21 replies to this topic

[USU78]

In the Book of Numbers, Balaam, a non-Israelite prophet, is hired by a gentile king to prophecy against the Israelites during their Exodus from Egypt to Canaan.  Balaam's eyes are blinded because of his pride (and the promise of a nice fee) and he cannot see G-d's angel seeking to stop his progress.  Balaam's donkey, however, does see the angel and tries to dissuade Balaam from pursuing his chosen path.  Three times Balaam's donkey moves off the path.  Three times Balaam strikes the donkey.  Finally the donkey opens its mouth and protests the awful treatment it is receiving at Balaam's hands when all it wanted Balaam to do is follow G-d's direction.  See specifically Numbers 22:28.

In 1 Nephi, Nephi is actually threatened by his brothers 4 times, in chapters 3, 7, 17 and 18, but he is only beaten or roughed up and tied up 3 times.  The first time is after Nephi foolishly offered Laban all of Lehi's silver and gold (Chapter 3), the second time after Lehi tells his sons they had to return to Jerusalem yet again to fetch Ishmael and his family (Chapter 7) and the third time, Nephi warned his brothers and their wives about their partying ways while making the crossing (Chapter 18).

The fourth incident involving threats to Nephi in [presumably Arabian] Bountiful, while Nephi is building the ship without aid from his older brothers.  During this incident, he is not actually touched by his brothers:  the power of G-d filling him is such that they are afraid of touching him for fear of being consumed (Chapter 17).

In each of these instances, Nephi is warning his brothers not to continue on the paths they were following, just as Balaam's donkey sought to dissuade Balaam from pursuing paths not pleasing to G-d.  In each of these instances, Nephi is roughed up, just as Balaam's donkey is, instead of being thanked for speaking truth to them.

I'm convinced this is no accidental parallel.

And, as the Learned Constable Dogberry said to Conrade, we can assuredly say that Nephi was saying, ". . . I am an @ss."  Much Ado About Nothing, Act 4, scene ii.

[ksfisher]

I would think that Nephi was much more influenced by the paths that he and his father saw in their visions than by the passage mentioned in Numbers.  Certainly paths and roads were used in various teaching situations by many prophets, e.g. "A certain man went down to Jericho..."

Nephi seems to be admonishing his brothers more to return to the correct path rather than telling them to get off the path that they are on.  This seems to be the message of the Tree of Life vision.

[USU78]

Let me elaborate:

Nephi is beaten and bound because he did not suffer his brothers to continue to rebel against G-d:  The donkey was beaten because it did not suffer Balaam to continue to rebel against G-d.

Nephi spoke, rather than remain silent:  The donkey spoke, rather than remain silent.

G-d opens up Nephi's mouth.  G-d opens up the donkey's mouth.

Indeed, the donkey's statement to Balaam is quite similar to the angel's statement to Laman and Lemuel.

Quote

Why do ye smite your younger brother with a rod? - 1 Nephi 3:29

Quote

What have I done unto thee, that thou hast smitten me these three times? - Numbers 22:28

[rameumptom]

Or is it that the donkey just feared the angel, and sought another path for its own purposes?  Nephi spoke to his brothers on each occasion.  The donkey did not speak until the third beating.

That the number three is one of the significant numbers in the scriptures suggests that there may not be a tie in between Nephi and the donkey.  We could say that Nephi's three attempts symbolize Christ being wounded for our sins in his effort to save us.  Or Nephi was bound on the ship represented Jonah in the belly of the whale for three days.....

[USU78]

rameumptom, on 22 August 2012 - 11:53 AM, said:

The donkey did not speak until the third beating.

Uh . . . donkeys don't talk.  They express their desires by body language and actions.  This one doesn't actually speak until after the 3 beatings . . . though the angel intervenes in the 1st incident after Nephi gets all their stuff stolen by Laban.

So . . . the parallel ain't perfect.

So sue me.

Edited by USU78, 22 August 2012 - 11:59 AM.

[theplains]

USU78, on 22 August 2012 - 10:03 AM, said:

I'm convinced this is no accidental parallel.

Not really a parallel when you consider the curse that God put on those who rebelled.

In Alma 3:6-7, it is said that the skins of the Lamanites were dark, "according to the mark which was set upon their fathers,
which was a curse upon them because of their transgression and their rebellion against their brethren, who consisted of Nephi,
Jacob, and Joseph, and Sam, who were just and holy men. And their brethren sought to destroy them, therefore they were
cursed; and the Lord God set a mark upon them, yea, upon Laman and Lemuel, and also the sons of Ishmael, and Ishmaelitish
women".

Regards,
Jim

[USU78]

theplains, on 22 August 2012 - 02:38 PM, said:

Not really a parallel when you consider the curse that God put on those who rebelled.

