Alma 36

 
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Alma 36 is held out by some as one of the most remarkable examples of a Hebraic literary device called chiasmus.

“Chiasmus, sometimes called an inverted parallelism, is a Hebrew literary form where words or ideas are arranged in a certain order and then repeated in reverse order. This repetition emphasizes important ideas and words. In addition, the writer’s main idea is often located at the center of the chiasmus” (Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232; or use this image). Because chiasmus is a Hebraic literary device, many believers see it as evidence of ancient authorship of the Book of Mormon.

In this chapter I list the parallels claimed in the Book of Mormon Student Manual labeling the parallels with the same assigned letters the manual uses. I have also commented below on the problems I see with some of these alleged parallels (Please note that according to the information in the student manual, 80% of the words of Alma 36 are ignored in order to make the chiastic structure work.)

For a wonderful satirical piece on “Hebraicisms” like chiasmus, see “Hebraicisms, Chiasmus, and Other Internal Evidence for Ancient Authorship in Green Eggs and Ham” by Robert Patterson.

For a more thorough examination of the chiasmus of Alma 36 than I wish to go into, and based on a slightly different claimed matching of parallels, see (Critique of Alma 36 as an Extended Chiasm”). Or, take a look at my essay about chiasmus and the Book of Mormon.

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1 My son, give ear to my words; for I swear unto you, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land.
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Chiastic parallels identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

A: “give ear to my words” - indicated parallel: “this is according to his word” in verse 30. The “my” in this verse means “Alma’s.” The “his” in verse 30 means “God’s.” It seems to me the only real parallel one could claim in these phrases is “words” of verse 1 with “word” of verse 30. As if to highlight how unimpressive this claimed “hit” is, “word” or “words” is included three more times in this same chapter (verses 3, 11, and 26).

B: “keep the commandments of God ye shall prosper in the land” - indicated parallel: “keep the commandments of God ye shall prosper in the land” in verse 30.

Also notice the prosperity gospel being preached in this verse.

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2 I would that ye should do as I have done, in remembering the captivity of our fathers; for they were in bondage, and none could deliver them except it was the God of Abraham, and the God of Isaac, and the God of Jacob; and he surely did deliver them in their afflictions.
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Chiastic parallels identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

C: “do as I have done” – indicated parallel is “know as I do know” in verse 30. Why are these parallels? First of all, the verbs are not the same. In addition, the command to “do” is to remember the captivity of their fathers, but the command to “know” is to know that if you keep the commandments, you’ll prosper.

D: “remembering the captivity of our fathers; for they were in bondage” – indicated parallel is “retain in remembrance … their captivity” in verse 29. Notice the indicated parallel in this verse tags on “for they were in bondage” even though there is no such similar phraseology in verse 29. This pads the percentage of words that are included in their indicated parallels.

E: “he surely did deliver them” – indicated parallel is “he has delivered them out of bondage and captivity” in verse 28.

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3 And now, O my son Helaman, behold, thou art in thy youth, and therefore, I beseech of thee that thou wilt hear my words and learn of me; for I do know that whosoever shall put their trust in God shall be supported in their trials, and their troubles, and their afflictions, and shall be lifted up at the last day.
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Chiastic parallels identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

F: “trust in God” – indicated parallel is “he will ... deliver me ... [a]nd ... raise me up” in verses 27,28.

G: “supported in their trials, and their troubles, and their afflictions” – indicated parallel is “trust in him” in verse 27. H: “lifted up at the last day” – indicated parallel is “supported under trials and troubles … afflictions” in verse 27.

H: “lifted up at the last day” – indicated parallel is “supported under trials and troubles … afflictions” in verse 27.

The order of these alleged parallels doesn’t match.

However, in reviewing the Portuguese version of the Book of Mormon Student Manual, I noticed they changed what phrases were included in the parallels, and the changes seemed to fix this mismatch. Maybe this mismatch was just an error that didn’t get caught in the editing process.

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4 And I would not that ye think that I know of myself--not of the temporal but of the spiritual, not of the carnal mind but of God.
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

I: “I would not that ye think that I know of myself … but of God” – indicated parallel is “the knowledge which I have is of God” in verse 26.

