Songs of Moses and Ammon

A separate evidence summary indicates that the authors and editors of the Book of Mormon intended for readers to see numerous parallels between Ammon’s prophetic mission to bring redemption to the Lamanites and Moses’s mission to free the ancient Israelites from bondage. This summary adds to that body of evidence by highlighting a series of specific parallels between the Israelite Exodus and Ammon’s speech found in Alma 26. Particular attention will be given to resemblances between Alma 26 and Exodus 15. This is because these chapters each contain an effusive song or expression of praise to the Lord in response to a miraculous deliverance event.

The Singing of Songs

Soon after thousands of Lamanites had been converted unto the Lord, Ammon declared, “let us sing to his praise, yea, let us give thanks to his holy name, for he doth work righteousness forever” (Alma 26:8). Not only did Ammon encourage his missionary companions to sing, but he also noted that “thousands of our brethren … are brought to sing redeeming love” (v. 13).

The singing of a song also followed immediately after the Israelite Exodus from Egypt. Often termed the song of Moses (or the Song of Miriam or Song of the Sea), its words, much like Ammon’s, give effusive praise to the Lord, as demonstrated in its opening lines: “Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously” (Exodus 15:1).

Boasting in God

Ammon’s praise of the Lord was so exuberant that his brother Aaron said: “Ammon, I fear that thy joy doth carry thee away unto boasting” (Alma 26:10). Rather than quelling his enthusiasm, this censure prompted Ammon to boast even more zealously in his God. He noted, however, that “I will not boast of myself, but I will boast of my God, for in his strength I can do all things” (Alma 26:12). The Song of Moses conveys a very similar tone. From beginning to end, it is filled with praise for God as well as boasting in God’s prowess over Israel’s enemies. Not only do both text’s share this general theme, but many of God’s specific attributes are praised in each text, including the following (a more complete chart is presented in the Appendix): 

• Glory (Exodus 15:1, 6, 11, 21; Alma 26: 16)
• Strength (Exodus 15:2, 13; Alma 26:11–12)
• Salvation (Exodus 15:2; Alma 26:36)
• The Lord’s Name (Exodus 15:3; Alma 26:8, 12, 35–36)¹
• “My” God, etc.  (Exodus 15:2; Alma 26:12, 36–37)
• Hand(s) (Exodus 15:6, 12, 17; Alma 26:3, 7, 15)
• Power (Exodus 15:6; Alma 26:16)
• Greatness (Exodus 15:7, 16; Alma 26:16, 20)
• Power Over Wind (Exodus 15:8, 10; Alma 26:6)
• Miracles and Wonders (Exodus 15:11; Alma 26:12)
• Mercy (Exodus 15:13; Alma 26:16–17, 20, 28 35, 37)
• Redemption (Exodus 15:13; Alma 26:13, 36)
• Eternal Nature and Dominion (Exodus 15:18; Alma 26:8, 12, 14, 16, 36)

Inclusios

Both literary units utilize an inclusio—where the content at the beginning of the composition is repeated at the end, signaling the boundaries of the song or speech. Whereas the introduction and conclusion of the Song of Moses feature nearly verbatim couplets, Ammon repeats a cluster of related concepts (color coded for easier identification):  

Strangers in a Strange Land

Ammon noted that if he and his brethren hadn’t gone on their mission, the Lamanites would have remained “strangers to God” (Alma 26:9). Near the end of his discourse, Ammon described his people as “a branch of the tree of Israel” which “has been lost from its body in a strange land; yea, I say, blessed be the name of my God, who has been mindful of us, wanderers in a strange land” (Alma 26:30). Because these statements are part of an inclusio (see the chart above), it seems safe to assume that they are intentionally linked (i.e., both the Lamanites and the Nephites are viewed as wanderers in a strange land who have been blessed with divine deliverance).

In various ways, the theme of strangers dwelling in a strange land is also present in the Israelite Exodus from Egypt. For instance, in a play on words, Moses named one of his sons Gershom, “and he called his name Gershom: for he said, I have been a stranger in a strange land” (Exodus 2:22). Centuries later, New Testament writers picked up on this theme, as demonstrated in Acts 13:17: “The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt.”²

Crossing Over Water

In a clear invocation of water symbolism, Ammon said that the Lamanites “were in darkness, yea, even in the darkest abyss.” (Alma 26:3). Later on, Ammon explained that the Lord “hath brought us over that everlasting gulf of death and misery, even to the salvation of our souls” (Alma 26:20). These passages evoke the imagery of the Israelites obtaining salvation by passing over the Red Sea—the major deliverance event in the Exodus narrative (Exodus 14:20–30) and the most central theme in the Song of Moses (Exodus 15).³

The Lord “Brought Them”

Throughout his speech, Ammon repeatedly used forms of the verb “to bring” when expressing the deliverance of the Lamanites, either by the hand of the Lord or His servants:

