Domesticated and wild animals

I am breaking up the gospel dispensation series with some further thoughts on Lord Wilmore's post discussing one of the temple pattern elements: flocks and herds. Reading that, it struck me that the Book of Mormon connects the Nephites with domesticated animals and Lamanites with wild animals. I may be wrong, but at least I could only think of one example where the Lamanites are described having flocks and herds. This is when Ammon is set to watch King Lamoni's flocks. So it is actually a Nephite doing what Nephites are often described doing in the Book of Mormon: Watching flocks of domesticated animals.

Lamanites as wild animals

We know there is powerful symbolism in the shepherd, the person who watches and protects domesticated animals, like Ammon does in the story. This is only one of many deeper symbols of that story by the way. But realizing the connection between Nephites and domesticated animals and Lamanites and wild animals, indicates that this symbolism extends beyond "the good shepherd" and his flocks. It would be reasonable to assume that Lamanites also had domesticated animals, but I think it is telling that the Book of Mormon authors avoid mentioning that and focus on the wild animals instead. Here are some examples of how the Lamanites are described:

And because of their cursing which was upon them they did become an idle people, full of mischief and subtlety, and did seek in the wilderness for beasts of prey. (2 Nephi 5:24)

And I bear record that the people of Nephi did seek diligently to restore the Lamanites unto the true faith in God. But our labors were vain; their hatred was fixed, and they were led by their evil nature that they became wild, and ferocious, and a blood-thirsty people, full of idolatry and filthiness; feeding upon beasts of prey (Enos 1:20)

And they were scattered upon much of the face of the land, and the Lamanites also. And they were exceedingly more numerous than were they of the Nephites; and they loved murder and would drink the blood of beasts. (Jarom 1:6)

Notice that the Lamanites are described as "wild and ferocious", similar to how you would typically describe wild animals. Nephites, on the other hand, have flocks and herds, a detail that is especially brought up when the establishment of a covenant people is described. They listen to the voice of the good shepherd and become shepherds themselves. This ties back to the post I linked in the beginning where the domesticated animals, symbolizing the covenant people, hear the shepherd's words [Hebr. dabar] in the wilderness [Hebr. midbar].

Covenant breakers as flock without shepherd

It also adds context to another previous post on shepherd symbolism. The quoted passage from Helaman 7 in particular:

17 O repent ye, repent ye! Why will ye die? Turn ye, turn ye unto the Lord your God. Why has he forsaken you?

18 It is because you have hardened your hearts; yea, ye will not hearken unto the voice of the good shepherd; yea, ye have provoked him to anger against you.

19 And behold, instead of gathering you, except ye will repent, behold, he shall scatter you forth that ye shall become meat for dogs and wild beasts.

Normally, a prophetic warning like this to the Nephites would threaten with destruction by the hand of the Lamanites, but wild beasts is used instead, perhaps both literally and metaphorically. It is also interesting to note that whereas those who had never entered into the covenant are linked to wild beasts, those who have broken their covenants are like sheep without a shepherd. This is also evident in Alma 25:12

And he said unto the priests of Noah that their seed should cause many to be put to death, in the like manner as he was, and that they should be scattered abroad and slain, even as a sheep having no shepherd is driven and slain by wild beasts; and now behold, these words were verified, for they were driven by the Lamanites, and they were hunted, and they were smitten.

When the Nephites break the covenant, they are no longer protected by their covenant and by their shepherd, leaving them vulnerable and an easy prey for the "wild beasts".

The inversion - lion symbolism

In light of all this, comparisons between the righteous and lions may be confusing (see Alma 14:29; 3 Nephi 20:16; 3 Nephi 21:12; Mormon 5:24). But it is not uncommon in Hebrew symbolism with these dual and opposite meanings. Take water as symbol, for instance. It can be positive (living waters, fountain of all righteousness) or negative (a chaos motif like the flood, the filthy water in Lehi's dream). Similarly, the role of wild animal is sometimes taken by the wicked and sometimes by the righteous. But for the righteous, it is always the lion that is used as symbol. It represents power and is connected to the atonement in the Hebrew language. (see this post). 

