Latter-day Saint Seminar Volume 4, Number 29 July 25, 2000 ________________________________________________________________________ Table of Contents ________________________________________________________________________ GD29 - Alma 36-39 Article 1 - Comments by S. Kurt Neumiller kurtn@cybcon.com Article 2 - Structure by D. Lynn Johnson dlj5@voyager.net ________________________________________________________________________ Comments, by S. Kurt Neumiller ________________________________________________________________________ General Comments on Alma 36-42 These chapters form Alma's closing remarks to his sons shortly before his departure from the land of Zarahemla (cf. 45:18) later that same year. It is plain from his own comments he is less than happy with the condition of the Nephites (cf. 29:1-8, 31:26-35), and Mormon portrays Alma as unhappy as well (cf. 35:15). Alma has spent a great deal of time trying to keep the Nephites on the right track, and has had mixed results. He apparently is so sick and tired of the Nephites he just leaves and heads off. But, before doing so he leaves his sons Helaman (ch. 36-37), Shiblon (ch. 38), and Corianton (ch. 39-42) with his final blessings. From these chapters it is safe to assume Alma only had three sons. As far as daughters, there is no mention of any. He obviously had a wife at some point, but there is no mention of her either. As his departure in 45:18 presents it as a solitary one we might assume he is a widower at that point. The complex and deliberate structure of these chapters and the utter lack of conversation between Alma and his sons point plainly to the text being three letters written to each of his sons and given to them prior to his departure from the land of Zarahemla. The letter would have then been scribed into the record, presumably by Shiblon as he inherited the plates from Alma. Or, perhaps Alma himself inscribed them prior to leaving. Comments on Alma 36 This chapter is a more verbose and more stylized recounting of the events detailed in Mosiah 27. This chapter is highly structured, there are microstructures within macrostructures. The structure is clearly deliberate on Alma's part as the account is a verbatim quotation of Alma from his own record (cf. 35:16), and not a stylized arrangement after the fact by Mormon. Given its complexity it is safe to assume this work took a considerable amount of time to compose and Alma invested a great deal of effort to do so. This is probably the best known chapter in the BofM when it comes to the subject of textual structure and Semitic poetical devices. It has been featured in numerous articles and even in the Ensign (October 1989, page 59). The primary subject of the chapter is Alma's conversion to the gospel. But, there are a number of sub-themes as well. One of the more obvious sub-themes is that of corporate versus individual salvation and how they interact. In v. 1-2 and 28-30 Alma emphasizes the importance of remembering Israel's history and all the Lord has done for his fathers. This is in accordance with the angel's admonition in Mos. 27:16 (also cp. 5:2-5 where Alma tells the Nephites at Zarahemla to do the same). His statements concerning remembering Israel's history bracket his recounting of his own conversion story (v. 3-28). What is the connection? As the Nephites are natural Israel (the descendants of Lehi through Manasseh, and the descendants of Mulek through Judah) the various covenants which apply to Israel apply to them as well. The various covenant blessings and curses in the Law (cf. Lev. 26, Deut. 28) all apply to them as well. And, as the nation of Israel is composed of many individuals, the Lord is bound to deal with individuals as well as nations. In this particular case, the Lord was very merciful to Alma in not destroying him outright, but rebuking him and giving him an opportunity to repent (v. 6-10). The result was that Alma repented (v. 11-22) and became zealous for the Lord (v. 23-27). And this follows the typical covenant curse pattern where the Lord chastens Israel until they repent. So, the large-scale corporate dealings of the Lord filter their way down to individuals. Also note the way Alma personalizes the typically corporate formula for being cut off or prospered in the land in v. 30. This admonition is most often used in a corporate sense (cf. 9:13, 1 Ne. 2:3-4, 2 Ne. 1:9, Jarom 1:9), but King Benjamin also personalizes it (cf. Mos. 1:7). For a similar discourse on applying the general covenants with Israel as a whole to a relatively small group, compare Limhi's comments in Mos. 7:17-33. Another sub-theme through this chapter is the Lord as Deliverer. The Lord delivered their fathers (v. 2, 28), he delivered the church from Alma's subversions (v. 6-9), he delivered Alma from death and hell (v. 15-19), and then delivered Alma from trials and tribulations (v. 27). The role of "Deliverer" here is defined as both physical and spiritual, as well as both corporate and individual. And, clearly, it necessarily implies the Lord is very active at both the corporate and individual levels. v3 "thou art in thy youth", Helaman is the oldest son, and since Corianton is at least post-puberty and Shiblon was born in between it is safe to assume Helaman is at least in the early 20's. v14 "I had murdered", speaking of causing spiritual death and not physical death, as is made plain when he says "or rather led them unto destruction". v22 The comments in this verse are similar to those in 19:33-34 where the people who had collapsed and then revived says they had seen and conversed with angels, apparently during this time the had physically collapsed. Here, Alma informs us he had physically collapsed as well, and after repenting he apparently sees into heaven. Taking these together it would appear when these people had collapsed their spirits had fled their bodies and gone into the presence of God and/or