This entry is translated http://www.jefflindsay.com/BMEvidences.shtml, specifically
http://www.jefflindsay.com/chiasmus.shtml # bom.
translation: Marco Royo
chiasmus in the Book of Mormon
In an interesting way, the Book of Mormon claims to have its literary roots in the ancient Middle East, and shows many excellent examples of that seems to be intentional chiasmus well dithering. The examples are sufficiently robust that are difficult to explain, assuming that Joseph Smith (or someone else in the decade of 1820) wrote the book. In my opinion there is no way that a young farmer with very little education in that time could have drawn and well plotted refined examples of an ancient literary form that was completely unknown to him. And even if he had understood then the chiasm, and even if Joseph Smith might be able to arm themselves examples in his text, he and his followers were quoted as saying their existence as evidence of authenticity. In fact, it was investigated and discovered chiasmus in the Book of Mormon until the end of 60 of the last century, a scholar-in-law John Welch SUD assimilated the work of scholarship of chiasmus in antiquity and launched the hypothesis that in the Book of Mormon could also contain examples of chiasmus [4]. Their findings were indeed surprising, revealing that exist in the Book of Mormon passages of chiasmus clear, distinct and elegant. Since then, many structures have been found quiásmicas. See, for example, Donald W. Parry's The Book of Mormon Text reformatter According To parallelistic Patterns, FARMS, Provo, Utah, 1992 (ordered as PAR-92 for $ 18.50 for FARMS, which also includes an excellent essay on poetry Semitic and the role of chiasmus.
Several short examples of chiasmus in the Book of Mormon include
Mosiah 3:18,19:
(but men drink damnation to their own souls unless)
(a) he humbled
(b) and become as little children
(c) and believe that salvation was and is and has come in the atoning blood of Christ
(d) The natural man
(e) is the enemy of God
(f) and has been since the fall of Adam
(f ') and will be forever
(e') to unless he yields to the influence of the HOLY SPIRIT
(d ') and off the natural man
(c') and a saint through the atonement of Christ
(b ') and become a CHILD
(a '), submissive, meek and humble.
Mosiah 5:10-12:
(a) And if any who do not take upon themselves the name of Christ
(b) will to be called by any other name
(c) therefore, is to the left of God.
(d) And I want also reminded that this is the
NAME (e) I said I would, which would never be CLEAR,
(f) but for transgressions;
(f ' ) so, be careful not to transgress,
(e ') so that the name is not deleted from your hearts.
(d ') I tell you, I would that ye should remember to keep this NAME
(c') written in your hearts, lest you fall to the LEFT God
(b ') but hear and know the voice which will be called,
(a') and also the name by which he shall call.
The use of parallelism in this passage highlights the danger of transgression (sin) and the importance of remembering the name we have taken upon us, Christ.
Consider also an interesting example in Alma 41: 13-14
Oh, my son, this is not the case, but the meaning of the word restoration is back again evil for evil, or carnal for carnal, or evil for evil; -
(a, a) Okay so it is GOOD,
(b, b) making it STRAIGHT STRAIGHT
(c, c) just what is right,
(d, d) so it's Compassionate Compassionate.
(d ') Therefore, my son, seeks to be Merciful to your siblings;
(c') deals with JUSTICE,
(b ') judge righteously,
(a') and do good constantly, and if you do all these things, then you will receive your reward;
(d'') itself, mercy will be restored again;
(c'') justice will be restored again;
(b'') you will restore a fair trial again;
(a'') and again you'll be rewarded with good.
This passage begins with double elements in the first half (well, good;
straight, straight, etc.). The twin elements also occur in the second half, but spread out in two series of simple elements (d ', c', b ', a') and
(d''c''b'', a ' '). This demonstrates the talented use of parallelism. It highlights the attribute of mercy in this passage.
Nephi's early writings contain multiple ejemlos of chiasmus, in fact, the first two books of Nephi completosparecen been organized into a total chiasmus. Perhaps even more interesting is the structure the book of Mosiah, which is organized in a complex chiasmus is central point Abinadi messianic teachings. and also emphasizes the teaching poderosasa Benjamin and Mosiah (See Welch, BYU Studies, Vol 10, No. 1, 1969, p.82,
available online as a PDF file):
A King Benjamin exhorts their children (1:1-8)
B Mosiah chosen to succeed his father (1:10)
C Mosiah receives the records (1:16)
D Benjamin's speech and the words of the angel ( 2:9-5:15)
E The people make a covenant (6:1) F
priests are consecrated (6:13)
G Ammon leaves Zarahemla by l land of Lehi-Nephi (7:1-6) H
people captive, Ammon thrown into prison (7:15)
I The 24 gold plates (8:9) The record
J of Zeniff Begins as I leaves Zarahemla (9:1) K
Defense against the Lamanites (9:14 to 10:20)
L Noah and his priests (11:1-15)
M Abinadi persecuted and thrown into prison (11-12)
N Abinadi read the old law and the ancient messianic prophecies to the priests (13-14)
N 'Abinadi make new prophecies about Jesus Christ (15-16)
M' Abinadi pursued and killed (17:5-20)
L 'Noah and his priests (18:32-20:5)
K 'Lamanites threaten the people Limhi (20:6-6-26)
J' concludes Zeniff record when he leaves the land of Lehi-Nephi
I 'The 24 sheets of gold (21:27, 22:14)
H 'Alma's people under bondage (23)
G' Alma leaves the land of Lehi-Nephi to Zarahemla (24)
F 'Alma organized the Church (25:14-24)
E 'The unbelievers refuse to enter into the agreement (26: 1-4)
D' Alma's words and the words of the angel of the Lord (26-27)
C Alma the Younger received the records (28:20)
B 'judges are elected rather than a king (29:5-32)
A 'Mosiah exhorts his people (29:5-32)
I noticed that there are other elements which could include any of the groups mentioned above. For example, for A and A ', we might also note that Mosiah 1:1 speaks of "continual peace" on earth, attributable to the efforts of King Benjamin, while at the end of the book speaks of "continual peace on earth" (Mosiah 29:40) as a result of the system established by Mosiah II and judge the work of Alma. Chapter 1 begins with Benjamin too old and facing death (1:9), which motivates his farewell speech, while Mosiah ended up with the deaths of Alma father at the age of 82 years and Mosiah II at the age of 63 (29:45,46), then the story of his most important speech in Chapter 29.
For many additional examples of chiasmus in the writings of Nephi, see the article, "Nephi's Convincing of Christ-through chiasmus: Plain and Precious Persuading from a Prophet of God" by David E. Sloan, Journal of Book of Mormon Studies, Volume 6, Issue 2, 1997. (The link is to a PDF file. The article is also available in HTML format.) Also see page chiasm of Russell Anderson and chiasm in the Book of Mormon: Notable literary art) chiasmus in the Book of Mormon: A Remarkable Literary Art in ComeToZarahemla.org where se habla de la estructura quiásmica de 1 Nefi.
Sólo aprendí recientemente que todo el Libro de Mosiah posee una estructura de quiasmo bien definida que coloca a las enseñanzas mesiánicas de Abinadí en el punto central, con énfasis secundario en las enseñanzas del rey Benjamin y del rey Mosiah al principio y al final del libro. Muy improbablemente el modelo parece haber sido accidental o fingido, pero es lógico, enriquece el significado del texto, y es consistente en muchos niveles paralelos.
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