BOOK OF MORMON STUDY GUIDES: Alma 21-23

Thursday, February 21, 2008

Alma 21-23

Alma 21-23 Study Guide – to be discussed February 21

Day 1: Read Alma 21:1-11 (with headnote to chapter 21); Mosiah 23:30-34, 24:1
1. What three groups occupied the land of Jerusalem? Review Mosiah 23:30-34, 24:1. Who were the people of Amulon? Approximately how long had thy lived with the Lamanites prior to Aaron’s arrival?

2. What did the Amalekites believe? What did they NOT believe?

3. How did the people in Jerusalem react to Aaron’s preaching?

BONUS: Read 3 Nephi 9:7. What eventually happened to the Lamanite city of Jerusalem? What similarities can you think of between the Old World Jerusalem and the New World Jerusalem?

Day 2: Read Alma 21:12-23; D&C 134:4
4. What happened to Aaron and his brethren in Middoni? Were they discouraged?

5. How did Lamoni put his faith into action on returning to Ishmael?

6. Read D&C 134:4. Why is it critical that people have freedom to worship according to the dictates of their own consciences?

Day 3: Read Alma 22:1-11
7. Why was Lamoni’s father interested in what Aaron and his brethren had to say? What was troubling him?

8. What kind of foundation for faith had the Amalekites unwittingly laid?

9. What did the king already believe about the nature of God and His dealings with the Lamanites’ ancestors?

Day 4: Read Alma 22:12-20
10. What did Aaron teach Lamoni’s father? Do you think his teaching that “the sting of death should be swallowed up in the hopes of glory” might have been especially sweet to the king? Why or why not?
11. What did the king offer to give up in verse 15 order to know joy and hope? By verse 18 what was he willing to give up?

PERSONAL: What are you willing to place on the altar in order to have redemption and a fullness of joy?

12. Why do you think the queen was determined to have Aaron killed?

Day 5: Read Alma 22:21-35
13. Whose words allayed the fears of the queen, the royal servants and the people assembled?

14. What physically separated the Lamanites and the Nephites? How might this be a “type”?

15. What precaution had the Nephites taken to assure their deliverance from the Lamanites in times of war?

Day 6: Read Alma 23:1-7
16. What was stipulated in the king’s proclamation regarding the sons of Mosiah?

17. What was the result of this one proclamation?

18. How many less-active members were there among the converted Lamanites?

Day 7: Read Alma 23:8-18
19. Why was there only one convert among the Amalekites and none among the Amulonites?

20. Why did the converted Lamanites want a new name? (See also Mosiah 1:11.)

21. Review 2 Nephi 30:5-6. Why was the curse of separation from God lifted from the converted Lamanites?
Is this also a “type”?

BONUS: What were the positive results of large-scale conversion?

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HISTORICAL NOTES AND HELPS FOR 2 NEPHI

NEO-ASSYRIAN TIMELINE – year listed after each king designates beginning of his reign; dates approximate

Tiglath-pileser (Pul – Assyrian general who took power) 746
Conquered Arpad, Hamath 740
Ahaz of Judah allied with Assyria 738
Destroyed Damascus (Rezin) 732
Died 727

Shalmaneser took power 727
Invaded Syria and Samaria 3 years
Hosea allied with Egypt 725
Died 722

Sargon II seized throne 722
Wiped out Samariah 721
Conquered Carchemish 717
Died in battle 705

Sennacherib ascended to throne 705
Received tribute from Jerusalem
Babylon sacked 703
Hezekiah allied with Egypt 701
Lachish conquered
Assyria marched toward Jerusalem, destroying 46 villages in its path
185,000 Assyrians died in one night – survivors returned to Nineveh
See Isaiah 7
In conflict with Babylon opened canals and flooded outside of city
until it became a swamp, inhabitants scattered 689
Murdered by his sons 681

Esarhaddon (his name means “Ashur has given a brother to me”) succeeded his father 681
Ruled and rebuilt Babylon (including “Tower of Babel”) 681
Sacked Sidon 677
Captured Manasseh (King of Judah)
Sacked Egypt 671
Died 669

Assurbanipal (or Asnappar, Osnapper, Ezra 4:10) 669
First king of Assyria who could read and write
Established a library at Nineveh
Supported culture and art, student of mathematics
Died around 631

Ashur-etil-ilani succeeded father around 631
Reigned maybe 3-4 years
Assyria weakened by attacks from neighboring countries
Sin-shumu-lishir reigned about a year
Sinsharishkun 627-612
Ashur-uballit 612-609
Nineveh destroyed 612
Assyria ceased to exist by 609.

