Pub Date : 2011-01-01DOI: 10.5406/jbookmormotheres.20.1.0066
Stephen D. Ricks
Nahom, a proper name given as the burial place of Ishmael in 1 Nephi 16:34, compellingly correlates archaeologically, geographically, and historically to the site of Nehem on the Arabian peninsula. However, as this article exhibits, some of the linguistic and etymological evidence given to connect the Book of Mormon Nahom to the Arabian Nehem is somewhat problematic.
{"title":"On Lehi’s Trail: Nahom, Ishmael’s Burial Place","authors":"Stephen D. Ricks","doi":"10.5406/jbookmormotheres.20.1.0066","DOIUrl":"https://doi.org/10.5406/jbookmormotheres.20.1.0066","url":null,"abstract":"Nahom, a proper name given as the burial place of Ishmael in 1 Nephi 16:34, compellingly correlates archaeologically, geographically, and historically to the site of Nehem on the Arabian peninsula. However, as this article exhibits, some of the linguistic and etymological evidence given to connect the Book of Mormon Nahom to the Arabian Nehem is somewhat problematic.","PeriodicalId":337717,"journal":{"name":"Journal of the Book of Mormon and Other Restoration Scripture","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131339104","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2011-01-01DOI: 10.5406/jbookmormotheres.20.2.0002
J. Sorenson
How Mormon compiled Nephite records into the book that bears his name has never been carefully studied. This paper makes an attempt to understand that process as it details the limitations Mormon faced and the sources he would have used. Mormon’s framework depended primarily on the larger plates of Nephi, but this paper demonstrates that Mormon appears to have supplemented those plates with other sources from the Nephite archive of records. The restrictions of the plates of Nephi and the nature of the additional sources are discussed and evaluated.
{"title":"Mormon’s Sources","authors":"J. Sorenson","doi":"10.5406/jbookmormotheres.20.2.0002","DOIUrl":"https://doi.org/10.5406/jbookmormotheres.20.2.0002","url":null,"abstract":"How Mormon compiled Nephite records into the book that bears his name has never been carefully studied. This paper makes an attempt to understand that process as it details the limitations Mormon faced and the sources he would have used. Mormon’s framework depended primarily on the larger plates of Nephi, but this paper demonstrates that Mormon appears to have supplemented those plates with other sources from the Nephite archive of records. The restrictions of the plates of Nephi and the nature of the additional sources are discussed and evaluated.","PeriodicalId":337717,"journal":{"name":"Journal of the Book of Mormon and Other Restoration Scripture","volume":"73 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126272524","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2011-01-01DOI: 10.5406/jbookmormotheres.20.1.0069
Hugh W. Nibley
Responding to an inquiry from a member of a different faith about why the Book of Mormon was translated into the English of the King James Version of the Bible, Nibley discusses the use of biblical language in contemporary society, citing in particular the language of prayer and the use of King James English in the translation of the Dead Sea Scrolls. This article also serves as a platform for Nibley to discuss other issues raised about the Book of Mormon, especially in reference to the King James version of the Bible. Title
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Pub Date : 2011-01-01DOI: 10.5406/jbookmormotheres.20.2.0078
Donald W. Perry, Stephen D. Ricks
