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This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
A study of how history is typically written and the similarities with how the Book of Mormon is written.
The news media often characterizes some detractors of the Church of Jesus Christ of Latter-day Saints as “Mormon intellectuals” and presents them to the public as the thinking Mormons who know the inside story of the church. In this rush to produce controversial news, an obvious truth has been overlooked—that the LDS intellectual and academic communities are composed of strong believers in the Prophet Joseph Smith’s revelations and solid supporters of LDS Church leadership. Only at the fringes is there noticeable dissent.
Readers of Expressions of Faith will discover a marvelous, uncoached unity in these testimonies of LDS scholars. Although most of the 24 contributors are persons of substantial learning, none base their beliefs in scholarly insights. Rather, all point to an inner conviction that has come through life experience and God’s gift. As they explain, these testimonies enlighten their entire lives, including their scholarly endeavors. None feel conflict between the canons of scholarship and religious belief, but rather find the two mutually reinforcing and even necessary.
This unique book aims to strengthen people’s faith by precept and example as they pursue their own efforts to know the Lord and to understand his love and dealings with humankind.
By Miles Gerald Bradford, Published on 01/01/97
This colorful, informative book features reports on the multi-pronged effort to determine as far as possible the original English-language translation of the Book of Mormon. Royal Skousen, the editor and principal investigator of the original and printer’s manuscripts of the Book of Mormon, details the project’s history and some of the more significant findings. Robert Espinosa reviews his team’s painstaking work of preserving and identifying remaining fragments of the original manuscript. Ron Romig narrates the investigation into the printer’s manuscript, and Larry Draper explains how the press sheets for the 1830 edition reveal overlooked details of the printing process. In an insightful response, Daniel C. Peterson interpolates evidence from Skousen’s research to show the divine manner in which the Book of Mormon came forth.
This new selection of materials from the incomparable Encyclopedia of Mormonism includes 151 Book of Mormon articles by 115 scholars and articulate authors.
Within this compilation, readers will find: 45 illustrative photographs, maps, and charts, bibliographies, a unique list of entries by category, and a full index of passages.
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
There are enough clues scattered through the Nephite record to offer a few conjectures about a Lamanite history of Lehi’s descendants.
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
An exploration into Quetzalcoatl—the white, bearded, blue-eyed king of gods for many ancient cultures—and what that might represent in regards to the Book of Mormon and its message.
Some years ago I bought Margaret Barker’s The Great Angel on the last day of an annual meeting of the Society of Biblical Literature. (On the last day of each conference, hundreds of booksellers—Cambridge and Brill being notable exceptions—sell their display copies at a fifty-percent discount, creating the Bookanalia, a book-buying frenzy among otherwise staid and boring academics that is a wonder to behold.) As I began reading through the book on the flight home, I would come across passages that made me stop and ask, “Could Barker be a Mormon?” Reading further I would conclude she probably wasn’t. But a few pages later I would again be forced to wonder, “Well, maybe she really is a Mormon.” Every Latter-day Saint I’ve talked to about Barker’s research has had a similar reaction. The truth is, however, Barker is a Methodist preacher and a past president of the Society for Old Testament Study, who has had no extensive contact with Latter-day Saints. I have long believed that Barker’s books deserved to be more widely known and read by Latter-day Saints. Kevin Christensen’s “Paradigms Regained,” the second in the ongoing series of FARMS Occasional Papers, is an excellent introduction to Barker’s works and their possible implications for Latter-day Saints.
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
An essay written with the purpose to shd some light on problems related to ethnic and racial relations, via a few different channels.
Investigates aspects of the socio-cultural structure of the Nephite, Lamanite, and Mulekite people of the Book of Mormon from the point of view of those who study the nature of oral and literate societies.” Lehi and his descendants functioned in an “Oral residual culture,” a culture that writes to accomplish some very narrow functions, but acts, to a large extent, like an oral culture. “If we somehow can begin to understand the discourse and socio-cultural structures of the Book of Mormon authors, and the natures of their text production constraints and our text perception constraints, we may more clearly comprehend the text and its vital messages.
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
Until recently, attempts to vindicate the central claim of the Book of Mormon about itself—that it is a divinely inspired book based on the history of an ancient culture—have focused mainly on external evidences. Such attempts examine parallels in the geographies, cultures, and literatures of the Middle East and ancient America (especially parallels to knowledge that have become available only since Joseph Smith’s time). These parallels are used to prove that the Book of Mormon is consistent with ancient knowledge and forms which Joseph Smith could have known only through an ancient manuscript and revelation. This essay takes a different approach, based essentially on internal evidence provided by the book itself. My reflections, stimulated by the work of Mormon scholars such as John Welch, Noel Reynolds, and Bruce Jorgensen, examine techniques developed by non-Mormon literary critics Northrop Frye and Rene Girard in their work on the Bible.
The book of Romans can be difficult to understand, and it is used more than any other biblical book to challenge LDS doctrine. “When we understand Romans, it is obvious that not only need we not fear having others discuss Paul’s teachings, but we can use those very teachings to teach the truthfulness of the gospel understood through latter-day revelation.”
In commenting on Romans 1 verse by verse, author James E. Faulconer touches on such topics as faith, holiness, obedience, service to Christ, personal conversion and repentance, and becoming true saints. Romans 1: Notes and Reflections can be a valuable tool for those who are studying the book of Romans or looking for new ways to study other scripture.
