmos. Sure, God created the heavens and the earth. Before Darwin’s theory of evolution sparked humans to look at other aspects of the universe through the lens of natural law, most folks assumed God made the material world. However, Westerners increasingly assumed that God no longer tampered with the world he had made. He was a master watchmaker who skillfully creates a quality timepiece, winds it up and then lets it run on its own. No longer was God assumed to be the sustainer and maintainer of the universe. He was now a distant deity whose relationship to creation ceased after the event of creation. He left the world to operate according to rules and laws, which he prescribed. The God of the deists, whom we’ve been describing, was a creative genius, but he was not an engaged father. Increasing knowledge of the natural world did not, in general, inspire greater awe of and dependence upon God, but less.

A modern Westerner and Christian like myself will not find it problematic to accept the fact that God can and does intervene in our daily lives, even though most phenomena can also be explained by natural laws. God simply is the greatest scientist and perhaps takes advantage of natural laws himself in his dealings with his children. But to what degree he micromanages everything or sits back to observe his wound up clock run on its own is hard to tell. There is no doubt that development in the last few centuries have caused us to change our language. Few people would use expressions like "the Lord gave her conception" or "the Lord had shut up her womb" today, even if they are faithful church members.

But we see such language in the Book of Mormon as well reflecting this ancient worldview. The Lord is always taking a very active role in any event of significance. There are numerous examples of that and I will just give a few. For instance, the people of Alma-I had to flee the place Mormon after they had been discovered by the armies of king Noah.

And the Lord did strengthen them, that the people of king Noah could not overtake them to destroy them. (Mosiah 23:2)

For the modern reader it would be reasonable to ask how the Lord strengthened them. Did he descend in a cloud and touch their legs causing a miraculous instant muscle growth? Nothing in the text indicates such an event. Most likely, they simply managed to travel faster than the king's men or the king's men were unable to find and follow their tracks. For a non-believer at least, that has little to do with God. But for a Nephite in Alma's group or for Mormon abridging the plates, it had everything to do with God and the question about how the Lord strengthened them would probably seem strange and pointless. It happened so therefore God was behind it. How God performs his marvelous works is impossible for humans to understand anyway. 

Later in the story of Alma's people, they are brought into bondage. We see another example of the Lord's active role in the narrative expressed with the exact same wording.

And now it came to pass that the burdens which were laid upon Alma and his brethren were made light; yea, the Lord did strengthen them that they could bear up their burdens with ease, and they did submit cheerfully and with patience to all the will of the Lord. (Mosiah 24:15)

This sort of language is especially common in the war accounts.

Nevertheless the Lord did strengthen the hand of the Nephites, that they slew the Amlicites with great slaughter, that they began to flee before them. (Alma 2:18)

Compared to the explanation of ancient divine warfare in the first quote I shared, there is a slight deviation in the Book of Mormon, though. The Lamanites did not seem to have a god to fight the war for them. The Book of Mormon even seems to make a point of that.

Now, the Lamanites knew nothing concerning the Lord, nor the strength of the Lord, therefore they depended upon their own strength. Yet they were a strong people, as to the strength of men. (Mosiah 10:11)

Similarly, in periods of Nephite wickedness, they lose the divine favor that would otherwise keep them preserved and strengthened. They did not seem to substitute him for other gods either, and so they were left to their own strength. This detail seems unique in the Book of Mormon because in the Old Testament, people would only abandon God by replacing him by other gods. 

24 And they saw that they had become weak, like unto their brethren, the Lamanites, and that the Spirit of the Lord did no more preserve them; yea, it had withdrawn from them because the Spirit of the Lord doth not dwell in unholy temples—  

25 Therefore the Lord did cease to preserve them by his miraculous and matchless power, for they had fallen into a state of unbelief and awful wickedness; and they saw that the Lamanites were exceedingly more numerous than they, and except they should cleave unto the Lord their God they must unavoidably perish. 