• “many of them are brought to behold the marvelous light of God!” (Alma 26:3)
• “thousands of them do rejoice, and have been brought into the fold of God” (Alma 26:4)
• “they are brought to sing redeeming love” (Alma 26:13)
• “[the Lord] has brought them into his everlasting light” (Alma 26:15)
• “[the Lord] hath brought us over that everlasting gulf of death and misery, even to the salvation of our souls” (Alma 26:20)
• “it shall be given unto such to bring thousands of souls to repentance” (Alma 26:22)
• “even as it has been given unto us to bring these our brethren to repentance” (Alma 26:22)
• “Do ye suppose that ye can bring the Lamanites to the knowledge of the truth? (Alma 26:24)

This same language, expressing the leading of people from one location or condition to another, is used more than 20 times throughout the Exodus narrative (including in the corresponding Song of Moses) to describe God’s deliverance of the children of Israel. The following is just a partial list of examples:⁴

• “And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land” (Exodus 3:8)
• I am the Lord, and I will bring you out from under the burdens of the Egyptians (Exodus 6:6)
• “[The Lord] shalt bring them in, and plant them in the mountain of thine inheritance” (Exodus 15:17)
• “the Egyptians shall know that I am the Lord, when I … bring out the children of Israel from among them” (Exodus 7:5)
• “It is a night to be much observed unto the Lord for bringing them out from the land of Egypt” (Exodus 12:42)
• “Thou shalt bring them in, and plant them in the mountain of thine inheritance,” (Exodus 15:17)

Freedom from Bondage

Celebrating the Lord’s power in delivering the Lamanites from spiritual bondage, Ammon stated that God had “loosed our brethren from the chains of hell” (Alma 26:14). Similarly, the Lord told the children of Israel, “I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage” (Exodus 6:6)

Encircled by Darkness and Then Light

Speaking of the Lamanites, Ammon explained, “they were encircled about with everlasting darkness and destruction; but behold, he has brought them into his everlasting light, yea, into everlasting salvation; and they are encircled about with the matchless bounty of his love” (Alma 26:15). Similar imagery can be seen when the children of Israel were encamped by the Red Sea. At first, the Lord, whose presence was veiled by a cloudy pillar, placed Himself in front of the Israelites to lead the way. But when the Egyptian army pursued them, the Lord moved to protect the Israelites from behind. God’s encircling presence acted as a “cloud and darkness” to the Egyptians while it simultaneously “gave light by night” to the Israelites (Exodus 14:20).  

It should also be remembered that one of the ten plagues had previously caused “thick darkness” to cover the land of Egypt (Exodus 10:21–22). And, although it is uncertain, one might assume that as the Israelites passed through the Red Sea, its towering walls of water blocked out much of the light of the day (Exodus 14:22; cf. Alma 28:3). Yet after crossing the Red Sea, the Israelites journeyed to Mount Sinai, where the presence of Lord “descended upon it in fire” (Exodus 19:18). Thus, another set of images establishes Egypt as a place encircled by darkness, the passage through the Red Sea as a possible journey surrounded by darkness, and the Israelites’ destination at Sinai as a place encircled by the Lord’s enlightening and fiery presence.

Instruments

Twice in his speech, Ammon referred to himself and his fellow missionary companions as having been used as “instruments” in the hands of God (Alma 26:3, 15). Throughout the Exodus narrative in the Bible, Moses repeatedly used his staff (a type of hand-held “instrument”) to invoke God’s power of deliverance. It may also be relevant that musical instruments (timbrels) were used to sing praises unto God in the Song of Moses (Exodus 15:20). For further elaboration on this theme, see the section entitled “Sword and Rod as Instruments of Power” in the corresponding evidence summary.

Intent to Destroy

Ammon reported that instead of wanting to bring redemption to the Lamanites, those at Zarahemla wanted to bring about their destruction: “And moreover they did say: Let us take up arms against them, that we destroy them and their iniquity out of the land, lest they overrun us and destroy us” (Alma 26:25). In a variation on this theme, the Song of Moses records similar words from the enemies of the children of Israel: “The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them (Exodus 15:9).

