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Alma 1 -- Alma Who were the "Amalekites" mentioned in Alma According to George Reynolds, they were a sect of Nephite apostates whose origin is not monero de alma 24.
Many were after the order of Nehor. Very early in the days of the land of Nephi, they affiliated with the Lamanites and with them built a large city near the waters of Mormon, which they called Jerusalem. Who were the "Amulonites" mentioned in Alma They were descendants of the corrupt priests of King Noah.
Amulon and his fellow priests had taken the "daughters of the Lamanites" monero de alma 24 carried them away Mosiah The fact that "the Amalekites and the Amulonites and the Lamanites who were in the land of Amulon, and also in the land of Helam, and who were in the land of Jerusalem" Alma Stirred Up by the Amalekites and by the Amulonites: It appears that many Lamanites started to worry that their king was now sympathetic to a religion and a historical interpretation of the acts of Laman and Lemuel-- that they were in the wrong.
This might have been too much. However, it was the Amalekites and the Amulonites that stirred them up to anger to the point that they came to kill the monero de alma 24 converted by Ammon and his brethren. The Amalekites and Amulonites might have been caught geographically and culturally between the church of God in monero de alma 24 land of Zarahemla and the church of God in the land of Ishmael, which could have been a forecast of political and economic disaster.
Miner, Personal Notes] [See the commentary on Alma Anti-Nephi-Lehi was the brother of Lamoni and because of their father's death, was now the current king Alma This special monero de alma 24 and name might have been the cause of the "hatred which became exceedingly sore against them" Alma Came Forth to the Land of Midian: Aaron was originally in the land of Nephi Alma Ammon, on the other hand was originally in the land of Ishmael Alma However, according to Alma The missionaries gathered for a strategy session in the face monero de alma 24 preparations for war by the unconverted people against the converted ones.
They first gathered to "the land of Midian," a place only mentioned in Alma From there they moved to the land of Ishmael. We might presume that the land of Midian was a convenient gathering point from the areas where the different missionaries had been serving, more especially between the land of Ishmael and the local land of Nephi.
According to Brant Gardner, Mesoamerican warfare is not European warfare. The ends, methods, purposes, and results are very different. Where European warfare is typically a struggle for territory, Mesoamerican warfare is a conflict between the gods, with the monero de alma 24 directly linked monero de alma 24 their concept of the universe. The motivations of Classic Maya warfare are monero de alma 24 distinct from the European territorial struggles that one author notes: The sacrificial letting of blood becomes both the food for the Gods, and the substitute sacrifice that renews creation.
This principle of creation through sacrifice appears to have great antiquity in the Mesoamerican region. These were people who had grown up with a worldview that saw the waging of war or the capture of sacrificial victims as essential to continued existence. Men, women, and children all supported this worldview, whether or monero de alma 24 they participated in the actual warfare, capture, or torture. According to an article by William Hamblin and Brent Merrill, there is an interesting incident in the Book of Mormon which involves the staining of swords with blood see Alma The Lamanites who had been converted by Ammon refused to take up arms saying, "let us stain our swords no more with the blood of our brethren" Alma Although today we speak of "stainless steel," in Joseph Smith's day, metals were not generally thought of as becoming stained.
Staining was a term that generally applied to wood, cloth, or other substances subject to discoloration. Reference to staining swords with blood is not found in the Bible. Thus, although not impossible, the metaphor of staining metal swords with blood is somewhat unusual. However, if the Nephite sword were the Mesoamerican macuahuitl with a wooden shaft, blood would naturally stain and discolor the wood when an enemy was wounded.
Furthermore, if a metal weapon becomes bloody, the blade can be easily wiped clean. Removing a bloodstain from wood is virtually impossible since the blood soaks into the fibers of the wood. Thus monero de alma 24 metaphor of the great mercy of God in removing bloodstains from the swords becomes much more powerful and understandable if it refers to wood stained with blood, which only a miracle would remove, rather than if it refers to metal stained with blood, which a piece of cloth would clean.
According to Daniel Ludlow, the converted Lamanites Anti-Nephi-Lehies monero de alma 24 to take up monero de alma 24 arms against their brethren because, as they stated, "It has monero de alma 24 all that we could do as we were the most lost of all mankind to repent of our sins" Alma As part of a covenant with God they would give up their own lives rather than shed the blood of anyone else in time of war, they "took their swords, and all the weapons which were used for the shedding of man's blood, and they did bury them up deep in the earth" Alma It is entirely possible that this interesting incident could have served as the source of the "bury-the-hatchet" tradition of showing peace which was common among some of the tribes of American Indians when Columbus and other white men came to their lands.
