"There is so much more in the Book of Mormon than we have yet discovered. The book's divine architecture and rich furnishings will increasingly unfold to our view, further qualifying it as 'a marvelous work and a wonder' ...The Book of Mormon is like a vast mansion with gardens, towers, courtyards, and wings. All the rooms in this mansion need to be explored..."
-Neal A Maxwell

Monday, September 8, 2014

Prophets as symbols of Christ: The Brother of Jared and the Mount of Transfiguration


The Brother of Jared Sees the Finger of the Lord, by Arnold Friberg

In previous posts, I have suggested how EtherNephi₁ and Nephi₂ may have served as types of Christ; as part of their prophetic missions to testify of Him, each experienced an event in his life that closely mirrored an event in the life of the Savior. In this post, I propose how the brother of Jared might also qualify as a symbol of the Messiah. The following juxtaposition will compare the brother of Jared's vision of the premortal Christ at Mount Shelem and the experience Christ Himself had at the Mount of Transfiguration. The facets of this parallel, I’m finding, are seemingly endless. What I present here, then, will merely be a summary of three of them, each to be examined in more detail later. Future posts will also explore other additional dimensions. 

Monday, July 21, 2014

Dark Mirror: Ammon₁ and Coriantumr₃, Part II





In part one of my juxtaposition of the exploits of Ammon₁ and Coriantumr₃, I mostly examined some very "precise contrasts" between the two warriors. Here in part two, I present one potential parallel regarding Mosiah₂ and Tubaloth, the two monarchs who sent them on their respective expeditions. This one requires a bit of setup and relies on several assumptionsa few of which are quite generous. I believe the following theory is worth consideration, however, because if true, it serves to greatly accentuate the symmetry of this "dark mirror" relationship.

Wednesday, July 16, 2014

Dark Mirror: Ammon₁ and Coriantumr₃, Part I





In a previous post, I submitted both parallels and very precise contrasts between Alma₂ and the Apostle Paul. As an example of what I mean by "precise contrasts," compare the experiences of those who were with Paul and Alma during the "Road to Damascus experience," if you will, of each: 

Paul
Alma₂
“And they that were with me saw indeed the light, and were afraid; but [unlike Paul] they heard not the voice of him that spake to me.” (Acts 22:9)“...the angel spake more things unto me, which were heard by my brethren, but I did not hear them...” (Alma 36:11)


Here, I present a similar juxtaposition of two of the Book of Mormon's somewhat less-prominent figures, Ammon₁ (a Nephite warrior sent by his king on a fact finding mission to ascertain the condition of a Nephite colony), and Coriantumr (a warrior who defected from the Nephites and was sent by his king to conquer the Nephite nation). One man ultimately delivered Nephites from Lamanite rule, the other tried to subject Nephites to it. In this two-part entry, I propose that, given these and other details Mormon provided about the two men in his record, each warrior is meant to serve as a "dark mirror image" of sorts to the other.



Monday, May 13, 2013

Déjà vu: Mosiah 3 and Alma 7

I have previously submitted two examples of narrative repetition the Book of Mormon; narrative elements of one passage, and the sequence in which those elements appear, are repeated again several chapters later. I believe this to be a deliberate literary device, the purpose of which may be to frame a particular contrast. A comparison of 1 Nephi chapters 2 and 10 highlights the temporal and eternal consequences of sin, and chapters 45 and 62 of Alma chronicle the futility and success, respectively, of Helaman II's first and final evangelical journeys. In the latter case, language found nowhere else in the Book of Mormon is extant, bolstering the case that the narrative similarities are intentional.  

In both cases, the twin passages are separated only by several chapters, and share the same narrator/speaker. Perhaps a modified version of this phenomenon, however, can also be found between different books and speakers in the Book of Mormon. As an example, I submit a comparison of Mosiah 3 (part of King Benjamin's address), and Alma 7 (the discourse of Alma the Younger to the people of Gideon). This juxtaposition is both more expansive than the previous examples, as it encompasses both chapters in their entirety, and less robust, as there are many elements that don't match at all. I believe the parallels that are present, however, merit consideration. 


I'll begin my presenting both chapters side-by-side in their entirety, highlighting the similar elements of each with matching colors:   





Monday, January 21, 2013

Déjà vu: Alma 45 & 62

In an earlier post, I submitted that the latter halves of chapters 2 and 10 of 1 Nephi share nearly identical narratives. A similar pattern emerges by comparing chapters 45 and 62 of Alma, which mark the beginning and end, respectively, of Helaman's prophetic ministry.

Thursday, January 17, 2013

Chiasmus: Helaman 6:7-13


Last Sunday, when I should have been paying attention in Elder's Quorum class, I noticed for only the first time what Jack Welch calls one of "the finest examples of chiasmus in the Book of Mormon and beyond." [1] It's found it Helaman 6:7-13, and chronicles a year that marked a significant turning point in Nephite-Lamanite relations: 

Wednesday, January 9, 2013

Chiasmus: 2 Nephi 28:32


Briefly, here's a chiasmus I really like in 2 Nephi 28:32:

Wo be unto the Gentiles, 
A saith the Lord God of Hosts! 
B For notwithstanding I shall lengthen out mine arm unto them from day to day, 
C they will deny me; 
D nevertheless, I will be merciful unto them, saith the Lord God, 
C' if they will repent and come unto me; 
B' for mine arm is lengthened out all the day long, 
A' saith the Lord God of Hosts.