Essays by Church leaders

The so-called Genesis Apocryphon (1Q20) from Qumran Cave 1 has suffered from decades of neglect, due in large part to its poor state of preservation. As part of a resurgent scholarly interest in the Apocryphon, and its prominent position among the Aramaic Dead Sea Scrolls, this volume presents a fresh transcription, translation, and exstenive textual notes drawing on close study of the original manuscript, all available photographs, and previous publications. In addition, a detailed analysis of columns 13-15 and their relation to the oft-cited parallel in the Book of Jubilees reveals a number of ways in which the two works differ, thereby highlighting several distinctive features of the Genesis Apocryphon. The result is a reliable text edition and a fuller understanding of the message conveyed by this fragmentary but fascinating retelling of Genesis.

No abstract available.

Winner of the Harvey Black and Susan Easton Black Outstanding Publication Award (Gospel Scholarship in Ancient Scripture), Opening Isaiah provides what has never before been provided to Latter-day Saints. It brings all important versions of Isaiah—King James, Book of Mormon, Joseph Smith Translation, Dead Sea Scrolls, and the modern New Revised Standard Version—into comparison for readers to help them clearly see the similarities and differences in each one. Readers can thus study Isaiah’s writings with a focus on the inspired texts themselves. In addition to beautiful maps that guide the reader through the geography of Isaiah’s day, the editors have carefully provided guidance in footnotes to untangle difficult passages, point to important symbolism, and reveal historical context. This book may become the most important resource on Isaiah you will ever purchase. ISBN 978-1-9443-9430-1

When the prophet Abinadi preached repentance to the Nephites, the people were upset and turned him over to King Noah. While in the king’s presence, Abinadi explained to the king and to the priests the meaning of Isaiah’s messianic prophecies. Although they did not heed Abinadi’s teaching, modern readers of the Book of Mormon are now able to better understand the life of Jesus Christ and the key principles of the atonement through Abinadi’s teachings.

Covenant and chosenness resonate deeply in both Mormon and Jewish traditions. For both of these communities, covenant and chosenness represent enduring interpretations of scriptural texts and promises, ever-present in themes of divine worship and liturgy. The chapters of this volume written by leading scholars of both communities, debate scriptural foundations, the signs of the covenant, the development of theological ideas about covenant, and issues of inclusivity and exclusivity implied by chosenness.

This first of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the contributors have learned from Dr. Nibley. Nearly every major subject that he has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the influence of Nibley, Copts and the Bible, the Seventy in scripture, the great apostasy, the book of Daniel in early Mormon thought, an early Christian initiation ritual, John’s Apocalypse, ancient Jewish seafaring, Native American rites of passage, Sinai as sanctuary and mountain of God, the Qurʾan and creation ex nihilo, and the sacred handclasp and embrace.
Addresses the argument that names are simply sounds made up to label something and suggests that this takes away from the religious belief that some names have a divine origin.

The answer to “What is a temple?” is partially the answer to “What was the temple?” Here a distinguished array of scholars trests this theme. This collection of essays—which grew out of a BYU symposium of experts—presents recent findings on the temple in antiquity: historical, linguistic, and archaeological data which bear on the idea of the temple in Israelite, Jewish, and Christian traditions. The book includes an expansive introduction to temple traditions and a bibliography for further clarification and comparison. ISBN 0-8849-4518-9

Some of the Andean Indians also have versions of the Flood story

Old Testament stories compared with modern ones show that miracles still happen

Abraham’s example in finding his son a celestial partner

Assessment of the historical accuracy of Harry Anderson’s painting Moses Calls Aaron to the Ministry.

The evils of pride and the justice of God

Adam-ondi-Ahman seems to have had reference at an early date to a general area rather than to a specific spot. If the Prophet Joseph Smith knew at that time (March 1832) of a specific location in Missouri to which the name also applied, he left us no written evidence of it. A second reference came some thirty-six months later, on 28 March 1835: the “valley of Adam-ondi-Ahman” is specified in a revelation to the Prophet as the place where Adam met with his posterity.

This article will attempt to look at the Church in the early 1830s and, so far as it is possible, will trace the introduction of several important doctrinal concepts into the Church during that time. In this context we will discuss the role of new translation of the Bible in the restoration of the gospel in this dispensation. When speaking of the “development” of the Church doctrine, we do not mean particularly to dwell on an evolutionary phenomena but rather simply to emphasize that all of the doctrines were not revealed at once and that there has been a developmental increase of doctrine from continuing revelation. It is in the spirit of this principle that we trace the historical relationship that exists between Joseph Smith’s new translation of the Bible and the increase of doctrine during the Kirtland period.

