Religion Commons^™

Shinehah, The Sun, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson

BYU Studies Quarterly

One of the astronomical terms defined in the Book of Abraham is Shinehah, which is said to be the sun (Abr. 3:13). Earlier in the Book of Abraham, the “god of Shagreel” is identified as the sun as well (Abr. 1:9). The context of these passages suggests that Shagreel is a West Semitic name or word while hinehah is an Egyptian name or word, although this is not explicit in the text.1 We do not know how Joseph Smith intended the word Shinehah to be pronounced; whether, for instance, shine-hah or shi-ney-hah or some other way. However it is pronounced, …

Egyptianisms In The Book Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson

BYU Studies Quarterly

One way of determining whether the Book of Abraham is a translation of an underlying Egyptian document or whether it was originally composed in English is to see if the text contains what might be called Egyptianisms, or literary and linguistic features of the Egyptian language. The presence of Egyptianisms in the text of the Book of Abraham “might indicate some knowledge of Egyptian on Joseph Smith’s part.” Because “Egyptian was not really understood in Joseph Smith’s day,” any knowledge of Egyptian Joseph Smith may have possessed could only have come by revelation.

The Hathor Cow, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson

BYU Studies Quarterly

Figure 5 in Facsimile 2 of the Book of Abraham, a figure of an upside-down cow, is identified by Joseph Smith with this elaborate explanation.

A New Witness To The World, By Robert A. Rees (Salt Lake City: By Common Consent Press, 2020), Lane Welch

BYU Studies Quarterly

This book provides a series of essays that analyze and contextualize the text of the Book of Mormon while providing Professor Rees’s faithful perspective on the text. Though each essay stands on its own as a separate work, the later essays, handling the context of Joseph Smith’s work as a nineteenth-century American writer, do reference and build off one another. These later essays handle the backgrounds and processes of various American writers contemporary to Joseph Smith, providing an effective survey of the literary milieu into which the Book of Mormon first entered; the earlier essays are more focused on the …

Introduction, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson

BYU Studies Quarterly

The Book of Abraham is accepted by The Church of Jesus Christ of Latter-day Saints as an inspired or revealed translation of the writings of the biblical patriarch Abraham. Joseph Smith began the translation of the text after he acquired some Egyptian papyrus scrolls and mummies in summer 1835. Canonized as scripture by the Church in 1880, the book narrates an account of the patriarch’s near-sacrifice at the hands of his idolatrous kinsfolk, his journey into Canaan, the covenant he entered into with God, and his visions of the premortal world and the Creation. Although a short book of only …

"None That Doeth Good", Walker Wright, Don Bradley

BYU Studies Quarterly

The First Vision has been a center of both faith and controversy. While millions of Latter-day Saints affirm it as the beginning of the Restoration, others see it as an ever-growing fish tale. The multiple accounts of the First Vision vary in detail, with Joseph Smith’s earliest written account (1832) lacking some of the elements found in his later accounts. However, some of these elements—particularly the appearance of God the Father as part of the First Vision experience—are laced throughout Joseph Smith’s translation of the Bible. These historical threads ultimately culminate in his translation of Psalm 14, which weaves together …

How The Book Of Mormon Reads Ancient Religious Texts, Kristian S. Heal, Zach Stevenson

BYU Studies Quarterly

The Book of Mormon turned the Latter-day Saints purposefully toward ancient religious texts. Early converts connected the Book of Mormon with lost texts recorded in the Bible. The space left by these lost books could be filled by the Book of Mormon. But not by the Book of Mormon alone. There was room to spare, and with it, a growing desire not only to find lost scriptures that were known but also to restore lost scriptures that were until then unknown (see D&C 9:2). This fervor was centrifugal, compelling Joseph Smith and others to seek out and reveal ancient texts …

An Experiential Pathway To Conversion, Robert K. Christensen, Matthew D. Wride, Neil R. Lundberg

BYU Studies Quarterly

Joseph Smith’s formal education did not extend beyond the third grade. His life did not extend beyond the final years of his thirties. The person he became and his work in restoring the gospel of Jesus Christ, however, extend into eternity. John Taylor observed that “Joseph Smith, the Prophet and Seer of the Lord, has done more, save Jesus only, for the salvation of men in this world, than any other man that ever lived in it.”

