
Scriptural Bibliography
Search the Old Testament Bibliography
Advanced Search of the Old Testament Bibliography
This form allows you to perform an advanced search. You only need to fill in one field below. This can be any field. If you select "not" as your match criteria, you must select at least one other field.
See the icons used for the links to the available media types for an article
General Articles
Old Testament Topics > Apocrypha and Pseudepigrapha [including intertestamental books and the Dead Sea Scrolls]
Review of: Jack R. Lundbom, Biblical Rhetoric and Rhetorical Criticism. Hebrew Bible Monographs 45 (Sheffield, England: Sheffield Phoenix Press, 2013), 354 pp., $130.00.
Roland Meynet, Rhetorical Analysis: An Introduction to Biblical Rhetoric. Journal for the Study of the Old Testament Supplement Series 256 (Sheffield, England: Sheffield Academic Press, 1998), 392 pp., $200.00.
Abstract: There is now a growing consensus that the eighth and seventh centuries produced a distinctive Hebrew rhetoric that enabled writers, even down into New Testament times, to use both words and structures to communicate with readers in ways that have been largely invisible to modern Western interpreters. In this essay, the efforts of two leaders of this movement in Biblical studies to explain and defend their respective versions of this developing approach are reviewed.
Old Testament Scriptures > Deuteronomy
Old Testament Scriptures > Jeremiah/Lamentations
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > 1 Nephi
Old Testament Topics > Bible: Joseph Smith Translation (JST)
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > 2 Nephi
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > 1 Nephi
Old Testament Scriptures > Jeremiah/Lamentations
Book of Mormon Scriptures > Jacob
Book of Mormon Scriptures > Enos
Old Testament Scriptures > Ezekiel
Book of Mormon Scriptures > 2 Nephi
Old Testament Scriptures > Ruth
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > 2 Nephi
Book of Mormon Scriptures > 2 Nephi
Old Testament Scriptures > Genesis
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > 3 Nephi
Old Testament Scriptures > Genesis
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > 1 Nephi
Old Testament Scriptures > Exodus
Book of Mormon Scriptures > 3 Nephi
Old Testament Scriptures > Isaiah
Old Testament Scriptures > Genesis
Book of Mormon Scriptures > Alma
Old Testament Topics > Literary Aspects
Book of Mormon Scriptures > 1 Nephi
Old Testament Scriptures > Numbers
Old Testament Scriptures > Deuteronomy
Book of Mormon Scriptures > Mosiah
Old Testament Scriptures > Exodus
Book of Mormon Scriptures > 2 Nephi
Book of Mormon Scriptures > Jacob
Old Testament Scriptures > Exodus
Book of Mormon Scriptures > 2 Nephi
Old Testament Scriptures > Deuteronomy
Book of Mormon Scriptures > Jacob
Book of Mormon Scriptures > Enos
Book of Mormon Scriptures > 1 Nephi
Old Testament Scriptures > Psalms/Proverbs/Ecclesiastes/Song of Solomon
Book of Mormon Scriptures > 1 Nephi
Old Testament Scriptures > Numbers
Old Testament Scriptures > Judges
Old Testament Scriptures > Genesis
Book of Mormon Scriptures > Ether
Book of Mormon Scriptures > Moroni
Old Testament Scriptures > Ezekiel
Old Testament Scriptures > Genesis
Book of Mormon Scriptures > Ether
Book of Mormon Scriptures > Mormon
Old Testament Scriptures > Psalms/Proverbs/Ecclesiastes/Song of Solomon
Book of Mormon Scriptures > Moroni
Old Testament Scriptures > Jeremiah/Lamentations
Book of Mormon Scriptures > 3 Nephi
Old Testament Scriptures > Isaiah
Book of Mormon Scriptures > 3 Nephi
Old Testament Scriptures > Psalms/Proverbs/Ecclesiastes/Song of Solomon
Book of Mormon Scriptures > Helaman
Book of Mormon Scriptures > Helaman
Old Testament Scriptures > Deuteronomy
Old Testament Scriptures > Joshua
Old Testament Scriptures > Judges
Book of Mormon Scriptures > Helaman
Old Testament Scriptures > Deuteronomy
Book of Mormon Scriptures > Helaman
Old Testament Scriptures > Psalms/Proverbs/Ecclesiastes/Song of Solomon
Old Testament Scriptures > Isaiah
Old Testament Scriptures > Exodus
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > Alma
Old Testament Scriptures > Psalms/Proverbs/Ecclesiastes/Song of Solomon
Book of Mormon Scriptures > Mosiah
Old Testament Scriptures > Jeremiah/Lamentations
Book of Mormon Scriptures > Mosiah
Old Testament Scriptures > Psalms/Proverbs/Ecclesiastes/Song of Solomon
Book of Mormon Scriptures > 2 Nephi
Old Testament Scriptures > Ezekiel
Book of Mormon Scriptures > 2 Nephi
Old Testament Scriptures > Psalms/Proverbs/Ecclesiastes/Song of Solomon
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > Enos
Old Testament Scriptures > Isaiah
Book of Mormon Scriptures > 1 Nephi
Old Testament Scriptures > Psalms/Proverbs/Ecclesiastes/Song of Solomon
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > 1 Nephi
Old Testament Scriptures > 1 & 2 Samuel
Old Testament Scriptures > Isaiah
Old Testament Scriptures > Jeremiah/Lamentations
Old Testament Scriptures > Ezekiel
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > 2 Nephi
Review of Peter Enns, Inspiration and Incarnation- Evangelicals and the Problem of the Old Testament, Second ed. (Grand Rapids: Baker Academic, 2015). 197 pp. $19.99.
Abstract: Peter Enns identifies three problematic assumptions Evangelicals make when reading the Old Testament. LDS readers tend to share these assumptions, and Enns’ solutions work equally well for them.
Abstract: Repentance is considered one of the foundational principles of the gospel. As demonstrated in this article, there is a harmony in how repentance is portrayed in the Old Testament, New Testament, and Book of Mormon. In all three books the principle of repentance is shown to be a two-part process of turning away from sin and returning to the Lord through good works. Just as faith has been called “active belief,” repentance could be called “active remorse,” and must be accompanied by good works to be effective in our lives. The goal and end result of sincere repentance is a turning to the Lord with the whole heart, enabling us to return to the presence of God. .
Genesis
Old Testament Topics > Bible: King James Version
Old Testament Topics > History
Old Testament Topics > Old Testament: Overviews and Manuals
Old Testament Topics > Abraham and Sarah [see also Covenant]
Old Testament Topics > Angels, Heavenly Beings, and Messengers
Old Testament Scriptures > Leviticus
Old Testament Scriptures > Numbers
Old Testament Scriptures > Deuteronomy
Old Testament Scriptures > Joshua
Old Testament Topics > Biblical Criticism
The creation of man
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Women in the Old Testament
Book of Moses Topics > Selection of Ancient Sources > Adam and Eve — Secondary Sources
Old Testament Topics > Covenant [see also Ephraim, Israel, Jews, Joseph]
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Women in the Old Testament
Old Testament Scriptures > Genesis
Old Testament Topics > Joseph and Asenath
Jesus showed impressive ability both to use the Old Testament and to depart from it, as he did in the Sermon on the Mount. Even speaking “as one having authority, and not as the scribes” (Matt. 7:29), he insisted that he had not come “to destroy the law, or the prophets” (Matt. 5:17).
