Scriptural repetition -- Book of Mormon examples 1

I introduced this topic in my previous post, citing heavily from a paper by Alan Goff. It has made me think of other previous posts on this blog giving examples of such "types of repetition and shadows of history" in the Book of Mormon that perhaps have not been framed in this context. Consider for instance:

• The first and second Moses. People as types is common in the Old Testament and ancient Hebrew tradition. It is clear to me that the Book of Mormon authors follow that same tradition. Here is another example.
• Think about the times when the tree of life from the Garden of Eden shows up again in visions and teachings. There are several blog posts discussing this topic
• Many allusions to the creation account are made in the Book of Mormon. See here, here, here and here. In many cases, "creator of heaven and earth" or similar phrase is used. This is a good example of metalepsis that I introduced in the previous post. By quoting a key phrase you invoke the entire previous story or concept. 
• Another good example of metalepsis are the references to the Abrahamic and Mosaic covenants, invoked by "God of Abraham, Isaac and Jacob" and "keep my commandments and ye shall prosper in the land", respectively.
• Lord Wilmore has identified several theological patterns, like the office of the ministry of angels, crying out for mercy and finding it through Jesus Christ and sermons with specific, repeated and consistent doctrinal teachings (that he has labeled "the sermon").
• The Book of Ether is a miniature Book of Mormon within the Book of Mormon: The rise and fall of a nation in the promised land. Moroni compiles the story on the Jaredite plates, including their fall, which undoubtedly reminds him of the fall he has just witnessed among his own people. This post also points out the common roots in Babel/Babylon and this post shows how both journeys are related to the number 8 symbolism.
• The exodus out of Egypt and to the promised land is a type and shadow of the latter-day gathering of Israel, our modern day exodus out of sin and into Zion. See this post. Isaiah also plays a lot on that imagery.

And so we could go on. But in addition to what has been written already, I can think of several other examples. Here are a couple and I will also save some for the next post:

Alma and Samuel

Alma's first attempt to preach the gospel in Ammonihah results in him being cast out. We read about it in Alma 8. He is about to give up and move on, but an angel stops him and asks him to go back. Alma is obedient, finds another entrance to the city, meets Amulek, and the rest is history as we say. Had this not happened, we would not have the subsequent chapters in the Book of Mormon.

This story is echoed 75 years later. Samuel the Lamanite attempts to preach the gospel in Zarahemla but is cast out. (Cast out becomes a major theme in both of these two stories). "He was about to return to his own land" (Helaman 13:2) but the voice of the Lord told him to go back to Zarahemla. He was obedient and creative finding his way into the city climbing the city wall. Had this not happened we would not have the subsequent chapters in the Book of Mormon. 

In both stories, the people are wicked and God needs to give them a warning. The warning is an echo of many Old Testament prophets: "Repent or be destroyed". The people don't (except a few that are cast out) and the cities are both destroyed some time later (see Alma 16 and 3 Nephi 8).

Was Joseph Smith running out of ideas here, just drawing on a previous narrative? So the critics would probably claim but the argument is too shallow in my opinion. The differences between the stories display more originality than the similarities display lack thereof. I will try to explain: The similarities are found in the main outline of the stories. The differences are found in the sermons. If we compare Alma and Amulek's sermons in Alma 11-13 with Samuel's sermon in Helaman 13-15, they are very different. Of course, they talk about Christ's atonement, repentance and the plan of salvation, as one would expect from any Christian sermon, but the approaches and detailed contents are very different. After an explanation of the Nephite monetary system in Alma 11, Alma goes back to the Garden of Eden to lay the groundwork for an explanation of the ministry of angels, including the ancient High Priestly role and the Hebrew concept of rest in Alma 12-13. Samuel prophesies of the signs of Christ's birth and death in Helaman 14 and addresses the Nephite/Lamanite tension in Helaman 15. 

Reading only the sermon part of these two stories, one would not see any parallels whatsoever. And that is my point: The sermons with all their detailed prophecies and expansions of doctrine make up the vast majority of these chapters. In other words, Joseph could easily have left out the story of being cast out and returning in at least one of the accounts to avoid displaying his lack of creativity without losing much of the text. For me, this points to an ancient text written by people who had a worldview similar to Israelites of old, where God's ways are "one eternal round" and history repeats itself, in different times and circumstances.

