A closer look at possible "Psalm-language" in Alma 60:34

I've been taking a detailed look at the use of Psalm-language in the Book of Mormon. I've learned interesting things in the process.

In this post, we'll look at the curious example of Psalm 119 and Alma 60:34.  It isn't entirely clear whether or not this is a coincidence or intentional. In studying both passages, I've come to a firm conclusion.  I'll see if I can convince you to see it my way.

Here is a side-by-side comparison:

115 Depart from me, ye evildoers: for I will keep the commandments of my God. (Psalm 119)

34 And now behold, I, Moroni, am constrained, according to the covenant which I have made to keep the commandments of my God; therefore I would that ye should adhere to the word of God, and send speedily unto me of your provisions and of your men, and also to Helaman. (Alma 60)

On the one hand you have a 6 word phrase that matches word for word.  On the other hand, the three most unique words in that phrase are "keep," "commandments," and "God."  Those are pretty common, and they naturally fit together. My first instinct was to dismiss this as a coincidence.

My opinion shifted when I looked at both verses in broader context.  I knew the context of Alma 60 already -- Moroni is writing an angry letter to Pahoran, accusing him of negligence and treason, and threatening to march his army to Zarahemla and take provisions by force unless Pahoran sends relief.

Psalm 119 is pretty unfamiliar to me, but as I looked at the context, I found a few interesting connections. Below is a side-by-side comparison of both passages, with some color coding to highlight what I believe are similar themes:

Psalm 119                                 Alma 60

113 I hate vain thoughts: but thy law do I love.	29 Behold it is time, yea, the time is now at hand, that except ye do bestir yourselves in the defence of your country and your little ones, the sword of justice doth hang over you; yea, and it shall fall upon you and visit you even to your utter destruction.
114 Thou art my hiding place and my shield: I hope in thy word.	30 Behold, I wait for assistance from you; and, except ye do administer unto our relief, behold, I come unto you, even in the land of Zarahemla, and smite you with the sword, insomuch that ye can have no more power to impede the progress of this people in the cause of our freedom.
115 Depart from me, ye evildoers: for I will keep the commandments of my God.	31 For behold, the Lord will not suffer that ye shall live and wax strong in your iniquities to destroy his righteous people.
116 Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.	32 Behold, can you suppose that the Lord will spare you and come out in judgment against the Lamanites, when it is the tradition of their fathers that has caused their hatred, yea, and it has been redoubled by those who have dissented from us, while your iniquity is for the cause of your love of glory and the vain things of the world?
117 Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.	33 Ye know that ye do transgress the laws of God, and ye do know that ye do trample them under your feet. Behold, the Lord saith unto me: If those whom ye have appointed your governors do not repent of their sins and iniquities, ye shall go up to battle against them.
118 Thou hast trodden down all them that err from thy statutes: for their deceit is falsehood.	34 And now behold, I, Moroni, am constrained, according to the covenant which I have made to keep the commandments of my God; therefore I would that ye should adhere to the word of God, and send speedily unto me of your provisions and of your men, and also to Helaman.
119 Thou puttest away all the wicked of the earth like dross: therefore I love thy testimonies.	35 And behold, if ye will not do this I come unto you speedily; for behold, God will not suffer that we should perish with hunger; therefore he will give unto us of your food, even if it must be by the sword. Now see that ye fulfil the word of God.
120 My flesh trembleth for fear of thee; and I am afraid of thy judgments.

From this side-by-side comparison, I see multiple poetic allusions to the same section of Psalm 119 with the 6-word phrase. A condemnation of vanity. An ominous reminder of the justice/judgements of God against the wicked. Moroni accuses Pahroan of "trampling" the laws of God and suggests he'll be trodden down by God as a result. Mormon hopes in God's word and twice reminds Pahoran to "adhere to" and "fulfil" the word of God.

