I use indents and letters to show the chiasmus and other forms and also colors to help highlight the word matches.

In ancient Hebrew, there were no exclamation points or bold text to show emphasis. Instead, writers used repetition to convey deep emotion, emphasis, or a superlative degree.

Chiasmus (Inverted Parallelism): A mirror-like structure where a sequence of ideas marches forward to a central climax, and then reverses out in exact backward order (A-B-C-C'-B'-A'). The main theological point is always placed at the exact center pivot.

Alternate: A four-line pattern where the first line matches the third, and the second line matches the fourth (a-b, a-b)

Extended Alternate: A six or more-line pattern where the first set of lines matches the second or more set of lines (a-b-c-d, a-b-c-d)

Synonymous: Line A = Line A' - Reinforces an identity

Antithetical: Line A is an opposite of A - Creates moral or logical contrast

Climactic: (Staircase) Parallelism: A key phrase from the first line is repeated at the start of the second line, stepping up the intensity to deliver a brand-new, dramatic climax at the end of the thought.

Anaphora: The strict repetition of the exact same word or phrase at the beginning of successive sentences or parallel lines to accumulate emotional momentum.

Epistrophe: The repetition of the exact same word or phrase at the end of successive statements, creating a rhythmic, echoing refrain (such as the repetition of "this thing" and “unto thee” in Alma 41:1-2).

Symploce: A masterful combination of both anaphora and epistrophe, where successive lines begin with the exact same words and end with the exact same words, varying only the middle content.

Epizeuxis (Reduplication): The immediate, back-to-back repetition of a single word or name with no words in between (e.g., "Abraham, Abraham" or "Holy, holy, holy") used to denote urgency or the highest possible superlative.

Anadiplosis: A chain-linking form where the final word of one poetic line is used as the very first word of the next poetic line, tying the progression of thoughts together like links in a chain.

Synthetic: (also known as progressive parallelism) A poetic form where the second line of a verse does not repeat or contrast the first line. Instead, it physically builds upon the first line, adding new information, explanations, or context to complete and advance the thought.

There are overlapping chiasmus structures in this chapter that are very interesting. At the top I’m separating all the chiasmus forms to make them easier to see. Below that, I’m placing the entire chapter without the overlapping structures to make it possible to read straight through the chapter. I did some further markings in the top forms and thus the continuous reading text does not exactly match the top. At bottom I’ve added images of text so Google can find images for search.

Notice that the center of the first chiasmus has similarities to the Bible below

Genesis 3:22 And the Lord God said,

Behold, the man is become as one of us,

to know good and evil:

Alma 42 1 And now, my son,

I perceive there is somewhat more which doth worry your mind,

which ye cannot understand—which is concerning

the justice of God in the punishment of the sinner;

for ye do try to suppose that it is injustice that the sinner should be consigned to a state of misery.

2 Now behold, my son, I will explain this thing unto thee.

a) For behold, after the Lord God sent our first parents

b) forth from the garden of Eden, to till the ground, from whence they were taken—

a) yea, he drew out the man,

b) and he placed at the east end of the garden of Eden,

A) cherubim, and a flaming sword which turned every way,

B) to keep the tree of life—

C) 3 Now, we see that the man

D) had become as God,

D’) knowing good and evil;

C’) and lest he should put forth his hand,

B’) and take also of the tree of life, and eat and live forever,

A’) the Lord God placed cherubim and the flaming sword,

A) and take also of the tree of life, and eat and live forever,

the Lord God placed cherubim and the flaming sword,

B) that he should not partake of the fruit—4 And thus we see,

C) a) that there was a time

b) granted unto man to repent,

yea, a probationary time

C’) a), a time

b) to repent and serve God.

B’) 5 For behold, if Adam had put forth his hand immediately, and partaken

A’) of the tree of life, he would have lived forever,

A) a) 4 And thus we see, that there was a time

b) granted unto man to repent,

yea, a probationary time

a), a time

b) to repent and serve God.

B) 5 For behold, if Adam had put forth his hand immediately, and partaken of the tree of life,

he would have lived forever,

C’) according to the word of God, having no space for repentance;

yea, and also the word of God would have been void,

and the great plan of salvation would have been frustrated.