26 For behold, they saw that the strength of the Lamanites was as great as their strength, even man for man. And thus had they fallen into this great transgression; yea, thus had they become weak, because of their transgression, in the space of not many years. (Helaman 4)

As mentioned in my previous post, it is easy to become arrogant about the apparent naivety of the ancients who knew little to nothing about natural laws and relied on God for all events of any importance. But perhaps we also have something to learn from this kind of faith. Our modern day challenge is to avoid letting science and our trust in the arm of flesh create a mist of darkness that prevent us from seeing "His hand in all things" (D&C 59:21).

"An instrument in the hands of God"

This is a short follow-up note on my series of posts on the phrase "stretch forth thine hand" (which begins here). One main lesson from that study was that prophets are messengers from God calling a covenant people to repent. As we learned from the account of Enoch (discussed in part 4), Enoch feels the same things God feels and emulates actions described by God during his grand vision.

A related phrase which caught my attention during the course of this study is "an instrument in the hands of God."  This is unique to the Book of Mormon, but it shows up several times.  With only one exception (which will be discussed below), every time the word "instrument" is used in the Book of Mormon it is in connection with "an instrument in the hands of God."

Here are the verses where it is used.  Notice how consistent the context is -- each instance refers to leading/delivering a people or bringing them to repentance. I love the description of the purpose of the instrument (highlighted in green below).  If you ever want a succinct summary of why God sends prophets/messengers to earth, this is a nice list.

24 Rebel no more against your brother, whose views have been glorious, and who hath kept the commandments from the time that we left Jerusalem; and who hath been an instrument in the hands of God, in bringing us forth into the land of promise; for were it not for him, we must have perished with hunger in the wilderness; nevertheless, ye sought to take away his life; yea, and he hath suffered much sorrow because of you. (2 Nephi 1)

 

24 And there shall rise up one mighty among them, who shall do much good, both in word and in deed, being an instrument in the hands of God, with exceeding faith, to work mighty wonders, and do that thing which is great in the sight of God, unto the bringing to pass much restoration unto the house of Israel, and unto the seed of thy brethren. (2 Nephi 3)

 

10 Nevertheless, after much tribulation, the Lord did hear my cries, and did answer my prayers, and has made me an instrument in his hands in bringing so many of you to a knowledge of his truth. (Mosiah 23)

 

36 And thus they were instruments in the hands of God in bringing many to the knowledge of the truth, yea, to the knowledge of their Redeemer. (Mosiah 27)

 

8 Now the name of the man was Gideon; and it was he who was an instrument in the hands of God in delivering the people of Limhi out of bondage. (Alma 1)

 

30 And it came to pass that Alma, being a man of God, being exercised with much faith, cried, saying: O Lord, have mercy and spare my life, that I may be an instrument in thy hands to save and preserve this people. (Alma 2)

 

9 And it came to pass that they journeyed many days in the wilderness, and they fasted much and prayed much that the Lord would grant unto them a portion of his Spirit to go with them, and abide with them, that they might be an instrument in the hands of God to bring, if it were possible, their brethren, the Lamanites, to the knowledge of the truth, to the knowledge of the baseness of the traditions of their fathers, which were not correct.

10 And it came to pass that the Lord did visit them with his Spirit, and said unto them: Be comforted. And they were comforted.

11 And the Lord said unto them also: Go forth among the Lamanites, thy brethren, and establish my word; yet ye shall be patient in long-suffering and afflictions, that ye may show forth good examples unto them in me, and I will make an instrument of thee in my hands unto the salvation of many souls. (Alma 17)

 

3 Behold, I answer for you; for our brethren, the Lamanites, were in darkness, yea, even in the darkest abyss, but behold, how many of them are brought to behold the marvelous light of God! And this is the blessing which hath been bestowed upon us, that we have been made instruments in the hands of God to bring about this great work.

...

