All Posts Archived Lessons New Testament Old Testament Book of Mormon Doctrine & Covenants Search “The Great Plan of Happiness” CFMCorner Aug 4, 2024 45 min read Updated: Apr 1, 2025 CFM : August 5–11 Alma 39–42 He Is Risen, by Del Parson Videos, Podcasts, & Weekly Lesson Material Media ​Lesson Extension Scripture Central Alma 3 9-42 Scripture Study Insights Insights with Taylor and Tyler: Revisited Scripture Insights CFM with John Hilton III Study Guide Follow Him Alma 3 9-42 Part 1 Part 2 Transcripts Line Upon Line Alma 39-42 Teaching with Power Alma 39-42 ​ Teaching Bundle for Book of Mormon, available on Etsy. Don't Miss This Alma 39-42 Book of Mormon Matters with John W Welch and Lynne Hilton Wilson Alma 39-42 John W. 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Gardner Vol. 2 Volume 3: Alma Alma 3 9 Alma 40 Alma 41 Saving Talents: Devotionals & FHE for Children Alma 39-42 Grounded with Barbara Morgan Alma 39-42 Our Mothers Knew It Alma 3 9-42 Insights Hurricane Utah Adult Religion Class , Book of Mormon ALMA'S COUNSEL TO HIS SONS HELAMAN, SHIBLON, & CORIANTON Video Notes Slides / Handout Resources and Insights for this Week's Lesson The Book of Mormon: A Cultural and Religious Dialogue If you haven't had a chance to review last week's commentary, this week's material builds upon the concepts we discussed in that lesson. Therefore, it is important to at least be familiar with the materials presented so you don't get lost or confused. Some of the topics we explore might be new to many, as they involve various literary techniques and ancient Jewish cultural traditions. So be sure to review those materials first, as this week's lesson builds on the framework we established last week. Alma's Message to Corianton Often, the primary takeaway from Alma 39 is seen as an admonition against sexual sin. While issues pertaining to sexual purity are indeed a significant and important aspect of Alma's message, they represent only a small part of his concern and broader message. These chapters delve much deeper into themes of repentance, the consequences of sin, the concerns regarding the paths that those sins can take, and the importance of turning back to God by relying on the power of His Atonement. Therefore, Alma's counsel to his son Corianton covers a wide range of moral, spiritual, social, intellectual, and safety principles, emphasizing the gravity of one's choices and how poor choices can have very negative impacts. These choices do not only affect the one making them, but there are ripple effects that can have long-reaching and unintended consequences. In these passages, Alma emphasizes the need for sincere repentance and change, this includes the need and importance of honesty with oneself and with others. There is much more to this story than a singular focus on sexual sin, and in some cases, this can sadly distract us from the deeper purpose and the powerful truths that are embedded into these monumental teachings. Context Many do not recognize or understand the Hebraic connection between the “harlot Isabel,” in the Book of Mormon and the biblical אִיזֶבֶל Jezebel , but this is a very significant detail. Let us first examine the word harlot as it was understood at that time. The Hebrew words for Harlot are זָנָה zanah and קְדֵשָׁה qadisha . The word Zanah is similar to our modern understanding, used to describe someone, married or unmarried, who receives compensation for sex. However, it can also be used figuratively as a description for one who betrays God by engaging in idolatrous practices, one who “goes whoring after the gods of foreign nations,” such as in Deut 31:16, Hos 1:2. This terminology describes an Israelite that seeks out and imitates the superstitious and immoral behaviors. (Greek translation: πόρνη porne ). Mormon names only six women in the Book of Mormon: Sariah, Sarah, Eve, Mary, Abish, and Isabel. The specific inclusion of Isabel's name being mentioned in these passages is definitely intentional, and astute students should pay attention to this important detail, as it can provide some very valuable context. The English translation of Jezebel that most of us are familiar with includes a “J” sound, which did not exist in the ancient Hebraic language. In Hebrew, this name is pronounced 'îzeḇel , as we see it in the Book of Mormon. The letter J is actually a fairly recent addition to the alphabet, introduced in 1524 AD by Gian Giorgio Trissino, an Italian Renaissance Grammarian. The letters J, Y, and I were all derived from the Hebrew Yod (transliterated as ἰῶτα " iota " in Greek or “Jot” in the English KJV of the New Testament). This letter could be used