Brigham Young University BYU ScholarsArchive Faculty Publications 2018 The Abinadi Narrative, Redemption, and the Struggle for Nephite Identity Daniel L. Belnap Dan Belnap Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Mormon Studies Commons BYU ScholarsArchive Citation Belnap, Daniel L. and Belnap, Dan, "The Abinadi Narrative, Redemption, and the Struggle for Nephite Identity" (2018). Faculty Publications. 4741. https://scholarsarchive.byu.edu/facpub/4741 This Book Chapter is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. He Came Among Them in Disguise Edited by Shon D. Hopkin Published by the Religious Studies Center, Brigham Young University, Provo, Utah, in cooperation with Deseret Book Company, Salt Lake City. Visit us at rsc.byu.edu. © 2018 by Brigham Young University. All rights reserved. Printed in the United States of America by Sheridan Books, Inc. DESERET BOOK is a registered trademark of Deseret Book Company. Visit us at DeseretBook.com. Any uses of this material beyond those allowed by the exemptions in US copyright law, such as section 107, “Fair Use,” and section 108, “Library Copying,” require the written permission of the publisher, Religious Studies Center, 185 HGB, Brigham Young University, Provo, Utah 84602. The views expressed herein are the respon- sibility of the authors and do not necessarily represent the position of Brigham Young University or the Religious Studies Center. Cover and interior design by Madison Swapp. ISBN: 978-1-9443-9426-4 Retail US: $27.99 Library of Congress Cataloging-in-Publication Data Names: Hopkin, Shon, editor. | Ludlow, Jared W., contributor. | Belnap, Daniel, contributor. | Judd, Frank F., Jr., contributor. | Hilton, John, III, contributor. | Frederick, Nicholas J., contributor. | Hopkin, Shon, contributor. | Hull, Kerry, contributor. | Wright, Mark Alan, contributor. | Easton-Flake, Amy A., contributor. | Spencer, Joseph M., contributor. Title: Abinadi : he came among them in disguise / edited by Shon D. Hopkin. Description: Provo, Utah : The Religious Studies Center, Brigham Young University ; Salt Lake City : Deseret Book Company, [2018] | Includes bibliographical references. Identifiers: LCCN 2017033990 | ISBN 9781944394264 (alk. paper) Subjects: LCSH: Abinadi (Book of Mormon figure) | Book of Mormon. Mosiah--Criticism, interpretation, etc. Classification: LCC BX8627.4.A43 A25 2017 | DDC 289.3/22--dc23 LC record available at https://lccn.loc.gov/2017033990 CONTENTS Introduction v Shon D. Hopkin LITERARY LENSES: NARRATOLOGICAL, SOCIOPOLITICAL, BIBLICAL 1. “A Messenger of Good and Evil Tidings”: A Narrative Study of Abinadi 1 Jared W. Ludlow 2. The Abinadi Narrative, Redemption, and the Struggle for Nephite Identity 27 Daniel L. Belnap 3. Conflicting Interpretations of Isaiah in Abinadi’s Trial 67 Frank F. Judd Jr. INTERTEXTUAL AND INTRATEXTUAL LENSES: THE BOOK OF MORMON AND THE BIBLE 4. Abinadi’s Legacy: Tracing His Influence through the Book of Mormon 93 John Hilton III 5. “If Christ Had Not Come into the World” 117 Nicholas J. Frederick 6. Isaiah 52–53 and Mosiah 13–14: A Textual Comparison 139 Shon D. Hopkin CULTURAL-HISTORICAL LENSES: MESOAMERICAN AND NORTH AMERICAN 7. An “East Wind”: Old and New World Perspectives 169 Kerry Hull 8. Ethnohistorical Sources and the Death of Abinadi 209 Mark Alan Wright and Kerry Hull THEOLOGICAL LENSES: HISTORICAL AND PHILOSOPHICAL 9. Infant Salvation: Book of Mormon Theology within a Nineteenth-Century Context 233 Amy Easton-Flake 10. “As Though”: Time, Being, and Negation in Mosiah 16:5–6 263 Joseph M. Spencer Appendix 1: The Abinadi Narrative, Mosiah 11–17 287 Appendix 2: A Bibliography for Abinadi Narrative 359 Index 367 Chapter Two THE ABINADI NARRATIVE, REDEMPTION, AND THE STRUGGLE FOR NEPHITE IDENTITY Daniel L. Belnap Daniel L. Belnap is an associate professor of ancient scrip- ture at Brigham Young University. Though there is no question that the Book of Mormon’s primary purpose is to impart an understanding of the gospel of Jesus Christ, this message is generally embedded by its editors and authors in very distinct histori- cal and political settings. This is particularly true of Mormon, who often crafted his narratives so that a given prophetic ministry intersected and interacted with the sociopolitical concerns of the contemporary Nephite population. One such concern emerging again and again in Nephite history was their identity or relationship as Israel. This question lay at the heart of a number of social and religious movements described by Mormon and reflected confusion on the part of the Nephites as to how they were to understand their place in the promised land. Significantly, these move- ments often reflected disagreements with prophetic instruction, thus sug- gesting that Mormon wished to highlight those disagreements. One such narrative is the recolonization attempt of the land of Nephi that makes up ABINADI Mosiah 7–24. This