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What’S In A Name? Sebus, Paul Y. Hoskisson

Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship

When I first began studying Book of Mormon proper names more than 30 years ago, the name Sebus appeared to present a Gordian knot. Hebrew words, like other Semitic words in gen- eral, are most often built on a structure of three different consonants. This language feature emphasizes the consonants and their sequence and order. The problem with Sebus is that its first and third consonants, /s/ and /s/, are the same— something that is extremely rare in any Semitic language. That being the case, for a long time I shelved any attempt to etymologize Sebus.

Books To Build Faith, Daniel C. Peterson

Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship

I am sometimes contacted by people who are expe- riencing doubts about the claims of Mormonism or whose spouse or father or daughter has lost faith. I always ask what the specific issues might be, and I then try to address those or to locate colleagues or printed resources that might help resolve their concerns.

“The Lord God Will Proceed”: Nephi’S Wordplay In 1 Nephi 22:8–12 And The Abrahamic Covenant, Matthew L. Bowen

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

Nephi quotes or alludes to four distinct Old Testament passages — Genesis 22:18; Isaiah 29:14; Isaiah 49:22–23; and Isaiah 52:10 — twice each in 1 Nephi 22:6, 8–12. These four texts form the basis of his description of how the Lord would bring to pass the complete fulfillment of the promises in the Abrahamic covenant for the salvation of the human family. These texts’ shared use of the Hebrew word gôyim (“nations” [> kindreds], “Gentiles”) provides the lexical basis for Nephi’s quotation and interpretation of these texts in light of each other. Nephi uses these texts to prophesy that the …

“We Might Have Enjoyed Our Possessions And The Land Of Our Inheritance”: Hebrew Yrš And 1 Nephi 17:21, Matthew L. Bowen

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

The verbal expression “we might have enjoyed,” as used in a complaint that Nephi attributes to his brothers, “we might have enjoyed our possessions and the land of our inheritance” (1 Nephi 17:21), reflects a use of the Hebrew verb yrš in its progressive aspect, “to enjoy possession of.” This meaning is evident in several passages in the Hebrew Bible, and perhaps most visibly in the KJV translation of Numbers 36:8 (“And every daughter, that possesseth [Hebrew yōrešet] an inheritance [naḥălâ] in any tribe of the children of Israel, shall be wife unto one of the family of the tribe …

“For Their Good Have I Written Them”: The Onomastic Allusivity And Literary Function Of 2 Nephi 25:8, Matthew L. Bowen

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

Nephi’s writings exhibit a distinctive focus on “good” and divine “goodness,” reflecting the meaning of Nephi’s Egyptian name (derived from nfr) meaning “good,” “goodly,” “fine,” or “fair.” Beyond the inclusio playing on his own name in terms of “good” and “goodness” (1 Nephi 1:1; 2 Nephi 33:3–4, 10, 12), he uses a similar inclusio (2 Nephi 5:30–31; 25:7–8) to frame and demarcate a smaller portion of his personal record in which he incorporated a substantial portion of the prophecies of Isaiah (2 Nephi 6–24). This smaller inclusio frames the Isaianic material as having been incorporated into Nephi’s “good” writings on …

Review: Michael Hubbard Mackay, Mark Ashurst-Mcgee, And Brian M. Hauglid, Eds. Producing Ancient Scripture: Joseph Smith’S Translation Projects In The Development Of Mormon Christianity. Salt Lake City: University Of Utah Press, 2020., Sonia Hazard

Mormon Studies Review

Joseph Smith was, among much else, a translator. One of the most distinctive qualities of early Mormonism is that saving knowledge came not only from revelations—though Smith received plenty of those— but also through texts from the ancient past. In order to be useable as scripture, those texts required translation, and Smith tackled the office of translator with relish. What did translation mean for Smith and early Saints?

