On January 11, the 2009 Theodor Mommsen Prize, Section Papirologia Ercolanese, was presented to Steven Booras, senior project manager with the Maxwell Institute’s Center for the Preservation of Ancient Religious Texts and to Brigham Young University for “the production of multispectral images of the Herculaneum Papyri.”

On 25 March 2010, in the Harold B. Lee Library Auditorium, Brigham Young University, Marilyn Arnold presented this lecture as part of a series honoring Hugh W. Nibley on the 100th anniversary of his birth (27 March 2010).
In this lecture commemorating the one hundredth anniversary of Hugh Nibley’s birth, Arnold paints a picture of him by discussing not only his scholarship but also his very unique, and often humorous, writing and speaking styles and his consistent jabs at academia. According to Arnold, who read everything Nibley had written on the Book of Mormon, Nibley was never more eloquent or serious than when he defended that book. Often, Arnold notes, his defenses and other writings are illuminated by literary devices, including the use of parable, epistle, and Platonic dialogue.

Many easily recognizable Hebrew words and names can be found in the Book of Abraham. One name that hasn’t had a concrete meaning attached to it, however, is Elkenah. In this article, Barney addresses whether Elkenah is a person, place, or name; what its possible linguistic structures are; and what it might mean. Most importantly, Barney links Elkenah with the Canaanite god El and the attending cult—a cult that practiced human sacrifice. This has significant ramifications for the Book of Abraham, which has been criticized for its inclusion of human sacrifice. Assuming a northern location for the city Ur and taking Elkenah as the Canaanite El resolve the issue of child sacrifice in the Book of Abraham.

Review of Ross Anderson. Understanding the Book of Mormon: A Quick Christian Guide to the Mormon Holy Book.

Reprinted in Hugh Nibley Observed.
Just as attorneys representing the church wouldn’t bear their testimonies in a courtroom, Hugh Nibley defended Joseph Smith through facts and scholarly dialogue, not testimony bearing. Although Nibley did, at times, discuss the Prophet specifically, his defense of Joseph came primarily through academic vindication of the Book of Mormon. When others made scholarly attacks against Joseph’s character, Nibley would move the debate to a discussion of the historicity of the book on its own terms. When Nibley did directly discuss the Prophet, he portrayed him as a humble, loving servant of God.

Until the discovery of Ostracon 2071, dating from the fifth century BC, in the 1930s on the shores of the Red Sea, the name Lehi (l?y in the discovered text) had been unattested in any extant document outside of the Book of Mormon. However, Nelson Gluek, along with many other scholars, including Hugh Nibley, vocalized l?y as “La?ai,” which pronunciation would have south Semitic roots. Chadwick argues, instead, that a Hebrew context for the ostracon would be more plausible and that therefore the more likely pronunciation would be “l??y.” He also argues for a Hebrew origin of the compound name ?bl?y, found in the fourth-century BC Samaria Papyri. Both of these names, given their strong Hebrew context, seem to confirm that Lehi was a name in use in ancient Israel and its surrounding areas.

Review of William D. Russell. “A Further Inquiriy into the Historicity of the Book of Mormon.” Sunstone, September-October 1982, 20-27.

The Middle Eastern Texts Initiative, which pub­lishes texts and accompanying English translations of important works of philosophy, theology, science, and mysticism from the classical Islamic period (roughly the 9th through 14th centuries), has announced the publication of a new title in its Islamic Translation Series. Avicenna: The Physics of The Healing, translated by Jon McGinnis, an associate professor in the Department of Philosophy of the University of Missouri, St. Louis, brings to 16 the total number of volumes pub­ lished by METI in its various series.

The Greek term often translated as “grace” has a broad range of meaning. Neither Jesus nor the Gospels teach that man is saved by grace alone; Paul is the predominant New Testament writer to use the term. The Protestant concept of grace stems from the time of Augustine. Book of Mormon prophets specify what actions are required to lay hold of the grace of Christ, a boon to be desired.

Review of Chrsitian Smith. Souls in Transition: The Religious and Spiritual Lives of Emerging Adults. and Review of Mark D. Regenerus. Forbidden Fruit: Sex and Religion in the Lives of American Teenagers.

Introduction to the current issue.

Ancient authors loved to play with their composi­tions much more than we do today. In fact, it was much easier to manipulate words and structure in some ancient languages than it is in Modern English. Ancient writers even played games with the readers of their work. One such ancient Hebrew game is called atbash, and Jeremiah used it quite effectively.

Summary of current issue.

Summary of current issue and a letter to the editor.

The customary interpretation of 3 Nephi 11:1 has been that those around the temple in Bountiful were showing one another the “ great and marvelous change” that had taken place in the land. However, Jones argues that those people were discussing instead the change that had taken place in their hearts. By examining the context in which this scripture appears and by interpreting other scriptures, especially ones emphasizing the way in which most revelation is received, Jones shows that the atonement of Jesus Christ and the individuals’ subsequent change of heart would have been the main topic of their discussion and would therefore be an appropriate understanding of the scripture.

Review of Ross Anderson. Understanding the Book of Mormon: A Quick Christian Guide to the Mormon Holy Book.

Select bibliography of LDS research on the Dead Sea Scrolls.

Building on the metaphor of a garden, Midgley introduces the reviews and articles of this issue; he deals specifically with geographical issues, in particular the Heartland model.

Review of John W. Welch. The Sermon on the Mount in the Light of the Temple.

The Journal of The Book of Mormon and Other Restoration Scripture is a peer-reviewed journal dedicated to promoting understanding of the history, meaning, and significance of the scriptures and other sacred texts revealed through the Prophet Joseph Smith.

The Journal of The Book of Mormon and Other Restoration Scripture is a peer-reviewed journal dedicated to promoting understanding of the history, meaning, and significance of the scriptures and other sacred texts revealed through the Prophet Joseph Smith.

This short article was originally published in the journal Concilium: An International Review of Theology and as such is addressed to a non-LDS audience. Nibley begins by giving a brief historical and theological background to the Book of Mormon. He then makes the point that the Book of Mormon includes topics that leave it open to scholars in many different disciplines to study and to put on trial. Finally, he comments on the remarkable coherence with which the prophetic editors were able to compile the Book of Mormon.

A practice that was eventually condemned by the church because of its Jewish affinities—being found, for example, in the Testaments of Abraham and Job and in the writings of Philo—the prayer circle has a long and complex history in Christian practice. This practice was considered one of the “ mysteries” and therefore was protected from all who weren’t initiated. For the initiated participants, this was a very sacred practice, which demanded unity between all those involved. The prayer circle, generally referred to as a “ dance,” often included hymns, prayers for the living and the dead, and gestures that would prepare the participants for heavenly visitations.

Patriarch Tarasius and various bishops and monks condemn the Acts of John, in which an account of the early Christian prayer circle is recorded.

This text, from a Christian “Book of Breathings,” highlights the importance of the prayer circle in early Christian worship.

Hugh Nibley, late professor of ancient history and religion at Brigham Young University and one of the foremost scholars of the ancient world in the Church of Jesus Christ of Latter-day Saints, discussed the Rule of the Community in an appendix to his 1975 book The Message of the Joseph Smith Papyri. The Joseph Smith Papyri is an initiatory text; the Rule of the Community is both an initiatory text, enumerating details for entrance into the Essene community at Qumran, and a covenant document, listing elements in the covenant made between God and individuals entering the Essene community at Qumran. This piece is an excerpt from the appendix of his text mentioned above and outlines the various aspects of this Rule of the Community as found in the Dead Sea Scrolls (1QS).

Nephi and Mormon both treat the covenant of the promised land, expounding on characteristics of prospering in the land: obeying God’s law, practicing domesticated economies, preserving sacred records, bearing and raising children, securing adequate defense, constructively using natural materials, worshipping at temples, requiring industriousness, and providing righteous leadership.

The symbolism of land and its covenantal associations are viewed as guiding structural elements in the Book of Mormon narrative. Involving “existential space” more than “geometric space,” the concept of land is central to an understanding of the book as a sacred, covenant-based record.

This paper examines various significant aspects of what may be designated the Dead Sea Scrolls Bible: its contents and description, scribal conventions, variant readings, use by modern English Bible translations, as well as parabiblical texts and their possible affiliation with the DSS Bible, canonicity, scriptural commentaries, tefillin, and mezuzot. An examination of the DSS biblical texts, which date to nearly a thousand years earlier than previously known texts of the Hebrew Bible, demonstrates a high degree of accuracy in the transmission of our Bible texts. Most variants offer only minor corrections to our biblical texts. Thus the scribe’s professionalism overall should give us, as modern readers, confidence that biblical scripture has come down to us in excellent order.

Many Latter-day Saints are interested in and familiar to some extent with the Dead Sea Scrolls (DSS), and a few Latter-day Saint scholars have participated in the study and publication of scroll fragments. This essay suggests answers to the question, where can or should Latter-day Saints go from here regarding the Dead Sea Scrolls? Directed to Latter-day Saint readers, the essay assumes there are still impoartant things to learn about and benefit to be gained from further interaction with the DSS. After reviewing the general value of the DSS and Latter-day Saint interest in them, suggestions are provided in five broad categories of consideration, among which are the need to overcome ignorance and misinformation about the scrolls among church members, keeping up-to-date by utilizing current publications on the DSS, and emphasizing and illustrating the value of the DSS for studying the Bible.

To help mitigate the soteriological problem of evil, that one having had no chance to hear the gospel would be sent to hell, many early Christians practiced baptism for the dead. The only reference to this in the New Testament comes in 1 Corinthians 15:29, a scripture that some scholars attempt to reinterpret or repunctuate to dismiss baptism for the dead but that most scholars defend as a legitimate reference. Further strengthening the historicity of the practice are references by early writers such as Tertullian and Ambrosiaster. The quest for authenticating the practice of baptism for the dead should rest on these and other historical references, not on retroactively applied standards of orthodoxy.

One of the largest theological issues throughout Christian history is the fate of the unevangelized dead: Will they be eternally damned? Will they be lesser citizens in the kingdom of God? Will they have a chance to accept Christ postmortally? These issues are related to the soteriological problem of evil. The belief of the earliest Christians, even through the time of the church fathers Origen and Clement of Alexandria, was that postmortal evangelization was possible. One of the origins of this belief is seen in apocalyptic Judaism, in which righteous gentiles are not left to suffer eternally but, however, are given a lesser status than righteous Jews. Early Christian doctrine goes even further through the belief of Christ’s preaching in Hades—all people have a chance, through accepting Christ, to be save in the same state. Later, however, many Christian theologians such as Aquinas, Luther, and Calvin rejected this doctrine and contended that righteousness and unrighteousness are fixed at death.

The church advocates no official position on the origins of Amerindian populations. Critics and sup-porters of the Book of Mormon both attempt to bolster their own arguments with DNA evidence. This study reviews the properties of mitochondrial DNA (mtDNA), particularly pertaining to the origins of Native American populations. DNA studies are subject to numerous limitations.

This essay expands upon remarks first delivered in the closing session of the twelfth annual conference of the Foundation for Apologetic Information and Research (FAIR), which was held 5–6 August 2010, in Sandy, Utah. That accounts for the hortatory tone of the last portion of the essay, which is atypical of the FARMS Review. In this expanded form, it responds to some of the comments, mostly online, that followed my August presentation.

Review of Bruce H. Porter and Rod L. Meldrum. Prophecies and Promises: The Book of Mormon and the United States of America.

Review of Bruce H. Porter and Rod L. Meldrum. Prophecies and Promises: The Book of Mormon and the United States of America.

