Endowment Narratives in the Book of Mormon, Part 4 -- More symbols and their meaning

This has turned into a pretty long series so far, but we aren't done yet.  I hope you've enjoyed the ride.

This post will cover a few additional symbols which appear frequently in the 'endowment pattern' I've outlined in this series.  

Before I get to that, it's probably useful for us to recap what we've covered already:

In part 1, I outlined the basic story structure:

1) There is a call to leave the fallen world behind.
2) Those who heed this call find themselves cast out into the wilderness.
3) Through obedience they gradually regain the presence of the Lord and they are led to a state of rest and abundance.

I included a list of twelve symbols commonly included in the story.

In part 2a and part 2b, I detailed eight different examples of this story pattern in the Book of Mormon.

Part 3 focused on the meaning of each of these twelve symbols and how they relate to the symbolism of the endowment. (Part 3a, part 3b, and part 3c.)

Two Additional Symbols

In the process of reading and rereading these example, I noticed a few additional elements which seem to belong on the list: 'Seeds' and 'crying for mercy.'

Seeds/Grain

The symbolism of the seed is found in many of the examples I've listed. The symbolism here is pretty easy to see.  Partly, the seed "of every kind" language evokes creation imagery. Also, the seed is often likened to the word of God. In another sense, seed/grain represent domesticated plants which are useful for man, and so the same symbolism related to flocks and herds applies to seeds/grain. This helps explain why these two elements are often mentioned together.

A related symbol ("tilling the ground") is a reference to Adam and Eve and is also found immediately after Lehi and his family reach the promise land (1 Nephi 18:24) and right after Jared and his group reach the promise land (Ether 6:13). See also Mosiah 9:9.

Lehi: 

1 Nephi 8:1; 1 Nephi 18:6

Nephi:  

2 Nephi 5:11

Mosiah - Benjamin - Mosiah: 

Not found.

Limhi: 

Mosiah 23:1

Alma-1: 

• (First Pattern) Mosiah 23:1
• (Second Pattern) Mosiah 24:18

(This is very interesting. In consecutive chapters this pattern is repeated in describing two different escapes by the same group of people, and both times it describes them bringing their grain with them. That indicates to me that the grain is an important symbol.)

Anti-Nephi-Lehi: (Not found)

Jared: 

Ether 1:41

Omer: 

Ether 9:17

'Crying' or praying with 'all their heart'

I've posted on this topic in the past (here, here, and here). A person finds mercy through Christ after they cry out to God. In the covenant/endowment context, this is extremely powerful symbolism.

Lehi: 

1 Nephi 1:5 - "my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people."

Nephi:  

2 Nephi 5:1 "I, Nephi, did cry much unto the Lord my God"

Mosiah - Benjamin - Mosiah: 

Mosiah 4:2 - "they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men."

Limhi: 

Mosiah 21:14 "they did cry mightily to God; yea, even all the day long did they cry unto their God that he would deliver them out of their afflictions."

Alma-1: 

(First Pattern) Mosiah 23:28 

...they hushed their fears, and began to cry unto the Lord that he would soften the hearts of the Lamanites, that they would spare them, and their wives, and their children.

(Second Pattern) Mosiah 24:10-12

10 And it came to pass that so great were their afflictions that they began to cry mightily to God.

11 And Amulon commanded them that they should stop their cries; and he put guards over them to watch them, that whosoever should be found calling upon God should be put to death.

12 And Alma and his people did not raise their voices to the Lord their God, but did pour out their hearts to him; and he did know the thoughts of their hearts.

Anti-Nephi-Lehi: 

I couldn't find a perfect fit, but Alma 22:17 describes the King of all the land crying to God.

Jared: 

38 And it came to pass that Jared spake again unto his brother, saying: Go and inquire of the Lord whether he will drive us out of the land, and if he will drive us out of the land, cry unto him whither we shall go. And who knoweth but the Lord will carry us forth into a land which is choice above all the earth? And if it so be, let us be faithful unto the Lord, that we may receive it for our inheritance.