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5 Now, behold, I say unto you, if I had not been born of God I should not have known these things; but God has, by the mouth of his holy angel, made these things known unto me, not of any worthiness of myself;
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

J: “born of God” – indicated parallel is “born of God” in verse 26.

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6 For I went about with the sons of Mosiah, seeking to destroy the church of God; but behold, God sent his holy angel to stop us by the way.
Miracle precedes the faith
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

K: “I went about … seeking to destroy the church of God” – indicated parallel is “I have labored … that I might bring souls unto repentance” in verse 24. These “parallels” seem antithetical. Because Alma’s story is about his conversion, he refers to elements before and after the conversion that are contrasting as near opposites rather than matching parallels. I don’t know if that’s how it was done by ancient Hebrews, but I’ll give the benefit of a doubt that the parallel is that the subject of the parallel match is the same, even if what is happening to that subject is the opposite. This “parallels” of opposites happens with L, M, N, and O also (verses 10,15-17,19-20,22-23).

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Alma 36:6-7 The miracle precedes the faith. This contradicts Ether 12:6, “dispute not because ye see not, for ye receive no witness until after the trial of your faith.” But, keep in mind that this is the same Alma who strikes Korihor dumb as a sign, which ultimately leads to Korihor’s ignominious death (Alma 30:49,59).
7 And behold, he spake unto us, as it were the voice of thunder, and the whole earth did tremble beneath our feet; and we all fell to the earth, for the fear of the Lord came upon us.
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Alma 36:6-7 The miracle precedes the faith. This contradicts Ether 12:6, “dispute not because ye see not, for ye receive no witness until after the trial of your faith.” But, keep in mind that this is the same Alma who strikes Korihor dumb as a sign, which ultimately leads to Korihor’s ignominious death (Alma 30:49,59).
8 But behold, the voice said unto me: Arise. And I arose and stood up, and beheld the angel.
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9 And he said unto me: If thou wilt of thyself be destroyed, seek no more to destroy the church of God.
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10 And it came to pass that I fell to the earth; and it was for the space of three days and three nights that I could not open my mouth, neither had I the use of my limbs.
Falling in astonishment
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

L: “neither had I the use of my limbs” – indicated parallel is “my limbs did receive their strength again” in verse 23. These “parallels” seem antithetical. Because Alma’s story is about his conversion, he refers to elements before and after the conversion that are contrasting as near opposites rather than matching parallels. I don’t know if that’s how it was done by ancient Hebrews, but I’ll give the benefit of a doubt that the parallel is that the subject of the parallel match is the same, even if what is happening to that subject is the opposite. This “parallels” of opposites happens with K, M, N, and O also (verses 6,15-17,19-20,22,24).

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Alma 36:10-11 Alma is another example of falling to the earth because of astonishment or fear. Mosiah 27:23 says Alma received strength to move and could talk after two days and two nights of others fasting. Some critics think this contradicts Alma 36:10 because it says that Alma could not open his mouth for three days and three nights. I think the defense of this is robust. The people fasting for Alma wouldn’t necessarily have started fasting for Alma right away; they may have started a day after his mouth was shut. Likewise, though in Mosiah it says Alma could speak after they fasted, it doesn’t say that he could speak immediately after they ended their fast; it could have taken a day after the fasting and prayer stopped for him to speak again.
11 And the angel spake more things unto me, which were heard by my brethren, but I did not hear them; for when I heard the words--If thou wilt be destroyed of thyself, seek no more to destroy the church of God--I was struck with such great fear and amazement lest perhaps I should be destroyed, that I fell to the earth and I did hear no more.
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Alma 36:10-11 Alma is another example of falling to the earth because of astonishment or fear. Mosiah 27:23 says Alma received strength to move and could talk after two days and two nights of others fasting. Some critics think this contradicts Alma 36:10 because it says that Alma could not open his mouth for three days and three nights. I think the defense of this is robust. The people fasting for Alma wouldn’t necessarily have started fasting for Alma right away; they may have started a day after his mouth was shut. Likewise, though in Mosiah it says Alma could speak after they fasted, it doesn’t say that he could speak immediately after they ended their fast; it could have taken a day after the fasting and prayer stopped for him to speak again.
12 But I was racked with eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins.
Endless/Eternal Punishment
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According to D&C 19:6-12 the words “endless” and “eternal” do not mean without end when it comes to “endless torment” or “eternal damnation”. These verses in the D&C explain that these words are used because, “it is more express than other scriptures, that it might work upon the hearts of the children of men.” When people read these words in the Book of Mormon, how do they likely understand the words “endless” and “eternal”? Is this honest communication if D&C 19 reveals the actual meaning of these words?

