Dave Hadlock
Lesson 1
Introduction

Book of Mormon Symbolism: Types and Shadows

In order to gain a greater understanding of the words of the Book of Mormon prophets, we must learn to think like they thought, see as they saw, and understand as they understood. We should read the Book of Mormon in the same manner after which it was written. Nephi states that the Book of Mormon was written after the learning of his father, which consisted of the learning of the Jews and the language of the Egyptians (1 Nephi 1:2). The Book of Mormon prophets, just like the old-world prophets, wrote after the manner of the Jews. According to Jacob, those Jews “were a stiffnecked people; and they despised the words of plainness…and sought for things that they could not understand Wherefore,…God hath taken away his plainness from them, and delivered unto them many things which they cannot understand” (Jacob 4:14). From this statement, we learn that the Jews gloried in the abstract; and thus, the teachings they received often came in an abstract, symbolic manner. Symbolic teaching and learning is the essence of learning “after the manner of the Jews”. Nephi states, “For behold, Isaiah spake many things which were hard for many of my people to understand; for they know not concerning the manner of prophesying among the Jews” (2 Nephi 25:2).

Nephi then continues by giving us a couple of clues concerning how to understand the prophecies and words of the ancient prophets. First, these words are plain unto “all those that are filled with the spirit of prophecy” (2 Nephi 25:4). Second, Nephi says that they are plain unto all those that “are taught after the manner of the things of the Jews” (2 Nephi 25:5). This is the abstract, symbolic level of teaching to which Jacob referred. Additionally, it is the metaphorical manner in which Jesus often taught during his ministry. In fact, in Hebrew the word to learn and to teach have the same root. The manner of the learning of the Jews is the same a the manner of Jewish teaching. Christ utilized this same, symbolic manner of teaching in his ministry.

This lesson is an introduction into the manner of symbolic teaching found among the Nephites. Throughout the course of this year, I will try to focus many of my lessons on the symbolic nature of the teachings within the chapters we are studying. We will discuss how the Nephite prophets utilized symbols, specifically types and shadows, and how we can better understand them in their cultural context and after the manner of the Jews.

Symbolism

The word “symbol” comes from the Greek word symbolon, which literally translated means “to throw or shoot together.” The word is derived from an ancient practice in which a stick was written upon with terms of a contract. The stick was then broken in half with each contracting party receiving a part of the stick, a token (derived from the same word) of the contract. The token, symbolon, represented the contracting agents and became a means of recognizing and substantiating the covenant and the covenant-makers. In fulfilling the covenant, the agents were to bring together their two pieces of the stick. If the words on the symbolon were altered, the two pieces would not fit together perfectly. Thus, a symbol is primarily used as a means of identification; meaning, a symbol helps identify the authenticity of covenants and the covenanting parties. Its value is identifiable when it is placed along side something else. Thus a symbol gains value only as it is thrown together with another object, idea, doctrine, principle, etc.

The Spirit of Prophecy

To those who could not understand the words of Isaiah—and I would add all other ancient prophets, Nephi’s first counsel was to fill themselves with the spirit of prophecy. According to Revelations 19:10, the spirit of prophecy is “the testimony of Jesus”. The spirit by which the prophets of old came to know Jesus and prophesied of Him is the same spirit that confirms to us the truthfulness of their witnesses. Thus, in the words of Robert Millet, “it takes a prophet to understand a prophet,”[1] the spirit to understand the things of the spirit.
  he spirit of prophecy facilitates our understanding of the ancient prophets in another significant way. Remember that a symbol only has meaning as it is thrown together with something else, that which it symbolizes. By having the spirit of prophecy, we have half of the stick. The testimony of Jesus Christ is half of the sumbolon. In other words, the symbol will always point to Christ or his truths in one way or another. Thus, we are left with figuring out in what manner the symbol teaches of Christ within the cultural context of the object. We bring Christ and the symbol together to confirm and understand the symbol’s relevance.

Types and Shadows

  Book of Mormon prophets speak specifically of a couple different kinds of symbols, namely types and shadows. When speaking to his son, Helaman, about the importance of the records in which he had just been entrusted, Alma gives us an indication of what these terms mean. We will use Alma’s lesson to his son to demonstrate how the ancients Nephites utilized symbols. Alma began by calling his son’s attention to the use of the liahona. After demonstrating how it worked he states, “And now, my son, I would that ye should understand that these things are not without a shadow; for as our fathers were slothful to give heed to this compass (now these things were temporal) they did not prosper” (Alma 37:43). Alma did something interesting here. He set apart the phrase “now these things were temporal” from the rest of his thought. It is as though he is trying to teach the reader how to understand the term “shadow”. He continued by stating, “even so it is with things which are spiritual.” Alma gives us an excellent definition for the word “shadow”. “Shadow” defines a relationship between things temporal and things spiritual. In a literal sense, a shadow is shade “within defined limits representing the form of the body which intercepts rays of light”[2] In other words, when you place an object in light, it casts a representation of itself. Alma is thus stating that when you cast a temporal, tangible object into the light of the gospel, it casts a spiritual shadow, it teaches a spiritual truth.

