Ye Shall Prosper in the Land

Spoken Word Seen in Alma 47-53:
Alma 47:13- Amalickiah speaking with Antipus
Alma 47:25-27- Amalickiah raising havoc to believe servants slayed the king
Alma 47:34- Amalickiah and his men testifying to the queen
Alma 50:20- Lord blesses the Nephites
Alma 50:31- servant of Morianton telling Moroni of his plans to go northward
Alma 50:39- Pahoran's oath as chief judge
Alma 51:9- Amalickiah swears to drink the blood of Moroni
Alma 51:17- Moroni commands his army to go against the kingmen
Alma 52:3- Ammoron commands to take cities by bloodshed
Alma 52:19-Moroni and Teancum have a council of war
Alma 52:24-Moroni commands army to take possession of the city
Alma 52:19-Moroni commands army to fall upon the Lamanites until they yield
Alma 52:37 -Moroni tells the Lamanites to give up
Alma 53:14- Helaman persuades Anti-Nephi-Lehis to keep oath.

In almost every piece of literature, the most important words are written in dialogue or quotation.  These are the words to remember, these are the words worth emphasizing.  In analyzing spoken word in the sections above, I noticed that the words spoken in quotations (italicized) are the words that require particular attention.  In Alma chapter 50 verse 20, the Lord blesses the people of Lehi saying,

"Blessed art thou and thy children; and they shall be blessed; Inasmuch as they shall keep my commandments, they shall prosper in the land, but remember, inasmuch as they will not keep my commandments they shall be cut off from the presence of the Lord."

Every instance of the Lord speaking to the people is found in quotations in the Book of Mormon.  This section even contains a parallel structure in the dialogue.  There are not too many instances of the Lord being quoted in the scriptures, only when it is necessary to speak directly to the people.  As a context, the Nephites were enjoying a short span of peace and prosperity.  Wars had just ended, the people became "exceedingly rich" and did "multiply and wax strong."  This is a cyclic pattern in the scriptures: a few years of peace lead to prosperity, which leads to pride and eventually a fall.  I think this is why the Lord spoke in parallel form.  He was promising and warning them after a pattern.

The Three Nephites; Still Here Today!

Section: 3 Nephi 26 – 4 Nephi

3 Nephi 26:1-2 – (sermon) Jesus speaks to the Nephites, teaching and giving new scripture

3 Nephi 27:2-9 – (dialogue) Christ speaks with the Apostles about the name of the church

3 Nephi 27:13-27 – (sermon) Christ speaks to the multitude, teaching the gospel and giving commandments to write down what they see and hear

3 Nephi 28:1-12 – (dialogue) Christ speaks to the Apostles and grants them what they desire

Jesus speaks with "the Three Nephites" (Photo from: mormonthink.com)

Section Analyzed: 3 Nephi 28:1-12

"1 And it came to pass when Jesus had said these words, he spake unto his disciples, one by one, saying unto them: What is it that ye desire of me, after that I am gone to the Father?
2 And they all spake, save it were three, saying: We desire that after we have lived unto the age of man, that our ministry, wherein thou hast called us, may have an end, that we may speedily come unto thee in thy kingdom.
3 And he said unto them: Blessed are ye because ye desired this thing of me; therefore, after that ye are seventy and two years old ye shall come unto me in my kingdom; and with me ye shall find rest.
4 And when he had spoken unto them, he turned himself unto the three, and said unto them: What will ye that I should do unto you, when I am gone unto the Father?
5 And they sorrowed in their hearts, for they durst not speak unto him the thing which they desired.
6 And he said unto them: Behold, I know your thoughts, and ye have desired the thing which John, my beloved, who was with me in my ministry, before that I was lifted up by the Jews, desired of me.
7 Therefore, more blessed are ye, for ye shall never taste of death; but ye shall live to behold all the doings of the Father unto the children of men, even until all things shall be fulfilled according to the will of the Father, when I shall come in my glory with the powers of heaven.
8 And ye shall never endure the pains of death; but when I shall come in my glory ye shall be changed in the twinkling of an eye from mortality to immortality; and then shall ye be blessed in the kingdom of my Father.
9 And again, ye shall not have pain while ye shall dwell in the flesh, neither sorrow save it be for the sins of the world; and all this will I do because of the thing which ye have desired of me, for ye have desired that ye might bring the souls of men unto me, while the world shall stand.
10 And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one;
11 And the Holy Ghost beareth record of the Father and me; and the Father giveth the Holy Ghost unto the children of men, because of me.”

