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"None That Doeth Good", Walker Wright, Don Bradley
"None That Doeth Good", Walker Wright, Don Bradley
BYU Studies
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 …
Jews In Ancient Egypt, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
Jews In Ancient Egypt, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
The Egyptian papyri acquired by Joseph Smith in 1835 can be confidently dated to many centuries after Abraham’s lifetime. Based on several factors, it can be determined that the papyri were written in a period when Egypt was governed by a dynasty of Greek rulers who reigned from circa 300 to 30 BC. A question that readers of the Book of Abraham might have is how a late copy of Abraham’s record originally written sometime around 2,000–1,800 BC could have ended up in the possession of an ancient Egyptian living many centuries later.
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Religious Educator: Perspectives on the Restored Gospel
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"That Ye May Have Hope" Nephi's Use Of Isaiah 49:22-23 In Teaching The Concept Of Hope, Matthew L. Bowen
"That Ye May Have Hope" Nephi's Use Of Isaiah 49:22-23 In Teaching The Concept Of Hope, Matthew L. Bowen
Religious Educator: Perspectives on the Restored Gospel
Nephi and later Book of Mormon authors typically explain their uses of Isaiah’s writings in their own records. These statements occur in the framing material before and after lengthy quotations. Before Nephi’s first such quotation—the entirety of Isaiah 48–49—he offers a reason for reading this block of text to his family members, one that ultimately explains his including it in his small plates record: “But that I might more fully persuade them to believe in the Lord their Redeemer, wherefore I did read unto them that which was written by the prophet Isaiah” (1 Nephi 19:23).[1] This oft-cited statement of …
Covenants, Kinship, And Caring For The Destitute In The Book Of Amos, Joshua M. Matson
Covenants, Kinship, And Caring For The Destitute In The Book Of Amos, Joshua M. Matson
Religious Educator: Perspectives on the Restored Gospel
At the outset of the book of Amos, the Old Testament prophet captures the attention of the ancient Israelites when he condemns the inhabitants of Tyre, a port city north of Israel often used synonymously to reference the Phoenicians, for not remembering “the brotherly covenant” (Amos 1:9), or as it appears in a different translation, “the covenant of kinship” (1:9 NRSV). [1] The Israelites easily recognized and eagerly accepted this condemnation because they were the victims of the covenantal breach from one of their neighboring regional powers. [2] Amos, however, did not travel from the southern kingdom of Judah to …
The Abrahamic Covenant, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Abrahamic Covenant, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
One of the important doctrinal contributions of the Book of Abraham is its elaboration on the nature of the Abrahamic covenant (Abr. 2:6–11). While some details about the Abrahamic covenant can be read in the book of Genesis (12:1–5; compare 26:1–4, 24; 28; 35:9–13; 48:3–4), it is in the Book of Abraham where additional important aspects about this covenant are revealed. The main significance of the Abrahamic covenant as expanded upon in the Book of Abraham is that it involves a “right to the priesthood . . . as the essence of Abraham’s inheritance.” Indeed, the covenant Abraham entered into …
Potiphar's Hill, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
Potiphar's Hill, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
Besides Ur of the Chaldees and the plain of Olishem, one of the geographical features of the Book of Abraham is a location called Potiphar’s Hill, which is said to be “at the head of the plain of Olishem” in the land of Chaldea (Abr. 1:10). It was at this hill that “the priest of Pharaoh”— who was also in the service of a solar deity named Shagreel—made offerings on an altar (vv. 9–10). Other sacrifices were made at this site, and it also appears to have been the site of local idol worship (vv. 11–12).
Covenant Language In Biblical Religions And The Book Of Mormon, Noel B. Reynolds
Covenant Language In Biblical Religions And The Book Of Mormon, Noel B. Reynolds
BYU Studies
Because twenty-first-century public discourse in The Church of Jesus Christ of Latter-day Saints seems to feature the language of covenant more and more often, it may be helpful to step back and reexamine the scriptural and historical backgrounds for covenant theology and terminology. When the Restoration took shape in the first half of the nineteenth century, it was dependent primarily on the language of the King James Version (KJV) of the Bible and contemporary Protestant teachings for a context in which to interpret the language of Joseph Smith’s revelations and the Book of Mormon. After two centuries of modern linguistic …
An Experiential Pathway To Conversion, Robert K. Christensen, Matthew D. Wride, Neil R. Lundberg
An Experiential Pathway To Conversion, Robert K. Christensen, Matthew D. Wride, Neil R. Lundberg
BYU Studies
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.”