Mormon Studies: A Critical History By Ronald Helfrich Jr., Roger Terry

BYU Studies Quarterly

This short but dense critical history of Mormon studies is unique in several ways. First, author Ronald Helfrich Jr. is a self-described “Gentile” scholar who spent “probably far too many years,” including a year as a visiting professor in the Department of Sociology at Brigham Young University, researching and writing this history. Second, the book is surprisingly thorough. I have been the editorial director at BYU Studies for the past sixteen years and thought I had a fairly decent grasp of Mormon studies, past and present, but Helfrich repeatedly describes the work of historians and other scholars with whom I …

Joseph Smith For President: The Prophet, The Assassins, And The Fight For American Religious Freedom By Spender Mcbride, Jordan T. Watkins

BYU Studies Quarterly

In Joseph Smith for President, Spencer McBride provides an illuminating and reader-friendly account of Joseph Smith’s presidential campaign. McBride, who is a scholar of American religious and political history and an associate managing historian of the Joseph Smith Papers Project, firmly situates the early history of The Church of Jesus Christ of Latter-day Saints within antebellum contexts. In doing so, he contributes to a body of scholarship that examines the early Saints’ experiences in ways that shed light on and correct assumptions about American historical developments. In one recent example, which addresses some of the same themes, Benjamin E. …

The King Follett Discourse: Pinnacle Or Peripheral?, James E. Faulconer, Susannah Morrison

BYU Studies Quarterly

On March 8, 1844, fifty-five-year-old King Follett, an early convert to the restored gospel of Jesus Christ, was killed in a well-digging accident. On April 7, as part of a general conference of the Church in Nauvoo, and in response to the request of Follett’s family, Joseph Smith memorialized him with a sermon about the general subject of death and the dead. Smith said his sermon, a revelation on the origins of God and the divine potential of human beings, was about “the first principles of consolation.” Though Smith mentions Follett by name only early in the sermon, referring to …

The Book Of Mormon Translation Process, Grant Hardy

BYU Studies Quarterly

Joseph Smith did not offer many details about the translation process for the Book of Mormon, other than affirming that it was done through “the gift and power of God.”¹In 1831, at a Church conference where he was invited to share more information, he declined, saying that “it was not expedient for him to relate these things.”² Along with the golden plates, he had been given a set of Nephite “interpreters” (Mosiah 8:13; Ether 4:5), which he described as “two stones in silver bows” (JS–H 1:35), apparently looking something like a pair of glasses or spectacles. According …

New Age, Old Revelation, George M. Marsden

BYU Studies Quarterly

First let me say something about my point of view—which I can do with a personal story. I first met Richard Bushman in 1974 when I was spending a semester in the Boston area, and in order to get area library privileges, I had a nominal affiliation with Boston University. Someone arranged a meeting for Richard and me at his impressive office. I knew him only as the author of an excellent book on Colonial America. So when we met, we did what historians do and exchanged accounts of what we were working on. I said I was working on …

First Vision Controversies, Ann Taves

BYU Studies Quarterly

When I accepted this invitation to speak, I expected that I would focus on the methods that Steven Harper and I used to compare and discuss the different accounts of Joseph Smith’s First Vision. We were both quite pleased with the process because we found that careful juxtaposition of the accounts allowed us to agree on the historical data and present a case for our different interpretations. If you look at the published version of our conversation, however, you’ll see that when we attempted to date events that Smith mentioned in his 1838 history, Steve tended to argue for 1820 …

Joseph Smith And Modernism, Richard Lyman Bushman

BYU Studies Quarterly

One of the questions we ask about Joseph Smith’s First Vision is, What did visions mean in those days? How did Smith understand his encounter with God? The most established interpretation is that questions about the churches prompted Smith to pray. He was confused by the melee of voices coming from ministers of various denominations and wanted guidance. When the heavenly personages appeared, he asked them which church to join, and they replied none of them. His prayer was answered.