The Dead Sea Scrolls constitute a seminal resource for understanding the context of the early Christian community and several New Testament texts. Soon after their discovery, some very sensational claims were made about the Qumran community and its literature (the scrolls) in terms of their connection to Jesus and his followers. While these have largely been dismissed, and serious and persistent scholarship over the years has shown that there were differences between the Qumran community and early Christianity, significant similarities do exist. These similarities line up largely according to the following categories: common scripture and its interpretation, theological ideas, vocabulary and practices, importance of the temple, eschatological and apocalyptic orientation, and the centrality of messianic expectations. This essay attempts to highlight some of the most significant of these parallels to show that both the New Testament and the Dead Sea Scrolls are products of the same roots, that we should expect to find certain commonalities, and that to fully understand one corpus of writings, we have to know something about the other.

Review of Rod L. Meldrum. Rediscovering the Book of Mormon Remnant through DNA.

The claim that a personal letter in the Book of Mormon mimics a form indicative of modern rather than ancient composition is critiqued. The majority of letters in the Book of Mormon follow the ancient Hittite-Syrian, Neo-Assyrian, Amarna, and Hebrew epistolary format in which the correspondent of superior rank is always listed first. Other clues to ancient composition are noted.

Review of The Sermon on the Mount in the Light of the Temple (2009), by John W. Welch.

Joseph Smith has been charged with plagiarism in the Book of Mormon and his own revelations, largely because of lengthy biblical quotations (which, in each instance, have been credited to the Old Testament prophet whose words are being cited). Numerous examples in the Old Testament show that prophets freely borrowed verbiage from another. In the nineteenth century, newspapers reprinted material, often without attribution.

This brief essay on temple themes in the Sermon on the Mount introduces Welch’s book The Sermon on the Mount in Light of the Temple.

Third Nephi and its account of the ministry of the resurrected Jesus to the Nephites has long been seen as the pinnacle of the Book of Mormon. This text can also be viewed as the Holy of Holies of the Book of Mormon. Everything in 3 Nephi, especially the ministry of the Savior, echoes themes related to the temple and the presence of the Lord in the Holy of Holies. Themes such as silence, timelessness, unity, awe, and consecration confirm this interpretation.

This annual Neal A. Maxwell Lecture was given on 11 March 2010. Willes discusses his work of leading an LDS Church–owned media company as it sought to blend old media with new while reflecting the values of its parent organization and seeking to have a world-wide reach and impact. Innovative steps to avoid gratuitous negative journalism, elevate civic dialogue, and emotionally engage readers and viewers in relevant, compelling issues are highlighted.

Mark Willes delivered the fourth annual Neal A. Maxwell Lecture on March 11, 2010. Willes, president and chief executive officer of Deseret Management Corporation, endowed the Laura F. Willes Center for Book of Mormon Studies in 2007 in honor of his wife.

The most extensive collection of writings about the Book of Mormon published between 1829 and 1844 has been made available as an online database. The collection, 19th-Century Publications about the Book of Mormon (1829–1844), includes nearly 600 publications and close to one million words of text. It is intended to comprise, insofar as possible, everything published during Joseph Smith’s lifetime relating to the Book of Mormon. Under the auspices of Digital Collections at Brigham Young University’s Harold B. Lee Library, this ambitious project can be accessed at lib.byu.edu/dlib/bompublications.

In explaining the prophecies of Isaiah in which his soul delighted, Nephi sets up an intriguing wordplay on the name Joseph. On several occasions he combines segments of Isaiah 11:11 and Isaiah 29:14 to foretell the gathering and restoration of Israel at the time of the coming forth of additional scripture. The most discernible reason for Nephi’s interpretation of these two specific texts in the light of each other is their shared use of the Hebrew verb yāsap, which literally means “to add” but can have the more developed senses to “continue” or “proceed to do” something and “to do again.” This verb is also the source of the name Joseph, which means “may He [the Lord] add,” “He shall add,” or “He has added.” Rachel, the mother of the patriarch Joseph, is said to have explained the giving of this name to her son with that basic sense in mind: “And she called his name Joseph [yôsēp], and said, The Lord shall add [yōsēp] to me another son” (Genesis 30:24; emphasis in all scriptural citations is mine). Thus when Nephi combined these two prophecies together through their common use of yāsap, he was also using a wordplay on the name Joseph both to remind us that it was the seed of Joseph that would be gathered and to foretell the involvement of another Joseph, Joseph Smith, in the gathering and in the coming forth of scripture.

The lecture series “The Work of Hugh W. Nibley: On the 100th Anniversary of His Birth” concluded in April. The videos of each lecture are currently being prepared for availability on our Web site. Presently, video of four of the lectures can be accessed through the Upcoming Events section of the Maxwell Institute home page (maxwellinstitute .byu.edu).

For a number of years the Maxwell Institute has sponsored a graduate fellowship program that gives financial aid to students pursuing advanced degrees in fields of special interest to the Institute. Named in honor of the late eminent Latter-day Saint scholar Hugh W. Nibley, this program fosters the next generation of faithful scholars by provid- ing financial aid to students enrolled in accredited PhD programs in areas of study directly related to the work and mission of the Maxwell Institute. Of particular interest is work done under the auspices of the Laura F. Willes Center for Book of Mormon Studies and the Foundation for Ancient Research and Mormon Studies, such as studies of the Book of Mormon, the Book of Abraham, the Old and New Testaments, early Christianity, and ancient temples.

Brigham Young University Campus Education Week, slated for August 16–20, 2010, will feature a series of presentations that represent a range of the work done by the Maxwell Institute.

One of the great lessons to be drawn from the Islamic world of the Middle Ages is that in order for people of varying faiths and persuasions to coexist peacefully, it is not necessary that significant differences between them be settled or even downplayed. Islamic society was vibrant with debate and ideological rivalry. But there was a framework of tolerance that allowed for these differences while preserving basic modes for coexistence. For example, the Islamic caliphates (beginning in the seventh century and continuing into the early modern period) treated the Jews and Christians living within their domains as ahl al-kitab (“People of the Book”), a Qur’anic designation that recognized that these communities, too, worshipped the God of Abraham and had at least part of his truth revealed to them and recorded in their scriptures—the Hebrew Bible and the New Testament, respectively. Therefore, these non-Muslims, though not accorded the same legal or social status as Muslims, were nevertheless allowed to practice their religions freely and openly and to participate in the pursuit of knowledge.

The long-anticipated DVD set, Messiah: Behold the Lamb of God, is now available for purchase. For the first time ever, teachings of the restoration, sound academic views from faithful Latter-day Saint scholars, and state-of-the-art documentary production have been combined in this seven-part series on Jesus Christ, the Messiah.

There are few figures in the history of Islamic thought whose stature can rival that of Ibn Sina (980–1037), or Avicenna, as he came to be known in the Latin West. Educated at Bukhara, in modern-day Uzbekistan, Avicenna was, by his own admission, a prodigy and recognized as such early on. If there is a certain lack of modesty in his making that claim, there is no disputing that he had the credentials to back it up. He was forced by the turbulent politics of his day to move a number of times, but through it all he never stopped practicing medicine or writing treatises in his native Persian, as well as in Arabic. Avicenna’s output was massive, and his many contributions to fields as diverse as medicine, philosophy, and mysticism were groundbreaking and precedent setting and remain influential (and sometimes controversial) to this day.

A trio of essays in the current issue of the Review (vol. 22, no. 1) concerns John W. Welch’s The Sermon on the Mount in the Light of the Temple, which makes a highly original and important contribution to biblical studies by revealing the “temple register” and organic unity of Jesus’s famous sermon. George L. Mitton’s introductory remarks call attention to two scholarly reviews of Welch’s study that find his thesis intriguing and plausible. A substantial excerpt from Welch’s preface to his book follows, as does a review by Gaye Strathearn that offers a helpful summary of Welch’s approach and argument and of the book’s importance for Latter-day Saints.

Thanks to the work of Hugh Nibley, Paul Hoskisson, Terrence Szink, and others, the plausibility of Alma as a Semitic name is no longer an issue. Hoskisson has noted that “Alma” derives from the root ‘lm (< *ǵlm) with the meaning “youth” or “lad,” corroborating Nibley’s earlier suggestion that “Alma” means “young man” (cf. Hebrew ‘elem,עלם). Significantly, “Alma” occurs for the first time in the Book of Mormon text as follows: “But there was one among them whose name was Alma, he also being a descendant of Nephi. And he was a young man, and he believed the words which Abinadi had spoken” (Mosiah 17:2; emphasis in all scriptural citations is mine). This first occurrence of “Alma” is juxtaposed with a description matching the etymological meaning of the name, suggesting an underlying wordplay: Alma (‘lm’) was an ‘elem. A play on words sharing a common root is a literary technique known as polyptoton.

“Symbolism in Scripture” was the theme of the second biennial Laura F. Willes Center Book of Mormon Conference held recently. The conference included presentations by 13 scholars addressing such topics as “The Symbolic Use of Hand Gestures in the Book of Mormon and Other Latter-day Saint Scripture” and “Light: The Master Symbol.”

Ten graduate and advanced undergraduate students selected from more than half a dozen institutions participated in the Mormon Scholars Foundation summer seminar held this past May and June under the auspices of the Maxwell Institute.

More than ten years ago, Stephen Ricks and John Tvedtnes presented a case for interpreting the Book of Mormon proper noun Zarahemla as a Hebraic construct meaning “seed of compassion” or “child of grace, pity, or compassion.” The authors theorized: It may be that the Mulekite leader was given that name because his ancestor had been rescued when the other sons of King Zedekiah were slain during the Babylonian conquest of Jerusalem. [See Mosiah 25:2.] To subsequent Nephite generations, it may have even suggested the deliverance of their own ancestors from Jerusalem prior to its destruction or the anticipation of Christ’s coming.

Consider this picture: A sandy courtyard some- where on the outskirts of a desert village. A group of boys—ages perhaps 8 to 16—are gathered outside the entrance to a simple, well-worn little building. They are seated or kneeling in the sand, huddled in the last vestiges of the late morning shade. Each holds a text or a tablet. Some are reading, some are looking out to where the pale sky meets a broken line of housetops and trees, reciting, in a quiet murmur to themselves, the words of the book they are holding. Some gently rock back and forth as they read, letting the cadence of their movement compliment the rhythm of the words on the page. Others are writing on tablets of slate or wood. These writers are likewise engaged in the exercise of recitation, but with the pen, setting down line after line from memory. One boy uncrosses his legs, stands up, and steps toward a man who is seated on a little chair in front of the group. As the boy steps forward, his teacher rises and the boy presents his tablet to him. It is written front and back in neat lines of Arabic. Both the teacher and the boy are careful not to smudge the words on the slate. They are sacred words, revealed to a prophet named Muhammad long ago in Mecca, a town on the western edge of Arabia, toward which they have both been praying every day since they were very young.

The Maxwell Institute and Brigham Young University are pleased to announce the publication of a new volume by BYU philosophy professor James E. Faulconer.

One of the issues that swirls around discus- sions of Book of Mormon geography is the rightful place the editorials in the 1842 Times and Seasons must take. The story of the editorials begins with Joseph’s receipt of John Lloyd Stephens and Frederick Catherwood’s Incidents of Travel in Central America, Chaipas, and Yucatan, published in 1841. In early 1842, the Times and Seasons published several enthu- siastic articles that drew attention to the discoveries of Stephens and Catherwood in Central America and compared them favorably with the Book of Mormon. Two of these articles were signed by the editor, while three other articles were unsigned. Historical sources indicate that the Prophet Joseph Smith served as editor of the paper for all of the issues published between March 1 through the October 15, 1842. During this time, however, apostles John Taylor and Wilford Woodruff assisted the Prophet in his work in the printing office. Since these articles were not specifically signed by Joseph Smith, some have questioned whether the Prophet wrote them himself, or if someone else wrote them, with or without his approval.

When the writer of the Gospel of Matthew listed the genealogy of Christ, he divided it into three sections, each containing 14 generations, to wit, Abraham to David, David to the Exile, and the Exile to Christ (Matthew 1:17; also 1–17). In order to do this he had to manipulate the names by leaving out several ancestors mentioned in the Old Testament. The reason Matthew thought it necessary to create this mathematical/genealogical fiction has never been explained adequately.