Terrible Revolution: Latter-Day Saints And The American Apocalypse By Christopher James Blythe, Tona Hangen
Terrible Revolution: Latter-Day Saints And The American Apocalypse By Christopher James Blythe, Tona Hangen
BYU Studies
When a costume-clad man wielded a Captain Moroni “title of liberty” flag at the Capitol insurrection of January 6, 2021, it was a notable reminder that revolutionary end-times ideology has a long and evocative presence in the culture of The Church of Jesus Christ of Latter-day Saints and adjacent religions. Christopher Blythe’s timely and wide-ranging book explores these themes across time, geography, and even denominational boundaries. He defines apocalypticism both as a distinct Jewish- Christian scriptural literary form found in Hebrew and Christian texts and malleable perfectionist ideology embracing “catastrophic millennialism,” to borrow Catherine Wessinger’s coinage. In brief, apocalyptic rhetoric …
Joseph Smith For President: The Prophet, The Assassins, And The Fight For American Religious Freedom By Spender Mcbride, Jordan T. Watkins
Joseph Smith For President: The Prophet, The Assassins, And The Fight For American Religious Freedom By Spender Mcbride, Jordan T. Watkins
BYU Studies
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. …
How Did Joseph Smith Translate The Book Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
How Did Joseph Smith Translate The Book Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
Multiple sources associated with the coming forth of the Book of Abraham spoke of Joseph Smith “translating” the text from the papyri he acquired. The Prophet himself used this language to describe his own activity with the text. For example, an entry in his journal under the date November 19, 1835, indicates the Prophet “spent the day in translating” the Egyptian records. In an unpublished editorial that was apparently meant to be printed in the March 1, 1842, issue of the Times and Seasons (the issue that saw the publication of the first installment of the Book of Abraham), Joseph …
The Blood Of The Canaanites, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Blood Of The Canaanites, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
The first chapter of the Book of Abraham contains a short detail about the ancestry of Pharaoh, the king of Egypt: “Now this king of Egypt was a descendant from the loins of Ham, and was a partaker of the blood of the Canaanites by birth. From this descent sprang all the Egyptians, and thus the blood of the Canaanites was preserved in the land” (Abr. 1:21–22). Although he was a righteous man who “judged his people wisely and justly all his days” (v. 26), Pharaoh could not lay claim to any priesthood authority because of his ancestry (v. 27). …
The Name Of The Lord, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Name Of The Lord, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
On two occasions in the Book of Abraham, the Lord reveals to Abraham his true name: Jehovah. The first incident was when Abraham had a “vision of the Almighty,” wherein “the angel of [the Lord’s] presence” rescued him from being sacrificed in Ur of the Chaldees and made early allusions to a future covenant relationship (Abr. 1:15). “And his voice was unto me: Abraham, Abraham, behold, my name is Jehovah, and I have heard thee, and have come down to deliver thee, and to take thee away from thy father’s house, and from all thy kinsfolk, into a strange …
Kolob, The Governing One, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
Kolob, The Governing One, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
One of the more memorable contributions of the Book of Abraham is its depiction of Kolob (Abr. 3:3–4, 9, 16; Facsimile 2, fig. 1). According to the Book of Abraham, Kolob is characterized by the following.
The Foreordination Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Foreordination Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
One of the most important doctrinal teachings in the Book of Abraham is that of the premortal existence of humankind and the foreordination of many “noble and great ones” to be God’s “rulers” (Abr. 3:22–28). Abraham himself was singled out as one who was divinely preordained to a great mission. “Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; and God saw these souls that they were good, and he stood in the midst of them, and he said: …
The Son Of Man, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Son Of Man, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
In the Book of Abraham’s divine-council scene, God proposes to send a redemptive emissary to ensure that those premortal intelligences or spirits who entered their second estate and faithfully did “all things whatsoever the Lord their God shall command them” would have “glory added upon their heads for ever and ever” (Abr. 3:25–26). When the Lord asked whom he should send to be this emissary, “one answered like unto the Son of Man: Here am I, send me. And another answered and said: Here am I, send me. And the Lord said: I will send the first” (v. 27). This …
The Fall Of Lucifer, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Fall Of Lucifer, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
Similar to what is depicted in other books of Latter-day Saint scripture (for example Moses 4:1–4), the Book of Abraham’s depiction of the premortal council includes a brief mention of the fall of Lucifer. As readers encounter at the end of chapter 3 of the Book of Abraham, Lucifer’s fall from the divine council was an act of rebellion because he was not selected to carry out God’s plan of salvation.
Creation From Chaos, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
Creation From Chaos, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
Traditional Christianity teaches that God created the universe ex nihilo, or “out of nothing.” As explained by one scholar, “the most widely accepted theistic explanation of initial creation is the theory that God created the universe from absolutely nothing. . . . Most major theologians in Christian history—for example, Irenaeus, Augustine, Catherine of Sienna, Thomas Aquinas, Martin Luther, John Calvin, John Wesley, Karl Barth, and Paul Tilich—believed that God initially created the universe from absolutely nothing. . . . Many influential Christians throughout history have affirmed the theory.”