Cultivate your love for the scriptures and deepen your knowledge with the help of a scripture study process compiled by James E. Faulconer. Rich scripture study is facilitated by tools and techniques that help us focus on what the scriptures can teach us. This study aid offers pointers and suggestions that will familiarize beginning students of the scriptures with the many resources available to them, as well as help more experienced students improve the overall effectiveness of their scripture study.
In this fascinating book, Faulconer discusses a helpful method and the purpose of outlining, an in-depth method of cross-referencing, how to ask cogent and thought-provoking questions about the scriptures, the benefits of using dictionaries and concordances, the relation between words and ideas apparent through rhetorical studies, and using the valuable reference tools in the LDS edition of the scriptures. He then provides sample notes developed using the study tools he describes to show how research and pondering can make scripture study even more meaningful.
Since the rediscovery of the Joseph Smith Papyri in 1967, the papyri have been the center of conflicting, and often confusing, claims. This full-color, reader-friendly guide contains an overview of the basic facts and major theories about the papyri, along with helpful maps, illustrations, charts, and glossaries of terms and names.
Written by Egyptologist John Gee, this guide reflects not only the latest Egyptological research but also the most recent Latter-day Saint thought about the papyri. It deals with the nature of the papyri, their contents, their provenance, their relationship to the Book of Abraham and the Book of Breathings, current views of believers and detractors, and more.
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
This essay serves as a testimony to modern Israel—the Latter-day Saints—that we are beginning to resemble God’s ancient covenant people in ways that conflict with our high ideals.
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
Although Latter-day Saints have a knowledge of the process of repentance, they lack a complete understanding of how the scriptures use the term repentance: repentance consists not only of remorse, confession, restitution, and forgiveness, but a literal changing of one’s entire perspective on life, so that eventually a Latter-day Saint may “repent of having to repent.”
“People may well ask: Why study warfare in the Book of Mormon? There are so many answers, among which are these: to understand better the events in the Book of Mormon, to develop a perspective against which to understand its teachings and messages, to enjoy the interesting lives of a remarkable people, and to aid in assaying the historicity of the book, ” writes John W. Welch at the beginning of Warfare in the Book of Mormon.
Includes three papers: \"Who Controls the Water? Yahweh vs. Baal\" (Fred E. Woods), \"Justice and Mercy in the Book of Deuteronomy (Is There Mercy in the Old Testament?)\" (Jared W. Ludlow) and \"Garment of Joseph: An Update\" (Brian M. Hauglid).
Richard Lloyd Anderson is a scholars’ scholar. Among Latter-day Saints, he is dean and master of two separate fields of academic study: the New Testament and early LDS Church history.
His passion for history has profoundly influenced his scholarly career; his passion for order and system has shaped his missionary work and directed him into studying law; and his love for Brigham Young University and loyalty to its mission and destiny have guided his academic path.
This volume, as you can see from the table of contents, contains essays written by outstanding LDS scholars on Book of Mormon Studies, Old Testament Studies and Ancient History, and New Testament Studies and Early Christian History.
Articles
Reprinted in Eloquent Witness: Nibley on Himself, Others, and the Temple, Collected Works of Hugh Nibley vol. 17, 196–227.
Hugh Nibley discusses the last days based on his own thoughts and actively avoiding quotes from others (unless they pop up from memory).
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
A discussion about proper names for the Book of Mormon and the relevance of name studies to studying the Book of Mormon.
By John W. Welch and Daniel B. McKinlay, Published on 01/01/99
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
A study showing that the Book of Mormon and Joseph Smith’s prophecies are being discussed in an arena in which there is a struggle for control of the past of the Latter-day Saints.
By Donald W. Parry, Jeanette W. Miller, and Sandra A. Thorne, Published on 01/01/96
With the rapid and visible growth of the Church of Jesus Christ of Latter-day Saints, it was inevitable that doctrinal differences would arise between the Latter-day Saints and people of other faiths. Members of the LDS Church profess to be Christians, yet others doubt or do not understand this claim.
The contributors to Latter-day Christianity hope that the 10 essays contained in this full-color, illustrated book will help Latter-day Saints who want to explain their beliefs and will be useful to people outside the LDS Church who want a simple and clear statement of those beliefs. The essays address such topics as whether Latter-day Saints are Christian and what they believe about God, the Bible, personal revelation, human deification, salvation, and proselytization.
A shorter version of this article appeared as “Can Judaism Survive the Twentieth Century?“ Tikkun 4, no. 4 (July–August 1989): 38–42.
An explanation of what conditions favor the formation of religious systems, with particular attention to the condition of Judaism in the twentieth century.
Also called “The Book of Mormon and the Dead Sea Scrolls.“
Now we are going to talk about the Book of Mormon and the Jews in the light of the new discoveries (the Dead Sea Scrolls).
A discussion about the Tree of Life.
We were noting that chapter ten of 1 Nephi deals with the Jaws. Chapter eleven does something else. Chapter twelve deals with the New World version: Israel in the New World, the Book of Mormon people. Chapter thirteen deals with the Gentiles and the whole world; it takes the world view.
