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.

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.

Gold and the Two Ways -- part 4a

Gold and the Two Ways in the Book of Mormon

Parts 1, 2, and 3 are found here: Part 1. Part 2. Part 3. We're looking at references to gold and riches and the like in the scriptures in the context of the doctrine of the two ways. In this post, we'll look at some of the references found in the Book of Mormon. This is a big topic, so I will break this into two parts. In this first part, we'll review scriptures from the Book of Mormon just as we've done for the Bible in the first three sections of this series. In the next part we'll take a slight detour and discuss the specific Book of Mormon theme related to treasures becoming slippery during ties of covenant rebellion.

Gold and treasure in the Book of Mormon

The Book of Mormon gives us numerous references to gold (59), treasure (15), and riches (43).  I'm sure there are additional terms with a meaning close enough to add to that tally. Since this is not meant to be a comprehensive review of all references, but just a cursory overview of some of the references which also make reference to the doctrine of the Two Ways, I'll focus on those references which best fit the theme.

For the following list, I'll forego quoting the verses to leave room for more total references in this post:

• 2 Nephi 9:42 -- God despises the prideful and rich unless "they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility."
• Jacob 2:13, 18-19 -- Obtaining riches has led to pride, stiff necks, and high heads. Seek for the kingdom of God before seeking riches. Then seek riches for the intent to do good.
• Mosiah 2:12 -- "I ... have not sought gold nor silver nor and manner of riches of you."
• Mosiah 4:19 -- "Are we not all beggars?" We all depend on God for all the substance we have, including gold, silver, and riches.
• Alma 1:16, 29-30 -- Priestcrafts are associated with a love of the vain things of the world, riches, honor. Meanwhile the righteous cared for the poor and "did not set their hearts upon riches" but were "liberal to all." The "steadiness of the church" brought about exceeding riches.
• Alma 4:6, 8 -- The people wax proud because of their riches, gold, and silver. The church began to be lifted up in the pride of their eyes, and to "set their hearts upon riches" and "they began to be scornful, one towards another."
• Alma 7:6 -- (Alma to the righteous people of Gideon) "I trust that ye are not lifted up in the pride of your hearts; yea, I trust that ye have not set your hearts upon riches and the vain things of the world."
• Alma 15:16 -- Amulek forsook all his riches for the word of God and was rejected by his friends and kindred.
• Alma 39:14 -- "Seek not after riches nor the vain things of this world."
• Alma 45:24 -- Pride because of "exceedingly great riches" leads the people to not give heed to the word or walk uprightly before God.
• Helaman 4:12 -- Pride of the heart and riches lead to "oppression to the poor"
• Helaman 5:7-8 -- Do that which is good, not to boast, but to lay up for yourselves a treasure in heaven (the "precious gift of eternal").
• Helaman 6:17 -- Prosperity leads to setting their hearts upon riches, leading the people to commit secret murders to get gain, rob, and plunder. (Cain is directly mentioned in verse 27.)
• Helaman 7:21, 26: Wo comes to the wicked unless they repent. They seek to "get gain, to be praised of men, yea, and [to] get gold and silver." Pride enters the heart and "has lifted you up beyond that which is good because of your exceedingly great riches!"
• 3 Nephi 6: 10, 12, 15 -- Riches lead to pride and classes, differing chances for learning. Satan had great power, tempting the people "to seek for power, and authority, and riches, and the vain things of the world."
• 3 Nephi 13:19-21 -- Lay not up for yourselves treasures upon earth, but lay up for yourselves treasures in heaven.
• 4 Nephi 1:43 -- Riches lead to pride and vanity.

A few thoughts about these verses:

There is a direct connection between riches and having a heart set upon the things of the world. Compare this to the command given to Joseph Smith by Moroni to obtain the plates (which were hidden in the ground) only to further God's work on earth, not for worldly gain. We'll talk about that in the next part in more depth.

Notice the contrasting symbolism between Jacob 2:13 and Alma 45:24 -- riches lead to "stiff necks" and high heads" and also causes the people to refuse to "walk uprightly before God."

Notice also how Amulek is described in Alma 15:16.  It's a perfect analog to the description Jacob gives in 2 Nephi 9:42.

