Zenos and Enos

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

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

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

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

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

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

Internal consistency of Alma and Amulek in Ammonihah (and a general note on previews in the Book of Mormon)

Here is an example of internal consistency. Alma 8:31 talks about Alma and Amulek

And they had power given unto them, insomuch that they could not be confined in dungeons; neither was it possible that any man could slay them; nevertheless they did not exercise their power until they were bound in bands and cast into prison. Now, this was done that the Lord might show forth his power in them.

This has not happened yet but Mormon gets ahead of himself. The next 6 chapters are dealing with Alma and Amulek in Ammonihah. It is not until the end of this story in Alma 14 that we see these things happening

10 And when Amulek saw the pains of the women and children who were consuming in the fire, he also was pained; and he said unto Alma: How can we witness this awful scene? Therefore let us stretch forth our hands, and exercise the power of God which is in us, and save them from the flames.

11 But Alma said unto him: The Spirit constraineth me that I must not stretch forth mine hand; ...

17 And it came to pass that Alma and Amulek answered him nothing; and he smote them again, and delivered them to the officers to be cast into prison...

25 And it came to pass that they all went forth and smote them, saying the same words, even until the last; and when the last had spoken unto them the power of God was upon Alma and Amulek, and they rose and stood upon their feet.

26 And Alma cried, saying: How long shall we suffer these great afflictions, O Lord? O Lord, give us strength according to our faith which is in Christ, even unto deliverance. And they broke the cords with which they were bound; and when the people saw this, they began to flee, for the fear of destruction had come upon them.

27 And it came to pass that so great was their fear that they fell to the earth, and did not obtain the outer door of the prison; and the earth shook mightily, and the walls of the prison were rent in twain, so that they fell to the earth; and the chief judge, and the lawyers, and priests, and teachers, who smote upon Alma and Amulek, were slain by the fall thereof.

28 And Alma and Amulek came forth out of the prison, and they were not hurt; for the Lord had granted unto them power, according to their faith which was in Christ.

This is not the first time that the Book of Mormon gives a preview of something happening later. In fact, there are many such examples, several of them posted on this blog

• Mormon's preview in 3 Nephi 26 of what happens in 3 Nephi 27-28 and 4 Nephi
• Mormon's description of the 3 Nephites in 3 Nephi 28 before the events occur in 4 Nephi
• Mosiah 7 mentions several details about the people of Limhi before the Book of Mormon jumps back in time to relate the events. There are many examples and some are mentioned here. It clearly demonstrates that the author of Mosiah 7 knew what would happen in Mosiah 9-21
• Prophecies in the Book of Mormon work the same way because their fulfillment are often described in detail
• Colophons in the Book of Mormon have not been mentioned on this blog, I think, but are yet another example
• Mormon's editorial promises
• Etc.

There are many posts about internal consistency on this blog. Often they show examples of the Book of Mormon referring to something that happened earlier, meaning the author had to remember/know what had been written before. But these examples above demonstrate that the story also was known before it was told, even at a very detailed level sometimes. Believing that the Book of Mormon is what Joseph Smith claimed it to be, this is all very natural to me. But it is tempting to ask those who think Joseph Smith made it up, why they think he made it so difficult for himself. There is pretty strong evidence that he didn't have use any notes as he dictated the text. Giving these previews he would always run the risk of contradicting himself later because he would have to remember giving the preview and then relate the story in a manner consistent with that preview. The message of the Book of Mormon would not be impeded by a lack of such previews. In fact, some of them are so subtle that they largely go unnoticed. This one I just shared in Alma 8 is something I noticed now after having read the Book of Mormon my whole life. 

My point is, this fits far better with the idea that Mormon was a real person who abridged records that he had in front of him and that he had already read and knew, rather than Joseph Smith having an incredible memory and taking such risks just because he could, always pulling it off and not mention it to anyone.

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.