Old Testament Scriptures > Exodus
Old Testament Scriptures > Leviticus
Old Testament Scriptures > Numbers
Old Testament Scriptures > Deuteronomy
Old Testament Topics > New Testament and the Old Testament
Abstract: After about 1500 years of slumber, ancient Egyptian was brought back to life in the early 19th century, when scholars deciphered hieroglyphs. This revolutionary success opened the door to a reevaluation of history from the viewpoint of ancient Egypt. In the wake of this new knowledge, the first scholar posited the idea in 1849 that the name of Moses stemmed from the Egyptian word for child. Subsequently, this idea was refined, and currently the majority of scholars believe Moses’s name comes from the Egyptian verb “to beget,” which is also the root for the Egyptian word for child, or in the case of a male child, a “son.” Before this discovery and certainly before a scholarly consensus formed on the Egyptian etymology of the name of Moses, Joseph Smith restored a prophecy from the patriarch Joseph that played upon the name of Moses and its yet to be discovered Egyptian meaning of “son.” This article explores the implications of this overt Egyptian pun and its role as a key thematic element in the restored narratives in the Book of Moses.
Old Testament Scriptures > Exodus
“Now for this cause I know that man is nothing, which thing I never had supposed.” So lamented Moses in utter humility after seeing in vision the complexities of the planet Earth and her countless inhabitants. Shortly thereafter Moses was to see once again the earth and her. Imagine, however, his profound astonishment when, in answer to his plea for an explanation, the Lord revealed himself to Moses and told him of even more wondrous creations. “And worlds without number have I created. . . . For behold, there are many worlds that have passed away by the word of my power.” Other heavens and earths had already expired. New heavens, star systems with inhabitable planets, would be born in the distant future. Moses would surely have felt even more insignificant had not the Lord reassured him with his presence and the counsel that “all things are numbered unto me.”
Old Testament Topics > Abraham and Sarah [see also Covenant]
Old Testament Topics > Astronomy
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Science and Religion
Book of Moses Topics > Basic Resources > Study Resources for the Hebrew and Greek Texts of Genesis
Joseph Smith spent Sunday afternoon, April 7, 1844, in a grove behind the Nauvoo Temple. There he gave a funeral sermon, which lasted for over two hours, dedicated to a loyal friend named King Follett, who had been crushed by a bucket of rocks while repairing a well.1 Known today as the King Follett Discourse and widely believed to be the Prophet’s greatest sermon,2 this address was Joseph’s most cogent and forceful presentation of his Nauvoo doctrine on the nature of God, including the ideas of a plurality of Gods and the potential of man to become as God.3 Several times in the first part of the discourse, Joseph expressed his intention to “go back to the beginning” in searching out the nature of God, and a little before midway through the sermon, he undertook a commentary on the first few words of the Hebrew Bible in support of the speech’s doctrinal positions.
Old Testament Topics > Bible: LDS Interpretation
Old Testament Topics > Bible: Joseph Smith Translation (JST)
Old Testament Topics > Bible: King James Version
Old Testament Topics > Joseph and Asenath
Old Testament Topics > Creation
Abstract: Captain Moroni cites a prophecy regarding Joseph of Egypt and his posterity that is not recorded in the Bible. He accompanies the prophecy with a symbolic action to motivate his warriors to covenant to be faithful to their prophet Helaman and to keep the commandments lest God would not preserve them as he had Joseph.
Book of Mormon Scriptures > 2 Nephi
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > Helaman
Book of Mormon Scriptures > Moroni
Book of Moses Topics > Selection of Ancient Sources > Noah
Lehi’s exodus to the promised land is only the first of a series of exoduses occurring throughout the Book of Mormon. Indeed, Lehi’s exodus becomes mere precedent for later flights into the wilderness by Nephi, Mosiah, Alma1, Limhi, and the Anti-Nephi-Lehies. For the Nephites, continuing exodus is not merely historical fact. Understanding the biblical exodus as a type and shadow, the Nephites come to see their wandering as a metaphor of their spiritual condition. Thus, even centuries after Lehi’s arrival in the promised land, Nephite prophets recognize their status as “wanderers in a strange land” (Alma 13:23). As did Abraham, Isaac, and Jacob, the Nephites also looked beyond their temporal land of promise “for a city which hath foundations, whose builder and maker is God” (Hebrews 11:10).
Book of Mormon Scriptures > Jacob
Book of Mormon Scriptures > Mosiah
Book of Mormon Scriptures > Alma
Old Testament Topics > Book of Mormon and the Old Testament
Old Testament Topics > Book of Mormon and the Old Testament
Abstract: The Book of Mormon features an esoteric exchange between the prophet Nephi and the Spirit of the Lord on an exceedingly high mountain. The following essay explores some of the ways in which an Israelite familiar with ancient religious experiences and scribal techniques might have interpreted this event. The analysis shows that Nephi’s conversation, as well as other similar accounts in the Book of Mormon, echoes an ancient temple motif. As part of this paradigm, the essay explores the manner in which the text depicts the Spirit of the Lord in a role associated with members of the divine council in both biblical and general Near Eastern conceptions. .
Book of Mormon Scriptures > 1 Nephi
Old Testament Scriptures > Deuteronomy
Book of Mormon Scriptures > Mosiah
Book of Mormon Scriptures > Ether
Book of Moses Topics > Literary and Textual Studies of the Book of Moses
Book of Moses Topics > Source Criticism and the Documentary Hypothesis
Abstract: For ancient Israelites, the temple was a place where sacrifice and theophany (i.e., seeing God or other heavenly beings) converged. The account of Abraham’s “arrested” sacrifice of Isaac (Genesis 22) and the account of the arrested slaughter of Jerusalem following David’s unauthorized census of Israel (2 Samuel 24; 1 Chronicles 21) served as etiological narratives—explanations of “cause” or “origin”—for the location of the Jerusalem temple and its sacrifices. Wordplay on the verb rāʾâ (to “see”) in these narratives creates an etiological link between the place-names “Jehovah-jireh,” “Moriah” and the threshing floor of Araunah/Ornan, pointing to the future location of the Jerusalem temple as the place of theophany and sacrifice par excellence. Isaac’s arrested sacrifice and the vicarious animal sacrifices of the temple anticipated Jesus’s later “un-arrested” sacrifice since, as Jesus himself stated, “Abraham rejoiced to see my day” (John 8:56). Sacrifice itself was a kind of theophany in which one’s own redemption could be “seen” and the scriptures of the Restoration confirm that Abraham and many others, even “a great many thousand years before” the coming of Christ, “saw” Jesus’s sacrifice and “rejoiced.” Additionally, theophany and sacrifice converge in the canonized revelations regarding the building of the latter-day temple. These temple revelations begin with a promise of theophany, and mandate sacrifice from the Latter-day Saints. In essence, the temple itself was, and is, Christ’s atonement having its intended effect on humanity. .