It strikes me how clearly Jesus' words in 3 Nephi 13 fulfill the prophecy of slippery treasure from Helaman 13. This is a foreshadowing of the Nephites brought upon themselves by their covenant rebellion. Their record, also hidden in the ground, has come forth to us in order to gather God's people throughout the earth in the latter days.  Will we be wiser than they and lay up treasure in heaven rather than setting our hearts upon riches?

Adam and Eve in the scriptures, part 3

This is the final post in a series about references to Adam and Eve in the scriptures. Part 1 offered a numerical overview. Part 2 looked qualitatively at references to Adam and Eve in the Bible and the Doctrine & Covenants. This final part will first look at references to Adam and Eve in the Book of Moses and Book of Abraham, and then we'll conclude with a look at the Book of Mormon.

Book of Moses

Moses 1:34 -- The first man of all men is called Adam.

Moses 3:19-23 -- Adam named all living things; Eve was created from one of Adam's ribs.

Moses 4:6-31 -- Satan beguiles Adam and Eve; the ground is cursed for their sake; they are clothed with coats of skins; they are driven out.

Moses 5 -- Adam and Eve obey the law of sacrifice and are taught by angels. Cain slays Abel and secret combinations are formed.

Moses 6 -- Adam and Eve hearken unto the voice of the Lord and repent. They teach their children the Gospel. Adam is baptized.

Moses 7:1 -- 

And it came to pass that Enoch continued his speech, saying: Behold, our father Adam taught these things, and many have believed and become the sons of God, and many have believed not, and have perished in their sins, and are looking forth with fear, in torment, for the fiery indignation of the wrath of God to be poured out upon them.

Book of Abraham

Abraham 1:3, 26 -- The priesthood came to Abraham through Adam.

Abraham (Facsimile 2) -- Key-words of the Holy Priesthood were given to Adam in the Garden of Eden.

Abraham 5:13-21 -- Creation account.

Book of Mormon

Doctrinal topics found in connection with references to "Adam" or "Eve" or "first parents" abound in the Book of Mormon. It's impressive to see how often and how deeply the doctrine connects.  There is also a conspicuous amount of overlap with doctrinal concepts in the Book of Moses.

2 Nephi 2:15-26 (Lehi)

• God created all things “to bring about his eternal purposes in the end of man” including opposition in all things. 

• Satan seeks our misery.

• In mortality mankind is given the opportunity to repent.

• Men are that they might have joy.

• Christ came to redeem mankind.

2 Nephi 9:9,21 (Jacob)

• Satan seeks our misery.

• Satan beguiled our first parents.

• He “transformeth himself nigh unto an angel of light”

• Christ suffered the pains of all mankind.

Jacob 4:3-5 (Jacob)

• “All the holy prophets” had a hope of Christ’s glory.

Mosiah 3:11-26; 4:7 (King Benjamin -- quoting an angel in ch. 3)

• The natural man in each of us can be “put off” through:

• The Atonement of Jesus Christ

• Yielding to the enticings of the Holy Spirit

• Becoming submissive meek, and humble

• The atonement was prepared “from the foundation of the world for all mankind who ever were, are, or will be.

Mosiah 16:3 (Abinadi)

• Satan beguiled Adam and Eve and caused their fall

Alma 12:21-26 (Alma-2)

• Death came about by the fall.

• Space was granted unto man to repent

• The purpose of life is to prepare to meet God and prepare for the endless state that comes after the resurrection.

Alma 42:2-7 (Alma-2)

• Becoming cut off from God’s presence allowed mankind to “[become] subjects to follow their own will”

Helaman 14:16-18 (Samuel the Lamanite)

• Adam’s fall cut us off from the presence of the Lord.

• Christ brought about the resurrection and conditions of repentance to bring us “back into the presence of the Lord”

Mormon 3:20 (Mormon)

• Every soul must stand before the the judgment seat of Christ to be judged

Mormon 9:11-14 (Moroni)

• The fall came by Adam, the redemption of Adam came by Christ

Ether 8:25 (Moroni)

• Satan beguiled our first parents.

Moroni 8:8 (Mormon -- quoting the word of the Lord)

• The curse of Adam is taken from little children through Christ.

Moroni 10:3 (Moroni)

• God was merciful to Adam

Conclusion

I can't help but marvel at the amount of deep yellow in that Book of Mormon list.  There is a tight connection between references to deep gospel doctrine and Adam and Eve.  This is essentially absent from the Old Testament.  Why? Was it because the temple doctrines once had by ancient Israelites ended up suppressed and stripped away?  Was this doctrinal tradition preserved on the brass plates?

