Book of Mormon Evidence: Alma's Use of Abinadi's Words

Astute readers may have noticed that “Alma [the Younger] shows an affinity for the words of Abinadi.”1 Nowhere is this more evident than in Alma’s counsel to his son Corianton, where research by John Hilton III indicates that Alma made at least thirteen allusions to Abinadi’s teachings.2

For example, Alma warned Corianton that if he didn’t repent, his sins would “stand as a testimony against you at the last day” (Alma 39:8). Abinadi said the same thing about his innocent blood as the priests of Noah prepared to slay him (Mosiah 17:10).3 While responding to Corianton’s concerns about the resurrection, Alma explained, “there is no resurrection—or, I would say, in other words, that this mortal does not put on immortality, this corruption does not put on incorruption—until after the coming of Christ” (Alma 40:2). Abinadi taught Noah’s priests using similar terms: “Even this mortal shall put on immortality, and this corruption shall put on incorruption, and shall be brought to stand before the bar of God” (Mosiah 16:10).4

At one point in his counsel, Alma explicitly stated that he was quoting words from some identified source: “And behold, again it hath been spoken, that there is a first resurrection, a resurrection of all those who have been, or who are, or who shall be, down to the resurrection of Christ from the dead” (Alma 40:16). Who was this source? It was almost certainly Abinadi, who previously taught that “there cometh a resurrection, even a first resurrection; yea, even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ—for so shall he be called” (Mosiah 15:21).5 These and other examples are presented in the chart below.6

Interestingly, most of the allusions and paraphrases revolve around three major doctrinal topics, which appear to have been major concerns for Corianton: (1) the resurrection (Alma 40:1); (2) the meaning of restoration (Alma 41:1), and (3) the justice of God (Alma 42:1).7 Abinadi had taught more about the resurrection than any other prophet we have on record, up to that point.8 It therefore makes sense that Alma would have drawn on the words of Abinadi, as he was a recent pivotal prophet who had addressed the very issues weighing on Corianton’s mind.9 

It should also be remembered that Alma’s father and Corianton’s grandfather—Alma the Elder—was personally converted by Abinadi, and was likely the one who recorded and preserved Abinadi’s teachings. When seen in this light, it isn’t difficult to imagine why Abinadi’s stirring words would have come so readily to Alma’s mind, especially when teaching his own son.10 

Conclusion

Hilton concluded that these types of intertextual correspondences help “demonstrate the textual integrity of the Book of Mormon.”11 This is because the “Book of Mormon claims to be an ancient record authored by multiple individuals. … By closely reading the text, we can picture a later prophet (Alma) poring over the words of his predecessor as he resolves his son’s concerns. The consistent patterns of allusions in Alma 39–42 argue for textual intentionality. This was not something Joseph Smith made up.”12