Apocryphal supplement -- The Sent Ones

This is related to my previous post. Here is more from Hugh Nibley, who has read a ton of apocryphal literature, taken a lot of notes and sharing some of that in the book, "Temple and Cosmos". 

There is the doctrine of the "Sent One" - somebody who is sent. Recently, a great deal of attention is being paid to this doctrine of the "Sent One". Geo Widengren, a Swede, has written a book on the subject of "The One Who Is Sent" - the one who is sent from one world to another with a message and instructions. In fact, the word apostle means "sent one". Instead of personally intervening by direct methods into the affairs of men, God sends his agents to act for him. The purpose of the Sent Ones, all agree, is to help the struggling lower creatures out, by instructing them in what they have to do to survive here and hereafter, and where necessary to show them how to go about following instructions. Their great work is, this, to uplift and to give help to those beneath them. The greatest of the Sent Ones is, of course, the Savior himself. "The Lord brings earth up to Heaven," as 1 Jeu says. 

Nibley goes on to say

In the vast majority of accounts, it is three Sent Ones who instruct Adam. There is no conflict, since the Sent Ones are many. They come whenever they are needed. Indeed, according to sources, Adam himself was one of the three great Sent Ones who created the world in the beginning.

We get some obvious temple vibes from this. It is also interesting to note that Adam, who was instructed by Sent Ones also became one himself. This is another example of High Nibley's findings in the apocrypha supporting and supplementing topics that have been discussed on this blog before. It is a topic that has come up frequently in Lord Wilmore's posts. In fact, there are too many to link to but here and here are two examples. More from Nibley on this:

The reason it is so often the Adam of Light, the premortal Adam, who is sent to help suffering humanity (he's our great helper), is that he, as our first Father, was himself thus helped in the beginning

The apocryphal literature apparently uses Adam a lot but this is a general scriptural pattern. Those who have been awakened/helped/instructed/lifted are assigned to help others, whether angels or men. The word malak (Hebrew for messenger) covers both. Here is a quote from another apocryphal source, the Gospel of Truth:

Whoever has this knowledge is a being from on high. When he is called, he hears, answers, and turns toward him who calls and reascends to him. He knows when he is called; he knows whence he has come, and where he is going. He has turned many from error and proceeded unto places which belong to them, but from which they have strayed. Joy to the man who has discovered himself, awakened, and has helped others to wake up.

The last sentence is what I quoted at the end of my previous post as it also addresses the related deep sleep and awakening pattern. King Benjamin is a good example of this pattern. In Mosiah 3, an angel awakens him and instructs him

2 And the things which I shall tell you are made known unto me by an angel from God. And he said unto me: Awake; and I awoke, and behold he stood before me.

3 And he said unto me: Awake, and hear the words which I shall tell thee; for behold, I am come to declare unto you the glad tidings of great joy. (Mosiah 3)

The rest of chapter 3 is the message from the angel about the coming of Christ. But this message is not just for king Benjamin. As he has been instructed, he is to instruct his people. In Mosiah 4 we read about their reaction

3 And it came to pass that after they had spoken these words the Spirit of the Lord came upon them, and they were filled with joy, having received a remission of their sins, and having peace of conscience, because of the exceeding faith which they had in Jesus Christ who should come, according to the words which king Benjamin had spoken unto them.

4 And king Benjamin again opened his mouth and began to speak unto them, saying: My friends and my brethren, my kindred and my people, I would again call your attention, that ye may hear and understand the remainder of my words which I shall speak unto you.

5 For behold, if the knowledge of the goodness of God at this time has awakened you to a sense of your nothingness, and your worthless and fallen state (Mosiah 4)

Why would I link king Benjamin to an angel of God with my color coding? Because he has taken that role of malak. The king was awakened by an angel, asked to hear his words and prepared for a message of joy. Afterwards, the king likewise instructs the people, and they are filled with joy and awakened too. King Benjamin hears the words of the Sent One and becomes a Sent One.

Alma the younger is another good example. He was so struck by the message of the angel that he fell to the earth and could not use his limb or open his mouth, another version of the deep sleep. His father gathers the other priests to fast and pray for him

And it came to pass after they had fasted and prayed for the space of two days and two nights, the limbs of Alma received their strength, and he stood up and began to speak unto them, bidding them to be of good comfort: (Mosiah 27:23)

Alma and the Sons of Mosiah immediately start to function in their new role

32 And now it came to pass that Alma began from this time forward to teach the people, and those who were with Alma at the time the angel appeared unto them, traveling round about through all the land, publishing to all the people the things which they had heard and seen, and preaching the word of God in much tribulation, being greatly persecuted by those who were unbelievers, being smitten by many of them...