15 Yea, they were encircled about with everlasting darkness and destruction; but behold, he has brought them into his everlasting light, yea, into everlasting salvation; and they are encircled about with the matchless bounty of his love; yea, and we have been instruments in his hands of doing this great and marvelous work. (Alma 26)

 

9 I know that which the Lord hath commanded me, and I glory in it. I do not glory of myself, but I glory in that which the Lord hath commanded me; yea, and this is my glory, that perhaps I may be an instrument in the hands of God to bring some soul to repentance; and this is my joy. (Alma 29)

 

14 And Alma, and Ammon, and their brethren, and also the two sons of Alma returned to the land of Zarahemla, after having been instruments in the hands of God of bringing many of the Zoramites to repentance; and as many as were brought to repentance were driven out of their land; but they have lands for their inheritance in the land of Jershon, and they have taken up arms to defend themselves, and their wives, and children, and their lands. (Alma 35)

 

'keli' -- an article, utensil, vessel (כְּלִי)

The Hebrew word for 'instrument' is 'keli,' derived from the verb meaning 'to be completed.' Of note, the tools described in the Old Testament intended for use in the temple are also called 'instruments,' along with many other objects.

The lone exception in the Book of Mormon of the word 'instrument' being used in a context other than "an instrument in the hands of God" is from 3 Nephi 22:16 (quoting Isaiah 54:16):

16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.

This verse sheds a little light on the topic by reminding us that we can become useful helpers in bringing about God's eternal purposes for His children. This happens only as we devote ourselves to Him and align our will with His.

In the context of the "two ways" this means that we either become instruments in the hand of God or we end up worshipping the things which our own hands have made.

The Nephite governmental transition

I am very fascinated by and interested in Nephite history. Obviously I wish we had more information, What was on the large plates that Mormon abridged from? What information did he leave out? What was on the translated pages that Martin Harris lost? I expect it will take a while before I can get those answers (although Don Bradley provides some great insight in his book). So the only thing I can do except for learning directly from the Book of Mormon, is paying attention to details and reading between the lines. Doing so, I have been trying to better understand the Nephite government and the transition from kings to judges. Interestingly, this transition is a reversal of the Biblical transition from judges to kings.

The transition from kings to judges is also a monumental event in Nephite history. It is marked by a long speech by the king in the last chapter of Mosiah and the transition from the Book of Mosiah to the Book of Alma. It is also an event that happens in the middle of Nephite history. King Mosiah died and Alma became the first chief judge 509 years after Lehi left Jerusalem, according to Mosiah 29:46. Fast forward another 509 years and we are in 419 AD when Moroni was wandering around alone with the plates about to bury them in the ground.

This milestone of changing the governmental form was so monumental that they changed the time reckoning for the first time since Lehi left Jerusalem. The laws that king Mosiah established that the people were to be governed by under the rule of the judges, are referred to several times later in the Book of Mormon.

Reading between the lines, the transition may not have been without complications. A king is usually considered the highest authority in all affairs of the kingdom. He has his royal court so that he gets advise and help with all the affairs but he always has the final word. Nephite kings had at least the following responsibilities:

• Secular affairs (law enforcement etc.)
• Ecclesiastical affairs
• Warfare
• Record keeping

It is obvious that the first point should become the new responsibility of the judges. But what about the rest? I think this was not obvious and perhaps not sufficiently discussed or thought through before the transition was made. Here are some comments on how this was managed before and after the transition from kings to judges.

Secular affairs (government)

As mentioned, the Book of Mormon frequently refers back to the law that were prepared by king Mosiah for the reign of the judges. This does not mean that there were no laws before then. Jarom says about the Nephites:

They observed to keep the law of Moses and the sabbath day holy unto the Lord. And they profaned not; neither did they blaspheme. And the laws of the land were exceedingly strict. (Jarom 1:5)

But they weren't referred to often. These rare occasion mentions it in conjunction with the law of Moses. I get a sense that the laws they lived by pretty much were based on the Torah ("law" or "instruction" in Hebrew) on the brass plates. In Israel, any righteous king at least would let the Torah comprise the governing principles of the land. I expect the Nephites to have followed that tradition. Practical matters that were not covered by the Torah may have simply been up to the king to decide. It makes sense that a change from king to judge would necessitate a more detailed law. 