39 And it came to pass that the brother of Jared did cry unto the Lord according to that which had been spoken by the mouth of Jared. (Ether 1)

Omer: 

Ether 9:34 "...Now when the people saw that they must perish they began to repent of their iniquities and cry unto the Lord."

Conclusion

Now that we've added in these two details, I think our list is pretty strong.  So many common elements between these eight stories cannot be a coincidence. The creation of a new covenant people is recorded with these Adam and Eve symbols in order to tell the reader they were striving to fulfill the first commandment God gave to Adam and Eve.

In the next part, we'll look at a few additional scripture stories and see how the archetypal Adam and Eve endowment narrative follows in the stories of Christ, Moses, Abraham, Enos, Lehi's dream, and a few others. Recognizing the pattern helps us unlock additional meaning from these important stories.

Internal consistency -- Lamanite cities

We should seek and rely on a personal, spiritual witness of the Book of Mormon, independently of scholarly research and secular approaches. But when critics manage to lure away faithful members with their arguments, countering those also has its place. My assertion is that the Book of Mormon is more complex than most people realize. There are intricate, internally consistent details, that we normally don't think about. Critics do not factor those into their theories of Book of Mormon origins, but they cannot be ignored. We have given numerous examples before on this blog. Each example may not be too convincing on its own, but there are literally hundreds and combined they make it difficult to believe that Joseph Smith could remember so many details without notes or manuscript.

Here is another example. In the "war chapters" in Alma we get a lot of details about the geography of the Nephite lands. Earlier in Alma, where the mission of the sons of Mosiah among the Lamanites is recounted, we also get the names of several Lamanite cities. To make up some strange city names does not have to be too difficult, even when doing it with your face in a hat, unless you have to remember them and bring them up again at some later point and avoid contradictions. But this is exactly the case.

This is what the Book of Mormon tells us about Lamanite lands: It is (ironically) called the land of Nephi. At least, that is what the Nephites call it, perhaps the Lamanites themselves used another name, but the Book of Mormon is written by Nephites. The historical background is found in 2 Nephi 5 and The Book of Omni. An interesting side note is that Joseph Smith had not yet dictated these chapters at the time he gave the information about Lamanite geography in Alma. 

In 2 Nephi 5, Nephi and those who want to come with him, separate from Laman and Lemuel and those who are hostile towards Nephi. They establish themselves in the land of Nephi and live there for 400 years. But Nephi's brother, Jacob, prophesies

And the time speedily cometh, that except ye repent they [the Lamanites] shall possess the land of your inheritance, and the Lord God will lead away the righteous out from among you. (Jacob 3:4)

In Omni, Mosiah-1 is warned and flees the land of Nephi with those who want to follow him. The more wicked part of the Nephites had already been destroyed at that point (Omni 1:5). Later (in the Book of Mormon but earlier in the dictation sequence), in Mosiah 9, we read that Zeniff wants to go back to inherit the land of Nephi, but now there are Lamanites living there. Naturally, they took the land of Nephi in possession when the Nephites had either fled or been destroyed, just like Jacob had prophesied.

When the sons of Mosiah later go on a mission there to preach the gospel to the Lamanites, we learn some of their city names. Some are found at various places in the text. In Alma 23:9-12, we get a list of cities in which Lamanites converted:

9 The people of the Lamanites who were in the land of Ishmael;
10 And also of the people of the Lamanites who were in the land of Middoni;
11 And also of the people of the Lamanites who were in the city of Nephi;
12 And also of the people of the Lamanites who were in the land of Shilom, and who were in the land of Shemlon, and in the city of Lemuel, and in the city of Shimnilom.

7 cities altogether. Most of these are not names that Joseph Smith could have just thrown out there because they have been mentioned before. The first one mentioned is Ishmael. This is where Ammon went in the beginning of the story.

And Ammon went to the land of Ishmael, the land being called after the sons of Ishmael, who also became Lamanites. (Alma 17:19)

The king in Ishmael, Lamoni, became converted along with basically his whole kingdom. So it is natural that this is first on the list.

