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Brass Plates' and Biblical Scholarship
THE 'BRASS PLATES' AND BIBLICAL SCHOLARSHIP JOHN L. SORENSON One of the notable intellectual activities of the 19th and early 20th centuries was development of the view that the Old Testament was a composite of ancient documents of varied age and source. Although the origin of the view in western European thought goes back over two hundred years, it was not until the early decades of this century, with the triumph of an evolutionary view of history, that the logical extreme of the position was attained. Julius Wellhausen's phrasing of the "classical documentary hypothesis" then became orthodox for virtually all well-educated divines and secular scholars on antiquity.1 Four major strands of tradition—or early sources—were thought distin- quishable, particularly in the Pentateuch. These were variously considered actual original documents, or the distinct revisions of later editors, or the manifestations of separate bodies of tradition, first oral and then written. The earliest, or "}" strand was seen as fundamental, from which an "E" tradition diverged. Each had telltale stylistic differences and theological biases, especially in the preference for a different name for divinity—"}" deriving its designation from its common use of Jehovah (Yahweh), and "E" from Elohim. A third source, "P" (for Priestly), was held to present a tradition-conscious picture of a God distant from the lives and immediate concerns of men. The fourth source, "D", was identified as that emphasizing the Deuteronomic law.2 The Old Testament was seen as an intricate composite of all these separate sources or traditions. In its extreme form, the logic of documentary analysis on the basis of lexicon, style and content eventually led to distinguishing many more than four sources, all supposedly based on peculiarities detected in the text by one or more analysts. -
Hebrew Names in the Book of Mormon
HEBREW NAMES IN THE BOOK OF MORMON by John A. Tvedtnes [Editor’s note: This paper was presented by John the preface to the work, David Noel Freedman wrote, Tvedtnes at the Thirteenth World Congress of Jewish “The editor is to be commended for his catholicity and Studies in Jerusalem, August 2001.] courage and for his own original contributions in sev- eral domains including a unique treatment of the Book In the spring of 1830, Joseph Smith, a young American of Mormon.”6 Taking his cue from Welch, Donald W. farmer in the state of New York, published a volume Parry, a member of the Dead Sea Scrolls translation entitled the Book of Mormon. The book purports to be team and contributor to the Oxford series Discoveries an abridgment of the history of a small group of people in the Judaean Desert,7 published The Book of Mormon who left Jerusalem about 600 B.C.E. and, led by a Text Reformatted According to Parallelistic Patterns in prophet named Lehi, came to the Americas. The abridg- 1992,8 just a few years after he published an article on ment was essentially prepared about a thousand years “Hebrew Literary Patterns in the Book of Mormon.”9 later by a prophet named Mormon. Smith claimed that he had translated the text from metallic plates with In 1979, Welch organized the Foundation for Ancient divine assistance. Research and Mormon Studies (FARMS). Although the organization is perhaps best known for producing the While more than twenty thousand people—mostly Dead Sea Scrolls CD-ROM distributed through Brill,10 Americans and British—came to accept the book dur- one of its primary activities is the publication of schol- ing Joseph Smith’s lifetime, most people considered it arly books and papers on the Book of Mormon, includ- to be the work of a charlatan.1 Today, more than eleven ing the semiannual Journal of Book of Mormon Stud- million people profess a belief in the Book of Mormon ies. -
On Elkenah As Canaanite El
BCC Papers 2/2, April 2007 http://www.bycommonconsent.com/2007/04/bcc-papers-2-2-barney/ On Elkenah as Canaanite El Kevin L. Barney Much like the Book of Mormon, the Book of Abraham is extant only in its English translation (and other translations based on the English text). In such a situation, the transliterated words in the text's onomasticon take on added significance as representing possible fossilized remnants of the original text.1 Although the Book of Abraham contains a number of easily recognizable Hebrew words and names, many of the names in the book are more obscure and have a less obvious derivation. The first of these words to appear in the text is "Elkenah." In this article I will explore the possible derivations of this word and then articulate some of the ramifications the most likely derivations would have for our understanding of the Book of Abraham generally. Elkenah in the Book of Abraham The name "Elkenah" appears 12 times in the Book of Abraham. The first three occurrences derive from the explanations to Facsimile 1. Figure 3 is identified as "The idolatrous priest of Elkenah attempting to offer up Abraham as a sacrifice," referring to the person standing at the left of the altar. Figure 4 shows "the altar of sacrifice by the idolatrous priests, standing before the gods of Elkenah, Libnah, Mahmackrah, Korash and Pharaoh," referring to the lion couch, the four canopic jars and the crocodile of the Facsimile. Figure 5 is labeled "the idolatrous god of Elkenah," referring to the falcon- headed jar, generally understood in its Egyptian context as Qebehsenuf, one of the four Sons of Horus. -