Tasting

Recently, as I read Alma 36, I noticed the curious use of the word, "taste"

Yea, and from that time even until now, I have labored without ceasing, that I might bring souls unto repentance; that I might bring them to taste of the exceeding joy of which I did taste...For because of the word which he has imparted unto me, behold, many have been born of God, and have tasted as I have tasted (Alma 36:24, 26)

Alma is talking about tasting joy. I recalled that I wrote about tasting love a while ago and looked up this old post, quoting King Benjamin.

if ye have known of his goodness and have tasted of his love (Mosiah 4:11)

It's a rather strange use of the word. Of course it is metaphorical, but why the word, taste? I believe that the reformed Egyptian that the Nephites wrote was a variant of the Hebrew spoken language written with Egyptian script. Looking up a possible Hebrew equivalent of the English word or expression in the Book of Mormon has often made sense and given added meaning to the text. So it is in this case. I usually use biblehub.com for that. Sure enough, in Hebrew, to taste, טָעַם (taam), can also mean to perceive and the meaning is literal or figurative. This is just one of many examples of traces of ancient Israelite culture and language in the Book of Mormon. Here is one more verse with this metaphorical use of "taste":

and now behold, after ye have tasted this light is your knowledge perfect? (Alma 32:35)

So the Book of Mormon describes tasting joy, love and light. Another example:

And I, being fifteen years of age and being somewhat of a sober mind, therefore I was visited of the Lord, and tasted and knew of the goodness of Jesus. (Mormon 1:15)

I cannot help but think of the fruit of the tree of life. It represented God's love, it filled those who ate it with joy and it was described as sweet and white. So this makes sense on multiple levels. The metaphorical taste descriptions in the shared quotes might well be allusions to Lehi's dream of the tree of life. But they also make sense linguistically when understanding the possible underlying Hebrew. In fact, I realized that the Old Testament also has some similar uses of the word.

O taste and see that the LORD is good: blessed is the man that trusteth in him. (Psalm 34:8)

She perceiveth that her merchandise is good: her candle goeth not out by night. (Proverbs 31:18)

In the example from Proverbs, it is still the Hebrew, "taam" (same as "taste in Psalm 34), but in this case translated into perceive in the KJV Bible.

Joy

I have studied a bit about joy in the Book of Mormon. We are all familiar with the verse in 2 Nephi

men are, that they might have joy (2 Nephi 2:25)

Perhaps this statement by Lehi on the small plates, became familiar for later Book of Mormon prophets too? At least the word 'joy' appears in the Book of Mormon 121 times, more than any other book of scripture. Here are a couple of things I learned.

Fullness of joy / filled with joy

Joy is often describing a spiritual condition, something that is found in Christ and his gospel, rather than in the world. But Book of Mormon authors seem aware that there are different types of joy, but only one that "fills" you. In Helaman 5:44, we read

they were filled with that joy which is unspeakable and full of glory.

It is interesting to me that Mormon explains what kind of joy that filled them. The worldly joy is also used in the Book of Mormon, like the joy of the Lamanites in Alma 55:9 when they would receive more wine. But it distinguishes between that worldly joy on one hand and "that joy which is unspeakable and full of glory" on the other. Consider 3 Nephi 27:11

But if it be not built upon my gospel, and is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return. 

The joy that comes from the works of men is temporary and nothing that "fills" them. Later in that chapter, Jesus says that

my joy is great, even unto fulness (3 Nephi 27:30)

In the next chapter, Jesus gives a promise to his disciples

And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one (3 Nephi 28:10)

Another example

But, behold, the righteous, the saints of the Holy One of Israel, they who have believed in the Holy One of Israel, they who have endured the crosses of the world, and despised the shame of it, they shall inherit the kingdom of God, which was prepared for them from the foundation of the world, and their joy shall be full forever. (2 Nephi 9:18)

There are many other examples to support this observation: In the Book of Mormon, 'joy' can be used to describe temporal and spiritual happiness. But only the righteous are filled with joy. This filling can happen on earth and give them a taste of the lasting fullness of joy they can receive in the kingdom of God.

On that note, I will include a reminder that the Hebrew word for 'fill' can also be translated as complete, accomplish, endow, consecrate or ordain.