scripture block describes both the reclamation project of the people of Zeniff as well as the prophetic ministry of Abinadi, highlight- ing the contrasting definitions each one provided as to what redemption was and how that affected what it meant to be Nephite. This chapter will use a sociopolitical lens to demonstrate that Mormon’s interest in the Abinadi narrative was closely connected to the views of redemption that were most important to him and to the entire Book of Mormon narrative. KING BENJAMIN AND THE DISSENTERS Though the majority of these chapters deal directly with the Nephites and their presence in the land of Nephi (approximately 56 percent of the book of Mosiah), the history of this group actually began with the reign of King Benjamin. Indeed, these chapters are preceded by almost fifteen pages concerning the last speech of Benjamin (approximately 24 percent), suggesting that any full understanding of Abinadi’s teachings may be enhanced by placing them within the larger context of the political and religious concerns of Benjamin’s reign.1 With that said, currently we have only twelve verses in the Book of Mormon, spread across the writings of Amaleki and the Words of Mormon, that actually discuss the reign of Benjamin. It is not clear whether this dearth of words is because his reign was described in greater detail in the text lost when Joseph Smith handed the manuscript to Martin Harris or whether it reflects redaction choices by Mormon.2 Regardless, the twelve verses are surprisingly informative concerning the external and internal challenges to Benjamin’s reign. Stressed in both the Words of Mormon and in the book of Omni, Benjamin’s reign experienced a major military conflict with Lamanites in the land of Zarahemla, labeled as “a serious war” by Amaleki. Mormon informs the reader that Benjamin wielded the sword of Laban and fought directly against the Lamanites, distinguishing himself both in terms of courage and leadership. Internally, political and ecclesiastical conflict also appear to have defined at least a portion of Benjamin’s reign. According to the text, Ben- jamin had to deal with a number of false Christs, as well as false prophets and teachers (Words of Mormon 1:15–16), and he himself instituted eccle- siastical reforms, perhaps in response to these individuals, by appointing 28 THE ABINADI NARRATIVE new priests “to teach the people, that thereby they might hear and know the commandments of God, and to stir them up in remembrance of the oath which they had made” (Mosiah 6:3). Elsewhere we are told that Ben- jamin worked hand in hand with “holy men” who “did speak the word of God with power and with authority,” doing so with “much sharpness” (Words of Mormon 1:17). We are also told that the false Christs and teach- ers were “punished for their crimes,” suggesting that these individuals weren’t merely apostates but were lawbreakers as well. Finally, it is men- tioned that there was “much contention” and “many dissensions away to the Lamanites,” indicating the political and religious conflicts within the greater Nephite polity were widespread.3 At least one group of Nephites who left Zarahemla during Benjamin’s reign sought to establish a unique political and religious identity, that being the recolonizers ultimately led by Zeniff. While Mormon never identifies Zeniff’s group as one of the “many dissensions,” the text suggests that this may have been the case. Explicitly, the purpose of the expedition was to reclaim the land of Nephi or “possess the land of their inheritance” (Omni 1:27). Zeniff, a member of the orig- inal expedition and the leader of the second expedition, described the purpose in similar terms as one in which they sought to “inherit the land of our fathers” (Mosiah 9:3).4 The use of such terminology to describe the expedition’s purpose suggests that it was more than mere exploration but an attempt to return and restore former Nephite glory.5 Associating the land of Nephi with “lands of inheritance” or “land of our fathers” suggests that, at least to the members of the expedition, Zarahemla did not qualify as such, as we shall see. THE NEPHITES AND THEIR RELATIONSHIP TO “LANDS OF INHERITANCE” The Nephite experience with the “land of inheritance” concept was a com- plicated one. The biblical understanding of land of inheritance referenced a geographic territory designated to a particular person, family, or tribe for multiple generations. The land could be taken away from the inheritor through disregard to the stipulations by which the land was granted but also returned or restored if later generations exhibited righteous behavior.6 29 ABINADI This last element lay at the heart of most Israelite prophecy and may be understood as a primary indicator of Israel’s election and chosen status. From early on, Nephite identity, like that of biblical Israel, included a rela- tionship between the Nephites’ seed and land.