Papers presented at the BYU Symposium ‘As Translated Correctly’: Joseph Smith’s Translations of the Bible, January 13–14, 1995

Robert Matthews presents this survey of biblical textual criticism with the suggestion that omissions to the Bible text of today are more extensive and more intentional than most textual critics have realized. He sums up the history of biblical translations and discusses the church situation in June 1830, when Joseph Smith received the first revelation associated with an inspired translation of the Bible.

Robert J. Matthew’s first article in the Autumn 1968 issue of BYU Studies dealt primarily with the making of the Inspired Version of the Bible. It considered two major aspects: (1) the preparation of the manuscript notes by the Prophet Joseph Smith and his scribes, and (2) the publication of the printed editions by The Reorganized Church of Jesus Christ of Latter Day Saints (RLDS). This article will discuss a number of passages that are unique to the Inspired Version and also some of the implications in the text that are frequently overlooked. There are at least three levels at which one may read the Inspired Version. The first and simplest level is to compare it with the King James Version to find the variant readings. The second and perhaps the most informative level is to analyze each variant to determine the actual change in meaning that resulted from the Inspired Version rendition. The third and most difficult level is to examine the Inspired Version not only for content but also for style. This level is not limited to what is said but also involves an analysis of how it is said. The third level is particularly important because it deals with the question of whether the Inspired Version is a restoration of the original text of the Bible. Although not all of the variants in the Inspired Version are suitable for this kind of critical examination, a number of passages are thus suited, and these are highly interesting and even provocative when analyzed. Such passages have characteristics about them which strongly suggest inspiration and even restoration of the original text in some instances.

This article examines the Inspired Version of the Bible translated by Joseph Smith, the first president of The Church of Jesus Christ of Latter-day Saints. Matthews compares Joseph’s Inspired Version with the Bernhisel Manuscript, which has never been published. He also illustrates how Joseph Smith’s revision of the Bible was significant to the establishment of the church.

When I was invited to participate in this symposium on the subject of apocryphal literature, my first inclination was to decline. This was a conference for experts trained in the biblical languages. But after some reflection, I changed my mind because I think there is a place for variety, and there might even be an advantage in having a paper from a nonlinguistic point of view. And so, although I do not know Greek or Hebrew, I have had considerable exposure to Church history, and I am familiar with the formation of several books of scripture and non-scripture. This is especially true as pertaining to the books that are used by The Church of Jesus Christ of Latter-day Saints (hereinafter labeled the LDS Church) and the Reorganized Church of Jesus Christ of Latter Day Saints (hereinafter called the RLDS Church). And I think there are some parallels between the development of books in the Church anciently and development of books in the Church in modern times.

A compilation of quotations by different people on the Dead Sea Scrolls and other ancient records. The author ties the archaeological discoveries in both hemispheres to the Book of Mormon and retells the story of the gold plates from Joseph Smith’s point of view.

The scriptures can help clarify other scriptures

Discusses temples in relation to the patriarchal promise given to Abraham, Isaac, and Jacob

Balaam and his actions

The Eden account is both literal and figurative

The scriptural purpose of angels and references to angels in the standard works

Commentary on women in the scriptures

Reconciling Joseph’s marriage to an Egyptian and his sons being heirs of the priesthood

Select bibliography of LDS research on the Dead Sea Scrolls.

A translated Coptic text

A translated Coptic text

A translated Coptic text

A translated Coptic text

A translated Coptic text

A translated Coptic text

Isaiah’s role as a witness of God’s foreknowledge and omnipotence

Moses’ three speeches

The reality of prophecy is disputed by scholars but is ultimately a matter of faith

The role of both the mind and the spirit in gaining knowledge

The “sticks” in Ezekiel as writing boards

This first of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the contributors have learned from Dr. Nibley. Nearly every major subject that he has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the influence of Nibley, Copts and the Bible, the Seventy in scripture, the great apostasy, the book of Daniel in early Mormon thought, an early Christian initiation ritual, John’s Apocalypse, ancient Jewish seafaring, Native American rites of passage, Sinai as sanctuary and mountain of God, the Qurʾan and creation ex nihilo, and the sacred handclasp and embrace.
Studies the prohibition against eating meat in the Old Testament.

The development of different versions of the Bible

A testimony of the Book of Mormon. The Book of Mormon exposes false doctrine and guides men in the proper course of their lives. Consistent with God’s divine justice and mercy, God had guided his peoples on both the eastern and western continents. The Book of Mormon is not a history of a people, for that would not have changed human affairs, but it is a book of doctrine.