One might object to this notion by arguing that these were actual events regardless of the worldview of the authors. Obviously, I believe there was a real Alma and a real Samuel, who were both cast out and asked to return to warn the people. This fact is independent of the worldview of the people who wrote down the stories. So I view this as confirmation that God in fact does deal with his children in certain ways following distinct patterns. But I do believe that the authors recognized that and that their worldview influenced how they recorded it. They were eager to identify and point the reader to these patterns because they witnessed of God's hand.

The dramatic conversion of Lamanite kings

I have not thought much about it before, but anybody who reads Book of Mormon will notice that King Lamoni and his father both faint as part of a rather dramatic conversion to the Lord. This is a very specific example of the old rabbinic saying, "what happens to the father, happens to the son". But in this story, the order is reversed. It happens to the son first and then the father. I don't know if there is any significance in that, but it marks some sort of shift/reversal with the Lamanites embracing the gospel.

The repetitive element is clear. A Nephite missionary stands in front of a king, who is ready and willing to listen and even says he is going to believe whatever they tell him. 

And the king answered him, and said: Yea, I will believe all thy words. (King Lamoni to Ammon in Alma 18:23)

And if now thou sayest there is a God, behold I will believe. (King Lamoni's father to Ammon's brother in Alma 22:7)

After they have been taught the gospel, the cried unto the Lord in mighty prayer and fall to the ground as if they are dead. Again, the circumstances are different, what happens next is different, but this particular pattern is repeated in both events, for son and father.

What are we to make of it? I am not exactly sure but later in Alma, Mormon inserts a comment after Ammon has had a similar experience.

16 And it came to pass that as Ammon was going forth into the land, that he and his brethren met Alma, over in the place of which has been spoken; and behold, this was a joyful meeting.
17 Now the joy of Ammon was so great even that he was full; yea, he was swallowed up in the joy of his God, even to the exhausting of his strength; and he fell again to the earth.
18 Now was not this exceeding joy? Behold, this is joy which none receiveth save it be the truly penitent and humble seeker of happiness. (Alma 27)

This passage contains two examples of internally consistent references. "The place of which has been spoke" in verse 16 refers back to Alma 17:1. Alma 17-27 consist of a long flashback and now we are back at the starting point. "Fell again to the earth" in verse 17 is also a very subtle example of internal consistency. There is no other mention of Ammon falling to earth in Alma 27. We need to go all the way back to Alma 19 when he taught King Lamoni.

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; and thus they all three had sunk to the earth. (Alma 19:14)

This reference ties Ammon's second falling to the earth to his first in the king's palace so that Mormon links his comment also to the conversion of the Lamanite kings. But as Ammon fell to the earth, both the first and the second time, he was a faithful missionary with much gospel knowledge unlike the Lamanite kings who had barely heard about God. But they all experienced this same joy. Perhaps the lesson is that no matter our circumstances and knowledge of the gospel, whether we are recent converts or lifelong members, we must be "truly penitent and humble seeker[s] of happiness". 

I will leave this post with these two new examples and give some more in the next post.

June 8–14. Alma 8–12: Jesus Christ Will Come to Redeem His People -- Resources from the Book of Mormon Notes blog

This week's Come Follow Me lesson covers Alma 8-12.

Alma 8 -- Internal consistency of Alma and Amulek in Ammonihah, Nourishment, Fasting in the Book of Mormon, "things that cannot be written," and more...

Alma 9 -- Prolonging/Lengthening as a covenant symbol, The Office of the Ministry of Angels, Consistent prophecies about Ammonihah, "Highly favored" and "delivered," Layers of poetic forms in Alma's sermon in Ammonihah: Chiasmus and "forget/remember" pairings, and more...


Alma 10 -- Book of Mormon / Old Testament Connections: The Judges, Cunning.


Alma 11 -- Zeezrom as a metanym, "Redeem his people" as an example of doctrinal mentors, "worth," and more...


Alma 12 -- "Sleeping in the dust," Fear and darkness, "Let us enter into his rest," and more...