The editors of Producing Ancient Scripture—Michael Hubbard MacKay, Mark Ashurst-McGee, and Brian M. Hauglid—set out to answer that question with a comprehensive treatment of Smith’s translations, and they delivered. Among the seventeen …

“Unto The Taking Away Of Their Stumbling Blocks”: The Taking Away And Keeping Back Of Plain And Precious Things And Their Restoration In 1 Nephi 13–15, Matthew L. Bowen

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

In the latter part (1 Nephi 13–14) of his vision of the tree of life (1 Nephi 11–14), Nephi is shown the unauthorized human diminution of scripture and the gospel by the Gentile “great and abominable church” — that plain and precious things/words, teachings, and covenants were “taken away” or otherwise “kept back” from the texts that became the Bible and how people lived out its teachings. He also saw how the Lord would act to restore those lost words, teachings, and covenants among the Gentiles “unto the taking away of their stumbling blocks” (1 Nephi 14:1). The iterative language …

Verbal Punctuation In The Book Of Mormon I: (And) Now, John Gee

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

The Book of Mormon, being an ancient book, was originally written without typographic punctuation and employs verbal punctuation instead. This article looks at the use of “and now” as verbal punctuation in the Book of Mormon. The phrase is used to mark major breaks in the text, not only for chapters but also within chapters of the text. The Book of Mormon usage is borrowed from Classical Biblical Hebrew (the Hebrew used before the exile) and follows the pattern set by pre-exilic Hebrew scribes. While this usage dropped in the Old World after the Babylonian exile as Aramaic replaced Hebrew …

Nephi’S Small Plates: A Rhetorical Analysis, Noel B. Reynolds

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

In previous and pending publications I have proposed interpretations of various features of Nephi’s writings. In this paper I undertake a comprehensive discussion of the seven passages in which Nephi and his successor Jacob explain the difference between the large and the small plates and describe the divinely mandated profile for each. While most readers of the Book of Mormon have been satisfied with the simple distinction between the large plates in which the large plates are a comprehensive historical record of the Nephite experience and the small plates are a record of selected spiritual experiences, including revelations and prophecies, …

Gentiles In The Book Of Mormon, John Hilton Iii, Ryan Sharp, Brad Wilcox, Jaron Hansen

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

The word Gentiles appears 141 times in the Book of Mormon (the singular Gentile appears only five times.) It appears more frequently than key words such as baptize, resurrection, Zion, and truth. The word Gentiles does not appear with equal frequency throughout the Book of Mormon; in fact, it appears in only five of its fifteen books: 1 Nephi, 2 Nephi, 3 Nephi, Mormon, and Ether. Additionally, Book of Mormon speakers did not say Gentiles evenly. Some speakers said the word much less often than we might expect while others used it much more. Nephi1 used Gentiles the most (43 …

“Can You Suppose That The Lord Will Spare You?”: Moroni’S Charged Rhetoric In Alma 60:30–32, Matthew L. Bowen

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

Under the duress of a lengthy war, and prompted by recent Lamanite military successes, as well as incensed at the government’s failure to resupply Helaman’s armies with provisions and to send men to reinforce the city Nephihah, Moroni sent a second scathing letter to the leaders of the Nephite nation in the Nephite capital city Zarahemla. As other scholars have noted, the name Zarahemla likely denotes “seed of compassion” or “seed of sparing.” In this article, I propose that Moroni’s rhetoric in the letter includes an acerbic word-irony involving the meaning of Zarahemla perhaps achieved in terms of the Hebrew …

Overwriting Ether: Moroni’S Transfiguration Of Jaredite Scripture, David J. Larsen

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

The Book of Ether is a sometimes-overlooked gem of a text within the Book of Mormon, a history within a history that deserves careful and innovative investigation. Rosalynde Frandsen Welch offers such with a novel perspective in her entry in the Maxwell Institute’s series of “brief theological introductions” to the books within the Book of Mormon. The principal focus of Welch’s analysis is on issues concerning Moroni’s editorial purposes, how he interacts with his source text, and the ethics of his agenda for his abridgment of the Jaredite record. She critiques what she sees as Moroni’s lack of interest in …

Review: William L. Davis. Visions In A Seer Stone: Joseph Smith And The Making Of The Book Of Mormon. Chapel Hill: University Of North Carolina Press, 2020., Carolyn Eastman

Mormon Studies Review

William L. Davis has published an astoundingly good book, one of the best works of religious and intellectual history I have read in years. Visions in a Seer Stone engages a range of academic fields, historical methods, and exegetical close readings in examining the development of the Book of Mormon, and above all helps his readers understand the dynamics of American religious culture during Joseph Smith’s lifetime. In the end, he develops an argument impressive for both its conceptual rigor and its sweeping breadth: that the Book of Mormon is less a conventional text than an oral performance, and that …

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.