Joy and light/spirit

Joy is often connected with light and spirit, and a contrast to darkness and a wicked/evil spirit. Consider these examples

And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain! (Alma 36:20)

he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness—yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul (Alma 19:6)

And it came to pass that after Aaron had expounded these things unto him, the king said: What shall I do that I may have this eternal life of which thou hast spoken? Yea, what shall I do that I may be born of God, having this wicked spirit rooted out of my breast, and receive his Spirit, that I may be filled with joy, that I may not be cast off at the last day? Behold, said he, I will give up all that I possess, yea, I will forsake my kingdom, that I may receive this great joy. (Alma 22:15)

See how the Spirit and joy are used interchangeably in Alma 19:13-14

Now, when he had said these words, his heart was swollen within him, and he sunk again with joy; and the queen also sunk down, being overpowered by the Spirit.

14 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

One final example from Mosiah 4:3

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

Allusions to the creation account in the Book of Mormon

In this article, David E. Bokovoy gives several examples of Book of Mormon prophets and sermons drawing on creation imagery and language. In Hebrew tradition, the essence of the creation is to make order out of chaos. It demonstrates the power of God on which humans can rely. Therefore, in the Old Testament, we frequently see the authors refering to the creation to promote faith. One well-known example is Job 38:4-7

4 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.

5 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?

6 Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;

7 When the morning stars sang together, and all the sons of God shouted for joy?

Another is Isaiah 45:12

I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.

The context here is freeing the captive exiles of Israel and the message is that God who has power to create the earth also has power to help his people. Here is Bokovoy's explanation of this ancient Israelite thought:

Since Israel’s God had assumed ownership over the unorganized primordial earth and miraculously provided that chaotic base with the structure manifested in the historical era, those encountering biblical references to creation should follow the example of chaos and obey the divine will. 

It seems that the Nephites carried on this tradition because we see many examples of this in the Book of Mormon. For instance, in Mormon 9:17

17 Who shall say that it was not a miracle that by his word the heaven and the earth should be; and by the power of his word man was created of the dust of the earth; and by the power of his word have miracles been wrought?

This fits the pattern from the Old Testament. We notice the chaos motif, dust, and we see how Moroni uses the creation to argue that God is a God of miracles. He miraculously created the earth and therefore can work miracles in our lives too. This is only one quite obvious example that fits this ancient Israelite thought. But Bokovoy argues that...

...while some Book of Mormon passages draw in a relatively vague manner on this broad biblical trend, certain Book of Mormon sermons can be shown to allude specifically to the creation stories in Genesis and to do so in a manner much more intricate in nature than what appears in comparable biblical sources. 

Mosiah 2:21 is an example of a more intricate and subtle allusion to the creation.

I say unto you that if ye should serve him who has created you from the beginning, and is preserving you from day to day, by lending you breath, that ye may live and move and do according to your own will, and even supporting you from one moment to another—I say, if ye should serve him with all your whole souls yet ye would be unprofitable servants.

I haven't made this connection before, but it becomes apparent when the multiple parallels are pointed out

• "created you from the beginning" reminds us of Genesis 1:1: "In the beginning God created..."
• "day to day" reminds us of the daily sequence in the creation account
• "lending breath" is an allusion to the "breath of life" in Genesis 2:7
• "serve" is less obvious, but the word often translated as "tend" or "dress" in Genesis 2:15, comes from the Hebrew root, "abad", which means to serve

All this in just one verse. Only a few verses later, in Mosiah 2:25, we read

And now I ask, can ye say aught of yourselves? I answer you, Nay. Ye cannot say that ye are even as much as the dust of the earth; yet ye were created of the dust of the earth; but behold, it belongeth to him who created you.

The dust motif shows up again and King Benjamin talks directly about the creation. Later in his sermon, King Benjamin refers to the creation again.

Believe in God; believe that he is, and that he created all things, both in heaven and in earth; believe that he has all wisdom, and all power, both in heaven and in earth; believe that man doth not comprehend all the things which the Lord can comprehend. (Mosiah 4:9)

We are back in Genesis 1:1 where God created "the heaven and the earth".

Like Moroni, King Benjamin uses the creation account to argue that God has infinitely more power and wisdom than us, his creations. We would therefore be wise to humble ourselves and rely on Him.