A note on idolatry and culture

Idol worship in the Old Testament

When Moses received the 10 commandments on Mount Sinai, the first two dealt with idol worship.

3 Thou shalt have no other gods before me.

4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:

5 Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;

6 And shewing mercy unto thousands of them that love me, and keep my commandments. (Exodus 20)

These are also the two commandments that the Israelites struggled with the most, as far as I can tell. Already while Moses received these commandments, the Israelites made and worshiped a golden calf. As soon as they started settling in the promised land, many of the Israelites started worshiping the local deities of the other nations there, despite the numerous warnings they had received in advance.

This is puzzling to us. Why would making and bowing down to a carved image be so tempting and so difficult to abstain from? To answer this question, I think it is important to understand the ancient Near Eastern culture. The gods (with plural ‘s’ since the monotheism of Israel was unique) had a central role in every community, for good or bad. Whenever something good happened, it was by divine favor, and whenever something went wrong, a petty god had been offended. The NRSV Cultural Backgrounds Study Bible states:

The polytheism of the ancient world was not just a matter of numbers. In the ancient world identity was found in one’s community rather than in one’s individuality. Like people, gods found their identity in relationship to the group to which they belonged. Each god had a constellation of attributes, just as people have different skills and abilities. As in human communities, the community of the gods called for hierarchy. So the pantheon of the gods was characterized by a hierarchy (cosmic gods, national gods, city patrons, clan deities, ancestral deities) and by differentiation (according to their jurisdiction, manifestations and attributes). Given this cultural reality, we can surmise that it was very difficult for the Israelites to adjust to a single God spanning all levels of hierarchy and all categories of jurisdiction.

So one explanation is the difficulty of Israel to adjust to a single God. This is certainly not a challenge for us, at least in a literal sense. We may of course have many so-called idols in the form of money, status, luxury items, sports, etc. This is often the modern-day Sunday School application of the ancient problem of idol worship and certainly one way to update an ancient and obsolete problem to our time. But I think there are also other underlying factors that help explain why bowing down to an image was so natural and attractive to an ancient Israelite, that I will get back to.

As I am studying the Old Testament cover to cover this year, I also read the parts that are often omitted from the church curriculum. By all means, I don't blame those who make the church manuals. First of all, there would be 18-19 chapters to study every week. Second, the poor Sunday School teachers would have to grapple with what to us is very strange behavior by ancient Israelites, and try to explain that to a group of people puzzled by what they have read during the week. Anyway, I have gotten a stronger sense of how different things were back then. Still, if you and I were born in Palestine around 1300 BC with our exact same genes, we would obviously think and act like most people did at the time. It would be hard to argue against that. It is the society and culture in which we have been raised that make the ancient Near Eastern culture seem so foreign and strange. But it has been quite rewarding for me to try to understand how people were thinking and acting and what underlying values and motives their behavior was based on, rather than just dismissing them as weird.

There is no doubt that these people in return would find modern people, especially in the Western World, really strange. Our actions would simply not make sense to them. A couple of examples would be

• Our culture of expressive individualism would seem extremely weird, selfish and even narcissistic to an ancient faithful Israelite. How could true believers of God be so self-centered?
• Our sexualized society would be shocking to an ancient faithful Israelite. Even if the modern day heathens treat the topic of sex very casually, show much skin at the beach, etc., surely true believers of God should know better and distance themselves from this far more than they actually do?

Similarly, we ask how people who had at least heard of and perhaps even seen the miracles of God leading them into the promised land could possibly start worshiping graven images? But the examples listed above would probably be just as strange to them as idolatry seems to us. Here is a common denominator that I have reflected on: It is done because it is considered normal. Normal is by definition what everybody else is doing. We don't even think about the examples I listed above and how peculiar they are compared to virtually the entire history of the human race. Because this is the normal worldview and behavior in the society that we find ourselves in right now. It was the same for Israel. They did not drive out all the inhabitants of the promised land. They lived among or close to other nations and they all had multiple gods that they worshiped, that they relied on for crop yields, weather, offspring, warfare, etc. The Israelites were the weird ones who only had one god. They relied on him alone for all of these things, but whenever they felt that He did not hear them, many of them resorted to other gods. To them, that was the only alternative. If the crops yields were too meager, what else was there to do?