37 And how blessed are they! For they did publish peace; they did publish good tidings of good; and they did declare unto the people that the Lord reigneth. (Mosiah 27)

I find the Isaiah quote in verse 37 interesting. It is paraphrasing Isaiah 52:7 about the beautiful feet on the mountain. This is where they now figuratively stand in their new role as malak. Later in Alma 27:4, they are compared to angels by the people that they have been sent to instruct. This pattern is nothing new for long-time readers of this blog, but it is neat to see how this is supported and expanded upon even in the apocrypha.

“if they keep quiet, the stones will cry out.”

Today is Palm Sunday. As I read the relevant passage from the Gospel of Luke recounting Jesus' triumphal return to Jerusalem, this part really caught my attention:

37 When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen:
38 “Blessed is the king who comes in the name of the Lord!”
“Peace in heaven and glory in the highest!”
39 Some of the Pharisees in the crowd said to Jesus, “Teacher, rebuke your disciples!”
40 “I tell you,” he replied, “if they keep quiet, the stones will cry out.” (Luke 19, NIV)

This is the positive form of a theme we find in many scriptures, in which the elements of creation praise the Creator. Psalm 148 is a great example of this

1 Praise ye the Lord. Praise ye the Lord from the heavens: praise him in the heights.
2 Praise ye him, all his angels: praise ye him, all his hosts.
3 Praise ye him, sun and moon: praise him, all ye stars of light.
4 Praise him, ye heavens of heavens, and ye waters that be above the heavens.
5 Let them praise the name of the Lord: for he commanded, and they were created.
6 He hath also stablished them for ever and ever: he hath made a decree which shall not pass.
7 Praise the Lord from the earth, ye dragons, and all deeps:
8 Fire, and hail; snow, and vapour; stormy wind fulfilling his word:
9 Mountains, and all hills; fruitful trees, and all cedars:
10 Beasts, and all cattle; creeping things, and flying fowl:
11 Kings of the earth, and all people; princes, and all judges of the earth:
12 Both young men, and maidens; old men, and children:
13 Let them praise the name of the Lord: for his name alone is excellent; his glory is above the earth and heaven.
14 He also exalteth the horn of his people, the praise of all his saints; even of the children of Israel, a people near unto him. Praise ye the Lord. (Psalm 148)

Here are a few of the thoughts I had as I studied:

1. As we are spiritually recreated in His image, we will echo these same sentiments. We will praise Him in our thoughts and our actions. In this sense, good works are an effect of the spiritual recreation, not its cause.
2. Psalm 148:5 applies equally to the physical creation of the world and the spiritual recreation of man. The physical creation took place by the power of the word (see John 1:1-3; Hebrews 11:3). It was prepared from the beginning to create a probationary state for mankind, to allow for repentance (see Abraham 3:25). The spiritual creation which then occurs in the heart of man takes place as we each heed God's commands and participate in sacred ordinances, also performed by the power of the word. In both cases, "He command[s] and they [are created]."

Once again, we find harmony between the doctrines of creation and covenant-making. There is a deep connection between these concepts, so much so that they share a primitive Hebrew root. It is just as natural for the children of Christ (see Mosiah 5:7) to praise Him as it is for the sun, moon, stars, and mountains to do so.

I'll close this post with the words of Alma-2 following his remarkable conversion, which were given to him by the Lord:

25 And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters;

26 And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God. (Mosiah 27)

"An instrument in the hands of God"

This is a short follow-up note on my series of posts on the phrase "stretch forth thine hand" (which begins here). One main lesson from that study was that prophets are messengers from God calling a covenant people to repent. As we learned from the account of Enoch (discussed in part 4), Enoch feels the same things God feels and emulates actions described by God during his grand vision.

A related phrase which caught my attention during the course of this study is "an instrument in the hands of God."  This is unique to the Book of Mormon, but it shows up several times.  With only one exception (which will be discussed below), every time the word "instrument" is used in the Book of Mormon it is in connection with "an instrument in the hands of God."

Here are the verses where it is used.  Notice how consistent the context is -- each instance refers to leading/delivering a people or bringing them to repentance. I love the description of the purpose of the instrument (highlighted in green below).  If you ever want a succinct summary of why God sends prophets/messengers to earth, this is a nice list.

