For example, Chapter 18, "Editorial Techniques," includes a discussion of a Hebraic editorial technique called "repetitive resumption" in which editorial comments are framed between two parallel statements. The repetition of statements could function somewhat like our use of parentheses in modern English to mark where an explanation or departure from the story had occurred. An example is Joshua 1:7-9, which begins with a command to be strong and courageous, followed by what some scholars see as an editorial insertion about the need to study the law daily, followed by a repetition of the command to be strong and courageous. This pattern, interestingly, is also found abundantly in the Book of Mormon.
An example of repetitive resumption in the Book of Mormon is Alma 10:32 and Alma 11:20, two passages stating that the object of Nephite lawyers was to get gain, and that they got gain according to their employ. In between, in Alma 11:1-19, we get a lengthy parenthetical explanation about Nephite law, payment for judges, and the monetary system (undoubtedly not coins but a system of weights for precious metals related to measures of grain). The departure from the story appears to have been added editorially to help readers understand the significance of Zeezrom's subsequent offer of six "onties" (a large measure of silver) to Amulek if only he will come to his senses and deny the existence of a Supreme Being (Alma 11:22). What is essentially a parenthetical explanation is bracketed with two very similar phrases, following a Hebraic editorial technique.
Scholars only recently came to recognize and appreciate repetitive resumption in the Old Testament. Bokovoy and Tvedtnes cite Bernard M. Levinson, Hermeneutics of Innovation: The Impact of Centralization upon the Structure, Sequence, and Reformulation of Legal Material in Deuteronomy (Ph.D. diss., Brandeis University, 1991), pp. 142-150 and Bernard M. Levinson, Deuteronomy and the Hermeneutics of Legal Innovation (New York: Oxford University Press, 1997).
The ancient editorial technique of repetitive resumption -- only recently discovered -- helps us understand why some passages of the Book of Mormon seem to have puzzling redundancy (not to mention wordiness). Relevant examples of "wordy" passages with apparent repetitive resumption include Alma 3:1, Alma 8:6-8; Alma 15: 16-18; Alma 17:26-27; Alma 23:6; Alma 24:23-24; Alma 27:4; Helaman 10:3, and others.
Remember, ancient Hebrew and related languages did not have punctuation as we do today. Parentheses, dashes, etc. were not available, so writers used other techniques in their writing to mark beginnings and ends of sections, editorial insertions, etc.
Consider Helaman 10:3, where a dash seems demanded by the text:
And it came to pass as he was thus pondering -- being much cast down because of the wickedness of the people of the Nephites, their secret works of darkness, and their murderings, and their plunderings, and all manner of iniquities -- and it came to pass as he was thus pondering in his heart, behold, a voice came unto him saying:While it was easy to add dashes for the English translation, repetitive resumption with the phrase "it came to pass as he was thus pondering" would have been a valid editorial technique to achieve the same effect in Hebrew. The resulting text is far too redundant for modern English ears, but this foreign level of wordiness is actually an echo of ancient Hebraic origins.
The authors reformat several Book of Mormon passages using bold to mark the repeated phrase in repetitive resumption and parentheses to help delimit the parenthetical comment or editorial insertion. Here is one more of many examples:
Alma 8:6-8Today Biblical scholars recognize that the Bible shows many signs of editorial revisions, following the same pattern that we see in the Book of Mormon, where inspired editors make it clear that they are editing earlier documents to create an inspired abridgment. And one of the techniques common to ancient editors of both texts was the use of repetitive resumption - just one of many Hebraic elements that we can find in the Book of Mormon text (others include chiasmus, for example).
 ... and he came to a city which was called Ammonihah.
 (Now it was the custom of the people of Nephi to call their lands, and their cities, and their villages, yea, even all their small villages, after the name of him who first possessed them; and thus it was with the land of Ammonihah.)
 And it came to pass that when Alma had come to the city of Ammonihah he began to preach the word of God unto them.
Interestingly, the more we learn about ancient scripture from the Old World, the more we can appreciate the crafting of the ancient scripture from the New World, for both have common roots.