Pahoran's Response

The details above are enough to convince me this was intentional. Reading Pahoran's measured response to Moroni's fire and brimstone makes it even clearer:

12 We would subject ourselves to the yoke of bondage if it were requisite with the justice of God, or if he should command us so to do.
13 But behold he doth not command us that we shall subject ourselves to our enemies, but that we should put our trust in him, and he will deliver us. (Alma 61)

Compare to three Psalms:

1 O Lord my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: (Psalm 7)

20 O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee. (Psalm 25)

1 In thee, O Lord, do I put my trust; let me never be ashamed: deliver me in thy righteousness. (Psalm 31)

Conclusion

Is this intentional?  In my mind, there is no doubt that both Moroni's accusation and Pahoran's meek reply contain clear references to the Psalms.

Transitions to First Person Voice in the Book of Mormon

Grant Hardy points out 15 distinct points in the Book of Mormon where Mormon transitions from third person voice to third person (quoting someone else directly). In each case, the distinction is very clearly demarcated and the primary source is specifically referenced, usually by saying "and these are the words which he spake" or something similar.

I find this interesting since we get a pretty long list of voices in the text to keep track of.

Here is a list of these transition points and which person is being quoted:

• Zeniff in Mosiah 9:1
• King Mosiah-2 in Mosiah 29:5
• Moroni-1 in Alma 54:5 and Alma 60:1
• Ammoron in Alma 54:16
• Helaman-2 in Alma 56:2
• Pahoran in Alma 61:2
• Giddiannhi in 3 Nephi 3:2
• King Benjamin in Mosiah 2:9
• Alma 2 in Alma 5:2, Alma 7:1, Alma 9:8, Alma 36:1, Alma 38:1, Alma 39:1

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

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

Gideon the Man

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

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

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

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

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

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

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

Gideon the Place

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

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

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

Alma-2's highly successful mission to Gideon

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

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

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

Korihor's highly unsuccessful mission to Gideon

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

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

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

Gideon in the war chapters

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

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

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

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

Internally Consistent Politics in Alma 51 and Alma 61

The Book of Mormon is packed with intricate, internally consistent details.  For a long list of blog posts on this topic, click here. Many of these are subtle enough to elude the casual reader and even serious students of the book, but when you start to look for them, they are all over the place. Furthermore, the extent of this internal consistency forms a strong line of evidence for the divine authenticity of the book. Someone had a lot of time and a lot of notes, and Joseph Smith had neither.

Here's one:

In Alma 61, Pahoran (the chief judge) responds to Moroni's chastisement and threats with a remarkably calm request for help.  He explains the problem:

3 But behold, there are those who do joy in your afflictions, yea, insomuch that they have risen up in rebellion against me, and also those of my people who are freemen, yea, and those who have risen up are exceedingly numerous.
4 And it is those who have sought to take away the judgment-seat from me that have been the cause of this great iniquity; for they have used great flattery, and they have led away the hearts of many people, which will be the cause of sore affliction among us; they have withheld our provisions, and have daunted our freemen that they have not come unto you.

...

8 They have got possession of the land, or the city, of Zarahemla; they have appointed a king over them, and he hath written unto the king of the Lamanites, in the which he hath joined an alliance with him; in the which alliance he hath agreed to maintain the city of Zarahemla, which maintenance he supposeth will enable the Lamanites to conquer the remainder of the land, and he shall be placed king over this people when they shall be conquered under the Lamanites.

This is consistent with a problem encountered about 4 years earlier, as described in Alma 51:

2 Nevertheless, they did not long maintain an entire peace in the land, for there began to be a contention among the people concerning the chief judge Pahoran; for behold, there were a part of the people who desired that a few particular points of the law should be altered.
3 But behold, Pahoran would not alter nor suffer the law to be altered; therefore, he did not hearken to those who had sent in their voices with their petitions concerning the altering of the law.
4 Therefore, those who were desirous that the law should be altered were angry with him, and desired that he should no longer be chief judge over the land; therefore there arose a warm dispute concerning the matter, but not unto bloodshed.
5 And it came to pass that those who were desirous that Pahoran should be dethroned from the judgment-seat were called king-men, for they were desirous that the law should be altered in a manner to overthrow the free government and to establish a king over the land.

This contention had been settled by the voice of the people.

Like many instances of internal consistency in the Book of Mormon, this detail draws no attention to itself. The ten chapters in between Alma 51 and 61 are filled with intricate details about a totally separate crisis -- the war with the Lamanites.