INTERPRETER§ a Journal of Mormon Scripture
INTERPRETER§ A Journal of Mormon Scripture Volume 19 • 2016 The Interpreter Foundation Orem, Utah The Interpreter Foundation Chairman and President Contributing Editors Daniel C. Peterson Robert S. Boylan John M. Butler Vice Presidents James E. Faulconer Jeffrey M. Bradshaw Kristine Wardle Frederickson Daniel Oswald Benjamin I. Huff Jennifer C. Lane Executive Board David J. Larsen Kevin Christensen Donald W. Parry Steven T. Densley, Jr. Ugo A. Perego Brant A. Gardner Stephen D. Ricks William J. Hamblin Bryce M. Haymond G. Bruce Schaalje Jeff Lindsay Andrew C. Smith Louis C. Midgley John A. Tvedtnes George L. Mitton Sidney B. Unrau Gregory L. Smith Stephen T. Whitlock Tanya Spackman Lynne Hilton Wilson Ted Vaggalis Mark Alan Wright Allen Wyatt Donor Relations Board of Editors Jann E. Campbell Matthew L. Bowen David M. Calabro Treasurer Alison V. P. Coutts Kent Flack Craig L. Foster Taylor Halverson Production Editor & Designers Ralph C. Hancock Kelsey Fairbanks Avery Cassandra S. Hedelius Benjamin L. McGuire Timothy Guymon Tyler R. Moulton Bryce M. Haymond Mike Parker Martin S. Tanner Media and Technology Bryan J. Thomas Bryce M. Haymond Gordon C. Thomasson A. Keith Thompson John S. Thompson The Interpreter Foundation Editorial Consultants Linda Hunter Adams Jill Bartholomew Tyson Briggs Starla Butler Joshua Chandler Kasen Christensen Ryan Daley Marcia Gibbs Jolie Griffin Laura Hales Hannah Morgan Jordan Nate Eric Naylor Don Norton Neal Rappleye Jared Riddick Katie Robinson William Shryver David Smith Nathan Smith Stephen Owen Smoot Kaitlin Cooper Swift Kyle Tuttle Media Volunteers Sean Canny Scott Dunaway Brad Haymond Tyler R. Moulton S. Hales Swift © 2016 The Interpreter Foundation. -
1 Nephi Chapter 3
Filename: Commentary.1Nephi.Chapter 3-7.Aug2016 Alan MIner 1 Nephi Chapter 3 1 Nephi 3-5 (Story of Nephi Obtaining the Brass Plates): Noel Reynolds notes that Nephi's story concerning his response to the Lord's command to obtain the brass plates is given prominence by Nephi because it shows that he succeeded where his brothers failed, making him the rightful possessor of the plates of brass. In this episode an angel of the Lord directly informs Laman and Lemuel that Nephi had been chosen to become a ruler over them (1 Nephi 3:29). The story also shows Nephi effectively in that role. Like many other parts of Nephi's account, this story has a chiastic structure (see illustration below) that emphasizes some of its key points by purposeful repetition. [Noel B. Reynolds, "The Political Dimension in Nephi's Small Plates," FARMS, 1987, p. 13] 1 1 Nephi 3-5 (Story of Nephi obtaining the brass plates) [Illustration]: "A Chiastic Analysis of 1 Nephi 3-5" [Noel B. Reynolds, "The Political Dimension in Nephi's Small Plates," FARMS, 1987, p. 14 Note* On verses 12-19 this element of the chiasm is advanced one position in the text because of chronology, but the structural parallel is easy to recognize.] 1 Nephi 3:3 Laban Hath the Record of the Jews and Also a Genealogy of Thy Forefathers: Verneil Simmons explains that "Laban" (1 Nephi 3:3) was apparently well known to Lehi and his family as an official in Jerusalem. He is described later by Nephi as a military man, in 2 possible command of "tens of thousands" (1 Nephi 4:1). -
Reflections on the Documentary Hypothesis
Reflections on the Documentary Hypothesis Kevin L. Barney THE EDITORS OF DIALOGUE have invited me to respond to Thomas Doze- man's article, "The Authorship of the Pentateuch," which appeared in the previous issue.1 The development of the Documentary Hypothesis is a fas- cinating chapter in intellectual history from the pre-critical observations of certain rabbis and philosophers concerning anomalies in the text to the rig- orous studies of modern Bible scholars over the last several centuries. From the time of Wellhausen2 in the latter part of the 19th century to the present at the tail end of the 20th century, the Documentary Hypothesis (or some form thereof) has been the dominant scholarly view of Pentateuchal ori- gins. As the Mormon encounter with the Documentary Hypothesis has for all practical purposes been a 20th-century experience, it seems proper at the end of the century to reflect on where we have been and where we might go with respect to the issue of Mosaic authorship of the Pentateuch. While Dozeman's essay does not directly address Mormon literature or uniquely Mormon concerns, it nevertheless provides an essential ground- ing in the basic development of the Documentary Hypothesis and the rea- sons underlying its wide acceptance. Dozeman explains these matters 1. Thomas B. Dozeman, "The Authorship of the Pentateuch," Dialogue: A Journal of Mor- mon Thought 32, no. 4 (Winter 1999): 87-112. 