Remember the Lord's words to Nephi

And if it so be that they (Nephites) rebel against me, they (Lamanites) shall be a scourge unto thy seed, to stir them up in the ways of remembrance. (1 Nephi 2:24, parenthesis added for context/clarification)

If there is no wild beast lurking, the sheep worry less about protection and are in less need of a shepherd. So in a way, the wild beast is there to fulfill God's purposes and stir the sheep up to remembrance or execute judgment. Sometimes, the wicked assume that role ("it is by the wicked that the wicked are punished", according to Mormon 4:5), and sometimes the righteous. The story of Ammonihah is a great example of that. In Alma 14:29, Alma and Amulek are the lions

Now the people having heard a great noise came running together by multitudes to know the cause of it; and when they saw Alma and Amulek coming forth out of the prison, and the walls thereof had fallen to the earth, they were struck with great fear, and fled from the presence of Alma and Amulek even as a goat fleeth with her young from two lions; and thus they did flee from the presence of Alma and Amulek.

In Alma 16:10, the city of Ammonihah has just been destroyed by the Lamanites and Mormon makes another connection to wild beasts.

But behold, in one day it was left desolate; and the carcasses were mangled by dogs and wild beasts of the wilderness.

Returning to the paradisaical state

As we have discussed numerous times on this blog, a lot of the covenant symbolism in the scriptures refers back to the creation. Isaiah talks about a time when

6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and fatling together; and a little child shall lead them.

7 And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox.

Notice how the domesticated and wild animals are described living together in harmony. This will happen in the millennium and describes a return to the paradisaical state of the Garden of Eden. A similar state is described in 4 Nephi

There were no robbers, nor murderers, neither were there Lamanites, nor any manner of -ites; but they were in one, the children of Christ, and heirs to the kingdom of God. (1 Nephi 1:17)

"Neither were there Lamanites" surely does not mean there were no descendants of Laman among the people, but there was no reason to distinguish between groups because they were all "in one". Similarly, there are wolves, bears and lions in the millennium, but they behave like domesticated animals.

 

Endowment Narratives in the Book of Mormon, Part 5

This post continues the exploration of an endowment pattern found throughout the Book of Mormon in which a new covenant group is formed and called by God to:

1. leave the fallen world behind, 
2. enter into the wilderness, 
3. learn to be led by the hand of God, and 
4. find a promised land.

In previous installments of this series, we've focused on many symbols and details shared in these stories, and then discussed the meaning of those symbols. I've mentioned that I believe this pattern is typified by the story of Adam and Eve being cast out of the Garden of Eden into the world to fulfill the first commandment given to them by God, that they should "be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over ... every living thing that moveth upon [it]." (See Genesis 1:28.) In this post, we'll look at other ancient stories which also follow this endowment pattern, at least to some degree, and see what we can learn.

There are two comprehensive examples, Abraham and Moses, followed by a few partial examples. We'll begin the Abraham, as found in Genesis and the Book of Abraham. With each example we cover, I'll begin by giving references to the symbols we've already discussed, then I'll give a general assessment of how the endowment pattern relates to that story.

Abraham

Cry unto God: Abraham 1:15 "...I lifted up my voice unto the Lord my God, and the Lord hearkened and heard..."

Warned to depart: Abraham 2:3 "Now the Lord had said unto me: Abraham, get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee." Also Genesis 12:1.

Escape secret plans to murder: Abraham 1:7, 12, 15

Bring all who will hearken: See also Abraham 2:6 for a connection to a promise contained in the Abrahamic covenant that all who hearken to God's voice will be given to Abraham as his "seed" for "an everlasting possession."

Pass through a wilderness: Genesis 12:9 makes reference to the Negev, a desert region in the south of Palestine.

"Many days": Not specifically found, but we know from the chronology of the story that the journey was long.

Tents: Genesis 12:8; Abraham 2:15, 20

Animals: Genesis 13:2.

Seeds: A reference to bringing physical seeds or grain is not found. Abraham 2:15 mentions "all our substance that we had gathered." See also Genesis 12:5. There is an important connection to the word "seed" in Abraham 2:6 (see note about "hearken" above). See also Abraham 3:14. 

Inherit a new land: Abraham 2:3

New Name: Genesis 17:5.

Obedience to Commandments: Genesis 22:18.

"Prosper": Genesis 13:2

Led by a righteous patriarch/king: Abraham 1:2-3 contains father/son language (he sought "the blessings of the fathers" and desired to be "a father of many nations" and "a rightful heir" and "a prince of peace." Verse 3 describes Adam as the Firstborn and the first father.)

Moses

Cry unto God:  Exodus 2:23 - "...the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage." See also Exodus 3:9.

