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

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

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

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

In part 1, I outlined the basic story structure:

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

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

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

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

Two Additional Symbols

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

Seeds/Grain

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

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

Lehi: 

1 Nephi 8:1; 1 Nephi 18:6

Nephi:  

2 Nephi 5:11

Mosiah - Benjamin - Mosiah: 

Not found.

Limhi: 

Mosiah 23:1

Alma-1: 

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

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

Anti-Nephi-Lehi: (Not found)

Jared: 

Ether 1:41

Omer: 

Ether 9:17

'Crying' or praying with 'all their heart'

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

Lehi: 

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

Nephi:  

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

Mosiah - Benjamin - Mosiah: 

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

Limhi: 

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

Alma-1: 

(First Pattern) Mosiah 23:28 

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

(Second Pattern) Mosiah 24:10-12

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

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

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

Anti-Nephi-Lehi: 

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

Jared: 

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

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

Omer: 

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

Conclusion

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

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

May 11–17. Mosiah 18–24: “We Have Entered into a Covenant with Him”

Here are some additional resources for this week's lesson:


Mosiah 18 -- "Redeem his people" is a unique phrase, Covenant Symbols, "Before the foundation of the world"


Mosiah 19/Mosiah 22 -- Gideon


Mosiah 20/Mosiah 22/Mosiah 23 -- A note about going "up" and "down"


Mosiah 21 -- Another story told twice, Long Side Stories, "Dry Bones"


Mosiah 24 -- "Remember the captivity of our fathers," "Cunning,"  Physical and spiritual deliverance

Another story told twice

This post explains that because the Book of Mormon sometimes jumps back in time to follow different groups of people, there is sometimes overlap and the same story gets told twice. Another example is the story of Ammon and King Limhi (not to be confused with another Ammon and King Lamoni).

In Mosiah 7, Ammon and his group, leave Zarahemla to look for the Nephites who left a few decades earlier, led by Zeniff (incidentally the other story told twice that I posted about). He meets the present king in the land of Nephi, whose name is Limhi, the grandson of Zeniff. In Mosiah 8, Limhi tells Ammon about a group that went looking for Zarahemla, but got lost in the wilderness and found a land with "dry bones" and old records that they brought with them. When this conversation ends, we are brought back in time in Mosiah 9-21 to read about Zeniff and everything that happened up to the point when Ammon got there.

What I find pretty neat is how Mormon in Mosiah 21 brings us back to the conversation between Ammon and Limhi after having repeated briefly some of the elements that led to this meeting. In the table below we see how the detailed version is given in Mosiah 7 and 8 and how Mormon repeats the main elements of the story in Mosiah 21, but also adds a few details. For instance, he says that Limhi first thought that Ammon and his brethren were the priest of Noah, which explains why he treated them the way he did in Mosiah 7. But this detail would just not have made sense in chapter 7 because Noah and his priest had not been introduced yet.

The repetition that we see in the table below is an example of an old literary device called inclusio, framing the whole side story about the Nephite group who inherited the land of their fathers far away from the main body in Zarahemla.

This is just another example of the complexity of the Book of Mormon text.

Mosiah 7 7 And behold, they met the king of the people who were in the land of Nephi, and in the land of Shilom; and they were surrounded by the king’s guard, and were taken, and were bound, and were committed to prison. 8 And it came to pass when they had been in prison two days they were again brought before the king, and their bands were loosed; and they stood before the king, and were permitted, or rather commanded, that they should answer the questions which he should ask them. 9 And he said unto them: Behold, I am Limhi, the son of Noah, who was the son of Zeniff, who came up out of the land of Zarahemla to inherit this land, which was the land of their fathers, who was made a king by the voice of the people. 10 And now, I desire to know the cause whereby ye were so bold as to come near the walls of the city, when I, myself, was with my guards without the gate? 11 And now, for this cause have I suffered that ye should be preserved, that I might inquire of you, or else I should have caused that my guards should have put you to death. Ye are permitted to speak… 14 And now, it came to pass that after Limhi had heard the words of Ammon, he was exceedingly glad, and said: Now, I know of a surety that my brethren who were in the land of Zarahemla are yet alive. And now, I will rejoice; and on the morrow I will cause that my people shall rejoice also… Mosiah 8 6 Now, as soon as Ammon had read the record, the king inquired of him to know if he could interpret languages, and Ammon told him that he could not. 7 And the king said unto him: Being grieved for the afflictions of my people, I caused that forty and three of my people should take a journey into the wilderness, that thereby they might find the land of Zarahemla, that we might appeal unto our brethren to deliver us out of bondage. 8 And they were lost in the wilderness for the space of many days, yet they were diligent, and found not the land of Zarahemla but returned to this land, having traveled in a land among many waters, having discovered a land which was covered with bones of men, and of beasts, and was also covered with ruins of buildings of every kind, having discovered a land which had been peopled with a people who were as numerous as the hosts of Israel. 9 And for a testimony that the things that they had said are true they have brought twenty-four plates which are filled with engravings, and they are of pure gold... 13 Now Ammon said unto him: I can assuredly tell thee, O king, of a man that can translate the records; for he has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer. 14 And behold, the king of the people who are in the land of Zarahemla is the man that is commanded to do these things, and who has this high gift from God