It is easy for us to feel both morally and intellectually superior to ancient Near Eastern people. But we determine morality by our moral codes that are in fact quite different from these ancient societies. But for believers in the one true God it should be the same because the gospel is everlasting, right? Not quite, I would argue. Culture definitely influences our norms and our emphasis on some moral codes or commandments over others. How about intellect? Isn't idol worship kind of stupid? We obviously have the advantage of education, access to information and knowledge that people anciently could not even dream of. But if I were to be born in an ancient Israel society with the same cognitive abilities, I am pretty sure that I would not be any more successful there than I am here. A better approach than becoming arrogant is trying to understand ancient cultures. At least for me, that has been greatly rewarding.

Idol worship in the Book of Mormon

Idolatry is mentioned in the Book of Mormon, but is less prevalent than in the Old Testament. The word, "idol" appears 13 times, but almost half of those are from Isaiah quotes. The word "idolatry" appears 8 times. It is usually just mentioned as a vice among the wicked without giving details or including specific stories involving idol worship. It does make sense that the Nephites are a little less influenced by it than the Israelites. Lehi and Nephi surely did not bring that tradition across the sea. It would rather have come from other people living in the Americas already, of which the Book of Mormon tells us virtually nothing. But I believe that especially the Lamanites mingled with them.

Thus they were a very indolent people, many of whom did worship idols, and the curse of God had fallen upon them because of the traditions of their fathers; notwithstanding the promises of the Lord were extended unto them on the conditions of repentance. (Alma 17:15)

We learn that "many" Lamanites worshiped idols, which implies that not all did, like Israel's neighbors. Also, the general physical separation and distance between Nephites and Lamanites, at least after Mosiah-I's exodus, perhaps contributed to somewhat less influence. Still, some problems with idolatry among the Nephites at times is also evident.

And now behold, he had got great hold upon the hearts of the Nephites; yea, insomuch that they had become exceedingly wicked; yea, the more part of them had turned out of the way of righteousness, and did trample under their feet the commandments of God, and did turn unto their own ways, and did build up unto themselves idols of their gold and their silver. (Helaman 6:31)

Now it came to pass that after the end of Korihor, Alma having received tidings that the Zoramites were perverting the ways of the Lord, and that Zoram, who was their leader, was leading the hearts of the people to bow down to dumb idols, his heart again began to sicken because of the iniquity of the people. (Alma 31:1)

As mentioned, we know little about what exactly the idolatry of the Lamanites and apostate Nephites looked like. For the Nephites, it often seems connected to riches and pride. The concept is generalized by Jacob

30 But wo unto the rich, who are rich as to the things of the world. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god. And behold, their treasure shall perish with them also...

37 Yea, wo unto those that worship idols, for the devil of all devils delighteth in them. (2 Nephi 9)

Conclusion

The modern Western world is vastly different from any previous society in the history of mankind. But apart from the societal influences, which obviously play a very large role, we still may not have changed that much as people. We tend to habitually do whatever is considered normal and find people with a different worldview and behavior weird and perhaps even morally and intellectually inferior. But they just do the same as we do in a sense. For ancient Israelites, the commandment to have no other gods before Yahweh was arguably the hardest one, because it represented a drastic change from the rest of the world they knew. The Nephites also tended to devolve into this in periods of wickedness, but perhaps to a lesser degree, which can possibly be explained by less influence. As human beings then and now, we are very easily influenced by whatever others are doing and we don't like to stand out as different. Sometimes, God commands us to do just that. Those commandments are often the hardest to obey.

Cast out -- Part 3

This is a continuation and finalization (I think) of the "cast out" theme and how it is used in the scriptures. It is used in different ways, but as I have shown in the previous posts in this series, it is often about removing whatever does not fit in a given environment. It may be a righteous minority in a wicked society, who are cast out because they don't belong. It may also be the "filthy" cast out on the last day to avoid making the kingdom of God filthy (1 Nephi 15:34-35).

Post 1 here

Post 2 here

In this post, I will discuss how "cast out" applies on a personal level. As is often the case, a fundamental religious concept like this has its roots in the first few chapters of Genesis. In Genesis 3:24, Adam and Eve were "driven out" of the Garden of Eden. The original Hebrew word is "garash" and it literally means to cast out. It is the same word describing the children of Israel driving out the other nations from the promised land in Exodus 23:28-31, for instance.

