Digital Commons Network^™

A Modern Translation Of Genesis 1–11 In The Traditional Sense, Dominic Kent

Interpreter: A Journal of Latter-day Saint Faith and Scholarship

Samuel L. Bray and John F. Hobbins have recently released a new translation of Genesis chapters one to eleven. The highlight of the work is their extensive notes that provide insight into not just their translation process, but on the process of Bible translation as a whole. The book offers a great deal to interest Bible readers, scholars, and translators.

“Their Anger Did Increase Against Me”: Nephi’S Autobiographical Permutation Of A Biblical Wordplay On The Name Joseph, Matthew L. Bowen

Interpreter: A Journal of Latter-day Saint Faith and Scholarship

Nephi’s record on the small plates includes seven distinct scenes in which Nephi depicts the anger of his brethren against him. Each of these scenes includes language that recalls Genesis 37:5‒10, 20, the biblical scene in which Joseph’s brothers “hate him yet the more [wayyôsipû ʿôd] for his dreams and for his words” because they fear that he intends to “reign” and to “have dominion” or rule over them (Genesis 37:8). Later, they plot to kill him (Genesis 37:20). Two of these “anger” scenes culminate in Nephi’s brothers’ bowing down before him in the same way that Joseph’s brothers bowed …

Full Issue

Interpreter: A Journal of Latter-day Saint Faith and Scholarship

No abstract provided.

“I Kneeled Down Before My Maker”: Allusions To Esau In The Book Of Enos, Matthew L. Bowen

Interpreter: A Journal of Latter-day Saint Faith and Scholarship

The Book of Enos constitutes a brief literary masterpiece. A close reading of Enos’s autobiography reveals textual dependency not only on 1 Nephi 1:1-2 and Genesis 32–33, but also on earlier parts of the Jacob-Esau cycle in Genesis 25, 27. Enos’s autobiographical allusions to hunting and hungering serve as narrative inversions of Esau’s biography. The narrative of Genesis 27 exploits the name “Esau” in terms of the Hebrew verb ʿśh/ʿśy (“make,” “do”). Enos (“man”) himself incorporates paronomastic allusions to the name “Esau” in terms of ʿśh/ʿśy in surprising and subtle ways in order to illustrate his own transformation through the …

Their Imperfect Best: Isaianic Authorship From An Lds Perspective, Daniel T. Ellsworth

Interpreter: A Journal of Latter-day Saint Faith and Scholarship

For Latter-day Saints, the critical scholarly consensus that most of the book of Isaiah was not authored by Isaiah often presents a problem, particularly since many Isaiah passages in the Book of Mormon are assigned post-exilic dating by critical scholars. The critical position is based on an entirely different set of assumptions than most believers are accustomed to bring to scripture. This article surveys some of the reasons for the critical scholarly position, also providing an alternative set of assumptions that Latter-day Saints can use to understand the features of the text.

Response To Margaret Barker's "The Lord Is One", David J. Larsen

BYU Studies

I appreciate the opportunity to be here and to give a brief response to what Margaret Barker shared with us. I would like to talk about some of the ideas she explored and perhaps how we may apply them to our LDS scriptures to better understand what we are reading there. Barker touched on the idea of the ascent to heaven and the fact that we can find this ascent, this journey to the heavenly holy of holies, in the writing of Isaiah and other prophetic texts in the Bible. There is so much to consider as we look at …

"In The Land Of The Chaldeans": The Search For Abraham's Homeland Revisited, Stephen O. Smoot

BYU Studies

Readers of the Hebrew Bible first encounter Abram (later Abraham), the spiritual father of the three great monotheistic faiths—Judaism, Christianity, and Islam—at the end of Genesis 11. There they discover he was the son of a certain Terah and claimed “Ur of the Chaldeans” as his home (Gen. 11:28). Being as central as Abraham is to the patriarchal narratives of Genesis and, subsequently, to the faith of scores of believers across the globe, both faithful and nonbelieving readers have turned a critical eye toward the passages where Abraham makes an appearance and have attempted to discern if any historicity lies …

Full Issue

BYU Studies

No abstract provided.

An Analysis Of Benjaminite And Markan Christology, Julie M. Smith

Journal of Book of Mormon Studies

The term Christology refers to the presentation of the life and nature of Jesus Christ. The purpose of this essay is to explore King Benjamin's Christology (see Mosiah 3), to consider its similarities to that found in the Gospel of Mark, and to explore some implications of Benjamin's Christology.