Old Testament Scriptures > Exodus
Old Testament Scriptures > 1 & 2 Samuel
Book of Mormon Scriptures > Helaman
Old Testament Scriptures > 1 & 2 Kings/1 & 2 Chronicles
Book of Mormon Scriptures > 3 Nephi
Abstract: The Book of Enos constitutes a brief literary masterpiece. A close reading of Enos’s autobiography reveals textual dependency not only on 1 Nephi 1:1-2 and Genesis 32–33, but also on earlier parts of the Jacob Esau cycle in Genesis 25, 27. Enos’s autobiographical allusions to hunting and hungering serve as narrative inversions of Esau’s biography. The narrative of Genesis 27 exploits the name “Esau” in terms of the Hebrew verb ʿśh/ʿśy (“make,” “do”). Enos (“man”) himself incorporates paronomastic allusions to the name “Esau” in terms of ʿśh/ʿśy in surprising and subtle ways in order to illustrate his own transformation through the Atonement of Jesus Christ. These wordplays reflect the convergence (in the Genesis narratives) of the figure of Esau before whom Jacob bows and whom he embraces in reconciliation with the figure of the divine “man” with whom Jacob wrestles. Finally, Enos anticipates his own resurrection, divine transformation, and final at-one-ment with the Lord in terms of a clothing metaphor reminiscent of Jacob’s “putting on” Esau’s identity in Genesis 27.
Book of Mormon Scriptures > Jacob
Book of Mormon Scriptures > Enos
Abstract: The name Jacob (yaʿăqōb) means “may he [i.e., God] protect,” or “he has protected.” As a hypocoristic masculine volitive verbal form,
it is a kind of blessing upon, or prayer on behalf of the one so named that he will receive divine protection and safety (cf. Deuteronomy 33:28). Textual evidence from Nephi’s writings suggests that his brother Jacob’s protection was a primary concern of their parents, Lehi and Sariah. Lehi saw Nephi as the specific means of divine protection for Jacob, his “first born in the wilderness.” Moreover, the term “protector” is used twice in LDS scripture, in both instances by Jacob himself (2 Nephi 6:2; Jacob 1:10), this in reference to Nephi, who became the “great protector” of the Nephites in general and Jacob in particular. All of the foregoing is to be understood against the backdrop of the patriarch Jacob’s biography. Lehi, Nephi, Jacob, and Enos all expressed their redemption in terms reminiscent of their ancestor Jacob’s being “redeemed … from all evil,” a process which included Jacob “wrestling” a divine “man” and preparing him to be reconciled to his estranged brother by an atoning “embrace.” Mormon employed the biblical literary etymology of the name Jacob, in the terms “supplant,” “usurp,” or “rob” as a basis for Lamanite accusations that Nephites had usurped them or “robbed” them of their birthright. Mormon, aware of the high irony, shows that the Gadianton [Gaddianton] robbers take up the same polemic. The faithful Lehites, many of whom were descendants of two Jacobs, prayed “May the God of Abraham, and the God of Isaac, and the God of Jacob, protect this people in righteousness, so long as they shall call on the name of their God for protection” (3 Nephi 4:30). By and large, they enjoyed the God of Jacob’s protection until they ceased to call upon their true protector for it.
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > 2 Nephi
Book of Mormon Scriptures > Jacob
Book of Mormon Scriptures > Enos
Old Testament Scriptures > Deuteronomy
Book of Mormon Scriptures > 3 Nephi
Abstract: Nephi’s preservation of the conditional “first blessing” that Lehi bestowed upon his elder sons (Laman, Lemuel, and Sam) and the sons of Ishmael, contains a dramatic wordplay on the name Ishmael in 2 Nephi 1:28–29. The name Ishmael — “May El hear [him],” “May El hearken,” or “El Has Hearkened” — derives from the Semitic (and later Hebrew) verb šāmaʿ (to “hear,” “hearken,” or “obey”). Lehi’s rhetorical wordplay juxtaposes the name Ishmael with a clustering of the verbs “obey” and “hearken,” both usually represented in Hebrew by the verb šāmaʿ. Lehi’s blessing is predicated on his sons’ and the sons of Ishmael’s “hearkening” to Nephi (“if ye will hearken”). Conversely, failure to “hearken” (“but if ye will not hearken”) would precipitate withdrawal of the “first blessing.” Accordingly, when Nephi was forced to flee from Laman, Lemuel, and the sons of Ishmael, Lehi’s “first blessing” was activated for Nephi and all those who “hearkened” to his spiritual leadership, including members of Ishmael’s family (2 Nephi 5:6), while it was withdrawn from Laman, Lemuel, the sons of Ishmael, and those who sympathized with them, “inasmuch as they [would] not hearken” unto Nephi (2 Nephi 5:20). Centuries later, when Ammon and his brothers convert many Lamanites to the truth, Mormon revisits Lehi’s conditional blessing and the issue of “hearkening” in terms of Ishmael and the receptivity of the Ishmaelites. Many Ishmaelite-Lamanites “hear” or “hearken” to Ammon et al., activating Lehi’s “first blessing,” while many others — including the ex-Nephite Amalekites/Amlicites — do not, thus activating (or reactivating) Lehi’s curse.
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > 2 Nephi
Book of Mormon Scriptures > Alma
Abstract: Genesis 30:23–24 offers a double etiology for Joseph in terms of “taking away”/“gathering” (ʾāsap) and “adding” (yāsap). In addition to its later narratological use of the foregoing, the Joseph cycle (Genesis 37–50) evidences a third dimension of onomastic wordplay involving Joseph’s kĕtōnet passîm, an uncertain phrase traditionally translated “coat of many colours” (from LXX), but perhaps better translated, “coat of manifold pieces.” Moroni1, quoting from a longer version of the Joseph story from the brass plates, refers to “Joseph, whose coat was rent by his brethren into many pieces” (Alma 46:23). As a military and spiritual leader, Moroni1 twice uses Joseph’s torn coat and the remnant doctrine from Jacob’s prophecy regarding Joseph’s coat as a model for his covenant use of his own coat to “gather” (cf. ʾāsap) and rally faithful Nephites as “a remnant of the seed of Joseph” (Alma 46:12–28, 31; 62:4–6). In putting that coat on a “pole” or “standard” (Hebrew nēs — i.e., “ensign”) to “gather” a “remnant of the seed of Joseph” appears to make use of the Isaianic nēs-imagery of Isaiah 11:11–12 (and elsewhere), where the Joseph-connected verbs yāsap and ʾāsap serve as key terms. Moroni’s written-upon “standard” or “ensign” for “gathering” the “remnant of the seed of Joseph” constituted an important prophetic antetype for how Mormon and his son, Moroni2, perceived the function of their written record in the latter-days (see, e.g., 3 Nephi 5:23–26; Ether 13:1–13).
Book of Mormon Scriptures > Jacob
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > 3 Nephi
Book of Mormon Scriptures > Ether
Book of Mormon Scriptures > Moroni
Old Testament Scriptures > Isaiah
Book of Mormon Topics > Persons and Peoples > Joseph (Ancient Egypt)
Book of Mormon Topics > Doctrines and Teachings > Gather
Abstract: Nephi’s record on the small plates includes seven distinct scenes in which Nephi depicts the anger of his brethren against him. Each of these scenes includes language that recalls Genesis 37:5‒10, 20, the biblical scene in which Joseph’s brothers “hate him yet the more [wayyôsipû ʿôd] for his dreams and for his words” because they fear that he intends to “reign” and to “have dominion” or rule over them (Genesis 37:8). Later, they plot to kill him (Genesis 37:20). Two of these “anger” scenes culminate in Nephi’s brothers’ bowing down before him in the same way that Joseph’s brothers bowed down in obeisance before him. Nephi permutes the expression wayyôsipû ʿôd in terms of his brothers’ “continuing” and “increasing” anger, which eventually ripens into a hatred that permanently divides the family. Nephi uses language that represents other yāsap/yôsîp + verbal-complement constructions in these “anger” scenes, usage that recalls the name Joseph in such a way as to link Nephi with his ancestor. The most surprising iteration of Nephi’s permuted “Joseph” wordplay occurs in his own psalm (2 Nephi 4:16‒35).