Two new volumes in the Studies in the Book of Abraham series emphasize the Maxwell Institute’s continued interest in advancing research on the Book of Abraham and will offer scholars and others useful tools for their study.

The latest issue of the FARMS Review (volume 22, number 2), which appeared at the end of 2010, features a transcript of last year’s Neal A. Maxwell Lecture given by Mark H. Willes, president and CEO of Deseret Management Corporation. Willes illustrates the kind of creative thinking required for the LDS Church’s media outlets to eventually reach hundreds of millions of people worldwide. For a full report of this lecture, see Insights 30/2 (2010).

Hugh Nibley cared deeply about creation and was passionate about our stewardship over the earth. His arguments in defense of the environment were informed by the disciplines he knew best: history, philosophy, and theology. From his study, research, and reasoning, Nibley drew several principles that seem to have directed his thoughts and crafted his sense of environmental stewardship. Four of these principles are discussed in this paper: (1) humankind has a divine mandate to properly care for creation; (2) humankind’s spiritual health and environmental heath are linked; (3) creation obeys, reverences, and provides for humankind, as humankind righteously cares for creation; and (4) humankind should not sacrifice environmental health for temporal wealth.
A review of Hugh Nibley’s thoughts and writings on the environment.

Review of Matthew J. Grow. “Liberty to the Downtrodden”: Thomas L. Kane, Romantic Reformer.

This paper probes the theories of the origin of the American Indian up to the time of the translation and publication of the Book of Mormon. It covers some three hundred years of development, looking at many different theories, including the predominant theory of the lost tribes of Israel, which was in decline among most leading scientific observers in the early nineteenth century. The paper covers new ground in showing that Professor Samuel L. Mitchill, formerly of Columbia College, had concluded that two main groups of people once dominated the Americas—the Tartars of northern Asia and the Australasians of the Polynesian islands. Furthermore, they fought one another for many years, culminating in great battles of extermination in what later became upstate New York. This New York theory has much in common with the Book of Mormon. While visiting Professor Charles Anthon in New York in 1828, Martin Harris also met with Mitchill, an encounter that lent support to Harris’s work on the Book of Mormon.

Martin Harris, one of the Three Witnesses of the Book of Mormon, was the only witness to join the Saints in Utah. This journey was commenced only after missionaries passed through Kirtland for decades and attempted to convince Harris to make the journey to the Salt Lake Valley. Although each missionary over the course of decades was unsuccessful in his attempts to convince the impoverished, lonely Harris to go to Utah, each was spiritually renewed through the ever-present testimony of the witness of the Book of Mormon and “custodian” of the Kirtland Temple. This is the testimony Harris spread even as he traveled to Utah after a former acquaintance of his finally convinced him to make the trip at the age of eighty-seven. Finally in Utah, Harris enjoyed again the blessings of the church and continued to pronounce, even until he died, his powerful testimony of the Book of Mormon.

This article renders a text-critical comparison of the King James New Testament and select modern translations of the New Testament. Specifically, it surveys twenty-two passages in the King James New Testament that have been omitted in most modern translations. The article then clarifies and explains why these verses have been omitted and asks whether such omissions ought to be accepted. While this study demonstrates that in most cases the readings in the King James Version are inferior in a text-critical sense and that they likely represent interpolations into the biblical text, there are a few cases where the King James Version might preserve a better reading. This article also argues that even though the King James Version may be inferior on a text-critical level, when compared to certain modern translations, we can still use it with profit if we are aware of its deficiencies.

Letters praising the Journal of the Book of Mormon and Other Restoration Scripture and responding to articles published therein.

This article illustrates that for Latter-day Saints, the Book of Mormon can function as an interpretive guide to Isaiah’s writings. The analysis explores some ways in which the Book of Mormon can aid in identifying textual meaning in the story of Isaiah’s prophetic commission, especially on the topic of Christ and covenants. Lehi’s call narrative in the Book of Mormon shares much in common with Isaiah 6. Based on analogy with Lehi’s comparable dream, LDS readers can connect the seraph that interacts personally with Isaiah to Jesus Christ—that is, the Being with great luster who descends out of heaven to meet with the Book of Mormon prophet.

The Maxwell Institute makes every effort to keep most of the books we produce and publish, either on our own or with others, in print. At the same time, we face increasing costs to do this. Many of our recent books (and all of our periodicals) are available digitally, and we are working to ensure that our past titles will be available both digitally and in print. In the future our publications, includ- ing our periodicals, will come out in both formats.

The author updates his 1989 key for judging the merits of theories that attempt to locate Book of Mormon events in the real world. His “internal” geography of the book is based exclusively on what the book itself says about locations, distances, and directions. Six components (“transects”) of this geography are treated in detail, and ten crucial tests of geographical relatedness are proposed.

Letters praising the Journal of the Book of Mormon and Other Restoration Scripture and responses to articles published therein.

Review of Matthew L. Jockers, Daniela M. Witten, and Craig S. Criddle. “Reassessing authorship of the Book of Mormon using delta and nearest shrunken centroid classification.”

Review of Matthew L. Jockers, Daniela M. Witten, and Craig S. Criddle. “Reassessing authorship of the Book of Mormon using delta and nearest shrunken centroid classification.”

Nephi was a younger son of a wealthy family. As one who might not inherit his father's business, it is possible that he was trained for another profession. One of the high-status professions open to him would have been a scribe. Beyond the fact that Nephi produced at least three written works (1 Nephi, 2 Nephi, and the nonextant large-plate book of Lehi), there are other evidences in his writing that betray the kind of traning scribes received. His early professional training may have been an important preparation for his later role in establishing his people as a true people of the book.

The plausibility of the attempted offering of Abraham by a priest of pharaoh and the existence of human sacrifice in ancient Egypt have been questioned and debated. This paper presents strong evidence that ritual slaying did exist among ancient Egyptians, with a particular focus on its existence in the Middle Kingdom. It details three individual evidences of human sacrifice found in ancient Egypt. Four different aspects of the attempted offering of Abraham are compared to these Egyptian evidences to illustrate how the story of Abraham fits with the picture of ritual slaying in Middle Kingdom Egypt.

The birthplace and spiritual heart of Christian monasticism is the Nitrian Desert of Egypt and the long, shallow valley of Scetis (Wadi el-Natrun). It was to here, from the fourth century onwards, that Macarius the Great and others of the sainted desert fathers retreated from the world, devoting their lives to worship and prayer. While some monks chose to live in isolation as hermits, many others banded together to establish the first monasteries, building churches for worship and libraries for study.

Review of Jeffrey M. Bradshaw. In God's Image and Likeness: Ancient and Modern Perspectives on the Book of Moses.

Introduction to the current issue.

Volume 2 (2010) of Studies in the Bible and Antiquity promises to be a significant contribution to the ongoing Latter-day Saint scholarly conversation on the Dead Sea Scrolls. This volume features essays from Donald W. Parry, Dana M. Pike, and Andrew C. Skinner, all of whom have served on the international team of editors of the Dead Sea Scrolls and have helped produce several of the 40 volumes in the Discoveries in the Judaean Desert series.

Since 1989, the Review of Books on the Book of Mormon has published review essays to help serious readers make informed choices and judgments about books and other publications on topics related to the Latter-day Saint religious tradition. It has also published substantial freestanding essays that made further contributions to the field of Mormon studies. In 1996, the journal changed its name to the FARMS Review with Volume 8, No 1. In 2011, the journal was renamed Mormon Studies Review.
An explanation of why “Beyond Politics” was never published.

Review of Christopher Catherwood. Church History: A Crash Course for the Curious.

The Journal of The Book of Mormon and Other Restoration Scripture is a peer-reviewed journal dedicated to promoting understanding of the history, meaning, and significance of the scriptures and other sacred texts revealed through the Prophet Joseph Smith.

The Journal of the Book of Mormon and Other Restoration Scripture is a peer-reviewed journal dedicated to promoting understanding of the history, meaning, and significance of the scriptures and other sacred texts revealed through the Prophet Joseph Smith.

Nibley’s response to a query was printed in the Church News section of the Deseret News, 29 July 1961, 10, 15. It was reprinted in Saints’ Herald 108 (9 October 1961): 968–69, 975.
Responding to an inquiry from a member of a different faith about why the Book of Mormon was translated into the English of the King James Version of the Bible, Nibley discusses the use of biblical language in contemporary society, citing in particular the language of prayer and the use of King James English in the translation of the Dead Sea Scrolls. This article also serves as a platform for Nibley to discuss other issues raised about the Book of Mormon, especially in reference to the King James Version of the Bible.

This talk was given on 26 October 1973 to the Pi Sigma Alpha honor society in the Political Science Department at Brigham Young University. It first appeared in BYU Studies 15/1 (1974) and was reprinted in Nibley on the Timely and the Timeless (Provo, UT: BYU Religious Studies Center, 1978) and in the second edition of that volume in 2004. It is reprinted here with minor technical editing.
In most languages, the Church is designated as that of the last days, so this speech—which is only a pastiche of quotations from its founders—is unblushingly apocalyptic. Did our grandparents overreact to signs of the times? For many years, a stock cartoon in sophisticated magazines has poked fun at the barefoot, bearded character in the long nightshirt carrying a placard calling all to “Repent, for the End is at Hand.” But where is the joke? Ask the smart people who thought up the funny pictures and captions: Where are they now?

Responding to an inquiry from a member of a different faith about why the Book of Mormon was translated into the English of the King James Version of the Bible, Nibley discusses the use of biblical language in contemporary society, citing in particular the language of prayer and the use of King James English in the translation of the Dead Sea Scrolls. This article also serves as a platform for Nibley to discuss other issues raised about the Book of Mormon, especially in reference to the King James version of the Bible.

Numerous differences exist between the Isaiah passages in the Book of Mormon and the corresponding passages in the King James Version of the Bible. The Great Isaiah Scroll supports several of these differences found in the Book of Mormon. Five parallel passages in the Isaiah scroll, the Book of Mormon, and the King James Version of the Bible are compared to illustrate the Book of Mormon’s agreement with the Isaiah scroll.

Beginning with Paul’s reference to baptism for the dead and the early Christian practice thereof, many theologians—from Augustine and Cyril of Alexandria to Thomas Aquinas, Joseph Smith, and some of his contemporaries—have discussed the fate of the unevangelized dead. These authors have provided many ideas to solve this soteriological problem of evil; however, until the restoration, none could balance the three truths that God is all loving, one must accept Jesus Christ to be saved, and many have died without knowing about Christ. This article chronicles the thoughts of these and other theologians as well as the development, through revelation, of Joseph Smith’s own thinking on postmortem evangelization and baptism for the dead.

After Joseph Smith’s death, the Saints still had many questions regarding the soteriological problem of evil and the doctrines about redeeming the dead. This paper details what leaders of the church after Joseph Smith have said in response to these previously unanswered questions. They focus on the nature of Christ’s visit to the spirit world, those who were commissioned to preach the gospel to the departed spirits, the consequences of neglecting the gospel in mortality, and the extent and role of temple ordinances for those not eligible for celestial glory. This paper focuses on both the early and the late teachings of President Joseph F. Smith. It explains the doctrinal and historical contexts for his vision in 1918 and the further insights provided by this vision.

A history of the Review, including editorial philosophy, range of content, title changes, important contributions, and commitment to vigorous and learned discourse on aspects of Latter-day Saint thought and practice.

Review of Richard Bauckham. Jesus and the Eyewitensses: The Gospels as Eyewitness Testimony.

Nahom, a proper name given as the burial place of Ishmael in 1 Nephi 16:34, compellingly correlates archaeologically, geographically, and historically to the site of Nehem on the Arabian peninsula. However, as this article exhibits, some of the linguistic and etymological evidence given to connect the Book of Mormon Nahom to the Arabian Nehem is somewhat problematic.