Middoni is next. This city is mentioned in chapters 19 and 20 as the place where Ammon's brothers were cast into prison. Lamoni was a friend of the king in Middoni and went with Ammon there and set them free. We don't read more details but we know this happened after Lamoni's conversion so perhaps he influenced the king and that later caused much conversion in this city as well. 

Next in the list is the city of Nephi. This is first mentioned in Alma 22:1. 

Now, as Ammon was thus teaching the people of Lamoni continually, we will return to the account of Aaron and his brethren; for after he departed from the land of Middoni he was led by the Spirit to the land of Nephi, even to the house of the king which was over all the land save it were the land of Ishmael; and he was the father of Lamoni.

When Aron preaches to Lamoni's father in the land of Nephi (who probably lives in the city of Nephi, since these "lands" were city states), he is also converted with his whole house. So it is natural that the city of Nephi is also on this list. There is another subtle detail that I highlighted. Why is he king over all the land except the land of Ishmael? Two chapters earlier, an encounter between Ammon and Lamoni's father resulted in him promising this:

I will grant unto you that my son may retain his kingdom from this time and forever; and I will govern him no more (Alma 20:26)

So when we later read about Lamoni's father who is king over all the land, there is now one exception, and the text references back to that detail.

Shilom and Shemlon are next on the list and never mentioned in the account of the mission of the sons of Mosiah. We have to go all the way back to Mosiah 24:1 for the last mention of these lands, where they are presented as Lamanite territory. 

Lemuel and Shimnilom are the only cities we have not read about before and therefore in theory could have been just thrown into the mix without disrupting internal consistency. But all the other 5 lands/cities have already been introduced in the text and had to match the fact that they were Lamanite cities with potential converts.

There are also a few Lamanite cities/lands that have been introduced in the text but are not on the list of Lamanite cities with converts in Alma. For instance, in Alma 21:2, we read about a city called Jerusalem (named after the city of their forefathers). This is a city with many Amulonites and Amalekites and synagogues after the order of Nehor to which they belonged. Since, for the most part, those born as Lamanites converted and not Amulonites and Amalekites, it is not unexpected that this city is excluded from the list.

The point is: Those who say that Joseph Smith just made it all up, need to explain how he could get all these details straight with his face in a hat. It is not trivial.

Desolate and inhabited

Whenever I notice that certain words tend to appear several times in certain context, I have often found it worthwhile to study it more closely. This is the case with the word "desolate". It often seems to appear when there is a curse, destruction or scattering, especially in the Old Testament and in the Book of Mormon. Given the meaning of the word, that shouldn't come as a big surprise, but it seems that the authors sometimes go out of their way to include the word.

Here are some examples

Ammonihah

Alma 16 tells about the destruction of Ammonihah. In verse 11 we read 

And now so great was the scent thereof that the people did not go in to possess the land of Ammonihah for many years. And it was called Desolation of Nehors; for they were of the profession of Nehor, who were slain; and their lands remained desolate.

This is what happened to a people that Alma called "highly favored" (which I believe to signify a covenant people) that had fallen into transgression.

Nephites at the time of Christ

We see a similar pattern when Samuel the Lamanite warns the inhabitants of the great city of Zarahemla. Samuel declares

And many highways shall be broken up, and many cities shall become desolate. (Helaman 14:24)

And now, my beloved brethren, behold, I declare unto you that except ye shall repent your houses shall be left unto you desolate. (Helaman 15:1)

This is what would happen to a people that Samuel called "a chosen people of the Lord" (Helaman 15:3). In 3 Nephi we read the fulfillment of this prophecy.

And many great and notable cities were sunk, and many were burned, and many were shaken till the buildings thereof had fallen to the earth, and the inhabitants thereof were slain, and the places were left desolate. (3 Nephi 8:14)

The Jaredites

The Brother of Jared was also "highly favored" (Ether 1:34). He was given a land of promise along with his brother and their families.