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 …

Putting Down The Priests: A Note On Royal Evaluations, (Wĕ)Hišbît, And Priestly Purges In 2 Kings 23:5 And Mosiah 11:5, Matthew L. Bowen

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

The historian who wrote 2 Kings 23:5 and Mormon, who wrote Mosiah 11:5, used identical expressions to describe King Josiah’s and King Noah’s purges of the priests previously ordained and installed by their fathers. These purges came to define their respective kingships. The biblical writer used this language to positively evaluate Josiah’s kingship (“And he put down [wĕhišbît] the idolatrous priests whom the kings of Judah had ordained”), whereas Mormon levies a negative evaluation against Noah (“For he put down [cf. Hebrew (wĕ)hišbît] all the priests that had been consecrated by his father”). Mormon employs additional “Deuteronomistic” language in evaluating …

A Comparison Of The Book Of Mormon’S Subordinate That Usage, Stanford Carmack

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

This paper compares the Book of Mormon’s subordinate that usage with what is found in the King James Bible, pseudo-archaic writings, and the greater textual record. In this linguistic domain, the Book of Mormon manifests as thoroughly archaic, and it surpasses all known pseudo-archaic writings in breadth and depth of archaism. The implications of this set of linguistic data indicate that the translation as originally dictated by Joseph Smith cannot plausibly be explained as the result of Joseph’s own word choices, but it is consistent with the hypothesis that the wording was somehow provided to him.

“The Wind And The Fire To Be My Chariot”: The Anachronism That Wasn’T, John Gee

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

In the Book of Abraham, God tells Abraham in Haran, “I cause the wind and the fire to be my chariot” (Abraham 2:7). While this initially might appear to be an anachronism, as the chariot is normally thought to have been introduced later, archaeological finds of chariots at the site of Harran predate Abraham by hundreds of years.

Passages From The Book Of Micah In The Book Of Mormon, Dana M. Pike

Faculty Publications

No abstract provided.

The Brass Plates In Context: A Book Of Mormon Backstory, Noel B. Reynolds

Faculty Publications

This paper brings contemporary ANE scholarship in several fields together with the ancient scriptures restored through Joseph Smith to construct an updated starting point for interpretation of the teachings of the Book of Mormon. It assembles findings from studies of ancient scribal culture, historical linguistics and epigraphy, and the history and archaeology of Mesopotamia, Egypt, and the Levant, together with the traditions of ancient Israel and the ancient scriptures restored to Joseph Smith, to construct a contextualized perspective for understanding Lehi, Nephi, and the Brass Plates as they would have been understood by their contemporaries—as prominent bearers of the Josephite …

"There Was One Samuel": Possible Multiple Sources For The Samuel Narrative, Dan Belnap, Daniel L. Belnap

Faculty Publications

During the second day of Christ’s ministry to the New World, a curious event took place. Having taught and commented on a number of biblical texts, Christ then had Nephi3 present his own record for review.1 The inspection uncovered a missing event that Christ brought to the attention of the gathered disciples: “Verily I say unto you, I commanded my servant Samuel, the Lamanite, that he should testify unto this people, that at the day that the Father should glorify his name in me that there were many saints who should arise from the dead, and should appear unto many, …

The Book Of Mormon Translation Process, Grant Hardy

BYU Studies

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 …

Captain Moroni And The Sermon On The Mount: Resolving A Scriptural Tension, Duane Boyce

BYU Studies

A natural tension seems to exist between two important features of the Book of Mormon. On one hand, Mormon includes in his record a version of the Sermon on the Mount that Jesus gave to the Nephites—an address that sets the standard for discipleship and that contains teachings obviously opposed to violence.1 In it, we hear about not resisting evil, turning the other cheek, going another mile when compelled to go one, loving our enemies—and so forth (3 Ne. 12:39–44). On the other hand, Mormon also presents various Nephite leaders as righteous even though they were immersed in violence. Captain …