In Alma 3:6-7, it is said that the skins of the Lamanites were dark, "according to the mark which was set upon their fathers,
which was a curse upon them because of their transgression and their rebellion against their brethren, who consisted of Nephi,
Jacob, and Joseph, and Sam, who were just and holy men. And their brethren sought to destroy them, therefore they were
cursed; and the Lord God set a mark upon them, yea, upon Laman and Lemuel, and also the sons of Ishmael, and Ishmaelitish
women".

Regards,
Jim

Thanks, Jim.  There is a parallel here as well.  Here is what Balaam relates concerning the fate of Moab, whose king had bade him curse Israel in the first place:

Quote

Numbers 24:17 I shall see him, but ^anot now: I shall behold him, but not nigh: there shall come a ^bStar out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of ^cMoab, and destroy all the children of Sheth.

It's a worse curse than that which was foretold and actually happened to Laman, Lemuel and Ishmael's descendents who were not numbered with the Nephites, but certainly of the same kind.

The elements are similar:  Cursing follows rebellion against G-d.  Balaam ultimately repents and blesses Israel as G-d bade him, and the curse goes from him to Balaq and his people; Laman and Lemuel did not, and the curse rested on their descendents.

[volgadon]

USU, I think you are spot on.

[Robert F. Smith]

USU78, on 22 August 2012 - 10:03 AM, said:

In the Book of Numbers, Balaam, a non-Israelite prophet, is hired by a gentile king to prophecy against the Israelites during their Exodus from Egypt to Canaan.  Balaam's eyes are blinded because of his pride (and the promise of a nice fee) and he cannot see G-d's angel seeking to stop his progress.  Balaam's donkey, however, does see the angel and tries to dissuade Balaam from pursuing his chosen path.  Three times Balaam's donkey moves off the path.  Three times Balaam strikes the donkey.  Finally the donkey opens its mouth and protests the awful treatment it is receiving at Balaam's hands when all it wanted Balaam to do is follow G-d's direction.  See specifically Numbers 22:28.

In 1 Nephi, Nephi is actually threatened by his brothers 4 times, in chapters 3, 7, 17 and 18, but he is only beaten or roughed up and tied up 3 times.  The first time is after Nephi foolishly offered Laban all of Lehi's silver and gold (Chapter 3), the second time after Lehi tells his sons they had to return to Jerusalem yet again to fetch Ishmael and his family (Chapter 7) and the third time, Nephi warned his brothers and their wives about their partying ways while making the crossing (Chapter 18).

The fourth incident involving threats to Nephi in [presumably Arabian] Bountiful, while Nephi is building the ship without aid from his older brothers.  During this incident, he is not actually touched by his brothers:  the power of G-d filling him is such that they are afraid of touching him for fear of being consumed (Chapter 17).

In each of these instances, Nephi is warning his brothers not to continue on the paths they were following, just as Balaam's donkey sought to dissuade Balaam from pursuing paths not pleasing to G-d.  In each of these instances, Nephi is roughed up, just as Balaam's donkey is, instead of being thanked for speaking truth to them.

I'm convinced this is no accidental parallel.

And, as the Learned Constable Dogberry said to Conrade, we can assuredly say that Nephi was saying, ". . . I am an @ss."  Much Ado About Nothing, Act 4, scene ii.

Making still more likely the use by Nephi of such a literary topos is the appearance of Balaam in other parts of the Bible, as well as in extrabiblical literature -- such as the 8th century B.C.Balaam text from Tell Deir 'Alla in Transjordan, wherein Balaam is termed "seer of the gods."  (See Anchor bible Dictionary, I:571)  More, the Book of Mormon is heavily influenced by names and traditions of Transjordan and Midian, and this overarching focus is carried into the New World.

[Ron Beron]

I can't see the parallelism in this, only coincidence.  First of all, are you comparing Nephi to the donkey or to Balaam.  I read that you are comparing him to the burro.  That seems a bit of a stretch.  If to Balaam then I would have a problem with the legitimacy of Balaam inasmuch as his presence is not altogether a enlightened one.
The OT presents Balaam in a threefold guise each dependent on a different story which has been interwoven into the context of Numbers.  One, Balaam is described as a reluctant yet somewhat obedient servant to God while the other version shows him in a bit of parody and humor meant to deride the prophet.  
As is pointed out above in 1967 a series of texts dated to around the 8th century BCE were found at Tell Deir 'Alla which shows Balaam's notoriety outside the Biblical inclusion.  IN these accounts it shows Balaam as "for hire" prophet or "shaman" who would was a diviner/seer who would exorcise demonic forces from an individual.  J.A. Hackett Professor of Middle Eastern Studies at the University of Texas in Austin believes that he was recast from the Levantine mold and used in the OT as "obedient" prophet to entertain the Israelites.  A bit of comic relief.
If anything I think the account of Nephi in the above passage shows a stark similarity to the story of Joseph and his brothers in a biblical case of primogeniture or the right of the oldest to inherit from the father.  Both situations show the youngest sibling inheriting the authority of the father to the dismay and disgust of the older brothers.