Book of Mormon Scriptures > 1 Nephi
Book of Mormon Scriptures > 2 Nephi
Abstract: In this brief note, I will suggest several instances in which the Book of Mormon prophet Enos utilizes wordplay on his own name, the name of his father “Jacob,” the place name “Peniel,” and Jacob’s new name “Israel” in order to connect his experiences to those of his ancestor Jacob in Genesis 32-33, thus infusing them with greater meaning. Familiarity with Jacob and Esau’s conciliatory “embrace” in Genesis 33 is essential to understanding how Enos views the atonement of Christ and the ultimate realization of its blessings in his life.
Book of Mormon Scriptures > Jacob
Book of Mormon Scriptures > Enos
Abstract: Nephi quotes or alludes to four distinct Old Testament passages — Genesis 22:18; Isaiah 29:14; Isaiah 49:22–23; and Isaiah 52:10 — twice each in 1 Nephi 22:6, 8–12. These four texts form the basis of his description of how the Lord would bring to pass the complete fulfillment of the promises in the Abrahamic covenant for the salvation of the human family. These texts’ shared use of the Hebrew word gôyim (“nations” [> kindreds], “Gentiles”) provides the lexical basis for Nephi’s quotation and interpretation of these texts in light of each other. Nephi uses these texts to prophesy that the Lord would act in the latter-days for the salvation of the human family. However, Nephi uses Isaiah 29:14 with its key-word yôsīp (yôsip) to assert that iterative divine action to fulfill the Abrahamic covenant — taking the form of “a marvelous work and a wonder” — would be accomplished through a “Joseph.” Onomastic wordplay involving the names Abram⁄Abraham and Joseph constitute key elements in 1 Nephi 22:8–12.
Book of Mormon Scriptures > 1 Nephi
Old Testament Scriptures > Isaiah
Abstract: Moses 1:41 echoes or plays on the etymological meaning of the name Joseph — “may he [Yahweh] add,” as the Lord foretells to Moses the raising up of a future figure through whom the Lord’s words, after having been “taken” (away) from the book that Moses would write, “shall be had again among the children of men.” Moses 1:41 anticipates and employs language reminiscent of the so-called biblical canon formulas, possible additions to biblical texts meant to ensure the texts’ stability by warning against “adding” or “diminishing” (i.e., “taking away”) from them (e.g., Deuteronomy 4:2; 5:22 [MT 5:18]; 12:32 [MT 13:1]; cf. Revelation 22:18– 19). This article presupposes that the vision of Moses presents restored text that was at some point recorded in Hebrew.
Book of Mormon Scriptures > 2 Nephi
Old Testament Scriptures > Deuteronomy
Book of Moses Topics > Chapters of the Book of Moses > Moses 1 — Visions of Moses
Abstract: From an etiological perspective, the Hebrew Bible connects the name Noah with two distinct but somewhat homonymous verbal roots: nwḥ (“rest”) and nḥm (“comfort,” “regret” [sometimes “repent”]). Significantly, the Enoch and Noah material in the revealed text of the Joseph Smith Translation of Genesis (especially Moses 7–8) also connects the name Noah in a positive sense to the earth’s “rest” and the Lord’s covenant with Enoch after the latter “refuse[d] to be comforted” regarding the imminent destruction of humanity in the flood. The Book of Mormon, on the other hand, connects the name Noah pejoratively to Hebrew nwḥ (“rest”) and nḥm (“comfort” and “repentance” [regret]) in a negative evaluation of King Noah, the son of Zeniff. King Noah causes his people to “labor exceedingly to support iniquity” (Mosiah 11:6), gives “rest” to his wicked and corrupt priests (Mosiah 11:11), and anesthetizes his people in their sins with his winemaking. Noah and his people’s refusal to “repent” and their martyring of Abinadi result in their coming into hard bondage to the Lamanites. Mormon’s text further demonstrates how the Lord eventually “comforts” Noah’s former subjects after their “sore repentance” and “sincere repentance” from their iniquity and abominations, providing them a typological deliverance that points forward to the atonement of Jesus Christ.
“Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the Lord hath comforted his people, and will have mercy upon his afflicted.” (Isaiah 49:13).
Book of Mormon Scriptures > Mosiah
Book of Moses Topics > Chapters of the Book of Moses > Moses 8 — Noah
Abstract: The biblical etiology (story of origin) for the name “Cain” associates his name with the Hebrew verb qny/qnh, “to get,” “gain,” “acquire,” “create,” or “procreate” in a positive sense. A fuller form of this etiology, known to us indirectly through the Book of Mormon text and directly through the restored text of the Joseph Smith Translation, creates additional wordplay on “Cain” that associates his name with murder to “get gain.” This fuller narrative is thus also an etiology for organized evil—secret combinations “built up to get power and gain” (Ether 8:22–23; 11:15). The original etiology exerted a tremendous influence on Book of Mormon writers (e.g., Nephi, Jacob, Alma, Mormon, and Moroni) who frequently used allusions to this narrative and sometimes replicated the wordplay on “Cain” and “getting gain.” The fuller narrative seems to have exerted its greatest influence on Mormon and Moroni, who witnessed the destruction of their nation firsthand — destruction catalyzed by Cainitic secret combinations. Moroni, in particular, invokes the Cain etiology in describing the destruction of the Jaredites by secret combinations. The destruction of two nations by Cainitic secret combinations stand as two witnesses and a warning to latter-day Gentiles (and Israel) against building up these societies and allowing them to flourish.
Book of Mormon Scriptures > Jacob
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > Helaman
Book of Mormon Scriptures > Ether
Book of Mormon Scriptures > Moroni
Book of Moses Topics > Chapters of the Book of Moses > Moses 4–6:12 — Grand Council in Heaven, Adam and Eve
Abstract: To the ancient Israelite ear, the name Ephraim sounded like or connoted “doubly fruitful.” Joseph explains the naming of his son Ephraim in terms of the Lord’s having “caused [him] to be fruitful” (Genesis 41:52). The “fruitfulness” motif in the Joseph narrative cycle (Genesis 37–50) constitutes the culmination of a larger, overarching theme that begins in the creation narrative and is reiterated in the patriarchal narratives. “Fruitfulness,” especially as expressed in the collocation “fruit of [one’s] loins” dominates in the fuller version of Genesis 48 and 50 contained in the Joseph Smith Translation, a version of which Lehi and his successors had upon the brass plates. “Fruit” and “fruitfulness” as a play on the name Ephraim further serve to extend the symbolism and meaning of the name Joseph (“may he [God] add,” “may he increase”) and the etiological meanings given to his name in Genesis 30:23–24). The importance of the interrelated symbolism and meanings of the names Joseph and Ephraim for Book of Mormon writers, who themselves sought the blessings of divine fruitfulness (e.g., Lehi, Nephi, and Jacob), is evident in their use of the fuller version of the Joseph cycle (e.g., in Lehi’s parenesis to his son Joseph in 2 Nephi 3). It is further evident in their use of the prophecies of Isaiah and Zenos’s allegory of the olive tree, both of which utilize (divine) “fruitfulness” imagery in describing the apostasy and restoration of Israel (including the Northern Kingdom or “Ephraim”).