Also called “The Liahona and Murmurings in the Wilderness.“
We start out with the last place to look if we want to find information. It starts out, “I returned to the tent of my father.“
Now, we’ve got the seventeenth chapter, the seventh verse, when the Lord says, you will make a boat: “Thou shalt construct a ship.“ He didn’t have time to scout around for the necessary metals. The Lord told him, I can tell you where to get them. We said they were adept in ores: where to find ores, and how to make the bellows.
Also called “’Encircled . . . in the Arms of His Love’: Oneness with God and the Atonement.“
We start out with 2 Nephi, and we really get into some pretty deep stuff.
We are on the second chapter of 2 Nephi, perhaps the hardest chapter in the book. It’s about the Law of Moses.
Also called “Lehi’s Family: Blessings and Conflict.“
2 Nephi 3 is a genealogical chapter, and it has strange phenomena in it which occur in genealogy all the time.
Also called “Jacob’s Teachings on the Atonement and Judgment.“
The Book of Mormon was hand-delivered by an angel. There’s every evidence that it was, so let’s look at it.
An introduction to Hugh Nibley’s Teachings of the Book of Mormon class.
We have come to those chapters where Nephi talks about Isaiah. He gives his explanation in chapter 25, and that’s what interests us.
Now, Nephi is in his prophetic vein, and he is going to take us all the way.
We are on 2 Nephi 29. The Lord is talking about when He sets His hand again in these last days the second time to recover His people. There are no “God’s privileged people.“ He loves one as much as the other.
Also called “Rejecting the Word of God.“
We are on 2 Nephi 32, and are things going downhill fast. Here’s the first generation that has already gone bad, and Nephi is just terribly depressed. He ends on a down note, and then his brother Jacob takes it up.
We’re on the book of Jacob. I’ve decided that more than any book in the Book of Mormon this has the ring of absolute truth, historical and everything else.
Also called “The Olive Tree; The Challenge of Sherem.“
In the fourth chapter of Jacob he rings the gong in verses 13 and 14. What he is talking about here is absolutely basic. Notice that verse 13 is one philosophy of life, and verse 14 is the other philosophy of life.
Also called “The Struggle of Enos.“
Enos is an important book. It’s just one chapter, you notice, but what a chapter!
Also called “The End of the Small Plates; The Coronation of Mosiah.“
Well, now we’ve got to the point where in one verse they take care of the history of a larger people than the Nephites. It simply says they crossed the ocean and landed here, and that was that.
What we have here is a very good lesson on the subject of fear and trembling.
King Benjamin’s speech and why it’s important, part 1.
There are certain things about the Book of Mormon that we must notice at the beginning to get off on the right foot. . . . The opening of the Book of Mormon concerns our people, and it concerns also our world. To start, this lecture looks at the biographical nature of 1 Nephi and moves on to Nephi’s heritage and legacy.
Also called “Geopolitics and the Rule of Tyrants, 600 B.C.“
There is nothing more rmarkable about the Book of Mormon than its cultural history. It is loaded with details that give us an insight into the culture of a particular people. It describes three distinct cultures, and it describes them vividly. A look into why 600 B.C. is considered by historians to be the “pivotal year“ and what that means for the Book of Mormon.
One thing to make a hort remark about is the evidence for the Book of Mormon. They talk so much about archaeological evidence that always comes up where the Book of Mormon is mentioned. If you want proof of the Book of Mormon, you must go to the Old World. You won’t find it in the New World.
Also called “Insights from Lehi’s Contemporaries: Solon and Jeremiah.“
Lehi and his great contemporaries started a lot of chain reactions. We don’t mention them just because they were interesting curiosities, or anything like that, but because we are still living on their capital.
Also called “Souvenirs from Lehi’s Jerusalem.“
Lehi had full baggage. Remember, his people were especially prepared to transfer the culture from one world to the other. We want to find out first what happened to Jeremiah because that’s very much in the story of Lehi. The reason we are bringing this up is that there are some marvelous documents that have appeared “out of the blue“ right from Lehi’s day.
Also called “The Days of King Zedekiah: ’There Came Many Prophets.’“
Nephi has the four qualities that Matthew Arnold attributes to Homer. The Book of Mormon has them; I don’t know anything else that has them. If you were to be asked, “What is the significance of the Lachish Letters for the Book of Mormon?“ They are immensely important.
Let’s review quickly the first book of Nephi.
Also called “In the Wilderness.“
The Book of Mormon is a handbook; it’s everything. It’s all in there, far more than you think.
Hugh Nibley is one of the best-known and most highly revered of Latter-day Saint scholars. For over forty years this near-legendary teacher has enthralled his readers and listeners with his encyclopedic knowledge, his wit, and his untiring research in defense of Latter-day Saint beliefs.
Now you can join Dr. Nibley in the first of four Honors Book of Mormon classes that he taught at BYU during 1988-90. Part one contains twenty-nine lectures focusing on 1 Nephi through Mosiah 5. It is vintage Nibley, with his insights, humor, and passionate convictions, discussing a book that he loves and knows so well.
Articles
Norman’s study of Athanasian soteriology was written as a dissertation for Duke University in 1980 and was previously available only through University Microfilms International or private photocopies. In this study, Norman examines St. Athanasius’s views of deification, or the doctrine that “God became man in order that man might become God.” Many scholars have dismissed this doctrine as a euphemism for humanity’s im mortality and fleshly incorruptibility in the resurrection. Norman argues, however, that Athanasius’s idea of deification was that individuals could become like God in every way.
