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

Some years ago I bought Margaret Barker’s The Great Angel on the last day of an annual meeting of the Society of Biblical Literature. (On the last day of each conference, hundreds of booksellers—Cambridge and Brill being notable exceptions—sell their display copies at a fifty-percent discount, creating the Bookanalia, a book-buying frenzy among otherwise staid and boring academics that is a wonder to behold.) As I began reading through the book on the flight home, I would come across passages that made me stop and ask, “Could Barker be a Mormon?” Reading further I would conclude she probably wasn’t. But a few pages later I would again be forced to wonder, “Well, maybe she really is a Mormon.” Every Latter-day Saint I’ve talked to about Barker’s research has had a similar reaction. The truth is, however, Barker is a Methodist preacher and a past president of the Society for Old Testament Study, who has had no extensive contact with Latter-day Saints. I have long believed that Barker’s books deserved to be more widely known and read by Latter-day Saints. Kevin Christensen’s “Paradigms Regained,” the second in the ongoing series of FARMS Occasional Papers, is an excellent introduction to Barker’s works and their possible implications for Latter-day Saints.

Similarities between Finnish folk poetry in the Kalevala and the Hebrew Old Testament poetry

Various kinds of parallelisms known from Hebrew poetry

The Improvement Era was an official magazine of The Church of Jesus Christ of Latter-day Saints between 1897 and 1970.
A look at what the sticks of Judah and Joseph were or what they referred to.

Includes a description of patriarchal blessings

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.

Reprinted from Blueprints for Living: Perspectives for Latter-day Saint Women.
An address given at the BYU Women’s Conference, 1 February 1980.

The relevance of the Old Testament to modern living

The Sunday School Supplement on the Mosaic Hypothesis of authorship

A first-person description of the ancient city of Petra

The Book of Abraham, one of the canonized works of Latter-day Saint scripture brought forth by the Prophet Joseph Smith, has been attacked by critics since its publication in 1842. In Abraham in Egypt, LDS scholar Hugh Nibley draws on his erudition in ancient languages, literature, and history to defend the book on historical and doctrinal grounds. Nibley examines the Book of Abraham’s striking connections with ancient texts and Egyptian religion and culture. He discusses the book’s many nonbiblical themes that are found in apocryphal literature not known or available in Smith’s day. In opening up many other lines of inquiry, Nibley lays an essential foundation for further research on the biblical patriarch Abraham. This enlarged, second edition of Nibley’s classic 1981 work of the same title updates the endnotes, includes many illustrations, and adds several chapters taken from a series of articles in the Improvement Era entitled “A Look at the Pearl of Great Price,” which Nibley wrote between 1968 and 1970.

Review of Isaiah and the Book of Mormon: A Study Guide for Understanding the Writings of Isaiah in the Book of Mormon (1990), by Philip J. Schlesinger.

Diseases and health issues

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

In recent years, the study of Leviticus has been galvanized by anthropologist Mary Douglas. Douglas’s central insight was that Leviticus relies on analogical thinking, which means that each part of the law cannot be understood on its own but only by comparing it with other parts of the law of Moses. This paper uses an analogical approach to Leviticus in order to explore what the law of Moses teaches about Jesus Christ. Details of the various offerings; laws regarding food, contact, and illness; and holy days are examined analogically in order to show what ancient prophets in the New and Old Worlds already knew: that the law of Moses can \"[point] our souls to Christ.\"

Abstract: Janus parallelism, a tool evident in ancient Hebrew poetry, is documented at some length by Scott B. Noegel in Janus Parallelism in the Book of Job, which I recently reviewed. Since the authorship of Job predates the removal of the Lehites from Jerusalem, this tool may have been available to writers in the Book of Mormon. While we do not have the original text to analyze wordplays in the original language, it may be possible to apply some of the cases considered by Noegel to find remnants of related “polysensuous” wordplays that might have been present in the original text or to consider other previously proposed wordplays that may include a Janus-like aspect.

Review of John A. Tvedtnes, Brian M. Hauglid, and John Gee, comps. and eds. Traditions about the Early Life of Abraham.

Archaeological evidence incorrectly used as proof of scriptural accounts

Knowing the language and culture of the scriptures

Discussion and illustrations of garments, temple clothing, wedding clothing, and heavenly clothing

Archaeology and textual evidence

Contents:

Introduction: 1985 Sperry Symposium / Robert J. Matthews
1. Spiritual Communication / Richard G. Scott
2. The Doctrine of Godhood in the New Testament / Rodney Turner
3. The Fall of Man / LaMar Garrard
4. To Be As Gods: Original Sin or Eve’s Motive For Mortality? / Alan K. Parrish
5. Insights Into the Atonement from Latter-day Scriptures / Keith W. Perkins
6. The Sacrament: Principles Essential to Exaltation / S. Brent Farley
7. Having A Testimony of the Restored Gospel of Jesus Christ / Chauncey C. Riddle
8. A New Commandment / George W. Pace
9. Humanity and Practical Christianity: Implications For a World-Wide Church / James R. Christianson
10. Covenants and Covenant People / James R. Moss
11. Affliction and the Plan of Salvation / Philip M. Flammer
12. Political Responsibility and Religious Belief / Gary C. Bryner
13. Personal and Family Preparedness: Lessons From Church History / William G. Hartley
14. Temples, Ordinances, and Art / R. L. Gunn

A textual analysis of the Isaiah scriptures found in the Book of Mormon compared with the King James Version. The similarities, often word for word, between the two texts are explained but greater emphasis is given to the many differences found in the comparison. Where differences are noted, the Book of Mormon agrees with other versions of Isaiah texts—i.e. the Syriac, Septuagint, and Latin versions. Other differences are found to be Joseph Smith’s own word choice while translating.