From God’s first creative act recorded in Genesis to the brightness with which the Savior will return in the second coming, light is ever present in scripture. Many instances in the scriptures record God’s use of light to further his purposes—the stones that provided the Jaredites light while crossing the ocean, the light by which the children of Israel were led in the wilderness, and the light that announced the Savior’s birth. None of these physical manifestations of light is without powerful symbolic meaning. At other points in scripture, light is used purely as a symbol—a symbol of truth, wisdom, power, and righteousness. More important than these, though, is that light can ultimately represent Jesus Christ himself, by whose light all can be saved.

President Boyd K. Packer's October 2010 general conference address met with criticism from people opposed to the stance of the Church of Jesus Christ of Latter-day Saints on same-sex marriage and homosexual acts. Critics portrayed President Packer's printed clarification of his words as backing down under pressure. Six of his past addresses are reviewed here demonstrating that the clarification matches his past teachings. Critics' claims about President Packer's views are also shown to be inconsistent with his published views over many years. The reaction of Mormons for Marriage (M4M), a group of Latter-day Saints dedicated to opposing the church's stance on California Proposition 8, is examined. Despite promising to avoid any criticism of the church and its leaders, M4M is shown to indulge in both. M4M also recommends materials hostile to the church, its leaders, and its standards of morality. Examples of M4M's scriptural and doctronal justifications of its stance are also examined. The critics' arguments in favor of altering Latter-day Saint teaching regarding homosexual acts are critiqued.

How Mormon compiled Nephite records into the book that bears his name has never been carefully studied. This paper makes an attempt to understand that process as it details the limitations Mormon faced and the sources he would have used. Mormon’s framework depended primarily on the larger plates of Nephi, but this paper demonstrates that Mormon appears to have supplemented those plates with other sources from the Nephite archive of records. The restrictions of the plates of Nephi and the nature of the additional sources are discussed and evaluated.

The parable of the laborers in the vineyard in Matthew 20:1–6 demonstrates the possibilities and limitations of constructing metaphoric models of salvation. It also exposes the inadequacy of applying human economic analogies to divine relations and invites its audience to consider the function and purpose of using metaphors to understand spiritual concepts. An anonymous fourteenth-century Middle English poem called Pearl retells this parable and questions whether terrestrial concepts of value and exchange should frame salvation as a transaction based on merit. The poem demonstrates in metaphoric models that heavenly relationships, particularly salvation and grace, operate on a different scale, not one of terrestrial binary or comparative value but of celestial fulness.

The prophet Nephi declared that the Lord speaks to his people “according to their language, unto their understanding” (2 Nephi 31:3). Religious beliefs are an integral part of a culture’s shared “language,” and the ways in which individuals interpret supernatural manifestations is typically mediated through their cultural background. The hierophanies recorded in Latter-day Saint canon directly reflect the unique cultural background of the individuals who witnessed them. This paper analyzes several distinct hierophanies witnessed by prophets in both the Old and New Worlds and discusses the cultural context in which such manifestations occur, which aids modern readers in obtaining a greater understanding of the revelatory process recounted in these texts.

The tree of life, an ancient and richly evocative symbol found in sacred art, architecture, and literature throughout the world, is the intriguing subject of a new book published by the Maxwell Institute and Deseret Book: The Tree of Life: From Eden to Eternity, edited by BYU professors John W. Welch and Donald W. Parry.

Joseph Smith’s Translation of the Bible: Electronic Library brings together a wealth of information and recent scholarship on Joseph Smith’s translation of the Bible. The electronic library, produced by the Religious Studies Center and the Maxwell Institute, also includes high-resolution images of every page of the original manuscripts, images and transcriptions of the earliest copies made from those manuscripts, and a collection of recently published studies based on the manuscripts. A short introductory essay precedes each manuscript. This collection also includes the entire 851-page book Joseph Smith’s New Translation of the Bible: Original Manuscripts, edited by Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews.

The Maxwell Institute sponsors a graduate fellowship program that gives financial aid to students pursuing advanced degrees in fields of special interest to the Institute. Named in honor of the late eminent Latter-day Saint scholar Hugh W. Nibley, this program fosters the next generation of faithful scholars by providing financial aid to students enrolled in accredited PhD programs in areas of study directly related to the work and mission of the Maxwell Institute. Of particular interest is work done on the Bible, the Book of Mormon and other restoration scriptures, early Christianity, and ancient temples.

All of us are familiar with puns, wordplays, and the fun such word games provide. Euphemisms, where an objectionable word is replaced by a less objectionable one, are a practical and sometimes amusing aspect of these word games. For example, in the nineteenth century and extending into the twentieth century, the word pregnant seems not to have been common in polite conversation. Instead, euphemisms such as “with child” or “in a family way” were used. I can remember my mother, in hushed conversations, rather than saying “pregnant,” would quietly declare, “She is PG.” This may explain why the large, white block letter on the mountain (a common occurrence in intermountain western states) above the city of Pleasant Grove, Utah, is simply “G” and not “PG.”

Emerging from a 22-year tradition of penetrating scholarly reviews and essays is the new Mormon Studies Review. Formerly titled The FARMS Review, it sports a sleeker design and larger format and promises to survey a broader spectrum of topics. In his editor’s introduction, Daniel C. Peterson reprises the Review’s history and attainments during the past two decades. He notes how it will continue to defend LDS scripture and faith claims through the kind of “vigorous and learned discourse” tempered with satire and wit that has set it apart from the beginning.

Videos of each lecture from the series “The Work of Hugh W. Nibley” are now available for viewing on the Maxwell Institute website. Speakers include Daniel C. Peterson, Richard L. Bushman, Robert L. Millet, Terry B. Ball, Ann Madsen, Eric D. Huntsman, Marilyn Arnold, Michael D. Rhodes, C. Wilfred Griggs, Alex Nibley, Zina Nibley Peterson, and William A. (Bert) Wilson. Bushman’s video begins with an introduction to the series and an overview of Nibley’s work by Paul Y. Hoskisson. The lectures celebrated the 100th anniversary of Nibley’s birth (27 March 1910).

This past summer Brigham Young University, in collaboration with the American Society of Papyrologists (ASP), hosted the Seventh International Papyrology Summer Institute (June 20– July 29, 2011). The ASP began hosting these institutes in 2003 and plans to continue through 2015. The objective of the seminar is to teach participants how to read and use papyri and to provide them with the kind of practical experience that would enable them to make productive use of papyrus texts in their own research. Fields of study include Classics, ancient history, Egyptology, archaeology, ancient religions, and biblical studies.

The perspective of history can be sobering, even humbling. Not so recently, two men from the same faith tradition but different perspectives joined in a debate about whether and how a man whom they both acknowledged as a prophet could have seen what he said he saw and be who he claimed to be. As it unfolded, their discussion touched upon many aspects of what it means to have faith in such a person and in his revelations. The role of reason in relation to revelation, the relevance of history to faith, and the connection of language to perception were all explored. The power of poetry and other idioms of popular culture in establishing the credibility of one’s chosen narrative were on display. Their debate was not an isolated event; it was just one of many in an ongoing phenomenon of cultural and spiritual contestation and negotiation. And although the two men in this case lived eleven hundred years ago, that same process of debate that they engaged in is still under way in our own times and is very much a part of our cultural climate today.

The fifth annual Neal A. Maxwell lecture was presented by Marilyn Arnold on March 10, 2011, at Brigham Young University. Arnold (PhD, University of Wisconsin--Madison) is emeritus professor of English at Brigham Young University. She describes how her love of literary scholarship meshed with her developing views of Christian discipleship as she discovered literary richness in the Book of Mormon. The lecture was sponsored by the Neal A. Maxwell Institute for Religious Scholarship.

Each year the Maxwell Institute awards Nibley Fellowships to LDS students pursuing graduate degrees (usually PhDs) in fields of study directly related to the work of the Institute—primarily work on the Bible, the Book of Mormon, early Christianity, and the ancient Near East.

Because clothing has a social function by which we define ourselves in relation to others, the rites of investiture and divestiture are often used within a given community as the individual moves from one social environment to another. These two rites can be used to examine the social progression of Adam and Eve via the fall, the symbolic movement from the mortal sphere to the divine sphere as represented with the veil, as well as the Christ-like nature of Tabitha who, like Christ himself, clothed others, thus giving them meaning and place within the community of believers.

Royal sonship is a key theme of Mosiah 1–6, including King Benjamin’s seminal address at the temple in Zarahemla (Mosiah 2–5) on the occasion of his son Mosiah’s enthronement. Benjamin, however, caps this covenant sermon, not with an assertion of his son’s royal status and privileges, but with a radical declaration of his people’s royal rebirth (or adoption) as “ the children of Christ, his sons and his daughters” (Mosiah 5:7) and their potential enthronement at God’s “ right hand” (5:9). Similar to rhetorical wordplay involving proper names found in the Bible, the Book of Mormon, and other ancient texts, Benjamin’s juxtaposition of “sons”/“daughters” and the “right hand” constitutes a deliberate wordplay on his own name, traditionally taken to mean “son of the right hand.” The name of Christ, rather than Benjamin’s own name, is given to all his people as a new name—a “throne” name. However, he warns them against refusing to take upon them this throne name and thus being found “on the left hand of God” (5:10), a warning that also constitutes an allusion to his name. Benjamin’s ultimate hope is for his people’s royal, divine sonship/daughterhood to be eternally “sealed.”

This article explores the ancient Near Eastern rituals that endowed kings with this power, specifically the rites suggested by the Investiture Panel at the palace of Mari, with specific focus on the motifs of creation, sacred garden, and divine kingship. Because contemporary evidence at Mari relating to an interpretation of the panel and the functions of various rooms of the palace is limited, it will be necessary to rely in part on a careful comparative analysis of religious texts, images, and architecture throughout the ancient Near East, including the Old Testament. Comparative analysis not only has the benefit of increasing our understanding of ancient Mesopotamian religion but also can enrich our understanding of the Bible.

Often overlooked in scriptural text, hand and arm gestures are often used to convey meanings that complement the verbal lessons being taught. This article discusses the meaning and significance of four specific gestures referred to in the Book of Mormon: stretching forth one’s hand(s), stretching forth the hand to exert divine power, extending the arm(s) in mercy, and clapping the hands to express joys. Beyond the fascinating meanings of these gestures in the Book of Mormon are the correlations that can be seen in the biblical text and in other Near Eastern cultures. Also insightful, specifically in reference to Moses’s hand movements at the Red Sea, is the way in which the Bible, the Book of Mormon, and other extracanonical writings build on each other to give a fuller interpretive picture.

Much of what is done in Latter-day Saint temples is symbolic. Temple symbolism, however, extends well beyond the ordinances performed within the temples. From the Kirtland Temple’s pulpits representing the different orders of the priesthood to the stones on the Salt Lake Temple representing the universe and one’s relationship to God, exterior temple symbolism complements the principles learned within. The architecture within temples also provides insights into the ordinances. In many temples, murals depicting the different kingdoms of glory and stairs leading to higher areas remind participants of their ascent to God. This article chronicles, in detail, the meanings and development of these and other symbols incorporated into the architecture of modern-day temples.

The abundance of skeptical theories about who wrote the Book of Mormon has led many scholars to seek scientific data to discover the answer. One technique is stylometry. Having first been developed in the 1850s, stylometry seeks to find the ” wordprint” of a text. Although these stylistic studies are not as accurate as a human’s fingerprint, they can give researchers a good idea either of differences in style between authors or of who might have written a text from a list of possible authors. Beginning in the 1960s individuals have completed four major stylometric studies on the Book of Mormon, studies that varied in both findings and quality of research. In addition to these four studies, this article presents a fifth study—using extended nearest shrunken centroid (ENSC) classification—that incorporates and improves on the earlier research.

