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“Arise from the Dust”: Insights from Dust-Related Themes in the Book of Mormon

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INTERPRETER§ A Journal of Mormon Scripture Volume 22 · 2016 · Pages 179-232 “Arise from the Dust”: Insights from Dust-Related Themes in the Book of Mormon Part 1: Tracks from the Book of Moses Jeff Lindsay Offprint Series © 2016 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 Commons, 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 illuminate, 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, The 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 University. 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. This journal is a weekly publication. Visit us at MormonInterpreter.com You may subscribe to this journal at MormonInterpreter.com/annual-print-subscription “Arise from the Dust”: Insights from Dust-Related Themes in the Book of Mormon Part 1: Tracks from the Book of Moses Jeff Lindsay Abstract: In light of Noel Reynolds’ hypothesis that some material in the Book of Moses may have been present on the brass plates that Nephi used, one may wonder if Nephi or other authors might also have drawn upon the use of chains in the Book of Moses, particularly Satan’s “great chain [that] veiled … the earth with darkness” (Moses 7:26) and the “chains of darkness” (Moses 7:57). Though the phrase “chains of darkness” is not used in the Book of Mormon, 2 Nephi 1:23, quoting Lehi, combines chains and obscurity, where obscurity can have the meaning of darkness. In fact, there may be a Hebraic wordplay behind Lehi’s words when he tells his wayward sons to “come forth out of obscurity and arise from the dust,” based on the similarity between the Hebrew words for “obscurity” and “dust.” The association between dust and chains and several other newly found linkages to Book of Moses material is enriched by a study of Walter Brueggemann on the covenant-related meanings of “rising from the dust” and “returning to the dust” in the Bible, a topic we explore in Part 2.1 Then, after showing how dust-related themes in the Book of Mormon can enhance our understanding of several important passages, we build on that knowledge in Part 3 to “dust off” the most famous chiasmus in the Book of Mormon, where we will show that some apparent gaps and wordy regions in the complex chiastic structure of Alma 36 are more compact and meaningful than we may have realized. Both dust-related themes and themes from the Book of Moses assist in better 1 Walter Brueggemann, “From Dust to Kingship,” Zeitschrift für die alttestamentliche Wissenschaft, 84/1 (1972): 1–18; available with first page only visible at http://www.degruyter.com/view/j/zatw.1972.84.issue-1/zatw.1972.84.1.1/ zatw.1972.84.1.1.xml. 180 • Interpreter: A Journal of Mormon Scripture 22 (2016) appreciating the richness of that masterpiece of Hebraic poetry. Overall, a small amount of exploration motivated by Reynolds’ work may have led to several interesting finds that strengthen the case for Book of Moses content on the brass plates and deepen our appreciation of the use of ancient Near Eastern dust themes in the Book of Mormon, that majestic “voice from the d u s t .” Background: Dusting off a Hypothesis from Noel Reynolds he Book of Mormon’s use of dust as a theme strengthens its Tcovenant-related message and highlights the role of the Redeemer. Christ the Redeemer created us from dust, came to earth in a tabernacle of dusty clay, and humbly wiped the dust from the feet of others before breaking the chains of sin and death to cleanse and liberate us. Through His Atonement, He offers power to come out of obscurity and rise from the dust, thereby sharing in the blessings of resurrection and eternal life, with our feet established on Mount Zion, the cosmic mountain, the Temple of the Lord. Such themes blend together in many ways to convey the covenant-based message of the “voice from the dust,” the Book of Mormon. Some tentative insights on this complex of themes began when a previously obscure verse in 2 Nephi caught my eye while exploring a hypothesis from Noel Reynolds about the relationship between the Book of Moses and the brass plates used by Nephi.2 Reynolds suggests that the relationships in language and themes between the Book of Mormon and the Book of Moses can best be explained if at least some of the material in the Book of Moses were known to Nephi and his people, as if something similar to our Book of Moses were on the brass plates that Nephi took to the New World. Reynolds argues that the relationship between the two texts is not just one of using a lot of the same terms and concepts in both, the way that would be natural if they had a common author. Rather, the relationship appears to be one-way: the Book of Mormon appears to rely upon content in the Book of Moses and not the other way around. Some incidents and passages are strongly enriched when we add knowledge from the 2 Noel Reynolds, “The Brass Plates Version of Genesis,” in John M. Lundquist and Stephen D. Ricks, eds., By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990, 2 vols. (Salt Lake City and Provo, UT: Deseret Book and FARMS, 1990), 2:136–173; http:// publications.maxwellinstitute.byu.edu/fullscreen/?pub=1129&index=6. Lindsay, “Arise from the Dust”: Dust-Related Themes • 181 Book of Moses, while there is no sign of the Book of Moses depending on information in the Book of Mormon. This is noteworthy because the Book of Moses was revealed to Joseph well after he completed the Book of Mormon. Book of Mormon translation was primarily done from April to June of 1829, while the Book of Moses was given by revelation between June and December of 1830. We will review a few of the examples Reynolds discusses and then introduce several new finds that seem to be part of the pattern that Reynolds has identified. One of these appears to involve a Hebraic wordplay in Nephi’s writings that may not have been noted before. These new connections lead to several more tentative insights presented below. First, though, we must note some complexities with the Book of Moses text itself. The Complex Documents of the Book of Moses The Book of Moses passages discussed herein come from the current LDS printing of the Pearl of Great Price. The Book of Moses has a complex history with multiple documents involved, some of which had multiple corrections made at various times, as discussed by Kent P. Jackson in The Book of Moses and the Joseph Smith Translation Manuscripts.3 Jackson notes that Joseph Smith’s Genesis translation began on a manuscript known as Old Testament Manuscript 1 (OT1), in which the Book of Moses is found on the first twenty-one pages written by four different scribes from Joseph’s dictation. This was later copied by John Whitmer into a new document, now known as Old Testament Manuscript 2 (OT2), with many changes in wording, including many simple errors, introduced by Whitmer. Joseph would later come back to the previously dictated text of the Book of Moses and make further changes and corrections, working with OT2 rather than OT1. It is likely that the changes to OT2 were made by the fall of 1833.4 However, what we have today as the canonized Book of Moses is largely based on the 1867 Committee Manuscript (CM) prepared by the Reorganized Church of Jesus Christ of Latter Day Saints, which employed both OT1 and OT2. However, its editor, Joseph Smith III, removed many of the corrections and additions made by Joseph Smith to OT1. “The consequence was that his editing reverted many 3 Kent P. Jackson, “History of the Book of Moses,” in The Book of Moses and the Joseph Smith Translation Manuscripts (Provo, UT: Religious Studies Center, Brigham Young University, 2005), 1–52; https://rsc.byu.edu/archived/ book-moses-and-joseph-smith-translation-manuscripts/history-book-moses. 4 Ibid., section “Old Testament Manuscript 2.” 182 • Interpreter: A Journal of Mormon Scripture 22 (2016) OT2 readings back to those found in OT1, thereby overruling much of his father’s work on the text,” especially in chapters 1 and 7.5 This issue in general does not appear to significantly affect the examples discussed in this paper.
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