      As Alma continues, he seems to differentiate between shadows and types. He built upon his previous teaching of the liahona by stating, “And now I say, is there not a type in this thing?” (Alma 37:45) I feel like we almost need to add the word “also” to the end of Alma’s question. Is there not also a type in this liahona? If a shadow is a literal object that represents a spiritual, I would suggest that a type is a literal object that represents another literal object, a literal event/practice that represents another event. This lesson will demonstrate shadow symbolism. Types will be better addressed when we get to the book of Mosiah.

The Liahona as a Shadow of “The Word”

As we begin to see the physical, tangible objects as the ancient prophets saw them, we begin to better understand the symbolic teachings that can be derived from those objects. Using Alma’s example, we will briefly look at some of the doctrinal truths that can be understood more clearly in light of this principle. We know the following about the literal structure and usage of the liahona:

If we cast the light of the gospel on the physical characteristics of the liahona, doctrinal truths should become apparent. In the lesson to his son, Alma suggests that the liahona should be compared to “the word of Christ” (Alma 37:44). Understanding that the liahona serves as a symbol of the word, what can we learn about the nature of the word by looking at the above-mentioned characteristics?

     First, the word takes the form of a round ball made of curious workmanship. Nephi gives us an indication of what the phrase “curious workmanship” means. Nephi speaks of another object in terms of its being made of curious workmanship. In 1 Nephi 18:1-2, Nephi discusses the construction of the ship that would carry his family across the ocean. Concerning the ship, he states that they did work timbers of “curious workmanship”. He elaborates by stating, “Now, I Nephi, did not work the timbers after the manner which was learned by men, neither did I build the ship after the manner of men; but I did build it after the manner which the Lord had shown unto me.” Thus, curious workmanship is to be built after the manner of the Lord not after the manner of men. This may be teaching us the principle that God’s way is not man’s way. [4] The philosophies and constructs of man are not to be mingled with the truths of God. His word is truth and all truth can be circumscribed into one great whole as symbolized by the round nature of the compass.

     Second, the liahona literally guided Lehi and his family “in the more fertile parts of the wilderness.” [5] Ultimately, it brings them forth from the wilderness into the promised land. Symbolically, the word of God functions as a guide through the wilderness of man’s affliction, which wilderness is a symbol of mortality. [6] Alma states, “For behold, it is as easy to give heed to the word of Christ, which will point to you a straight course to eternal bliss, as it was for our fathers to give heed to this compass, which would point unto them a straight course to the promised land.” [7]

     Third, the liahona only functioned when Nephi and his family were faithful and obedient. This is reminiscent of the doctrine Alma teaches in which man must act first by planting the seed and nourishing it. Only then does the word function as a guide through the wilderness into eternally promised lands. Moroni says, “Dispute not because ye see not, for ye receive no witness until after the trial of your faith.” [8] In the wilderness, we walk in darkness. To expect Christ to manifest himself and the truthfulness of the word unto us before we act on our faith would be a violation of eternal laws. Only by doing his works can we then know his word and his doctrine.

     Fourth, the liahona had two spindles, “and the one pointed the way whither we should go into the wilderness.” [9] Interestingly, Alma indicates that the “spindles” pointed the way they should go.[10] Alma seems to indicate that both spindles point the way; whereas Nephi states one points the way. By reconciling these two verses, an interesting doctrinal truth is confirmed. The dilemma of following the needle through the wilderness is obvious. The one pointing the way in the wilderness is always pointing some direction. This makes us question how Nephi’s family was to know when it was functioning properly. Robert Bunker states, “since a single pointer is always pointing a direction, it was likely the role of the second pointer to provide the necessary additional information about whether the Liahona was ‘operational,’ meaning that the pointing information from the first pointer was reliable.”[11] If such is the case, the liahona functioned properly when the two spindles came together. When aligned, they pointed the “right” way in the wilderness. In this light, the doctrinal symbolism becomes more apparent. This is no more than a physical object teaching the spiritual lesson that “in the mouth of two or three witnesses shall every word be established.”[12] God’s law of witnesses is being demonstrated through physical means. There is only one word, one spindle, that points the way in the wilderness; but in order that man may not be deceived, God has promised that he will send at least two witnesses to establish the veracity of the His truth.

The Liahona as a Shadow and the Right to Rule

A significant function of symbolic teaching is the fact that an object can be used to instruct on various levels depending on the interpretation of the symbol. This allows for the concealing of deeper meanings to those not prepared to receive them. We have discussed the liahona as a shadow for the word of God. That being said, for the Nephites, it appears that the liahona held other significant symbolic meanings.
 
     Lehi’s vision of the tree of life is instructive on many levels. On a practical, personal level, it was a prophetic vision that foretold the events of their upcoming journey through the wildness. It prepared Lehi and his family for his journey. On a broader level, it was a vision of the journey through mortality for the world.