24 Rebel no more against your brother, whose views have been glorious, and who hath kept the commandments from the time that we left Jerusalem; and who hath been an instrument in the hands of God, in bringing us forth into the land of promise; for were it not for him, we must have perished with hunger in the wilderness; nevertheless, ye sought to take away his life; yea, and he hath suffered much sorrow because of you. (2 Nephi 1)

 

24 And there shall rise up one mighty among them, who shall do much good, both in word and in deed, being an instrument in the hands of God, with exceeding faith, to work mighty wonders, and do that thing which is great in the sight of God, unto the bringing to pass much restoration unto the house of Israel, and unto the seed of thy brethren. (2 Nephi 3)

 

10 Nevertheless, after much tribulation, the Lord did hear my cries, and did answer my prayers, and has made me an instrument in his hands in bringing so many of you to a knowledge of his truth. (Mosiah 23)

 

36 And thus they were instruments in the hands of God in bringing many to the knowledge of the truth, yea, to the knowledge of their Redeemer. (Mosiah 27)

 

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. (Alma 1)

 

30 And it came to pass that Alma, being a man of God, being exercised with much faith, cried, saying: O Lord, have mercy and spare my life, that I may be an instrument in thy hands to save and preserve this people. (Alma 2)

 

9 And it came to pass that they journeyed many days in the wilderness, and they fasted much and prayed much that the Lord would grant unto them a portion of his Spirit to go with them, and abide with them, that they might be an instrument in the hands of God to bring, if it were possible, their brethren, the Lamanites, to the knowledge of the truth, to the knowledge of the baseness of the traditions of their fathers, which were not correct.

10 And it came to pass that the Lord did visit them with his Spirit, and said unto them: Be comforted. And they were comforted.

11 And the Lord said unto them also: Go forth among the Lamanites, thy brethren, and establish my word; yet ye shall be patient in long-suffering and afflictions, that ye may show forth good examples unto them in me, and I will make an instrument of thee in my hands unto the salvation of many souls. (Alma 17)

 

3 Behold, I answer for you; for our brethren, the Lamanites, were in darkness, yea, even in the darkest abyss, but behold, how many of them are brought to behold the marvelous light of God! And this is the blessing which hath been bestowed upon us, that we have been made instruments in the hands of God to bring about this great work.

...

15 Yea, they were encircled about with everlasting darkness and destruction; but behold, he has brought them into his everlasting light, yea, into everlasting salvation; and they are encircled about with the matchless bounty of his love; yea, and we have been instruments in his hands of doing this great and marvelous work. (Alma 26)

 

9 I know that which the Lord hath commanded me, and I glory in it. I do not glory of myself, but I glory in that which the Lord hath commanded me; yea, and this is my glory, that perhaps I may be an instrument in the hands of God to bring some soul to repentance; and this is my joy. (Alma 29)

 

14 And Alma, and Ammon, and their brethren, and also the two sons of Alma returned to the land of Zarahemla, after having been instruments in the hands of God of bringing many of the Zoramites to repentance; and as many as were brought to repentance were driven out of their land; but they have lands for their inheritance in the land of Jershon, and they have taken up arms to defend themselves, and their wives, and children, and their lands. (Alma 35)

 

'keli' -- an article, utensil, vessel (כְּלִי)

The Hebrew word for 'instrument' is 'keli,' derived from the verb meaning 'to be completed.' Of note, the tools described in the Old Testament intended for use in the temple are also called 'instruments,' along with many other objects.

The lone exception in the Book of Mormon of the word 'instrument' being used in a context other than "an instrument in the hands of God" is from 3 Nephi 22:16 (quoting Isaiah 54:16):

16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.

This verse sheds a little light on the topic by reminding us that we can become useful helpers in bringing about God's eternal purposes for His children. This happens only as we devote ourselves to Him and align our will with His.

In the context of the "two ways" this means that we either become instruments in the hand of God or we end up worshipping the things which our own hands have made.

Hearing, Seeing, Smelling, and Speaking the Word of God

In this post I'm going to introduce a concept from a fascinating presentation given by John Thompson, PhD, as part of the Interpreter Foundation 2021 Egypt Lecture Series. I'll have more to say in future posts on this presentation, but this post will focus on a one-minute segment dealing with ancient Egyptian anointing rituals.

Here is the one minute clip:

When he mentioned seven openings to the head and how each one is anointed, my curiosity was piqued. These rituals he is describing are extremely old, far older than Moses or Solomon's temple. The tombs in which this iconography is found are from ~2600 BC. 