WORTHY OF ANOTHER LOOK THE GREAT ISAIAH SCROLL AND THE BOOK OF MORMON DONALD W. PARRY AND STEPHEN D. RICKS Does the text of the Great Isaiah Scroll support the Isaiah passages in the Book of Mormon that differ from those in the King James Bible? The Book of Mormon contains lengthy quotations from Isaiah (see, for example, 2 Nephi 12–24). In many instances the wording of corresponding Isaiah passages in the King James Version of the Bible (KJV) and in the Book of Mormon differs. To date, no one has completed a comprehensive study comparing the Isaiah scroll from Cave 1 with the Isaiah passages in the Book of Mormon. In 1981, however, John Tvedtnes conducted a serviceable preliminary study by comparing the Isaiah passages in the Book of Mormon with those in the KJV, the Hebrew Bible, the scrolls found at Qumran (notably the Great Isaiah Scroll, which contains all sixty-six chapters of Isaiah), and other ancient versions of Isaiah.1 Several readings of Isaiah in the Book of Mormon are supported by the Isaiah scroll. The following representative examples of these parallels have been adapted from Tvedtnes’s work. 1. In many cases passages in the Isaiah scroll and in the Book of Mormon contain the conjunction and, which is lacking in the corresponding KJV text. Compare the following: “and they declare their sin as Sodom, they hide it not” (KJV, Isaiah 3:9) “and they declare their sin as Sodom, and they hide it not” (Isaiah scroll, Isaiah 3:9) “and doth declare their sin to be even as Sodom, and they cannot hide it” (Book of Mormon, 2 Nephi 13:9 = Isaiah 3:9) FROM THE EDITOR: Since the discovery of the Isaiah scrolls among the Qumran texts, the scholarly world has made extensive studies of the various Isaiah textual families—that is, groups of ancient Isaiah texts that seem to come from a common source. The Isaiah passages in the Book of Mormon on numerous occasions do not line up with the Hebrew text behind the King James translation of Isaiah, as the article by Donald W. Parry and Stephen D. Ricks demonstrates on a small scale. Contrary to the gainsayers of the Book of Mormon who claim that Joseph Smith simply copied from the King James Bible, the Book of Mormon version of Isaiah belongs to a different textual family than the Masoretic text of Isaiah behind the King James translation. Interior view of Qumran Cave 1 in which the Great Isaiah Scroll, 1QIsaa, was discovered. P ho to gr ap h co ur te sy W ill ia m H am bl in . This material first appeared in Donald W. Parry and Stephen D. Ricks, The Dead Sea Scrolls: Questions and Responses for Latter-day Saints (Provo, UT: FARMS, 2000), 44-46 (question 35). 78 VOLUME 20 • NUMBER 2 • 2011 JOURNAL OF THE BOOK OF MORMON AND OTHER RESTORATION SCRIPTURE 79 • , • • , • /'0 t , • 2. Second Nephi 24:32 lacks the word one, which appears in Isaiah 14:32. The Book of Mormon version thus makes messengers the subject of the verb answer. The Hebrew Bible uses a singular verb, but the Isaiah scroll uses the plural, in
值得再看一遍伟大的以赛亚书卷和摩门经伟大的以赛亚书卷的文本是否支持摩门经中与钦差版圣经中不同的以赛亚经文?《摩门经》包含了大量引用以赛亚书的话(例如，参见尼腓二书12-24)。在许多情况下，《圣经》钦定本(KJV)和《摩门经》中相应的以赛亚书段落的措辞不同。到目前为止，还没有人完成一项全面的研究，将1号洞穴的以赛亚卷轴与《摩门经》中的以赛亚章节进行比较。然而在1981年，John tvettnes进行了一项有用的初步研究，他将《摩门经》中的以赛亚章节与KJV、希伯来圣经、在库姆兰发现的古卷(尤其是包含以赛亚全部66章的大以赛亚古卷)和其他古代版本的以赛亚章节进行了比较。以下这些相似之处的代表性例子改编自Tvedtnes的作品。1. 在以赛亚书和摩尔门经的许多段落中，包含了和的连词，这在相应的KJV文本中是没有的。比较下面的内容:“他们宣称自己的罪如所多玛，却不隐瞒”(KJV，以赛亚书3:9)“他们宣称自己的罪如所多玛，却不隐瞒”(以赛亚书3:9)“他们宣称自己的罪如所多玛，却不能隐瞒”(摩门经，尼腓二书13:9 =以赛亚书3:9)自从在库姆兰文本中发现以赛亚卷轴以来，学术界对不同的以赛亚文本家族进行了广泛的研究，也就是说，似乎来自一个共同来源的古代以赛亚文本群体。正如Donald W. Parry和Stephen D. Ricks的文章在小范围内证明的那样，《摩门经》中以赛亚书的段落在许多场合与詹姆斯国王翻译的以赛亚书背后的希伯来文文本不一致。反对《摩门经》的人声称约瑟·斯密只是抄袭了钦定版圣经，与此相反，《摩门经》版本的《以赛亚书》与钦定版的马所拉《以赛亚书》属于不同的文本家族。库姆兰洞穴1的内部视图，其中发现了伟大的以赛亚卷轴1QIsaa。我想抓住他的手，然后我就会把他抓起来。这些材料最早出现在Donald W. Parry和Stephen D. Ricks的《死海古卷:对后期圣徒的提问与回应》(Provo, UT: FARMS, 2000)， 44-46(问题35)。78卷20•第2•2011年《摩门经和其他恢复圣经》杂志79•，••，•/'0 t，•2。尼腓二书24:32没有“一”这个词，而以赛亚书14:32出现了这个词。因此，《摩门经》的版本使“信使”成为动词“回答”的主语。希伯来圣经用单数动词，但以赛亚书卷用复数动词，与摩尔门经一致:“那么该回答什么呢?”国民的使者呢?(《新译本》，以赛亚书14:32)“那么，怎样回答列国的使者呢?””(以赛亚书14:32)“那么，怎样回答列国的使者呢?