Physical and spiritual nourishment

We see it time and again in the scriptures. Food and drink is a recurring topic, but often as a symbol of spiritual food or a reminder that "man doth not live by bread only" (Deuteronomy 8:3). Some well-know examples include

• The Israelites getting manna and Jesus later telling the Jews in John 6 that he is the bread from heaven
• Moses smiting the rock and water flowing out and Paul recognizing that as a symbol of Christ (1 Corinthians 10:4)
• Jesus drinking water from a well and then telling the Samaritan woman there that he can provide living water
• "Feasting" on the word of Christ (2 Nephi 31:20)
• Partaking of the fruit of the tree of life (1 Nephi 8 and Alma 32:40-43)
• Etc

In Enos, we also find this topic

Behold, I went to hunt beasts in the forests; and the words which I had often heard my father speak concerning eternal life, and the joy of the saints, sunk deep into my heart. And my soul hungered (Enos 1:3-4)

I like the fact that he hunts to find nourishment for his body, but when the teachings of his father sinks deep into his heart, his soul hungers instead. It is easy for us in this mortal probation to focus on our physical needs, but Enos' example is teaching us that there is something deeper, more lasting and important. When we hunger for that like Enos, we can be "filled" and "rejoice in it above that of the world." (Enos 1:26).

Another example is Alma 

And it came to pass that Alma ate bread and was filled (Alma 8:22)

What happens next is that Alma gives thanks to God, blesses Amulek and is obedient to the word of God telling them to preach repentance to the people of Ammonihah. Then they are filled again, but this time with the Holy Ghost

And Alma went forth, and also Amulek, among the people, to declare the words of God unto them; and they were filled with the Holy Ghost. (Alma 8:30)

Psalms in the Book of Mormon, Alma 26 - 60

In today's post we'll look at the remainder of the Psalm-language in the Book of Alma.

Praise ... his holy name ... forever

21 My mouth shall speak the praise of the Lord: and let all flesh bless his holy name for ever and ever. (Psalm 145)

8 Blessed be the name of our God; let us sing to his praise, yea, let us give thanks to his holy name, for he doth work righteousness forever. (Alma 26)

Will praise . . . name forever

2 Every day will I bless thee; and I will praise thy name for ever and ever. (Psalm 145)

12 Yea, I know that I am nothing; as to my strength I am weak; therefore I will not boast of myself, but I will boast of my God, for in his strength I can do all things; yea, behold, many mighty miracles we have wrought in this land, for which we will praise his name forever. (Alma 26)

Hath been mindful of us

12 The Lord hath been mindful of us: he will bless us; he will bless the house of Israel; he will bless the house of Aaron. (Psalm 115)

36 Now if this is boasting, even so will I boast; for this is my life and my light, my joy and my salvation, and my redemption from everlasting wo. Yea, blessed is the name of my God, who has been mindful of this people, who are a branch of the tree of Israel, and has been lost from its body in a strange land; yea, I say, blessed be the name of my God, who has been mindful of us, wanderers in a strange land. (Alma 26)

I will give thanks unto [God] forever

12 To the end that my glory may sing praise to thee, and not be silent. O Lord my God, I will give thanks unto thee for ever. (Psalm 30)

37 Now my brethren, we see that God is mindful of every people, whatsoever land they may be in; yea, he numbereth his people, and his bowels of mercy are over all the earth. Now this is my joy, and my great thanksgiving; yea, and I will give thanks unto my God forever. Amen. (Alma 26)

As chaff before the wind

5 Let them be as chaff before the wind: and let the angel of the Lord chase them. (Psalm 35)

15 And now behold, I tell you by the spirit of prophecy, that if ye transgress the commandments of God, behold, these things which are sacred shall be taken away from you by the power of God, and ye shall be delivered up unto Satan, that he may sift you as chaff before the wind. (Alma 37)

Keep the commandments of my God

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)

Filled -- Part 3

In my studies about how "filled" is used in the scriptures, I have so far learned

• The Hebrew root sometimes links this term to an ordinance. It can also mean "complete" or "endowed", depending on the context
• The term is used in the Book of Mormon in the same manner for physical and spiritual nourishment indicating that the Spirit of the Lord fills our soul in similar ways to food filling our body
• The Book of Mormon also talks about a "place" inside of us that can be filled by the Spirit of the Lord or occupied by the Spirit of the Devil

Today, I will add two points to that list

• The Book of Mormon also teaches us that the place inside of us that can be filled with the Spirit of God is connected to the heart.

Here are some examples

And behold, the Holy Spirit of God did come down from heaven, and did enter into their hearts, and they were filled as if with fire (Helaman 5:45)

because of the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts (Mosiah 5:2)

he has poured out his Spirit upon you, and has caused that your hearts should be filled with joy (Mosiah 4:20)

And by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts, according to the power thereof (Moroni 7:32)

Another observation

•  The Book of Mormon often describes the heart as swelling (metaphorically) as a result of this.

