The Know

After his mission to the Zoramites, Alma began to sorrow for the iniquities of the Nephites and so began to preach in every city (see Alma 35:15). As part of that mission, Alma “caused that his sons should be gathered together, that he might give unto them every one his charge, separately, concerning the things pertaining unto righteousness” (Alma 35:16). Alma took his responsibility to teach his children just as seriously as he took his responsibility to teach the Nephites.

Alma 36–42 preserves the teachings that Alma gave directly to his young adult children Helaman, Shiblon, and Corianton. Each message Alma shared with his sons was carefully constructed and recorded. John W. Welch has noted, “When Alma wrote out these lessons, he apparently took great thought and care for their wording and content. He certainly worked with the Spirit, and he also worked with his literary skills”1. In addition to utilizing poetic forms such as chiasmus, Alma also drew on traditional Israelite wisdom literature in shaping personal lessons for each of these three sons2.

These connections are especially evident when Alma’s teachings are compared with the book of Proverbs—the epitome of Israelite wisdom literature—whose “first nine chapters employ the trope of a father dispensing wisdom to his son, or occasionally to his children, to form a discourse on wisdom”3. The book of Proverbs is traditionally attributed to King Solomon. Though the earliest form of the book may have been compiled during his time, it is a rather eclectic work gathered from various sources. For example, Proverbios 22:17–24:22 is generally recognized to be based on the Egyptian writings of Amenemope, likely composed between 1188 and 945 BC4. The book of Proverbs hints at this eclectic nature with its addition by Hezekiah as well as sayings attributed to a man named Agur and the mother of a king named Lemuel5.

Because of this, the book of Proverbs is difficult to date as a whole, and it likely was not put into its final form until after Lehi left Jerusalem. However, that does not mean that the Nephites would not have had access to the Israelite proverbs in an earlier form. Many of them would have been written well before Lehi’s time, including many found in the first nine chapters of Proverbs, according to some scholars6. Jane Allis-Pike has observed, “It is plausible that some proverbs were recorded on the brass plates. If not, however, the Lehites would likely have been familiar with the broader range of wisdom literature of their day, including proverbs. They may have brought that knowledge with them to the Americas”7.

Indeed, just as the proverbial father instructs his son, “My son … incline thine ear unto wisdom, and apply thine heart to understanding”, Alma likewise tells his sons Helaman and Shiblon, “Remember, my son, and learn wisdom in thy youth; yea, learn in thy youth to keep the commandments of God”8. Alma’s instructions closely parallel this proverb, and the repeated use of the word wisdom in Alma 36–42 further situates these instructions in a wisdom genre9.  Throughout Proverbs 1–9 and Alma 36–42, the father and Alma offer both temporal and spiritual advice to their sons, fitting into one scholar’s definition of wisdom literature as “in one sense, the infusion of God’s understanding into lived life”10.

One further connection between Alma’s teachings and Proverbs is that both are concerned with generational wisdom. In Proverbs 4:3–4, the father relates, “I was my father’s son, tender and only beloved in the sight of my mother. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live”— very similar to Alma’s instructions to his son Helaman to “give ear to my words; for I swear unto you, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land” (Alma 36:1). This instruction also reflects both Proverbs 2:21–22 and the covenant made to Lehi (see 1 Nefi 2:20). Furthermore, it is reminiscent of Alma’s own wayward youth, in which he ultimately had to rely on his father’s teachings about Jesus Christ in order to be healed of his spiritual and physical infirmities.

Similarly, when Alma urges his son Shiblon to exercise self-control in his life: “Use boldness, but not overbearance; and also see that ye bridle all your passions, that ye may be filled with love; see that ye refrain from idleness” (Alma 38:12). The need for self-control is also discussed by the proverbial father, who encourages his son to “ponder the path of thy feet, and let all thy ways be established” before making a decision that could potentially divert your course in life (see Proverbs 4:26–27). Welch has noted that after Alma “pleads with Shiblon to ‘learn wisdom’” in Alma 38:9–15, “Alma goes on to give Shiblon about a dozen valuable lines of proverbial wisdom and spiritual advice to guide and encourage him in his life”11.

With his son Corianton, Alma especially focuses on teachings related to pride, the need to follow good examples, keeping priorities straight, practicing self-control, and overcoming carnal lust — all themes likewise found in the book of Proverbs12. One key theme in both, however, is overcoming carnal lust, as Corianton “didst forsake the ministry, and did go over into the land of Siron among the borders of the Lamanites, after the harlot Isabel” (Alma 39:3). Ultimately, Alma called this a “vain or foolish thing”, thereby potentially connecting Isabel to the personification of foolishness found in Proverbs (Alma 39:11).

In Proverbs 7, especially, foolishness is personified as “a woman with the attire of an harlot, and subtil of heart” (v. 10). This woman flatters people away, and they go after her “as an ox goeth to the slaughter, or as a fool to the correction of the stocks”, and the father warns his children that “she hath cast down many wounded: yea, many strong men have been slain by her. Her house is the way to hell, going down to the chambers of death” (Proverbios 7:22, 26–27). The father also warns his children, “Let not thine heart decline to her ways, go not astray in her paths”, just as Alma warns Corianton, “Suffer not the devil to lead away your heart again after those wicked harlots” (Proverbios 7:25; Alma 39:11).

The Why

Jane Allis-Pike has rightly observed, “When seen through the lens of Proverbs 1–9, Alma’s teachings to his sons in Alma 36–39 become deeper and more meaningful”13. Why would Alma have drawn so heavily upon this source? For one thing, there he would have found an explicit body of inspired wisdom directed from a father to his sons. Alma uses the phrase “my son” over twenty times in addressing Helaman, eight times in speaking to Shiblon, and twenty-nine times in instructing Corianton. The phrase appears over twenty times in Proverbs 1–7 and 19–31. That body of proverbial wisdom was the go-to place for giving paternal guidance among ancient Israelites.

Moreover, both the book of Proverbs and Alma 36–42 reflect the tender love a father has for his children, especially his wayward children entrapped in foolish thoughts and desires. These lessons included matters of great import, including “maintaining a covenant relationship with God, the importance of generational wisdom, eschewing pride, overcoming lustful desires, rejecting the vain things of the world, and many more”14.

We can also see great emphasis on the need to listen diligently to wisdom and to forego foolishness entirely in both the blessings and counsel Alma gave to his sons as well as in the words attributed to Solomon as he guided and directed his son. Wisdom, also personified as a wise woman, wife, and mother in Proverbs, is signified by her willingness to help all those who want to come closer to God to better establish a relationship with Him15. Though foolishness may lay subtle traps to ensnare the wandering soul, the wise and righteous will be able to detect those ploys and stay true to the covenants they have made with God.

As all modern readers of the Book of Mormon attentively read and willingly apply Alma’s teachings, they too become better equipped to detect and flee from foolishness and the traps of Satan in their lives. As readers seek to follow the commandments and live by the prophetic counsel contained in these doctrinally rich chapters, they can likewise feel the relevance of Alma’s heartfelt plea to “learn in thy youth to keep the commandments of God” and avoid temptation (Alma 37:35).