Book of Mormon Scriptures > 2 Nephi
Book of Mormon Scriptures > Jacob
Book of Mormon Scriptures > Enos
Old Testament Scriptures > Isaiah
Old Testament Scriptures > Twelve Minor Prophets
Abstract: Jeffrey M. Bradshaw compares Moses’ tabernacle and Noah’s ark, and then identifies the story of Noah as a temple related drama, drawing of temple mysticism and symbols. After examining structural similarities between ark and tabernacle and bringing into the discussion further information about the Mesopotamian flood story, he shows how Noah’s ark is a beginning of a new creation, pointing out the central point of Day One in the Noah story. When Noah leaves the ark, they find themselves in a garden, not unlike the Garden of Eden in the way the Bible speaks about it. A covenant is established in signs and tokens. Noah is the new Adam. This is then followed by a fall/Judgement scene story, even though it is Ham who is judged, not Noah. In accordance with mostly non-Mormon sources quoted, Bradshaw points out how Noah was not in “his” tent, but in the tent of the Shekhina, the presence of God, how being drunk was seen by the ancients as a synonym to “being caught up in a vision of God,” and how his “nakedness” was rather referring to garments God had made for Adam and Eve.
[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 Jeffrey M. Bradshaw, “The Ark and the Tent: Temple Symbolism in the Story of Noah,” in Temple Insights: Proceedings of the Interpreter Matthew B. Brown Memorial Conference, “The Temple on Mount Zion,” 22 September 2012, ed. William J. Hamblin and David Rolph Seely (Orem, UT: The Interpreter Foundation; Salt Lake City: Eborn Books, 2014), 25–66. Further information at https://interpreterfoundation.org/books/temple-insights/.].
“Jeffrey Bradshaw on “The Ark and the Tent: Temple Symbolism in the Story of Noah”” (2012)
“The Ark and the Tent: Temple Symbolism in the Story of Noah” (2014)
Old Testament Scriptures > Exodus
Book of Moses Topics > Chapters of the Book of Moses > Moses 8 — Noah
Book of Moses Topics > Temple Themes in the Book of Moses and Related Scripture
Book of Moses Topics > Selection of Ancient Sources > Noah
Review of David E. Bokovoy, Authoring the Old Testament: Genesis-Deuteronomy. Contemporary Studies in Scripture. Salt Lake City, UT: Greg Kofford Books, 2014. 272 pp. $26.95 (paperback); $70.00 (hardcover).
Abstract: To date, LDS scholars have largely ignored the important but rather complex questions about how primary sources may have been authored and combined to form the Bible as we have it today. David Bokovoy’s book, one of a projected series of volumes on the authorship of the Old Testament, is intended to rectify this deficiency, bringing the results of scholarship in Higher Criticism into greater visibility within the LDS community. Though readers may not agree in every respect with the book’s analysis and results, particularly with its characterization of the Books of Moses and Abraham as “inspired pseudepigrapha,” Bokovoy has rendered an important service by applying his considerable expertise in a sincere quest to understand how those who accept Joseph Smith as a prophet of God can derive valuable interpretive lessons from modern scholarship.
Old Testament Scriptures > Exodus
Old Testament Scriptures > Leviticus
Old Testament Scriptures > Numbers
Old Testament Scriptures > Deuteronomy
Book of Moses Topics > Source Criticism and the Documentary Hypothesis
Old Testament Topics > Literary Aspects
Old Testament Scriptures > 1 & 2 Samuel
Book of Moses Topics > Source Criticism and the Documentary Hypothesis
English and Spanish
Book of Moses Topics > Basic Resources > Detailed Commentary
Book of Moses Topics > Basic Resources > Non-English Resources
Chart
Old Testament Scriptures > Exodus
Old Testament Topics > Covenant [see also Ephraim, Israel, Jews, Joseph]
Chart
Old Testament Topics > Old Testament: Overviews and Manuals
Old Testament Topics > Old Testament: Overviews and Manuals
Chart
Old Testament Scriptures > Genesis
Old Testament Topics > Old Testament: Overviews and Manuals
Old Testament Topics > Joseph and Asenath
Old Testament Topics > Joseph and Asenath
Map with explanation
Old Testament Scriptures > Genesis
Book of Moses Topics > Selection of Ancient Sources > General Collections and Key Texts
The timing and the materials of the Creation
Old Testament Topics > Creation
The timing and the materials of the Creation
Old Testament Topics > Creation
The timing and the materials of the Creation
Old Testament Topics > Creation
The timing and the materials of the Creation
Old Testament Topics > Creation
The timing and the materials of the Creation
Old Testament Topics > Creation
The timing and the materials of the Creation
Old Testament Topics > Creation
Old Testament Topics > Translated Beings
Old Testament Topics > Covenant [see also Ephraim, Israel, Jews, Joseph]
Old Testament Scriptures > Exodus
Old Testament Scriptures > Leviticus
Old Testament Scriptures > Numbers
Old Testament Scriptures > Deuteronomy
Old Testament Topics > Biblical Criticism
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Marriage
Old Testament Topics > Women in the Old Testament
Abstract: Lehi’s dream in 1 Nephi 8 and Nephi’s related vision in 1 Nephi 11–14 contain many features related to the biblical garden of Eden, including most prominently the tree of life. A close reading of the features of Lehi’s dream in light of the earliest Book of Mormon text shows further similarities to the biblical garden, suggesting that the setting of Lehi’s dream is actually the garden of Eden. But the differences are also informative. These include both substantive features absent from the biblical Eden and differences in the language used to describe the features. Many of the variant features are also found in other ancient creation accounts. In view of these observations, it is likely the Book of Mormon presupposes a variant account of the garden of Eden. This variant account forms the backdrop for Lehi’s dream and for other references to the garden in the Book of Mormon.
Book of Mormon Scriptures > 1 Nephi
Abstract: The ritual use of hand gestures in covenant-making in ancient times is a topic of peculiar interest to Latter-day Saints. In this article, David Calabro summarizes results drawn from his doctoral research, providing readers with some tools to evaluate ancient gestures. The questions he suggests are novel, as is the way they are couched in an organized scheme. The author concludes that Latter-day Saints, who belong to a tradition saturated with ritual gestures, should be among those most educated about them.
[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 David Calabro, “Understanding Ritual Hand Gestures of the Ancient Word: Some Basic Tools,” 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), 143–58. Further information at https://interpreterfoundation.org/books/ancient-temple-worship/.].
During his lifetime, Joseph Smith revealed at least four versions of what I will refer to as the “Genesis account,” which consists of the creation of the world, the experiences of Adam and Eve in the garden of Eden, and the events that befell them and their near posterity following the expulsion from the garden. These four versions each differ in important ways from the biblical text in Genesis, and they also differ one from another. The versions of the Genesis account include the following:
(1) scattered references found in the Book of Mormon;
(2) the biblical account as revised in the Book of Moses;
(3) the account in the Book of Abraham; and
(4) the version presented in the temple endowment.
I will focus on the second of these, the Book of Moses, especially chapters 1-7, which were revealed to Joseph Smith from June to December 1830. Many have already pointed out temple-related themes that abound in these chapters.
