Abstract: Mormon describes Alma the Younger’s “go[ing] about secretly” to destroy the church that his father, Alma the Elder, had established (Mosiah 27:8–10), this as a narratalogical inversion of that period when Alma the Elder “went about privately” teaching the words of Abinadi and establishing a church “that it might not come to the knowledge of the king” (Mosiah 18:1–6). In Mosiah 27:10, Mormon subtly reworks Alma the Younger’s autobiographical statement preserved in Alma 36:6, adding in the former passage a word rendered “secretly” to create a midrashic or interpretive pun on the name Alma, echoing the meaning of the Semitic root ʿlm, “hide,” “conceal”). Mosiah 27:8–10 contains additional language that evokes the introduction of the name Alma in the Book of Mormon (at first in terms of ʿelem [“young man”] but also in terms of the homonymous root ʿlm) in Mosiah 17:2–4 but also re-invokes allusions in the latter passage to Mosiah 14:1 (Isaiah 53:1).
Abstract: The fear that Moroni’s soldier’s speech (Alma 44:14) aroused in the Lamanite soldiers and the intensity of Zerahemnah’s subsequently redoubled anger are best explained by the polysemy (i.e., multiple meanings within a lexeme’s range of meaning) of a single word translated “chief” in Alma 44:14 and “heads” in Alma 44:18. As editor of a sacred history, Mormon was interested in showing the fulfilment of prophecy when such fulfilment occurred. Mormon’s description of the Lamanites “fall[ing] exceedingly fast” because of the exposure of the Lamanites’ “bare heads” to the Nephites’ swords and their being “smitten” in Alma 44:18 — just as “the scalp of their chief” was smitten and thus fell (Alma 44:12–14) — pointedly demonstrates the fulfilment of the soldier’s prophecy. In particular, the phrase “bare heads” constitutes a polysemic wordplay on “chief,” since words translated “head” can alternatively be translated “chief,” as in Alma 44:14. A similar wordplay on “top” and “leader” in 3 Nephi 4:28–29, probably again represented by a single word, also partly explains the force of the simile curse described there. Continue reading
Abstract: The biographical introduction of Alma the Elder into the Book of Mormon narrative (Mosiah 17:2) also introduces the name Alma into the text for the first time, this in close juxtaposition with a description of Alma as a “young man.” The best explanation for the name Alma is that it derives from the Semitic term ǵlm (Hebrew ʿelem), “young man,” “youth,” “lad.” This suggests the strong probability of an intentional wordplay on the name Alma in the Book of Mormon’s underlying text: Alma became “[God’s] young man” or “servant.” Additional lexical connections between Mosiah 17:2 and Mosiah 14:1 (quoting Isaiah 53:1) suggest that Abinadi identified Alma as the one “to whom” or “upon whom” (ʿal-mî) the Lord was “reveal[ing]” his arm as Abinadi’s prophetic successor. Alma began his prophetic succession when he “believed” Abinadi’s report and pled with King Noah for Abinadi’s life. Forced to flee, Alma began his prophetic ministry “hidden” and “concealed” while writing the words of Abinadi and teaching them “privately.” The narrative’s dramatic emphasis on this aspect of Alma’s life suggests an additional thread of wordplay that exploits the homonymy between Alma and the Hebrew root *ʿlm, forms of which mean “to hide,” “conceal,” “be hidden,” “be concealed.” The richness of the wordplay and allusion revolving around Alma’s name in Mosiah 17–18 accentuates his importance as a prophetic figure and founder of the later Nephite church. Moreover, it suggests that Alma’s name was appropriate given the details of his life and that he lived up to the positive connotations latent in his name. Continue reading
Abstract: The distinctive Mormon conception of God makes possible a logically coherent reconciliation of the facially incompatible laws of justice and mercy. The Book of Mormon prophet Alma clearly explains how these two great laws may be reconciled through the atonement and repentance that the atonement makes possible. Alma artfully illustrates the relationship between justice and mercy in a carefully crafted theological poem. Continue reading
The Book of Mormon as an Ancient Document:
Proper Names as a Test Case
Abstract: This study considers the Book of Mormon personal names Josh, Nahom, and Alma as test cases for the Book of Mormon as an historically authentic ancient document. Continue reading