2. For his most influential work, see Julius Wellhausen, Prolegomena zur Geschichte Israels (originally 1883; reprinted with an English translation by Menzies and Black as Prolegomena to the History of Ancient Israel [New York: Meridian Books, 1957]), which Dozeman cites on 97 n44. -
The Preposterous Book of Mormon a Singular Advantage ©Robert F
The Preposterous Book of Mormon A Singular Advantage ©Robert F. Smith August 8, 2014 Extraordinary claims require extraordinary evidence. Carl Sagan Introduction The title of my presentation is taken from the words of Betty J. Stevenson, a faithful Mormon and long-time Relief Society President of her Oakland, California, branch and then ward. This was her first impression of the Mormon religion, at age 39, when the missionaries came to her house: “They came in and told me the most preposterous story I have ever heard in my life: about this white boy, a dead angel and some gold plates. And I thought, Mmm, I wonder what they're on?”1 She is not the only person ever to express the frank and honest view that the story of the coming forth of the Book of Mormon is “preposterous” and unbelievable, much as the biblical stories of the Israelite Exodus and of Jesus is also “preposterous” – a notion seriously advanced by some evangelical Christians,2 but especially by anti-Christians,3 based in the latter instance largely on the extraordinary miracles and perceived discrepancies within the Bible. This is not the place to address the many anachronisms or discrepancies to be found in the biblical text, except to say that they far outnumber the claimed anachronisms of the Book of Mormon. I am about to publish a book which addresses both Bible and Book of Mormon difficulties in great detail. Preposterous What I want to say here is that the “preposterous” nature of the coming-forth of the Book of Mormon is a singular advantage. -
King Benjamin's Speech in the Context of Ancient Israelite Festivals
King Benjamin's Speech in the Context of Ancient Israelite Festivals Terrence L. Szink, John W. Welch Years of research have identied many threads of evidence in the Book of Mormon that tie back into the observance of ancient Israelite festivals. While traces of several preexilic Israelite festivals have been found in various places in the Book of Mormon, no source has been more fertile than King Benjamin’s speech. To a greater degree than most people might have suspected, characteristics of the speech that mark the occasion as a day of holy Israelite observances are both rich and specic. Several texts and surrounding contexts highlight the importance of this public occasion as a signicant religious event. During the rst two weeks of each fall season, all the people living under the law of Moses kept certain days holy, marking the celebration of the turn of a new year, the continuation of God’s reign, and the abundance of God’s goodness. Although it is impossible to reconstruct with precision what transpired in antiquity on those days, it appears that such Israelite celebrations probably included religious convocations, rituals, and festivals that served to renew the allegiance of the people to their heavenly and earthly kings, to purify the group from all unholiness, and to strengthen their commitment to revealed principles of personal and community righteousness. Several kings in ancient Israel selected this time of the year for the ofcial inauguration of their reign or the installation of their successor to the throne. From several similar indications, it would appear that King Benjamin likewise planned to celebrate the culminating day of his life—the coronation of his rstborn son Mosiah—on or around this high and holy season in the traditional Israelite religious calendar. -
“Most Desirable Above All Things”: Onomastic Play on Mary and Mormon in the Book of Mormon