Edited by Ron Beron, 22 August 2012 - 07:18 PM.

[ANACO]

volgadon, on 22 August 2012 - 03:47 PM, said:

USU, I think you are spot on.

I would think it more intelligent to compare Nephi to a Lamb.

[volgadon]

ANACO, on 22 August 2012 - 09:07 PM, said:

I would think it more intelligent to compare Nephi to a Lamb.

I am almost tempted to proclaim new evidence for the truthfulness of the Bible, but I'll play nice.

[CASteinman]

I like this analysis but I do think the parallel is either strained or accidental.  

Doesn't matter though, it makes a nice pairing.  Bookends.

[The Nehor]

Now I wish the Book of Mormon was the story of a family of asses heading for the Promised Land.

[USU78]

Ron Beron, on 22 August 2012 - 07:15 PM, said:

I can't see the parallelism in this, only coincidence.  First of all, are you comparing Nephi to the donkey or to Balaam.  I read that you are comparing him to the burro.  That seems a bit of a stretch.  If to Balaam then I would have a problem with the legitimacy of Balaam inasmuch as his presence is not altogether a enlightened one.
The OT presents Balaam in a threefold guise each dependent on a different story which has been interwoven into the context of Numbers.  One, Balaam is described as a reluctant yet somewhat obedient servant to God while the other version shows him in a bit of parody and humor meant to deride the prophet.  
As is pointed out above in 1967 a series of texts dated to around the 8th century BCE were found at Tell Deir 'Alla which shows Balaam's notoriety outside the Biblical inclusion.  IN these accounts it shows Balaam as "for hire" prophet or "shaman" who would was a diviner/seer who would exorcise demonic forces from an individual.  J.A. Hackett Professor of Middle Eastern Studies at the University of Texas in Austin believes that he was recast from the Levantine mold and used in the OT as "obedient" prophet to entertain the Israelites.  A bit of comic relief.
If anything I think the account of Nephi in the above passage shows a stark similarity to the story of Joseph and his brothers in a biblical case of primogeniture or the right of the oldest to inherit from the father.  Both situations show the youngest sibling inheriting the authority of the father to the dismay and disgust of the older brothers.

No, I'm saying Nephi is saying he felt like the donkey.  He likened the scriptures to himself, had Laman/Balaam beat him three times, and the Angel said pretty much what the donkey said:  What the heck are you guys doing, beating the one who's trying to save your souls?

[Ron Beron]

USU78, on 23 August 2012 - 06:08 AM, said:

No, I'm saying Nephi is saying he felt like the donkey.  He likened the scriptures to himself, had Laman/Balaam beat him three times, and the Angel said pretty much what the donkey said:  What the heck are you guys doing, beating the one who's trying to save your souls?

I think we will have to discard Friberg's portrayal of Nephi for this...

but, this is an onion with many levels...

[USU78]

[USU78]

Robert F. Smith, on 22 August 2012 - 06:06 PM, said:

Making still more likely the use by Nephi of such a literary topos is the appearance of Balaam in other parts of the Bible, as well as in extrabiblical literature -- such as the 8th century B.C.Balaam text from Tell Deir 'Alla in Transjordan, wherein Balaam is termed "seer of the gods."  (See Anchor bible Dictionary, I:571)  More, the Book of Mormon is heavily influenced by names and traditions of Transjordan and Midian, and this overarching focus is carried into the New World.

Could you please elaborate, or at least give us some direction on where to follow up on this highly interesting observation?

[volgadon]

Ron Beron, on 23 August 2012 - 08:40 AM, said:

I think we will have to discard Friberg's portrayal of Nephi for this...

but, this is an onion with many levels...

Friberg drew big bodies and tiny heads, at least this is a big body with a large head.

[volgadon]

rameumptom, on 22 August 2012 - 11:53 AM, said:

Or is it that the donkey just feared the angel, and sought another path for its own purposes?  Nephi spoke to his brothers on each occasion.  The donkey did not speak until the third beating.

That the number three is one of the significant numbers in the scriptures suggests that there may not be a tie in between Nephi and the donkey.  We could say that Nephi's three attempts symbolize Christ being wounded for our sins in his effort to save us.  Or Nephi was bound on the ship represented Jonah in the belly of the whale for three days.....

The @ss complained of how cruelly she was mistreated despite her loyal service to Balaam, so there is more than fear going on.