Warned to depart: See Exodus 3:8-10.

Escape plans to murder: Pharaoh's plan for the Israelites is bondage and captivity.

Bring all who will hearken: Exodus 3:16-18 - "Go, and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me ... And they shall hearken to thy voice"

Pass through a wilderness: Exodus 13:20.

"Many days": The Israelites wandered forty years in the wilderness.

Tents: The tent/tabernacle of the congregation is a major topic of the later chapters of Exodus. See Exodus 39:32 for example.

Animals: Exodus 12:38. Of additional note, Moses was keeping the flock of his father in law at the time of his call on Horeb.

Seeds: Manna, which fed the children of Israel of forty years, is described as "like coriander seed" in Exodus 16:31.

Inherit a new land: Exodus 3:17.

New Name: Interesting note -- In Numbers 13, Moses sends twelve spies to assess the land of promise. He gives a new name to Hoshea, the head of the tribe of Ephraim in Numbers 13:16 (This will be the topic of a standalone post in the near future.)

Obedience to Commandments/"Prosper": Deuteronomy 29:9 - "Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do."

Led by a righteous patriarch/king: Moses has a dual lineage. He is a Levite by birth (Exodus 2:1) but was raised in the house of Pharaoh (Exodus 2:10).

The story of Moses is long and complex, but these symbols offer fascinating insights into deeper meaning. For example, notice in Exodus 9 how the fiery hail destroys the Egyptians' cattle and some of their crops (interestingly only those which had fully ripened -- more about this in a future post). See Exodus 9:19-22, 31-32. The cattle of the Israelites had been gathered to Goshen and were unaffected (see Exodus 9:26).

Incomplete examples

From this point on, we won't be dealing with complete patterns. The following examples contain a few of the symbols, but I'm not sure how interpret these examples aside from pointing out the symbols that are present.

Christ

The story of the beginning of Christ's earthly ministry breaks the pattern in some ways, but many of the same symbols are present when we look at the ministry of John the Baptist.

Mark describes it like this:

12 And immediately the Spirit driveth him into the wilderness.

13 And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him. (Mark 1)

Cry unto God: We don't have a direct mention of Christ crying to God (at least not at the beginning of His ministry), but we do see John the Baptist in the wilderness. John is described as "the voice of one crying in the wilderness" (Matthew 3:3). 

Warned to depart: See Matthew 3:7.

Pass through a wilderness: Matthew 4:1, Luke 4:1.

"Many days": Forty days in the wilderness

Seeds: Wheat mentioned in the context of gathering in Matthew 3:12 and Luke 3:17.

Animals: "with the wild beasts" in Mark 1:13

Enos

This example is almost a counter-example in some ways. The Nephites are in decline as covenant-keepers. 

Enos uses some familiar language as he describes his conversion process:

3 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.

4 And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul; and all the day long did I cry unto him; yea, and when the night came I did still raise my voice high that it reached the heavens. (Enos 1)

He is reminded of the central promise connecting obedience and that promised land, as well as the covenant God made with the Nephites:

10 And while I was thus struggling in the spirit, behold, the voice of the Lord came into my mind again, saying: I will visit thy brethren according to their diligence in keeping my commandments. I have given unto them this land, and it is a holy land; and I curse it not save it be for the cause of iniquity; wherefore, I will visit thy brethren according as I have said; and their transgressions will I bring down with sorrow upon their own heads. ... 

16 And I had faith, and I did cry unto God that he would preserve the records; and he covenanted with me that he would bring them forth unto the Lamanites in his own due time.

17 And I, Enos, knew it would be according to the covenant which he had made; wherefore my soul did rest.

He also contrasts the Nephites and Lamanites using some of these symbols, but the meaning doesn't seem completely clear:

20 And I bear record that the people of Nephi did seek diligently to restore the Lamanites unto the true faith in God. But our labors were vain; their hatred was fixed, and they were led by their evil nature that they became wild, and ferocious, and a blood-thirsty people, full of idolatry and filthiness; feeding upon beasts of prey; dwelling in tents, and wandering about in the wilderness with a short skin girdle about their loins and their heads shaven; and their skill was in the bow, and in the cimeter, and the ax. And many of them did eat nothing save it was raw meat; and they were continually seeking to destroy us.

21 And it came to pass that the people of Nephi did till the land, and raise all manner of grain, and of fruit, and flocks of herds, and flocks of all manner of cattle of every kind, and goats, and wild goats, and also many horses.

