When asked if it were his desire to dwell in the land among the Lamanites, Ammon replied, "Yea, I desire to dwell among this people for a time; yea, and perhaps until the day I die" (Alma 17:23). Readers of the scriptures might see a similarity in this response to that of Moses at the tent of Jethro when it says, "And Moses was content to dwell with the man" (Exodus 2:23). Readers might also find a similarity with both Ammon and Moses protecting the flocks from those who might scatter them from their place of water (Exodus 2:16-17; Alma 17:26-34), or with both Ammon and Moses being offered the hand of a daughter in marriage (Exodus 2:21; Alma 17:24). Yet far from being alarmed by such similarities in scriptural stories, the Book of Mormon reader should expect as much.
Alan Goff notes that Robert Alter recently pointed to "the paramount importance of intrabiblical allusion for ancient Hebrew writers." In other words, a primary characteristic of biblical narrative is extensive allusion, connecting it to other biblical narratives. When the Bible "borrows" from other stories within its corpus, such a practice increases our appreciation for the text. One of these type-scenes, according to Alter, is called "a betrothal type-scene." Alter notes the betrothal type-scene structure: (1) it takes place in a foreign land (2) the exile meets a nubile maiden, (3) water is drawn, (4) the maiden rushes to announce arrival, and (5) the man is invited to a meal and marriage negotiations. Moses' betrothal at the well is the simplest and most explicit of these Pentateuchal type-scenes (Exodus 2). The betrothal type-scene occurs three times in the Pentateuch (Genesis 24, Genesis 29, and Exodus 2), but also shows up in later biblical narrative. Ruth, Boaz, David, and Saul are all involved in betrothal type-scenes.
According to Goff, once we become prepared for the allusive quality of biblical narrative, we are ready to examine the allusive quality of Book of Mormon narrative. Paralleling the elements of the "betrothal-type scene, Ammon (1) goes to a foreign land to preach. He is bound and taken before the king who asks his intentions. Ammon answers: "I desire to dwell among this people for a time; yea, and perhaps until the day I die" (Alma 17:23). Pleased with this response, (5) Lamoni offers betrothal (2) to one of his nubile daughters: "he would that Ammon should take one of his daughters to wife" (Alma 17:24). Ammon declines and becomes a shepherd instead. Absent a well, there is (3) a watering hole for the sheep (Alma 17:26) where the flocks are scattered by thieves. As Moses challenges the rogue shepherds at the well, Ammon defends the flock.
Goff also notes that the Ammon story is a "narrative analogy" for the David story and is clearly intended as such in the text--you are supposed to see the connection. As David uses both sling and sword in the Goliath story, Ammon uses a sling to kill six thieves and a sword to disarm others. But only the leader he kills with the sword. The servants carry the severed arms back to Lamoni, as testimony of Ammon's mighty deed Alma 17:39). Yet unlike David, who takes up sling and sword in order to become king over the people, Ammon preaches to the Lamanites. And once converted, they totally shed their weapons of war. [Alan Goff, "Reduction and Enlargement: Harold Bloom's Mormons" in Review of Books on the Book of Mormon, F.A.R.M.S., Vol. 5, 1993, pp. 100-105] [See the commentary on Alma 17:19] [See the commentary on 2 Nephi 3:15 for a linking of the two Messiahs: one from the tribe if Judah (Messiah ben David), and the other from the tribe of Joseph (Messiah ben Joseph)]