to make a consonant Ya sound or a number of vowel combinations. The J sounds, as in “ j am,” " g eneral," and “Ta j Mahal,” which most English speakers usually associate with the letter J, did not develop until later. This is why we see so many variations of the j pronunciation in different words and across different cultures. Words like " hallelu j ah" retained their early Semitic root pronunciation, while names like Jezebel have adopted later phonetic adaptations. We see this with the name Jesus as well; many Latin cultures pronounce this with the traditional Yesus or even “Hesus.” They derived this from the Greek Ἰησοῦς “ Iesous ” which was a translation of the Hebrew יְהוֹשׁוּעַ “ Yehoshua ,” which is also transliterated as Joshua. So these transliterations can be tricky and hard to recognize sometimes. Contextually, in relation to the broader scope of Alma's message to his son, it appears that Alma is intentionally alluding to the Biblical history of Jezebel in these passages. Jezebel was, of course, Ahab's wicked Sidonian queen, who seduced many Israelites into the traps of idolatry and priestcraft. Reading the passages for this week's lesson from this perspective reveals some very different connotations to those we typically think of. This perspective might cause the reader to interpret these passages a bit differently. One might ask, was there actually a Sironian harlot named Isabel, and is this passage about sex, or was Alma making a metaphorical statement about Corianton turning away from the Lord and forsaking the ministry to pursue doctrines and practices associated with idolatry and priestcraft? These are very good and valid questions, 2 For thou didst not give so much heed unto my words as did thy brother, among the people of the Zoramites . Now this is what I have against thee; thou didst go on unto boasting in thy strength and thy wisdom. 3 And this is not all, my son. Thou didst do that which was grievous unto me; for thou didst forsake the ministry, and did go over into the land of Siron among the borders of the Lamanites, after the harlot Isabel. 4 Yea, she did steal away the hearts of many; but this was no excuse for thee, my son. Thou shouldst have tended to the ministry wherewith thou wast entrusted. It is very likely that both interpretations are correct and that both sexual immorality and idolatry were relevant to the issues described by Alma, especially considering the strong positions that the brethren have taken regarding these passages. Therefore, it is important to clarify that in no way are these observations intended to contradict their wise and valuable counsel. These perspectives simply suggest that it is very likely that the name Isabel might indicate a dual meaning, representing both an actual person/event as well as a symbolic idea. The name Isabel was a very common name in the ancient world; in the Canaanite tradition, it meant “exalted by Baal” or “wife of Baal,” and the legends of Jezebel as a consort or priestess to the Canaanite deity were widely spread throughout Israel during the wicked regime of Ahab. The specific inclusion of Isabel's name in the Book of Mormon, used in the context of Alma's message to his “wicked” son, suggests that similar idolic themes and practices were developing once again, making waves among the Nephite and Lamanite Israelites. Now, this is not to say the name Isabel or Jezebel is “bad.” In fact, these names are beautiful and can also have very positive connotations. In the Hebrew language, Isabel can mean “chaste” and “one who " dwells " or " rules " with God.” Phonetically, one could draw a connection to ba el, which can indicate the concept of being with God. The prepositional prefix בּ ba- is used as an abbreviated form of בְּמוֹ bᵊmô , which is grammatically interpreted as “in, at, by, or with.” עַל al means " over or on high," and El means god . In Hebrew, the word el can refer to Elohim, Jehovah, or one of the other various gods mentioned in the Bible, depending on the context. Several scholars also make etymological connections between the names Isabel and Elizabeth אֱלִישֶׁבַע , which means " My God's seven-fold covenant or oath “. Given these small bytes of information that pertain to these words, their components, interpretations, and histories, one can see how the word “baal,” which as a noun means " husband , lord, and master,” and as a verb means “to marry or have dominion (i.e., stewardship/responsibility for)” are inherently related. One can also see how these words can be interpreted in many different ways. In this example, it becomes evident how people might justify, twist, or corrupt these meanings