I will take these discoveries a step further, arguing that Moses 1-7 is fundamentally a ritual text whose elements are adapted to the physical features of the temple of Solomon. I will then discuss how this reading of the Book of Moses might interact with modern scholarship on the biblical book of Genesis, and finally how this reading of Moses can provide insight into ritual performances both ancient and modern
Book of Moses Topics > Temple Themes in the Book of Moses and Related Scripture
Book of Moses Topics > Literary and Textual Studies of the Book of Moses
Old Testament Topics > Jesus Christ, the God of the Old and the New Testament
Old Testament Topics > History
examples from the life of Joseph of Egypt
Old Testament Topics > Joseph and Asenath
The historicity of the flood and speculations concerning ways to reconcile scientific findings with the biblical account
Old Testament Topics > Flood
Review of John A. Tvedtnes, Brian M. Hauglid, and John Gee, comps. and eds. Traditions about the Early Life of Abraham.
Old Testament Topics > Abraham and Sarah [see also Covenant]
Old Testament Scriptures > Genesis
Referring to ancient and long-lost scripture that Joseph Smith restored, Wilford Woodruff declared it to be part of “the rich treasures that are revealed unto us in the last days.” One such treasure is Moses chapter 1, a scriptural jewel we have hardly begun to appreciate but whose luster has become more apparent in light of various ancient texts and traditions that have emerged since Joseph Smith’s day. So striking are the parallels as to recall Joseph’s own prophecy that “the world will prove Joseph Smith a true prophet by circumstantial evidence.”
Seven scriptural accounts of the Creation arranged in parallel columns
Old Testament Topics > Creation
Argument that the different sections of Genesis were originally written autobiographically by the patriarchs
Old Testament Topics > Literary Aspects
Book of Moses Topics > Selection of Ancient Sources > Noah
Insights from the Old Testament to help strengthen the resolve for an eternal marriage
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Women in the Old Testament
The different scriptural accounts of the Creation and theories on the meaning of article eternity from a scientific perspective
Old Testament Topics > Creation
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.
The conditions in the premortal life including a description of the war in heaven, an account of the Fall, and what has been gained from it
Old Testament Topics > Fall
A speculative description of the city of Enoch and its inhabitants
Old Testament Topics > Enoch
Old Testament Topics > Zion
Old Testament Scriptures > Genesis
RSC Topics > A — C > Adversity
RSC Topics > Q — S > Sacrifice
Old Testament Topics > Abraham and Sarah [see also Covenant]
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Adam and Eve [see also Fall]
RSC Topics > A — C > Creation
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.
Old Testament Scriptures > Deuteronomy
Old Testament Topics > Adam and Eve [see also Fall]
Book of Moses Topics > Selection of Ancient Sources > Noah
Book of Moses Topics > Source Criticism and the Documentary Hypothesis
Old Testament Topics > Adversity [see also Job, in canonical categories]
Old Testament Topics > Bible: Joseph Smith Translation (JST)
The immortality of the spirit in light of Genesis 2:7
Old Testament Topics > Creation
Old Testament Topics > Types and Symbols
Book of Moses Topics > Selection of Ancient Sources > General Collections and Key Texts
Book of Moses Topics > Selection of Ancient Sources > General Collections and Key Texts
Old Testament Topics > Melchizedek
Old Testament Topics > Melchizedek
Old Testament Topics > Melchizedek
Old Testament Topics > Women in the Old Testament
Abstract: During the Second-Temple Period, Jews remembered and reimagined the story of Abraham to address their own immediate historical and cultural concerns. By exploring these reimaginations, we learn more about the faith and interests of later Jews who looked to their forefather for inspiration and guidance on how to live in a world of change, opportunity, and challenge. Second Temple Jewish writers included in this article are Artapanus, the author of Jubilees; Pseudo-Eupolemus, the author of Genesis Apocryphon; Philo, and Josephus. Abraham was resurrected in these texts, but with the body and soul of the later author, Josephus; these authors live on in the guise of Abraham.
Abstract: The three great monotheistic religious traditions (Judaism, Christianity, and Islam) all claim Abraham as father and prototypical monotheist. Though Adam is the putative first father in all of these traditions, he is seldom remembered in Judeo-Christian scriptural, apocryphal, or pseudepigraphic texts as an exemplary monotheist. This essay briefly reviews why Abraham retains the lofty title “Father of Monotheism” while exploring how Latter-day restoration scripture adds to and challenges this ancient tradition vis-à-vis enhanced understanding of Adam’s covenantal and monotheistic fidelity to God.
Book of Moses Topics > Chapters of the Book of Moses > Moses 4–6:12 — Grand Council in Heaven, Adam and Eve
An outline of time from Abraham to the birth of the United States written by W. J. Cameron and pedigree charts written by James H. Anderson showing the relationship of Mormonism to the past and the future of the covenant
Old Testament Topics > Covenant [see also Ephraim, Israel, Jews, Joseph]
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Marriage
The Standard Works, the Masoretic text, and the JST arranged in columns with commentary to teach about Adam, Enoch, and Noah
Old Testament Topics > Adam and Eve [see also Fall]
Book of Moses Topics > Basic Resources > Study Resources for the Hebrew and Greek Texts of Genesis
Book of Moses Topics > Selection of Ancient Sources > Noah
Book of Moses Topics > Selection of Ancient Sources > Enoch — Secondary Sources
Book of Moses Topics > Selection of Ancient Sources > Noah
Book of Moses Topics > Basic Resources > Study Resources for the Hebrew and Greek Texts of Genesis
Old Testament Topics > Women in the Old Testament
Old Testament Topics > Women in the Old Testament
Book of Moses Topics > Basic Resources > Doctrines and Teachings
Old Testament Topics > Bible: Joseph Smith Translation (JST)
RSC Topics > D — F > Devil
RSC Topics > L — P > Old Testament
The life of Joseph focusing on the topics of adversity, interpretations of dreams, the Savior, fathers and blessings, and Joseph in the last days
Old Testament Topics > Joseph and Asenath
Old Testament Scriptures > Genesis
Old Testament Scriptures > Genesis
RSC Topics > A — C > Book of Abraham
Abstract: Scholars from many religious backgrounds — including Latter-day Saints — have noted both temple themes and parallel structures in the Jacob Cycle (Genesis 28-35). The present paper surveys that body of work and then offers a new structural understanding of the text, one that is uniquely LDS. This interpretation focuses on the entwining of temple and family themes in the narrative, showing how the form of the text uses each to support the other.
The Pearl of Great Price documents are not ancient documents but later interpretations like the Jewish tradition of Midrash
Old Testament Topics > Bible: LDS Interpretation
Book of Mormon Scriptures > 2 Nephi
The reason Joseph could marry an Egyptian and still have the heirship of Israel placed on his son Ephraim
Old Testament Topics > Joseph and Asenath
Old Testament Topics > Women in the Old Testament
Old Testament Topics > Old Testament: Overviews and Manuals
Book of Moses Topics > Basic Resources > Doctrines and Teachings
Old Testament Topics > Restoration and Joseph Smith
Old Testament Topics > Covenant [see also Ephraim, Israel, Jews, Joseph]
Book of Moses Topics > Basic Resources > Doctrines and Teachings
Old Testament Topics > Old Testament: Overviews and Manuals
The book of Moses, Noah and the covenant, Melchizedek, tokens and priesthood ordinances, Lot in Sodom, Jacob’s prophecies of Joseph, and Moses and Joseph Smith
Old Testament Topics > Bible: Joseph Smith Translation (JST)
Book of Moses Topics > Basic Resources > Doctrines and Teachings
Book of Moses Topics > Joseph Smith Translation (JST) > Secondary Manuscripts and Published Editions
Book of Moses Topics > Basic Resources > Doctrines and Teachings
Book of Moses Topics > Joseph Smith Translation (JST) > Secondary Manuscripts and Published Editions
Old Testament Topics > Flood
Old Testament Topics > Science and Religion
Old Testament Topics > Teaching the Old Testament
Old Testament Topics > Joseph and Asenath
LDS sources illuminate Melchizedek and Enoch as types of Christ
Old Testament Topics > Melchizedek
Old Testament Topics > Priesthood
Old Testament Topics > Zion
Old Testament Topics > Covenant [see also Ephraim, Israel, Jews, Joseph]
The teachings of Augustine, Aquinas, Luther, and Calvin
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Biblical Criticism
Samuel L. Bray and John F. Hobbins, Genesis 1–11: A New Old Translation for Readers, Scholars, and Translators (Wilmore, KY: GlossaHouse, 2017). 326 pages, $14.99, paperback.