37 And now it came to pass, after king Mosiah had sent these things forth among the people they were convinced of the truth of his words.

38 Therefore they relinquished their desires for a king, and became exceedingly anxious that every man should have an equal chance throughout all the land; yea, and every man expressed a willingness to answer for his own sins.

39 Therefore, it came to pass that they assembled themselves together in bodies throughout the land, to cast in their voices concerning who should be their judges, to judge them according to the law which had been given them; and they were exceedingly rejoiced because of the liberty which had been granted unto them. (Mosiah 29)

Their "equal chance" was not based on the king's mood, righteousness or whim, but a detailed law that should apply to everybody. For instance, King Benjamin said to his people: "Neither have I suffered that ye should be confined in dungeons" (Mosiah 2:13) whereas King Noah cast Abinadi in prison for his preaching. What crimes warranted a prison sentence were probably more up to the king to decide than determined by a detailed juridical system. This changed when Mosiah established laws that the people should be judged by under the new system and Alma became the first appointed chief judge.

Ecclesiastical affairs

Alma was the first chief judge and also the high priest of the church. So one would think that this responsibility automatically followed in a system with little separation between church and state. Think again. Alma was already the high priest before the reign of the judges. It just so happened that he also became the first chief judge. But this was quite independently from his position as high priest.

Before Alma-2's father, Alma-1, became the first high priest, there really was none. That is, there were priests who served in the temple and prophets, but no high priest over the church (who had a similar role as the president of the church today) because there was no church! At least, there is no mention of a church organization among the Nephites before Alma-1 established one. This was another milestone for the Nephites that is referred back to many times later in the Book of Mormon.

Before that time, the king was the primary ecclesiastical leader as long as he was righteous. When he wasn't, prophets like Abinadi came with a warning. But unfortunately because of the lost pages, we know very few Nephite kings. In the Words of Mormon 1:17-18 we read that King Benjamin, "with the assistance from the holy prophets", preached the word of God to the people. The kings were responsible for ecclesiastical affairs even though there was no church organization as such. But they were helped by prophets and priests. King Noah's priests followed this tradition, even though they were wicked. But we read that his father had priests too, as probably all Nephite kings did.

Not long after the reign of the judges started, Alma gave up the judgment seat to focus on his role as high priest. Those two tasks were simply too much. In the rest of the Book of Mormon the two roles are usually held by two different people. Why would it be too much when the kings managed just fine, and more? Probably because the kings had their court and a larger network around them to assist. The chief judge was perhaps more left to himself. A bit speculative but that is what I think.

Warfare

Again back to King Benjamin (we don't have a lot of Nephite kings to choose from), we read:

And it came to pass also that the armies of the Lamanites came down out of the land of Nephi, to battle against his people. But behold, king Benjamin gathered together his armies, and he did stand against them; and he did fight with the strength of his own arm, with the sword of Laban. (Words of Mormon 1:13)

He who had the sword of Laban was the leader of the army, no doubt. This is also made clear by "gathered together his armies". The question is who becomes the leader of the army when there are no more kings. Reading between the lines, I think this was not really thought through. It is obvious that the king should be leading the army but perhaps not so obvious that the chief judge should have that role. This happened nonetheless but it didn't last for very long. In Alma 2, he had only been chief judge for a little more than four years

Now Alma, being the chief judge and the governor of the people of Nephi, therefore he went up with his people, yea, with his captains, and chief captains, yea, at the head of his armies, against the Amlicites to battle.

He is the chief captain of the army at this point. Only six years later

Therefore, he that had been appointed chief captain over the armies of the Nephites, (and his name was Zoram, and he had two sons, Lehi and Aha)—now Zoram and his two sons, knowing that Alma was high priest over the church, and having heard that he had the spirit of prophecy, therefore they went unto him and desired of him to know whither the Lord would that they should go into the wilderness in search of their brethren, who had been taken captive by the Lamanites. (Alma 16:5)

In the meantime, Alma has also given up the judgment seat and is focusing on his role as high priest. He is also not the chief captain of the army and more. Is that because he gave up the judgment seat? No. Because if the role as chief captain followed the role as chief judge, Nephihah, the chief judge should also have been captain of the army. Instead it is a man named Zoram. In this case he approaches the high priest and former chief captain, Alma, to see if he can inquire of the Lord.