When Did Joseph Smith Know The Father And The Son Have “Tangible” Bodies?, John W. Welch

BYU Studies Quarterly

Joseph Smith learned many things in the First Vision—it was a burst of knowledge that poured down upon him in the spring of 1820. Particularly, he was greeted by two divine beings, “whose brightness and glory defy all description.” The first of the two, “pointing to the other,” said, “This is My Beloved Son. Hear Him!” (JS–H 1:17). Joseph then listened as Jesus spoke. That experience gave more authoritative answers to questions about the Godhead than anyone in the world had received since the vision of Stephen, who saw a heavenly vision of Jesus, “the Son of man standing on …

Raising The Stakes: How Joseph Smith’S First Vision Became All Or Nothing, Steven C. Harper

BYU Studies Quarterly

Joseph Smith (1805–1844) inhabited a visionary world and belonged to a visionary family.¹ At about age twelve, he began to worry about his soul and started searching the Bible. As he compared the scriptures to the Christian denominations where he lived in western New York State, he found discord. For two or three years, he worried about “the darkness which pervaded the minds of mankind.” He became “exceedingly distressed” and “convicted” of his sins, a problem compounded by his inability to find any “society or denomination that built upon the gospel of Jesus Christ as recorded in the new …

“You Had Better Let Mrs Young Have Any Thing She Wants”, Matthew C. Godfrey

BYU Studies Quarterly

It was a cold, blustery day in Commerce, Illinois—a town pressed up against the Mississippi River—in November 1839. As the rain poured from the sky, a small skiff appeared on the river, approaching Commerce (later renamed Nauvoo) from Montrose, Iowa Territory. A woman huddled in the vessel, trying to protect a small bundle in her arms from the elements. The rain, coupled with the spray from the river, soaked both the woman and the bundle, which was a two-month-old baby. Despite the rawness of the day, the woman was determined to reach Commerce, hoping to visit the tithing office of …

The Day Joseph Smith Was Killed, Alex D. Smith

BYU Studies Quarterly

Joseph and Hyrum Smith were killed on June 27, 1844, in the recently constructed jail in Carthage, Illinois. Years later, local resident Amanda Benton Smith recorded her own account of the events of that day. Twenty-eight years old and a mother of six, Amanda was the wife of Carthage Grey captain Robert F. Smith—the militia officer responsible for protecting the Latter-day Saint prisoners and defending the town. In her reminiscence, Amanda describes learning of the Smiths’ deaths and draws a vivid picture of the vacant Hancock County seat as local citizens fled to the countryside in anticipation of the Latter-day …

Joseph Smith's Iowa Quest For Legal Assistance: His Letters To Edward Johnstone And Others On Sunday, June 23, 1844, John W. Welch

BYU Studies Quarterly

When Joseph and Hyrum Smith were threatened with arrest on June 22, 1844, they left Nauvoo, Illinois, and went across the Mississippi River in the very early morning hours of Sunday, June 23. As evidenced by the letters and records of that crucial day, Joseph and Hyrum were considering several options that pointed in divergent directions. Recently found sources give new information about a little-known and underestimated purpose for their midnight rowing across the Mississippi River to Montrose, Iowa—namely, to seek and retain the legal assistance of experienced lawyers necessary before submitting to a warrant requiring them to go to …

Journals, Volume 2: December 1841-April 1843; Journals, Volume 3: May 1843-June 1844, James B. Allen

BYU Studies Quarterly

Journals, Volume 2: December 1841-April 1843 Edited by Andrew H. Hedges, Alex D. Smith, and Richard Lloyd Anderson

The Joseph Smith Papers. Salt Lake City: Church Historian's Press, 2011

Journals, Volume 3: May 1843-June 1844 Edited by Andrew H. Hedges, Alex D. Smith, and Brent M. Rogers

The Joseph Smith Papers. Salt Lake City: Church Historian's Press, 2015

Joseph Smith Translating Genesis, Kent P. Jackson

BYU Studies Quarterly

Joseph Smith’s revision of the Bible was one of his signature projects as founder and prophet of The Church of Jesus Christ of Latter-day Saints (originally called the Church of Christ). He began it sometime in June 1830, just three months after the first copies of the Book of Mormon came out of the bindery of the Howard and Grandin Company in Palmyra, New York. The Bible project lasted three years, until July 1833, when he dictated the last pages and declared the work finished. The venture was formidable, eventually producing seven manuscripts totaling 446 pages. Two of those manuscripts …

From The Editor, John W. Welch

BYU Studies Quarterly

The year 2017 promises to be a very exciting year for readers of BYU Studies Quarterly. With many challenges as well as positive developments happening around the world, we expect that our readers are on the constant lookout for solid information and commendable perspectives. The carefully written and rigorously peer-reviewed pages of this journal continue to offer new insights into old problems and to bring old wisdom to bear on new issues. With this in mind, my thoughts returned to the frequently cited section 88 of the Doctrine and Covenants.