I honestly don't know how to interpret these verses. On the one hand it seems the Nephites are trying to bring about the promises of God to restore the Gospel to the Lamanites, but they are unsuccessful due to their own wickedness (see verse 22). Wandering in the wilderness and feeding upon beasts of prey makes sense in this symbolic context, but why does Enos describe the Lamanites as dwelling in tents? Perhaps he's simply documenting the facts as they are, or perhaps he's indicating symbolically that the Lamanites had not yet found the rest of the Lord. Verse 21 seems more obviously in line with the endowment pattern. Even though I don't understand all of the deeper meaning here, it is certainly interesting to ponder how these symbol impact the message of Enos' account.

Lehi's dream

This example is an endowment pattern embedded within another endowment pattern. Just after leaving Jerusalem, as his family was camped in tents in the wilderness, Lehi has this dream of the tree of life.  It is interesting to note that in the first edition of the Book of Mormon, 1 Nephi 6-9 were all one chapter. Notice how the vision of the tree of life is embedded within a larger narrative -- beginning right after the brothers take wives and right before Nephi closes the chapter by describing his plates and their content.

Notice 1 Nephi 8:1-2, which opens the account of the dream -- 

1 And it came to pass that we had gathered together all manner of seeds of every kind, both of grain of every kind, and also of the seeds of fruit of every kind.

2 And it came to pass that while my father tarried in the wilderness he spake unto us, saying: Behold, I have dreamed a dream; or, in other words, I have seen a vision.

And 1 Nephi 9:1, which concludes the account of the dream --

1 And all these things did my father see, and hear, and speak, as he dwelt in a tent, in the valley of Lemuel, and also a great many more things, which cannot be written upon these plates.

Cry unto God: "I began to pray unto the Lord that he would have mercy on me, according to the multitude of his tender mercies."

Bring all who will hearken: 

14 ... I beheld your mother Sariah, and Sam, and Nephi; and they stood as if they knew not whither they should go.

15 And it came to pass that I beckoned unto them; and I also did say unto them with a loud voice that they should come unto me, and partake of the fruit, which was desirable above all other fruit.

16 And it came to pass that they did come unto me and partake of the fruit also.

17 And it came to pass that I was desirous that Laman and Lemuel should come and partake of the fruit also; wherefore, I cast mine eyes towards the head of the river, that perhaps I might see them.

18 And it came to pass that I saw them, but they would not come unto me and partake of the fruit.

 

Pass through a wilderness: "a dark and dreary wilderness" in verse 4

"Many days":  "many hours in darkness" in verse 8

Other examples

This pattern is found in other stories as well.  Consider the story of Isaac in Genesis 26 and see how many of these elements are contained in that account. Consider what it means that Abraham sent Hagar and Ishmael into the wilderness and the Lord hear Hagar's cry and blessed them with water (see Genesis 21:12-21). As we deepen our understanding of each individua symbol and also of the pattern as a whole, we can find beautiful new messages in these familiar stories.

Conclusion

This post is very long and contains far more references than I normally include in a single post.  I sincerely hope you will take the time to look these up on your own and study these examples for yourself. I hope this exercise has been fruitful for you.

This pattern is so intimately connected to covenants, and yet (aside from the accounts of Abraham, King Benjamin, and Alma-1) covenants are not really ever the central focus of the stories. This is a great example of how hidden wisdom is contained in the scriptures, waiting to be discovered by those with eyes to see.

In my next post -- which I intend to be the final post in this series -- we will turn to the Doctrine & Covenants and look at hos some of these same symbols are found in latter-day revelations.  For me, this brings the message out of the ancient past and right into my heart. It is clear that God stand ready to bless us with the same blessing he gave His people throughout human history.

Tents and houses

There are many similarities between Israel's exodus in the Book of Exodus and Lehi's exodus in 1st Nephi. These may be amplified by Nephi's writings, who probably sees these parallels and uses them to teach his readers deeper lessons.

One of the Jewish feasts is called Sukkot (the Feast of Tabernacles) and is a harvest festival akin to Thanksgiving. But it is also a commemoration of the exodus, and how God provided for his people during the years in the wilderness. As part of the celebration, they build temporary structures or use their tents, where they eat their festive meals and even sleep when the weather is nice. Nephi's focus on his father's tent is but one of many indications that they left Jerusalem at the time of Sukkot.