And who knoweth but the Lord will carry us forth into a land which is choice above all the earth? And if it so be, let us be faithful unto the Lord, that we may receive it for our inheritance. (Ether 1:38)

Ether 2 and Ether 13 are also full of promised land/covenant language. The Jaredites are a chosen people who should serve God. Eventually they fall, just like the Nephites. The Book of Ether tells us about their complete destruction. This happens in the land that the Nephites later referred to as the land northward. What was this land called? Desolation!

And it bordered upon the land which they called Desolation, it being so far northward that it came into the land which had been peopled and been destroyed, of whose bones we have spoken (Alma 22:30)

It started out as a promised land and an inheritance for a favored people, but because of wickedness it became Desolation.

Biblical connections

When a voice is heard from heaven after the signs of Christ's death and the destruction among the Nephites, it says:

6 O ye house of Israel whom I have spared, how oft will I gather you as a hen gathereth her chickens under her wings, if ye will repent and return unto me with full purpose of heart.
7 But if not, O house of Israel, the places of your dwellings shall become desolate until the time of the fulfilling of the covenant to your fathers. (3 Nephi 10)

This is an echo of something Jesus had told his disciples a little more than a week earlier.

37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!
38 Behold, your house is left unto you desolate. (Matthew 23)

In Matthew, Jesus goes on to talk about the destruction of Jerusalem and scattering of the Jews by the Romans. Keep in mind the other examples shown here that all ended with destruction. Jesus also goes on to talk about the last days culminating in his second coming. Notice the addition in 3 Nephi: "until the time of the fulfilling of the covenant to your fathers". This leads me to the following insight: When desolation is used in the scriptures, it often describes a promised land not inhabited by its original covenant people. It does not necessarily mean that it is empty. It only means that the covenant people that God established there broke the covenants and were cursed, bringing destruction upon themselves. The scattering of Israel happened in several promised lands with several branches at different times. But in the latter days, they will be restored. That is "the time of the fulfilling of the covenant to your fathers".

There is a lot of desolation language in the Old Testament, often connected to the scattering of Israel as a result of disobedience or breaking covenants. The prophet Jeremiah states

4 For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.
5 But if ye will not hear these words, I swear by myself, saith the Lord, that this house shall become a desolation.
6 For thus saith the Lord unto the king’s house of Judah; Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and cities which are not inhabited. (Jeremiah 22)

Psalm 69 is another example. This is a Messianic Psalm and contains prophecies about the Jews being scattered for rejecting the Messiah

25 Let their habitation be desolate; and let none dwell in their tents.
26 For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.

A few verses later, the Psalmist describes "the time of the fulfilling of the covenant to your fathers". 

35 For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.

This is a latter-day reversal of the various "desolations". We find plenty of this language in Isaiah too, both the desolation as a covenant curse/scattering and the regaining possession of the promised land/desert blossom as a rose/building Zion etc. in the latter days as a renewal of the covenants. But I think the examples given here suffice for now. I will let Nephi have the final word, though.

36 Behold, the Lord hath created the earth that it should be inhabited; and he hath created his children that they should possess it.
37 And he raiseth up a righteous nation, and destroyeth the nations of the wicked.
38 And he leadeth away the righteous into precious lands, and the wicked he destroyeth, and curseth the land unto them for their sakes.
39 He ruleth high in the heavens, for it is his throne, and this earth is his footstool.
40 And he loveth those who will have him to be their God. Behold, he loved our fathers, and he covenanted with them, yea, even Abraham, Isaac, and Jacob; and he remembered the covenants which he had made; wherefore, he did bring them out of the land of Egypt. (1 Nephi 17)

Joy

I have studied a bit about joy in the Book of Mormon. We are all familiar with the verse in 2 Nephi

men are, that they might have joy (2 Nephi 2:25)

Perhaps this statement by Lehi on the small plates, became familiar for later Book of Mormon prophets too? At least the word 'joy' appears in the Book of Mormon 121 times, more than any other book of scripture. Here are a couple of things I learned.

