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Thanks for your comments. This article appears to be motivating you to ponder the intended meaning of the words in the Book of Mormon that refer to the Lamanite mark. I hope your continuing study helps you better understand these words. I think that’s what we’re all aiming for. A proper understanding of this aspect of the Book of Mormon account not only clarifies the specifics of the account, but also helps us appreciate the justice and mercy inherent in the Savior’s dealings with Nephites and Lamanites. Thus, it can also help us make better sense of his dealings with us in our day.
I’d like to see Uriona’s reply to this article.
To me this article reads as a defense of Jones’ theory. The bias toward a cut-in mark is evident.
I find the idea of a metaphorical blackness well in keeping with the Book of Mormon, particularly if it was combined with some kind of change in appearance. The consideration of curses in Alma 3 is suggestive of a self-inflicted mark analogous to the Amlicite’s forehead marks. However, changes in appearance can come in several ways other than applying pigment.
As has been often pointed out, blackness of skin didn’t necessarily mean some kind of extra physiological pigmentation, and “black” didn’t necessarily refer to color.
Further, the unappealing aspects of the Lamanites to the Nephites may very well not have included a lack of physical beauty. Lamanites and Nephites mixed often, it wasn’t always easy to discern -ite status in mixed groups, and the priests of Noah weren’t too turned off by the Lamanite girls. Rather, covenant keepers could recognize and avoid non-covenant keepers in some way(s). This has been pointed out by other authors, including Jones, if I remember right.
Physical appearances are often coupled with metaphorical meanings, of course. I’d like to see Uriona’s response.