Remember and Perish Not Tle Itself, Doing All in Our Power to Resist Temptation and Avoid Sinning
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MEMBERS of the CHURCH of JESUS CHRIST of LATTER-DAY SAINTS Bmby S-ER 26,1830 Ly Mmd
MEMBERS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS BmBY S-ER 26,1830 Ly mmD. Platt On September 26,1830 at the second conference By her I had one son and two daughters. The Church of the Church of Jesus Christ of Latter-day Saints it was was not organized but soon after, April 6, 1830. A few days stated that there were sixty-two members, and that thrrty- afterwards] I was baptized in the waters of Seneca Lake by five of them had joined the church since the fist conference Joseph Smith." (0PH2599)It is possible that Solomon was on June 9th. This means that fiom April 6,1830 to June 9, baptized between April 8th and April 10th. As nearly all of 1830 there were twenty-seven people who joined the the baptisms talk place on Sunday during these initial Church, each of whom has been identified for many years, months, the fact that he was not part of the group baptized except fur two. The complete number of sixty-two members on Sunday, April 1 Ith, points to a date of the 8th, 9th or by September 26th has never been identifled prior to this 10th to quai@ for the "few days" noted in his article. autobiography. He had had to iraveI from his home in the vicinity of Lyons, Wayne. New York, just north of Fayette, Joseph Smith, Jr., Oliver Cowdery, and Samuel H. to be baptized, so it was not far. Smith were all initially baptized on May 15, 1829 (LMS:337). -
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. -
Mosiah the Lack of a Preface for the Book of Mosiah in the Present Book
Book of Mormon Commentary Mosiah 1 Mosiah The lack of a preface for the book of Mosiah in the present Book of Mormon is probably because the text takes 1 up the Mosiah account some time after its original beginning. The original manuscript of the Book of Mormon, written in Oliver Cowdery’s hand, has no title for the Book of Mosiah. It was inked in later, prior to sending it to the printer for typesetting. The first part of Mormon’s abridgment of Mosiah’s record…was evidently on the 116 pages lost by Martin Harris. John A. Tvedtnes, Rediscovering the Book of Mormon, ed. By John L. Sorenson and Melvin J. Thorne [Salt Lake City: 1991], 33 Note that the main story in the book of Mosiah is told in the third person rather than in the first person as was the 2 custom in the earlier books of the Book of Mormon. The reason for this is that someone else is now telling the story and that “someone else” is Mormon. With the beginning of the book of Mosiah we start our study of Mormon’s abridgment of various books that had been written on the large plates of Nephi (3 Nephi 5:8-12). The book of Mosiah and the five books that follow—Alma, Helaman, 3 Nephi, 4 Nephi, and Mormon—were all abridged or condensed by Mormon from the large plates of Nephi, and these abridged versions were written by Mormon on the plates that bear his name, the plates of Mormon. These are the same plates that were given to Joseph Smith by the angel Moroni on September 22, 1827. -
James Madison, John Witherspoon, and Oliver Cowdery: the Irsf T Amendment and the 134Th Section of the Doctrine and Covenants Rodney K
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Brigham Young University Law School BYU Law Review Volume 2003 | Issue 3 Article 3 9-1-2003 James Madison, John Witherspoon, and Oliver Cowdery: The irsF t Amendment and the 134th Section of the Doctrine and Covenants Rodney K. Smith Follow this and additional works at: https://digitalcommons.law.byu.edu/lawreview Part of the Christianity Commons, First Amendment Commons, and the Legal History Commons Recommended Citation Rodney K. Smith, James Madison, John Witherspoon, and Oliver Cowdery: The First Amendment and the 134th Section of the Doctrine and Covenants, 2003 BYU L. Rev. 891 (2003). Available at: https://digitalcommons.law.byu.edu/lawreview/vol2003/iss3/3 This Article is brought to you for free and open access by the Brigham Young University Law Review at BYU Law Digital Commons. It has been accepted for inclusion in BYU Law Review by an authorized editor of BYU Law Digital Commons. For more information, please contact [email protected]. SMI-FIN 9/29/2003 10:25 PM James Madison, John Witherspoon, and Oliver Cowdery: The First Amendment and the 134th Section of the Doctrine and Covenants ∗ Rodney K. Smith A number of years ago, as I completed an article regarding the history of the framing and ratification of the First Amendment’s religion provision, I noted similarities between the written thought of James Madison and that of the 134th section of the Doctrine & Covenants, which section was largely drafted by Oliver Cowdery.1 At ∗ Herff Chair of Excellence in Law, Cecil C. -