In this previous post, I list several examples of Alma drawing on language from the first chapters of Genesis when comparing the word to a seed in Alma 32. One of the parallels includes Alma's extended use of "cast out" in the chapter as an allusion to the Garden of Eden account. Alma's starting point is the group of people he is addressing. They are poor and have been cast out from the Zoramite places of worship. "Cast out" in relation to the poor Zoramites is repeated seven times in Alma 32 before he starts the allegory of the word and the seed. The allegory continues the "cast out" theme

Now, we will compare the word unto a seed. Now, if ye give place, that a seed may be planted in your heart, behold, if it be a true seed, or a good seed, if ye do not cast it out by your unbelief... (Alma 32:28)

Therefore, if a seed groweth it is good, but if it groweth not, behold it is not good, therefore it is cast away (Alma 32:32)

But if ye neglect the tree, and take no thought for its nourishment, behold it will not get any root; and when the heat of the sun cometh and scorcheth it, because it hath no root it withers away, and ye pluck it up and cast it out. Now, this is not because the seed was not good, neither is it because the fruit thereof would not be desirable; but it is because your ground is barren, and ye will not nourish the tree, therefore ye cannot have the fruit thereof. (Alma 32:38-39)

Why the allusions to Genesis in the first place? I think Alma is trying to teach us a deeper lesson. Adam was commanded to "dress and keep" (serve and watch over) the Garden of Eden, but failed and was cast out. The poor Zoramites were also cast out but the circumstances were different. Still, Alma seizes the opportunity to use this theme to describe a personal development. When Adam was cast out, things got a lot harder. He was cast out to "till the ground from whence he was taken" (Genesis 3:24). Alma asks the same of the Zoramites but the ground is their hearts and the seed is the word. Just like Adam we have all been cast out to this fallen world to till the ground, but it's all part of a plan for the greater good.

There is another level to this symbolism. Alma 31:5 describes the outset of the mission to the Zoramites:

And now, as the preaching of the word had a great tendency to lead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God.

Alma came to the Zoramites with the word. But Alma and those who believed in his word were cast out

And it came to pass that after they had found out the minds of all the people, those who were in favor of the words which had been spoken by Alma and his brethren were cast out of the land (Alma 35:6)

This is quite ironic, considering the fact that Alma managed to squeeze in a lesson on not casting out the word before he as the messenger of the word was cast out himself. The lesson he gave to the poor among the Zoramites, is for all of us. In this fallen world, tilling the ground requires effort. In the last three verses of Alma 32, Alma repeats in each verse that faith, diligence and patience are required to grow the tree. "In the sweat of thy face shalt thou eat bread fruit"!

Tilling the ground of our hearts is a personal matter, but comparable to the "cast out" scenarios that happened for a group of people in the examples that I gave in the previous posts. In the first post we saw a pattern of a hardened people casting out the messenger of the word, after which they suffered destruction. If we harden our hearts, the word cannot grow and we cast it out. This leads to spiritual destruction in the end as we are cast out from the kingdom of God. How does this happen? Alma explains

Then if our hearts have been hardened, yea, if we have hardened our hearts against the word, insomuch that it has not been found in us, then will our state be awful, for then we shall be condemned. (Alma 12:13)

13 And then shall it come to pass, that the spirits of the wicked, yea, who are evil—for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house—and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil...
26 But behold, an awful death cometh upon the wicked; for they die as to things pertaining to things of righteousness; for they are unclean, and no unclean thing can inherit the kingdom of God; but they are cast out, and consigned to partake of the fruits of their labors or their works, which have been evil; and they drink the dregs of a bitter cup. (Alma 40)

A hardened heart is no good soil for the word. But casting out the word does not leave it empty, it is filled with something. God is merciful and gives us the chance to plant and nourish the word, even if it is only a particle. Just like the group of mostly wicked people are spared because there are a few righteous among them. In the end, if we cast out the word so that it is not found in us, the spirit of the devil enters in and possesses our house, and we are left with no excuse. We are cast out and, interestingly, confined to "partake of the fruits", but it is the bitter kind.

The devil entering in, leads me to another point. Studying "cast out", I also encountered several passages where Christ or his servants are casting out devils.

And he shall cast out devils, or the evil spirits which dwell in the hearts of the children of men. (Mosiah 3:6)

Again, the word of God and the devil occupy the same space in us. Ever since Satan was cast down to earth (Moses 4:3) and Adam was cast out of the Garden of Eden, there has been a constant battle. In this battle, we should not cast out the word but rather let Christ cast out the evil spirit in us. Then we will not be cast out on the last day.

I know I used the expression, "cast out", a record number of times in this post, but we see how extensive this symbolism is.