The question of where Joseph Smith received the text of the Book of Abraham has elicited three main theories, one of which, held by a minority of church members, is that Joseph translated it from papyri that we no longer have. It is conjectured that if this were the case, then the contents of the Book of Abraham must have been on what nineteenth-century witnesses described as the “long roll.” Two sets of scholars developed mathematical formulas to discover, from the remains of what they believe to be the long roll, what the length of the long roll would have been. However, when these formulas are applied on scrolls of known length, they produce erratic or inconclusive results, thus casting doubt on their ability to accurately conclude how long the long roll would have been.

As specified by revelation, one of the responsibilities given to Emma Smith was to select hymns for the church. However, almost immediately after the revelation was given, tension arose as to who should compile the hymnbook and what its nature should be. This eventually led to more than one “official” hymn book for the church—the 1840 hymnbook created by the Quorum of the Twelve during their mission in England and Emma’s 1841 hymnbook. Whereas the apostles’ hymnbook focused mainly on restoration, millennial, and missionary topics, Emma’s felt more Protestant, focusing in many instances on the cross, the blood of Jesus, and grace. With the departure of the Saints from Nauvoo and Emma’s choice to remain behind, however, it was ultimately the apostles’ hymn book that was in a position to shape the hymnody for the present-day church.

The word resurrection is employed at varying frequencies in specific books and by individual writers in the Book of Mormon. Although Alma uses resurrection most often overall, Abinadi uses it more often per thousand words spoken. Some phrases in which resurrection is used in unique patterns by different speakers include power of the resurrection, first resurrection, and resurrection with the words time or with body. Some phrasal uses of resurrection in the Book of Mormon are not found in the Bible (such as resurrection and presence appearing together). This study of the usage of one individual word appears to show that individual voices are preserved in the Book of Mormon.

When I first began studying Book of Mormon proper names more than 30 years ago, the name Sebus appeared to present a Gordian knot. Hebrew words, like other Semitic words in gen- eral, are most often built on a structure of three different consonants. This language feature emphasizes the consonants and their sequence and order. The problem with Sebus is that its first and third consonants, /s/ and /s/, are the same— something that is extremely rare in any Semitic language. That being the case, for a long time I shelved any attempt to etymologize Sebus.

The parable of the prodigal son is among the most beloved and consoling of the Savior’s teachings. This literary masterpiece is essentially a distillation of God’s plan of salvation, a sobering insight into human nature—men and women’s tendency to stray, their inclination toward envy, the temptation to judge unrighteously. And yet towering above the condition of the two sons—each a prodigal in his own way—is the tender revelation of the waiting father, the actual hero of the story. His capacity to love without limits, to readily forgive, and to celebrate the return of a wandering child is as stunning as it is dramatically moving. It is, of course, a glimpse into the soul of God, our Heavenly Father.

The Journal of The Book of Mormon and Other Restoration Scripture is a peer-reviewed journal dedicated to promoting understanding of the history, meaning, and significance of the scriptures and other sacred texts revealed through the Prophet Joseph Smith.

The Journal of The Book of Mormon and Other Restoration Scripture is a peer-reviewed journal dedicated to promoting understanding of the history, meaning, and significance of the scriptures and other sacred texts revealed through the Prophet Joseph Smith.

In recent years the idea has been promoted that the Book of Mormon should be viewed as a great moral work but not as the actual history of peoples in the Americas. In this paper, Elder Dallin H. Oaks of the Quorum of the Twelve Apostles defends the historicity of the Book of Mormon from the standpoint of faith and revelation. He demonstrates that scholarship cannot create faith and that secular evidence will never be able to prove or disprove the Book of Mormon. He also illustrates how the burden of negative proof lies squarely on the shoulders of skeptics, how God values the witness of revelation more than the witness of man, and how historians’ methodologies are unable to sufficiently account for the Book of Mormon.

The literary sophistication of the Book of Mormon is manifest at all levels of the text: vocabulary, rhetoric, narrative, and structure. A prime example of this craftsmanship is the concept of ethnicity, that is, how different social groups are defined and distinguished in the record. Nephi defines ethnicity by four complementary concepts: nation (traditional homeland), kindred (descent group), tongue (language group), and people (covenant community). While all four concepts are relevant to the Nephite record, people predominates. The term people is by far the most frequently used noun in the Book of Mormon and is the basis of a distinctive covenant identity given by God to Nephi. Following God’s law was the essential condition of this covenant and the basis of most of the sermons, exhortations, commentary, and other spiritual pleas of this sacred record. The covenant of the chosen people accounts for much of what befalls the Nephites and Lamanites, positive and negative, in this history. Mormon and Moroni follow Nephi’s covenant-based definition of ethnicity in their respective abridgments of the large plates of Nephi and the plates of Ether.

I am sometimes contacted by people who are expe- riencing doubts about the claims of Mormonism or whose spouse or father or daughter has lost faith. I always ask what the specific issues might be, and I then try to address those or to locate colleagues or printed resources that might help resolve their concerns.

Letters praising the Journal of the Book of Mormon and Other Restoration Scripture and responding to articles published therein.

In 1892, when John Gilbert was 90 years old, he made a statement about the process of setting the type for the Book of Mormon at the Grandin Print Shop. John was the compositor (or typesetter) for the 1830 edition of the book. He makes claims about the number of manuscript pages, the number of copies and the price, the number of ems (a measure of type width) per printed page, a comparison of manuscript versus printed pages, a description of the font, the process of receiving the pages to typeset, proofreading the title page, the decision not to correct grammatical errors, scribes for the printer’s manuscript, paragraphing and punctuation, capitalization in the manuscript, Gilbert’s taking work home to punctuate, and details about the signatures. In every aspect, Gilbert’s recollections are either precisely correct or easily explained.

Deflected agreement is a grammatical phenomenon found in Semitic languages—it is ubiquitous in Arabic and found occasionally in Classical Hebrew. Deflected agreement is a plausible explanation for certain grammatical incongruities present, in translation, within the original and printer’s manuscripts and printed editions in the Book of Mormon in the grammatical areas of verbal, pronominal, and demonstrative agreement. This finding gives greater credence to the plausibility of the authenticity and historicity of the Book of Mormon. Additionally, the implications of this finding on Book of Mormon scholarship are discussed.

Letters praising the Journal of the Book of Mormon and Other Restoration Scripture and responding to articles published therein.

Using different methodological approaches and considerations, Thomas Wayment and John Gee each approach the question of whether Paul was speaking to his spouse in Philippians 4:3; their intent is to determine if the question can be answered with any degree of confidence. The related question of whether Paul was ever married is not addressed here, although that issue has been of interest since at least the second century AD and perhaps earlier. Instead, these authors consider only the question of whether a specific noun that is sometimes used to refer to a wife was intentionally used that way by Paul.

Testifying of the purifying power of Christ in an address entitled “Oh How Surely Christ Sanc­ tifies His Own,” Alan C. Ashton, cofounder of WordPerfect Corporation and Thanksgiving Point, gave the seventh annual Neal A. Maxwell Lecture on April 12, 2012.

Bountiful Harvest: Essays in Honor of S. Kent Brown compiles recent studies by two dozen scholars who respect Professor Brown and his scholar­ ship and whose own research in this Festschrift is worthy of its honoree. A recognized expert on early Christian literature and history and a past director of Ancient Studies at BYU, Brown has devoted his career not only to expanding the scholarly literature in his field but also to building the faith of believers through more popular works such as his literary/historical study of the Book of Mormon entitled From Jerusalem to Zarahemla and the seven­-part TV documen­tary Messiah: Behold the Lamb of God.

Despite sporadic attempts to sideline the name Mormon in favor of “The Church of Jesus Christ of Latter­day Saints,” it continues to be used as the most ubiquitous moniker for the Church. Members of the Church are known as “Mormons.” It appears in the title of the keystone publication of the Restoration, The Book of Mormon. Within the book bearing this name, Mormon is, firstof all, the name of the waters in the forest of Mormon (Mosiah 18:8; Alma 5:3) in the land of Mormon (Mosiah 18:30). Of course, Mormon is also the name of the military leader who abridged the Nephite records (Words of Mormon 1:1, 3; Mormon 1:1; 2:1).

The Neal A. Maxwell Institute for Religious Scholarship is continually striving to align its work with the academy’s highest objectives and standards, as befits an organized research unit at Brigham Young University. Our areas of en- deavor include the study of LDS scripture and other religious texts and related fields of reli- gious scholarship, including the burgeoning field of Mormon studies.

We are pleased to announce that we have recently hired Joseph Bonyata as our director of publication production. Joe started his career in book publishing at Fortress Press in Minneapolis, a leading publisher in biblical studies and theology. As managing editor at Fortress, Joe was responsible for over 60 new titles a year and oversaw the digital publication of the 55 volumes of Martin Luther’s Works, as well as a new translation of the foundational book of Lutheranism, The Book of Concord. Joe also headed the team that initially developed fortresspress.com. After Fortress, he published books on “planes, trains, and automobiles” at MBI Publishing in Minneapolis. Joe then served as director of editorial production for the New York trade publisher Perseus Books Group, overseeing the publication of over 200 new book titles a year.

The personal appearance of Jesus Christ as recorded in the book of 3 Nephi constitutes the narrative and spiritual climax of the Book of Mormon. Although the sacred account repeats and reinforces many of the Savior’s Old World teachings, many aspects of his New World ministry have no parallel elsewhere in scripture. In this light, Third Nephi: An Incomparable Scripture is a fitting title for a new book published by the Maxwell Institute and Deseret Book.

Dr. Kristian Heal has been appointed to serve as the Maxwell Institute’s new director of advancement (fundraising). He succeeds in this position Professor Daniel C. Peterson, who has elected to step down and return to full-time teaching as professor of Arabic and Islamic studies in BYU’s Department of Asian and Near Eastern Languages. Professor Peterson will continue to serve as editor-in-chief of the Institute’s Middle Eastern Texts Initiative series.

The Maxwell Institute is proud to sponsor a lec- ture series at Brigham Young University by Dr. Gerrit Bos, editor and translator of the Medical Works of Moses Maimonides and chair of the Martin-Buber-Institut at Cologne University.

For six weeks this past summer, eight scholars from all over the United States and from Eu- rope met daily in the Maxwell Institute library to discuss and research the topic “The Cultural History of the Gold Plates.” They were the lat- est rendition of a seminar that has met every summer since 1997 under the direction of Richard Bushman, with the aid of Terryl Givens and Claudia Bushman, to explore as- pects of Mormon culture.

There are unpleasant topics, and then there are Unpleasant Topics. The latest volume to appear in the Medical Works of Moses Maimonides, On Hemorrhoids, seems the perfect occasion to modestly avert our attention from the actual subject of the book and consider instead the question of its reception. When referring to the reception history of an antique text, scholars have in mind the journey the text has taken. During its long life, what paths have a given text traveled, so to speak? By this we mean not just where has a given physical document turned up, but also where and by whom were the words and ideas it contained copied, translated, paraphrased, summarized, or argued with? Information was precious in the premodern age. The painstaking work required to hand copy or translate texts of any significant length ensured that only those writings that were in real demand received such attention.

In part 1 of my discussion of the name Mormon, I presented the evidence that Joseph Smith did not originally write the letter published over his signature in the 1843 Times and Seasons, but that he made some corrections to the letter William W. Phelps had composed and then gave his approval to have it published. I also mentioned the fact that B. H. Roberts left most of the letter out of his History of the Church because he believed the full letter was “based on inaccurate premises and was offensively pedantic.”

BYU Professor James Faulconer will give the Laura F. Willes Book of Mormon Lecture for 2012–13 on “Sealings and Mercies: Moroni’s Final Exhortation in Moroni 10.” The lecture will be held on Tuesday, January 15, 2013, at 7:00 PM in the Gordon B. Hinckley Alumni and Visitors Center at Brigham Young University.