Fullness of joy / filled with joy

Joy is often describing a spiritual condition, something that is found in Christ and his gospel, rather than in the world. But Book of Mormon authors seem aware that there are different types of joy, but only one that "fills" you. In Helaman 5:44, we read

they were filled with that joy which is unspeakable and full of glory.

It is interesting to me that Mormon explains what kind of joy that filled them. The worldly joy is also used in the Book of Mormon, like the joy of the Lamanites in Alma 55:9 when they would receive more wine. But it distinguishes between that worldly joy on one hand and "that joy which is unspeakable and full of glory" on the other. Consider 3 Nephi 27:11

But if it be not built upon my gospel, and is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return. 

The joy that comes from the works of men is temporary and nothing that "fills" them. Later in that chapter, Jesus says that

my joy is great, even unto fulness (3 Nephi 27:30)

In the next chapter, Jesus gives a promise to his disciples

And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one (3 Nephi 28:10)

Another example

But, behold, the righteous, the saints of the Holy One of Israel, they who have believed in the Holy One of Israel, they who have endured the crosses of the world, and despised the shame of it, they shall inherit the kingdom of God, which was prepared for them from the foundation of the world, and their joy shall be full forever. (2 Nephi 9:18)

There are many other examples to support this observation: In the Book of Mormon, 'joy' can be used to describe temporal and spiritual happiness. But only the righteous are filled with joy. This filling can happen on earth and give them a taste of the lasting fullness of joy they can receive in the kingdom of God.

On that note, I will include a reminder that the Hebrew word for 'fill' can also be translated as complete, accomplish, endow, consecrate or ordain.

Joy and light/spirit

Joy is often connected with light and spirit, and a contrast to darkness and a wicked/evil spirit. Consider these examples

And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain! (Alma 36:20)

he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness—yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul (Alma 19:6)

And it came to pass that after Aaron had expounded these things unto him, the king said: What shall I do that I may have this eternal life of which thou hast spoken? Yea, what shall I do that I may be born of God, having this wicked spirit rooted out of my breast, and receive his Spirit, that I may be filled with joy, that I may not be cast off at the last day? Behold, said he, I will give up all that I possess, yea, I will forsake my kingdom, that I may receive this great joy. (Alma 22:15)

See how the Spirit and joy are used interchangeably in Alma 19:13-14

Now, when he had said these words, his heart was swollen within him, and he sunk again with joy; and the queen also sunk down, being overpowered by the Spirit.

14 Now Ammon seeing the Spirit of the Lord poured out according to his prayers upon the Lamanites, his brethren, who had been the cause of so much mourning among the Nephites, or among all the people of God because of their iniquities and their traditions, he fell upon his knees, and began to pour out his soul in prayer and thanksgiving to God for what he had done for his brethren; and he was also overpowered with joy

One final example from Mosiah 4:3

And it came to pass that after they had spoken these words the Spirit of the Lord came upon them, and they were filled with joy

Come, Follow me: June 22–28. Alma 17–22: “I Will Make an Instrument of Thee”

This week's Come, Follow Me lesson covers Alma 17-22. Here are additional resources from this blog for each chapter to supplement your study:

Alma 17 -- The missionary companions of the Sons of Mosiah, More about swelling hearts, Covenant symbols in Alma 17, Tracking the timeline, and more...


Alma 18 -- Fear and Darkness (a pattern), Crying for mercy (another pattern), Hebrew wordplay in the name "Ammon"


Alma 19 -- Internal consistency in Alma 19, "Filled", The Creation-Covenant Connection


Alma 20 -- Physical deliverance as a metaphor for spiritual deliverance, "Cast" and Hard Heart", "Cunning"


Alma 21 -- (no relevant posts)


Alma 22 -- "Born Again" (Distinct voices), Internal consistency regarding "dry bones"

Distinct BoM voices - "Born again"

There are many examples of distinct voices in the Book of Mormon. After all, the different authors had different personalities and different approaches to the gospel. One that I just noticed is the concept of being "born again" or "born of God." We tend to associate this with many of our Christian friends in other denominations, but it is an important part of our doctrine and a more common expression in the Book of Mormon than in the Bible.