Internal consistency of Alma and Amulek in Ammonihah (and a general note on previews in the Book of Mormon)

Here is an example of internal consistency. Alma 8:31 talks about Alma and Amulek

And they had power given unto them, insomuch that they could not be confined in dungeons; neither was it possible that any man could slay them; nevertheless they did not exercise their power until they were bound in bands and cast into prison. Now, this was done that the Lord might show forth his power in them.

This has not happened yet but Mormon gets ahead of himself. The next 6 chapters are dealing with Alma and Amulek in Ammonihah. It is not until the end of this story in Alma 14 that we see these things happening

10 And when Amulek saw the pains of the women and children who were consuming in the fire, he also was pained; and he said unto Alma: How can we witness this awful scene? Therefore let us stretch forth our hands, and exercise the power of God which is in us, and save them from the flames.

11 But Alma said unto him: The Spirit constraineth me that I must not stretch forth mine hand; ...

17 And it came to pass that Alma and Amulek answered him nothing; and he smote them again, and delivered them to the officers to be cast into prison...

25 And it came to pass that they all went forth and smote them, saying the same words, even until the last; and when the last had spoken unto them the power of God was upon Alma and Amulek, and they rose and stood upon their feet.

26 And Alma cried, saying: How long shall we suffer these great afflictions, O Lord? O Lord, give us strength according to our faith which is in Christ, even unto deliverance. And they broke the cords with which they were bound; and when the people saw this, they began to flee, for the fear of destruction had come upon them.

27 And it came to pass that so great was their fear that they fell to the earth, and did not obtain the outer door of the prison; and the earth shook mightily, and the walls of the prison were rent in twain, so that they fell to the earth; and the chief judge, and the lawyers, and priests, and teachers, who smote upon Alma and Amulek, were slain by the fall thereof.

28 And Alma and Amulek came forth out of the prison, and they were not hurt; for the Lord had granted unto them power, according to their faith which was in Christ.

This is not the first time that the Book of Mormon gives a preview of something happening later. In fact, there are many such examples, several of them posted on this blog

• Mormon's preview in 3 Nephi 26 of what happens in 3 Nephi 27-28 and 4 Nephi
• Mormon's description of the 3 Nephites in 3 Nephi 28 before the events occur in 4 Nephi
• Mosiah 7 mentions several details about the people of Limhi before the Book of Mormon jumps back in time to relate the events. There are many examples and some are mentioned here. It clearly demonstrates that the author of Mosiah 7 knew what would happen in Mosiah 9-21
• Prophecies in the Book of Mormon work the same way because their fulfillment are often described in detail
• Colophons in the Book of Mormon have not been mentioned on this blog, I think, but are yet another example
• Mormon's editorial promises
• Etc.

There are many posts about internal consistency on this blog. Often they show examples of the Book of Mormon referring to something that happened earlier, meaning the author had to remember/know what had been written before. But these examples above demonstrate that the story also was known before it was told, even at a very detailed level sometimes. Believing that the Book of Mormon is what Joseph Smith claimed it to be, this is all very natural to me. But it is tempting to ask those who think Joseph Smith made it up, why they think he made it so difficult for himself. There is pretty strong evidence that he didn't have use any notes as he dictated the text. Giving these previews he would always run the risk of contradicting himself later because he would have to remember giving the preview and then relate the story in a manner consistent with that preview. The message of the Book of Mormon would not be impeded by a lack of such previews. In fact, some of them are so subtle that they largely go unnoticed. This one I just shared in Alma 8 is something I noticed now after having read the Book of Mormon my whole life. 

My point is, this fits far better with the idea that Mormon was a real person who abridged records that he had in front of him and that he had already read and knew, rather than Joseph Smith having an incredible memory and taking such risks just because he could, always pulling it off and not mention it to anyone.