The (s)word of God -- Part 1

I have written extensively about "the word" on this blog and apparently I cannot give it up quite yet. The word is frequently likened to a sword in the scriptures.

And now, as the preaching of the word had a great tendency to lead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God. (Alma 31:5)

The Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword (Isaiah 49:1-2)

Behold, I am God; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore, give heed unto my word. (D&C 12:2)

A Jewish rabbi commenting on 1 Nephi 8:19, where the rod of iron in Lehi's dream is introduced, states:

According to Rashi in his commentary of Psalm 2:9 an iron rod is a poetic euphemism for a sword. The sword in ancient Jewish mysticism is represented by the letter ז (zayin) which in Kabbalah is associated with understanding. So the sword represents the word of G-d which brings understanding to some and judgement to others.

It is therefore ironic that these two words are so similar in English that Oliver Cowdrey likely misread it and confused them when creating a copy of the original manuscript.

The bold part of the last quote is actually a common theme in the Book of Mormon. When prophets speak, the word tends to have a divisive effect, depending on the audience.

There is a much more subtle example that I have been pondering. When Nephi gets the brass plates, he kills Laban and takes his sword. This sword is not just something nice and convenient that Nephi brings along. It is later used by Nephite kings to protect their people and becomes a sacred artifact handed from one generation to the next. Why? This is speculative, but I think there was much symbolic value in the sword of Laban for the Nephites. It was the means by which the brass plates were obtained. The sword and the word were obtained together and brought out in the wilderness. Later, the Liahona was found and became another sacred artifact. These things were handed from one generation of kings or prophets to the next. This verse describes king Benjamin handing these to his son, Mosiah.

And moreover, he also gave him charge concerning the records which were engraven on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or director, which led our fathers through the wilderness, which was prepared by the hand of the Lord that thereby they might be led, every one according to the heed and diligence which they gave unto him. (Mosiah 1:16)

 According to this verse, the following sacred relics were passed from father to son:

• The brass plates = The word of God
• The plates of Nephi = The word of God
• The sword of Laban = The word of God?
• The Liahona = The word of God

Just to comment on the Liahona as the word of God, consider another example of handing these sacred artifacts from one generation to the next. In Alma 37, this is Alma-2 entrusting these to his son, Helaman. In verse 45, he compares the Liahona with the words of Christ.

And now I say, is there not a type in this thing? For just as surely as this director did bring our fathers, by following its course, to the promised land, shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise. (Alma 37:45)

The sword of Laban fits well in this context as an artifact accompanying the word of God and perhaps a symbol of the word of God in itself. I wonder if that is how the Nephites saw it. The early Nephite kings protected their people from physical destruction with the sword and from spiritual destruction with the word. See for instance the description of King Benjamin in the Words of Mormon

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. (WoM 1:13)

Then a few verses later

it came to pass that king Benjamin, with the assistance of the holy prophets who were among his people—
17 For behold, king Benjamin was a holy man, and he did reign over his people in righteousness; and there were many holy men in the land, and they did speak the word of God with power and with authority; and they did use much sharpness because of the stiffneckedness of the people—
18 Wherefore, with the help of these, king Benjamin, by laboring with all the might of his body and the faculty of his whole soul, and also the prophets, did once more establish peace in the land.

King Benjamin established peace in the land by fighting with the strength of his own arm, with the sword of Laban, and by "laboring with all the might of his body and the faculty of his whole soul" to "speak the word of God". He spoke with "much sharpness" the word of God, which is "sharper than a two-edged sword". The sword was "sharp" enough to protect from physical death. But to protect from spiritual death, something even sharper was needed: The word. In any case, it seems that the sword of Laban was one of the sacred relics to remind the Nephites of how they obtained the word in the first place and to symbolise the power of the word.

In his book "The lost 116 pages: Reconstructing the Book of Mormon's missing stories", Don Bradley calls these sacred Nephite relics the ark of the new covenant and draws a parallel to the ancient Israelite ark of the covenant. The old ark of the covenant was made during the exodus and carried into the promised land and placed in the Holy of Holies, first in the tabernacle and later in the temple of Solomon. It contained:

• The stone tablets with the commandments
• Aaron's rod
• A pot of manna

Comparing with the "ark of the new covenant", the stone tablets are clearly similar to the plates and a direct manifestation of the word of God. The pot of manna is another symbolic reminder of the word of God, just like the Liahona in the ark of the new covenant.