D) 6 But behold, it was appointed unto man to die—therefore,

E) as they were cut off from the tree of life {Spiritual Death}

they should be cut off from the face of the earth— {Temporal Death}

F) and man became lost forever,

F’) yea, they became fallen man.

E’) 7 And now, ye see by this that our first parents were cut off

both temporally and spiritually from the presence of the Lord;

D’) and thus we see they became subjects to follow after their own will.

8 Now behold, it was not expedient that man should be reclaimed from this temporal death,

C’) for that would destroy the great plan of happiness.

B’) 9 Therefore, as the soul could never die,

a) and the fall had brought upon all mankind a spiritual death as well as a temporal,

b) that is, they were cut off from the presence of the Lord,

a) it was expedient that mankind should be reclaimed from this spiritual death.

A’) 10 Therefore, as they had become carnal, sensual, and devilish, by nature,

a) this probationary

b) state became

b) a state for them

a) to prepare; it became a preparatory state.

A) 10 Therefore, as they had become carnal, sensual, and devilish, by nature,

a) this probationary

b) state became

b) a state for them

a) to prepare; it became a preparatory state.

B) a) 11 And now remember, my son, if it were not for the plan of redemption,

C) (laying it aside) as soon as they were dead their souls were miserable,

D) being cut off from the presence of the Lord.

D’) 12 And now, there was no means to reclaim men  

C’) from this fallen state, which man had brought upon himself because of his own disobedience;

B’) a) 13 Therefore, according to justice the plan of redemption could not be brought about,

A’) a) only on conditions of repentance of men

b) in this probationary state,

b) yea, this preparatory state;

a) for except it were for these conditions, mercy could not take effect

11 And now remember, my son,

A) a) if it were not for the plan of redemption,

b) (laying it aside) as soon as they were dead their souls were miserable,

c) being cut off from the presence of the Lord.

c) 12 And now, there was no means to reclaim men  

b) from this fallen state, which man had brought upon himself because of his own disobedience;

a) 13 Therefore, according to justice the plan of redemption could not be brought about,

B) a) only on conditions of repentance of men

b) in this probationary state,

b) yea, this preparatory state;

a) for except it were for these conditions,

C) mercy could not take effect

D) a) except it should destroy

b) the work of justice.

b) Now the work of justice

a) could not be destroyed;

if so, God

E) would cease to be God.

F) a) 14 And thus we see that all mankind were fallen,

b) and they were in the grasp of justice;

b) yea, the justice of God,

a) which consigned them forever to be cut off from his presence.

G) 15 And now, the plan of mercy could not be brought about

H) except an atonement should be made;

H’) therefore God himself atoneth for the sins of the world,

G’) to bring about the plan of mercy,

F’) to appease the demands of justice,

E’) that God might be a perfect,

D’) just God,

C’) and a merciful God also.

B’) 16 Now, repentance could not come unto men except there were a punishment,

b) also was eternal as the life of the soul should be,

A) c) affixed opposite to the plan of happiness,

b) was as eternal also as the life of the soul.

mercy could not take effect

A) a) except it should destroy

b) the work of justice.

b) Now the work of justice

a) could not be destroyed;

b) if so, God would cease to be God.

B) 14 And thus we see that all mankind were fallen, and they were in the grasp of justice;

yea, the justice of God, which consigned them forever to be cut off from his presence.

C) 15 And now, the plan of mercy could not be brought about

except an atonement should be made;

therefore God himself atoneth for the sins of the world,

to bring about the plan of mercy,

to appease the demands of justice,

that God might be a perfect, just God,

and a merciful God also.

D) 16 Now, repentance could not come unto men

except there were a punishment, also was eternal as the life of the soul should be, affixed

opposite to the plan of happiness,was as eternal also as the life of the soul.

17 Now, how could a man repent

except he should sin?

How could he sin

if there was no law?

How could there be a law

save there was a punishment?

E) 18 Now, there was a punishment affixed,

F) and a just law given, which brought remorse of conscience unto man.

G) 19 Now, if there was no law given—

a) if a man murdered

b) he should die—would he be afraid

b) he would die

a) if he should murder?

G) 20 And also, if there was no law given

a) against sin

a) men would not be afraid to sin.