Physical and spiritual nourishment

We see it time and again in the scriptures. Food and drink is a recurring topic, but often as a symbol of spiritual food or a reminder that "man doth not live by bread only" (Deuteronomy 8:3). Some well-know examples include

• The Israelites getting manna and Jesus later telling the Jews in John 6 that he is the bread from heaven
• Moses smiting the rock and water flowing out and Paul recognizing that as a symbol of Christ (1 Corinthians 10:4)
• Jesus drinking water from a well and then telling the Samaritan woman there that he can provide living water
• "Feasting" on the word of Christ (2 Nephi 31:20)
• Partaking of the fruit of the tree of life (1 Nephi 8 and Alma 32:40-43)
• Etc

In Enos, we also find this topic

Behold, I went to hunt beasts in the forests; and the words which I had often heard my father speak concerning eternal life, and the joy of the saints, sunk deep into my heart. And my soul hungered (Enos 1:3-4)

I like the fact that he hunts to find nourishment for his body, but when the teachings of his father sinks deep into his heart, his soul hungers instead. It is easy for us in this mortal probation to focus on our physical needs, but Enos' example is teaching us that there is something deeper, more lasting and important. When we hunger for that like Enos, we can be "filled" and "rejoice in it above that of the world." (Enos 1:26).

Another example is Alma 

And it came to pass that Alma ate bread and was filled (Alma 8:22)

What happens next is that Alma gives thanks to God, blesses Amulek and is obedient to the word of God telling them to preach repentance to the people of Ammonihah. Then they are filled again, but this time with the Holy Ghost

And Alma went forth, and also Amulek, among the people, to declare the words of God unto them; and they were filled with the Holy Ghost. (Alma 8:30)

Filled -- Part 2

My search for the use of "filled" in the Book of Mormon and research to understand the possible Hebrew root, was triggered by this verse

And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled (3 Nephi 27:16)

The puzzling part is that "filled" is not followed by "with" as is usually the case in the Book of Mormon. But there are other verses similar to this one. We will have a look at those

And it came to pass that Alma ate bread and was filled (Alma 8:22)

That was pretty straight forward since in this instance it is physical food filling Alma. Moving on...

And because of your diligence and your faith and your patience with the word in nourishing it, that it may take root in you, behold, by and by ye shall pluck the fruit thereof, which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure; and ye shall feast upon this fruit even until ye are filled, that ye hunger not, neither shall ye thirst. (Alma 32:42)

Alma is talking about the fruit of the tree of life. Again, it is about eating but in a more metaphorical sense. Another one:

4 And when they had eaten and were filled, he commanded that they should give unto the multitude.

5 And when the multitude had eaten and were filled, he said unto the disciples… (3 Nephi 18:4-5)

This is when Christ administers the sacrament among the Nephites. The next day, he tells the multitude

He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled. (3 Nephi 20:8)

In the very next verse it does say "filled with the Spirit" so we don't have to wonder. Also, regarding Alma 32, in another account of the tree of life, Lehi's soul is filled "with exceedingly great joy" (1 Nephi 8:12). But in the shared quotes it is interesting to see the same expression as in Alma 8, when Amulek gave Alma bread to eat. To me, it indicates that the way your soul is filled with joy or the Holy Ghost when you feast on something spiritual is comparable to the way your body is filled when you eat food.

I really don't understand the metaphysics of it all, I just know that we have a spirit inside of us somehow and that spirit is matter. I also notice some scriptures about the "place" inside of us, in addition to the "filled" scriptures. For instance, a scripture I recently shared in another post

For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you; and this is the final state of the wicked. (Alma 34:35)

There are several similar scriptures and I will not quote all of them, but here is another example

But behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them (2 Nephi 33:2)

Another interesting verse indicates that the Spirit of he Lord has no place in us because that space is filled with something else

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 (Alma 40:13)

I guess when this happens, you are filled too in a way, but it is not expressed that way. Possibly because it doesn't really satisfy their soul like food does to the body, it just occupies space to prevent the Spirit of the Lord from entering. Keep in mind from yesterday's post that the Hebrew root for filled, "male", also can be translated into "complete", "accomplish" or "endow".

There is another aspect I have found and my research, but I think I will make a third part to share that.

Fasting in the Book of Mormon -- Part 4

Here are links to the previous three parts of this series.