And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. (Deuteronomy 8:3)

What about Aaron's rod? It might be interpreted as another symbol of the word, in this case in the form of priesthood power. Perhaps it is the old covenant version of the sword of Laban, the "iron rod" (yes, the sword of Laban was made of steel, but all steel contains iron). Again, comparing the old and new world ark of the covenant, the metal sword would seem like an upgrade from the wooden rod, just like the Mechizedek priesthood represent higher power and authority than the Aaronic.

I realize this is all a bit speculative. But there must be a reason why the sword of Laban was treated like a sacred relic. I think it carries some symbolic significance. I also like thinking about the sacred Nephite artifacts as the ark of the new covenant and the word of God being the central element in it. The word is to be protected, held sacred and handed from generation to generation.

The next post will discuss another aspect of the sword/word relation and be perhaps even more speculative. I apologize in advance.

The word of God -- Part 3

Part 1 and part 2 were written long ago. But I just had some further thoughts sparked by this week's Come Follow Me lesson. A more recent post also makes a case for Alma 32 being a personal creation account, and "word" is a keyword to make the connection. Alma talks a lot about the word and what to do with it, but he doesn't say much about what it is. The poor Zoramites eventually have to ask (Alma 33:1) and Alma spends Chapter 33 explaining what the word is.

22 If so, wo shall come upon you; but if not so, then cast about your eyes and begin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him, to be judged at the last and judgment day, according to their works.

23 And now, my brethren, I desire that ye shall plant this word in your hearts, and as it beginneth to swell even so nourish it by your faith. And behold, it will become a tree, springing up in you unto everlasting life.

In essence, the word that Alma told them to plant was the Son of God who would redeem his people through the atonement and bring to pass the resurrection and final judgement. Next, Amulek starts speaking and confirms that "the word is in Christ unto salvation." (Alma 34:6). This is much in line with the example in part 1 demonstrating that the word is power and part 2, where the word is Christ. That is, the word is the power of God to save, manifest in His Son.

In Biblical Hebrew, the triliteral root 'dbr' (dābār) can be the verb, "speak" but also the noun, "word". As a noun, 'dbr' carries a dual nuance, meaning both “word” and “thing” (It is translated into "thing" or "things" from the Hebrew Bible more than 100 times). The reformed Egyptian script that the Nephites used would also likely skip the vowels and only spell the consonants. This duality of 'dbr' is interesting, considering the Zoramite mission. In part 1 of this series, Lord Wilmore quoted Alma 31:5 at the beginning of that mission.

And now, as the preaching of the word had a great tendency to lead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God.

Thinking of the word as a thing, like a seed or a sword (just more powerful!), the description of the word in this verse gives me an image of something that Alma has and brings with him on a mission, offers to the poor among the Zoramites (the word, "word", is repeated 22 times in Alma 32) and asks them to plant in their hearts. The previously referenced article about the creation and Alma 32 also discusses the possible use of wordplay with Hebrew origins in Alma 32:21

And now as I said concerning faith—faith is not to have a perfect knowledge of things [words]; therefore if ye have faith ye hope for things [words] which are not seen, which are true.

The Zoramites cannot yet see the word/thing that Alma brings to them. They don't quite understand what it is so they have to ask. Then Alma explains what this word really is: It is the power of salvation found in Jesus Christ. If we plant it and nourish it, it will grow inside of us and ultimately become a very tangible thing, a tree whose fruit we can pluck and eat "springing up in [us] unto everlasting life".

I like the idea of "the word" related to something more specific and powerful than the abstract meaning it has in English. Something that is specific to those who have done the "experiment" (Alma 32:27) and eventually plucked the fruit of the tree of life. Alma had done this and could therefore "try the virtue of the word of God" and share it with others, just like Lehi shared with his family as soon as he had tasted of the fruit. But it was not specific for the Zoramites at that stage. They didn't quite know what it was. That is why Alma admonished them to have faith. Faith is not to have a perfect knowledge of things (words). But the experiment will lead to increased knowledge and the word becoming something more discernible.