Abstract: The story in John 8 of the woman taken in adultery is sometimes used to argue that Jesus was lenient toward sin and that we should be too. However, when placed in its broader context, we can see the story is not one in which Christ shows indifference or contempt for the law, but rather utmost respect for it.

Joseph Smith’s study of Hebrew is related to the translation of the Book of Abraham

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.”

The LDS ties to the Jews and the foundation of the state of Israel as a partial fulfillment of the prophecies of the gathering

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

Archeological evidence. Reprinted from the Deseret News.

The first LDS biblical commentary

The first LDS biblical commentary

The first LDS biblical commentary

One of the most frequently quoted Old Testament passages in scripture is Moses’s prophecy as re corded in Deuteronomy 18:15–19: The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. And the Lord said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

Abstract: David Seely provides a wide-ranging survey of interpretations of the prophecy in Deuteronomy 18:15–18 concerning “a prophet like unto Moses.” He examines relevant passages in the Book of Mormon, the Bible, and the Dead Sea Scrolls and shows how the prophecy has been fulfilled by Jesus Christ and others, continuing with Joseph Smith’s role in the Restoration and onward to the present day.
[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 R. Seely, ““A Prophet Like Moses” (Deuteronomy 18:15–18) in the Book of Mormon, the Bible, and the Dead Sea Scrolls,” in “To Seek the Law of the Lord”: Essays in Honor of John W. Welch, ed. Paul Y. Hoskisson and Daniel C. Peterson (Orem, UT: The Interpreter Foundation, 2017), 359–74. Further information at https://interpreterfoundation.org/books/to-seek-the-law-of-the-lord-essays-in-honor-of-john-w-welch-2/.].

For an introduction, see Benjamin L. McGuire, “Josiah’s Reform: An Introduction.”
For a counterpoint, see William J. Hamblin, “Vindicating Josiah.”
Abstract: King Josiah’s reign has come under increasing focus for its importance to the formation of the Hebrew Bible, and for its proximity to the ministry of important prophets such as Jeremiah and Lehi. Whereas the canonical accounts and conventional scholarship have seen Josiah portrayed as the ideal king, Margaret Barker argues Josiah’s reform was hostile to the temple. This essay offers a counterpoint to Professor Hamblin’s “Vindicating Josiah” essay, offering arguments that the Book of Mormon and Barker’s views and sources support one another.

A Bible study guide of the period from the division of the kingdoms to the end of the Old Testament

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.

The prophecies of Isaiah and Jeremiah on the latter-day Church

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.

The nature of wisdom literature

Few verses in the Bible have produced as much debate and commentary as Psalm 22:16: “For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.” The discussions center on the last character (reading right to left) of the Hebrew וראכ (“pierced/dug”), assumed to be the word from which the Septuagint Greek ὢρυξαν (“they have pierced”) was translated—assumed because the original Hebrew texts from which the Septuagint was translated are no longer extant. If the last character of the Hebrew word was a waw ()ו, as the Greek seems to indicate, then the translation “pierced” is tenable. But a later Hebrew text called the Masoretic text has a yod (×™) instead of a waw (ו), making the word יראכ, which translated into English reads “like a lion my hands and my feet.” Thus, two divergent possibilities have existed side by side for centuries, causing much speculation and debate. The controversy has often been heated, with large variations in modern translations into English, as evidenced by a brief survey of some important Bible translations.

Abstract: While many have written on ancient temples looking at the big picture, John Gee discusses one small detail on a single Egyptian temple from the New Kingdom. He focuses on depictions of Ramses III in and out of the temple of Medinet Habu. Outside the temple and when entering and leaving there are depictions of him wearing sandals. Inside the temple proper the king is always shown barefoot. Ramses III built Medinet Habu only slightly after the time of Moses and as Gee further notes, while not wearing footwear was a clear practice among the Egyptians it is far more explicit in Moses’ encounter with Deity when he is told to remove his “shoes from off thy feet, for the place whereon thou standest is holy ground.” Gee observes that contemporary Egyptian temple practice “reflects the commands of God recorded in the Pentateuch,” as well as reflects Moses’ Egyptian background.
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the Latter-day Saint community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
See John Gee, “‘Put Off Thy Shoes from Off Thy Feet’: Sandals and Sacred Space,” in The Temple: Symbols, Sermons, and Settings, Proceedings of the Fourth Interpreter Foundation Matthew B. Brown Memorial Conference, 10 November 2018, ed. Stephen D. Ricks and Jeffrey M. Bradshaw (Orem, UT: The Interpreter Foundation; Salt Lake City: Eborn Books, 2021), in preparation. Further information at https://interpreterfoundation.org/books/the-temple-symbols-sermons-and-settings/.]
Problem.

Abstract: The historian who wrote 2 Kings 23:5 and Mormon, who wrote Mosiah 11:5, used identical expressions to describe King Josiah’s and King Noah’s purges of the priests previously ordained and installed by their fathers. These purges came to define their respective kingships. The biblical writer used this language to positively evaluate Josiah’s kingship (“And he put down [w<ĕhišbît] the idolatrous priests whom the kings of Judah had ordained”), whereas Mormon levies a negative evaluation against Noah (“For he put down [cf. Hebrew (wĕ)hišbît] all the priests that had been consecrated by his father”). Mormon employs additional “Deuteronomistic” language in evaluating Mosiah, Noah, and other dynastic Book of Mormon leaders, suggesting that the evident contrast between King Noah and King Josiah is deliberately made.

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.