• Part 1: Introduction and fasting as a sign of grief or mourning
• Part 2: Fasting as a sign of repentance and seeking forgiveness for sin
• Part 3: Fasting as an aid in prayer

Today we will consider

• Fasting as an experience of the presence of God and endorsement of his messenger

which is also brought up in this article. In the Old Testament, Moses is the prototype for this kind of fast, when he fasts for 40 days (I'm not sure if it is meant literally or figuratively as 40 is symbolic for probation and trial). There are several points to this

• Fasting for such an extended period of time (if taken literally), is miraculous and shows that God is ultimately the provider and sustainer of life
• By having other prophets fasting in similar ways (Elijah being the most prominent example) and culminating in Jesus' fasting for 40 days in the desert before his ministry, is a way of pointing towards Christ
• As the article states: "fasting associated with a specific ministry highlights God's endorsement of his messengers, as the messengers deny themselves food to deliver his words"

The best example we have in the Book of Mormon for this kind of fast is Alma the younger. When preaching in Ammonihah, he is thrown out, but he later returns when an angel appears to him and commands him to go back. We know the story. Alma meets Amulek who feeds him. This is apparently the first time Alma eats in a while. Alma 8:26 states

And now, Amulek, because thou hast fed me and taken me in, thou art blessed; for I was an hungered, for I had fasted many days. 

It does not say 40, but "many days" is not the usual 24 hour fast that we are used to and most of us find more than long enough. Similar to the trial that 40 symbolizes in Hebrew, "Alma labored much in the spirit, wrestling with God" in verse 10 of the same chapter. In verse 14, he is "weighed down with sorrow, wading through much tribulation and anguish of soul". 

It seems that fasting was part of Alma's preparation as he went around preaching. In Alma 10:7, this is brought up again with the term, "many days".

As I was journeying to see a very near kindred, behold an angel of the Lord appeared unto me and said: Amulek, return to thine own house, for thou shalt feed a prophet of the Lord; yea, a holy man, who is a chosen man of God; for he has fasted many days because of the sins of this people, and he is an hungered, and thou shalt receive him into thy house and feed him, and he shall bless thee and thy house; and the blessing of the Lord shall rest upon thee and thy house.

Alma's fasting and tribulation is placing him in the Moses/Elijah category. Interestingly, Moses and Elijah are both also known for not tasting death (at least in LDS tradition). Apparenly, this happened with Alma too:

Behold, this we know, that he was a righteous man; and the saying went abroad in the church that he was taken up by the Spirit, or buried by the hand of the Lord, even as Moses. But behold, the scriptures saith the Lord took Moses unto himself; and we suppose that he has also received Alma in the spirit, unto himself; therefore, for this cause we know nothing concerning his death and burial. (Alma 45:19)

Intentional parallels between Alma 5-13 and Alma 36-42

Grant Hardy has a very interesting theory about the layout of Alma.  You can watch his entire presentation here.

In short, he finds numerous parallels between the chapters describing Alma's missionary efforts among three Nephite cities (found in Alma 5-13) and his instructions to his sons (found in Alma 36-42).  He offers several lines of evidence to support his reasoning:

1. In each case, there is a header which was part of the revealed text documenting the account (see headers to chapters 5, 7, 9, 36, 38, 39).
2. We know Alma preached in more cities than just the three, but only three get specifically detailed.
3. The relative length of each son/city pairing is similar.
4. Unique language is found each pairing of accounts, including phrases that are not found very often or at all in other scriptures. See below and future posts for more details about this.

Below is an overview of the big picture, which will be followed later this week with three more detailed posts demonstrating each son/city pairing, which I will link here for future reference.

• Zarahemla (5-6) / Helaman (36-37): "Remember captivity" "Put trust in God" "Born of God"
• Gideon (7-8) / Shiblon (38): "Trust that I shall have joy over/in you"
• Ammonihah (9-13) / Corianton (39-42): "Except ye repent/do this, ye can in nowise inherit the kingdom of God"

Hardy also suggests that the underlying purpose of these pairings might be an attempt by Mormon at creating a chiastic message in the first 44 chapters of the book of Alma.  I'm not sure I completely follow/agree with this idea, but it is definitely intriguing.  I'll post more about this later this week as well. 

Things that cannot be written in the Book of Mormon

I believe references to temple-like rituals are to be found in the Book of Mormon, but many details are intentionally left out because they are so sacred.

For example, see Alma 8:1

1 And now it came to pass that Alma returned from the land of Gideon, after having taught the people of Gideon many things which cannot be written, having established the order of the church, according as he had before done in the land of Zarahemla, yea, he returned to his own house at Zarahemla to rest himself from the labors which he had performed.