35 O then, is not this real? I say unto you, Yea, because it is light; and whatsoever is light, is good, because it is discernible, therefore ye must know that it is good (Alma 32)

Internal Consistency in Alma's commandments to Shiblon

In his commandments to his son Shiblon, Alma-2 says:

13 Do not pray as the Zoramites do, for ye have seen that they pray to be heard of men, and to be praised for their wisdom.
14 Do not say: O God, I thank thee that we are better than our brethren; but rather say: O Lord, forgive my unworthiness, and remember my brethren in mercy—yea, acknowledge your unworthiness before God at all times. (Alma 38)

This is consistent with the earlier account of the prayers of the Zoramites:

14 Therefore, whosoever desired to worship must go forth and stand upon the top thereof, and stretch forth his hands towards heaven, and cry with a loud voice, saying...
16 Holy God, we believe that thou hast separated us from our brethren; and we do not believe in the tradition of our brethren, which was handed down to them by the childishness of their fathers; but we believe that thou hast elected us to be thy holy children; and also thou hast made it known unto us that there shall be no Christ. (Alma 31)

We know from Alma 31:7 that Shiblon was among the missionaries Alma-2 took with him, so the statement "ye have seen" in Alma 38:13 is confirmed as accurate from the previous account. Had he said the same thing to Helaman we'd have a problem.

Book of Mormon - Old Testament connection series: The judges

The period of judges in the Old Testament is covered by the books of Joshua and Judges. In the Book of Mormon it is the books of Alma and Helaman. This is element C in the combined Book of Mormon - Old Testament chiasmus. As I have explained before, these connections can provide additional insight when studied together. This is one aspect of rabbinical study methods. Although they don't use the Book of Mormon of course, they connect passages from the Torah and the Nevi'im (prophets) in a similar way.

Unfortunately, I am not sufficiently well-versed in the Old Testament to identify all these learning points yet, but for now I'm leaning on Bradley Kramer, who has provided some examples. When it comes to judges, the Book of Mormon can play a role in "translating an ancient situation into modern terms". Throughout the Book of Judges, the children of Israel are locked in a cycle of sin. They are frequently described as doing "evil in the sight of the Lord". As a consequence there is lots of wars, but also heroes who emerge to deliver them, like Othniel, Ehud, Deborah, Gideon, Jephthah and Samson. The effect is never long-lasting because the Israelites fall back into their evil-doing and the cycle continues.

We recognize this from the Book of Mormon too and typically refer to it as the "pride cycle". Herein also lies the key to additional insight. In the period of judges in the Old Testament, sin is usually connected to idolatry. As Kramer points out

Modern readers often have trouble understanding why something as ludicrous (in their eyes) as worshipping a stone statue would be attractive to the ancient Israelites and therefore have trouble relating to this section of the sin cycle. This is not a problem in the books of Alma and Helaman. There the "licence" that must be avoided is pride, a problem that is both understandable to modern readers and, unfortunately, a frequent outgrowth of prosperity. [...] Thus, pride is a valid and helpful update for idolatry. It is a kind of modern idolatry, the worship of self in place of the worship of God.

This is not the only aspect of the sin cycle that the Book of Mormon translates into more modern and relevant ideas. The Israelites in this period struggle with the Moabites, Amalekites, Philistines, etc. who seem to serve as God's enforcers. The Lamanites in the Book of Mormon have a similar function and we read about a lot of wars in both Alma and Helaman. There is, however, an important learning point from these books. Almost exclusively, wars and trouble in Alma and Helaman originate from dissenters or Nephite civil wars. Whether it be the Zoramites, the Gadianton robbers, or the wars originating from people like Amlici and Amalickiah, born Nephites who went over to the Lamanites to stir them up to anger, the punishment for pride comes from within.

Just as in the period of judges in the Old Testament, there are heroes showing up in the Book of Mormon in this period as well. I am not going into all the details that are discussed in Kramer's book. But an important point is that the "weapon" used to deliver the people is often the word rather than the sword. In Alma 31:5, we read

5 And now, as the preaching of the word had a great tendency to lead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God.

We see this time and again. As Kramer states

During Alma's mission to the Ammonihahites, he, like a hero from the book of Judges, engages in several one-on-one battles but with words, not swords. Along with his companion, Amulek, Alma first engages Zeezrom, a wealthy lawyer and "one of the most expert" among those who opposed him (Alma 10:31). Zeezrom begins his attack on Alma by feinting with a bribe, tempting Amulek to "deny the existence of a Supreme Being" for six onties of silver (11:22). Amulek, however, does not fall for this ploy and keeps his balance Zeezrom then counters with an extended questioning session where the answers and response come so quickly that it resembles the lightening-like thrust-and-parry rhythm of a fencing match (11:26-37).