It is interesting to see where they are coming from. Of the 12 occurences in the Book of Mormon, 11 come from Alma-2. We know Alma's story and his dramatic conversion. With such an experience, the concept of being "born again" is probably more prevalent for him compared to someone who experiences this more gradually like many of the other Book of Mormon voices (presumably), Nephi, Jacob, Mormon and Moroni. Right after his experience with the angel, Alma says in Mosiah 27:25:

And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters

This becomes a common theme in his preaching: Alma 36:5, Alma 5:14, Alma 5:49, Alma 7:14 and Alma 38:6 are examples.

So what about the one use of the phrase "born again" or "born of God" that does not come from Alma? It's found in Alma 22:15 when the Lamanite king asks: "What shall I do that I may be born of God?". This concept has clearly been taught to him by Aaron. The voices of the sons of Mosiah are quite limited in the Book of Mormon, but we know they were together with Alma-2 when they were visited by the angel and converted. Consequently, they too had been "born again" in quite dramatic fashion and this probably became an important topic for them.

Internal Consistency between Ether 11, Omni 1, Mosiah 8 and 21, and Alma 22 -- "Dry Bones"

Do you recall the subtle reference to prophets in the days of Shiblom, found in Ether 11:4-6?  Maybe not, but it's in there. Verse 6 reads:

6 And there was great calamity in all the land, for they [the prophets] had testified that a great curse should come upon the land, and also upon the people, and that there should be a great destruction among them, such an one as never had been upon the face of the earth, and their bones should become as heaps of earth upon the face of the land except they should repent of their wickedness.

The mention of "heaps of earth" is interesting and seems to refer to the manner of digging for precious metals described in Ether 10:23. This adds some poetic flair to the words of the prophets, along the lines of: "Just as you create these heaps of earth in search for your precious ore, the Lord will cause your bones to become as heaps of earth except you should repent."

There are numerous references in the Book of Mormon to the fulfillment of this prophecy, which we read about in gruesome detail in Ether 14:21-23:

21 And so great and lasting had been the war, and so long had been the scene of bloodshed and carnage, that the whole face of the land was covered with the bodies of the dead.
22 And so swift and speedy was the war that there was none left to bury the dead, but they did march forth from the shedding of blood to the shedding of blood, leaving the bodies of both men, women, and children strewed upon the face of the land, to become a prey to the worms of the flesh.
23 And the scent thereof went forth upon the face of the land, even upon all the face of the land; wherefore the people became troubled by day and by night, because of the scent thereof.

In Omni 1:22, we read:

22 It also spake a few words concerning his fathers. And his first parents came out from the tower, at the time the Lord confounded the language of the people; and the severity of the Lord fell upon them according to his judgments, which are just; and their bones lay scattered in the land northward.

Mosiah 8 also has a reference to the bones:

8 And they were lost in the wilderness for the space of many days, yet they were diligent, and found not the land of Zarahemla but returned to this land, having traveled in a land among many waters, having discovered a land which was covered with bones of men, and of beasts, and was also covered with ruins of buildings of every kind, having discovered a land which had been peopled with a people who were as numerous as the hosts of Israel.

In Mosiah 21:26, we get another reference:

26 Nevertheless, they did find a land which had been peopled; yea, a land which was covered with dry bones; yea, a land which had been peopled and which had been destroyed; and they, having supposed it to be the land of Zarahemla, returned to the land of Nephi, having arrived in the borders of the land not many days before the coming of Ammon.

In Alma 22:30, there is yet another reference:

30 And it bordered upon the land which they called Desolation, it being so far northward that it came into the land which had been peopled and been destroyed, of whose bones we have spoken, which was discovered by the people of Zarahemla, it being the place of their first landing.