Again, some examples

And their hearts were swollen with joy (3 Nephi 4:33)

Now, if ye give place, that a seed may be planted in your heart, behold, if it be a true seed, or a good seed, if ye do not cast it out by your unbelief, that ye will resist the Spirit of the Lord, behold, it will begin to swell within your breasts (Alma 32:28)

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. (Alma 19:13) 

What does this all mean? I honestly still don't know if the filling is all just a metaphor or if there really is a space inside of us that can be literally filled somehow with the Holy Ghost. At least it shows certain patterns, phrases and metaphors consistently taught throughout the Book of Mormon.

An interesting note about Alma's use of Psalms in the Book of Mormon (internal consistency alert)

Occasionally, I discover something about the text of the Book of Mormon that blows my mind.  This happened again recently as I was studying the use of Psalm-language in the Book of Mormon.  The dozens of examples I've studied are not randomly distributed.  Certain authors use a lot of it (Nephi, Jacob, Alma-2), other authors use little or none of it (Mormon, Moroni). That alone is an interesting detail.

Then I noticed something even more specific.  Alma-2 (commonly known as Alma the Younger) uses Psalm-language a total of 15 times (according to these two relatively comprehensive sources -- source 1 from John Hilton III and source 2 from Book of Mormon Central). In all but two or three of the examples, the Psalm-language Alma-2 uses matches Psalm-language found on the small plates.  This fits very well with another theory I have about Alma-2 having diligently studying the small plates and incorporating their message into his ministry, much more so than other Book of Mormon figures. I'll provide specifics to back up my assertion below.

One caveat before moving on to the specifics -- I personally don't know the Psalms by heart, and so finding additional examples has been difficult for me even with the aid of modern computers. This goes to show how hard it would have been for Joseph Smith to devise this on his own.

Usage of Psalm-language in the first two thirds of the Book of Alma provides us with a very distinct opportunity to test out a theory, because the 21 examples come from just two individuals. Alma-2 is responsible for 15.  Ammon gives us 6.

Let's consider Alma-2 and Ammon as individuals. They are contemporaries who were miraculously converted at the same time. Ammon's father was the Nephite King. Alma-2's father was the leader of the Nephite religion.  Both were incredible missionaries -- Ammon served among the Lamanites for 14 years, and Alma-2 gave up his position as the chief judge and preached among the Nephites for many years.

Despite all of these similarities, they have one very distinct difference: Alma-2 was a keeper of the records.  Ammon was not.  Alma-2 had significantly greater access to the small plates than Ammon. My theory is that for this reason, Alma-2 incorporates more of the small plate themes into his literary work than Ammon. He knew the small plates better.

Apparently, this extends to the use of Psalms, too.

Below you'll find two tables. The first table shows the 15 examples of Alma-2's use of Psalm-language.  The second table shows Ammon's 6 examples.  If the row is colored green, it has a clear match to Psalm-language in the small plate writings.  If it is yellow, it has a questionable match.  If it is red, it doesn't have a clear match on the small plates.

Table 1. Alma as a Student of the Small Plates

Alma Reference	Psalm-Language	Small Plates Reference
Alma 7:27	From this time forth and forever (Psalm 113:2; 115:8; 121:8)	1 Nephi 12:18; 2 Nephi 29:9
Alma 7:19	In the paths of righteousness (Psalm 23:3)	1 Nephi 16:5
Alma 36:28	I will praise thee forever Psalm 52:9)	2 Nephi 4:30
Alma 7:22	That I may walk (Psalm 56:13)	2 Nephi 4:32
Alma 33:11*	I will cry unto (Psalm 57:2)	2 Nephi 4:35
Alma 36:1	Give ear to my words (Psalm 5:1)	2 Nephi 9:40
Alma 38:1	Give ear to my words (Psalm 5:1)	2 Nephi 9:40
Alma 5:19	Clean hands . . . pure heart (Psalm 24:4)	2 Nephi 25:16
Alma 14:6	The pains of hell (Psalm 116:3)	Jacob 3:11
Alma 36:13	The pains of hell (Psalm 116:3)	Jacob 3:11
Alma 12:35	Swear in my wrath (Psalm 95:11)	Jacob 1:7
Alma 37:12	Over all his works (Psalm 145:9)	Jacob 4:10
Alma 36:27	Put my trust . . . deliver (Psalm 7:1; 25:20; 31:1)	2 Nephi 4:31,34?
Alma 5:50	The king of all the earth (Psalm 47:7)	not found
Alma 37:15	As chaff before the wind (Psalm 35:5)	not found
*	Quoting Zenos, a prophet also quoted on the small plates

