"Striving" in the Book of Mormon, part 1

"Striving" is an interesting, somewhat antiquated word. A family member brought it to my attention in the scriptures, wondering what it meant, and now, a few weeks later, I'm prepared to offer a review of how it is used in the scriptures and what I believe the word means.

This post will be the first of several posts about the word "striving" in the scriptures, particularly in the Book of Mormon.

To start, I'll share two examples from Mormon in context:

27 Behold, my son, I will write unto you again if I go not out soon against the Lamanites. Behold, the pride of this nation, or the people of the Nephites, hath proven their destruction except they should repent.

28 Pray for them, my son, that repentance may come unto them. But behold, I fear lest the Spirit hath ceased striving with them; and in this part of the land they are also seeking to put down all power and authority which cometh from God; and they are denying the Holy Ghost.

29 And after rejecting so great a knowledge, my son, they must perish soon, unto the fulfilling of the prophecies which were spoken by the prophets, as well as the words of our Savior himself. (Moroni 8)

3 And now behold, my son, I fear lest the Lamanites shall destroy this people; for they do not repent, and Satan stirreth them up continually to anger one with another.

4 Behold, I am laboring with them continually; and when I speak the word of God with sharpness they tremble and anger against me; and when I use no sharpness they harden their hearts against it; wherefore, I fear lest the Spirit of the Lord hath ceased striving with them.

5 For so exceedingly do they anger that it seemeth me that they have no fear of death; and they have lost their love, one towards another; and they thirst after blood and revenge continually.

6 And now, my beloved son, notwithstanding their hardness, let us labor diligently; for if we should cease to labor, we should be brought under condemnation; for we have a labor to perform whilst in this tabernacle of clay, that we may conquer the enemy of all righteousness, and rest our souls in the kingdom of God. (Moroni 9)

Both passages are bleak.  Mormon has lost hope in the Nephites entirely and believes it is only a matter of time before they are completely destroyed.

From these two passages, we see the following additional attributes ascribed to the Nephites:

• pride
• seeking to put down all power and authority which cometh from God
• denying the Holy Ghost
• rejecting so great a knowledge
• they do not repent
• Satan stirreth them up continually to anger one with another
• when I speak the word of God with sharpness they tremble and anger against me
• when I use no sharpness they harden their hearts against it
• so exceedingly do they anger 
• they have no fear of death
• they have lost their love, one towards another
• they thirst after blood and revenge continually

This is a pretty awful scene, and it is only the tip of the iceberg.  In the rest of chapter 9, an absolutely horrid scene of depravity is described.

Other examples of "Striving" in the Book of Mormon

We find four additional examples in the Book of Mormon which use this specific context -- the Spirit ceasing to strive with a group of people as they become "fully ripe for destruction:

• 1 Nephi 7:14 (speaking of the people at Jerusalem)
• 2 Nephi 26:11 (speaking of the Nephites)
• Mormon 5:16 (speaking of the Lamanites)
• Ether 2:15 (speaking of the Jaredites)
• Ether 15:19 (speaking of the Jaredites).

That's seven references in the Book of Mormon which connect the Spirit ceasing to strive with a group of people and that group's final destruction.

Aside from that, we have a few other contexts where we find the word "strive/striving":

• Missionary/faithfulness context:
• Mosiah 27:35 - "zealously striving to repair all the injuries which they had done to the church"
• Helaman 15:6: - "they are striving with unwearied diligence that they may bring the remainder of their brethren to the knowledge of the truth"
• 1 Nephi 17:15 - "I, Nephi, did strive to keep the commandments of the Lord, and I did exhort my brethren to faithfulness and diligence"
• Military context (with covenant subtext):
• Alma 60:25 - "strive to strengthen and fortify our armies"
• Repentant context (five verses after 1 Nephi 7:14 in the list above)
• 1 Nephi 7:19 - "they did soften their hearts; and they did cease striving to take away my life"

What does "striving" mean?

Since language changes over time, I typically like to check the Webster's 1828 dictionary to get a sense of what a word meant around the time the Book of Mormon was written. I found these two definition's at the top of the list:

1. To make efforts; to use exertions; to endeavor with earnestness; to labor hard; applicable to exertions of body or mind. A workman strives to perform his task before another; a student strives to excel his fellows in improvement.

2. To contend; to contest; to struggle in opposition to another; to be in contention or dispute; followed by against or with before the person or thing opposed; as, strive against temptation; strive for the truth.

Interestingly, it seems every instance of "strive/striving" in the Book of Mormon falls under the first definition. Not so with the Bible, but we'll get to that in a later post.

What does it mean when the Spirit ceases striving with a people?

It seems that in the Book of Mormon, the most common use of the word "striving" is a reference to a passage from the brass plates, which we have in our Old Testament in Genesis 6:3. I'll discuss this and the possible connection to Enoch and Noah in the next post.  Suffice it to say, it seems that when the Spirit ceases to strive with a rebellious covenant people, very bad things come.