“They Are of Ancient Date”: Jaredite Traditions and the Politics of Gadianton's Dissent
Brigham Young University BYU ScholarsArchive Faculty Publications 2020-8 “They Are of Ancient Date”: Jaredite Traditions and the Politics of Gadianton’s Dissent Dan Belnap Brigham Young University, [email protected] Daniel L. Belnap Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Mormon Studies Commons BYU ScholarsArchive Citation Belnap, Dan and Belnap, Daniel L., "“They Are of Ancient Date”: Jaredite Traditions and the Politics of Gadianton’s Dissent" (2020). Faculty Publications. 4479. https://scholarsarchive.byu.edu/facpub/4479 This Book Chapter is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. ILLUMINATING THE RECORDS Edited by Daniel L. Belnap Published by the Religious Studies Center, Brigham Young University, Provo, Utah, in cooper- ation with Deseret Book Company, Salt Lake City. Visit us at rsc.byu.edu. © 2020 by Brigham Young University. All rights reserved. Printed in the United States of America by Sheridan Books, Inc. DESERET BOOK is a registered trademark of Deseret Book Company. Visit us at DeseretBook.com. Any uses of this material beyond those allowed by the exemptions in US copyright law, such as section 107, “Fair Use,” and section 108, “Library Copying,” require the written permission of the publisher, Religious Studies Center, 185 HGB, Brigham Young University, Provo, Utah 84602. The views expressed herein are the responsibility of the authors and do not necessarily represent the position of Brigham Young University or the Religious Studies Center. -
Cowdery, Oliver
Cowdery, Oliver Richard Lloyd Anderson Oliver Cowdery (1806—1850) was next in authority to Joseph Smith in 1830 (D&C 21:10—12), and was a second witness of many critical events in the restoration of the gospel. As one of the three Book of Mormon witnesses, Oliver Cowdery testied that an angel displayed the gold plates and that the voice of God proclaimed them correctly translated. He was with Joseph Smith when John the Baptist restored to them the Aaronic Priesthood and when Peter, James, and John ordained them to the Melchizedek Priesthood and the apostleship, and again during the momentous Kirtland Temple visions (D&C 110). Oliver came from a New England family with strong traditions of patriotism, individuality, learning, and religion. He was born at Wells, Vermont, on October 3, 1806. His younger sister gave the only reliable information about his youth: “Oliver was brought up in Poultney, Rutland County, Vermont, and when he arrived at the age of twenty, he went to the state of New York, where his older brothers were married and settled . Oliver’s occupation was clerking in a store until 1829, when he taught the district school in the town of Manchester” (Lucy Cowdery Young to Andrew Jenson, March 7, 1887, Church Archives). While boarding with Joseph Smith’s parents, he learned of their convictions about the ancient record that their son was again translating after Martin Harris had lost the manuscript in 1828. The young teacher prayed and received answers that Joseph Smith mentioned in a revelation (D&C 6:14—24). -
A Historical Note on Joseph Smith's 1836 Visit to the East India Marine
Baugh: Joseph Smith’s Visit to the East India Marine Society Museum 143 A Historical Note on Joseph Smith’s 1836 Visit to the East India Marine Society Museum in Salem, Massachusetts Alexander L. Baugh During the last week of July 1836, Joseph Smith, in company with Sidney Rigdon, Hyrum Smith, and Oliver Cowdery, left Kirtland, Ohio, to investigate the possibility of acquiring some kind of treasure reported to have been lo- cated in a house in Salem, Massachusetts. Mormon leaders in Kirtland were made aware of the treasure-cache by a Church member named Burgess whose report obviously convinced Joseph Smith to investigate personally the possi- bility of obtaining it. The Prophet’s historic “mission” to Salem has generated considerable attention over the years, primarily because of the rather unusual motive behind such an undertaking. Additionally, while in Salem, Joseph Smith received a revelation (D&C 111) that provided important instructions concerning a number of questions he had concerning what course of action he and his companions should take during their stay in the city. It is not the focus of this essay to examine in any great length the 1836 Salem mission. My purpose is to highlight one small incident associated with that episode—the visit by Joseph, Sidney, and Hyrum to the East India Marine Society museum.1 Only a brief synopsis of the Salem trip will be given here. ALEX A N D ER L. BA UG H ([email protected]) is an associate professor of Church History and Doctrine, Brigham Young University. He received his BS from Utah State University, and his MA and PhD degrees from Brigham Young University. -
When Pages Collide: Dissecting the Words of Mormon Jack M
BYU Studies Quarterly Volume 51 | Issue 4 Article 10 12-1-2012 When Pages Collide: Dissecting the Words of Mormon Jack M. Lyon Kent R. Minson Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Lyon, Jack M. and Minson, Kent R. (2012) "When Pages Collide: Dissecting the Words of Mormon," BYU Studies Quarterly: Vol. 51 : Iss. 4 , Article 10. Available at: https://scholarsarchive.byu.edu/byusq/vol51/iss4/10 This Article is brought to you for free and open access by the All Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Lyon and Minson: When Pages Collide: Dissecting the Words of Mormon Page from the printer’s manuscript of the Book of Mormon, showing on line 3 the beginning of the book of Mosiah. Courtesy Community of Christ, Independence, Missouri. Published by BYU ScholarsArchive, 2012 1 BYU Studies Quarterly, Vol. 51, Iss. 4 [2012], Art. 10 When Pages Collide Dissecting the Words of Mormon Jack M. Lyon and Kent R. Minson erses 12–18 of the Words of Mormon have always been a bit of a puzzle. VFor stylistic and other reasons, they do not really fit with verses 1–11, so commentators have tried to explain their presence as a sort of “bridge” or “transition” that Mormon wrote to connect the record of the small plates with his abridgment from the large plates.1 This paper proposes a different explanation: Rather than being a bridge into the book of Mosiah, these verses were originally part of the book of Mosiah and should be included with it. -
King Benjamin and the Feast of Tabernacles
King Benjamin and the Feast of Tabernacles John A. Tvedtnes A portion of the brass plates brought by Lehi to the New World contained the books of Moses (1 Nephi 5:10-13). Nephi and other Book of Mormon writers stressed that they obeyed the laws given therein: “And we did observe to keep the judgments, and the statutes, and the commandments of the Lord in all things according to the law of Moses” (2 Nephi 5:10). But aside from sacrice2 and the Ten Commandments,3 we have few explicit details regarding the Nephite observance of the Mosaic code. One would expect, for example, some mention of the festivals which played such an important role in the religious observances of ancient Israel. Though the Book of Mormon mentions no religious festivals by name, it does detail many signicant Nephite assemblies. One of the more noteworthy of the Nephite ceremonies was the coronation of the second Mosiah by his father, Benjamin.4 Some years ago, Professor Hugh Nibley outlined the similarities between this Book of Mormon account and ancient Middle Eastern coronation rites.5 He pointed out that these rites took place at the annual New Year festival, when the people were placed under covenant of obedience to the monarch. My own research further explores the Israelite coronation/New Year rites, and aims to complement other scholarly studies of the ceremonial context of Benjamin’s speech. THE SABBATICAL FEASTS In the sacred calendar, the Israelite new year began with the month of Abib (later called Nisan), in the spring (end March/beginning April).6 This month encompassed the feasts of Passover (beginning at sundown on the fourteenth day) and Unleavened Bread (fourteenth through twenty-first days), and included “holy convocations,” analogous to the Latter-day Saint April general conference (Leviticus 23:4-8). -
Joseph Smith and Diabolism in Early Mormonism 1815-1831