INTERPRETER§ A Journal of Mormon Scripture Volume 13 · 2015 · Pages 27-61 “Most Desirable Above All Things”: Onomastic Play on Mary and Mormon in the Book of Mormon Matthew L. Bowen Offprint Series © 2014 The Interpreter Foundation. A 501(c)(3) nonprofit organization. This work is licensed under the Creative Commons Attribution-NonCommercial- NoDerivs 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/4.0/ or send a letter to Creative Com- mons, 444 Castro Street, Suite 900, Mountain View, California, 94041, USA. ISSN 2372-1227 (print) ISSN 2372-126X (online) The goal of The Interpreter Foundation is to increase understanding of scripture through careful scholarly investigation and analysis of the insights provided by a wide range of ancillary disciplines, including language, history, archaeology, literature, culture, ethnohistory, art, geography, law, politics, philosophy, etc. Interpreter will also publish articles advocating the authenticity and historicity of LDS scripture and the Restoration, along with scholarly responses to critics of the LDS faith. We hope to il- luminate, by study and faith, the eternal spiritual message of the scriptures—that Jesus is the Christ. Although the Board fully supports the goals and teachings of the Church, Interpreter Foundation is an independent entity and is neither owned, controlled by nor affiliated with The Church of Jesus Christ of Latter-day Saints, or with Brigham Young Univer- sity. All research and opinions provided are the sole responsibility of their respective authors, and should not be interpreted as the opinions of the Board, nor as official statements of LDS doctrine, belief or practice. -
Jesus Christ There Was a Period of Readjustment That Lasted for Approximately One Million Years
1 JEWISH YEHOSHUA, CYNIC JESUS “If Christ should appear on earth he would on all hands be denounced as a mistaken, misguided man, insane and crazed.” –Thoreau, October 19, 1859 JOURNAL: Here comes Jesus again mistaken, misguided insane and crazed 1. The name “Jesus” (a Greeked variant of “Joshua”) was a popular names of the times. In fact the LCL index to Josephus lists 21 different men of prominence called by that name. Compare that to John, another very popular name, with 11 different people, and Jonathan, with 15,and Joseph, with 18! Most of these references are to public individuals simply because Josephus was writing public national history, which meant he focused attention upon the nationally prominent. In ancient Israel, to name a Jewish boy “Joshua” was like in 1950 in the USA, to name a Gentile boy “Dwight David something” or “George S. something.” Joshua had been the single most famous, most successful, most victorious Jewish general ever, bar none. My understanding was that for that reason it was one of the more fave famous names a boy might be given. In fact I consider it one of the little humor touches of all times, that a boy named with such a belligerent name could have grown up to be the Prince of Peace, could have turned out to be the sort of person who instead of taking lives gives up his own. HDT WHAT? INDEX JEWISH YEHOSHUA CYNIC JESUS At roughly this point in time, Yehoshua bar Yusef, Messiah claimant #6, having succeeded in living a life of compassion and nonviolence, was being remanded back and forth between the Romans under Pontius Pilate and the Jews under Herod Antipas in Jerusalem. -
King Benjamin's Speech in the Context of Ancient Israelite Festivals
King Benjamin's Speech in the Context of Ancient Israelite Festivals Terrence L. Szink, John W. Welch Years of research have identied many threads of evidence in the Book of Mormon that tie back into the observance of ancient Israelite festivals. While traces of several preexilic Israelite festivals have been found in various places in the Book of Mormon, no source has been more fertile than King Benjamin’s speech. To a greater degree than most people might have suspected, characteristics of the speech that mark the occasion as a day of holy Israelite observances are both rich and specic. Several texts and surrounding contexts highlight the importance of this public occasion as a signicant religious event. During the rst two weeks of each fall season, all the people living under the law of Moses kept certain days holy, marking the celebration of the turn of a new year, the continuation of God’s reign, and the abundance of God’s goodness. Although it is impossible to reconstruct with precision what transpired in antiquity on those days, it appears that such Israelite celebrations probably included religious convocations, rituals, and festivals that served to renew the allegiance of the people to their heavenly and earthly kings, to purify the group from all unholiness, and to strengthen their commitment to revealed principles of personal and community righteousness. Several kings in ancient Israel selected this time of the year for the ofcial inauguration of their reign or the installation of their successor to the throne. From several similar indications, it would appear that King Benjamin likewise planned to celebrate the culminating day of his life—the coronation of his rstborn son Mosiah—in or around this high and holy season in the traditional Israelite religious calendar.