Since their initial discovery in 1947, the ancient scrolls found in caves near the Dead Sea have stirred public curiosity. For Latter-day Saints, whose scriptural tradition speaks of sacred records to come forth in the last days, the Dead Sea Scrolls naturally give rise to questions such as:
— Are there references to Christ or Christianity in the scrolls?
— Do the scrolls contain scripture missing from the Bible?
— Is the plan of salvation attested in the scrolls?
— Do the scrolls refer to Joseph Smith or other latter-day figures?
The Dead Sea Scrolls: Questions and Responses for Latter-day Saints succinctly deals with these and other questions on topics of particular interest to LDS readers. These topics are based on actual questions that Latter-day Saints have asked the authors as they have taught classes at Brigham Young University, shared their research at professional symposia, and spoken in other settings.
The essays in this book, written by some of the finest LDS scholars, take a variety of approaches to help readers make the most of the Isaiah passages in the Book of Mormon. These scholars use the prophets of the Book of Mormon as knowledgeable guides, examining how and why those ancient writers used and interpreted Isaiah in order to clarify for modern readers what the Isaiah sections in the Book of Mormon are all about.
Articles
A linguistic analysis of the symbol of a barren woman associated with Zion, the earth, and the Lord’s servants
The use of the Bible and especially Isaiah by ministers at the time of Joseph Smith
A glossary of archaic words
Support for the single authorship theory of Isaiah
The distinguished career of Truman G. Madsen has earned him wide respect in and outside of LDS circles as an outstanding teacher, scholar, researcher, speaker, university administrator, church leader, and religious ambassador. With the publication of Revelation, Reason, and Faith: Essays in Honor of Truman G. Madsen, the Institute pays tribute to this remarkable man whose many accomplishments include helping to advance Book of Mormon scholarship and related interests of the Institute.
Edited by Donald W. Parry, Daniel C. Peterson, and Stephen D. Ricks (each of whom also author a chapter), the 800-plus-page volume contains contributions by 31 scholars, 10 of who are not Latter-day Saints, reflecting the wide appeal of Madsen’s academic work and influence. The book is organized into five sections: “Philosophy and Theology,” “LDS Scripture and Theology,” “Joseph Smith and LDS Church History,” “Judaism,” and “The Temple.”
Articles
The Temple in Time and Eternity, edited by Donald W. Parry and Stephen D. Ricks, is the second volume in the series Temples Through The Ages. The importance of the temple to a religious community of the Ancient Near East and Mediterranean world can scarcely be exaggerated. The eleven articles in this volume are divided topically into three sections: “Temple in Ritual,” “Temples in the Israelite Tradition,” and “Temples in the Non-Israelite Tradition.”
The “Temple in Ritual” section features Hugh Nibley’s discussion on “Abraham’s Temple Drama,” which identifies elements of the creation drama that appear in the book of Abraham and elsewhere in the ancient world. An article by Ricks discusses oaths and oath taking in the Old Testament. John A. Tvedtnes shows that baptizing for the dead was known in various parts of the Mediterranean world and in Egypt. In a second article, Tvedtnes enlightens our understanding of the form and purposes of the temple prayer in ancient times.
Richard R. Cowan, in the section “Temples in the Israelite Tradition,” traces the development of temples to modern times. Richard D. Draper and Parry make intriguing comparisons of temple symbolism between Genesis 2–3 and Revelation 2–3, focusing particularly on promises and blessings. Alan K. Parrish shares with us insights into modern temple worship throughout the eyes of John A. Widtsoe, and Thomas R. Valletta examines priesthood and temple issues by contrasting “the holy order of the Son of God and its spurious counterpart, the order of Nehor.”
The concluding chapters of the book, grouped into the section “Temples in the Non-Israelite Tradition,” include John Gee’s discussion of getting past the gatekeeper (gleaned from various Egyptian literary corpora), a fascinating study by Gaye Strathearn and Brian M. Hauglid of the Great Mosque and its Ka’ba in light of John Lundquist’s typology of ancient Near Eastern temples, and E. Jan Wilson’s enlightening treatment of the features of a Sumerian temple.
Three essays by Hugh Nibley, plus papers presented at the 1993 FARMS symposium, other important papers on the temple, a keynote address by Elder Marion D. Hanks (former president of the Salt Lake Temple), striking illustrations by Michael Lyon (who illustrated Nibley’s Temple and Cosmos)—these features and more make Temples of the Ancient World: Ritual and Symbolism one of the most significant volumes ever published on the temple. Twenty-four essays in this 1994 publication focus on the temple in the Hebrew Bible and ancient Near East, the New Testament, Jewish writings, and the Book of Mormon and ancient America.
Visualizing Isaiah is a full- color book filled with beautiful photographs, maps, and charts that illuminate the words of the prophet Isaiah. Author Donald W. Parry, an expert on Isaiah and Old Testament texts, complements the book’s gorgeous graphic elements with insight into Isaiah’s world.
In the last few years, the topic of how DNA research fits in with the text of the Book of Mormon has become increasingly divisive. Now, for the first time in one volume, respected DNA scientists, geneticists, and Book of Mormon scholars provide their views on DNA and the Book of Mormon.
One important and fruitful area of Book of Mormon studies has focused on ancient Hebrew literary forms present in the text. After years of studying these fascinating forms, Hugh W. Pinnock offers his perspective on their beauty, function, and background. By design this book offers a basic working knowledge of only some of the ancient literary forms identified in the Book of Mormon. Together they represent a significant percentage of the types of ancient forms drawn upon by the Nephite prophets.