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2021 "He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831 Steven R. Hepworth Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History of Religion Commons Recommended Citation Hepworth, Steven R., ""He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831" (2021). All Graduate Theses and Dissertations. 8062. https://digitalcommons.usu.edu/etd/8062 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. "HE BEHELD THE PRINCE OF DARKNESS": JOSEPH SMITH AND DIABOLISM IN EARLY MORMONISM 1815-1831 by Steven R. Hepworth A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: Patrick Mason, Ph.D. Kyle Bulthuis, Ph.D. Major Professor Committee Member Harrison Kleiner, Ph.D. D. Richard Cutler, Ph.D. Committee Member Interim Vice Provost of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 ii Copyright © 2021 Steven R. Hepworth All Rights Reserved iii ABSTRACT “He Beheld the Prince of Darkness”: Joseph Smith and Diabolism in Early Mormonism 1815-1831 by Steven R. Hepworth, Master of Arts Utah State University, 2021 Major Professor: Dr. Patrick Mason Department: History Joseph Smith published his first known recorded history in the preface to the 1830 edition of the Book of Mormon. -
Joseph Smith in Harmony by Elder Steven E
Joseph Smith in Harmony By Elder Steven E. Snow Of the Seventy Church Historian and Recorder The time Joseph Smith spent around Harmony, Pennsylvania, was eventful and inspiring, and a newly restored historic site helps capture it all. n December 1827, the Prophet Joseph Smith and his wife, Emma, moved from Palmyra, New York, to north- eastern Pennsylvania, taking with them the golden Iplates, which Joseph had recently obtained from the angel Moroni. In Pennsylvania, Joseph embarked on the translation of the Book of Mormon, and he also received several reve- lations and angelic visitations during this period. Paramount among these sacred events was the restoration of priesthood authority and keys that prepared and enabled Joseph to organize The Church of Jesus Christ of Latter-day Saints. On September 19, President Russell M. Nelson, President of the Quorum of the Twelve Apostles, will dedicate the Priesthood Restoration Site in northeastern Pennsylvania, USA. Located along the Susquehanna River, the restored setting, known in scripture as Harmony, re-creates Joseph and Emma’s first home, as well as the nearby home of Emma’s parents. It also features a visitors’ center, which is incorporated into a new meetinghouse, and walking paths in the woods and down to the riverbank. Visitors to this historic site will learn the compelling story of the young Prophet Joseph, who was seeking to do God’s will and struggling in the face of challenges and opposition. At Harmony, Joseph learned line upon line what it would mean to be a prophet of God in the latter days. -
2007 DONE Larry Morris 2007 Pt 1, the Cowdery Controversies
The Cowdery Controversies By Larry Morris 2007 FAIR Conference It's really an honor to speak at the FAIR conference and I'd like to talk a little bit about a person that I have a great deal of affection for and that's Oliver Cowdery. I would like to discuss some of the controversies surrounding Oliver Cowdery. The first one that comes up is something that happened before Oliver was even born. It is known as the "Wood Scrape" and this happened in Middletown, Vermont in 1802. It was a group of people who broke away from the Congregational Church, started their own group, started using divining rods to prophesize to search for treasure, to search for lost articles. And the main participants were the Wood family of Middleton, Vermont and a man by the name of Justus Winchell. They predicted that there would be an earthquake in January of 1802 and there was quite a bit of hubbub about this in the community, quite a bit of alarm. The local militia was called out, and when the earthquake did not take place the group was disgraced and Winchell was warned out of the community and the Wood family who had been prominent prior to that, left and went to New York. A 19th century historian by the name of Barnes Frisbie wrote about this Wood Scrape and he believed it was the origin of Mormonism. Now the Cowdery family lived at that time in Wells, Vermont, which is the neighboring township next to Middleton. Frisbie got a report that this Winchell had stayed at a Cowdery home before the Wood Scrape.