Abstract: Samuel L. Bray and John F. Hobbins have recently released a new translation of Genesis chapters one to eleven. The highlight of the work is their extensive notes that provide insight into not just their translation process, but on the process of Bible translation as a whole. The book offers a great deal to interest Bible readers, scholars, and translators.
Old Testament Topics > Archaeology
Old Testament Scriptures > Genesis
Old Testament Scriptures > Genesis
A travel journal of many Bible lands
Old Testament Topics > Abraham and Sarah [see also Covenant]
A travel journal of many Bible lands
Old Testament Topics > Abraham and Sarah [see also Covenant]
A travel journal of many Bible lands
Old Testament Topics > Abraham and Sarah [see also Covenant]
A travel journal of many Bible lands
Old Testament Topics > Abraham and Sarah [see also Covenant]
A travel journal of many Bible lands
Old Testament Topics > Abraham and Sarah [see also Covenant]
A travel journal of many Bible lands
Old Testament Topics > Abraham and Sarah [see also Covenant]
A travel journal of many Bible lands
Old Testament Topics > Abraham and Sarah [see also Covenant]
Old Testament Topics > Jesus Christ, the God of the Old and the New Testament
Old Testament Topics > Jesus Christ, the God of the Old and the New Testament
Old Testament Topics > Melchizedek
LDS teachings about Adam
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Scripture Study
Abstract: The accounts of creation in Genesis, Moses, and Abraham as well as in higher endowments of knowledge given to the faithful are based on visions in which the seer lacked the vocabulary to describe and the knowledge to interpret what he saw and hence was obliged to record his experiences in the imprecise language available to him. Modern attempts to explain accounts of these visions frequently make use of concepts and terminology that are completely at odds with the understanding of ancient peoples: they project anachronistic concepts that the original seer would not have recognized. This article reviews several aspects of the creation stories in scripture for the purpose of distinguishing anachronistic modern reinterpretations from the content of the original vision.
This essay derives from a presentation made at the 2013 Interpreter Symposium on Science and Religion: Cosmos, Earth, and Man on November 9, 2013. Details on the event, including links to videos, are available at journal.interpreterfoundation.org. An expanded version of the symposium proceedings will be published in hardcopy and digital formats.
Book of Mormon Scriptures > 1 Nephi
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Women in the Old Testament
Book of Moses Topics > Chapters of the Book of Moses > Moses 6:13–7 — Enoch
Book of Moses Topics > Chapters of the Book of Moses > Moses 6:13–7 — Enoch
How men and women can become one in heart and mind
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Women in the Old Testament
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.
Book of Moses Topics > Selection of Ancient Sources > General Collections and Key Texts
Book of Moses Topics > Selection of Ancient Sources > Noah
No abstract available.
Old Testament Scriptures > Genesis
Old Testament Topics > Women in the Old Testament
Old Testament Topics > Melchizedek
Old Testament Topics > Melchizedek
Book of Mormon Scriptures > 2 Nephi
Old Testament Topics > Joseph and Asenath
Old Testament Topics > Abraham and Sarah [see also Covenant]
Old Testament Topics > Women in the Old Testament
Some of the Andean Indians also have versions of the Flood story
Old Testament Topics > Flood
Book of Moses Topics > Selection of Ancient Sources > General Collections and Key Texts
Abraham’s example in finding his son a celestial partner
Old Testament Topics > Marriage
Old Testament Topics > Teaching the Old Testament
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.
Old Testament Topics > Geography
Old Testament Topics > Bible: LDS Interpretation
Old Testament Topics > Restoration and Joseph Smith
Old Testament Topics > Melchizedek
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Fall
Old Testament Topics > Joseph and Asenath
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Atonement
Old Testament Topics > Ephraim
Old Testament Topics > Genealogy and Lineage [see also Covenant, Israel]
Old Testament Topics > Creation
Old Testament Topics > Jesus Christ, the God of the Old and the New Testament
Discusses temples in relation to the patriarchal promise given to Abraham, Isaac, and Jacob
Old Testament Topics > Covenant [see also Ephraim, Israel, Jews, Joseph]
Old Testament Topics > Temple and Tabernacle
Old Testament Topics > Restoration and Joseph Smith
The Eden account is both literal and figurative
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Symposia and Collections of Essays
Reconciling Joseph’s marriage to an Egyptian and his sons being heirs of the priesthood
Old Testament Topics > Joseph and Asenath
Old Testament Topics > Problems in the Old Testament
Old Testament Topics > Women in the Old Testament
Old Testament Scriptures > Leviticus
Old Testament Topics > Sacrifice
Old Testament Topics > Types and Symbols
Old Testament Topics > Creation
Old Testament Topics > Science and Religion
Old Testament Topics > Creation
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Adam and Eve [see also Fall]
Conclusion that the opponent is either Esau or God
Old Testament Topics > Biblical Criticism
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.
Old Testament Scriptures > Exodus
Book of Moses Topics > Temple Themes in the Book of Moses and Related Scripture
Book of Moses Topics > Selection of Ancient Sources > Noah
Old Testament Topics > Creation
Old Testament Topics > Creation
Old Testament Topics > Covenant [see also Ephraim, Israel, Jews, Joseph]
Grand as it is, planet Earth is part of something even grander—that great plan of God. Simply summarized, the earth was created that families might be.
Old Testament Topics > Creation
Old Testament Topics > Creation
Old Testament Topics > Covenant [see also Ephraim, Israel, Jews, Joseph]
Old Testament Topics > Covenant [see also Ephraim, Israel, Jews, Joseph]
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Women in the Old Testament
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Women in the Old Testament
Old Testament Topics > Covenant [see also Ephraim, Israel, Jews, Joseph]
Book of Moses Topics > Selection of Ancient Sources > General Collections and Key Texts
Reprinted in Old Testament and Related Studies, Collected Works of Hugh Nibley vol. 1.
A controversial examination of evolution and the Latter-day Saint view on creation and the various roles of Adam.
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Creation
Old Testament Topics > Science and Religion
Hugh W. Nibley Topics > Science > Evolution, Origin of Humankind
Reprinted in Enoch the Prophet, Collected Works of Hugh Nibley vol. 2.
Discusses the book of Enoch and its relationship with the Pearl of Great Price.
“Enoch the Prophet” (1975)
“Enoch the Prophet” (1986)
Book of Moses Topics > Chapters of the Book of Moses > Moses 6:13–7 — Enoch
Old Testament Topics > Enoch
Hugh W. Nibley Topics > Pearl of Great Price > Book of Moses > Characters > Enoch
Originally presented as a talk given on 1 April 1980 at Brigham Young University.