It is also worth noting that similar examples of the Psalm-language in the two red examples can be found in other Old Testament passages, so perhaps Alma-2 is referencing the brass plates or some other lost source rather than the Psalms in those cases.  Even so, 12-13 out of the 15 examples fit this pattern very neatly.

Ammon, on the other hand, did not seem to limit his Psalm-language to examples also found on the small plates.  In his well-known praise to God in celebration of the astounding missionary success he and his brothers enjoyed among the Lamanites, we find 6 examples of Psalm-language. In Table 2 below, we see that only one of these examples has a clear correlation on the small plates, and there is a plausible explanation for this -- that one instance is also used by Alma-2 twice, once in connection with his conversion story. (In other words, it is possible Ammon is actually quoting something he first heard Alma-2 say in reference to the miraculous conversion event for which Ammon was present.)

Table 2. Ammon as a Control

Alma Reference	Psalm-Language	Small Plates Reference
Alma 26:8	Praise ... his holy name ... forever (Psalm 145:21)	not found
Alma 26:12	Will praise . . . name forever (Psalm 145:2)	not found
Alma 26:13	The pains of hell (Psalm 116:3)	Jacob 3:11*
Alma 26:23	laugh...to scorn (Psalm 22:7)	not found
Alma 26:36	Hath been mindful of us (Psalm 115:12)	not found
Alma 26:37	I will give thanks unto [God] forever (Psalm 30:12)	not found
*	This phrase is also used by Alma-2, twice, once in reference to his conversion, during which Ammon was present.

Conclusion

A few comments:

1. It is amazing to me that of all the speakers and writers in the Book of Alma, only three of them use Psalm-language at all.  >95% of that is produced by two of them.  
2. Of those two, we have a clear distinction.  12-13/15 times that Alma-2 uses Psalm-language, he is simultaneously referencing the small plates. Ammon appears to do this once out of six examples, however, the single exception could result from Ammon quoting Alma-2, who in turn is borrowing from Jacob.
3. It is really hard for me to believe that Joseph Smith would have been able to keep track of all of this without notes, especially in light of the fact that he dictated the Book of Alma long before he dictated 1 Nephi - Jacob.  
4. Accomplishing this through naturalistic means without notes would require an exceptional memory and an exquisite knowledge of the Psalms. 
• During the dictation of the Book of Alma, Joseph would have needed to remember the "Alma Psalms" (which would later need to be included in the writings of Nephi and Jacob) and the "Ammon Psalms" (which would later need to be excluded from the writings of Nephi and Jacob). All of this information would have to be held in Joseph's mind for at least a few weeks. (In addition to all other internally consistent details.)
• Joseph would also have needed to avoid Psalm-language at all other times while dictating Alma 1-40.
5. This is a lot of information to keep track of even for me using a computer. As I stated above, I doubt my own ability to spot additional examples of Psalm-language in the Book of Mormon.  Thus, it is reasonable to maintain some degree of caution that additional examples could change these numbers and lead me to a different conclusion. 
6. Here we have yet another subtle, consistent example of internal consistency. If you believe the Book of Mormon was written by Joseph Smith, you'd have to believe that he went to these great lengths, and then once the book was published, he never mentioned it or pointed it out to anyone.

Filled -- Part 2

My search for the use of "filled" in the Book of Mormon and research to understand the possible Hebrew root, was triggered by this verse

And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled (3 Nephi 27:16)

The puzzling part is that "filled" is not followed by "with" as is usually the case in the Book of Mormon. But there are other verses similar to this one. We will have a look at those

And it came to pass that Alma ate bread and was filled (Alma 8:22)

That was pretty straight forward since in this instance it is physical food filling Alma. Moving on...