This section can be considered DIALOGUE between the new Apostles and Jesus Christ. When the three Apostles desired to live forever in verse 6, Christ speaks of John and how this is the same thing that John the Beloved had asked of him. This is an example of allusion; Christ referring to John, an apostle in the Old World could be considered an allusion to the New Testament. It is interesting to note that the Nephites, of course, did not have the Bible and therefore Christ briefly explains that John was with him in his early ministry.

There is also a rhetorical appeal of pathos throughout this passage. For example, in verse 5, you sympathize with the Apostles as they are afraid to ask Jesus what they wish for. The word choice, “sorrow in their hearts” is especially poignant in depicting the deep fear and humility the Apostles had in their desire to ask Christ for what they truly wanted.

Imagery is also employed by Christ in this section, particularly in verse 10. Here Christ depicts what the reward will be for the Apostles desiring to preach the gospel until the end of mortality on earth. He describes FULNESS of joy and of SITTING down in the kingdom with the Father. Fulness gives the impression of happiness unmeasured; a full cup with no more room for more. The imagery of sitting with the Father may represent to the reader eternal rest from the cares and stresses that are experienced in mortal life.

These rhetorical elements combine to give a brief but deep insight into the events and dialogue between Christ and the new Nephite Apostles.

Google "three nephite sightings"...you won't regret it. (image from: salamandersociety.com)

You Don't Know Me, Don't Pretend That You Know Me

Assigned Section:
Helaman 13 -> 3 Nephi 4

Sections of Spoken Word:
Helaman chapters 13, 14, 15 (sermon)
Helaman 16:16 (dialogue amongst themselves)
Helaman 16:18-21 (dialogue amongst themselves)
3 Nephi 1:13-14 (dialogue from the Lord to Nephi)
3 Nephi 3:20-21 (dialogue between Gidgiddoni and the people)
3 Nephi 4:29-32 (the people crying out)

Selected Section:
Helaman 13:24-29

I chose this section specifically, as I noticed Samuel using a certain rhetorical technique that I've seen used before but thought would be interesting to analyze.

Throughout this short section, Samuel uses various "quotes" that suggest what the people may or may not say in certain situations. For example: "When ye talk, ye say, 'If our days had been in the days of our fathers of old, we would not have slain the prophets.'" In essence, "if someone says this, you will say this." He uses these hypothetical phrases to--in my estimation--appeal to the pathos, logos, and ethos of his audience, the wicked Nephites.

Sharing these little hypotheticals appeals to their ethos by showing the people that he has a greater knowledge of them than they might think. By directly pointing out things they've said or could have said he proves that he knows his audience and is ready to address them. I can only imagine some of the Nephites thinking, "oh boy I heard Craig saying that just the other day..." or "oh no he must've heard me saying that just the other day."

More obviously, these hypotheticals appeal to their pathos as the words strike the people right in their hearts. "You will say that he is a false prophet, and that he is a sinner, and of the devil, because he testifieth that your deeds are evil." He's essentially telling them that even if they did hear the word of God that they would deny it on account of their hypocrisy and evil.

Lastly, I feel that this technique might appeal to the logos of the audience, by providing them with some vague "examples" of things that have been said by them, assuming they're accurate statements.

By this account, Samuel the Lamanite was an expert speaker, which seems appropriate considering he had to talk on top of a wall to a large population of wicked, prideful people.

Laman and Lemuel

Instances of the spoken word

1 Nephi 16:1 Laman and Lemuel respond to Nephi (dialogue)

1 Nephi 16: 2-3 Nephi responds to brethren (dialogue/sermon)

1 Nephi 16: 23 Nephi asks father where to go to find food (dialogue)

vs. 26 Voice of the Lord to Lehi (instruction/dialogue)

vs. 35 Daughters of Ishmael murmur to Nephi and Lehi(dialogue)

vs. 37-38 Laman talks to Lemuel and sons of Ishmael to slay Nephi and Lehi (dialogue)

vs. 39 Voice of Lord chastens Laman, Lemuel, sons of Ishmael (dialogue)

1 Nephi 17:1-9 Lord and Nephi (dialogue)

vs. 17-22 Brethren murmur against Nephi (dialogue)

vs. 23-47 Nephi responds with doctrine (sermon)

vs 48-51 Nephi commands brothers (dialogue)

vs. 53 Lord speaks to Nephi to shock brothers (dialogue)

vs. 55 Laman and Lemuel  say they feel the power of Lord (dialogue)

vs. 56 Nephi asks brothers not to worship him but God (sermon/dialogue)