A controversial examination of evolution and the Latter-day Saint view on creation and the various roles of Adam.
Old Testament Topics > Adam and Eve [see also Fall]
Book of Moses Topics > Basic Resources > Perspectives on Science and the Book of Moses
Old Testament Topics > Creation
Old Testament Topics > Science and Religion
Hugh W. Nibley Topics > Pearl of Great Price > Book of Moses > Characters > Adam, Eve
Hugh W. Nibley Topics > Science > Evolution, Origin of Humankind
Reprinted in Enoch the Prophet, Collected Works of Hugh Nibley vol. 2.
Discusses the book of Enoch and its relationship with the Pearl of Great Price.
“Enoch the Prophet” (1976)
“Enoch the Prophet” (1986)
Book of Moses Topics > Chapters of the Book of Moses > Moses 6:13–7 — Enoch
Old Testament Topics > Enoch
Hugh W. Nibley Topics > Pearl of Great Price > Book of Moses > Characters > Enoch
In the Book of Moses, part of the Latter-day Saint scriptural canon known as the Pearl of Great Price, are what the Prophet Joseph Smith entitled “extracts from the prophecy of Enoch.” These scriptures, says the eminent Latter-day Saint scholar Hugh Nibley, “supply us with the most valuable control yet on the bona fides of the Prophet. . . . We are to test. . . . ‘How does it compare with records known to be authentic?’ The excerpts offer the nearest thing to a perfectly foolproof test—neat, clear-cut, and decisive—of Joseph Smith’s claim to inspiration.”
In Enoch the Prophet, Dr. Nibley examines and defends that claim by examining Joseph Smith’s translations in the context of recently discovered apocryphal sources.
This book contains a collection of various comparisons of the Enoch materials in the Book of Moses with the Slavonic and Ethiopic Enoch texts and other related materials and lore from antiquity, showing the possibility that Joseph Smith’s book of Enoch could be authentic ancient text.
Book of Moses Topics > Chapters of the Book of Moses > Moses 6:13–7 — Enoch
Old Testament Topics > Enoch
Old Testament Topics > Symposia and Collections of Essays
Hugh W. Nibley Topics > The Collected Works of Hugh Nibley (CWHN)
Hugh W. Nibley Topics > Pearl of Great Price > Book of Moses > Characters > Enoch
Originally presented as a lecture given 22 November 1975 for the Pearl of Great Price Symposium at Brigham Young University.
Discusses the book of Enoch and its relationship with the Pearl of Great Price.
“Enoch the Prophet” (1975)
“Enoch the Prophet” (1976)
Book of Moses Topics > Chapters of the Book of Moses > Moses 6:13–7 — Enoch
Old Testament Topics > Enoch
Hugh W. Nibley Topics > Pearl of Great Price > Book of Moses > Characters > Enoch
Reprinted in Old Testament and Related Studies, The Collected Works of Hugh Nibley 1. 87–114.
An address given at the BYU Women’s Conference, 1 February 1980.
Old Testament Topics > Marriage
Old Testament Topics > Women in the Old Testament
Hugh W. Nibley Topics > Pearl of Great Price > Book of Abraham > Characters > Abraham, Sarah, Abram, Sarai
Hugh W. Nibley Topics > Pearl of Great Price > Book of Moses > Characters > Adam, Eve
Hugh W. Nibley Topics > Zion, Babylon > Patriarchy, Matriarchy
Reprinted from Blueprints for Living: Perspectives for Latter-day Saint Women.
An address given at the BYU Women’s Conference, 1 February 1980.
Old Testament Topics > Marriage
Old Testament Topics > Women in the Old Testament
Hugh W. Nibley Topics > Pearl of Great Price > Book of Moses > Characters > Adam, Eve
Hugh W. Nibley Topics > Zion, Babylon > Patriarchy, Matriarchy
Reprinted in Enoch the Prophet, The Collected Works of Hugh Nibley 2. 91–301.
A discussion of the worldview and scenario of the Hopis. Editor’s note: With the October 1975 issue, the Ensign began a series on the book of Enoch authored by Hugh Nibley. As Part 1 recounts, early Christian writers knew and respected the book of Enoch, but biblical scholars neglected it in scorn after the excitement of the Reformation was over. However, James Bruce, exploring the sources of the Nile in 1773, brought back three copies. Part 2 describes the critical response—or lack of it—to these documents and then turns to examining the four versions of the book of Enoch against which Joseph Smith’s writing must be judged.
Old Testament Topics > Enoch
Hugh W. Nibley Topics > Pearl of Great Price > Book of Moses > Characters > Enoch
Reprinted from a series of articles in the Ensign.
A discussion on the lost book of Enoch and how it would provide an accurate test of authenticity for the Book of Moses.
Old Testament Topics > Enoch
Hugh W. Nibley Topics > Pearl of Great Price > Book of Moses > Characters > Enoch
With the October 1975 issue, the Ensign began a series on the book of Enoch, authored by Hugh Nibley.
Part 2 describes the critical response—or lack of it—to copies of the book of Enoch found in Egypt, and then turns to examining the four versions of the book of Enoch against which Joseph Smith’s writing must be judged.
Old Testament Topics > Enoch
Hugh W. Nibley Topics > Pearl of Great Price > Book of Moses > Characters > Enoch
Old Testament Topics > Enoch
Old Testament Topics > Enoch
Old Testament Topics > Enoch
Old Testament Topics > Enoch
Old Testament Topics > Enoch
Old Testament Topics > Enoch
Old Testament Topics > Enoch
Old Testament Topics > Enoch
Old Testament Topics > Enoch
Old Testament Topics > Enoch
Old Testament Topics > Enoch
Biblical criticism and the Creation accounts
Old Testament Topics > Creation
Old Testament Topics > Types and Symbols
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Abraham and Sarah [see also Covenant]
Old Testament Topics > Translated Beings
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Jesus Christ, the God of the Old and the New Testament
Old Testament Scriptures > Exodus
Old Testament Scriptures > Numbers
Old Testament Scriptures > Esther
Book of Moses Topics > Selection of Ancient Sources > General Collections and Key Texts
Old Testament Topics > Women in the Old Testament
Old Testament Topics > Flood
The Garden of Eden pericope (Genesis 2-3) contains a number of powerful symbols that are related to and represent archetypal depictions of subsequent Israelite temple systems. In a cogent manner, the Garden of Eden, as it is referred to throughout the Bible, Pseudepigrapha, and rabbinic writings, served as the prototype, pattern, and/ or originator of subsequent Israelite temples, “a type of archetypal sanctuary.” The garden was not a sanctuary built of cedar or marble, for it is not necessary for a temple to possess an edifice or structure; but rather it was an area of sacred space made holy because God’s presence was found there. Mircea Eliade has stated that the Garden of Eden was the heavenly prototype of the temple, and the Book of Jubilees 3:19 adds that “the garden of Eden is the Holy of Holies, and the dwelling of the Lord.” This essay will examine these claims.
Book of Moses Topics > Chapters of the Book of Moses > Moses 3 — Garden of Eden
Book of Moses Topics > Temple Themes in the Book of Moses and Related Scripture
Old Testament Topics > Temple and Tabernacle
Old Testament Topics > Adam and Eve [see also Fall]
Old Testament Topics > Teaching the Old Testament