And because of your diligence and your faith and your patience with the word in nourishing it, that it may take root in you, behold, by and by ye shall pluck the fruit thereof, which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure; and ye shall feast upon this fruit even until ye are filled, that ye hunger not, neither shall ye thirst. (Alma 32:42)

Alma is talking about the fruit of the tree of life. Again, it is about eating but in a more metaphorical sense. Another one:

4 And when they had eaten and were filled, he commanded that they should give unto the multitude.

5 And when the multitude had eaten and were filled, he said unto the disciples… (3 Nephi 18:4-5)

This is when Christ administers the sacrament among the Nephites. The next day, he tells the multitude

He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled. (3 Nephi 20:8)

In the very next verse it does say "filled with the Spirit" so we don't have to wonder. Also, regarding Alma 32, in another account of the tree of life, Lehi's soul is filled "with exceedingly great joy" (1 Nephi 8:12). But in the shared quotes it is interesting to see the same expression as in Alma 8, when Amulek gave Alma bread to eat. To me, it indicates that the way your soul is filled with joy or the Holy Ghost when you feast on something spiritual is comparable to the way your body is filled when you eat food.

I really don't understand the metaphysics of it all, I just know that we have a spirit inside of us somehow and that spirit is matter. I also notice some scriptures about the "place" inside of us, in addition to the "filled" scriptures. For instance, a scripture I recently shared in another post

For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you; and this is the final state of the wicked. (Alma 34:35)

There are several similar scriptures and I will not quote all of them, but here is another example

But behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them (2 Nephi 33:2)

Another interesting verse indicates that the Spirit of he Lord has no place in us because that space is filled with something else

And then shall it come to pass, that the spirits of the wicked, yea, who are evil—for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house (Alma 40:13)

I guess when this happens, you are filled too in a way, but it is not expressed that way. Possibly because it doesn't really satisfy their soul like food does to the body, it just occupies space to prevent the Spirit of the Lord from entering. Keep in mind from yesterday's post that the Hebrew root for filled, "male", also can be translated into "complete", "accomplish" or "endow".

There is another aspect I have found and my research, but I think I will make a third part to share that.

Psalms in the Book of Mormon, Mosiah - Alma 7

Note that several examples of Psalm-language in the Book of Alma have already been referenced in the earlier posts in this series.  It is clear to me that as a keeper of the Nephite records, Alma studied the small plates and when he made reference to the Psalms, he made sure to quote those passages that had already been quoted by Nephi and Jacob.  That's a remarkable detail and I'll dedicate an entire post to in the near future.

In this post, we'll review the next batch of examples of Psalm-language, from Mosiah through the first half of Alma.

Put my trust ... deliver

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)

See also 1 Chronicles 5:20; Isaiah 57:13; Jeremiah 39:18.

33 But if ye will turn to the Lord with full purpose of heart, and put your trust in him, and serve him with all diligence of mind, if ye do this, he will, according to his own will and pleasure, deliver you out of bondage. (Mosiah 7)

See also Mosiah 29:20, Alma 36:27; 38:5; 61:13.

Son/s ... this day ... begotten you

7 I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. (Psalm 2)

7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters. (Mosiah 5)

At the right hand of God

1 The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. (Psalm 110)

9 And it shall come to pass that whosoever doeth this shall be found at the right hand of God, for he shall know the name by which he is called; for he shall be called by the name of Christ. (Mosiah 5)

Break ... bands ... death

14 He brought them out of darkness and the shadow of death, and brake their bands in sunder. (Psalm 107)

8 And thus God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men (Mosiah 15)

King of all the earth

7 For God is the King of all the earth: sing ye praises with understanding. (Psalm 47)

50 Yea, thus saith the Spirit: Repent, all ye ends of the earth, for the kingdom of heaven is soon at hand; yea, the Son of God cometh in his glory, in his might, majesty, power, and dominion. Yea, my beloved brethren, I say unto you, that the Spirit saith: Behold the glory of the King of all the earth; and also the King of heaven shall very soon shine forth among all the children of men. (Alma 5)

From this time forth and forever

2 Blessed be the name of the Lord from this time forth and for evermore. (Psalm 113)

See also Psalm 115:18; 121:8.

27 And now, may the peace of God rest upon you, and upon your houses and lands, and upon your flocks and herds, and all that you possess, your women and your children, according to your faith and good works, from this time forth and forever. And thus I have spoken. Amen. (Alma 7)