Buried in the Depths of Earth/Sea

Ammon related that upon their conversion, the faithful Lamanites “buried their weapons of war deep in the earth, because of their love towards their brethren” (Alma 26:32). In contrast, the wicked Egyptians who refused to put down their swords were “covered” by the waters of the Red Sea and “sank as lead in the mighty waters” (Exodus 15:10). The Song of Moses also presents imagery of the Lord covering the wicked by the earth itself: “Thou stretchedst out thy right hand, the earth swallowed them” (Exodus 15:12). Thus, in both cases, the salvation of the people was facilitated by the burial of evil or wickedness.⁵

Mocking

In a study comparing the songs of victory found in Exodus 15 and , biblical scholar Alan Houser noted that in “both Exod 15 and Judg 5 there are a number of ways in which the enemy is mocked.”6 The theme of mocking is likewise present in Alma’s discourse. He noted, for example, that after the sons of Mosiah stated their intentions to preach to the Lamanites, the people in the land of Zarahemla “laughed us to scorn” (Alma 26:23). Furthermore, Ammon stated that during their missions, they had been “cast out, and mocked” before being “delivered again” through God’s wisdom and power (v. 29). Thus, not only does Ammon boast in God, but those who mocked Ammon and his companions were proven wrong through God’s power.

God Numbers His People

Before Ammon’s discourse, thousands of Lamanites had converted unto the Gospel of Jesus Christ. Even on an occasion when more than a thousand of them were slain, “the people of God were joined that day by more than the number who had been slain” (Alma 24:26). These events led Ammon to state in his discourse that “thousands of them do rejoice, and have been brought into the fold of God” (Alma 26:4). Near the end of his speech, Ammon noted that God “numbereth his people, and his bowels of mercy are over all the earth” (v. 37).

The attention given to the numbers of converted Lamanites in the Book of Mormon is mirrored in the story of the Israelite Exodus. After leading the children of Israel out of Egypt, the Lord told Moses “Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls” (Numbers 1:2). This theme is revisited throughout the book of Numbers. Thus, emphasis is given on both groups being numbered after their spiritual or physical redemption.

Conclusion

Ammon’s statements in Alma 26 repeatedly evoke Exodus themes and motifs. Especially significant is the way that Ammon’s emphasis on singing praises unto the Lord resembles the Song of Moses from Exodus 15. Both songs follow almost immediately after a spiritual/physical deliverance event, and both extol many of the same divine attributes.

This doesn’t mean that Ammon’s statements are precisely modeled after the Song of Moses. For instance, Ammon dwells on themes, such as the harvest imagery in Alma 26:5–7, that aren’t featured anywhere in the Song of Moses or in the Exodus narrative at large. Moreover, Ammon clearly draws on other texts as well, such as Alma’s conversion narrative and various Psalms.⁷ The similarities between Exodus 15 and Alma 26, however, seem too numerous and specific to be ascribed to mere chance, especially when taken in their respective narrative contexts.

Comparable assessments have been given of the relationships between the Song of Moses and other biblical texts, such as the song in Judges 5. After listing out numerous differences between these two texts, one biblical scholar noted, “Despite these and other differences between the two poems, there is a great deal they have in common, much of which clearly derives from their function as songs of victory.”⁸ A similar argument has been made for the fifteenth chapter of Revelation. Many scholars have doubted, based on the lack of linguistic parallels, that this text directly related to the Song of Moses in Exodus 15 (as well as in Deuteronomy 32 and Psalm 90), despite the fact that Revelation 15:3 explicitly describing its words as “the song of Moses.” Yet, according to HaYoung Son,

the Exodus theme should receive more consideration as the [Old Testament] background of the song. In particular, Exod 14–15 not only shows similarity in the scenery background but also shows a thematic and structural parallel with the content of the song in Rev 15. Revelation 15:3–4 summarizes and paraphrases Exod 15:1–18 in the same way that other intertestamental apocalyptic literature often summarizes and paraphrases the [Old Testament] sources.⁹

With these examples in mind, the resemblances between Alma 26 and the Exodus narrative, particularly with Exodus 15, considerably strengthen the already persuasive evidence that Ammon is presented in the Book of Mormon as a type of Moses. Not only does Ammon act like Moses, but he even sings like Moses, and he does so in a narrative context that strongly solidifies the connection. The way this same Exodus theme in general—and resemblances to the Song of Moses in particular—show up in other ancient Hebrew texts argues for the authenticity and antiquity of their presence in the Book of Mormon.

S. Kent Brown, “The Exodus Pattern in the Book of Mormon,” BYU Studies 30, no. 3 (Summer 1990): 111–126, reprinted in S. Kent Brown, From Jerusalem to Zarahemla: Literary and Historical Studies of the Book of Mormon (Provo, UT: Religious Studies Center, Brigham Young University, 1998), 75–98.

Noel B. Reynolds, “The Israelite Background of Moses Typology in the Book of Mormon,” BYU Studies 44, no. 2 (2005): 5–23. 

Noel B. Reynolds, “Lehi as Moses,” Journal of Book of Mormon Studies 9, no. 2 (2000): 26–35.

Terrrence L. Szink, “Nephi and the Exodus,” in Rediscovering the Book of Mormon, ed., John L. Sorenson and Melvin J. Thorne (Salt Lake City, UT: Deseret Book, 1991), 50–51.

Exodus 15Alma 26

Exodus 15

Alma 26