A closer look at possible "Psalm-language" in Alma 60:34

I've been taking a detailed look at the use of Psalm-language in the Book of Mormon. I've learned interesting things in the process.

In this post, we'll look at the curious example of Psalm 119 and Alma 60:34.  It isn't entirely clear whether or not this is a coincidence or intentional. In studying both passages, I've come to a firm conclusion.  I'll see if I can convince you to see it my way.

Here is a side-by-side comparison:

115 Depart from me, ye evildoers: for I will keep the commandments of my God. (Psalm 119)

34 And now behold, I, Moroni, am constrained, according to the covenant which I have made to keep the commandments of my God; therefore I would that ye should adhere to the word of God, and send speedily unto me of your provisions and of your men, and also to Helaman. (Alma 60)

On the one hand you have a 6 word phrase that matches word for word.  On the other hand, the three most unique words in that phrase are "keep," "commandments," and "God."  Those are pretty common, and they naturally fit together. My first instinct was to dismiss this as a coincidence.

My opinion shifted when I looked at both verses in broader context.  I knew the context of Alma 60 already -- Moroni is writing an angry letter to Pahoran, accusing him of negligence and treason, and threatening to march his army to Zarahemla and take provisions by force unless Pahoran sends relief.

Psalm 119 is pretty unfamiliar to me, but as I looked at the context, I found a few interesting connections. Below is a side-by-side comparison of both passages, with some color coding to highlight what I believe are similar themes:

Psalm 119                                 Alma 60

113 I hate vain thoughts: but thy law do I love.	29 Behold it is time, yea, the time is now at hand, that except ye do bestir yourselves in the defence of your country and your little ones, the sword of justice doth hang over you; yea, and it shall fall upon you and visit you even to your utter destruction.
114 Thou art my hiding place and my shield: I hope in thy word.	30 Behold, I wait for assistance from you; and, except ye do administer unto our relief, behold, I come unto you, even in the land of Zarahemla, and smite you with the sword, insomuch that ye can have no more power to impede the progress of this people in the cause of our freedom.
115 Depart from me, ye evildoers: for I will keep the commandments of my God.	31 For behold, the Lord will not suffer that ye shall live and wax strong in your iniquities to destroy his righteous people.
116 Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.	32 Behold, can you suppose that the Lord will spare you and come out in judgment against the Lamanites, when it is the tradition of their fathers that has caused their hatred, yea, and it has been redoubled by those who have dissented from us, while your iniquity is for the cause of your love of glory and the vain things of the world?
117 Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.	33 Ye know that ye do transgress the laws of God, and ye do know that ye do trample them under your feet. Behold, the Lord saith unto me: If those whom ye have appointed your governors do not repent of their sins and iniquities, ye shall go up to battle against them.
118 Thou hast trodden down all them that err from thy statutes: for their deceit is falsehood.	34 And now behold, I, Moroni, am constrained, according to the covenant which I have made to keep the commandments of my God; therefore I would that ye should adhere to the word of God, and send speedily unto me of your provisions and of your men, and also to Helaman.
119 Thou puttest away all the wicked of the earth like dross: therefore I love thy testimonies.	35 And behold, if ye will not do this I come unto you speedily; for behold, God will not suffer that we should perish with hunger; therefore he will give unto us of your food, even if it must be by the sword. Now see that ye fulfil the word of God.
120 My flesh trembleth for fear of thee; and I am afraid of thy judgments.

From this side-by-side comparison, I see multiple poetic allusions to the same section of Psalm 119 with the 6-word phrase. A condemnation of vanity. An ominous reminder of the justice/judgements of God against the wicked. Moroni accuses Pahroan of "trampling" the laws of God and suggests he'll be trodden down by God as a result. Mormon hopes in God's word and twice reminds Pahoran to "adhere to" and "fulfil" the word of God.

Pahoran's Response

The details above are enough to convince me this was intentional. Reading Pahoran's measured response to Moroni's fire and brimstone makes it even clearer:

12 We would subject ourselves to the yoke of bondage if it were requisite with the justice of God, or if he should command us so to do.
13 But behold he doth not command us that we shall subject ourselves to our enemies, but that we should put our trust in him, and he will deliver us. (Alma 61)

Compare to three Psalms:

1 O Lord my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: (Psalm 7)

20 O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee. (Psalm 25)

1 In thee, O Lord, do I put my trust; let me never be ashamed: deliver me in thy righteousness. (Psalm 31)

Conclusion

Is this intentional?  In my mind, there is no doubt that both Moroni's accusation and Pahoran's meek reply contain clear references to the Psalms.

Psalms in the Book of Mormon, Alma 26 - 60

In today's post we'll look at the remainder of the Psalm-language in the Book of Alma.