In this instance, it is actually clear from the context in this verse that “eternal torment” does not mean torment without end.

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13 Yea, I did remember all my sins and iniquities, for which I was tormented with the pains of hell; yea, I saw that I had rebelled against my God, and that I had not kept his holy commandments.
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14 Yea, and I had murdered many of his children, or rather led them away unto destruction; yea, and in fine so great had been my iniquities, that the very thought of coming into the presence of my God did rack my soul with inexpressible horror.
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15 Oh, thought I, that I could be banished and become extinct both soul and body, that I might not be brought to stand in the presence of my God, to be judged of my deeds.
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

M: “thought I … that I might not be brought to stand in the presence of my God” – indicated parallel is “my soul did long to be there” in verse 22. These “parallels” seem antithetical. Because Alma’s story is about his conversion, he refers to elements before and after the conversion that are contrasting as near opposites rather than matching parallels. I don’t know if that’s how it was done by ancient Hebrews, but I’ll give the benefit of a doubt that the parallel is that the subject of the parallel match is the same, even if what is happening to that subject is the opposite. This “parallels” of opposites happens with K, L, N, and O also (verses 6,10,16-17,19-20,23-24).

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16 And now, for three days and for three nights was I racked, even with the pains of a damned soul.
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

N: “the pains of a damned soul” – indicated parallel is “joy as exceeding as was my pain” in verse 20. These “parallels” seem antithetical. Because Alma’s story is about his conversion, he refers to elements before and after the conversion that are contrasting as near opposites rather than matching parallels. I don’t know if that’s how it was done by ancient Hebrews, but I’ll give the benefit of a doubt that the parallel is that the subject of the parallel match is the same, even if what is happening to that subject is the opposite. This “parallels” of opposites happens with K, L, M, and O also (verses 6,10,15,17,19,22-24).

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17 And it came to pass that as I was thus racked with torment, while I was harrowed up by the memory of my many sins, behold, I remembered also to have heard my father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the world.
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Chiastic parallels identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

O: “harrowed up by the memory of my many sins” – indicated parallel is “harrowed up by the memory of my sins no more” in verse 19. These “parallels” seem antithetical. Because Alma’s story is about his conversion, he refers to elements before and after the conversion that are contrasting as near opposites rather than matching parallels. I don’t know if that’s how it was done by ancient Hebrews, but I’ll give the benefit of a doubt that the parallel is that the subject of the parallel match is the same, even if what is happening to that subject is the opposite. This “parallels” of opposites happens with K, L, M, and N also (verses 6,10,15,16,20,22-24).

P: “I remembered … one Jesus Christ, a Son of God” – indicated parallel is “I cried within my heart: O Jesus, thou Son of God” in verse 18. This is the center parallel of the chiasmus. I don’t think it’s clear why “I remembered” and “I cried with my heart” are considered part of the parallel. In other words, there’s even less verbiage than claimed that might seem like a parallel.

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18 Now, as my mind caught hold upon this thought, I cried within my heart: O Jesus, thou Son of God, have mercy on me, who am in the gall of bitterness, and am encircled about by the everlasting chains of death.
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

P: “I cried within my heart: O Jesus, thou Son of God” – indicated parallel is “I remembered … one Jesus Christ, a Son of God” in verse 17. This is the center parallel of the chiasmus. I don’t think it’s clear why “I remembered” and “I cried with my heart” are considered part of the parallel. In other words, there’s even less verbiage than claimed that might seem like a parallel.