Dr. Thompson points out that the Book of Abraham offers an intriguing explanation for where these rituals came from:

26 Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah ... (Abraham 1)

In other words, these rituals were sincere imitations of the Priesthood ordinances established and passed down by Adam.

Hearing, Seeing, Smelling, and Speaking the Word of God

Three out of four of these are pretty easy to connect with the Gospel.  We "hear" the word of God by hearkening to the messengers and to the still, small voice of the Holy Spirit.  We "see" the word of God when we rend the veil of unbelief and see the heavenly light. Let's skip the nose for now. And, of course, Nephi teaches us quite clearly how we can "speak" the word of God:

2 Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the Holy Ghost?
3 Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do. (2 Nephi 32)

Most of my life, I interpreted "speaking with the tongue of angels" in a very broad and generic way.  Anytime anyone speaks words that are inspired by the Spirit, they are speaking with the tongue of angels. I still believe that is an entirely valid interpretation. But like so many Gospel principles, there is deeper covenant significance to be found when we understand the doctrine and symbols of the temple (modern and ancient).  Recent experiences in the temple and in the scriptures have opened my eyes to a deeper meaning for speaking with the tongue of angels. The ordinances of the priesthood literally add power -- priesthood power -- to our prayers to God. Our walk on the covenant path is an ascension. Metaphorically speaking, that added elevation takes us out of the world and draws us closer to heaven, where our prayers will be heard by God in a way not previously possible.

Notice these beautiful closing words from the dedicatory prayer of the Kirtland Temple, including the three-fold repetition "O hear" in verse 78:

77 O Lord God Almighty, hear us in these our petitions, and answer us from heaven, thy holy habitation, where thou sittest enthroned, with glory, honor, power, majesty, might, dominion, truth, justice, judgment, mercy, and an infinity of fulness, from everlasting to everlasting.

78 O hear, O hear, O hear us, O Lord! And answer these petitions, and accept the dedication of this house unto thee, the work of our hands, which we have built unto thy name;

79 And also this church, to put upon it thy name. And help us by the power of thy Spirit, that we may mingle our voices with those bright, shining seraphs around thy throne, with acclamations of praise, singing Hosanna to God and the Lamb! (Doctrine & Covenants 109)

"Speaking" the word of God, then, involves fully embracing His covenant path and "mingl[ing] our voices" with the angels who constantly sing praise to God. Notice also the tight connection in 2 Nephi 32 and D&C 109 between the "power" of the Holy Spirit and the voice of angels. We'll come back to that after we tackle the mystery of the nose in all of this.

So now we've covered "hearing," "seeing," and "speaking." What about "smelling"?

How does one "smell" the word of the Lord?

In short, temple incense, or to put it a little bit more accurately, the desire to serve God according to His divine pattern. I think we can summarize the essence of what it means to "smell" the word of the Lord as the natural effect that hearing the word and seeing the heavenly light has upon a person -- it creates a strong desire to worship God and offer Him praise for His mercy and love. 

Stisa covered much of this in this post, and one point he makes in that post is key:

The reyach [sweet savor associated with temple sacrifice rituals] should be done with ruach [the Spirit]. 

The sweet aroma produced by the burning incense is a symbol of the Spirit. Anciently, only with a broken heart and a contrite spirit could a disciple of Christ please God by sacrificing an animal, shedding its blood, and burning it on an altar. It was to be done with humility and according to the specifications given by God. The ritual, in addition to producing a "sweet savor," would also point the mind to the sacrifice of the Only Begotten Son of God.

When Noah exited the ark, he emulated Adam and built an altar and offered sacrifice, which created a "pleasing odor" to the Lord (Genesis 8:21 NRSV). God then covenanted with Noah and gave him commandments (see Genesis 9:1-17). (More to come on that "pleasing odor" in a future post.)

As an aside, this a great example of a symbol that would have been so obvious to any temple-worshipping Israelite that it would have gone without saying, but for us it is almost completely foreign, especially since we do not use incense at all in our modern temple worship. Instead, we have certain symbols which evoke the image of temple incense when understood in their original context. This paper summarizes the symbolism associated with incense in the temple.

Conclusion

There are seven openings in the head, and the arrangement and function of each outlines a heavenly pattern. As part of "becoming a new creature" in Christ (see Mosiah 27:26), each of these openings can be consecrated for the purpose of seeking the word of God. Ears to hear, eyes to see, a nose to smell (a symbol of our humble efforts to worthily worship and praise God), and a mouth to speak with the tongue of angels.  