1 Nephi 19 vs 11-17 Words of Zenos (sermon)

vs 24 Nephi introduces Isaiah to Laman and Lemuel (dialogue)

1 Nephi 22 vs 1-31 Nephi teaches brethren (sermon)                                                           

I chose to analyze 1 Nephi 17: 17-22 as Laman and Lemuel murmur against Nephi. In this section Laman and Lemuel show their true character. They see Nephi struggling to follow the commands that the Lord has given him and they take advantage of the situation. I think it is interesting that Laman and Lemuel make themselves out to be the good guys who are thinking about their families and the hardship they have had to go through compared to Nephi who does not care who suffers. If we just read Laman and Lemuel’s part of the story we would probably sympathized with them, giving them pathos. They do not understand the will of the Lord so from their perspective Nephi is in the wrong. This passage is not a conversation but in the next couple of verses after this Nephi responds with intense doctrine. From this passage we can clearly see the emotional appeal and the brothers trying to convince Nephi to give up. Fortunately they underestimated the character of Nephi.

17 And when my brethren saw that I was about to build a ship, they began to murmur against me, saying: Our brother is a fool, for he thinketh that he can build a ship; yea, and he also thinketh that he can cross these great waters.

 18 And thus my brethren did complain against me, and were desirous that they might not labor, for they did not believe that I could build a ship; neither would they believe that I was instructed of the Lord.

 19 And now it came to pass that I, Nephi, was exceedingly sorrowful because of the hardness of their hearts; and now when they saw that I began to be sorrowful they were glad in their hearts, insomuch that they did rejoice over me, saying: We knew that ye could not construct a ship, for we knew that ye were lacking in judgment; wherefore, thou canst not accomplish so great a work.

 20 And thou art like unto our father, led away by the foolish imaginations of his heart; yea, he hath led us out of the land of Jerusalem, and we have wandered in the wilderness for these many years; and our women have toiled, being big with child; and they have borne children in the wilderness and suffered all things, save it were death; and it would have been better that they had died before they came out of Jerusalem than to have suffered these afflictions.

 21 Behold, these many years we have suffered in the wilderness, which time we might have enjoyed our possessions and the land of our inheritance; yea, and we might have been happy.

22 And we know that the people who were in the land of Jerusalem were a righteous people; for they kept the statutes and judgments of the Lord, and all his commandments, according to the law of Moses; wherefore, we know that they are a righteous people; and our father hath judged them, and hath led us away because we would hearken unto his words; yea, and our brother is like unto him

From the Gentiles unto the Remnant of our Seed

1 Nephi 6 Nephi speaks of the Things of God

1 Nephi 7 Dialog from Nephi to Ishmael and his family

1 Nephi 7 6-22 Nephi prays for his brothers

1 Nephi 8 Lehi speaks about his dream

1 Nephi 9 Nephi speaks to Laman and Lemuel

1 Nephi 10 Lehi speaks of the Messiah and the House of Israel

1 Nephi 10 17-22 Nephi prays to know more for himself

1 Nephi 11 Dialog between Nephi and the Spirit of the Lord

1 Nephi 11 13- 36 Dialog between and angel and Nephi

1 Nephi 12 Nephi talks about Jesus

1 Nephi 12 13-23 Nephi talks about Lehi’s descendants

1 Nephi 13 Nephi talks about the great and abominable church

1 Nephi 13 10- 19 Nephi speaks about the gentiles and the Promised Land

1 Nephi 13 20-29 Nephi speaks about the gentiles with the record of the Jews

1 Nephi 13 30-37 Dialogue between Nephi and the angel

1 Nephi 13:42 Dialogue between the angel and Nephi about gentiles and their repent

1 Nephi 14:8-17 Nephi talks about the wrath of God Poured out on the wicked

1 Nephi 14:18-30 Nephi talks about the apostle John

1 Nephi 15 Nephi speaks about the inquiring of the lord

1 Nephi 15 Nephi talks about the allegory of the olive tree

1 Nephi 15:21-36 Sermon about the tree, the rod and the river

1 Nephi 16 Nephi speaks about the truth for the wicked

“And they said: Behold, we cannot understand the words which our father hath spoken concerning the natural branches of the olive tree, and also concerning the Gentiles.