(《摩门经》尼腓二书24:32 =以赛亚书14:32)在钦定本中，以赛亚书48:11说:“我的名怎能被亵渎呢?而尼腓一书20:11说:“因为我不容我的名被玷污。”《以赛亚书》支持《摩门经》，以第一人称使用动词，如下:“我的名怎能被亵渎?(KJV，以赛亚书48:11)“我怎能被玷污呢”(以赛亚书48:11)“因为我不愿我的名被玷污”(摩门经，尼腓一书20:11 =以赛亚书48:11)。在KJV中，以赛亚书50:2写道:“他们的鱼发臭，因为没有水。”以赛亚书上写道:“他们的鱼干涸，因为没有水。”尼腓二书7:2基本上保留了《钦定本》中的动词“臭”和《以赛亚书》中的动词“干”:“他们的鱼发臭，因为水干了。”“5。在《摩门经》中，单数名词通常由复数名词表示。其中一个例子出现在以赛亚书9章9节，钦定本读为“居民”，尼腓二书19章9节读为“居民”。以赛亚书卷支持阅读摩尔门经的“居民”:“和撒玛利亚的居民”(KJV，以赛亚书9:9)“和撒玛利亚的居民”(以赛亚书9:9)“和撒玛利亚的居民”(摩尔门经，尼腓二书19:9 =以赛亚书9:9)这些不同阅读的例子，在摩尔门经中以赛亚的段落与以赛亚书卷一致，但与KJV不一致，可以增加。Donald W. Parry博士，希伯来圣经教授，自1994年以来一直担任死海古卷国际翻译团队成员。 他在耶路撒冷研究古卷，然后将他的研究成果发表在书籍和文章中。他撰写或编辑了三十多本书，其中十本是关于古卷的，五本是关于以赛亚的。Stephen D. Ricks在加州大学伯克利分校和研究生神学联盟获得博士学位。他是杨百翰大学希伯来语和同源学教授。目前，他正在参与《摩门经》专有名称项目。目前的其他研究兴趣包括近东和南亚的古代寺庙，前伊斯兰阿拉伯，以及以色列先知的阿拉伯-穆斯林故事。
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Pub Date : 2011-01-01DOI: 10.5406/jbookmormotheres.20.1.0028
David L. Paulsen, Kendel J. Christensen, M. Pulido
Beginning with Paul’s reference to baptism for the dead and the early Christian practice thereof, many theologians—from Augustine and Cyril of Alexandria to Thomas Aquinas, Joseph Smith, and some of his contemporaries—have discussed the fate of the unevangelized dead. These authors have provided many ideas to solve this soteriological problem of evil; however, until the restoration, none could balance the three truths that God is all loving, one must accept Jesus Christ to be saved, and many have died without knowing about Christ. This article chronicles the thoughts of these and other theologians as well as the development, through revelation, of Joseph Smith’s own thinking on postmortem evangelization and baptism for the dead.
{"title":"Redeeming the Dead: Tender Mercies, Turning of Hearts, and Restoration of Authority","authors":"David L. Paulsen, Kendel J. Christensen, M. Pulido","doi":"10.5406/jbookmormotheres.20.1.0028","DOIUrl":"https://doi.org/10.5406/jbookmormotheres.20.1.0028","url":null,"abstract":"Beginning with Paul’s reference to baptism for the dead and the early Christian practice thereof, many theologians—from Augustine and Cyril of Alexandria to Thomas Aquinas, Joseph Smith, and some of his contemporaries—have discussed the fate of the unevangelized dead. These authors have provided many ideas to solve this soteriological problem of evil; however, until the restoration, none could balance the three truths that God is all loving, one must accept Jesus Christ to be saved, and many have died without knowing about Christ. This article chronicles the thoughts of these and other theologians as well as the development, through revelation, of Joseph Smith’s own thinking on postmortem evangelization and baptism for the dead.","PeriodicalId":337717,"journal":{"name":"Journal of the Book of Mormon and Other Restoration Scripture","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131280558","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2011-01-01DOI: 10.5406/jbookmormotheres.20.1.0005
S. Black, L. Porter
Martin Harris, one of the Three Witnesses of the Book of Mormon, was the only witness to join the Saints in Utah. This journey was commenced only after missionaries passed through Kirtland for decades and attempted to convince Harris to make the journey to the Salt Lake Valley. Although each missionary over the course of decades was unsuccessful in his attempts to convince the impoverished, lonely Harris to go to Utah, each was spiritually renewed through the ever-present testimony of the witness of the Book of Mormon and “custodian” of the Kirtland Temple. This is the testimony Harris spread even as he traveled to Utah after a former acquaintance of his finally convinced him to make the trip at the age of eighty-seven. Finally in Utah, Harris enjoyed again the blessings of the church and continued to pronounce, even until he died, his powerful testimony of the Book of Mormon.
