Episode 13 Scripture Stories CHAPTERS 19–21 Sons of Mosiah
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An Hypothesis Concerning the Three Days of Darkness Among the Nephites
Journal of Book of Mormon Studies Volume 2 Number 1 Article 8 1-31-1993 An Hypothesis concerning the Three Days of Darkness among the Nephites Russell H. Ball Atomic Energy Commission Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Ball, Russell H. (1993) "An Hypothesis concerning the Three Days of Darkness among the Nephites," Journal of Book of Mormon Studies: Vol. 2 : No. 1 , Article 8. Available at: https://scholarsarchive.byu.edu/jbms/vol2/iss1/8 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title An Hypothesis concerning the Three Days of Darkness among the Nephites Author(s) Russell H. Ball Reference Journal of Book of Mormon Studies 2/1 (1993): 107–23. ISSN 1065-9366 (print), 2168-3158 (online) Abstract Aspects of the three days of darkness following the three-hour period of intense destruction described principally in 3 Nephi include: (1) the strange absence of rain among the destructive mechanisms described; (2) the source of the intense lightning, which seems to be unaccompanied by rain; (3) a mechanism to account for the inundation of the cities of Onihah, Mocum, and Jerusalem, which were not among the cities which “sunk in the depths of the sea”; and (4) the absence in the histories of contemporary European and Asiatic civilizations of corresponding events, which are repeat- edly characterized in 3 Nephi as affecting “the face of the whole earth.” An -Hypothesis concerning the Three Days ·of Darkness among the Nephites Russell H. -
Critique of a Limited Geography for Book of Mormon Events
Critique of a Limited Geography for Book of Mormon Events Earl M. Wunderli DURING THE PAST FEW DECADES, a number of LDS scholars have developed various "limited geography" models of where the events of the Book of Mormon occurred. These models contrast with the traditional western hemisphere model, which is still the most familiar to Book of Mormon readers. Of the various models, the only one to have gained a following is that of John Sorenson, now emeritus professor of anthropology at Brigham Young University. His model puts all the events of the Book of Mormon essentially into southern Mexico and southern Guatemala with the Isthmus of Tehuantepec as the "narrow neck" described in the LDS scripture.1 Under this model, the Jaredites and Nephites/Lamanites were relatively small colonies living concurrently with other peoples in- habiting the rest of the hemisphere. Scholars have challenged Sorenson's model based on archaeological and other external evidence, but lay people like me are caught in the crossfire between the experts.2 We, however, can examine Sorenson's model based on what the Book of Mormon itself says. One advantage of 1. John L. Sorenson, "Digging into the Book of Mormon," Ensign, September 1984, 26- 37; October 1984, 12-23, reprinted by the Foundation for Ancient Research and Mormon Studies (FARMS); An Ancient American Setting for the Book of Mormon (Salt Lake City: De- seret Book Company, and Provo, Utah: FARMS, 1985); The Geography of Book of Mormon Events: A Source Book (Provo, Utah: FARMS, 1990); "The Book of Mormon as a Mesoameri- can Record," in Book of Mormon Authorship Revisited, ed. -
The Nephites?
I believe that the Book of Mormon is indeed a book writtenfor our day, that it contains many powerful lessons that can greatly benefit us. I propose that a society that negatesfernaleness will likely be a society that is militaristic- or that a society that is militaristic will likely be a society that negatesfemaleness; whichever the cause and whichever the eflect, the result will be disaster: THE NEPHITES? By Carol Lynn Pearson LMOST EVERY TIME I HAVE MENTIONED THE That's as scary as it's going to get in this piece. "It's much easier title of this article to anyone, it has brought a standing hand in hand." Partnership. A laugh-not a laugh of derision, a laugh of delight. The In October 1992, I was invited to perform Mother Wove the very idea, mentioning woman-power and the Book of Morning on Crete at an international conference to celebrate Mormon in the same breath. Humor depends on the incon- partnership between women and men. While I was sitting in gruous, and what could be more incongruous than feminism the audience of about five hundred people from all over the and the Nephites? world, waiting to hear a talk by Margarita Papandreou, former Let me propose a very modest definition of feminism, one first lady of Greece (and who had invited me), I visited with that appears in the Encyclopedia of Mormonism: "Feminism is Hilkka, a striking Finnish woman who had represented her the philosophical belief that advocates the equality of women country at the United Nations. When I asked about her areas and men and seeks to remove inequities and to redress injus- of study, she said, "I'm doing some writing on the relationship tices against women."' between patriarchy and militarism. -