I can easily imagine some events here that have not been carried over into Mormon's abridgment. Alma is chief captain of the army just because the kings used to be and he is the closest equivalent of former kings in the new system. But after a while he (or others) ask. "Who said the chief judge should lead the army anyway? We haven't really thought this through, have we?" Or the question comes up when Alma leaves the judgment seat to Nephihah. "OK, I'll be the chief judge but I'm not going to lead the army. I'm not a warrior, I'm terrible with the sword". From this time on, the chief captain (of which captain Moroni is the most famous) is never the same person as the chief judge. 

Record keeping 

The large plates of Nephi went from the hands of one king to the next, starting with Nephi himself who made the plates. This was not a minor task. At least the righteous kings took it very seriously and handing the plates and other sacred relics to the next generation was like a ceremonial event. Most of Mosiah 1 is describing this as King Benjamin hands them over to his son, Mosiah. So what happened at the transition to the reign of the judges? Alma, the first chief judge, was handed the records from Mosiah as we can read in Mosiah 28:20. The question is if Alma was expected to keep the records because he was the chief judge or because he was the high priest? It turns out that it probably was because of his role as chief judge.

37 And it came to pass that in the same year that the people of Nephi had peace restored unto them, that Nephihah, the second chief judge, died, having filled the judgment-seat with perfect uprightness before God.

38 Nevertheless, he had refused Alma to take possession of those records and those things which were esteemed by Alma and his fathers to be most sacred; therefore Alma had conferred them upon his son, Helaman. (Alma 50)

Alma first offered the records to Nephihah, the chief judge, rather than his son Helaman, who was high priest over the church. It shows an expectation that the records were the responsibility of the chief judge. But after Helaman took them, this changed, and the Nephite records stayed in that family of prophets/high priests rather than the judges.

Eventually, the four roles of the king became distinct roles for three different people after the reign of the judges. The high priestly office and responsibility for record keeping was held by the same person.  For instance, later in Alma, Pahoran was the chief judge, Moroni was the chief captain of the army and Helaman was the high priest and record keeper.

Nephite splinter groups and Book of Mormon wars

A few years ago I started making an overview of all the wars in the Book of Mormon: When they occurred, who was involved, how it was initiated, etc. It was a bit difficult since there are so few details sometimes, like Enos just saying that "I saw wars between the Nephites and Lamanites in the course of my days." (Enos 1:24). I don't know exactly what I expected to get out of it, I just thought it could be interesting. Although I didn't really finish it, I made at least one observation that I thought was interesting: Every single war during the reign of the judges until the coming of Christ (Alma, Helaman, 3 Nephi up to chapter 11) is initiated by Nephite dissenters and never the Lamanites. And these are a lot of wars too. Here is an overview:

87 B.C. - Amlici wants to be king, the Nephites vote against him, he gets mad and mixes goes to the Lamanites along with his followers. They go to war against the Nephites. See Alma 2.

81 B.C. - The Sons of Mosiah had been preaching among the Lamanites and had much success. Many Lamanites converted but none of the Nephite dissenters among them (Amalicites and Amulonites) except for one. Instead they stirred up the others that had not converted to anger against the converts and later the Nephites and went to war against them. See Alma 16 and 28.

74 B.C. - In the aftermath of the Zoramite mission, those who believe are cast out and those who don't believe are mad at the Nephites for giving them refuge and land. They mix with the Lamanites and go to war. See Alma 43-44.

73-57 B.C. - Amalickiah is another one who seeks to become king. When it doesn't work he goes to the Lamanites and eventually even becomes their king. But he is not happy with that and goes to war against the Nephites. There is at least one period of peace in-between, but all the wars going on in this period are initiated by Amalickiah and perpetuated by his brother, Ammaron, when he dies. This is a long one and is covered in Alma 46-62.