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19 And now, behold, when I thought this, I could remember my pains no more; yea, I was harrowed up by the memory of my sins no more.
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

O: “harrowed up by the memory of my sins no more” – indicated parallel is “harrowed up by the memory of my many sins” in verse 17. These “parallels” seem antithetical. Because Alma’s story is about his conversion, he refers to elements before and after the conversion that are contrasting as near opposites rather than matching parallels. I don’t know if that’s how it was done by ancient Hebrews, but I’ll give the benefit of a doubt that the parallel is that the subject of the parallel match is the same, even if what is happening to that subject is the opposite. This “parallels” of opposites happens with K, L, M, and N also (verses 6,10,15,16,20,22-24).

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20 And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain!
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

N: “joy as exceeding as was my pain” – indicated parallel is “the pains of a damned soul” in verse 16. These “parallels” seem antithetical. Because Alma’s story is about his conversion, he refers to elements before and after the conversion that are contrasting as near opposites rather than matching parallels. I don’t know if that’s how it was done by ancient Hebrews, but I’ll give the benefit of a doubt that the parallel is that the subject of the parallel match is the same, even if what is happening to that subject is the opposite. This “parallels” of opposites happens with K, L, M, and O also (verses 6,10,15,17,19,22-24).

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21 Yea, I say unto you, my son, that there could be nothing so exquisite and so bitter as were my pains. Yea, and again I say unto you, my son, that on the other hand, there can be nothing so exquisite and sweet as was my joy.
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22 Yea, methought I saw, even as our father Lehi saw, God sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God; yea, and my soul did long to be there.
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

M: “my soul did long to be there” – indicated parallel is “thought I … that I might not be brought to stand in the presence of my God” in verse 15. These “parallels” seem antithetical. Because Alma’s story is about his conversion, he refers to elements before and after the conversion that are contrasting as near opposites rather than matching parallels. I don’t know if that’s how it was done by ancient Hebrews, but I’ll give the benefit of a doubt that the parallel is that the subject of the parallel match is the same, even if what is happening to that subject is the opposite. This “parallels” of opposites happens with K, L, N, and O also (verses 6,10,16-17,19-20,23-24).

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23 But behold, my limbs did receive their strength again, and I stood upon my feet, and did manifest unto the people that I had been born of God.
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

L: “my limbs did receive their strength again” – indicated parallel is “neither had I the use of my limbs” in verse 10. These “parallels” seem antithetical. Because Alma’s story is about his conversion, he refers to elements before and after the conversion that are contrasting as near opposites rather than matching parallels. I don’t know if that’s how it was done by ancient Hebrews, but I’ll give the benefit of a doubt that the parallel is that the subject of the parallel match is the same, even if what is happening to that subject is the opposite. This “parallels” of opposites happens with K, M, N, and O also (verses 6,15-17,19-20,22,24).

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24 Yea, and from that time even until now, I have labored without ceasing, that I might bring souls unto repentance; that I might bring them to taste of the exceeding joy of which I did taste; that they might also be born of God, and be filled with the Holy Ghost.
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

K: “I have labored … that I might bring souls unto repentance” – indicated parallel is “I went about … seeking to destroy the church of God” in verse 6. These “parallels” seem antithetical. Because Alma’s story is about his conversion, he refers to elements before and after the conversion that are contrasting as near opposites rather than matching parallels. I don’t know if that’s how it was done by ancient Hebrews, but I’ll give the benefit of a doubt that the parallel is that the subject of the parallel match is the same, even if what is happening to that subject is the opposite. This “parallels” of opposites happens with L, M, N, and O also (verses 10,15-17,19-20,22-23).

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25 Yea, and now behold, O my son, the Lord doth give me exceedingly great joy in the fruit of my labors;
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26 For because of the word which he has imparted unto me, behold, many have been born of God, and have tasted as I have tasted, and have seen eye to eye as I have seen; therefore they do know of these things of which I have spoken, as I do know; and the knowledge which I have is of God.
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Chiastic parallels identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

J: “born of God” – indicated parallel is “born of God” in verse 5.