Praise ... his holy name ... forever

21 My mouth shall speak the praise of the Lord: and let all flesh bless his holy name for ever and ever. (Psalm 145)

8 Blessed be the name of our God; let us sing to his praise, yea, let us give thanks to his holy name, for he doth work righteousness forever. (Alma 26)

Will praise . . . name forever

2 Every day will I bless thee; and I will praise thy name for ever and ever. (Psalm 145)

12 Yea, I know that I am nothing; as to my strength I am weak; therefore I will not boast of myself, but I will boast of my God, for in his strength I can do all things; yea, behold, many mighty miracles we have wrought in this land, for which we will praise his name forever. (Alma 26)

Hath been mindful of us

12 The Lord hath been mindful of us: he will bless us; he will bless the house of Israel; he will bless the house of Aaron. (Psalm 115)

36 Now if this is boasting, even so will I boast; for this is my life and my light, my joy and my salvation, and my redemption from everlasting wo. Yea, blessed is the name of my God, who has been mindful of this people, who are a branch of the tree of Israel, and has been lost from its body in a strange land; yea, I say, blessed be the name of my God, who has been mindful of us, wanderers in a strange land. (Alma 26)

I will give thanks unto [God] forever

12 To the end that my glory may sing praise to thee, and not be silent. O Lord my God, I will give thanks unto thee for ever. (Psalm 30)

37 Now my brethren, we see that God is mindful of every people, whatsoever land they may be in; yea, he numbereth his people, and his bowels of mercy are over all the earth. Now this is my joy, and my great thanksgiving; yea, and I will give thanks unto my God forever. Amen. (Alma 26)

As chaff before the wind

5 Let them be as chaff before the wind: and let the angel of the Lord chase them. (Psalm 35)

15 And now behold, I tell you by the spirit of prophecy, that if ye transgress the commandments of God, behold, these things which are sacred shall be taken away from you by the power of God, and ye shall be delivered up unto Satan, that he may sift you as chaff before the wind. (Alma 37)

Keep the commandments of my God

115 Depart from me, ye evildoers: for I will keep the commandments of my God. (Psalm 119)

34 And now behold, I, Moroni, am constrained, according to the covenant which I have made to keep the commandments of my God; therefore I would that ye should adhere to the word of God, and send speedily unto me of your provisions and of your men, and also to Helaman. (Alma 60)

Entering into His rest, part 2

Part 1 of the note on entering into the rest of the Lord is found here. As stated there, entering into his rest is mentioned frequently in the Book of Mormon. We have already seen several examples in Alma 12 and 13 in recent posts. Other examples include
Alma 16:17

That they might not be hardened against the word, that they might not be unbelieving, and go on to destruction, but that they might receive the word with joy, and as a branch be grafted into the true vine, that they might enter into the rest of the Lord their God.

Alma 57:36

and I trust that the souls of them who have been slain have entered into the rest of their God 

Alma 60:13

therefore ye need not suppose that the righteous are lost because they are slain; but behold, they do enter into the rest of the Lord their God

3 Nephi 28:3

Blessed are ye because ye desired this thing of me; therefore, after that ye are seventy and two years old ye shall come unto me in my kingdom; and with me ye shall find rest.

Moroni 7:3

Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven.

What is this "rest" anyway? The teachings of the Church of Jesus Christ of Latter-Day Saints are not compatible with the idea of heaven as a resting place if we understand that as something related to laziness. We talk about God's work and glory, missionary work in the spirit world, etc. But several Book of Mormon verses also make it clear what kind of "rest" is meant.
Alma 40:12

paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow

Alma 34:41

a firm hope that ye shall one day rest from all your afflictions

2 Nephi 24:14/Isaiah 14:14

And it shall come to pass in that day that the Lord shall give thee rest, from thy sorrow, and from thy fear

This sounds like a place where I want to be. The "rest" is also defined in D&C 84:24

But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory.

Transitions to First Person Voice in the Book of Mormon

Grant Hardy points out 15 distinct points in the Book of Mormon where Mormon transitions from third person voice to third person (quoting someone else directly). In each case, the distinction is very clearly demarcated and the primary source is specifically referenced, usually by saying "and these are the words which he spake" or something similar.

I find this interesting since we get a pretty long list of voices in the text to keep track of.

Here is a list of these transition points and which person is being quoted:

• Zeniff in Mosiah 9:1
• King Mosiah-2 in Mosiah 29:5
• Moroni-1 in Alma 54:5 and Alma 60:1
• Ammoron in Alma 54:16
• Helaman-2 in Alma 56:2
• Pahoran in Alma 61:2
• Giddiannhi in 3 Nephi 3:2
• King Benjamin in Mosiah 2:9
• Alma 2 in Alma 5:2, Alma 7:1, Alma 9:8, Alma 36:1, Alma 38:1, Alma 39:1