 8 And I said unto them: Have ye inquired of the Lord?

 9 And they said unto me: We have not; for the Lord maketh no such thing known unto us.

 10 Behold, I said unto them: How is it that ye do not keep the commandments of the Lord? How is it that ye will perish, because of the hardness of your hearts?”

In this oratory passage, Nephi is talking about the allegory of the Olive tree to his brothers Laman and Lemuel, but also to the house of Israel and the gentiles (audience). Nephi’s stated intention was that the fullness of the gospel of the Messiah comes unto the gentiles, and from the gentiles. In addition, Nephi was grieved because of the hardness of their heart and he felt inspired to share his knowledge of the Redeemer. Most of the credibility Nephi gained was after he testified about the doctrine of the redeemer (ethos). Moreover, Nephi’s words were very appealing when he said they were the covenant people of the lord, which made them feel they belong to God (pathos). Based on the language used in this allegory, it relates to Lehi’s dream of the tree because they both used metaphors.

Emotional Appeal Through Humility

I wish to analyze the Pahorans letter to Moroni. Although it is technically a letter and not rhetoric, he writes very rhetorically as if he is speaking directly to Moroni. It is a very personal communication between the two and Pahoran uses different appeals to make his point across.

Moroni wrote to Pahoran, assuming that he abusing his privileges as a chief judge and that he was parting from the ways of the Lord. Because Moroni was wrong in his assumption, Pahoran was able to use certain rhetorical appeals to help get his point across. Being wrongfully accused, Pahoran has a noticeably emotional appeal to his speaking. The fact that he potential could lash out at Moroni but doesn't makes his words more valid.


"I, Pahoran do not seek for power, save only to retain my judgment-seat that i may preserve the rights and the liberty of my people. My soul standeth fast in the liberty in the which God hath made us free."
Pahoran's words because justified by stating that he seeks only to provide liberty for his people. He writing becomes effective as he shows humility in his calling in life to provide liberty.

The Prayer of Alma

The greatest and most pivotal moments in the history of our religion have occurred through really small and simple words, offered in the most humble way. 

Its one single act that has effected us so much today. 

A prayer. It was the prayer of Jesus Christ that he offered in the Garden of Gethsemane, that allowed Him to carry out the Atonement. It was the prayer of a humble boy, who wanted to know the truth, that brought about the Restoration of the gospel of Jesus Christ. 

All because of a prayer. 

Some of the most beautiful poetry recorded in the Book of Mormon is in Alma's prayer concerning the Zoramites in Alma 31. At this time, Alma has been sent on a mission to teach the Zoramite people--who were at one time a righteous people, but had fallen wicked because of their pride. When he arrives, he finds them all praying the same prayer, while atop of a Rameumptom. 

Alma explains his grieved heart for what he saw and heard. And because of his emotions, it changes what he will say and how he says it. This is an example of pathos, in that he has an emotional appeal to the audience. He will pray in great earnest and all will hear him. 

"And he lifted up his voice to heaven and cried, saying, 'O, how long, O Lord, wilt thou suffer that thy servants shall dwell here below in the flesh, to behold such gross wickedness among the children of men?"

We can see the example of kairos in his language with these examples: lifted up, cried, suffer, gross wickedness." This is kairos because of the situation that took place prior to his cry to God for help. 

In Alma's prayer, it a beautiful description of him pleading but yet thanking God for Jesus Christ, and the way it is possible to repent. I believe this shows the perfect way to express and teach in spoken word. The phrase "O Lord," is repeated 14 times in just under eight verses. This stylistic use of language is to show emphasis and focus on the Lord Jesus Christ, and His role. But it is also exact contrast of the prayers offered by the Zoramites--which is why we can find this prayer so beautiful and appealing to the audience using pathos. 

Another example of how it exemplifies pathos is that Alma was most likely kneeling down to prayer, with his head bent, hands folded, and a focused attitude. We see the direct contrast of his prayer to the Zoramites, who where high on their "holy stand," with arms stretched out, and a memorized and insincere prayer. 

This prayer offered is what helped the poor Zoramites accept the gospel. It was all because of a prayer...

Limhi's Hope Speech

My section was Mosiah 6 through Mosiah 14. There are multiple oratories:

Mosiah 7:9-11 Limhi introduces himself to Ammon, Amaleki, Helem, and Hem. He asks why Ammon and his friends approached him.

