Rest and Repentance in Alma 12–13

Noah, Rest, and Repentance

In the book of Genesis, the concept of “rest” (nwḥ) is found in connection with the story of the Flood. For instance, in Genesis 8 we read that “the ark rested in the seventh month” (v. 4) but “the dove found no rest for the sole of her foot” (v. 9). As noted by Matthew Bowen, these descriptions seem to be intentionally playing off the name Noah, which for early Hebrews would have connoted “[divine] rest.”¹

The theme of rest is even more pronounced in the Book of Moses.² After seeing in vision the impending flood and the Lord’s salvation through Noah (Moses 7:42–54), Enoch heard the earth cry out, “When shall I rest, and be cleansed from the filthiness which is gone forth out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face?” (v. 48). This concern about the earth and its inhabitants finding “rest” is repeated four more times throughout the chapter (Moses 7:54, 58, 61, 64), associated in each instance with some type of calamity.³

In addition to the association between Noah and “rest” (in connection with the Hebrew root nwḥ), the accounts in Genesis and Moses 7–8 also connect Noah with a similar sounding Hebrew term (nḥm), which, among other ideas, evokes the concept of “repentance.”⁴

As recorded in Moses 8:17, “the Lord said unto Noah: … if men do not repent, I will send in the floods upon them.” Several verses later, “Noah called upon the children of men that they should repent; but they hearkened not unto his words” (v. 20). Later still, “Noah continued his preaching unto the people, saying: … Believe and repent of your sins” (vv. 23–24). This theme is especially pronounced in Genesis 6:6–7 and Moses 8:25–26, in which forms of the word repent surround the Lord’s warning of destruction:⁵

Based on these and other passages, it is apparent that the themes of “rest” (nwḥ) and “repentance” (nḥm)—two words that in Hebrew sound similar to one another and to the name Noah—are integral to the flood story, as presented in Genesis 6–8 and Moses 7–8.⁶ With this backdrop in mind, it is noteworthy that these same terms show up together in the story of Alma and Amulek as they preached to the people of Ammonihah—a story in which a people, like those in the days of Noah, were completely destroyed after rejecting a prophetic warning.

Repentance and a Flood-Like Warning in Alma 9

Alma’s first mention of repentance provides substantial support for this proposed relationship. In Alma 9:12 he presents a three-fold exhortation for repentance followed by a close restatement of the warning given by the Lord to the people in Noah’s day, as found in Genesis 6 and Moses 8.⁷ (Here and in several instances below, “repentance” will be highlighted in red while “rest” and “Noah” will be highlighted in blue for easier identification.)

Lest one assume this is merely a coincidence, in the aftermath of the city’s destruction Mormon stated that “every living soul of the Ammonihahites was destroyed” (Alma 16:9).⁸ This once again closely captures the language of destruction from the story of the flood: “every living substance was destroyed” (Genesis 7:23).

Repentance and Noah in Alma 10

The next line of evidence comes from the way that Amulek inserts a reference to Noah and the flood in an extended alternate structure.⁹ This structure is then itself embedded in a chiasm in which the outer elements involve repentance (Alma 10:20–23):¹⁰

At first glance, elements Cc and Cc* may seem unconnected. However, these ideas correspond fittingly once they are read in light of Moses 7:50–51:¹¹

The Lord’s unwillingness to “stay his hand” in Cc* seems like it is intentionally playing off of the Lord’s prior promise to “stay the floods” in Moses 7:51. In other words, even though the Lord promised to “stay the floods,” he was nevertheless not going to “stay his hand”—meaning that he would find a different method of utter destruction for the people of Ammonihah. If this connection is valid—and multiple lines of evidence suggest that it is¹²—then it is rather remarkable. This is because it would mean that the pairing of Cc and Cc* depends on a text that Joseph Smith didn’t dictate until nearly a year later!¹³

In the broader analysis, these verses, with their discussion of Noah and the flood bounded by a message of “repentance,” provide yet another clue that the theme of repentance isn’t being integrated haphazardly by the author.

Repentance and Rest in Alma 12

In Alma 12 “repent” and “rest” are featured as key terms in three back-to-back parallel structures in Alma 12:33–37:¹⁴

Structure 1

 

Structure 2

 

Structure 3

but let us enter into the rest of God, which is prepared according to his word.

As can be seen, “repent” is the key term for elements A/A* in Structure 1, while “rest” is the key term for elements A/A* in Structure 2. The way they appear one right after another invites a connection: Those who repent will enter into the Lord’s rest, while those who don’t will not be able to enter therein.

These key terms then surface again in elements Ab/Ab* of Structure 3. Whether or not they were meant to be linked together here is uncertain, but the pairing is certainly inviting. Structure 3 is then followed with a final statement about entering into the “rest of God.” While this doesn’t appear to be a formal part of Structure 3, notice that its phrasing (“let us x”) pairs it with the word “repent” which was just given in Ab* (Alma 12:37):

let us repent, and harden not our hearts …

let us enter into the rest of God

Rest and Repentance in Alma 13

In the next chapter, the association between rest and repentance resurfaces. First, entering the “rest” of the Lord is once again presented in the outer layers of a chiasm (Alma 13:12, 16):¹⁵

This is then followed closely by “rest” and “repentance” showing up in close proximity in a non-poetic passage: “I would that ye should humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest” (Alma 13:13). At the conclusion of the chapter, Alma pairs these concepts together one final time, as he mentions the need to have “the love of God always in your hearts, that ye may be lifted up at the last day and enter into his rest. And may the Lord grant unto you repentance, that ye may not bring down his wrath upon you” (vv. 29–30).

Conclusion

The close and recurring association between “rest” and “repentance” in Alma 12–13 is unique in ancient scripture.¹⁶ It is therefore telling that they turn up in a narrative that frequently alludes to the story of the flood, in which “rest” and “repentance” are prominent themes and linguistically connect to the name Noah.

It isn’t just a matter of allusion though. Part of the brilliance of their integration involves the manner in which these terms are woven into poetic structures that in some cases build upon and relate to one another. The fact that they sometimes function as key terms in parallel elements further emphasizes their thematic relevance.

When seen in this light, “rest” and “repentance” appear to have been repeatedly and creatively paired together in Alma 12–13 by an author who was familiar with biblical Hebrew and with the doctrinal themes present in Genesis 6–8 and Moses 7–8. While this type of textual and linguistic knowledge makes sense for the Book of Mormon’s internally designated authors, it is harder to ascribe to Joseph Smith, who had little formal schooling and no training in Hebrew in 1829.

Matthew Bowen, “‘This Son Shall Comfort Us’: An Onomastic Tale of Two Noahs,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 23 (2017): 263–298.

Terrence L. Szink, “The Vision of Enoch: Structure of a Masterpiece,” Journal of the Book of Mormon and Restoration Scripture 17, nos. 1–2 (2008): 13‒14, 18.

BibleGenesis 6–9Book of MormonAlma 9:12Alma 10:20–23Alma 12:30–37Alma 13:13–16Alma 13:29–30Alma 16:9

Bible

Genesis 6–9

Book of Mormon

Alma 9:12

Alma 10:20–23

Alma 12:30–37

Alma 13:13–16

Alma 13:29–30

Alma 16:9