{"title":"“Rest Assured, Martin Harris Will Be Here in Time”","authors":"S. Black, L. Porter","doi":"10.5406/jbookmormotheres.20.1.0005","DOIUrl":"https://doi.org/10.5406/jbookmormotheres.20.1.0005","url":null,"abstract":"Martin Harris, one of the Three Witnesses of the Book of Mormon, was the only witness to join the Saints in Utah. This journey was commenced only after missionaries passed through Kirtland for decades and attempted to convince Harris to make the journey to the Salt Lake Valley. Although each missionary over the course of decades was unsuccessful in his attempts to convince the impoverished, lonely Harris to go to Utah, each was spiritually renewed through the ever-present testimony of the witness of the Book of Mormon and “custodian” of the Kirtland Temple. This is the testimony Harris spread even as he traveled to Utah after a former acquaintance of his finally convinced him to make the trip at the age of eighty-seven. Finally in Utah, Harris enjoyed again the blessings of the church and continued to pronounce, even until he died, his powerful testimony of the Book of Mormon.","PeriodicalId":337717,"journal":{"name":"Journal of the Book of Mormon and Other Restoration Scripture","volume":"384 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131406400","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2011-01-01DOI: 10.5406/jbookmormotheres.20.2.0070
J. Gee, K. Muhlestein
The plausibility of the attempted offering of Abraham by a priest of pharaoh and the existence of human sacrifice in ancient Egypt have been questioned and debated. This paper presents strong evidence that ritual slaying did exist among ancient Egyptians, with a particular focus on its existence in the Middle Kingdom. It details three individual evidences of human sacrifice found in ancient Egypt. Four different aspects of the attempted offering of Abraham are compared to these Egyptian evidences to illustrate how the story of Abraham fits with the picture of ritual slaying in Middle Kingdom Egypt. Title
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Pub Date : 2011-01-01DOI: 10.5406/jbookmormotheres.20.1.0052
R. D. Rust
From God’s first creative act recorded in Genesis to the brightness with which the Savior will return in the second coming, light is ever present in scripture. Many instances in the scriptures record God’s use of light to further his purposes—the stones that provided the Jaredites light while crossing the ocean, the light by which the children of Israel were led in the wilderness, and the light that announced the Savior’s birth. None of these physical manifestations of light is without powerful symbolic meaning. At other points in scripture, light is used purely as a symbol—a symbol of truth, wisdom, power, and righteousness. More important than these, though, is that light can ultimately represent Jesus Christ himself, by whose light all can be saved. Title
{"title":"Light: A Masterful Symbol","authors":"R. D. Rust","doi":"10.5406/jbookmormotheres.20.1.0052","DOIUrl":"https://doi.org/10.5406/jbookmormotheres.20.1.0052","url":null,"abstract":"From God’s first creative act recorded in Genesis to the brightness with which the Savior will return in the second coming, light is ever present in scripture. Many instances in the scriptures record God’s use of light to further his purposes—the stones that provided the Jaredites light while crossing the ocean, the light by which the children of Israel were led in the wilderness, and the light that announced the Savior’s birth. None of these physical manifestations of light is without powerful symbolic meaning. At other points in scripture, light is used purely as a symbol—a symbol of truth, wisdom, power, and righteousness. More important than these, though, is that light can ultimately represent Jesus Christ himself, by whose light all can be saved. Title","PeriodicalId":337717,"journal":{"name":"Journal of the Book of Mormon and Other Restoration Scripture","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121129578","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2011-01-01DOI: 10.5406/jbookmormotheres.20.2.0016
T. Ball
Hugh Nibley cared deeply about creation and was passionate about our stewardship over the earth. His arguments in defense of the environment were informed by the disciplines he knew best: history, philosophy, and theology. From his study, research, and reasoning, Nibley drew several principles that seem to have directed his thoughts and crafted his sense of environmental stewardship. Four of these principles are discussed in this paper: (1) humankind has a divine mandate to properly care for creation; (2) humankind’s spiritual health and environmental heath are linked; (3) creation obeys, reverences, and provides for humankind, as humankind righteously cares for creation; and (4) humankind should not sacrifice environmental health for temporal wealth. Title
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Pub Date : 2011-01-01DOI: 10.5406/jbookmormotheres.20.2.0030
R. Bennett
This paper probes the theories of the origin of the American Indian up to the time of the translation and publication of the Book of Mormon. It covers some three hundred years of development, looking at many different theories, including the predominant theory of the lost tribes of Israel, which was in decline among most leading scientific observers in the early nineteenth century. The paper covers new ground in showing that Professor Samuel L. Mitchill, formerly of Columbia College, had concluded that two main groups of people once dominated the Americas—the Tartars of northern Asia and the Australasians of the Polynesian islands. Furthermore, they fought one another for many years, culminating in great battles of extermination in what later became upstate New York. This New York theory has much in common with the Book of Mormon. While visiting Professor Charles Anthon in New York in 1828, Martin Harris also met with Mitchill, an encounter that lent support to Harris’s work on the Book of Mormon.
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