The Name Mormon in Reformed Egyptian, Sumerian, and Mesoamerican Languages
The Name Mormon in reformed Egyptian, Sumerian, and Mesoamerican Languages by Jerry D. Grover Jr., PE, PG May 1, 2017 Blind third party peer review performed by After obtaining the golden plates, Joseph Smith stated that once he moved to Harmony, Pennsylvania, in the winter of 1827, he “commenced copying the characters of[f] the plates.” He stated: I copyed a considerable number of them and by means of the Urim and Thummin I translated some of them.1 In the mid 1830s, Oliver Cowdery and Frederick G. Williams recorded four characters that had been copied from the plates and Joseph Smith’s translations of those characters; one set of two characters was translated together as “The Book of Mormon” and the other set of two characters was translated as “The interpreters of languages” (see figures 1 and 2). Both of these phrases can be found in the original script of the current Title Page of the Book of Mormon. It clearly includes “Book of Mormon,” mentions “interpretation,” and infers the language of the Book of Mormon. It is reasonable therefore to assume that these characters came from the Title Page. Figure 1. Book of Mormon characters copied by Oliver Cowdery, circa 1835–1836 1 Karen Lynn Davidson, David J. Whittaker, Mark Ashurst-McGee, and Richard L. Jensen, eds., The Joseph Smith Papers: Histories, Volume 1 (Salt Lake City: Church Historian’s Press, 2012), 1:240. 1 Figure 2. Close-up of the Book of Mormon characters copied by Fredrick G. Williams, circa February 27, 1836 (MacKay et al. 2013, 137) 2 In a 2015 publication, I successfully translated all four of these characters from known hieratic and Demotic Egyptian glyphs.3 The name Mormon (second glyph of the first set of two) in the “reformed Egyptian” is an interesting case study. -
Juvenile Instructor 16 (1 April 1881): 82
G. G.001 G. “Old Bottles and Elephants.” Juvenile Instructor 16 (1 April 1881): 82. Discusses earthenware manufacture in antiquity. Points out that some bottles and pottery vessels dug up on the American continent resemble elephants. Also mentions that the discovery of elephant bones in the United States tend to prove the truth of the Jaredite record. [A.C.W.] G.002 G., L. A. “Prehistoric People.” SH 51 (16 November 1904): 106-7. Quoting a clipping from the Denver Post written by Doctor Baum who had conducted expeditions in the southwestern United States, the author wonders why the archaeologists do not read the Book of Mormon to nd answers to their questions about ancient inhabitants of America. [J.W.M.] G.003 Gabbott, Mabel Jones. “Abinadi.” Children’s Friend 61 (September 1962): 44-45. A children’s story of Abinadi preaching to King Noah. [M.D.P.] G.004 Gabbott, Mabel Jones. “Alma.” Children’s Friend 61 (October 1962): 12-13. A children’s story of how Alma believed Abinadi and then organized the Church of Christ after preaching in secret to the people. [M.D.P.] G.005 Gabbott, Mabel Jones. “Alma, the Younger.” Children’s Friend 61 (December 1962): 18-19. A children’s story of the angel that appeared to Alma the Younger and the four sons of Mosiah and how they were converted by this experience. [M.D.P.] G.006 Gabbott, Mabel Jones. “Ammon.” Children’s Friend 62 (February 1963): 18-19. A children’s story of Ammon teaching among the Lamanites. [M.D.P.] G.007 Gabbott, Mabel Jones. -
Conversion of Alma the Younger
Conversion of Alma the Younger Mosiah 27 I was in the darkest abyss; but now I behold the marvelous light of God. Mosiah 27:29 he first Alma mentioned in the Book of Mormon Before the angel left, he told Alma to remember was a priest of wicked King Noah who later the power of God and to quit trying to destroy the Tbecame a prophet and leader of the Church in Church (see Mosiah 27:16). Zarahemla after hearing the words of Abinadi. Many Alma the Younger and the four sons of Mosiah fell people believed his words and were baptized. But the to the earth. They knew that the angel was sent four sons of King Mosiah and the son of the prophet from God and that the power of God had caused the Alma, who was also called Alma, were unbelievers; ground to shake and tremble. Alma’s astonishment they persecuted those who believed in Christ and was so great that he could not speak, and he was so tried to destroy the Church through false teachings. weak that he could not move even his hands. The Many Church members were deceived by these sons of Mosiah carried him to his father. (See Mosiah teachings and led to sin because of the wickedness of 27:18–19.) Alma the Younger. (See Mosiah 27:1–10.) When Alma the Elder saw his son, he rejoiced As Alma and the sons of Mosiah continued to rebel because he knew what the Lord had done for him. against God, an angel of the Lord appeared to them, Alma and the other Church leaders fasted and speaking to them with a voice as loud as thunder, prayed for Alma the Younger. -
Were the Ammonites Pacifists?