Named in honor of the late Latter-day Saint scholar Hugh W. Nibley, the Maxwell Institute’s Nibley Fellowship Program is intended to help foster the next generation of faithful scholars by providing financial aid to students enrolled in accredited doctoral programs in areas of study related to the work and mission of the institute, including study of the Bible, early Christianity, the Book of Mormon and other restoration scriptures, and Mormon studies.

Articles in the latest issue of Studies in the Bible and Antiquity range from the study of ancient Mesopotamian art to a contemporary meditation on one of Jesus’s most famous parables.

The Russel B. Swensen Endowed Mentorship Fund was established by a generous gift from Elder Robert C. Gay to honor the BYU professor who was much beloved by Elder Gay’s father, William (Bill) Gay. The Swensen mentorships give students the opportunity to work with faculty at the Maxwell Institute in a mentored research environment. This year, Aubrey Brower and Emily Bateman were awarded mentorships to work on research projects with Kristian S. Heal, PhD, director of the Center for the Preservation of Ancient Religious Texts.

The second issue of the Journal of the Book of Mormon and Other Restoration Scripture for 2012 features five articles that delve into aspects of words in the Book of Mormon. The cover design reflects that unifying theme and presents word in various languages and scripts.

In November, the Maxwell Institute teamed up with BYU Studies and the Reli- gious Studies Center to launch a new booth at the American Academy of Religion/Society for Biblical Literature annual meeting. The booth was designed by students and faculty at the BYU Adlab.

In September, Morgan Davis, Daniel Peterson, and I led a development council tour through some of Turkey’s most remarkable religious sites. In doing so, we followed in the footsteps of a fifth-century abbott called Daniel, who was told not to go to Jerusalem as he had planned, but instead to “go to Byzantium and you will see a second Jerusalem!” Daniel did indeed go to Byzantium, or Constantinople as it was called then, and found a city filled with Christian sites. Fifteen hundred years later, Maxwell Institute friends and scholars descended on Turkey to ex- plore the ancient ruins and religious sites of this other holy land.

After Israel’s deliverance from Egyptian bondage and crossing of the Red Sea, another enemy, the Amalekites, attacked the camp on its pilgrimage to worship God at Sinai. Moses, in response to this cowardly act, directed Joshua to fight them. For his part, Moses would stand atop a nearby hill holding the rod of God. “And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.” Moses, however, was tired and could not always keep his hands up, so “Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun” (Exodus 17:8– 12, emphasis added), allowing Joshua and the men of Israel to prevail in the battle.

The Joseph Smith Papyri have been a hot topic among scholars, especially since the resurfacing of fragments of the collection in the late 1960s. The facsimiles in particular have received much attention in scholarly circles, especially in relation to their accompanying explanations given by Joseph Smith. This article contributes evidence of the accuracy of Smith’s explanations, despite his lack of knowledge concerning Egyptology. Specifically, this article discusses the relationship between “ the idolatrous god of pharaoh” in Facsimile 1 with the Egyptian crocodile god, Sobek (also known as Sebek, Sobk, and Suchos), and his connection to the Middle Kingdom pharaoh Amenemhet III. Evidence both from historical texts and from archaeology demonstrates the important role Sobek played in the Fayyum region during the reign of Amenemhet III. Sobek was thus a likely candidate for the “ idolatrous god of pharaoh” of Facsimile 1 in the Book of Abraham.

In the spring and summer of 1838, the presidency of the Seventy in Kirtland organized Kirtland Camp to assist many of the poorer Church members living in Ohio to relocate to northern Missouri, a trek of more than eight hundred miles. Comprised of over five hundred individuals, including families, Kirtland Camp was the first Mormon company organized to assist in the migration of the Latter-day Saints in the history of the Church.

Luke 1:5-25 shares several themes and type-scenes in common with other biblical narratives, and yet one major allusion has often been overlooked: its connection with Isaiah 6:1-8. Like the first chapter of Luke, Isaiah 6 is also a prophetic call narrative that takes place in the temple, involves and angelic encounter, and explores the themes of silence and language. Despite the centrality of the temple in Israelite theology, temple epiphanies are surprisingly uncommon in the Hebrew Bible. Furthermore, in no other biblical texts does the recipient of the vision encounter an angel specifically at the temple’s altar. Where Zechariah is struck dumb, Isaiah also finds himself unable to speak and must have his language cleansed prior to his prophetic task. Because these are the only two texts in the Bible that share these convergences, it is clear that Luke intentionally alluded to Isaiah 6:1-8 in crafting the opening of his narrative. This allusion helps inform his audience about Jewish theology, sets John the Baptist apart as a prophetic figure, and introduces Luke’s later use of Isaiah 6:9-10 in Luke-Acts.

The New Testament records that Jesus’s disciples \"worshiped\" him during several postresurrection theophanies. To understand the disciples’ actions on these sacred occasions, it is necessary to understand the rite of proskynesis as observed in ancient Israel (particularly in the Jerusalem temple) and in the surrounding cultures and cults of the ancient Near East. When scripture uses terms rendered \"worship,\" proskynesis (concrete, hierarchical prostrations of an inferior to a superior rather than just abstract veneration) is almost always intended. Literally a \"kissing in the presence [of]\" a superior being, proskynesis acknowledges the recipient’s divinity and the giver’s submissive humility. Proskynesis was also a sublime and supreme expression of love. As John foresaw, the God who was \"apprehended\" in the Jerusalem temple with proskynesis will be acknowledged not as a pseudo-divine Caesar or Herod but as universal Sovereign by the numberless hosts of those he redeems. Proskynesis, then, is a (disciple’s) means of actualizing eschatological reality and Jesus’s unrivaled position in that reality.

This is not an essay in the usual sense. Instead, it is a close reading of Moroni 10, looking verse by verse at what Mornoi might be teaching us. The overarching question is, to what does Moroni exhort us as he seals his book and writes his final words? Examining each of Morni’s eight exhortations, Faulconer shows one way to study scriptures and perhaps to think about them afresh. In addition to the importantadmonition to pray about the truth of the Book of Mormon, he sees in this chapter a message of God’s mercy and of our need for charity.

During the time the Latter-day Saints lived in Nauvoo, John Stephens and Frederick Catherwood published Incidents of Travel in Central America, an illustrated report of the first discovery of ancient ruins in Central America by explorers. These discoveries caused great excitement among the Saints, and subsequently five editorials appeared in the Times and Seasons commenting on what these meant for the church. Although the author of the editorials was not indicated, historians have wondered if Joseph Smith penned them since he was the newspaper’s editor at the time. We examined the historical evidence surrounding the editorials and conducted a detailed stylometric analysis of the texts, comparing the writing style in the editorials with the writing styles of Joseph Smith, John Taylor, and Wilford Woodruff—the only men involved with the newspaper during the time the editorials were published. Both the historical and stylometric evidence point toward Joseph Smith as the most likely author of the editorials. Even if he did not write them alone, he took full responsibility for the contents of the newspaper during his editorial tenure when he stated, “ I alone stand for it.”

Idrimi of Alalakh lived in Syria about a century after Abraham and left an autobiographical inscription that is the only such item uncovered archaeologically from Middle Bronze Age Syro-Palestine. The inscription of Idrimi and the Book of Abraham share a number of parallel features and motifs. Some of the parallels are a result of similar experiences in their lives and some are a result of coming from a similar culture and time.

News reports from 2013 identify the site of Oylum Höyük with both the city of Abraham and the ancient city of Ulišum. The latter has been identified with the Olishem of Abraham 1:10. While the preliminary reports are encouraging, the evidence upon which the archaeologists base their identifications has not yet been published. So while there is nothing against the proposed identifications, they are not proven either.

This article surveys the past and current research on Huqoq, an ancient Jewish village near the northwest shore of the Sea of Galilee. Historical sources and modern explorations show that Huqoq was a small agricultural village during the biblical and postbiblical periods. Formal excavations of the site began in 2011 and have uncovered portions of the ancient village and its synagogue. This article highlights the discoveries made during the first two seasons of excavation (2011-2012), including pieces of a mosaic floor in the synagogue’s east aisle that depict two female faces, an inscription, and an illustration of Samson tying lit torches to foxes (Judges 15:1-5). Because of the rarity of Samson in Jewish art, the religious significance of this mosaic is difficult to explain. However, liturgical texts from late antiquity indicate that some synagogue congregations celebrated Samson as an apocalyptic image and messianic prototype, whose victories against the Philistines fostered hope in the eschatological messiah expected to appear and deliver the Jewish community from foreign oppression.

While Jacob records 15,000 words in the Book of Mormon, he is often underappreciated, perhaps living in the shadow of his older brother Nephi. This study illustrates how Nephi, King Benjamin, and Moroni used Jacob’s words and expanded the influence of his literary legacy.

The Zoramite narratives of Alma 31-35 and Alma 43-44 are richly symbolic accounts woven with many subtle details regarding the imporatnce of costly apparel and riches as an outward evidence of pride. This literary analysis focuses on how Mormon as editor structured the Zoramite narrative and used clothing as a metaphor to show the dangers of pride and the blessings afforded by humble adherence to God’s teachings and covenants. The Zoramite’s pride--as evidenced by their focus on costly apparel, gold, silver, and fine goods (Alma 31:24-25, 28)--competes with the foundational Book of Mormon teaching that the obedient will “ prosper in the land” (1 Nephi 4:14; Mosiah 1:7). The story deveops this tension between pride and true prosperity by employing the metaphor of clothing to set up several dramatic ironies.

A number of texts from the Qumran scrolls demonstrate the community’s interest in heavenly ascent and in communion with angels. This article lays out a pattern observable in some of the poetic/liturgical texts (for example, the Hodayot and other noncanonical psalms) in which the leader of the community is taken up into the divine council of God to be taught the heavenly mysteries, is appointed a teacher of those mysteries, and is then commissioned to share the teachings with his followers. Upon learning the mysteries, the followers are enabled to likewise ascend to heaven to praise God with the angels. In some texts, the human worshippers appear to undergo a transfiguration so that they become like the heavenly beings. This article further illustrates how these elements can be found together in a liturgical text known as the Songs of the Sabbath Sacrifice; their collective presence suggests that all were part of a ritual sequence. Finally, the article argues that these same elements, or traditions related to them, can be found in passages from the Old Testament.

Throughout its history, ancient Egyptian religion showed a remarkable capacity for adopting new religious ideas and characters and adapting them for use in an already existing system of worship. This process continued, and perhaps accelerated, during the Groco-Roman era of Egyptian history. Egyptian priests readily used foreign religious characters in their rituals and religious formulas, particularly from Greek and Jewish religions. Religious texts demonstrate that Egyptian priests knew of both biblical and nonbiblical accounts of many Jewish figures--especially Jehova, Abraham, and Moses--by about 200 BC. Knowing this religio-cultural background helps us understand how the priest in Thebes who owned Joseph Smith Papyrus I would have been familiar with stories of Abraham.

This article discusses possible explanations regarding the procedures Joseph Smith and his associates used in mounting the Joseph Smith Papyri fragments and their reasons for doing so. The backing materials, some of which contain drawings of a temple plan and plat sketches of northeastern Ohio townships, provide a valuable historical artifact that helps historians answer questions associated with the papyri. The dimensions, gluing techniques, and cutting patterns of the backing paper and papyri also help explain the mounting process, as does an examination of the handwriting on the backing paper. Careful analysis suggests that a portion of the backing material came from several sheets of paper glued together to make a large sheet on which plans for a temple were drawn. Historical evidence suggests that in late 1837 or early 1838, pieces of papyri were glued to this and other papers and cut into smaller pieces, some of which were put under glass to preserve the papyrus fragments from further deterioration.

Excerpts from the Deseret Evening News of 25 May 1903 report on a convention at which Book of Mormon geography was discussed.

On 25 January 1928, President Heber J. Grant wrote a letter to a young woman in which he shares his love for the Book of Mormon and his testimony of its divinity.