angels. v27 "supported under trials and troubles", such as those in ch. 9-14 as well as any other personal struggles. v28 "I know that he will raise me up at the last day, to dwell with him in glory", while this might be Alma hinting he has had his calling and election made sure, it could also simply be an expression of confidence in the Lord. Comments on Alma 38 Shiblon appears to have been quite zealous (v. 2-4), but apparently with something of a problem with pride (v. 11) and arrogance (v. 12-14). Alma's comments to him are derivative of his comments to Helaman in ch. 36, but with careful editing. The verse parallel as follows: Ch. 38 Ch. 36 ------ ------ 1 1 4 2 5 3 6 4-5 7 6-9 8 10, 18 The material Alma selects to present to Shiblon focuses more bluntly on having a testimony of the Lord's deliverance of Shiblon (v. 4-5) and Alma's own spiritual rebirth and firsthand knowledge of Jesus Christ's saving power (v. 6-8). Why? Verse 9 informs us. Alma wants Shiblon to have the same kind of understanding of Christ's salvation that he has. So, Shiblon obviously hasn't received it yet. Shiblon hasn't humbled himself before the Lord yet, as has Alma, and therefore has not received a remission of sins and a powerful testimony of Christ, as has Alma. And v. 10-14 informs us as to why he hasn't. Alma's intent is to encourage Shiblon to continue to be zealous in the Lord (v. 2-3), but to abandon his pride (v. 10-14) and experience the Lord's spiritual powers of deliverance (v. 6- 9) as he has experienced His physical powers of deliverance (v. 4-5). v4 The persecutions mentioned here of being in bonds and of being stoned while among the Zoramites is all we ever hear of any physical persecution aimed at the missionary party. No mention is made of anything like this in ch. 31-34. v10-14 Being the sons of the high priest and former chief judge its not hard to see why they could fall into a trap of pride. Alma was certainly a well-known character among all the Nephites, and was probably well-off as a result of his former employment as the chief judge. So, his sons would have enjoyed considerable notoriety and the perks that would go along with it. Comments on Alma 39 This chapter starts out a rather lengthy (cf. 39-42) lecture by Alma to his youngest son Corianton. The chapter is mainly composed of Alma's stern reprimand of Corianton for three particular sins: pride (v. 2), harlotry (v. 3-13), and materialism (v. 14). This chapter is presented as the reverse of the preceding chapter's comments on Shiblon. Shiblon was zealous for the ministry, but had some relatively minor problems. Here, Corianton has serious problems, and he abandoned the ministry. Alma points out this contrast in v. 1. The discussion on harlotry is lengthy because it is a serious sin (v. 5-10), but more so because his bad example negatively impacted the missionary labors among the Zoramites (v. 3-4, 11-13). The matter of Corianton's harlotry merits some discussion. The harlotry issue is not one dealt with in a cut and dry fashion by Alma. His accusations against Corianton's immorality are bound together with the fact he abandoned the ministry in order to pursue them (v. 3-4). His warnings in these verses focus more on the matter of abandoning the ministry (v. 3-4), and therefore potentially causing his own spiritual death as a result of his denial of the gospel (v. 5-6), than on the matter of unchastity (v. 9). And, note, the command from the Lord which motivates Alma is one dealing not with the matter of unchastity, but with the potential impact of the bad example (v. 12). Thus, v. 7 is most likely speaking of his abandoning the ministry and not of the harlotry. This is not to say the harlotry isn't a serious issue, because Alma indicates plainly it is in v. 9. But, the matter of harlotry is secondary to the danger of spiritual death in Corianton and his causing it in others by his bad example. That said, it is not entirely clear from the text how immoral Corianton was. All it says in v. 3 is he "did go...after the harlot Isabel" and in v. 4 it says "she did steal away the hearts of many; but this was no excuse for thee". The text does little to suggest literal fornication. In v. 9 Alma says "go no more after the lusts of your eyes". It reads more like a burlesque or striptease as there were many who had their hearts stolen away and it involved lusting with the eyes. Had Corianton's sin involved literal fornication with a prostitute it seems likely Alma would have been much more vehement about calling him to repentance on matters of sex immorality rather than focusing more on abandoning the ministry. It is common for us to read the text and assume the worst about him, but there is nothing in the text requiring it. The plainest reading is that Corianton left the ministry to see some lascivious beautiful woman ply her trade. The display was public enough for him to be seen at it and recognized, so he became a scapegoat for the Zoramite leaders hostile to Alma's preaching. He didn't solicit her as a prostitute or fornicate with her, so in his own mind it was easy to rationalize what he did wasn't all that bad (hence Alma's warning in v. 9 that even entertaining the "lusts of your eyes" made him unfit for the kingdom of God). But, Alma's main point is the real damage is his denial of the Lord by abandoning the ministry, and the bad example he set which turned into fodder for gainsayers. As for Corianton's fate, he repents and attends to the ministry (cf. 43:1, 49:30), and ultimately heads off with Haggoth to shores unknown (cf. 63:10). v1 "have ye not observed the steadiness of thy brother?", Alma is referring to Shiblon and not Helaman as Helaman did not go with them to minister to the Zoramites, cf. 31:7. v5 "the shedding of innocent blood or denying the Holy Ghost", the typical reading on this is that two separate things are being presented in order of more serious sinfulness. The