Journal of Book of Mormon Studies Volume 18 Number 1 Article 13 1-31-2009 Were the Ammonites Pacifists? Duane Boyce Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Boyce, Duane (2009) "Were the Ammonites Pacifists?," Journal of Book of Mormon Studies: Vol. 18 : No. 1 , Article 13. Available at: https://scholarsarchive.byu.edu/jbms/vol18/iss1/13 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Were the Ammonites Pacifists? Author(s) Duane Boyce Reference Journal of the Book of Mormon and Other Restoration Scripture 18/1 (2009): 32–47. ISSN 1948-7487 (print), 2167-7565 (online) Abstract One of the most moving accounts in the Book of Mormon is of the people of Ammon, their covenant to bury and never use again their weapons of war, their faith to sacrifice themselves instead of fighting back against their Lamanite brethren, and their sacri- fice to send their children to war to aid the Nephites. Some interpret the stance that the Ammonites took against war to be pacifist. Some indications point toward this conclusion: their burying their weapons, covenanting never to fight again, allowing them- selves to be slaughtered twice, and being motivated in these actions out of love for their Lamanite kin. However, when the text is read more carefully, it can easily be seen that further actions would not neces- sarily have reflected a pacifist view toward war: not objecting to the Nephite war in their defense, pro- viding Nephite soldiers with food and supplies, and sending their own sons into battle would surely indi- cate that their personal opposition to war stemmed from the covenants they made during repentance. -
A Third Jaredite Record: the Sealed Portion of the Gold Plates
Journal of Book of Mormon Studies Volume 11 Number 1 Article 10 7-31-2002 A Third Jaredite Record: The Sealed Portion of the Gold Plates Valentin Arts Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Arts, Valentin (2002) "A Third Jaredite Record: The Sealed Portion of the Gold Plates," Journal of Book of Mormon Studies: Vol. 11 : No. 1 , Article 10. Available at: https://scholarsarchive.byu.edu/jbms/vol11/iss1/10 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title A Third Jaredite Record: The Sealed Portion of the Gold Plates Author(s) Valentin Arts Reference Journal of Book of Mormon Studies 11/1 (2002): 50–59, 110–11. ISSN 1065-9366 (print), 2168-3158 (online) Abstract In the Book of Mormon, two records (a large engraved stone and twenty-four gold plates) contain the story of an ancient civilization known as the Jaredites. There appears to be evidence of an unpublished third record that provides more information on this people and on the history of the world. When the brother of Jared received a vision of Jesus Christ, he was taught many things but was instructed not to share them with the world until the time of his death. The author proposes that the brother of Jared did, in fact, write those things down shortly before his death and then buried them, along with the interpreting stones, to be revealed to the world according to the timing of the Lord. -
Why Did the Lamanites Break Their Treaty with King Limhi?