I believe that the tent, booth or tabernacle as a temporary dwelling has symbolic significance. The people of Israel were in the wilderness temporarily because they really were on a journey to the promised land. The exact same thing can be said for Lehi and his family. Lehi embarked on a journey to a new land that would be the promised land for him and his posterity. During the journey, he "dwelt in a tent". The Israelites had a tabernacle in the wilderness as a portable temple. But in the promised land, Solomon built a temple as a permanent structure, as did Nephi in his promised land.

Conversely, the house or mansion signifies the permanent residence, the end destination. These are not found in the wilderness, but in cities like the New Jerusalem. In heaven, there are no tents but rather mansions.

In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. (John 14:2)

And I also remember that thou hast said that thou hast prepared a house for man, yea, even among the mansions of thy Father, in which man might have a more excellent hope; wherefore man must hope, or he cannot receive an inheritance in the place which thou hast prepared. (Ether 12:32)

It follows naturally from this, that our mortal body is the tent/tabernacle while the immortal, resurrected body is the house for our spirits. This mortal journey is a wilderness and our destination is the promised land. 

For behold, the time cometh, and is not far distant, that with power, the Lord Omnipotent who reigneth, who was, and is from all eternity to all eternity, shall come down from heaven among the children of men, and shall dwell in a tabernacle of clay (Mosiah 3:5)

In other words, the eternal being would have a temporal residence on earth in a physical, mortal body, like the rest of us. This same idea is also conveyed in the Gospel of John, although more subtly for those of us who don't read it in Greek.

And the Word was made flesh, and dwelt among us (John 1:14)

The word "dwelt" here comes from the Greek word, "skenoo", which is based on the word for tent, and indicates only a temporary residence, as in "encamp".

The righteous believers past and present, know that mortal life on earth is only temporary and long for the permanent residence in the eternal promised land.

11 Wherefore, hearken ye together and let me show unto you even my wisdom—the wisdom of him whom ye say is the God of Enoch, and his brethren,

12 Who were separated from the earth, and were received unto myself—a city reserved until a day of righteousness shall come—a day which was sought for by all holy men, and they found it not because of wickedness and abominations;

13 And confessed they were strangers and pilgrims on the earth (D&C 45)

For here have we no continuing city, but we seek one to come. (Hebrews 13:14)

Jewish cemeteries are frequently called "beth olam", which means "eternal house". This is the permanent dwelling on the other side, when the journey of life is over. This is also considered a place of rest. When the journey/pilgrimage is over, you can dwell and rest at your destination. Lord Wilmore is currently writing a fascinating series on rest and I might have some more to say about that in future posts as well. For now, I will let Enos have the final word

And I soon go to the place of my rest, which is with my Redeemer; for I know that in him I shall rest. And I rejoice in the day when my mortal shall put on immortality, and shall stand before him; then shall I see his face with pleasure, and he will say unto me: Come unto me, ye blessed, there is a place prepared for you in the mansions of my Father. Amen. (Enos 1:27)

Further thoughts on joy

I wrote about some things a found while studying about joy in the Book of Mormon. I noted how the worldly joy was described sometimes but only the "spiritual" joy could "fill" you or make your joy "full". The verb "fill" has been discussed before and I included a reminder in my last post. A Jewish rabbi suggests that the underlying Hebrew for the adjective, "full" in this context, comes from the Hebrew, "shalem" (see the rabbi's comment to verse 7). It can be translated as complete, safe/at peace or even designate a covenant relationship (see item 3 under Brown-Driver-Briggs in the "shalem" link).

We looked at some examples of joy being full in the previous post. Another interesting one is in Alma 26.

10 And it came to pass that when Ammon had said these words, his brother Aaron rebuked him, saying: Ammon, I fear that thy joy doth carry thee away unto boasting.

11 But Ammon said unto him: I do not boast in my own strength, nor in my own wisdom; but behold, my joy is full, yea, my heart is brim with joy, and I will rejoice in my God.

Notice how Ammon tells his brother in essence that his joy is not just a worldly joy that he uses to boast, but his joy is full, implying that it is the kind of joy that he has in his God. It is the kind of joy that is complete, brings peace and comes from a covenant relation with Him.

Another thing I have noticed is that joy is often associated with works/fruit relating to the gathering of Israel/missionary work. Recall in the previous post that the works of men in 3 Nephi 27 gave joy "for a season". But the joy of the disciples in 3 Nephi 28 would be "full". What was the difference? They would be engaged in the work of bringing "souls of men unto me" (3 Nephi 28:9).