HISTORICAL NOTES ON 2 NEPHI 17
The Syro-Ephraimite War of 734 B.C. was one of the great crises in Isaiah’s early ministry. (For historical background, see 2 Kings 16:1-20.) It appears that Pekah, king of the Northern Kingdom of Israel, and Rezin of Damascus, king of Aram (Syria), desired Ahaz, king of Judah, to ally himself with them in order to resist the encroachments of Assyria. The story of what happened is told in 2 Nephi 17:1-9. Ahaz saw only the politics of the situation and preferred to maintain the friendship of Assyria rather than to enter into an alliance with Rezin and Pekah. The text of Isaiah paints a vivid picture of the dismay caused in Jerusalem by the attempt to force Ahaz into the defensive alliance. He determined to resist, and the two confederates planned to overthrow him and to place a certain Syrian, the son of Tabeal, on his throne (17:6). Apparently Jerusalem was to be invaded, and the water supply of the city seems to have caused Ahaz some concern. When the attack threatened, Ahaz determined to ask the help of Tiglath-pileser, king of Assyria (2 Kings 16:7). At this juncture the Lord bade Isaiah to take his son Shear-jashub to meet Ahaz at the conduit of the upper pool, where Ahaz seems to have been inspecting his water supply (17:3). There the prophet apparently counseled Ahaz against calling in Assyria’s help and assured him that the two insignificant kingdoms of Syria and Israel would shortly be overthrown. The great prophet urged him to have faith in God’s word or he would not succeed (17:9).
It appears Isaiah found Ahaz had little faith in God’s power to save. So the prophet, at the Lord’s behest, offered Ahaz a sign calculated to build up his faith. He could ask for a sign from the depths of Sheol (the realm of departed spirits) or from the heights above, and the Lord would give it to him. The miracle would establish the divine authority of Isaiah, whether he spoke as directed by God or spoke his own thoughts. But Ahaz rejected Isaiah’s offer, doubtless because he did not want to be bound in his actions and because he dreaded the truth (17:10-12). Isaiah, now out of patience with Ahaz, decided to leave him to his fate. So the prophet addressed Ahaz as the representative of the whole royal court. He asked whether it was too little for them to weary or exhaust men’s patience – must they also try the patience of God? (17:13)
Isaiah then told Ahaz the Lord would give him a sign, a sign to be given in spite of his obduracy. The sign is mentioned in 2 Nephi 17:14, with further comment in verses 15 and 16. Elder Jeffrey R. Holland has suggested there are plural or parallel elements to this prophecy, as with so much of Isaiah’s writing. He writes, “The most immediate meaning was probably focused on Isaiah’s wife (the “prophetess” in 18:3), a pure and good woman who brought forth a son about this time, the child becoming a type and shadow of the greater, later fulfillment of the prophecy that would be realized in the birth of Jesus Christ” (Christ and the New Covenant, p.79). In 2 Nephi 18 we read that Isaiah’s wife had a baby and the Lord said to name him Maher-shalal-hash-baz, which means “To speed to the spoil, he hasteneth the prey,” or in other words, destruction is about to occur. Ahaz rejected Isaiah’s counsel and instead of God being with them, they experienced destruction at the hands of the Assyrians. Although Jerusalem was spared the fate of Israel, 120,000 men were killed in a day and 200,000 taken captive (see 2 Chronicles 28:6-15). The city of Jerusalem was preserved another 100 years, providing a way for the Jews to return to Jerusalem eventually (a remnant will return) and for Jesus to be born of the Jews in the land prophesied in scripture, thus giving greater fulfillment to the prophecy given to Ahaz by Isaiah.
Isaiah proceeds to make clear that the Lord, the great judge, will bring down his judgments upon the dynasty of David and upon his recreant people. In verses 17 and 19, the prophet describes the disaster that Ahaz brings about as comparable only to that brought about in Jeroboam’s day when the Ten Tribes revolted from the united kingdom (1 Kings 12). The king of Assyria will come (17:17). Indeed, the present text (17:18) in metaphors involving the fly and the bee, indicates that both Egypt and Assyria will be involved in Judah’s difficulties. Like flies and bees the Assyrians and Egyptians will settle down wherever the unfortunate people try to escape from invaders.
Changing his metaphor, Isaiah then compares Assyria to a hired razor (see 2 Kings 16:7-9) by which the land is shaved bare, pillaged, decimated and degraded. Cutting of the beard would be a sign of degradation to the Hebrews (2 Samuel 10:4-5). Also, slaves were shaved for humiliation, sanitation and identification. With the land heavily depopulated, Isaiah sees primitive conditions return; agriculture practically ceases, and the few people who are left eke out a precarious existence with a few animals and the wild honey they manage to find (17:21). The prophet now describes the desolate state of the land itself. Neglected vineyards and untilled land turning to wilderness; where there used to be a large vineyard containing a thousand valuable vines, there will emerge a brier and thorn patch infested with wild beasts. Once-rich hills will only be fit for the pasturage of goats and sheep. These signs also have multiple fulfillments physical and spiritual - whenever the people reject their God.
-Material taken from Book of Mormon Compendium by Sidney B. Sperry and from the Seminary Student Study Guide.

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Thursday, February 21, 2008

Alma 21-23

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HISTORICAL NOTES AND HELPS FOR 2 NEPHI

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