Papers presented at the BYU Symposium ‘As Translated Correctly’: Joseph Smith’s Translations of the Bible, January 13–14, 1995

Conclusion that the opponent is either Esau or God

Many interpretations exist about who the “suffering servant” in many of Isaiah’s writings might be. Interpretations for this figure include Isaiah himself, the people of Israel, Joseph Smith, and Jesus Christ. Without arguing against these understandings of the servant, this paper claims that Christ, in 3 Nephi 20–23, personifies the servant as the Book of Mormon. Both the servant and the Book of Mormon are portrayed as filling the same “great and marvelous” works in the gathering of Israel, reminding the Jews of their covenants with God, and bringing the Gentiles to Christ.

Abstract: In this article, Michael Morales considers how the building of the Tabernacle had been pre-figured from the earliest narratives of Genesis onward. It describes some of the parallels between the creation, deluge, and Sinai narratives and the tabernacle account; examines how the high priest’s office functions as something of a new Adam; and considers how the completed tabernacle resolves the storyline of Genesis and Exodus, via the biblical theme of “to dwell in the divine Presence.”
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the LDS community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.See L. Michael Morales, “The Tabernacle: Mountain of God in the Cultus of Israel,” in Ancient Temple Worship: Proceedings of The Expound Symposium 14 May 2011, ed. Matthew B. Brown, Jeffrey M. Bradshaw, Stephen D. Ricks, and John S. Thompson (Orem, UT: The Interpreter Foundation; Salt Lake City: Eborn Books, 2014), 27–70. Further information at https://interpreterfoundation.org/books/ancient-temple-worship/.]Introduction.

The biblical canon and its organization

The biblical canon and its organization

The biblical canon and its organization

Mark Morrise defines the “simile curse” and discusses its existence in ancient Near Eastern texts, the Old Testament, and the Book of Mormon. In the Book of Mormon simile curses were associated with treaties, religious covenants, and prophecies. Morrise analyzes the common characteristics of simile curses in the Book of Mormon, as well as the similarities between such curses in ancient Near Eastern, Old Testament, and Book of Mormon texts.

The simile curse is a type of curse that appears in ancient Near Eastern, Old Testament, and Book of Mormon texts. It consists of two parts: (1) an event (e.g., “Just as this wax is burned by fire”) and (2) an application of that event to the subject of the curse (e.g., “so shall Arpad be burned”). In ancient Near Eastern texts, simile curses appear in written treaties and were often part of a ritual acted out during a treaty ceremony. In the Old Testament, simile curses appear primarily in prophetic writings as literary devices. In the Book of Mormon, simile curses appear in the context of treaties, religious covenants, and prophecies, and in several instances were acted out. These curses were probably part of the oral tradition of ancient Near Eastern, Old Testament, and Book of Mormon peoples.

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 38th Annual Brigham Young University Sidney B. Sperry Symposium The Prophet Joseph Smith said that those who read the Bible can “see God’s own handwriting in the sacred volume: and he who reads it oftenest will like it best, and he who is acquainted with it, will know the hand [of God] wherever he can see it.” We cannot be true students of the Book of Mormon or Doctrine and Covenants without also being students of the Old Testament, for Jesus declared that the Old Testament scriptures “are they which testify of me” (John 5:39). This book of scripture serves as the First Testament of Jesus Christ. ISBN 978-1-60641-138-4 Published in 2009

The 46th Annual Brigham Young University Sidney B. Sperry Symposium This book explains Old Testament prophecies in their original linguistic, historical, and theological contexts, helping us more fully understand the Old Testament and its relevance. Prophetic books such as Amos, Micah, Jonah, Daniel, Jeremiah, and Obadiah are contextualized. Topics include rhetorical questions and prophetic voice, imagery of salvation, and symbolic naming. The volume additionally concentrates on topics such as Daniel’s apocalyptic visions, social domains and dimensions of foreign soil, sacred land and divine communication, gathering outcasts and remnant theology, the everlasting covenant and redemption, and the period of the exile. A section of the volume is also devoted to situating the Old Testament within other books of scripture. Chapters include topics such as Isaiah 7 and the fulfillment of prophecy in Matthew 1–2, the use of the Old Testament in the New Testament and Doctrine and Covenants, as well as the influence Old Testament prophets and prophecies had on the development of the Restoration. ISBN 978-1-9443-9422-6

Abstract: A careful examination of the Abrahamic covenant, as contained in Leviticus 26, and the covenant established with the Lehites during their exodus to the New World, found in 1 Nephi 2, shows deliberate similarities. These similarities are important to understand, as the role of covenant is central in both ancient Israelite practice and current Latter-day Saint theology.

Workbook

Old Testament stories compared with modern ones show that miracles still happen