Alma says that

the Lord doth give me exceedingly great joy in the fruit of my labors (Alma 36:25)

Enos says something similar.

I must preach and prophesy unto this people, and declare the word according to the truth which is in Christ. And I have declared it in all my days, and have rejoiced in it above that of the world. (Enos 1:26)

Perhaps this idea initially is inspired by Zenos' allegory.

and if ye labor with your might with me ye shall have joy in the fruit (Jacob 5:71)

Notice the common elements with Alma 36: labor and joy in the fruit. Zenos' allegory in Jacob 5 repeats this phrase, "joy in the fruit", three times. As we know, the allegory is about Israel and their covenant relation with God, the Lord of the vineyard.

A summary of learning points from this post and the last:

• Joy is used in the scriptures, both to describe a temporal and spiritual condition
• When describing a spiritual condition, one is often filled with joy or the joy is full. The possible underlying Hebrew for both words has richer meaning than the English words and includes a sense of completeness and connects to ordinances and covenants.
• The joy that fills you is typically joy "in God" or connected to the Spirit. Joy and Spirit are even used interchangeably at times.
• Joy is also often associated with fruit/works, referring to missionary work or the gathering of Israel

In other words, if we want real joy and use the Book of Mormon as our guide, we lay aside temporal things and focus on entering into a covenant relationship with God that "completes" us and invites his Spirit into our lives. Then we labor to bring other souls into that same relationship.

Edit: How could I ignore Alma 29? It summarizes the learning points beautifully

13 Yea, and that same God did establish his church among them; yea, and that same God hath called me by a holy calling, to preach the word unto this people, and hath given me much success, in the which my joy is full.

14 But I do not joy in my own success alone, but my joy is more full because of the success of my brethren, who have been up to the land of Nephi.

15 Behold, they have labored exceedingly, and have brought forth much fruit; and how great shall be their reward!

16 Now, when I think of the success of these my brethren my soul is carried away, even to the separation of it from the body, as it were, so great is my joy.

A few notes from this scripture:

• The difference between " my joy is full" and "my joy is more full" doesn't make much sense in English and hints at the underlying richer Hebrew meaning of the word, as discussed.
• "Brought forth much fruit" is used again as metaphor for the gathering of Israel through missionary work and is only found in Alma 29 outside of Zenos' allegory, where the expression is repeated 3 times.
• The "separation [...] from the body" illustrates the previous point made of a spiritual joy, not worldy/physical.

Zenos and Enos

While I was studying Alma 33, I came across an interesting similarity between the life of Enos (son of Jacob) and the Zenos passage Alma-2 quotes to the poor Zoramites, regarding prayer:

4 For he said: Thou art merciful, O God, for thou hast heard my prayer, even when I was in the wilderness; yea, thou wast merciful when I prayed concerning those who were mine enemies, and thou didst turn them to me.
5 Yea, O God, and thou wast merciful unto me when I did cry unto thee in my field; when I did cry unto thee in my prayer, and thou didst hear me. (Alma 33)

Compare the highlighted parts of that passage with these details from the story of Enos:

3 Behold, I went to hunt beasts in the forests; ...

11 And after I, Enos, had heard these words, my faith began to be unshaken in the Lord; and I prayed unto him with many long strugglings for my brethren, the Lamanites.
12 And it came to pass that after I had prayed and labored with all diligence, the Lord said unto me: I will grant unto thee according to thy desires, because of thy faith.
13 And now behold, this was the desire which I desired of him—that if it should so be, that my people, the Nephites, should fall into transgression, and by any means be destroyed, and the Lamanites should not be destroyed, that the Lord God would preserve a record of my people, the Nephites; even if it so be by the power of his holy arm, that it might be brought forth at some future day unto the Lamanites, that, perhaps, they might be brought unto salvation— ...
16 And I had faith, and I did cry unto God that he would preserve the records; and he covenanted with me that he would bring them forth unto the Lamanites in his own due time.
17 And I, Enos, knew it would be according to the covenant which he had made; wherefore my soul did rest. (Enos 1) 

Not sure exactly what to make of this similarity. Is it possible that Enos, as a record-keeper, knew of this passage from Zenos and tailored his writing to mirror these words?  Perhaps.

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)