The arrangement of these openings also points to unity with God. The ears are situated on opposite sides of the head, and we see progressive closeness with the eyes and then the nostrils, until we are united with God and the angels and are taught to speak (through one mouth) with the tongue of angels and the power of the Spirit. 

This is a beautiful set of symbols. I am constantly amazed by the layers of depth embedded in these sacred things.

New creation in the image and likeness of God

Lord Wilmore has written several posts lately on the new creation and spiritual rebirth. He has demonstrated that this is an ancient teaching that goes all the way back to Adam. This was in the back of my mind when I read the creation account in Genesis recently. The following passage is very well known

And God said, Let us make man in our image, after our likeness (Genesis 1:26)

As a believing member of the Church of Jesus Christ of Latter-day Saints I understand this literally to mean that we look like God. But I think there is more to this phrase. The original man in the Garden of Eden had a certain spiritual resemblance to God that was partially lost by the fall. As Lord Wilmore has explained, walking the covenant path is a spiritual re-creation. This path leads through Christ back to the Garden of Eden and the tree of life, reversing the consequences of the fall. It only makes sense then, that this reversal and spiritual re-creation is also in the image and likeness of God.

Spiritual re-creation in the image and likeness of God in the Book of Mormon

Alma hints at it when he teaches

14 And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts?

15 Do ye exercise faith in the redemption of him who created you? (Alma 5)

The God who created us in his image before the fall wants us to be spiritually re-born and regain his image. Another example is Alma 32. This post shows that Alma is a second creation account. By referring extensively to the first creation account, he explains how the word (that created the world) is a seed that can be planted in our hearts and grow to a new creation, culminating in the tree of life.

And now, behold, are ye sure that this is a good seed? I say unto you, Yea; for every seed bringeth forth unto its own likeness. (Alma 32:31)

In the post I linked I took this as a hint to the fourth day of creation when seeds bring forth after their own kind. But the word, "likeness" is not used there. Not until Genesis 1:26, when man is created, is the word "likeness" (Hebr. דְּמוּת, demuth), used. Even though the seed grows to a tree in Alma 32, it happens within us. So the seed bringing forth unto its own likeness is not just a reference to the fourth day of creation. This is about man/mankind (Adam in Hebrew), who was created on the sixth day, and our growth into a new creation. We grow a tree of life inside us in the likeness of the tree of life in the Garden of Eden, symbolizing God's love and his gift of eternal life.

I am not surprised that it is primarily Alma that teaches us about this spiritual re-creation. His personal experience in this regard was very dramatic and these verses in Mosiah 27 follow immediately after his conversion

25 And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters;

26 And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God.

The antithesis to the spiritual re-creation in the image and likeness of God

We live in a fallen world. The path that leads to the spiritual re-creation in the image and likeness of God is narrow. There is another broad way that leads to spiritual death. This way is walked by those who break the covenants instead of walking the covenant path. To re-establish his covenants, God called a young boy, Joseph Smith to restore his church and the priesthood. He received many revelations that the early church members eventually decided to collect in a book. In November 1831, God revealed an introduction to this collection of revelations, now known as D&C section 1. 

15 For they have strayed from mine ordinances, and have broken mine everlasting covenant;

16 They seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol, which waxeth old and shall perish in Babylon, even Babylon the great, which shall fall. (D&C 1)

Here we are at the heart of the matter. Verse 15 clearly describes the people who have strayed from the covenant path and find themselves on the broad way leading to death, as mentioned. Then in verse 16, the antithesis to the spiritual re-creation that Alma asks us to strive for is spelled out. Notice the references to the creation account in Genesis 1. In the beginning, God created man in his image and likeness. But instead of striving to be re-created in his image after the fall, man now creates "his own god" in the image and likeness of the world. This is the exact opposite of what God wants for us. Instead of walking the covenant path out of this fallen world back to God's presence, man breaks the covenant and walks after the image of his own god "whose substance is that of an idol". 

This is why a restoration was needed. In the context of spiritual re-creation, these verses are an apt introduction to the revelations that accompanied the restoration of the covenants, priesthood and church. We have now received everything we need to become a new creation in the image and likeness of God. This will result in eternal life, symbolized by the tree of life. The alternative is walking our own way after the image of our own god that "waxeth old" (another antithesis to the new creation) and "shall perish".

Examples of thematic repetition in Mosiah -- part 2

My last post introduced the purpose of this series on examples of thematic repetition in the Book of Mormon.  Please read that post first before reading this one.