The weapon of the word is often used against pride. In the midst of war in Alma 48:20, "the people did humble themselves because of their words". When among the Zoramites, Alma is grieved because their hears are "lifted up unto great boasting, in their pride" (Alma 31:24-25) and he starts preaching.

In this way, Alma and Helaman teach effectively that the problems of pride that originate from within cannot effectively be combated with external forces. As Alma explains, it is sometimes necessary to be compelled to be humble, but he who humbles himself is more blessed. This reminds me of one of my favorite quotes.

The Lord works from the inside out. The world works from the outside in. The world would take people out of the slums. Christ would take the slums out of people, and then they would take themselves out of the slums. The world would mold men by changing their environment. Christ changes men, who then change their environment. The world would shape human behavior, but Christ can change human nature. (Ezra Taft Benson)

The Word of God

The Word of God is a concept frequently discussed in the Book of Mormon.  I believe there is much to learn about this.  Though we frequently focus on the scriptures as the word of God, I believe we should shift that focus to include the words of the living prophet. I'll give a few examples.

I'm going to double-down on my previous conjecture that the "rod of iron" shown in Lehi's dream is more than just a handrail running along a river -- I believe more firmly that we can greatly benefit by seeing the rod as an implement of gathering in the hands of a divine messenger. It is more than just printed words on a page, it is divinely inspired messages, the voice of the Spirit, and invitations to follow the Savior.

A rod is a very apt metaphor for the word of God, a tool used by shepherds to direct their flock. How we choose to respond to the portion of the word we receive is what will ultimately determine our destiny.

Nephi cites Moses and the power of the word

Nephi uses "word" in very clever ways to demonstrate one of the fundamental differences between the faithful and the wicked in 1 Nephi 17.  It is very clear by verse 31 that the word of God is much more than just the words he spoke.

26 Now ye know that Moses was commanded of the Lord to do that great work; and ye know that by his word the waters of the Red Sea were divided hither and thither, and they passed through on dry ground.
...
29 Yea, and ye also know that Moses, by his word according to the power of God which was in him, smote the rock, and there came forth water, that the children of Israel might quench their thirst.
...
31 And it came to pass that according to his word he did destroy them; and according to his word he did lead them; and according to his word he did do all things for them; and there was not any thing done save it were by his word. (1 Nephi 17)

Abinadi teaches that hearkening to the word allows us to become "heirs of the kingdom of God" 

Abinadi connects hearkening to the words of the prophets with our eternal inheritance.

11 Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord—I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God. (Mosiah 15)

Jesus Christ proclaims the blessings associated with hearkening to the words of the Twelve

Jesus' own words after ordaining twelve disciples and giving them authority to baptize underscore the importance placed on hearkening to the words they are given.

1 And it came to pass that when Jesus had spoken these words unto Nephi, and to those who had been called, (now the number of them who had been called, and received power and authority to baptize, was twelve) and behold, he stretched forth his hand unto the multitude, and cried unto them, saying: Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power that they may baptize you with water; and after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me and be baptized, after that ye have seen me and know that I am.
2 And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins. (3 Nephi 12)

The word of God is the power to change

Mormon teaches this truth when Alma-2 decides to engage in missionary work:

5 And now, as the preaching of the word had a great tendency to lead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God. (Alma 31)

The scriptures most certainly contain the word of God, but we should always remember that in times when a living prophet is found on the earth, his teachings will have the power to lead us along the safe path.

Elder Holland said this in General Conference:

Brothers and sisters, in general conference we offer our testimonies in conjunction with other testimonies that will come, because one way or another God will have His voice heard. “I sent you out to testify and warn the people,” the Lord has said to His prophets.
“[And] after your testimony cometh the testimony of earthquakes, … of thunderings, … lightnings, and … tempests, and the voice of the waves of the sea heaving themselves beyond their bounds. …
“And angels shall … [cry] with a loud voice, sounding the trump of God.”
Now, these mortal angels who come to this pulpit have, each in his or her own way, sounded “the trump of God.” Every sermon given is always, by definition, both a testimony of love and a warning, even as nature herself will testify with love and a warning in the last days. (link to source)

The Anti-Rameumptom

In this article, Matthew Bowen makes a compelling case for a meaning of the name "Onidah" in the Book of Mormon.

We encounter the Hill Onidah in Alma 32:4 as the setting for Alma-2's sermon about faith.

Bowen sets the Hebrew meaning for Onidah as:

ʿŏnî /ʿōnî/ʿônî (ʿonyî, “my affliction”) + yādaʿ/yēdaʿ (“he knew,” “he knows”) — i.e., “he has acknowledged my affliction” or “he knows my affliction.”