Brant Gardner notes that beginning with the oldest high culture in Mesoamerica, there is a tradition of burying important religious relics. At La Venta the Olmec created a massive mosaic picture made of hundreds of serpentine blocks, and then buried it. Other offering caches included polished jade, concave mirrors of magnetite or other iron ores, and other items sacred to the Olmec. It consists of two parts: In ancient Near Eastern texts, simile curses appear in written treaties and were often part of a ritual acted out during a treaty ceremony.
An example of a group ritual occurs in the Book of Mormon when the Anti-Nephi-Lehies bury their weapons of war as a token of their decision never again to take up arms against their brethren: And now it came to pass that. And this they did, it being in their view a testimony to God, and also to men, that they never would use weapons again for monero de alma 24 shedding of man's blood.
According to Richard Rust, there is important imagery here which reflects back to the time of Enos. The Lamanites were described by Enos as extremely degraded, being monero de alma 24 by their evil nature that they became vile, and ferocious, and a blood-thirsty people, full of idolatry and filthiness; feeding upon beasts of prey" Enos 1: The experience of Enos is a parable for the later conversion of many of these ferocious Lamanites.
He goes "to hunt beasts in the forests," presumably for food, when he recollects the words of his father "concerning eternal life" Enos monero de alma 24 He thus discovers his need for spiritual food: Recognizing his soul's hunger, Enos fasts and prays all day and into the night.
In answer to his prayer, he hears a voice forgiving him of his sins and instructing him concerning the future monero de alma 24 the land. Then, in contrast with the idleness suggested in Enos's description of the Lamanites, he prays and labors "with all diligence" on behalf of the Lamanites, "that, perhaps, they might be brought unto salvation" Enos 1: Enos and his compatriots are not successful in their efforts with the Lamanites, but from the time of his conversion he lives an exemplary life as a prophet among the Nephites who, by contrast with the Lamanites, "till the monero de alma 24, and raise all manner of grain, and of fruit, and flocks of herds, and flocks of all manner of cattle of every kind, and goats, and wild goats, and also many horses" Enos 1: When the conversion of the Lamanites does come, under the missionary efforts of Ammon and the other sons of Mosiah, the converted people of Anti-Nephi-Lehi follow the pattern implicit in the story of Enos: They give up bloodshed.
Rust, Feasting on the Wordpp. According to Daniel Ludlow, Mormon wrote his abridgment of the Large Plates of Nephi on "plates of ore" which he had made with his own hands.
He does not mention the technique used in writing the language characters on the metal plates etching, embossing, etc. Concerning the converted Lamanites, Mormon had written that "they buried their weapons of peace.
Other examples of similar changes in the Book of Monero de alma 24 are found in Mosiah 7: On the other hand, Mormon might have been deliberately stressing monero de alma 24 peace covenant aspect of this act through the repetition of his phrases. According to Richard Rust, imagery in a literal sense is "a picture made monero de alma 24 of words.
Though imprecise, Longman says, images are vivid and memorable, and present old truths in new ways, and speak directly to the heart. King Lamoni advises his followers to keep their swords bright by hiding them deep in the earth and refusing to stain them with the blood of their brethren. Monero de alma 24 this respect we may think of other scriptural statements that "the sword of the Spirit.
Another play on word and sword is found in the confrontation between Nehor and Gideon. Because Gideon withstood Nehor "with monero de alma 24 words of God," Nehor "drew his sword and began to smite him" Alma 1: For this action, Nehor was condemned to death, and monero de alma 24 acknowledged that what he taught was "contrary to the word of God" Alma 1: After that, the people of Nehor did monero de alma 24 dare to murder but still persecuted the people of the church of God "and did afflict them with all manner of words" Alma 1: Word and sword are connected in Alma's experience.
Mormon observes that the preaching of the word "had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them--therefore Alma thought it was expedient that they should try the virtue of the word of God" Alma These Lamanites might have been those descendants of Laman and Lemuel who were still steeped in their traditions and who lived nearer the land of first inheritance on the west coast of the general land of Nephi.
At present in the LDS edition, Alma Apparently it related to the practice of priestcraft which was preached by the man called Nehor Alma 1: Miner, Personal Notes] [See the commentary on Alma 1: See also the commentary on Alma Book of Mormon Commentary Link.
Chronology of LDS Thought.