Remember is one of the most frequently used verbs in the Book of Mormon. It is consistently used by its authors in a covenant context—establishing or renewing an eternal relationship with God, expressing and realizing the blessings of the gospel of Jesus Christ, and preserving the distinctive identity of a covenant people. The present study examines the complex and profound ways that the complementary concepts of memory, identity, and covenants express the meaning of the sacred Nephite history through the vocabulary and narrative structures of the text and postulates how and why the Nephites preserved this official record for posterity.

In 1838 a group of Latter-day Sints passed through Randolph County, Missouri, on their way to join the Sains at Far West. A journal entry by Samuel D. Tyler, a member of the church who traveled with this group, has led some students of the Book of Mormon to conclude that the Prophet Joseph Smith revealed the location of the ancient city of Manti spoken of in the Book of Mormon. A careful examination of the Tyler journal an dother historical sources suggests that this conclusion is unwarranted.

In silence, an unnamed woman approaches Jesus and pours ointment on his head. Responding to criticism from his disciples, Jesus not only defends the woman’s actions but states that wherever the gospel is preached, her story will be told as a memorial of her (Mark 14:9). This enigmatic story has, surprisingly, received very little comment from biblical scholars over the centuries. Yet it is a veritable treasure trove of insight into the person of Jesus and his ministry: (1) anointing was, as Jesus himself explains, a preparation for his burial. Both Jesus and the woman who anoints him understand that he will soon die; (2) anointing was also, in the biblical tradition, part of the coronation ritual for kinds (see example, 1 Samuel 10:1)--both Jesus and the woman who anoints him understand that he is the King of Kings; (3) a point where the disciples seem to understand only the glorious aspect or the suffering aspect of Jesus’s mission, the anointing woman’s actions show that she understands that both aspects must be integrated in the atoning mission of Jesus Christ; and (4) the Joseph Smith Translation of Mark 14:8 on first reading does not appear to add much to the story but on closer examination reveals a chiasmus that strengthens and nuances Jesus’s praise of the woman.

The early and persistent claim that Joseph Smith quoted Shakespeare in the Book of Mormon fails to take into account the broader context of sources. Much closer parallels than Shakespeare are available in the Bible as well as in ancient Near Eastern literature. Indeed, the constellation of ideas about death expressed in 2 Nephi 1:13–15 fits that ancient Near Eastern context in several powerful ways—ways that belie the claim that Joseph Smith plagiarized Shakespeare.

The Book of Abraham in the Pearl of Great Price depicts the creation, including the motifs of the divine council, primeval chaos, and creation from preexisting matter. This depiction fits nicely in an ancient Near Eastern cultural background and has strong affinities with the depiction of the cosmos found in the Hebrew Bible and other ancient Near Eastern texts (especially Egyptian and Mesopotamian).

Jesus quoted key phrases, often in inverted order, from the Sermon on the Mount (3 Nephi 12-14) in subsequent Book of Mormon chapters (3 Nephi 15-28), thus demonstrating that the sermon was accepted as an authoritative text establishing and defning Jesus’s kingdom on earth. Although rarely considered in this light, Peter, James, Paul, and the gospel writers quoted from all parts of the Sermon on the Mount, similarly substantiating the authoritative functions of the sermon as a foundational text in early Chrsitiantiy. Literary analysis supports the ideas that these quotations were intentional, that an awareness of the sermon was widespread in the earliest decades of Christinaity, and that audiences to which Jesus and his apostles spoke were fmailiar with teachings and commandments found in the SErmon on the Mount.

Pre-Columbian Mesoamerica was populated by scores of distinctive cultural groups. Such groups are identified archaeologically by their stylistically unique material cultures, from small, portable ceramic objects to large-scale monumental architecture, as well as through distinctive artistic, religious, and linguistic evidence. Significant interaction took place between these distinctive peoples and cultures, and some major metropolitan areas were home to different ethnic groups. This paper offers a brief glimpse at some of the cultures that inhabited the major geographical regions of Mesoamerica throughout its threethousand-year history and explores the cultural diversity that existed within and between regions.

Alma 13:3 is occasionally cited by LDS commentators as evidence for the doctrine of premortal foreordination—an interpretation that unfortunately overlooks a key feature of the organization and terminology of Alma 13. This brief note begins to sort out this and other interpretive complexities by proposing that Alma 13:3b–9 be read as a clarifying expansion of Alma 13:3a.

Alma 32 is a learned text on the topic of faith. The account incorporates creation imagery from the opening chapters of Genesis. Alma’s sermon follows a theological pattern in the Hebrew Bible where creation is used to encourage audiences to exercise faith in the present by considering the primordial past.Alma compares the “word of God” unto a seed, telling his audience that they are to be involved with “planting.” Thus, Alma’s sermon combines the two distinct creation views in the Genesis narratives, for God speaks the divine word in order to create in Genesis 1, and he plants seeds and trees to create his garden paradise in Genesis 2–3. By invoking the miracle of creation in the past into a present context of seed growth and recreation, Alma encourages his readers to fulfill the measure of their own creation by experimenting upon the divine word. Obtaining the type of faith Alma describes is therefore the very purpose of human existence, and it has been from the beginning.

In his work on poetic parallelisms in the Book of Mormon, Donald W. Parry has demonstrated that that book is replete with Hebrew poetry and parallelisms such as chiasmus. Through analyzing individual texts, this paper seeks to determine whether the patterns Parry points out are deliberately included in the Book of Mormon. Texts selected for the analysis include those that (1) are self-contained with regard to the larger narrative, (2) are explicitly included as embedded documents, and (3) whose authorship is clearly stated or implied; twenty texts totaling 884 verses meet those criteria. After analyzing the percentage of each texts that has parallelisms, it becomes clear that texts created for oral recitation (sermons) have a substantially higher percentage of parallelisms than those created for written circulation (narratives, proclamations, and letters). Since a major purpose of poetic parallelisms is to facilitate memorization for oral delivery, this means we find parallelisms precisely where we would expect them to appear in the Book of Mormon, thus lending credence to the hypothesis that these parallelisms are deliberate and not accidental.

Third Nephi testifies to the fulfillment of Jesus’s eschatological prophecies, even though Mormon, the prophet-historian who records the remarkable events, was unaware of the content of Jesus’s mortal teachings. He nevertheless recognizes Christ’s postresurrection visit as both the fulfillment of Nephite prophecy and the reenactment of particular episodes of their sacred history by incorporating numerous scriptural allusions into his account. Mormon’s independent witness in which he recounts a day of divine judgment, the coming of the Lord, and the inauguration of the kingdom of God within the timeframe Jesus had prescribed validates Jesus’s prophecies in Galilee and Judea. Despite the ironic incongruity between what was expected and how it was fulfilled, Mormon’s narrative confirms the New Testament’s proclamation and thus serves to save the credibility of Christianity that has long been challenged by the problem of the delayed parousia—that is, that Jesus’s prophecies of an imminent theocratic kingdom seem to have failed.

Modern-day encounters with the Three Nephites (described in the Book of Mormon) are commonly referenced in LDS culture. While such accounts could stand as confirmations of Latter-day Saint scripture, they are regularly described as irrelevant to questions of salvation and exaltation and are relegated to the inessential realm of folklore. Closer anthropological analysis of LDS discourse surrounding the Three Nephites—from humor and its role in figuring Mormon sacredness to connections to Mormon narratives of Christ’s resurrection and millennial expectation—suggests that these accounts are richly significant, that things that seem to matter little can convey a great deal about the Mormon experience of the sacred.

Review of Sacred Borders: Continuing Revelation and Canonical Restraint in Early America (2011), by David F. Holland, and American Zion: The Old Testament as a Political Text from the Revolution to the Civil War (2013), by Eran Shalev.

A series of striking parallels between the vision of Arjuna recorded in the Bhagavad Gita and the vision of the brother of Jared in the Book of Mormon suggests the need for comparative work to be done on these two volumes of world scripture. This paper works through three interrelated points of contact between the two visions. First, it considers the epic context of each vision, context that provides conditions for the possibility of religious revolution. Second, it looks in detail at the respective religious revolutions produced by the two visions: the Hindu shift toward devotion and the Jaredite shift toward faith. Third, it outlines the theological significance of the principal difference such similarities bring into focus—namely, that between the conceptions of incarnation at work in Hinduism and Mormonism. Where the incarnational logic associated with Arjuna’s vision suggests that embodiment is temporary and instrumental for the divine, the corresponding incarnational logic associated with the brother of Jared’s vision suggests that embodiment is permanent and essential for the divine. The striking parallels between the visions of Arjuna and the brother of Jared thus help to highlight crucial but subtle theological differences between the respective religions associated with those visions.

Review of The Gift and Power: Translating the Book of Mormon (2011), by Brant A. Gardner.

This paper puts 3 Nephi 1 in conversation with Helaman 14 in order to argue for a complex relationship between temporality and the fulfillment of prophecy. In addition to echoing Matthew 5:17–18 in order to place a structural emphasis on fulfillment, 3 Nephi 1 portrays a series of Nephite misunderstandings about the nature of time and fulfillment that are then counteracted by the cosmic signs of Samuel the Lamanite. What Samuel’s signs ultimately show is that fulfillment of prophecy is best understood as the beginning of a new era rather than as a conclusion, and that this temporal reorientation makes repentance possible. After discussing how Samuel’s signs implicitly correct Nephite temporality, the paper concludes with a brief reflection on the implications for the Book of Mormon as a whole, arguing that the Book of Mormon is intended to function as a sign that likewise orients readers to a new experience of time.

This article puts forward a methodology for identifying and classifying phrases from the New Testament that are present within the Book of Mormon text at a phrasal level. The need for such a methodology has arisen because of a recent rise in close textual studies of the Book of Mormon and its relationship to the Bible. The methodology proposed by this study suggests that terms such as quotation, allusion, and echo—terms popular in biblical studies—be avoided because of the implication that the author of the Book of Mormon was consciously relying upon the language of the Bible. While this may be true, the use of language implying a reliance risks derailing useful textual studies in favor of debates over provenance. Additionally, because not all potential interactions with the New Testament are easily identifiable, this paper proposes a series of criteria that can be applied to potential phrases to determine the likelihood that a given phrase should be studied as a valid New Testament interaction. Finally, this paper proposes three levels of classification, based upon how well a given phrase meets the criteria laid out in the study

Nephi and Mormon, the two writers responsible for the largest amount of text in the Book of Mormon, both similarly used reference material and quotations in their work. Despite that basic similarity, the way each writer used those references and quotations is quite different.

The title of liberty fashioned by Moroni represented a rallying point for those who would defend the most cherished aspects of Nephite culture: families, religion, peace, and freedom. A key facet of the title of liberty incident is its deep-rooted martial setting, suggesting that the title of liberty functioned as a war banner. Numerous aspects of the title of liberty episode related to warfare and battle standards fit comfortably in an ancient Mesoamerican context. Additionally, various linguistic and poetic features in the details surrounding the title of liberty in Alma 46 closely correlate to Mesoamerican traditions, indicative of a common cultural origin.

This article explores the connection between Alma’s mission to the Zoramites in Alma 31 and the mass Lamanite conversion in Helaman 5, which occurs in part because the Lamanites who are intent on killing Nephi and Lehi in prison remember the teachings of Alma, Amulek, and Zeezrom delivered to the Zoramites decades earlier. This reading demonstrates that Alma’s mission to the Zoramites is not a failure, as some commentators have suggested; in fact, the eventual positive impact of the Zoramite mission readily compares to the success enjoyed by the sons of Mosiah among the Lamanites. This article also suggests that Mormon’s lengthy war narrative at the end of the book of Alma can be read as a literary unit designed in part to show, as Alma hoped and predicted at the outset of his Zoramite mission, that the word of God (at least eventually) has a “more powerful effect upon the minds of the people than the sword, or anything else” (Alma 31:5).