Joseph Smith's Dog, Old Major, Alexander L. Baugh

BYU Studies Quarterly

When it comes to history, interesting information is often found in the little-known, incidental details. Discovering the lesser-known facts in people’s lives helps one understand more about their disposition, character, temperament, motivation, and personality—who they really were and what they were like. One such aspect of the life of Joseph Smith is how he came to own a dog and his close relationship with this canine companion.

Joseph Smith's Polygamy: Toward A Better Understanding, M. Scott Bradshaw

BYU Studies Quarterly

Brian C. Hales and Laura H. Hales. Joseph Smith's Polygamy: Toward a Better Understanding.

Draper, Utah: Greg Kofford Books, 2015.

The First Vision: A Harmonization Of 10 Accounts From The Sacred Grove, Kimball Gardner

BYU Studies Quarterly

The First Vision: A Harmonization of 10 Accounts from the Sacred Grove by Matthew B. Christensen (Springville, Utah: Cedar Fort, 2014)

Road To Martyrdom: Joseph Smith's Last Legal Cases, Joseph I. Bentley

BYU Studies Quarterly

In 1842, Joseph Smith looked back on the events of his life and said, “Deep water is what I am wont to swim in” (D&C 127:2). This was especially true of his experiences with the law. Starting with his first exposure to the judicial system in 1819, at age thirteen, he spent much of his next twenty-five years of life entangled with legal concerns. The Joseph Smith Papers Project team now can count about 220 cases involving Joseph as plaintiff, defendant, witness, or judge. Of those, approximately fifty were criminal cases capable of taking away his liberty, his resources, or, …

From Darkness Unto Light: Joseph Smith's Translation And Publication Of The Book Of Mormon, Steven L. Olsen

BYU Studies Quarterly

Michael Hubbard MacKay and Gerrit J. Dirkmaat. From Darkness unto Light: Joseph Smith's Translation and Publication of the Book of Mormon.

Provo, Utah: BYU Religious Studies Center; Salt Lake City: Deseret Book, 2015.

Documents, Volume 1: July 1828-June 1831; Documents, Volume 2: July 1831-January 1833; Documents, Volume 3: February 1833-March 1834, James B. Allen

BYU Studies Quarterly

Michael Hubbard MacKay, Gerrit J. Dirkmaat, Grant Underwood, Robert J. Woodford, and William G. Hartley, editors. Documents, Volume 1: July 1828-June 1831.

Vol. 1 of the Documents series of The Joseph Smith Papers, ed. Dean C. Jessee, Ronald K. Esplin, Richaard Lyman Bushman, and Matthew J. Grow. Salt Lake City: The Church Historian's Press, 2013.

Matthew C. Godfrey, Mark Ashurst-McGee, Grant Underwood, Robert J. Woodford, and William G. Hartley, editors. Documents, Volume 2: July 1831-January 1833.

Vol. 2 of the Documents series of The Joseph Smith Papers, ed. Dean C. Jessee, Ronald K. Esplin, Richard Lyman …

Joseph Smith And Egyptian Artifacts: A Model For Evaluating The Prophetic Nature Of The Prophet's Ideas About The Ancient World, Kerry Muhlestein

BYU Studies Quarterly

Joseph Smith’s collection of Egyptian antiquities has been the point of much interest, both in his day and ours. Among those things that piqued great attention during the Prophet’s lifetime, and continue to do so today, are his explanations of the drawings (known as vignettes when referring to ancient Egyptian literature) on the papyri he possessed and the connections he made between the papyri, mummies, and biblical characters. While we have few statements directly from Joseph Smith himself, there are a number of accounts from people who heard either first- or secondhand the Prophet’s ideas about his collection of antiquities …