52 B.C. - We get little information about this one but enough to know that it is caused by Nephite dissenters stirring up the Lamanites to anger. See Alma 63:14-15

50 B.C. - We don't know much about the background for this war, just that the Lamanites came. But we learn that their armies were led by someone called Coriantumr who was a Nephite dissenter and that the king stirred them up. The Lamanite king at the time was Ammaron's son and Amalickiah's nephew, i.e. a Nephite by birth. See Helaman 1:14-34

38-30 B.C. - History repeats itself. Nephite dissenters go to the Lamanites, and manage after some persuation to stir them up to anger against the Nephites and go to war. They capture a lot of Nephite land, but give it back after a lot of them convert through miraculous events. See Helaman 4-5.

15-16 A.D. - This is the longest period without wars between Nephites and Lamanites in the reign of judges. But there has been much unrest at times and the Gadianton robbers have been established and have taken over much of the government and caused murders and plundering. It is hard to pinpoint a war in this period until 15-16 A.D. where more of a battle is described between the Nephites and the Gadianton robbers. Not surprisingly, the Gadianton robbers originate from Nephites. See 3 Nephi 2:17-18.

19-22 A.D. - Another battle with the Gadianton robbers. At this point, the terms "Nephite" and "Lamanite" seem to have little to do with who their forefathers were. "And it came to pass that those Lamanites who had united with the Nephites were numbered among the Nephites" (3 Nephi 2:14). Considering all the Nephite dissenters who have joined the Lamanites before this, a genetic test would probably fail to determine who is who. See 3 Nephi 4. 

Depending on how we count, we have about 9 distinct wars in this period of judges. Every single one is initiated by people who were Nephites by birth. In fact, at least in two of these accounts, there were Lamanites who refused to go to war and had to be persuaded by Nephite dissenters. See Alma 47:2 and Helaman 4:3.

I guess Mormon was right:

And thus we can plainly discern, that after a people have been once enlightened by the Spirit of God, and have had great knowledge of things pertaining to righteousness, and then have fallen away into sin and transgression, they become more hardened, and thus their state becomes worse than though they had never known these things. (Alma 24:30)

May 25–31. Mosiah 29–Alma 4: “They Were Steadfast and Immovable”

Here are links to additional resources for this week's Come, Follow Me lesson:

Mosiah 29: A fascinating connection to Kings in the Old Testament, A note about tracking the timeline, Transitions to first person voice, and more.


Alma 1: "Anti-Christs" in the Book of Mormon, Gideon, The Profession of Nehor, and more.


Alma 2: Cunning in the Book of Mormon.


Alma 3: The Mark of the Curse


Alma 4: Pride of the eyes

"Cunning" in the Book of Mormon

In light of the Hebrew connection between "naked" and "shrewd" or "cunning" in the word arum, I decided to look at how the word cunning is used in the Book of Mormon.

First, a little background on the word itself and what it meant at the time of the publication of the Book of Mormon.  Webster's 1828 dictionary is helpful, offering us two definitions -- "skillful" and curious/ingenious" which are "quite obsolete." We then get three more definitions which are apparently more contemporary: "Shrewd," "deceitful," and "assumed with subtilty."

The word cunning appears 23 times in the Book of Mormon, in the following contexts:

1 Nephi 16:38 -- Laman and Lemuel murmur against their father and accuse him of "work[ing]
many things by his cunning arts"

2 Nephi 9:28, 37 -- 28 O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth them not. And they shall perish. ... 39 O, my beloved brethren, remember the awfulness in transgressing against that Holy God, and also the awfulness of yielding to the enticings of that cunning one. Remember, to be carnally-minded is death, and to be spiritually-minded is life eternal.
2 Nephi 13 -- [quoting Isaiah] "the cunning artificer"

Mosiah 7:21 -- King Zeniff was "deceived by the cunning and craftiness of king Laman"

Mosiah 9:10 -- King Laman was "cunning" and crafty and brought the people of Zeniff into bondage.