I: “the knowledge which I have is of God” – indicated parallel is “I would not that ye think that I know of myself … but of God” in verse 4.

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27 And I have been supported under trials and troubles of every kind, yea, and in all manner of afflictions; yea, God has delivered me from prison, and from bonds, and from death; yea, and I do put my trust in him, and he will still deliver me.
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Chiastic parallels identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

H: “supported under trials and troubles … afflictions” – indicated parallel is “lifted up at the last day” in verse 3.

G: “trust in him” – indicated parallel is “supported in their trials, and their troubles, and their afflictions” in verse 27. H: “lifted up at the last day” – indicated parallel is “supported under trials and troubles … afflictions” in verse 3.

F: “he will ... deliver me ... [a]nd ... raise me up” (verses 27,28) – indicated parallel is “trust in God” in verse 3.

The order of these alleged parallels doesn’t match.

However, in reviewing the Portuguese version of the Book of Mormon Student Manual, I noticed they changed what phrases were included in the parallels, and the changes seemed to fix this mismatch. Maybe this mismatch was just an error that didn’t get caught in the editing process.

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28 And I know that he will raise me up at the last day, to dwell with him in glory; yea, and I will praise him forever, for he has brought our fathers out of Egypt, and he has swallowed up the Egyptians in the Red Sea; and he led them by his power into the promised land; yea, and he has delivered them out of bondage and captivity from time to time.
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Chiastic parallels identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

F: “he will ... deliver me ... [a]nd ... raise me up” (verses 27,28) – indicated parallel is “trust in God” in verse 3. These seem mismatched. The parallel labeled by the student manual as H in verse three ("lifted up at the last day") seems to be a better match. (see my annotation for verse 27 regarding the mix ups in the Book of Mormon Student Manual)

E: “he has delivered them out of bondage and captivity” – indicated parallel is “he surely did deliver them” in verse 2.

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“Mainstream history and archaeology now consider the Exodus an entirely mythic and fictional narrative put together between the 8th and 5th centuries BCE” ([Evidence for the Exodus](https://rationalwiki.org/wiki/Evidence%5Ffor%5Fthe%5FExodus)).
29 Yea, and he has also brought our fathers out of the land of Jerusalem; and he has also, by his everlasting power, delivered them out of bondage and captivity, from time to time even down to the present day; and I have always retained in remembrance their captivity; yea, and ye also ought to retain in remembrance, as I have done, their captivity.
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Chiastic parallel identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

D: “retain in remembrance … their captivity” – indicated parallel is “remembering the captivity of our fathers; for they were in bondage” in verse 2. Notice the indicated parallel in verse 2 tags on “for they were in bondage” even though there is no such similar phraseology in verse 29. This pads the percentage of words that are included in their indicated parallels.

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30 But behold, my son, this is not all; for ye ought to know as I do know, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land; and ye ought to know also, that inasmuch as ye will not keep the commandments of God ye shall be cut off from his presence. Now this is according to his word.
Prosperity gospel
30
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Chiastic parallels identified in Book of Mormon Student Manual for Religion 121-122 copyrighted 2009, p. 232:

C: “know as I do know” – indicated parallel is “do as I have done” in verse 2. Why are these parallels? First of all, the verbs are not the same. In addition, the command to “do” is to remember the captivity of their fathers, but the command to “know” is to know that if you keep the commandments, you’ll prosper.

B: “keep the commandments of God ye shall prosper in the land” - indicated parallel: “keep the commandments of God ye shall prosper in the land” in verse 1.

A: “this is according to his word” - indicated parallel: “give ear to my words” in verse 1. The “his” in this verse means “God’s.” The “my” in verse 1 means “Alma’s.” It seems to me the only real parallel one could claim in these phrases is “words” of verse 1 with “word” of verse 30. As if to highlight how unimpressive this claimed “hit” is, “word” or “words” is included three more times in this same chapter (verses 3,11,26).

Also notice the prosperity gospel being preached in this verse.

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