The author explains that knowledge of ancient Hebrew writing forms and Jewish poetry is incomplete even today, and much less so in the Prophet Joseph Smith’s day. The book aims to deepen faith in the authenticity of the Book of Mormon by calling attention to its ancient character and affirming that it was translated—not written, or even capable of being written—in early 19th-century America.
Members of the Church of Jesus Christ of Latter-day Saints view the Book of Mormon as scripture written by ancient prophets, while critics believe that it is a 19th-century fraud. The 15 essays in Book of Mormon Authorship Revisited present the latest research by LDS scholars on the question in an effort to demonstrate that the weight of scholarly evidence is on the side of authenticity.
Part 1 contains essays dealing with accounts of how the book was produced in 1829 and 1830, with emphasis on the translation process and the witnesses who saw the plates. Part 2 takes a look at the logical structure of the authorship debate and reviews the history of alternative theories and criticisms of the Book of Mormon. Part 3 presents textual studies that demonstrate the plausibility of the Book of Mormon as an ancient book, and part 4 updates scholars’ attempts to understand the ancient cultural and geographic setting of the book in both the Old and New Worlds.
Articles
The speech of King Benjamin in the Book of Mormon is a masterpiece of Christian literature. These inspired words influenced later Book of Mormon prophets for generations, and they continue to reach across time to stir countless people today. King Benjamin’s Speech Made Simple is a popular abridgment of the expansive volume King Benjamin’s Speech: “That Ye May Learn Wisdom.” Prepared with the general reader in mind, this streamlined version presents the essential contents of the original book. Eleven studies examine the classic speech from many angles, viewing it as a manual for Christian discipleship, a coronation and covenant-renewal text, an ancient farewell address, a key part of a religious celebration, a prophetic lawsuit, a masterful oration of stunning structural complexity, and much more. It acquaints readers with a great religious leader whose wisdom, inspired teachings, and parting testimony invite studious attention and lasting admiration. This book is a rich resource, spotlighting and making simple the profound meanings and intriguing complexities of Benjamin’s carefully wrought words.
Articles
Originally published in King Benjamin’s Speech: That Ye May Learn Wisdom.
A look into what makes King Benjamin’s address to his people not only an assembly but also an atonement.
“Assembly and Atonement” (1998)
“Assembly and Atonement” (2008)
For readers of the Book of Mormon, King Benjamin’s speech is a treasure trove of inspiration, wisdom, eloquence, and spiritual insight. King Benjamin’s Speech: “That Ye May Learn Wisdom” is the most substantial collection of studies ever to focus exclusively on this landmark address.
The contributors examine this speech in the multifaceted contexts in which it was delivered: as a classic speech of a departing leader near the time of his death, as the focus of an annual festival season mandated anciently under the law of Moses, as part of a covenant renewal ceremony delivered within the sacred precinct of the Nephite temple in Zarahemla, and as preparation for the coronation of a new king.
Historical and linguistic tools and information are employed in these essays to help the reader to better grasp the speech’s historical setting, its doctrinal implications, its literary qualities, its influence then and now, and its overall brilliance. This book contains the complete text of the speech along with detailed notes, cross-references, textual commentary, and a select bibliography.
Articles
Republished in King Benjamin’s Speech Made Simple and Eloquent Witness: Nibley on Himself, Others, and the Temple.
A look into what makes King Benjamin’s address to his people not only an assembly but also an atonement.
“Assembly and Atonement” (1999)
“Assembly and Atonement” (2008)
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
This paper first lists a number of personal experiences which are mentioned but not unduly emphasized in Donna Hill’s biography and which, taken together, appear to have been more than coincidental influences on the formulation of Latter-day Saint doctrine and Church practices.
Though the King James Version of the Bible has long been admired for the elegance and beauty of its language, its companion volume, the Book of Mormon, has only recently begun to be truly appreciated for its own literary merits.
In Feasting on the Word, Richard Rust shows the Book of Mormon to be not only a bounteous doctrinal storehouse but also a treasury of literary riches, bidding us to taste, touch, see, and hear in order to experience things of the Spirit. Rust explains that the text was planned purposefully and shaped artistically so that form and content are totally integrated, as they are in great works of literature.
Literary elements used by the book’s prophetic writers to invite the reader to come unto Christ include form and imagery, poetry and narrative, repetition and chiasm. Several such elements are of ancient Hebrew and Middle Eastern origin, and their presence in the Book of Mormon testifies of its conscious literary craftsmanship.
With its doctrinal content so plain and precious, the Book of Mormon fulfills both our spiritual and our artistic longings; it speaks to us intellectually, emotionally, and spiritually. This interconnection of truth and goodness is explored with sensitivity and intelligence and will enhance the reader’s awareness and appreciation of the truth and beauty of the Book of Mormon.
Articles
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
A microanthropological examination of what the text reveals regarding the composition and demography of Lehi’s party from the beginning of their sojourn in the Arabian wilderness to their arrival in the promised land.
By John L. Sorenson, Published on 01/01/90
As the ancient prophet Mormon edited the scriptural texts that would become the Book of Mormon, he must have had a map in his mind of the places and physical features that comprised the setting for the events described in that book.