The Book Of Mormon: A Powerful Model For Distance Education, Adam R. Jardine

Religious Educator: Perspectives on the Restored Gospel

The COVID-19 pandemic has caused many within the Church Educational System to participate in online delivery for classroom instruction. Success has varied, and many teachers have faced not only the difficulties of a new and possibly unfamiliar delivery method but also the challenge of becoming online course designers. The realities of COVID-19 forced educational systems, both secular and religious, to pivot their educational strategy, causing online delivery to become the primary educational delivery method in many areas. What many educators initially experienced during the pandemic was not regular online delivery, but rather “emergency remote teaching.” Though the COVID-19 pandemic produced …

Scripture Note: Alma’S And Helaman’S Priestly Blessings, Jesus’S Divine Acts In 3 Nephi 19:25, 30, Matthew L. Bowen

Religious Educator: Perspectives on the Restored Gospel

A few years ago, Matthew J. Grey drew renewed attention to the language of 3 Nephi 19:25 as reflecting the language of Numbers 6:24–27,2 a text sometimes called the Priestly Blessing. As far as I am aware, no study has thus far examined the influence of the Priestly Blessing in the Book of Mormon beyond 3 Nephi 19. Nevertheless, it appears that such influence exists. In this brief study, I examine how the influence of the Priestly Blessing in the Book of Mormon extends beyond Mormon’s description of Jesus’s priestly ministration at the temple in Bountiful to at least three …

“Wherefore, For This Cause”: The Book Of Mormon As Anti-Type Of The Brass Serpent, Scott Stenson

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

Nephi1 represents the sacred record that becomes the Book of Mormon as a new brass serpent to heal the nations. Nephi’s typological project is reasonable given that he self-identifies with Moses, his family’s scriptures and compass are made of brass, and he consistently describes reading as an act of seeing, looking, or believing. Nephi understands from Isaiah that the book he (Nephi) prepares — and that he has so much to say about — will become an ensign, or sign, that will be lifted up and heal the nations that have stumbled in blindness. Nephi’s project emerges most fully in …

“Strong Like Unto Moses”: The Case For Ancient Roots In The Book Of Moses Based On Book Of Mormon Usage Of Related Content Apparently From The Brass Plates, Jeff Lindsay, Noel B. Reynolds

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

Over 30 years ago, Noel Reynolds compared matching non- Biblical phrases in the Book of Moses and Book of Mormon. Based on this analysis, Reynolds proposed a possible connection between the Book of Moses and hypothetical material on the brass plates that may have influenced some Book of Mormon authors. Reynolds’s work, “The Brass Plates Version of Genesis,” provided potentially plausible explanations for additional relationships between the Book of Moses and Book of Mormon that arose in two later Jeff Lindsay studies: one on the Book of Mormon account of Lehi1’s trail and another on the Book of Mormon’s intriguing …

Variety And Complexity In The Witnesses To The Book Of Mormon, Daniel C. Peterson

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

This paper examines the testimonies of the witnesses of the Book of Mormon— not only the Three Witnesses and the Eight Witnesses, but many others who experienced and testified of the reality of the Book of Mormon plates. Together, these testimonies offer impressive support for the claims of Joseph Smith regarding the Book of Mormon and, thus, the Restoration. The variety and complexity of their collective testimony makes finding a single, alternative, non-divine explanation for the witness experiences challenging, indeed.

That Which You Have Translated, Which You Have Retained, Clifford P. Jones

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

I propose that our current Words of Mormon in the Book of Mormon was originally a second chapter of the book of Mosiah following an initial chapter that was part of the lost 116 pages. When Joseph Smith gave the first 116 pages to Martin Harris, he may have retained a segment of the original manuscript that contained our Words of Mormon, consistent with the Lord’s reference “that which you have translated, which you have retained” (D&C 10:41). A comprehensive review of contextual information indicates that the chapter we call Words of Mormon may actually be the first part of …

Vast Prairies And Trackless Wilds Of Snow: A Good Test Of Sincerity, Daniel C. Peterson

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

Embarking roughly six months after the organization of The Church of Jesus Christ of Latter-day Saints, the 1830–1831 “mission to the Lamanites” faced challenges that we pampered moderns can scarcely imagine. Oliver Cowdery, Peter Whitmer Jr., Parley P. Pratt, Ziba Peterson, and, eventually, Frederick G. Williams demonstrated beyond reasonable dispute the depth of their commitment to the Restoration and to the promises extended by the Book of Mormon to the surviving children of Lehi. Given that Cowdery and Whitmer were witnesses of the golden plates, this demonstration of their genuine belief seems significant.