KnoWhy #98 May 12, 2016 Lamanite Daughters by Minerva Teichert Why did the Lamanites Break Their Treaty with King Limhi? “And are not they the ones who have stolen the daughters of the Lamanites?” Mosiah 20:18 The Know After Abinadi’s martyrdom1 and Alma the El- in the capital city of Nephi (Mosiah 20:6–11),2 der’s flight into the wilderness, the Lamanites whom the Lamanites assumed were connected were seen again in the borders of the land of with the taking of their daughters. Commenting Nephi (Mosiah 19:6). While king Noah fled with on this passage, S. Kent Brown speculated, “In many of his men (19:11), some stayed with their the end, the [Lamanite] king’s decision to destroy women and entered into a treaty with the La- the Nephite colony must have rested on a com- manites, agreeing to pay “half of all they pos- bination of considerations, one of which was his sessed” (19:15) in order to remain on their lands. feeling of anger.”3 Meanwhile, king Noah was put to a fiery death by some of his men who now wanted to return Readers can understand this anger on the part to their wives back in the land of Nephi (19:20). of the Lamanites. Not only were their daugh- Noah’s priests, however, fled (19:21), and soon ters the victims of a sexual crime, but con- thereafter they abducted 24 Lamanite maidens quered subjects appeared to be rising in defi- “and carried them into the wilderness” (Mosiah ance. -
Priesthood Concepts in the Book of Mormon
s u N S T O N E Unique perspectives on Church leadership and organi zation PRIESTHOOD CONCEPTS IN THE BOOK OF MORMON By Paul James Toscano THE BOOK OF MORMON IS PROBABLY THE EARLI- people." The phrasing and context of this verse suggests that est Mormon scriptural text containing concepts relating to boththe words "priest" and "teacher" were not used in our modern the structure and the nature of priesthood. This book, printed sense to designate offices within a priestly order or structure, between August 1829 and March 1830, is the first published such as deacon, priest, bishop, elder, high priest, or apostle. scripture of Mormonism but was preceded by seventeen other Nor were they used to designate ecclesiastical offices, such as then unpublished revelations, many of which eventually appearedcounselor, stake president, quorum president, or Church presi- in the 1833 Book of Commandments and later in the 1835 dent. They appear to refer only to religious functions. Possibly, edition of the Doctrine and Covenants. Prior to their publica- the teacher was one who expounded and admonished the tion, most or all of these revelations existed in handwritten formpeople; the priest ~vas possibly one who mediated between and undoubtedly had limited circulation. God and his people, perhaps to administer the ordinances of While the content of many of these revelations (now sec-the gospel and the rituals of the law of Moses, for we are told tions 2-18) indicate that priesthood concepts were being dis- by Nephi that "notwithstanding we believe in Christ, we keep cussed in the early Church, from 1830 until 1833 the Book the law of Moses" (2 Nephi 25: 24). -
Mosiah Like the Lamanites, Who Know Nothing King Benjamin Teaches Sons About God's Commandments and See Mosiah, Chapter 1 Mysteries
!139 A Plain English Reference to have faltered in unbelief. We would be The Book of Mosiah like the Lamanites, who know nothing King Benjamin teaches sons about God's commandments and See Mosiah, Chapter 1 mysteries. They don't believe these things because they are misguided by This peace among all the people in the their forefathers' false traditions. land of Zarahemla lasted for the rest of Remember this, for these records are King Benjamin's days. He had three true. sons, Mosiah, Helorum and Helaman, and taught them the writing language of And these plates Nephi made, which their forefathers — modified Egyptian. contain our forefathers' words from the time they left Jerusalem until now, are He did this so they would become men also true. Remember to search them of understanding, knowing the diligently so you may profit from them. prophecies the Lord had given their forefathers (engraved on Nephi's I want you to obey God’s commands plates). so you will prosper in the land, according to the promises He made to Benjamin also taught his sons our forefathers." concerning the records engraved on the brass plates, saying, King Benjamin taught many more things to his sons not written here. "My sons, I want you to remember, if it were not for these plates containing As he grew old and realized he would records and commandments, we would soon die, he felt it necessary to confer now be in ignorance, not knowing the the kingdom upon one of his sons. And mysteries of God. It would have been so he called for Mosiah, named after impossible for our forefather Lehi to his grandfather, and said to him, have remembered all these things, and "My son, I want you to make a to have taught them to his children proclamation throughout all the land of without these plates. -
Understanding the Book of Alma 1-27 Missionary Map Activity
Understanding The Book of Alma 1-27 Missionary Map Activity 1. Take a look at your map and find the following things: 24. Read Alma 8:1 and make notes on your map. Zarahemla, Land of Ishmael, Nephite side, Lamanite 25. Read the Alma 8’s chapter heading. Make notes on your side, The Land of Jershon, Alma (the Elder the High map. Priest), King Mosiah, Mosiah’s 4 sons, Alma the 26. Read the italicized paragraph before Alma 9 that explains Younger Alma 9-14. Find this on your map and explain what is 2. Get a set of markers or colored pencils. As you go through happening. this activity color code your map. Color code the journeys 27. Draw what happens after their sermon by reading Alma 14’s that people take so they are different than other people’s. chapter heading. Also: write in notes and draw in other pictures to expand on 28. Follow the map by reading Alma 15’s chapter heading. the pictures on the map. Make appropriate notes on your map. 3. Look up Mosiah 25: 19, 23-24. Find where you are on the 29. Read Alma 16’s chapter heading. Draw what happens to map and make notes or draw some new pictures that give Ammonihah. you further information concerning what is taking place in 30. Find Alma and Amulek on your map showing what the end Zarahemla. of the chapter heading is explaining. 4. Now read Mosiah 27:8-10 next to sons of Mosiah and Alma 31. Make a note next to Alma and Amulek what the date is now.