Mosiah 10:18 -- King Laman deceived the Nephites "by his cunning, and lying craftiness."

Mosiah 24:7 (x2) -- The Lamanites began to be a "cunning and a wise people, as to the wisdom of the world, yea, a cunning people, delighting in all manner of wickedness."

Alma 2:1-2 (x2) -- Amlici was a "very cunning man, yea, a wise man as to the wisdom of the world." He drew people away "by his cunning."

Alma 10:13 -- "cunning devices" designed to catch someone in their words and have them cast into prison or slain as a result.

Alma 20:13 -- Lamoni senior chastises Lamoni junior for associating with the Nephite missionaries and accuses them of attempting to deceive them "by their cunning."

Alma 28:13 -- 13 And thus we see how great the inequality of man is because of sin and transgression, and the power of the devil, which comes by the cunning plans which he hath devised to ensnare the hearts of men.

Alma 44:9 -- Zarahemnah claims it is the Nephites' cunning and not their faith that delivered them.

Alma 46:10/47:35 -- Amalickiah "was a man of cunning device and a man of many flattering words," and obtained the Lamanite kingdom "by the assistance of his cunning servants."

Alma 51:27 -- The Lamanites obtained cities by the "cunning" of Amalickiah.

Helaman 3:29-30 -- 29 Yea, we see that whosoever will may lay hold upon the word of God, which is quick and powerful, which shall divide asunder all the cunning and the snares and the wiles of the devil, and lead the man of Christ in a strait and narrow course across that everlasting gulf of misery which is prepared to engulf the wicked—30 And land their souls, yea, their immortal souls, at the right hand of God in the kingdom of heaven, to sit down with Abraham, and Isaac, and with Jacob, and with all our holy fathers, to go no more out.

Helaman 16:21 -- the people suppose that believing in the prophecies of Christ will bring the into servitude "by the cunning and the mysterious arts of the evil one."

3 Nephi 21 -- 9 For in that day, for my sake shall the Father work a work, which shall be a great and a marvelous work among them; and there shall be among them those who will not believe it, although a man shall declare it unto them. 10 But behold, the life of my servant shall be in my hand; therefore they shall not hurt him, although he shall be marred because of them. Yet I will heal him, for I will show unto them that my wisdom is greater than the cunning of the devil.

Ether 8:2 -- Jared flattered many people "because of his cunning words" to gain half of the kingdom.

Ether 13:16 -- Coriantumr had studied "in all the arts of war and cunning of the world."

The usage of this word seems to fall into three categories, both negative: (1) crafty, deceptive individuals are described as "cunning" and use their skills for their own selfish purposes. (2) Righteous people/efforts are mischaracterized as attempt to decieve by cunning.
(3) Satan's tactics are described as "cunning" and meant to bind us and subject us to misery and endless woe.

Gideon, another example of internal consistency (and possibly Hebrew wordplay) in the Book of Mormon

If we simply compare all the mentions of the name Gideon in the Book of Mormon, we quickly discover that the name can either refer to a place or a person.  In this post, we'll compare these references to see if they are internally consistent. We'll also explore the meaning of the name, since it seems that Mormon enjoyed inserting Hebrew wordplay into the text of the Book of Mormon, particularly when first mentioning a new figure.

Gideon the Man

We first notice this name in the context of the wicked king Noah in the land of Nephi, in Mosiah 19:

4 And now there was a man among them whose name was Gideon, and he being a strong man and an enemy to the king, therefore he drew his sword, and swore in his wrath that he would slay the king.

It is remarkable to me that the first mention of the name Gideon introduces him in a way that fits the meaning of his name so well--Gideon means "hewer, feller, he that cuts down."

Gideon is instrumental in helping the Nephites who follow King Limhi escape from bondage. That plan is introduced by Gideon in Mosiah 22:3-9. They trick their guards into getting drunk and then sneak away in the night.