Once again, Mormon displays a keen ability to add deeper layers of meaning into his narrative through the use of names. Consider the context:

1. This place name comes right after a description of the Rameumptom in Alma 31:12-23.
2. The Rameumptom was a high place where the wealthy gathered once a week to manifest their pride.
3. The name "Rameumptom" seems to contain the Hebrew root for "pride, haughtiness, arrogance."*
4. Alma's heart is grieved at the display of pride, and seeing that their hearts were set upon riches. (Alma 31:24).
5. Alma prays for strength: "...wilt thou comfort my soul in Christ. O Lord, wilt thou grant unto me that I may have strength, that I may suffer with patience these afflictions which shall come upon me, because of the iniquity of this people." (Alma 31:31)
6. Alma prays for the success and comfort of his missionary companions: "...Wilt thou grant unto them that they may have strength, that they may bear their afflictions which shall come upon them because of the iniquities of this people." (Alma 31:33) 
7. They are blessed: "And the Lord provided for them that they should hunger not, neither should they thirst; yea, and he also gave them strength, that they should suffer no manner of afflictions, save it were swallowed up in the joy of Christ. Now this was according to the prayer of Alma; and this because he prayed in faith." Alma 31:38)
8. Two verses later we learn that the missionaries "began to have success among the poor class of people;" (Alma 32:2) who had been cast out of the synagogues because of their poverty. "...being esteemed as filthiness; therefore they were poor; yea, they were esteemed by their brethren as dross**; therefore they were poor as to things of the world; and also they were poor in heart." (Alma 32:3)
9. Alma encounters these cast-off poor people as they approach him on the Hill Onidah, where he is teaching.  They come to him (interesting detail) in answer to his prayer: "O Lord, wilt thou grant unto us that we may have success in bringing them again unto thee in Christ. Behold, O Lord, their souls are precious, and many of them are our brethren; therefore, give unto us, O Lord, power and wisdom that we may bring these, our brethren, again unto thee." (Alma 31:34-35)
10. Alma proceeds to teach them that poverty is a blessing when it leads to humility and a willingness to be taught:

8 I behold that ye are lowly in heart; and if so, blessed are ye. ...
12 I say unto you, it is well that ye are cast out of your synagogues, that ye may be humble, and that ye may learn wisdom; for it is necessary that ye should learn wisdom; for it is because that ye are cast out, that ye are despised of your brethren because of your exceeding poverty, that ye are brought to a lowliness of heart; for ye are necessarily brought to be humble.
13 And now, because ye are compelled to be humble blessed are ye; for a man sometimes, if he is compelled to be humble, seeketh repentance; and now surely, whosoever repenteth shall find mercy; and he that findeth mercy and endureth to the end the same shall be saved.

Thus, on the hill which bears the name "He knows my affliction," Alma's prayer is answered and his affliction (a heart that is grieved by the pride of the people) is acknowledged by God.

The Hill Onidah is set up as the perfect "Anti-Rameumptom," a high place of a different type, where the word of God is taught to the poor in heart after they are cast out of the synagogue and considered as "dross" by those whose hearts are set upon gold and riches.

A summary of contrasting themes:

Rameumptom--

1. high place where the prideful gather to show off, 
2. hearts set upon riches, 
3. "puffed up" in pride 
4. reject Christ
5. the poor are esteemed as dross by the prideful/wealthy

Onidah--

1. high place where the humble/poor seek the word, 
2. "poor in heart"
3. "truly penitent"
4. prepared to hear the word
5. the poor are esteemed as "precious" by the missionaries

* See this explanation from Bowen's paper:

The pejorative connotations of Semitic/Hebrew rām (*rwm) in terms of “high,” “haughty,” “arrogant,”21 “proud” not only find expression in the “height” of the Rameumptom (described as “high above the head,” Alma 31:13) and their “lifted up” hearts,22 but also in the ostentatious display of one’s clothing demanded by the worshipper’s “standing on the top [of the Rameumptom] and stretch[ing] forth [one’s] hands towards heaven and cry[ing] with a loud voice” in such a public way. The “costly apparel, and their ringlets, and their bracelets, and their ornaments of gold, and all their precious things” would have become, in effect, the garb expected of the worshipper, functioning as quasi-sacred or religious clothing.

** "Dross" is waste removed from a metal, such as in the process of  refining gold.