Chapter 14
Samuel predicts light
during the night and a new star at Christ's birth—Christ redeems men from
temporal and spiritual death—The signs of his death include three days of
darkness, the rending of the rocks, and great upheavals of nature. About 6 B.C.
1 AND now it came to pass that Samuel, the Lamanite,
did prophesy a great many more things which cannot be written.
2 And behold, he said unto them: Behold, I give unto
you a sign; for five years more cometh, and behold, then cometh the Son of God to
redeem all those who shall believe on his name. 3 And behold,
this will I give unto you for a sign at the time of his coming; for behold, there
shall be great lights in heaven, insomuch that in the night before he cometh
there shall be no darkness, insomuch that it shall appear unto man as if it was
day.
4 Therefore, there shall be one day and a night and
a day, as if it were one day and there were no night; and this shall be unto you for a
sign; for ye shall know of the rising of the sun and also of its setting;
therefore they shall know of a surety that there shall be two days and a night;
nevertheless the night shall not be darkened; and it shall be the night before he
is born. 5 And behold, there shall a new star arise,
such an one as ye never have beheld; and this also shall be a sign unto you.
Helaman 14:1 – 5 (Emphasis mine)
Mormon begins this part of Samuel’s sermons with an author’s
note. He tells us we don’t have a
complete record of his sermons. “Samuel, the Lamanite, did prophesy a great
many more things which cannot be written” (v. 1).
Edgar Snow analyzes Mormon’s abridgement style.
It is unclear that the
reported text of Samuel's discourse is the discourse delivered on the wall,
since Samuel preached "many days, repentance unto the people"
(Helaman 13:2) before he was cast out of Zarahemla. [Mormon’s] introductions to
the reported discourses contained in Helaman 13:5 and 14:1—2 are ambiguous as
to the exact time when they were delivered. The reported discourses may have
been delivered during these many days, not accounting for the "great many
more things [which were spoken by Samuel] which [could not] be written" as
indicated in Helaman 14:1.[1]
After warning the Nephites of their destruction lest they
repent, Samuel prophesizes concerning the coming of Christ.
Samuel proceeds to give the people a sign. In five years, Christ will be born. The sign that will be given is there shall be
a day, a night with no darkness, and then a day. “[I]t
shall appear unto man as if it was day” (v. 3).
Samuel continues, “there
shall a new star arise, such an one as ye never have beheld; and this also
shall be a sign unto you” (v. 5).
Richard Rust explains the significance of the use of light
and dark in the Book of Mormon.
Both physically and
figuratively, light and whiteness are associated with truth, purity, and divine
guidance, just as darkness is associated with unbelief and error (for example,
see Alma 40:14). To move from darkness to light gives concrete meaning to the
process of redemption … The most dramatic opposition of light and dark is
connected with the appearance of Jesus Christ. Samuel the Lamanite had
predicted that there would be great lights in heaven at the Savior's birth, but
he prophesied that darkness would attend the Savior's death (see Helaman 14:3,
20). In the first part of Samuel's prophecy, light and order were associated
with the Creator and creation (a new star). On the other hand, the chaos of
things splitting apart as well as intense darkness—the opposites of
creation—were associated with the creator's death.[2]
6 And behold this is not all, there shall be many signs and
wonders in heaven. 7 And it shall come to
pass that ye shall all be amazed, and wonder, insomuch that ye shall fall to
the earth. 8 And it shall come to pass that whosoever
shall believe on the Son of God, the same shall have everlasting life.
Helaman 14:6 – 8 (Emphasis mine)
In addition to the signs mentioned, Samuel told them, “[T]here shall be many signs and wonders in
heaven. And it shall come to pass that ye shall all be amazed, and wonder”
(vs. 6-7).
Samuel tells informs them that “whosoever shall believe on the Son of God, the same shall have
everlasting life” (v. 8). Christ would
later testify of himself using similar words.
“For God so loved the world, that
he gave his only begotten Son, that whosoever believeth in him should not
perish, but have everlasting life” (John 3:16).
When Samuel promised them many signs and wonders, he told
them these would cause them to “fall to
the earth” (v. 6). This is a common occurrence in the Book of Mormon. What does this mean? What is the significance of this
happening? Let’s look at two explanations.
The first explanation is offered by Mark Wright.
Unlike Lehi, later
prophets in the Book of Mormon—those grounded firmly in the New World—did not
receive their commissions according to this ancient Near Eastern pattern;
rather, their calls conform to a pattern that can be detected in ancient
Mesoamerica. Elements of this pattern
can be seen throughout the Book of Mormon in the accounts of individuals who
are overcome by the Spirit to the point that they fall to the earth as if dead
and ultimately recover and through that process become spiritually reborn and
subsequently prophesy concerning Jesus Christ. This process may seem foreign
to modern readers, and indeed it should, since it is not part of our
"cultural language" and its deeper meaning is lost in translation.
But to the Nephites, living in an ancient Mesoamerican setting, falling to the
earth as if dead is pregnant with meaning. Modern Western culture would
classify such episodes as near-death experiences,[3]
(Emphasis mine)
Richard Rust offers another explanation.
Spiritually benighted
Nephites also are awakened by the Lord "out of a deep sleep, and they
[awake] unto God" (Alma 5:7). An example of this change is the story of
the Lamanite king Lamoni. On believing the words of Ammon, Lamoni falls to the
earth as though dead. After two days and two nights, Ammon tells Lamoni's queen
that her husband "sleepeth in God, and on the morrow he shall rise
again" (Alma 19:8). His rising
is like a resurrection and redemption.[4]
(Emphasis mine)
[1] Narrative
Criticism and the Book of Mormon, Edgar C. Snow, Jr., Provo, Utah:
Maxwell Institute, accessed August 23, 2012.
[2] Book
of Mormon Imagery, Richard Dilworth Rust, Provo, Utah:
Maxwell Institute, accessed August 23, 2012.
[3] "According
to Their Language, unto Their Understanding": The Cultural Context of
Hierophanies and Theophanies in Latter-day Saint Canon, Mark Alan Wright,
Provo, Utah: Maxwell Institute, accessed August 23, 2012.
[4] "Not
Cast Off Forever" – Imagery, Richard Dilworth Rust, Provo,
Utah: Maxwell Institute, accessed August 23, 2012
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