     In his vision, the iron rod led them to the tree of life. In the actual journey, it was the liahona that led them to the promised land. This would seem to indicate that there is a connection between the iron rod and the liahona. An angel explained to Nephi that the iron rod symbolized “the word of God.” [13] Likewise, the liahona symbolized the word of God.
Aside from the word of God, the rod held other significant symbolic purposes. Possession of the rod by the ancients signified power and authority. As examples, this is demonstrated by Aaron’s rod as a symbol of Jehovah’s power and the shepherd’s rod.

    When King Benjamin turned over the kingdom to his son, he gave him charge over “the records which were engraven on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or director.” [14] Apparently, like the rod, the liahona came to represent authority and the right to rule, since it was among those items that were passed from king to king upon conferral of the kingdom.[15] In fact, the records,[16] the sword and the ball were all ancient symbols for the word demonstrating the principle that the word was the medium of power–specifically the power of God. Alma understood the liahona as a symbol of the word because that was his cultural context. By understanding the symbolic nature of these objects as the ancients did, light is shed on the following Book of Mormon verses.

1 Nephi 3:28-29: Here we find Laman and Lemuel smiting Nephi with a rod. At this point, an angel appears to them and states, “Why do ye smite your younger brother with a rod? Know ye not that the Lord hath chose him to be a ruler over you?” Obviously, the angel sees the symbolic irony of their smiting Nephi with the rod since, in reality, he would wield the rod of power over them.
1 Nephi 16:38: In this verse, Laman and Lemuel are plotting to kill Lehi and Nephi. They say, “Now, he says that the Lord has talked with him, and also that angels have ministered unto him. But behold, we know that he lies unto us; and he tells us these things, and he worketh many things by his cunning arts.” Now, what is Laman accusing Nephi of when he states that Nephi “worketh many things by his cunning arts?” I would suggest that Nephi’s cunning art is metalwork.[17] According to Laman and Lemuel, the thing that Nephi “worketh” did lead them away into a strange wilderness. They are accusing him of having made the liahona, the object that lead them through the wilderness. Now look at the reasons why Laman and Lemuel were accusing him of having made the liahona. They state, “and after he has led us away, he has thought to make himself a king and a ruler over us.”[18] As previously stated, possession of the liahona legitimized the ruler.[19]

Once we understand the symbolic nature of an object, it becomes easier to apply the scriptures to ourselves because we understand how the prophets meant them to be understood in their cultural context. Thus, when John receives his revelation on the Isle of Patmos and prophesies of the future. He states that in the eternities those who overcome will “rule with a rod of iron.” If the rod is the word of God, the right to rule in the eternities is only received by those who submit their own will to God’s will, their word to God’s word. To have God’s rod is to have His word in our mouth; and like Nephi unto whom all power is given, God must know that we will “not ask that which is contrary” to His will.[20]

[1] Millet, Robert, “Doctrinal Commentary on The Book of Mormon,” vol. 1, p 168.

[2] Websters Dictionary

[3] This paper will address the symbolism designated by Alma as shadows.  An example of a type is the Law of Moses in which the literal practices and ordinances prophesied of the literal events of Christ’s life.

[4] Isaiah 55:8-10

[5] 1 Nephi 16:16

[6] Doctrine and Covenants 88:66:  Mortality is the wilderness because we cannot see him.  We have to learn to live by his voice or his word, as symbolized in Nephi by the Liahona.

[7] Alma 37:44

[8] Ether 12:6

[9] 1 Nephi 16:16

[10] Alma 37:40

[11] Bunker, Robert, “The Design of the Liahona and the Purpose of the Second Spindle,” Journal of Book of Mormon studies 3/2, 1994, pp. 1-11.

[12] 2 Corinthians 13:1

[13] 1 Nephi 11:25

[14] Mosiah 1:16

[15] The rod represented power both for the shepherd and the king.  See Jon Tvedtnes, “Rod and the Sword as the Word of God,” Journal of Book of Mormon Studies 5/2, 1996, 148-155.  Interestingly, like the rod, the orb retained this symbolic value among many ancient civilizations also.   The orb or the globe was a symbol of power for Roman emperors.  This may be related to the symbolic nature of the “white stone” which according to Revelations 2:17 is give to all those who overcome.  According to modern revelation the stone is given to each individual who comes “into the celestial kingdom,” making known to that individual things “pertaining to a higher order of kingdoms.” Doctrine and Covenants 130:9-11

[16] Among the descendents of the Maya, possession of ancient books asserts, “the legitimacy of the rulers who possessed them.” Allen Christiansen in the Popul Vuh, p.5.

[17] Nephi made the plates, he knew how to molten the ore to make tools, he shows great appreciation for the metal in Laban’s sword, in the liahona, and in his bow.

[18] 1 Nephi 16:38

[19] While Nephi, Laman, and Alma all would have intrinsically understood the symbolic nature of these objects, it is not likely that Joseph Smith would have.  

[20] Helaman 10:5