Mormon’s Map is Book of Mormon scholar John Sorenson’s reconstruction of that mental map solely from information gleaned from the text after years of intensive study. He describes his method; establishes the overall shape of Book of Mormon lands; sorts out details of topography, distance, direction, climate, and civilization; and treats issues of historical geography.
The resultant map will facilitate analysis of geography-related issues in the Book of Mormon narrative and also be of help in evaluating theories about where in the real world the Nephite lands were located.
This book shares the exciting results of scholarly research on the Book of Mormon undertaken during the 1980s. As an ancient religious text and cultural artifact, the Book of Mormon rewards close analysis along many lines of inquiry. Twenty-three essays by prominent LDS scholars cover such topics as warfare, repentance, Exodus motifs, Hebraisms, kingship, politics, Isaiah, Mormon as editor, chiasmus, covenant renewal, and poetry.
These studies aim to demonstrate that the Book of Mormon contains complex patterns not previously recognized—that is, subtle patterns of style, ideas, history, and actions that, once made visible, shed much light on the power and beauty of the book and stimulate greater appreciation and respect for it.
Articles
In many places in the Book of Mormon, the authors refer to writings known to them but not included in the book. One of these is the record of Lehi. Nephi reported that he made “an abridgment of the record of my father” (1 Nephi 1:17), which he included on his own original (large) plates. An English translation of that abridgment was included in the 116 pages of manuscript translation lost by Martin Harris in 1828. Someday we will have that record restored; meanwhile, we can discover some of what it contained because both Nephi and Jacob included parts from it in their records.
Mormon’s choices are most revealing when the message of his editing seems to contradict the facts that he recorded. Mormon’s honesty as a historian sometimes forced him to include facts that did not exactly support the message he was trying to convey. This tension is frequent in the Book of Mormon as Mormon tried to make spiritual sense of historical events. For me at least, this tension is evidence that Mormon was an actual person, since we all face similar difficulties in making sense of our own lives.
An author may promise in the course of writing to return to a subject later to supply further details. Actually keeping such a promise can prove difficult. Even with modern writing aids, memory can betray a person into failing to tuck in the corners of plot or information. Mormon, the editor of much of the Book of Mormon as we have it, made these types of promises at least seven times. In each case, he or his son Moroni followed through perfectly.
In the heading before chapter 1 of 1 Nephi, we find Nephi’s outline of his record. It begins, “An account of Lehi and his wife Sariah, and his four sons,” and ends, “This is according to the account of Nephi; or in other words, I, Nephi, wrote this record.” Sometimes these signposts appear before a section to tell us what is to come. Other times, they appear at the end to explain, recap, or mark the end of what has been said. For lack of a better word, I call them colophons, though technically colophons are notes or guidelines after a text.
One of the best-known sections of the Book of Mormon tells the story of the journey of Lehi and his family from Jerusalem to the new promised land in the American continent. Yet, since the small plates were intended to contain the “things of God” (1 Nephi 6:4), why was this account included on the small plates while other things that seem to be more the “things of God” (such as the “many things which [Lehi] saw in visions and in dreams”—1 Nephi 1:16) were left out? Quite probably, Nephi, the author of this section, consciously wrote his account of the wilderness journey in a way that would remind the reader of the Exodus of the children of Israel from Egypt. He did this to prove that God loved and cared for the Nephites, just as the Exodus from Egypt was proof of God’s favor for the children of Israel. Therefore, this story of the journey truly is about the things of God and does belong on the small plates.
The writings of Jacob and his descendants form part of the small plates, a section of the Book of Mormon that Mormon included intact, presumably without editing. Only on the small plates may Joseph Smith have found someone’s “handwriting” other than that of Mormon or Moroni. Speaking in the first person, Jacob and his descendants seem more individual, even in translation, than other writers whose words were more obviously edited by Mormon and Moroni. From Jacob through Omni, the record displays the complex variety one expects of a text written by many hands. The stylistic diversity of Jacob and his descendants is a powerful witness that we are dealing with material written by several ancient authors rather than by one person in early nineteenth-century New York.
A minor story in the Book of Mormon provides an example of how complex the task of reading the book can be. It also illustrates how much richer our understanding can be when we remember that the Book of Mormon is an ancient record with connections to other ancient records, particularly the Old Testament. In the book of Mosiah, a band of wicked priests hid in the wilderness and kidnapped some young women to be their wives (see 20:1-5). This story can be read as an adventure tale. If looked at carefully, however, it shows the kind of connections between the Book of Mormon and the Old Testament that demonstrate that the Book of Mormon is an ancient book.
The English translation of the Book of Mormon shows many characteristics of the Hebrew language. In many places the words that have been used and the ways in which the words have been put together are more typical of Hebrew than of English. These Hebraisms, as I will call them, are evidence of the authenticity of the Book of Mormon—evidence that Joseph Smith did not write a book in English but translated an ancient text and that his translation reflects the Hebrew words and word order of the original.
The death and burial of Ishmael at Nahom (see 1 Nephi 16:34-39) can puzzle readers who are uncertain about how the story fits into Nephi’s overall account or uncertain about why the incident is included at all. This section, however, is one of those parts of the Book of Mormon that contain hints of a deeper meaning than what appears on the surface. At least one important meaning of the Nahom episode is connected with the word Nahom itself.