Christology is often described as being on a continuum from low (which emphasizes the human nature of Jesus) to high (which emphasizes his divine nature). It is definitely the case that Benjamin's description of Jesus contains elements of a high Christology since he begins by describing Jesus as "the Lord Omnipotent …

How The Book Of Mormon Reads The Bible: A Theory Of Types, Michael Austin

Journal of Book of Mormon Studies

Typology is one of those words whose meaning shifts dramatically with the position of its user. For religious believers studying the scriptures, typology is a mode of history-the belief that certain events and people should be understood as both fully historical and fully allegorical at the same time. To the unbeliever (or the believer in different things), typology is a mode of rhetoric-a connecting strategy that writers use to create retroactive links between otherwise unrelated stories or that readers use to infer connections between otherwise unconnected things. Those in the first group see the repetition of key narrative elements from …

The Ancient Doctrine Of The Two Ways And The Book Of Mormon, Noel B. Reynolds

BYU Studies

From its opening pages to the end, the Bible describes a bifurcated world in which God bids, commands, and teaches the people he has created to follow him in the way of righteousness, and in which the devil leads people into wickedness. And while great blessings and cursings are promised and realized in this life according to which way people choose to live their lives, the final judgment comes after this life when all will be judged according to whether they chose to follow good or evil. This way of seeing things surfaces explicitly in various texts and is known …

Deuteronomy 17:14–20 As Criteria For Book Of Mormon Kingship, Taylor Halverson

Interpreter: A Journal of Latter-day Saint Faith and Scholarship

Deuteronomy 17:14–20 represents the most succinct summation in the Bible of criteria for kingship. Remarkably, the Book of Mormon narrative depicts examples of kingship that demonstrate close fidelity to the pattern set forth in Deuteronomy 17 (e.g., Nephi, Benjamin, or Mosiah II) or the inversion of the expected pattern of kingship (e.g., king Noah). Future research on Book of Mormon kingship through the lens of Deuteronomy 17:14–20 should prove fruitful.

Janus Parallelism In The Book Of Job: A Review Of Scott B. Noegel’S Work, Jeff Lindsay

Interpreter: A Journal of Latter-day Saint Faith and Scholarship

Janus parallelism is a recently discovered tool evident in ancient Hebrew poetry. Like the two-faced Roman god Janus, Janus parallelism employs a Hebrew word with two meanings that faces two ways. One meaning of the word relates to the preceding text while the other meaning of the word relates to the following text. Examples of such wordplays have been found in many parts of the Old Testament, though the Book of Job appears to be especially rich in these sophisticated puns.1 A valuable tool for exploring the richness of Janus parallelism is Scott B. Noegel’s detailed work, Janus Parallelism in …

Meeting Zoram, Collin Charles Russell

Interpreter: A Journal of Latter-day Saint Faith and Scholarship

Zoram, the servant of Laban, is a character from the Book of Mormon who is only mentioned a few times and on whom little information is given. This article analyzes what information is given in the Book of Mormon and contextualizes its historical background, all coupled with the observations of Latter-day Saint Church leaders and scholars. Insight is provided concerning Zoram’s Hebraic descent in the tribe of Manasseh and his working duties under Laban’s command, along with how all this affected his role in assisting Lehi’s family. The meaning of his name in Hebrew and possible correlations to the meaning …

Jacob’S Protector, Matthew L. Bowen

Interpreter: A Journal of Latter-day Saint Faith and Scholarship

The name Jacob (yaʿăqōb) means “may he [i.e., God] protect,” or “he has protected.” As a hypocoristic masculine volitive verbal form,1 it is a kind of blessing upon, or prayer on behalf of the one so named that he will receive divine protection and safety (cf. Deuteronomy 33:28). Textual evidence from Nephi’s writings suggests that his brother Jacob’s protection was a primary concern of their parents, Lehi and Sariah. Lehi saw Nephi as the specific means of divine protection for Jacob, his “first born in the wilderness.” Moreover, the term “protector” is used twice in LDS scripture, in both instances …

“He Did Go About Secretly”: Additional Thoughts On The Literary Use Of Alma’S Name, Matthew L. Bowen

Interpreter: A Journal of Latter-day Saint Faith and Scholarship

Mormon describes Alma the Younger’s “go[ing] about secretly” to destroy the church that his father, Alma the Elder, had established (Mosiah 27:8–10), this as a narratalogical inversion of that period when Alma the Elder “went about privately” teaching the words of Abinadi and establishing a church “that it might not come to the knowledge of the king” (Mosiah 18:1–6). In Mosiah 27:10, Mormon subtly reworks Alma the Younger’s autobiographical statement preserved in Alma 36:6, adding in the former passage a word rendered “secretly” to create a midrashic or interpretive pun on the name Alma, echoing the meaning of the Semitic …

The Ancient Doctrine Of The Two Ways In The Book Of Mormon, Noel B. Reynolds

Faculty Publications

Consistent with their preexilic Hebrew Bible predecessors, the Book of Mormon prophets taught a version of the Two Ways doctrine that featured (1) invitations to repentance defined as turning or returning to God’s way, (2) the context of the Abrahamic covenant, (3) the blessings and cursings that would come from obedience or disobedience, and (4) the contrast of the path of righteousness that leads to life with the path of evil that leads to death. But this analysis has also produced a number of expansions or refinements of the Two Ways doctrine that are not reflected in biblical treatments of …