Mosiah 7:12-13 dialogue: Ammon introduces himself

Mosiah 7:14-15 dialogue from Limhi

Mosiah 7:18-33 sermon from King Limhi to his people

Mosiah 8:7-12 dialogue from Limhi to Ammon

Mosiah 8:13-14 dialogue from Ammon

Mosiah 8:19-21 Limhi praises God and quotes Abinadi (see footnote)

Mosiah 11:20-25 Abinadi prophesies

Mosiah 11:27-28 King Noah's dialogue

Mosiah 12:1-8 Abinadi prophecies

Mosiah 12:9-6 The people of King Noah speak to him

Mosiah 12:18 Noah commands to speak to Abinadi

Mosiah 12:20-Mosiah 14:12 is the priests, the King, and Abinadi all having a conversation where Abinadi prophesies to them about their wickedness.


I chose to focus on Mosiah 8:18-33 in my section.
Here King Limhi has called all of his people together so he can talk to them about their afflictions and how their bondage is the consequences of their fathers' wickedness.
King Limhi establishes his ethos talking about "the God of Abraham and Isaac, etc." and he also talks about the God who sent the Jews through the Red Sea on dry ground. By doing this, he shows his knowledge of the past and of the scriptures(which he quotes at the end), and how he knows what he is talking about. Then he hits their emotions with pathos when he talks about how many souls have died fighting for their freedom, how much they have to give, and how hard it is to be in bondage.
The arrangement of this sermon is interesting. He starts by telling them that they need to put their trust in God and he will deliver them from bondage if they keep the commandments. Then he explains how their fathers got in bondage, and how transgression got them into bondage, and then he ends with reminding them to put their trust in God and He will deliver them. He did this to establish hope for his people because they love him.
The kairos of this passage is important because Ammon has come and brought hope to the people who are in bondage.

Questions & Conversations

“And Zeezrom said unto him, ‘Thou sayest there is a true and living God?’

And Amulek said, ‘Yea, there is a true and living God.’

Now Zeezrom said: Is there more than one God?

And he answered, ‘No.’

Now Zeezrom said ‘unto him again: How knowest thou these things?’

And he said: ‘An angel hath made them known unto me.’

And Zeezrom said again: ‘Who is he that shall come? Is it the Son of God?’

And he said unto him, ‘Yea.’

And Zeezrom said again: ‘Shall he save his people in their sins?’

And Amulek answered and said unto him: ‘I say unto you he shall not, for it is impossible for him to deny his word.’

Now Zeezrom said unto the people: ‘See that ye remember these things; for he said there is but one God; yet he saith that the Son of God shall come, but he shall not save his people—as though he had authority to command God.’”

At this point Zeezrom is questioning Amulek regarding the gospel. Amulek responds simply and to the point, nothing glamorous about his answers. I particularly find this part effective because he is very direct. A lot of times when people ask questions they are given vague answers. “Pray about it” converts are often told, but at the same time it is important to have the background so you know what to pray about in the first place.

It is a very effective rhetorical approach to have the conversation written out as dialogue, because it allows the reader to understand and have their own questions answered.

Also, it is notable that the language is not particularly fancy. Often times these great sermons are preached with such eloquent language that the basic point can be lost in translation.

Chastisement

Section: 2 Nephi 27 - Jacob 4 (pages 126-147)
Spoken word:•    The Lord tells the house of Jacob to sanctify his name.  (127)  (divine command)•    Jacob preaches unto his brethren. (Jacob 2-4) (sermon)

Section analyzed:My section had a lot of Isaiah chapters speaking hypothetically to the people.  It was difficult to determine which dialogues were literal conversations versus which ones were not.  However, near the end of my section, in the Book of Jacob, the prophet Jacob chastised the wicked amongst his people. Analysis:

I decided to analyze Jacob's words to his brethren during chapters two through four of the Book of Jacob.  He chastised the people in order to magnify his calling.  His people were beginning to be sinful, so God commanded him to testify against the wickedness of their hearts.  He created a personal emotional connection with the people of Nephi when he explained that he would rather be praising them for their righteousness than correcting their sins.  This is an example of pathos in my section.  While chastening them, Jacob uses very strong tone and language.  An example of this is his use of the phrase "daggers placed to pierce their souls and wound their delicate mind."  This section reminds me of Mosiah 23: 21, "Nevertheless the Lord seeth fit to chasten his people; yea he trieth their patience and their faith."  In your opinion, what is the purpose of this trial of faith, and how can we better take advantage of these experiences and apply them in our lives?