Mosiah 21 22 And it came to pass that there was no more disturbance between the Lamanites and the people of Limhi, even until the time that Ammon and his brethren came into the land. 23 And the king having been without the gates of the city with his guard, discovered Ammon and his brethren; and supposing them to be priests of Noah therefore he caused that they should be taken, and bound, and cast into prison. And had they been the priests of Noah he would have caused that they should be put to death. 24 But when he found that they were not, but that they were his brethren, and had come from the land of Zarahemla, he was filled with exceedingly great joy. 25 Now king Limhi had sent, previous to the coming of Ammon, a small number of men to search for the land of Zarahemla; but they could not find it, and they were lost in the wilderness. 26 Nevertheless, they did find a land which had been peopled; yea, a land which was covered with dry bones; yea, a land which had been peopled and which had been destroyed; and they, having supposed it to be the land of Zarahemla, returned to the land of Nephi, having arrived in the borders of the land not many days before the coming of Ammon. 27 And they brought a record with them, even a record of the people whose bones they had found; and it was engraven on plates of ore. 28 And now Limhi was again filled with joy on learning from the mouth of Ammon that king Mosiah had a gift from God, whereby he could interpret such engravings; yea, and Ammon also did rejoice.

Long side stories in the Book of Mosiah

Mosiah is a complicated book. In chapter 8, we read that Limhi asked Ammon if he knew anyone who could translate:

12 And I say unto thee again: Knowest thou of any one that can translate? For I am desirous that these records should be translated into our language; for, perhaps, they will give us a knowledge of a remnant of the people who have been destroyed, from whence these records came; or, perhaps, they will give us a knowledge of this very people who have been destroyed; and I am desirous to know the cause of their destruction.

Ammon tells him about King Mosiah.

Then, we get a long side story about three generations of Zeniff's people in the land of Nephi, which includes Mosiah 9-21:27.  After that long side story, Mormon resumes the narrative right where he left it off:

28 And now Limhi was again filled with joy on learning from the mouth of Ammon that king Mosiah had a gift from God, whereby he could interpret such engravings; yea, and Ammon also did rejoice.

Note that the end of the side story happens without any discrete indicator in the text, but once the side story is over, the text seamlessly resumes right where it left off.

Of course, this subtle detail is very easy to explain if you believe Mormon authored the text over a long period of time with copious reference materials at his disposal--he simply drafted the side story and entered it into the narrative at an appropriate time, then resumed his main narrative once the side story ended.  If you believe Joseph Smith made up the text, you have a few things to explain.

Hat tip: Grant Hardy.

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

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

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

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

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

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

In Omni 1:22, we read:

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

Mosiah 8 also has a reference to the bones:

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

In Mosiah 21:26, we get another reference:

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

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

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

An editorial promise about Alma's missionary work

The Book of Mosiah is complicated. Several editorial promises can be found within this book.  An editorial promise is when the author promises to give an account at a later time.  There are many examples of these throughout the Book of Mormon. Here is one:

In Mosiah 21:35, Mormon mentions that when king Limhi and his people joined the Nephites in Zarahemla, they wanted to be baptized:

35 They were desirous to be baptized as a witness and a testimony that they were willing to serve God with all their hearts; nevertheless they did prolong the time; and an account of their baptism shall be given hereafter.

 This account is found in Mosiah 25:17-18

17 And it came to pass that after Alma had taught the people many things, and had made an end of speaking to them, that king Limhi was desirous that he might be baptized; and all his people were desirous that they might be baptized also.
18 Therefore, Alma did go forth into the water and did baptize them; yea, he did baptize them after the manner he did his brethren in the waters of Mormon; yea, and as many as he did baptize did belong to the church of God; and this because of their belief on the words of Alma.

Limhi rejoices upon learning Zarahemla has not been destroyed

Perhaps you've read the Book of Mosiah at least one time in your life.  Do you recall King Limhi?

When Ammon (the explorer from Zarahemla) first meets the king, the king rejoices to learn that his brethren in the land of Zarahemla are still alive.

Now, I know of a surety that my brethren who were in the land of Zarahemla are yet alive. And now, I will rejoice; and on the morrow I will cause that my people shall rejoice also.

This begs the question...

Why did Limhi believe they were dead?

This question is not immediately answered, but 14 chapters later, we get a more detailed account of the struggles of Limhi. In that account, found in Mosiah 21, we get the answer to our question (an answer which brings up an entirely different mystery):

25 Now king Limhi had sent, previous to the coming of Ammon, a small number of men to search for the land of Zarahemla; but they could not find it, and they were lost in the wilderness.
26 Nevertheless, they did find a land which had been peopled; yea, a land which was covered with dry bones; yea, a land which had been peopled and which had been destroyed; and they, having supposed it to be the land of Zarahemla, returned to the land of Nephi, having arrived in the borders of the land not many days before the coming of Ammon.

The Book of Mosiah is complicated!

The king is outside the city walls

In Mosiah 7, we read of a group of explorers who leave the relative safety of Zarahemla and travel back to the land of Nephi to find out what happened to a group of Nephites who had left 2 generations earlier to seek out the land of their first inheritance.

They are captured and held in prison for 2 days before finally being able to speak with the king, who asks them:

10 And now, I desire to know the cause whereby ye were so bold as to come near the walls of the city, when I, myself, was with my guards without the gate?

This is King Limhi, the grandson of the first king of this group. Why was he outside the city walls with his guards?

We find out the answer to this question in Mosiah 21:19

19 And the king himself did not trust his person without the walls of the city, unless he took his guards with him, fearing that he might by some means fall into the hands of the Lamanites.

In chapter 21, we get much more detail about the pressures king Limhi and his people were under, as tension with the Lamanites had escalated into war and bondage.

In a single read-through, a detail like this would almost certainly go unnoticed.  And yet the text was dictated in a single draft without reference to any written notes.

The Book of Mosiah is complicated!