Example #2 -- The type and shadow of things to come

Our next example teaches an extremely important lesson in a subtle way.  This is accomplished through the story of Abinadi and Noah.  Early in Mosiah 13, Mosiah attempts to have Abinadi killed:

1 And now when the king had heard these words, he said unto his priests: Away with this fellow, and slay him; for what have we to do with him, for he is mad.

They tried in vain to kill him, and Abinadi explains why:

3 Touch me not, for God shall smite you if ye lay your hands upon me, for I have not delivered the message which the Lord sent me to deliver; neither have I told you that which ye requested that I should tell; therefore, God will not suffer that I shall be destroyed at this time.
4 But I must fulfil the commandments wherewith God has commanded me; and because I have told you the truth ye are angry with me. And again, because I have spoken the word of God ye have judged me that I am mad.
5 Now it came to pass after Abinadi had spoken these words that the people of king Noah durst not lay their hands on him, for the Spirit of the Lord was upon him; and his face shone with exceeding luster, even as Moses’ did while in the mount of Sinai, while speaking with the Lord.
6 And he spake with power and authority from God; and he continued his words, saying:
7 Ye see that ye have not power to slay me, therefore I finish my message. Yea, and I perceive that it cuts you to your hearts (see 1 Nephi 16:2) because I tell you the truth concerning your iniquities.
8 Yea, and my words fill you with wonder and amazement, and with anger.
9 But I finish my message; and then it matters not whither I go, if it so be that I am saved. (Mosiah 13)

There is so much to say about these verses, but I'm trying to limit my comments to the concept of thematic repetition. Here are two key points:

#1: Connections to Nephi

Compare this story to Nephi's encounter with his brothers in 1 Nephi 17:

• His brothers call him a "fool" because he thinks he can build a ship (1 Nephi 17:17).
• They are certain the people in Jerusalem "were a righteous people" (v. 22) because they kept the law of Moses. (Noah's priests teach the law of Moses.)
• Nephi is "filled with the power of God" (v. 48)
• Nephi is protected by the Spirit of God (1 Nephi 17:52)

Each of these details matches up with Abinadi and Noah.  Abinadi plays the role of Nephi, and Noah and his wicked priests match up with Laman and Lemuel. 

#2: Connecting looking beyond the mark at the law of Moses to spiritual death

The next thematic parallel is more subtle, but it aligns with a major theme from the Old Testament and the Book of Mormon -- rejecting the everlasting covenant leads to spiritual death.  I believe this is taught in Mosiah 13 when we look at two verses with very similar wording:

10 But this much I tell you, what you do with me, after this, shall be as a type and a shadow of things which are to come.



31 But behold, I say unto you, that all these things were types of things to come.

In verse 10, Abinadi is speaking about himself. This direct prophecy is fulfilled when the people burned Noah in Mosiah, but there is a deeper parallel when we connect verse 10 and verse 31.  Abinadi says in verse 9 that after he finishes his message, "it matters not whither I go, if it so be that I am saved." In other words, his physical death is swallowed up in eternal life because of Christ. 

The context of verse 31 is also important, as it makes reference to the fact that the law cannot save anyone from anything. To quote Abinadi:

28 ...I say unto you, that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses.

The law was only meant to serve as a type of things to come, not a means of salvation in itself. By referring to the strict "performances" and "ordinances" of the law of Moses as a type of things to come, Abinadi is also pointing back to his own words about himself (and about Christ's sacrifice for mankind).  If we read between the lines, he's assuring them that strict adherence to the law alone (ignoring its deeper meaning) will lead to spiritual death. Only Christ has the power to save, not the law of Moses.

Example #3 -- Alma teaches privately

We'll end this post with a very subtle, short parallel about Alma-1.  In the first few verses of Mosiah 18, we learn that Alma-1 taught the people the words of Abinadi "privately" (see verses 1 and 3). Compare this to the description of how Alma-2 and the sons of Mosiah would later go about trying to destroy the church:

10 And now it came to pass that while he was going about to destroy the church of God, for he did go about secretly with the sons of Mosiah seeking to destroy the church, and to lead astray the people of the Lord, contrary to the commandments of God, or even the king (Mosiah 27)

Perhaps it's too much of a stretch to connect these two details with a lot of certainty, but the simple message I see in this is the importance of having a righteous king. If you don't, the Gospel must be taught in secret. Another lesson might be that the sins of the fathers resonate down to future generations even after sincere repentance.

In the next post we'll look at a few more examples.