Adam fell that men might be; and men are, that they might have joy. Arranging this memorable thought from the Book of Mormon into two lines reveals its poetic character. Arranged in four lines, its neat structure is even more apparent. In this case, understanding the structure enhances our understanding of the meaning: the fall of Adam allows mankind to exist, and the potential destiny of mankind can bring ultimate joy. Rather than being an isolated example, this brief piece is just one of numerous poetic passages throughout the Book of Mormon, which are usually unrecognized as poetry because they are printed as prose. When arranged as verse, however, the poetic parts of the Book of Mormon are unveiled as having great beauty and power.
Chiasmus is a style of writing known in antiquity and mused by many ancient and some modern writers. It consists of arranging a series of words or ideas in one order, and then repeating it in reverse order. In the hands of a skillful writer, this literary form can serve several purposes. The repeating of key words in the two halves underlines the importance of the concepts they present. Furthermore, the main idea of the passage is placed at the turning point where the second half begins, which emphasizes it. The repeating form also enhances clarity and speeds memorizing. Readers (or listeners) gain a pleasing sense of completeness as the passage returns at the end to the idea that began it. Identifying the presence of chiasmus in a composition can reveal many complex and subtle features of the text.
Many Book of Mormon passages are given life by the pictures or images they awake in our minds. In Ether the power comes from referring directly to “mountain waves.” The memorable picture of King Noah is not so direct, being formed from a figure of speech: the ruler is like a “dry stalk” crushed under foot. Without their imagery, these verses would lose their beauty and vitality.
The image of the hand of God in both the Old Testament and the Book of Mormon stands for the Lord’s power to intervene in the affairs of men and the events of history. Comparison between the ways this image is used in the two scriptures supports what the Book of Mormon claims about its own origin.
Many Christians and their churches have seen the fall of Adam as a great mistake that ruined God’s plan and offended him. They have assumed that God was unhappy with humanity for what Adam did in Eden. This led to the idea that we must win back his love and favor. If we could not do that by our own actions, then it had to be by Christ’s suffering, as a kind of gift that would please God. But the scriptures are clear that God did not reject us; rather, mankind rejected him. We do not need to win back God’s love; he is always ready. Instead, we need to be reconciled to God.
Careful attention to one particular word used in the Book of Mormon yields some surprising dividends. For example, Lehi pled with his sons to remember his words: “My sons, I would that ye would remember; yea, I would that ye would hearken unto my words.” Such language may go unnoticed, or it may seem to be merely a request to recall some teachings. The word remember seems rather plain and straightforward. But when looked at more closely, the language about remembrance in the Book of Mormon turns out to be rich and complex, conveying important, hidden meaning.
The title page of the Book of Mormon states that the first purpose of the book is “to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever.” This means that the Book of Mormon is intended, in part, to teach Lehi’s descendants about the covenants that the Lord has made with them. The key covenant they will learn about is that they would be a blessing for all nations—a consecrated people of God. Beyond teaching about the covenants, the Book of Mormon also prophesies key signs and events that will demonstrate when the promised covenant is being fulfilled in the latter days.
The Book of Mormon is holy scripture. It is a key witness of the divine Sonship of Jesus Christ and a convincing testimony that salvation is to be found only through him. The Book of Mormon’s primary message, that Jesus Christ came to earth to redeem mankind, is closely tied to the history of the house of Israel. One of the primary purposes of the Nephite record, according to its title page, is “to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever.”
The Book of Mormon offers four keys essential for understanding Isaiah: (1) the spirit of prophecy or the Holy Ghost; (2) the letter of prophecy or the manner of the Jews; (3) diligent searching of Isaiah’s words; and (4) types, or the idea that events in Israel’s past foreshadow events in the latter days. When we apply these four keys to Isaiah’s writings, a message unfolds there that is immediately applicable and recognizable to Latter-day Saints. The developing spiritual and political shape of the world in which we live parallels precisely the prophetic scenario Isaiah drew up millennia ago.
The first six chapters of Mosiah are remarkable in several ways. They contain King Benjamin’s farewell address, one of the most memorable sermons we have on record. They also give us a picture of how Mosiah succeeded his father, Benjamin, to the Nephite throne. Many features of the ceremony that was involved reflect the traditions of ancient Israelite culture. First is the significance of the office of king. Second is the coronation ceremony for the new king. The details of this ceremony have parallels in Israel and other ancient Near Eastern societies and even in other parts of the world. Finally, the order of events reported in these chapters reflects the “treaty-covenant” pattern well known in ancient Israel and the ancient Near East. My discussion of these three sets of features will show how faithfully the Book of Mormon reflects these Old World practices and beliefs.
The great political question among Book of Mormon peoples was “Who has the right to rule?” Did Nephi’s descendants and those who followed them have a legitimate right to rule? Or should the right have belonged to Lehi’s oldest son Laman and his descendants? This quarrel is the cause of centuries of political and military struggle. But this was not the only problem. Even within Nephite society, an endless number of dissenters challenged the government. They often split away to join the Lamanites when they could not win control inside the Nephite system. These dissenters typically argued for the Lamanite view, in part because they thought they could line their own nests that way. By paying close attention to how this struggle was waged, we can see one of the reasons the Book of Mormon was written. Of course it is a witness for Christ and his teachings. But in addition, it provides reasons why we should believe that the tradition of the Nephites was just and correct. The two messages of the book are tied together in such a way that whoever accepts the teachings of Christ accepts that Nephi was a legitimate ruler, and vice versa.