In a similar manner, after the endowment was first administered in this dispensation by Joseph Smith in 1842, Heber C Kimball wrote to fellow Apostle Parley P. Pratt (who had not been in attendance):

"Some precious things through the Prophet on the priesthood that would cause your soul to rejoice...I cannot give them to you on paper for they are not to be written."

Did the Nephites have the Melchizedek Priesthood?

Considering the temple themes I've pointed out in the last two posts (here and here), a relevant question comes up: Did the Nephites have the Melchizedek Priesthood? 

Temple rites and the gift of the Holy Ghost are administered by the higher priesthood.

A lot has been written on this subject. In this post, I'm going to try to stick to what the Book of Mormon text says on the subject. For reasons I outline in this post, I believe we can very clearly conclude that Alma the Younger had the Melchizedek priesthood, and by extension I believe it is safe to conclude that the other record-keeping prophets also held the higher priesthood.

Alma 13 is our starting point.  The majority of the chapter is about the Melchizedek priesthood.  For example, we read:

10 Now, as I said concerning the holy order, or this high priesthood, there were many who were ordained and became high priests of God; and it was on account of their exceeding faith and repentance, and their righteousness before God, they choosing to repent and work righteousness rather than to perish;
11 Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb.
12 Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God.

This certainly sounds a lot like endowed Melchizedek priesthood holders, doesn't it? Much of this sounds similar to passages in the Doctrine and Covenants which we find in revelations to Joseph Smith years after the Book of Mormon text. I will explore those similarities in future posts.

For now, let's stay focused on the phrase "the holy order," which is one of Alma-2's descriptor's of the higher priesthood and/or temple rites.

In these verses, Alma is talking about other men, not himself.  However, he makes it very clear in other sermons that he has been called to this holy order.  Here are a few examples:

Alma 5:

44 For I am called to speak after this manner, according to the holy order of God, which is in Christ Jesus;

Alma 6:

8 And Alma went and began to declare the word of God unto the church which was established in the valley of Gideon, according to the revelation of the truth of the word which had been spoken by his fathers, and according to the spirit of prophecy which was in him, according to the testimony of Jesus Christ, the Son of God, who should come to redeem his people from their sins, and the holy order by which he was called.

Alma 8:

4 And he began to teach the people in the land of Melek according to the holy order of God, by which he had been called; and he began to teach the people throughout all the land of Melek.

Other prophets and leaders were ordained to this "holy order" too.  See Jacob's words in 2 Nephi 6:2, or  Alma 49:30, or Ether 12:10.

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

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

Gideon the Man

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

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

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

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

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

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

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

Gideon the Place

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

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

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

Alma-2's highly successful mission to Gideon

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

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

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

Korihor's highly unsuccessful mission to Gideon

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

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

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

Gideon in the war chapters

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

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

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

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

Jewish prayer customs in Alma

The Book of Mormon contains a lot of prayers. Two verses describe the time of prayer.

In Alma 8:22

And it came to pass that Alma ate bread and was filled; and he blessed Amulek and his house, and he gave thanks unto God.

In Alma 34:21

Cry unto him in your houses, yea, over all your household, both morning, mid-day, and evening.

We have one example of a prayer after the meal and one admonition to pray three times a day. Both of these verses are in line with Jewish tradition and practice. Jews say grace after meals (https://www.hebrew4christians.com/Blessings/Daily_Blessings/Food_Blessings/Grace_After_Meals/grace_after_meals.html) and they are expected to pray three times daily (https://www.chabad.org/library/article_cdo/aid/682091/jewish/The-Three-Daily-Prayers.htm)

Outsider evidence: Amulek declares himself a Nephite

In Alma 8:20, when Alma first meets Amulek in Ammonihah, he asks him for bread.  Amulek responds with this words: "I am a Nephite." This is a very bizarre response if Nephites lived in isolation, but makes a lot more sense if they lived among other peoples with other religions/cultures.

In other words, this supports the idea that the Nephites were a small group of people living in a bigger culture, not a monothilic culture dominating the area at the time.

For other examples of "Outsider evidence", see this (growing) list.