G) 21 And if there was no law given, if men sinned what could justice do, or mercy either,

for they would have no claim upon the creature?

F) 22 But there is a law given,

E’) and a punishment affixed,

D’) and a repentance granted;

which repentance,

C’) mercy claimeth;

B’) a) otherwise, justice claimeth the creature

b) and executeth the law,

b) and the law inflicteth the punishment;

A’) a) if not so, the works of justice would be destroyed,

b) and God would cease to be God.

23 But God ceaseth not to be God,

a) and mercy claimeth

b) the penitent,

and mercy cometh because

of the atonement;

and the atonement bringeth to pass

the resurrection of the dead;

and the resurrection of the dead

bringeth back men into the presence of God;

and thus they are restored into his presence,

to be judged according to their works,

according to the law and justice.

24 For behold, justice exerciseth all his demands,

a) and also mercy claimeth all which is her own;

b) and thus, none but the truly penitent are saved.

25 What, do ye suppose that mercy can rob justice?

I say unto you, Nay; not one whit.

If so, God would cease to be God.

26 And thus God bringeth about his great and eternal purposes,

which were prepared from the foundation of the world.

And thus cometh about the salvation and the redemption of men,

and also their destruction and misery.

A) 27 Therefore, O my son, 

a) whosoever will come

b) may come and partake of the waters of life freely;

a) and whosoever will not come

b) the same is not compelled to come;

B) but in the last day it shall be restored unto him

C) according to his deeds.

D) 28 If he has desired to do

E) evil, and has not repented in his days,

E’) behold, evil shall be

D’) done unto him,

C’) according to

B’) the restoration of God.

A’) 29 And now, my son,

29 And now, my son,

I desire that ye should let these things trouble you no more,

and only let your sins trouble you,

with that trouble which shall bring you down unto repentance.

30 O my son, 

30 O my son, I desire that ye should deny the justice of God no more.

Do not endeavor to excuse yourself in the least point because of your sins, by denying the justice of God;

but do you let the justice of God,

and his mercy,

and his long-suffering have full sway in your heart;

and let it bring you down to the dust in humility.

31 And now, O my son, ye are called of God to preach the word unto this people.

And now, my son, go thy way, declare the word with truth and soberness,

that thou mayest bring souls unto repentance,

that the great plan of mercy may have claim upon them.

And may God grant unto you even according to my words. Amen.

_____________________________________________________________________________________________________

Alma 42 1 And now, my son,

I perceive there is somewhat more which doth worry your mind,

which ye cannot understand—which is concerning

the justice of God in the punishment of the sinner;

for ye do try to suppose that it is injustice that the sinner should be consigned to a state of misery.

2 Now behold, my son, I will explain this thing unto thee.

For behold, after the Lord God sent our first parents forth from the garden of Eden, to till the ground,

from whence they were taken—yea, he drew out the man, and he placed at the east end of the garden of Eden,

cherubim, and a flaming sword which turned every way,

to keep the tree of life—

3 Now, we see that the man

had become as God,

knowing good and evil;

and lest he should put forth his hand,

A) and take also of the tree of life, and eat and live forever,

the Lord God placed cherubim and the flaming sword,

B) that he should not partake of the fruit—4 And thus we see,

C) A) a) that there was a time

b) granted unto man to repent,

yea, a probationary time

C’) a), a time

b) to repent and serve God.

B’) 5 For behold, if Adam had put forth his hand immediately, and partaken

A’) of the tree of life, he would have lived forever,

B) according to the word of God, having no space for repentance;

yea, and also the word of God would have been void,

and the great plan of salvation would have been frustrated.

C) 6 But behold, it was appointed unto man to die—therefore,

D) as they were cut off from the tree of life

they should be cut off from the face of the earth—

E) and man became lost forever,

E’) yea, they became fallen man.

D’) 7 And now, ye see by this that our first parents were cut off both temporally and spiritually from the presence of the Lord;

C’) and thus we see they became subjects to follow after their own will.

8 Now behold, it was not expedient that man should be reclaimed from this temporal death,

B’) for that would destroy the great plan of happiness.

9 Therefore, as the soul could never die, and the fall had brought upon all mankind a spiritual death as well as a temporal, that is

, they were cut off from the presence of the Lord, it was expedient that mankind should be reclaimed from this spiritual death.

