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Nephi's Vision And The Revelation Of John
Nephi's Vision And The Revelation Of John
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
''The revelations of Nephi and of John have more in common . .. than merely the apocalyptic form, for Nephi's vision anticipates that of John. The two are complementary, centering in part on the same characters and themes: the Lamb and his Church, the Apostasy, the great and abominable church of the devil, and the restoration of the gospel in the latter days," asserts Stephen E. Robinson in "Early Christianity and 1 Nephi 13-14" and 'Warring Against the Saints of God."
Reprints And Preliminary Reports
Reprints And Preliminary Reports
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Does the Book of Mormon stand alone when it says that Jesus taught important gospel messages after his resurrection? "No," answers Hugh Nibley, as he surveys the "40 day literature" in his 1966 article entitled Evangelium Quadraginta Dierum. Although modern biblical scholars tend to discount the early Christian accounts of the post-resurrection ministry of the Savior, Nibley argues for a literal, historical interpretation. From this, an interesting perspective on 3 Nephi can emerge.
New Book Out
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
A convenient and commendable collection of articles about Book of Mormon people is now off the press. It Begins with a Family, published in January by Deseret Book, reprints twenty-three articles that appeared in the Ensign from 1976 to 1978. The articles, by prominent authors and scholars, discuss the lives and characters of Lehi, Nephi, Jacob, Benjamin, Alma, Ammon, Korihor, Moroni, and other significant Book of Mormon figures.
The Original Bountiful Found?
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Many F.A.R.M.S. members have read about research done by Australians Warren and Michaela Aston (see AST-88) on the area at the southern extremity of the Arabian peninsula. The Astons have examined several possible sites for Bountiful, where Nephi and others in Lehi's party constructed the ship which they sailed to the New World. A new visit last year, partially funded by F.A.R.M.S., gathered further data.
A Note On The Name Nephi, John Gee
A Note On The Name Nephi, John Gee
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
The opening words of the Book of Mormon, "I, Nephi" (1 Nephi 1:10), raise an interesting issue: Are the "personal names contained in the story ... satisfactory for that period and region"? While an answer to that issue for all the names in the Book of Mormon still awaits investigation, we seem to be in a position to comment on the authenticity of the name Nephi.
A Reader Notes An Expression That Is Unique To Nephi
A Reader Notes An Expression That Is Unique To Nephi
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Richard Rust, professor of English at the University of North Carolina at Chapel Hill, whose research has been published by F.A.R.M.S. in the past, has noticed phraseology that is unique to individual Book of Mormon prophets. He writes to F.A.R.M.S. that the phrase "my soul delighteth" appears to be unique to Nephi. It is a beautiful expression, which Nephi uses ten times: for example, "my soul delighteth in the scriptures" (2 Nephi 4:15); "my soul delighteth in the things of the Lord" (2 Nephi 4:16); "my soul delighteth in proving unto my people the truth of the coming of Christ" …
Paper Considers Book Of Mormon Temples
Paper Considers Book Of Mormon Temples
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Did the people of the Book of Mormon have temples as we know them? What did their temples mean to them, according to the Book of Mormon account? These and many other questions receive careful treatment in "The Temple in the Book of Mormon: The Temples at the Cities of Nephi, Zarahemla, and Bountiful" by John W. Welch, which is available as a preliminary report on the order form in this issue of Insights. In final form, it will be included in Temples in the Ancient World, which will be published by Deseret Book and F.A.R.M.S. next spring.
Connections Between The Visions Of Lehi And Nephi, John W. Welch
Connections Between The Visions Of Lehi And Nephi, John W. Welch
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Although a simple book in several respects, the Book of Mormon is also marvelously complex, as in the interconnections between several of its texts. No example of this phenomenon is more instructive than the case of Lehi's and Nephi's visions.
1993 Updates Present Latest Research
1993 Updates Present Latest Research
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
What does the influence of Viking metal working on the inhabitants of the New World tell us about the Book of Mormon? Were any Book of Mormon names still used by peoples in ancient America after Book of Mormon times? What significance did the sword of Laban have to the Nephites and to Joseph Smith? What can we learn from the differences between the visions of Lehi and Nephi? Can the 1834 affidavits attacking the Joseph Smith family be trusted? What did B. H. Roberts say about the Book of Mormon in The Truth, the Way, the Life?