We don't encounter the name again for awhile, after that group has escaped bondage and returned to the land of Zarahemla. This time, he is older and is a teacher for the newly established church of God, but still bold and aggressive (from Alma 1):

7 And it came to pass as he was going, to preach to those who believed on his word, he met a man who belonged to the church of God, yea, even one of their teachers; and he began to contend with him sharply, that he might lead away the people of the church; but the man withstood him, admonishing him with the words of God.
8 Now the name of the man was Gideon; and it was he who was an instrument in the hands of God in delivering the people of Limhi out of bondage.
9 Now, because Gideon withstood him with the words of God he was wroth with Gideon, and drew his sword and began to smite him. Now Gideon being stricken with many years, therefore he was not able to withstand his blows, therefore he was slain by the sword.

Live by the sword die by the sword, I guess.  Gideon as hewer and hewee?

Gideon the Place

In Alma 2:20, we first encounter Gideon as a place-name:

20 And it came to pass that when Alma could pursue the Amlicites no longer he caused that his people should pitch their tents in the valley of Gideon, the valley being called after that Gideon who was slain by the hand of Nehor with the sword; and in this valley the Nephites did pitch their tents for the night.

We learn in verse 17 that these battles are taking place on a hill east of the river Sidon. Keep that in mind.

Alma-2's highly successful mission to Gideon

Four chapters (and four years) later, Alma-2 has given up the judgment seat and devoted his time to the ministry.  He gives a masterful sermon (found in Alma chapter 5) to the people of Zarahemla, and then (in Alma 6) he continues his travels:

7 And now it came to pass that when Alma had made these regulations he departed from them, yea, from the church which was in the city of Zarahemla, and went over upon the east of the river Sidon, into the valley of Gideon, there having been a city built, which was called the city of Gideon, which was in the valley that was called Gideon, being called after the man who was slain by the hand of Nehor with the sword.

So by this time there is a city called Gideon in the valley called Gideon, and it is still east of the river Sidon. Of note, Alma establishes an "order of the church" for the people there (see Alma 8:1) and blesses them for their righteous choices (see Alma 7).

Korihor's highly unsuccessful mission to Gideon

The next significant mention of Gideon comes about 6 years later when we read about the anti-Christ preacher named Korihor (Alma 30).  He gets expelled out of the land of the people of Ammon and decides to try his luck in Gideon (from verse 21):

And he came over into the land of Gideon, and began to preach unto them also; and here he did not have much success, for he was taken and bound and carried before the high priest, and also the chief judge over the land.

He blasphemes in front of Giddonah, who delivers him to Zarahemla to meet with Alma.  It is worth noting that Zarahemla and Gideon are like twin cities, frequently mentioned in close proximity to each other.

Gideon in the war chapters

More than a decade (and 30 chapters) later, in the midst of a brutal war with the Lamanites, the chief judge Pahoran is ousted from Zarahemla by those Nephites who have allied with the Lamanites and re-established a king. (See this post for more details about that.) Where did Pahoran manage to flee?  Gideon. (See Alma 61:5.)

Moroni comes to the rescue in Alma 62. It is interesting to note that he is coming from the battle zones in the east and unites his armies with those of Pahoran in the valley of Gideon. Then the powerful combined army marches to Zarahemla and reclaims it. This fits the geography previously described--Gideon lies to the east of the river Sidon.

So what can we learn from all of this?  I see a few points worth mentioning.

1. The text of the Book of Mormon is complicated, intricate, and internally consistent. 
2. The author must have had notes. I do not believe the author of this text could have tracked all of these details across thousands of words and hundreds of unrelated names and details without notes.  There is no claim by witness to the translation process (friend or foe) that Joseph dictated from notes, made revisions to the text, or even had details read back to him.
3. Mormon was a fan of Hebrew wordplay.
4. Gideon was a real man and is presented in the text as faithful but aggressive/hot-tempered.
5. The valley named after him became an important city in the Nephite lands, and the text describes it consistently.