A’) 10 Therefore, as they had become carnal, sensual, and devilish, by nature,

this probationary state became a state for them to prepare;

it became a preparatory state.

11 And now remember, my son,

if it were not for the plan of redemption, (laying it aside) as soon as they were dead their souls were miserable,

being cut off from the presence of the Lord.

12 And now, there was no means to reclaim men from this fallen state, which man had brought upon himself because of his own disobedience;

13 Therefore, according to justice, the plan of redemption could not be brought about,

only on conditions

of repentance of men

in this probationary state,

yea, this preparatory state;

for except it were for these conditions,

A) mercy could not take effect

a) except it should destroy

B) V) b) the work of justice. Now

 b) the work of justice

a) could not be destroyed;

C) if so, God would cease to be God.

D) 14 And thus we see that all mankind were fallen, and they were in the grasp of justice;

yea, the justice of God, which consigned them forever to be cut off from his presence.

E) 15 And now, the plan of mercy could not be brought about

F) except an atonement should be made;

G) therefore God himself

F’) atoneth for the sins of the world,

E’) to bring about the plan of mercy,

D’) to appease the demands of justice,

C’) that God might be a perfect,

B’) just God,

A’) W) and a merciful God also.

X) 16 Now, repentance could not come unto men

Y) a) except there were a punishment,

b) also was eternal as the life of the soul should be,

c) affixed opposite to the plan of happiness,

b) was as eternal also as the life of the soul.

X) 17 Now, how could a man repent

except he should sin?

How could he sin

if there was no law?

How could there be a law

Y) a)  save there was a punishment?

18 Now, there was a punishment affixed,

Z) and a just law given, which brought remorse of conscience unto man.

a) 19 Now, if there was no law given—

b) if a man murdered

c) he should die—would he be afraid

c) he would die if

he should

b) murder?

a) 20 And also, if there was no law given

b) against sin

b) men would not be afraid to sin.

a) 21 And if there was no law given, if men sinned what could justice do, or mercy either, for they would have no claim upon the creature?

Z’) 22 But there is a law given,

Y’) and a punishment affixed,

X’) and a repentance granted;

which repentance,

W’) mercy claimeth; otherwise,

V’) justice claimeth the creature

Z’) and executeth the law,

and the law inflicteth

Y’) the punishment;

V’) if not so, the works of justice would be destroyed,

C) and God would cease to be God.

C’) 23 But God ceaseth not to be God,

A)and mercy claimeth the penitent,

A’)and mercy cometh because

F) of the atonement;

F’) and the atonement bringeth to pass

the resurrection of the dead;

and the resurrection of the dead

bringeth back men into the presence of God;

and thus they are restored into his presence,

to be judged according to their works,

according to the law and justice.

24 For behold, justice exerciseth all his demands,

and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved.

25 What, do ye suppose that mercy can rob justice? I say unto you, Nay; not one whit.

C) If so, God would cease to be God.

26 And thus God bringeth about his great and eternal purposes,

which were prepared from the foundation of the world.

And thus cometh about the salvation and the redemption of men,

and also their destruction and misery.

27 Therefore, O my son, whosoever will come may come and partake of the waters of life freely;

and whosoever will not come the same is not compelled to come;

but in the last day it shall be restored unto him according to his deeds.

28 If he has desired to do evil,

and has not repented in his days,

behold, evil shall be done unto him,

according to the restoration of God.

29 And now, my son,

I desire that ye should let these things trouble you no more,

and only let your sins trouble you,

with that trouble which shall bring you down unto repentance.

30 O my son, I desire that ye should deny the justice of God no more.

Do not endeavor to excuse yourself in the least point because of your sins, by denying the justice of God;

but do you let the justice of God,

and his mercy,

and his long-suffering have full sway in your heart;

and let it bring you down to the dust in humility.

31 And now, O my son, ye are called of God to preach the word unto this people.

And now, my son, go thy way, declare the word with truth and soberness,

that thou mayest bring souls unto repentance,

that the great plan of mercy may have claim upon them.

And may God grant unto you even according to my words. Amen.

Below I’m including images of the text above so Google can find and show the chiasmus images.