This essay examines the shared literary approach to the Book of Mormon in recent essays by Elizabeth Fenton and Jared Hickman. These two scholars use the literary tool of deconstruction to investigate ways in which the Book of Mormon not only presents a narrative but also offers an implicit critique of its own narrative. Each sees this selfcritical or deconstructive aspect of the Book of Mormon as central to the volume’s historical and political force, a means by which the book could subtly but powerfully work against major assumptions in nineteenth-century American culture. Although they share this methodology, Fenton and Hickman use it for slightly different aims or go to slightly different lengths with it. These differences help to clarify both the usefulness of and the potential dangers or temptations inherent to the deconstructive interpretation of the Book of Mormon.

Traditional interpretations of the various-colored or cursed skins in the Book of Mormon have asserted variations of two basic perspectives: first, the Book of Mormon describes God as darkening the flesh pigmentation of some wicked peoples as a mark of a curse; or alternately, the descriptions of “white” skins and “dark” skins in the Book of Mormon are only metaphorical descriptions and not necessarily descriptions of flesh pigmentation. However, a careful textual analysis of all the relevant terms and passages in the Book of Mormon (and its closest literary analog, the King James Version of the Bible) strongly suggests that the various-colored skins in the Book of Mormon can be understood more coherently as a kind of authoritative garment. The relevant texts further lend themselves to associating such garment-skins with both the Nephite temple and competing Lamanite claims to kingship. Ultimately, this exegesis suggests that such garment-skins (as the mark of the Lamanites’ curse) can be understood as being self-administered, removable, and inherited in the same way that authoritative vestments in the King James Version are self-administered, removable, and inherited.

Despite the fact that the Book of Mormon contains frequent mentions of the Spirit by a variety of names and titles, little attention has been devoted to the pneumatology of the Book of Mormon. This study seeks to identify the broad contours of Book of Mormon pneumatology based on the claims of the book itself. The categories examined include the divinity, nature, and form of the Holy Ghost; the Holy Ghost and prophecy; the Holy Ghost and power; the Holy Ghost’s influence on individuals; the Holy Ghost and speaking in tongues; the communication of the Holy Ghost; and the Spirit’s striving with “man”; as well as other dimensions of the book’s pneumatology.

Jacob 7:26 has often been noted for its pathos and nostalgia. A close reading of the verse finds that these effects result from the author’s own problematic family relationships, specifically Jacob’s troubled relationship with his older brothers, Laman and Lemuel, who have potentially hated him since his birth because of his position and alignment with Nephi. While Nephi seeks reconciliation with his brothers, Jacob seeks redemption as a healing of a preexistent family breach. In other words, Jacob seeks sealing. This emphasis on sealing can be seen in his temporal orientation, which simultaneously looks toward the past as the source of the family conflict and toward the future (through Enos) as the ongoing hope for the family’s eventual healing.

In Moroni 7:20, Mormon raises a question that deserves close attention in Book of Mormon studies: “How is it possible that ye can lay hold upon every good thing?” In relation to questions of culture, space, mortal limitations, and time, Mormon’s question and the answers he poses are rich with potential for scholarly work and deeper understanding of discipleship. Close contemporary readings of Mormon’s sermon could challenge and enlarge spiritual perspective, sensitivity to God’s grace, and relationships in the world.

Over the last several decades, scholarly discussion on the textual world of the Second Temple has been shifting. Ideas about texts and the development of the biblical canon began to be reshaped by the discovery of the Dead Sea Scrolls, which altered previously established ideas about the configuration of a prebiblical canon. Investigation of those and other texts made it apparent that the structure of the biblical canon was still fluid at a much later date than was originally thought. These new scholarly analyses are redefining the timelines and ideas about the early shape of the biblical text and its elasticity. Such developments have been particularly intriguing for Latter-day Saints because they have generated new ways of thinking about the historic limits of text and canon. In her new book, Eva Mroczek takes the discussion a step further and in a direction that will resonate well within the Mormon scholarly community. Her aim is to identify the “literary imagination” of Jewish antiquity or, in other words, the ways in which ancient writers and scribes conceived of their own textual world. Although she is not the first to point out the anachronistic difficulties that can plague modern scholars in their approach to texts from antiquity, she is one of the first to try to re-create a vision of an original literary mindset from the ancient texts themselves. Her study culls texts from antiquity for clues about the ways in which ancient communities thought about literature, text, authorship, and canon.

In The Ransom of the Soul, Peter Brown explores how early Christians conceptualized the relationship between wealth and the afterlife. He limits his study primarily to the writings of Christian authors living in the Latin West between 250 and 650 ce and traces the evolution of the idea that “heaven and earth could be joined by money” in such a way as to affect the fate of souls after death (p. ix). Brown situates these developing discourses within their socioeconomic context and asks, How, when, and why did variations occur? How long did they take? And to what extent do they represent departures from previously established Christian or non-Christian religious systems? He argues that gradual changes in the social and economic context of the Western church were “reflected in changes in Christian representations of the other world and in the religious practices connected with the death and afterlife of Christian believers” (p. ix).

The discovery of Babylonian, Assyrian, and Egyptian ritual prescriptions for creating and enlivening divine statues ranks among the more important in providing depth and context for reading biblical texts, and it is one that has only relatively recently begun to bear fruit. As the most recent and sustained study of these texts and their significance for understanding the Hebrew Bible, Catherine L. McDowell’s The Image of God in the Garden of Eden demonstrates the gains in understanding made possible, with all due caution, by bringing the mīs pî pīt pî (mouth-washing, mouth-opening) ritual instructions from Mesopotamia and the wpt-r (mouth-opening) texts from Egypt into conversation with the Genesis creation stories. The work under consideration is both an excellent distillation and critique of the relatively recent work done on the animation of divine statues in the ancient Near East as well as a compelling analysis of what it means for understanding the Garden of Eden narrative of Genesis 2–3.2 A revision of her 2009 Harvard dissertation directed by Peter Machinist and Irene Winter, McDowell’s work displays the comprehensiveness, attention to detail, and clarity of exposition that make this indispensable for understanding both the rituals involved and the conceptual context informing the Genesis account. Scholars will find reasons to dispute some of the claims and conclusions made in the volume, but McDowell has herewith advanced the conversation in a systematic and reasonable manner.

David Bokovoy’s most recent book, Authoring the Old Testament: Genesis–Deuteronomy, represents a fresh and much-needed perspective on how Latter-day Saints can simultaneously embrace both scholarship and faith. This book is the first in what is anticipated to be a three-volume set exploring issues of authorship in the Old Testament published by Bokovoy with Greg Kofford Books. Bokovoy uses current scholarship on the Pentateuch as a springboard for discussing LDS perspectives on scripture, revelation, and cultural influence. To my knowledge, this is the first book-length attempt to popularize the classical Documentary Hypothesis among Latter-day Saints, and Bokovoy does an exemplary job of tackling this issue head-on and taking an unflinching view of its implications for how we understand Restoration scriptures such as the Book of Moses, the Book of Abraham, and the Book of Mormon.

The vibrant fields of narratology and biblical narrative criticism provide common ground from which scholars who either accept or reject the historical reality of the Book of Mormon may speak to one another. To encourage research that may speak across divisions, this article provides a theoretical overview of some of the major areas within the narrative-critical approach (i.e., the intricacies and subtleties of setting, plot, narrative time, characters, point of view, narrators, and implied readers). The applied analysis of select Book of Mormon passages that accompany these overviews illustrates how borrowing from more established fields may expose new considerations, explain different aspects of the text, make familiar narratives fresh, and stimulate greater appreciation for its literary design.

Each of us has been asked to address some important questions about the intersection of our own faith traditions and higher criticism — an apt metaphor, since “intersections” are where collisions often happen. This brings me to my topic, Protestantism and higher criticism, a messy subject to be sure.

This essay evaluates Grant Hardy’s Understanding the Book of Mormon, particularly assessing Hardy’s claim that narrative theory can allow readers from a variety of perspectives to (at least temporarily) sidestep the Book of Mormon’s controversial history and engage with the text as a literary artifact. The paper argues that Hardy’s approach facilitates a deeper understanding of the book’s complex deployments of narrative voice and temporality but ultimately cannot efface the interpretive differences that stem from such divergent positions as belief and unbelief.

In the summer of 2016, the editors of Studies in the Bible and Antiquity (Brian Hauglid, Matthew Grey, and Cory Crawford) organized a one-day workshop sponsored by the Neal A. Maxwell Institute for Religious Scholarship to consider the relationship between modern biblical studies and various faith communities who view the Bible as sacred scripture. This workshop, which was held on the campus of Brigham Young University in Provo, Utah, included essays presented by six outstanding scholars who approached the topic from Jewish, Catholic, Protestant, and Latter-day Saint perspectives, and we are pleased to publish the revised versions of these essays in this roundtable forum.

Grant Hardy responds to the six essays written about Understanding the Book of Mormon. He pairs up the authors and imagines conversations between them, as in a book club exchange. He acknowledges their comments and expresses interest in ongoing dialogues fostered by the ideas in his book.

Whenever a new movie depicts the events associated with the Gospel accounts of Jesus’s passion, it must decide how to portray the Roman governor Pontius Pilate. Was Pilate a pawn in the hands of the Jewish leaders? Was he acting independently according to his own imperium? What responsibility did the Roman governor bear in the trial and condemnation of Jesus? These questions are not new, for early Christians dealt with the same issues and came to a variety of conclusions.

According to the non-Mormon historian Jan Shipps, “the mystery of Mormonism cannot be solved until we solve the mystery of Joseph Smith.” Stated more casually, this is called the “prophet puzzle,” and it is sometimes suggested that Latter-day Saints will understand themselves only to the degree that they understand Joseph Smith. The classic definition of the role played by Joseph Smith was contributed by LDS leader B. H. Roberts in the late nineteenth century: “What was Joseph Smith’s mission? It was the mission of Joseph Smith, under God’s direction, to establish the Church of Christ and the Kingdom of God upon the earth; and to the accomplishment of this work he devoted the whole energy of his life and was faithful until the end.”2 What Roberts meant by this is that Smith restored organizations, roles, priesthoods, sacraments, and so forth that had been previously present among God’s people in all ages. Smith was particularly clear that Jesus had established this church in his own period. To the extent that information about this part of the Christian past is preserved, it is to be found particularly in the New Testament.

Thanks to the work of scholars of the Hebrew Bible over the last two centuries or so, we now know a great deal about how and when various biblical texts were composed and assembled; in fact, this has been the focus of much of modern biblical scholarship. One thing has become clear as a result. Our biblical texts are actually the product of multiple acts of rewriting. All our canonical books have been found to be, in some degree, the result of editorial expansion, rearrangement, and redaction introduced by various anonymous ancient scholars.

Smith’s newest book, Where the Gods Are: Spatial Dimensions of Anthropomorphism in the Biblical World (part of the Anchor Yale Bible Reference Library), continues that multidisciplinary trajectory, examining early anthropomorphic conceptualizations of deity in the Hebrew Bible and in cognate literature, as well as the way place and space mediated, influenced, and constrained those conceptualizations. The salience of anthropomorphism in recent years owes much to recent publications like Esther Hamori’s “When Gods Were Men” (2008),4 Benjamin Sommer’s The Bodies of God and the World of Ancient Israel (2009),5 and Anne Knafl’s Forming God: Divine Anthropomorphism in the Pentateuch (2014),6 and Smith engages with each in outlining a unique model of divine embodiment. However, Smith also seeks new insights in Where the Gods Are through the interpretive frameworks of materiality and spatiality, briefly roping in discussions about cognitive science and anthropology (without straying too far from his methodological wheelhouse).

Understanding the history of biblical criticism as it takes place within specific denominational contexts is, to my mind, interesting not only to members of those groups, but also to anyone who wants to understand the history of the guild and the history of scholarship, as well as those who want to understand the history of ecclesial relations with the academy.