The Book of Mormon displays examples of ceremony or ritual that accurately reflect the ritual tradition followed by the ancient Israelites. Many similarities are found, in addition to some differences. It is highly unlikely that any person could accurately write about Israel’s rituals and covenants without having been directly and intimately familiar with them.
The wars and battles described in the Book of Mormon include some of the most detailed narratives of the book. Those accounts provide us with an excellent chance to examine how consistent and complex the text is. Joseph Smith lived in an age of warfare with guns, yet the Book of Mormon displays patterns of warfare that made sense only before gunpowder was used. This can be seen in both the general patterns and in the tiny details of the text. Descriptions of weapons and tactics in the Book of Mormon are definitely ancient. Furthermore, the warfare in the Book of Mormon differs from what we read about in the Bible. It differs in the same way that war in ancient Mesoamerica differed from biblical warfare.
When we look carefully at what the Book of Mormon says about war, we find that the many military activities reported did not take place just anytime during the calendar year. Rather, they occurred according to a definite pattern. Certain months were war months while others were not. The complete consistency of this pattern reminds us of how many details the writers of this scripture kept straight.
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
This book presents the FARMS Research Updates of the 1990s, plus some similar short notes from the Journal of Book of Mormon Studies, in a new collection edited by John W. Welch and Melvin J. Thorne. Aimed at a general audience, these updates are brief, easy-to-read reports of new research on the Book of Mormon. Each contributor offers intriguing ideas and developments that have emerged from exploring the Book of Mormon from many perspectives. Pressing Forward will interest all people who want to know what’s new in Book of Mormon research.
Articles
If it existed in only one ancient copy, says John Tvedtnes, the Book of Mormon may have been unique. But in virtually every other way it resembles many ancient books. In this present volume, Tvedtnes shows perhaps fifty things about ancient records that must have been hilarious in 1830 but make perfect sense today: the ubiquity of intentionally hiding books in all kinds of ingenious containers made of many materials, including stone boxes and ceramic jars; books incised on obdurate surfaces, like metals, bones, and ivory; inked papyri and parchments treated with swaddling cloths soaked in cedar and citrus oils to prevent decay; many sealed and open records; waterproofing sealants like bitumen and white lime mortar; caves serving as repositories of treasures buried in many sacred mountains; the ancient perception of permanence and eternalism associated with the preservative functions of writing; and numerous ancient traditions of angels as writers and guardians of written records. Many twentieth-century discoveries of ancient documents have made all of this visible.
Articles
This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
Similarities between King Mosiah’s coronation and ancient Middle Eastern coronation rites.
In 1998 Jordan Vajda wrote a remarkable master’s thesis at the Dominican School of Philosophy and Theology in Berkeley, California, entitled “‘Partakers of the Divine Nature’: A Comparative Analysis of Patristic and Mormon Doctrines of Divinization.” The thesis is remarkable both for what it has to say and, perhaps even more strikingly, for who is saying it: Jordan Vajda is a Dominican Catholic priest.
This book is a collection of more than 175 visual aids that promote deeper understanding and appreciation of the Book of Mormon. Designed for multiple use as study guides, handouts, and masters for creating projectable images, the charts convey a wealth of information that will enrich personal study and teaching.
Arranged in 15 sections, these charts consist of tables, diagrams, chronologies, flowcharts, bar graphs, pie charts, maps, and other effective schematics that represent Book of Mormon data in new and thought-provoking ways. General topics range from the history, doctrine, structure, and chronology of the Book of Mormon to its literary, cultural, and geographical features. Many charts highlight evidences for the authenticity of the record. Each chart is explained in a manner that will facilitate personal study and guide a teacher in what might be said when displaying the chart for group instruction or discussion.
Understanding the Sermon on the Mount (meaning both texts in their shared, collective meaning) as a temple text reveals that it has far more power and unity than a mere collection of miscellaneous sayings of Jesus. John W. Welch examines the teachings and commandments of the Sermon on the Mount in its Book of Mormon setting—at the Nephite temple, in connection with sacred ordinances of covenant making. This context opens new insights into the meaning and significance of the Sermon whereby readers never again see the Sermon the same.
Illuminating the Sermon at the Temple & Sermon on the Mount adapts and expands Welch’s earlier work to offer a thorough Latter-day Saint interpretation of the Savior’s greatest sermon, drawing on insights from Jesus’s Sermon at the Temple in 3 Nephi to shed light on his Sermon on the Mount in the Gospel of Matthew. This edition includes substantial additions based on insights gleaned throughout a decade of continuing research.
The Book of Mormon invites exploration and reexploration. After more than 150 years of careful reading, we are still learning to appreciate its fullness, understand its origins, and comprehend its messages. Reexploring the Book of Mormon yields a wealth of new insights. More than ever before, patient and skillful research during the past decade has led from one discovery to another. Since 1981, the Foundation for Ancient Research and Mormon Studies (F.A.R.M.S.) has issued articles and updates—brief, readable reports on current discoveries about the origins and contents of the Book of Mormon. Eighty-five of these findings published through 1991 have been collected in this volume. This type of research does more than gather circumstantial evidence for the Book of Mormon. It explores many avenues of the record’s internal complexity. It helps define the rich literary, anthropological, historical, and spiritual settings in which this scripture was written and translated.