Brown Bags Keep Participants Up To Date On Ongoing Research
Brown Bags Keep Participants Up To Date On Ongoing Research
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
In the FARMS brown bag lecture series during the last two months Hugh Nibley spoke about figure 6 from Facsimile 2 of the book of Abraham (a transcript is available; see the accompanying article on this page), Steve Booras and Don Parry demonstrated the Dead Sea Scroll Electronic Database that we have reported on in previous issues of Insights, Gene Clark reported on his preliminary research on metals near the probable site of Old World Bountiful (see the article on page 5), Noel Reynolds explored the ways that 1 Nephi gives political support to Nephi' s prophetic role, and …
Better That One Man Perish, John W. Welch, Heidi H. Parker
Better That One Man Perish, John W. Welch, Heidi H. Parker
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
When constraining Nephi to slay Laban, the Spirit gave the sober justification that "it is better that one man should perish than that a nation should dwindle and perish in unbelief" (1 Nephi 4:13). Alma invoked this same justification when reluctantly subjecting Korihor to divine punishment (see Alma 30:47). This principle runs sharply contrary to modern liberal jurisprudence, but a different view prevailed in certain cases under biblical law.
Farms Web Site Features Insightful Papers
Farms Web Site Features Insightful Papers
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Under both the Free Services and Member/services sections of the FARMS Web site is a link called Featured Papers, where each month (and sometimes more often) a different FARMS paper is featured . Visitors to the site can read the paper online or print it out. To print the paper in a reader-friendly format, choose the print icon at the top of the displayed paper rather than the print command from your operating system. The regular print command will print the paper but not preserve the formatting.
Reflections Of Nephi's Vision In His Psalm, John A. Tvedtnes
Reflections Of Nephi's Vision In His Psalm, John A. Tvedtnes
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Second Nephi 4:16-35 comprises a beautiful psalm written by Nephi. Portions of the psalm suggest that he was contemplating his earlier vision of the tree of life and the future of his people, recorded in 1 Nephi 11-14. Among the elements common to both the psalm and the vision are the appearance of angels in visions, mention of the condescension of God, temptations, the devil (" evil one") and hell, and the straight path.
Internal Textual Evidence For The Egyptian Origin Of Nephi’S Name, Matthew L. Bowen
Internal Textual Evidence For The Egyptian Origin Of Nephi’S Name, Matthew L. Bowen
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
A proposed etymology of the Book of Mormon name Nephi is that it derives from the ancient Egyptian word nfr,1 which as an adjective means “good,” “fine,” or “goodly” and as a noun denotes “kindness” or “goodness.”2 By Lehi’s time, this word was probably pronounced “ne˘fe¯” (NEH-fee).3 Two Book of Mormon passages contain strong evidence for such an etymology.
“Let Us Be Strong”: Nephi’S Courage In The Context Of Ancient Near Eastern Military Exhortations, David E. Bokovoy
“Let Us Be Strong”: Nephi’S Courage In The Context Of Ancient Near Eastern Military Exhortations, David E. Bokovoy
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
The ancient Near East often witnessed the rise and fall of powerful nations, a fact of life reflected in the literary and cultural traditions of the time. Given the constant specter of war, military leaders frequently needed to exhort their people to extraordinary levels of bravery. Literary evidence shows that the phrase to “be strong” was commonly used in a military sense. The Book of Mormon, with its roots in the ancient Near East, also reflects that usage.
Nephi’S Later Reflections On The Tree Of Life Vision, Michael B. Parker
Nephi’S Later Reflections On The Tree Of Life Vision, Michael B. Parker
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
An interesting phenomenon concerning 1 and 2 Nephi is that parts of the latter book draw on the tree of life vision that Nephi and his father shared, as recorded in 1 Nephi 8, 11–15. In an earlier FARMS Update, John A. Tvedtnes demonstrated that Nephi drew on this vision when composing the psalm in 2 Nephi 4. Further study suggests the likelihood that Nephi’s exhortation in 2 Nephi 31 was similarly informed by that sublime vision.
New Book Offers Views Of Jerusalem As Lehi Knew It
New Book Offers Views Of Jerusalem As Lehi Knew It
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Nephi and his brothers referred to Jerusalem as “that great city” (1 Nephi 2:13). Their opposing views about it became a point of contention that tore Lehi’s family in two, and their memories of it influenced the cultural perspective of their descendants in the New World for dozens of generations. The people known as Lamanites longed after it as a lost paradise and named one of their lands of settlement in its honor (Alma 21:1). Among the Nephites it exemplified the dire consequences of unbelief (Helaman 8:20). But what was the Jerusalem of Lehi’s day really like?
