This post is a summary of the article “Insights into the Story of Korihor Based on Intertextual Comparisons” by Noel Hudson in Volume 62 of Interpreter: A Journal of Latter-day Saint Faith and Scholarship. All of the Interpreting Interpreter articles may be seen at https://interpreterfoundation.org/category/summaries/. An introduction to the Interpreting Interpreter series is available at https://interpreterfoundation.org/interpreting-interpreter-on-abstracting-thought/.
The Takeaway
Hudson outlines a variety of intertextual connections present in the story of Korihor, suggesting: (1) that they place Korihor’s rejection of the gospel in contrast to its acceptance by the king of the Lamanites, (2) that they provide evidence of a violent schism in the order of Nehors, and (3) that it relies on Satan and Cain-related themes from Genesis.
The Summary
In this article, Noel Hudson explores the narrative of Korihor as we have it in the Book of Mormon, mining its intertextual references for additional insights into the cultural context of the Nephites and how Korihor is portrayed by the book’s authors. He demonstrates Korihor’s connections to the order of Nehor, in terms of its teachings (which the book works hard to intentionally rebut) its intent to destroy the church, and the narrative symmetry it creates, with Korihor and Alma representing opposing missionary descendants of priests of Noah.
These missionary elements are evident in six verbal parallels between Korhihor’s narrative and the ministry of Aaron to the Lamanites—for example, both Aaron and Korihor pose the question “Believest thou that there is a God?,” and both Korihor and the king of the Lamanites are “struck” after saying specific words. Hudson argues that these references were used by Mormon create an intentional contrast between Korihor and the Lamanite king, showing what happens to those who accept vs. reject the gospel.
Hudson also argues that Korihor’s origin may have resulted from the social turmoil created by recent Lehite wars, which might have led him to try to re-establish the order of Nehors via his persuasive brand of evangelism. It may also shed further light on the dynamics between the three sects of Nehorites described in the book—one which held sway among the Amulonites and Amalekites, one which fought with the Amlicites against the Nephites (and would later end up as refugees among the Lamanites), and one which remained loyal to the Nephites in the city of Ammonihah. It’s the latter group’s destruction (by groups of Nehors among the Lamanites, Hudson suggests) that would ultimately create “the desolation of Nehors”, a destruction that presages Korihor’s own death (and possible execution?) among the Zoramites.
Hudson also calls attention to parallels between Korihor and the story of Cain, which include receiving instruction from Satan, being given special titles (Anti-Christ vs. Perdition), and receiving specific curses. In addition, the Amlicites, presumably including the Nehors, had a mark that separated them from other Lehites, in a similar manner as the mark of Cain. The resulting curse is connected to the curse applied to the serpent in the Garden of Eden, and the heel-based crushing received by that serpent may parallel Korihor’s own fatal trampling. Korihor insists that he’s trying to free the people from their incorrect traditions (just as Cain found “freedom” in murdering his brother), but is ultimately held captive by Satan’s teachings.
As Hudson concludes:
“The doctrines taught by Korihor show up in multiple different locations in the Book of Mormon and are similar to some of the sophistries that are used to argue against the doctrine of Christ even to this day… Employing the lens of literary allusion in examining the story of Korihor can lead to several new insights that may help us to correctly perceive the inevitable outcome that awaits those who, like Korihor, come out in open rebellion against God… These literary connections in the Book of Mormon help the reader appreciate the interplay between the different stories and draw new conclusions that add to the richness of the book.”
The Reflection
Given the limited space within the metal pages of the Book of Mormon and the extensive effort required to record accounts, it always pays to have a good answer to the question “Why would Moroni choose to preserve this?” Hudson makes a good case for a few such reasons when it comes to the story of Korihor. The parallels with the story of Aaron carry the weight of intent, and it would make a great deal of sense for Moroni to treat Korihor as the derided, deceitful serpent he is.
Also, speculation about the internal politics of the order of Nehors is undeniably fun, and should serve a useful reminder that the enemies of the Church are, themselves, prone to internal strife and political collapse. We are commanded to be one, but those arrayed against us will never be able to demonstrate that level of unity, at least not for very long. The result is that we will often find ourselves fighting against weak reruns of the critics that have gone before, with the originals rooted in the religious strife of past millennia. Though these philosophies will see temporary (and perhaps brutal) victories, we can have confidence that Christ and the gospel will (metaphorically) trample those ideas under foot.