The Ancient Egyptian View Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Ancient Egyptian View Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies
Some might ask how likely it would have been for the ancient Egyptians to have known anything about the biblical figure Abraham. In fact, evidence survives today indicating that stories about Abraham were known to the ancient Egyptians as early as the time of the composition of the Joseph Smith Papyri (ca. 330–30 BC).
Good Government Begins With Self-Government, Melissa Wei-Tsing Inouye
Good Government Begins With Self-Government, Melissa Wei-Tsing Inouye
BYU Studies
For nearly a thousand years (from around 960 to 1905 CE), becoming a government official in imperial China required passing a battery of multiday, multisubject, anonymously graded written exams requiring decades of intensive preparation. Eighteenth-century European politi- cal thinkers, including Voltaire, admired China’s system for using meritocratic criteria, as opposed to aristocratic birth, to select government officials. The exams tested not only scholars’ abilities in history, philosophy, government, and literature, but also—in theory at least—their personal cultivation of moral virtues such as benevolence and integrity. Good government required goodness.
How Excellent Is Thy Lovingkindness: The Gospel Principle Of Hesed, Dan Belnap, Daniel L. Belnap
How Excellent Is Thy Lovingkindness: The Gospel Principle Of Hesed, Dan Belnap, Daniel L. Belnap
Faculty Publications
The concept of hesed (pronounced khesed) 1 is unfamiliar to most Bible readers. This is partly due to the fact that it is a Hebrew word found in the Old Testament; thus, we will never come across the word hesed anywhere in our King James Version (KJV). Moreover, the term is difficult to translate, the KJV providing no less than fifteen different terms to signify the presence of hesed in the text, the most common being mercy, kindness, and lovingkindness.2 Yet the principle of hesed may be one of the most important doctrinal concepts in the Old Testament, …
The Sticks Of Judah And Joseph: Reflections On Defending The Kingdom, Joseph M. Spencer
The Sticks Of Judah And Joseph: Reflections On Defending The Kingdom, Joseph M. Spencer
Faculty Publications
I wish to pursue two tasks simultaneously in this essay. First, in line with its title, I will address a very old matter of interpretation. I aim to explain as definitively as possible how to make sense of the relationship between Ezekiel 37:15–19, with its talk of the sticks of Judah and Joseph, and the claims of the Restoration, which include somehow connecting the stick of Joseph to the Book of Mormon. Second, in line with the subtitle of this essay, I wish to draw a crucial lesson from the history of how Latter-day Saints have dealt with this issue …
Models Of Motherhood Expansive Mothering In The Old Testament, Avram R. Shannon, Thora Florence Shannon
Models Of Motherhood Expansive Mothering In The Old Testament, Avram R. Shannon, Thora Florence Shannon
Religious Educator: Perspectives on the Restored Gospel
Motherhood, both in the scriptures and in our own experiences, is a wonderful and beautiful thing, but it can sometimes be a fraught category. Societal and religious expectations on mothers can be overwhelming and can lead to despair, difficulty, and marginalization.[1] Motherhood is often defined as a narrow range of nurturing behaviors such as bearing, nursing, feeding, and fulfilling other physical needs of children.[2] Some people have used the Old Testament to proscribe women's roles to motherhood and then to define their roles of motherhood as a limited range of these mostly physical acts of childcare.[3] While these are vitally …
Khirbet Beit Lei And The Lehi Of Samson Old Testament And Book Of Mormon Considerations, And A Newly Identified Site For Biblical Leḥi And En-Hakkore, Jeffrey R. Chadwick
Khirbet Beit Lei And The Lehi Of Samson Old Testament And Book Of Mormon Considerations, And A Newly Identified Site For Biblical Leḥi And En-Hakkore, Jeffrey R. Chadwick
Religious Educator: Perspectives on the Restored Gospel
In the study, appreciation, and teaching of ancient scripture, the disciplines of archaeology, geography, history, and language can often provide helpful and instructive insights for understanding the settings and events of scriptural narratives. The doctrinal and applicative aspects of those narratives may be enhanced by a correct understanding of their ancient backgrounds. But caution must be taken that data and interpretations from these disciplines be used in accurate and responsible ways, and that sensational claims or wishful thinking unsupported by the data not be advanced in our classes nor become part of the teaching experience. A case in point in …
"For A Wise Purpose In Him" Alma 37'S Implications For Future Generations, Matthew Scott Stenson
"For A Wise Purpose In Him" Alma 37'S Implications For Future Generations, Matthew Scott Stenson
Religious Educator: Perspectives on the Restored Gospel
After briefly describing and differentiating between his two sets of plates, Nephi writes, “Wherefore, the Lord hath commanded me to make these plates [the small plates] for a wise purpose in him, which [complete] purpose I know not. But the Lord knoweth all things from the beginning; wherefore, he prepareth a way to accomplish all his works among the children of men; for behold, he hath all power unto the fulfilling of all his words. And thus it is. Amen” (1 Nephi 9:5–6). From these words of Nephi we can extrapolate what has been called the “doctrine of providence.”[1] The …