first being murder, as in "Thou shalt not kill", and the second being the sin of Perdition. This typical reading results in the ranking of most grievous sins as 1) perdition, 2) literal murder, 3) sex immorality. However, another reading would be to see the "or" as an equation and not a separator. As in "the shedding of innocent blood is also known as denying the Holy Ghost". The context definitely favors this reading. There is nothing in surrounding text blatantly referencing literal physical murder while the surrounding text does have numerous references to figurative spiritual murder (v. 6 "murdereth against the light and knowledge of God", v. 12 "lest they lead away the hearts of many people to destruction", note Alma uses both "murder" and "destruction" in spiritual senses in 36:14). And, in D&C 132:27 the two are equated "The blasphemy against the Holy Ghost...is in that ye commit murder wherein ye shed innocent blood". This strongly suggests "the shedding of innocent blood" here is not a reference to physical murder, but is referring to "denying the Holy Ghost". v6 "deny the Holy Ghost...a sin which is unpardonable", cp. Matt. 12:31, D&C 76:30-49. v9 "cross yourself", meaning "go against, thwart, frustrate, deny" yourself. Unlike v. 11 where Alma indicates the devil is tempting him, the statement here is the desire, the "lusts of your eyes", is within Corianton. Alma understands clearly there is a natural urge out of control, and he admonishes him to deny himself those things. The underlying concept is an issue of desire and self-denial, the conflict between the spiritual self and the carnal self. This belies a rather sophisticated understanding of psychology, one we commonly don't project back into ancient history. v12 As Alma is the high priest of the Nephites the conduct of his sons would certainly be under considerable public scrutiny. Particularly in a society where the office of high priest when from father to son. Hence the Lord's command to Alma to reprimand Corianton so as to not be a bad example to the Nephites and thus lead them into sin. v13 "acknowledge your faults and that wrong which ye have done", the 1st Edition BofM read "and retain that wrong which ye had done" suggesting that by acknowledging his actions were wrong he might take back the bad example away from the Zoramites. I don't know what edition "retain" was omitted from the text and if it was in the original printer's manuscript or not. v15-19 Alma returns his attention to the ministry which Corianton was supposed to attended to (v. 15-16), and introduces the topic of the next few chapters (v. 17-19). v15 "he cometh to declare glad tidings of salvation to his people", missionaries are heralds of the gospel (note in v. 16 Alma says Corianton was called to be a herald of the gospel), but here Alma presents Jesus as the epitome of the messenger in Isa. 52:7. ________________________________________________________________________ Structure, by D. Lynn Johnson ________________________________________________________________________ I’ll comment on only one of many systems this week. It is one of my favorites. The full reformatted text can be found on the LDSS Archive website, http://www.cybcon.com/~kurtn/exegesis.html Interesting parallelism is found in this inverted system, with the first branch dealing with the Liahona, while the second presents the words of Christ, the atonement, and related issues. The F neatly turns the emphasis from the one to the other. Of particular interest to me is the parallelism in the Bs. The first says the Lord prepared it, and “there cannot any man work after the manner of so curious a workmanship.” The second has to do with the atonement, which the Lord prepared, and which man cannot do. Webster’s 1828 dictionary includes, as definitions of curious, “nice, exact...wrought with care and art, elegant, neat, finished...” Alma 37:38-47 Inverted A And now, my son, I have somewhat to say concerning the thing which our fathers call a ball, or director. // And now, my son, see that ye take care of these sacred things. B The Lord prepared it. And behold, there cannot any man work after the manner of so curious a workmanship. // So was it prepared for them, that if they would look they might live...the way is prepared, and if we will look we may live forever. C It was prepared to show unto our fathers the course which they should travel in the wilderness. // As surely as this director did bring our fathers, by following its course, to the promised land, so shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise. D If they had faith to believe that God could cause that those spindles should point the way they should go, behold, it was done. // It is as easy to give heed to the word of Christ, which will point to you a straight course to eternal bliss, as it was for our fathers to give heed to this compass. E They were slothful, and forgot to exercise their faith and diligence, and then those marvelous works ceased, and they did not progress in their journey. // As our fathers were slothful to give heed to this compass, they did not prosper; even so it is with things which are spiritual. F I would that ye should understand that these things are not without a shadow. ________________________________________________________________________ Next Assignment: Alma 40-42 ________________________________________________________________________ A note to readers: LDS Seminar Digest [LDSS-D] is a summary of posts made to LDS Seminar, an open forum for discussion on upcoming Gospel Doctrine lessons. LDS Seminar [LDSS] posts are open to exegesis, textual analysis, historical issues, and life applications. Submissions to LDSS will not be edited for content, but not all submissions will be automatically included in LDSS-D. LDSS-D is a one way list, subscribers cannot post to LDSS-D. 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