2 Nephi 26 And 27 As Midrash, Grant Hardy
2 Nephi 26 And 27 As Midrash, Grant Hardy
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Nephi was the only Book of Mormon author to receive what might be called a classical Hebrew education. He had ambivalent feelings about his training—indeed, he specifically noted that the tradition would end with himself: “I . . . have not taught my children after the manner of the Jews” (2 Nephi 25:6; see vv. 1–2). So it is not surprising that he remains the most literate, book-learned of the Nephite prophets. That is to say, his writings exhibit the most connections with earlier prophecies and texts, and he structures his teachings in a way that suggests he is working …
The Pleading Bar Of God, Royal Skousen
The Pleading Bar Of God, Royal Skousen
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Near the end of his life, the prophet Nephi referred to the day of judgment and declared that we, the readers of the Book of Mormon, will stand face to face with him before the bar of Christ (2 Nephi 33:11). Similarly, the prophets Jacob and Moroni referred to meeting us when we appear before “the pleasing bar” of God to be judged.
Textual Analysis Of Book Of Mormon Continues
Textual Analysis Of Book Of Mormon Continues
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
FARMS and Brigham Young University are pleased to announce the release of part 2 of volume 4 of the Book of Mormon Critical Text Project, Analysis of Textual Variants of the Book of Mormon. Part 2 analyzes the text from 2 Nephi 11 through Mosiah 16.
“What Meaneth The Rod Of Iron”?, Matthew L. Bowen
“What Meaneth The Rod Of Iron”?, Matthew L. Bowen
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Latter-day Saint scholars Hugh W. Nibley and John A. Tvedtnes have discussed at length how a staff, rod, and sword came to be commonly identified with the word of God in the ancient Near East.¹The evidence they cite from the Bible, the earliest Hebrew commentators, modern biblical scholarship, and elsewhere affirms Nephi’s unambiguous assertion that the “word of God” is a “rod.”
Wordplay On The Name ‘Enos’, Matthew L. Bowen
Wordplay On The Name ‘Enos’, Matthew L. Bowen
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
In his analysis of Mosiah 1:2–6 and 1 Nephi 1:1–4, John A. Tvedtnes notes that in many instances “Nephite writers relied on earlier records as they recorded their history.”1 He makes a convincing argument that the description of King Benjamin teaching his sons “in all the language of his fathers” (Mosiah 1:2) is modeled on Nephi’s account.
“Look To God And Live”, Kristian S. Heal
“Look To God And Live”, Kristian S. Heal
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
Near the end of the children of Israel’s journey to the promised land following their miraculous escape from Egypt, they once again began to complain against the Lord and against Moses. As a result of this sin, the Lord sent “fiery serpents” among them (Numbers 21:6). Faced with physical death, the people went to Moses, confessed their sins, and entreated him to pray to the Lord to take the serpents away. However, the serpents were not taken away as requested. Instead, in what may have seemed an expression of deep irony—but was in reality a sacred symbol—Moses was instructed to …
Update: The “Familiar Spirit” In 2 Nephi 26:12, Paul Y. Hoskisson
Update: The “Familiar Spirit” In 2 Nephi 26:12, Paul Y. Hoskisson
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
There are two ways to read a text, through exegesis and through eisegesis. The first means, approximately, “reading out of the text,” while the second means, approximately, “reading into the text.” Both are legitimate ways of approaching a text. Anyone who reads the scriptures will at times engage in both exegesis and eisegesis, whether knowingly or unwittingly. Therefore, the more conscientiously and consciously we engage in rigorous and careful exegesis and eisegesis, the better the chance that our reading of the scriptures will truly enlighten the mind and provide substance for the soul. I will illustrate both approaches using the …
“He Shall Add”: Wordplay On The Name Joseph And An Early Instance Of Gezera Shawa In The Book Of Mormon, Matthew L. Bowen
“He Shall Add”: Wordplay On The Name Joseph And An Early Instance Of Gezera Shawa In The Book Of Mormon, Matthew L. Bowen
Insights: The Newsletter of the Neal A. Maxwell Institute for Religious Scholarship
In explaining the prophecies of Isaiah in which his soul delighted, Nephi sets up an intriguing wordplay on the name Joseph. On several occasions he combines segments of Isaiah 11:11 and Isaiah 29:14 to foretell the gathering and restoration of Israel at the time of the coming forth of additional scripture. The most discernible reason for Nephi’s interpretation of these two specific texts in the light of each other is their shared use of the Hebrew verb yāsap, which literally means “to add” but can have the more developed senses to “continue” or “proceed to do” something and “to do …