The Latter-Day Saint Reimaging Of “The Breath Of Life” (Genesis 2:7), Dana M. Pike

Faculty Publications

The creation and flood accounts in Genesis in the Hebrew Bible (the Christian Old Testament) contain variations on a phrase commonly translated “the breath of life.” This phrase additionally occurs in some uniquely Latter-day Saint materials relating to creation. After overviewing and analyzing this phrase and its meaning in the Bible, this paper then examines the occurrences of the phrase “the breath of life” in important early Latter-day Saint texts.1 The purpose of this study is to illustrate and explain how and why many Latter-day Saints have come to often employ the phrase “the breath of life,” transforming its traditional …

Making Ritual Strange: The Temple Cult As The Foundation For Tannaitic Discourse On Idolatry, Avram R. Shannon

Faculty Publications

This article examines the Tannaitic conception of the worship of avodah zarah. The term is commonly translated as “idolatry,”but the definition of what constitutes worship of avodah zarah, in m. Sanh. 7:6, is based on a more nuanced notion than simply worship of foreign gods. For the Sages of the Mishnah, worship of avodah zarah involved misuse of objects and rituals associated with the Temple cult, which constituted a betrayal of covenantal loyalty. This means that although the rabbinic laws against the worship of avodah zarah were based on the biblical prohibitions against worshiping other gods, the actual …

Formed In And Called From The Womb, Dana M. Pike

Faculty Publications

Jeremiah’s call narrative or vocation report includes a clear example of pre-birth divine election:

(1:4) “Now the word of the LORD came to me saying,

(1:5a) ‘Before I formed you in the womb [babbetẹ n] I knew you,

(5b) and before you were born [came forth from the womb/mēreḥem] I consecrated you;

(5c) I appointed you a prophet to the nations’” (Jer. 1:4–5; NRSV).

However, there is ambiguity about the meaning of the phrase “from the womb” and there are persistent questions about the relationship between Jeremiah 1:5a—“Before I formed you in the womb I knew you”—and 1:5b+c, “before you …

Research Support Services For Religious Studies, Trevan Hatch, Ryan Lee, Gerrit Van Dyk

Faculty Publications

This project was part of a larger suite of similar studies being concurrently conducted at fifteen religious studies libraries in US higher education institutions in conjunction with Ithaka S+R, a not-for-profit research and consulting service that helps academic, cultural, and publishing communities. The information gathered in this study will not only be used to improve the research support services at Brigham Young University but also towards writing a larger report from the aggregated results written and publically disseminated by Ithaka S+R.

Biblical Merismus In Book Of Mormon Gospel References, Noel B. Reynolds

Faculty Publications

This study is an extension of previously published work that identifies three inclusios in the Book of Mormon, each of which presents the same six-element definition of the doctrine or gospel of Jesus Christ. However, the six elements are not presented as a straightforward list, but rather in a series of smaller combinations intended to gradually deepen and extend the reader’s understanding of each one and of its role in the larger gospel process. This mode of presentation makes something else clear: Whenever some pair or selection from these six elements is mentioned, the entire set is implicitly invoked. Each …

Chiastic Structuring Of Large Texts: Second Nephi As A Case Study, Noel B. Reynolds

Faculty Publications

The experiment conducted in this paper has been the application of the principles of Hebrew rhetoric—as that has come to be understood by biblical scholars over the last half century—to the Book of Second Nephi, self-described as personally written by Nephi, who was educated in Jerusalem at the end of the 7th century BCE, a time and place where these principles are now thought by scholars to have been de rigeur. The experiment did not refute the hypothesis, but instead did produce a plausible division of the book into 13 sub-units that readily organize themselves chiastically as a whole. The …

Full Issue

Studia Antiqua

No abstract provided.

A Postexilic Reading Of The Biblical Flood Narrative, Kyla Beckstrand

Studia Antiqua

No abstract provided.

Recovering Female Authors Of The Bible, Sarah Palmer

Studia Antiqua

No abstract provided.

On The Unified Authorship Of The Oracle To Ariel (Isaiah 29:1–8), Wilson C. Parson

Studia Antiqua

No abstract provided.

Editor's Preface, Juan D. Pinto

Studia Antiqua

No abstract provided.

Front Matter

Studia Antiqua

No abstract provided.

Book Reviews, Kathe C. Homer, Carol V. Oaks, Gabi Kupitz, Terri Christensen, Lillian Heil, Vicky M. Turner, C. Garn Coombs, Robbin Olsen Major, Helen Hoopes, Janet Francis, Thomas Kent Hinckley, Jan Staheli

Children's Book and Media Review

No abstract provided.