Printed Journal Welcome to Interpreter: A Journal of Latter-day Saint Faith and Scholarship, the peer-reviewed journal of The Interpreter Foundation, a nonprofit, independent, educational organization focused on the scriptures of The Church of Jesus Christ of Latter-day Saints. Non-print versions of our journal are available free of charge, with our goal to increase understanding of scripture. Our latest papers can be found below.

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This week
in history

Hugh Nibley Observed

Edited by Jeffrey M. Bradshaw, Shirley S. Ricks, and Stephen T. Whitlock
Foreword by John W. Welch

Published by The Interpreter Foundation, Orem Utah in cooperation with Eborn Books, Salt Lake City, Utah
and in collaboration with Book of Mormon Central and FAIR

Softcover, PDF, Kindle and Audio Book editions available now, hardbound available soon

For additional information, go to https://interpreterfoundation.org/books/

Tracing Ancient Threads in the Book of Moses
2021 Interpreter Foundation Conference

April 23-24, 2021
Presented by The Interpreter Foundation, Brigham Young University Department of Ancient Scripture,
Book of Mormon Central, & FairMormon
Due to the COVID-19 situation, this will be a live-streaming-only conference.

For updates on conference details, go to https://interpreterfoundation.org/conferences/2021-book-of-moses-conference/

https://witnessesfilm.com/

Understanding Covenants Anew:
Using Ancient Thought to Enrich Modern Faith

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44 (2021): 307-314
Reply

Review of Jennifer C. Lane, Finding Christ in the Covenant Path: Ancient Insights for Modern Life, (Provo, UT: Religious Studies Center at Brigham Young University / Salt Lake City: Deseret Book, 2020). 188 pages. Hardcover, $29.99.

Abstract: In the first half of her book, Lane takes us on a tour of ancient worlds by introducing us to ancient words, such as bĕrît (covenant), gā’al (redemption), pānîm (presence of the Lord), and so forth, while deftly weaving linguistic and historical insights with personal narratives that ground these insights in the practical affairs of day-to-day living. In the second half of the book, Lane takes us on a tour of medieval art and images, centering on how art has been used to portray the Savior and His mission. Throughout the entire book, Lane centers the attention of the reader on Christ, inviting us to take upon ourselves His image and likeness and to more fully appreciate the images crafted of Him by artists of prior centuries.

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“The Messiah Will Set Himself Again”:
Jacob’s Use of Isaiah 11:11 in 2 Nephi 6:14 and Jacob 6:2

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44 (2021): 287-306
Reply

Abstract: In sermons and writings, Jacob twice quotes the prophecy of Isaiah 11:11 (“the Lord [ʾădōnāy] shall set his hand again [yôsîp] the second time to gather the remnant of his people”). In 2 Nephi 6:14 and Jacob 6:2, Jacob uses Isaiah 11:11 as a lens through which he interprets much lengthier prophetic texts that detail the restoration, redemption, and gathering of Israel: namely, Isaiah 49:22–52:2 and Zenos’s Allegory of the Olive Trees (Jacob 5). In using Isaiah 11:11 in 2 Nephi 6:14, Jacob, consistent with the teaching of his father Lehi (2 Nephi 2:6), identifies ʾădōnāy (“the Lord”) in Isaiah 11:11 as “the Messiah” and the one who will “set himself again the second time to recover” his people (both Israel and the righteous Gentiles who “believe in him”) and “manifest himself unto them in great glory.” This recovery and restoration will be so thoroughgoing as to include the resurrection of the dead (see 2 Nephi 9:1–2, 12–13). In Jacob 6:2, Jacob equates the image of the Lord “set[ting] his hand again [yôsîp] the second time to recover his people” (Isaiah 11:11) to the Lord of the vineyard’s “labor[ing] in” and “nourish[ing] again” the vineyard to “bring forth again” (cf. Hebrew yôsîp) the natural fruit (Jacob 5:29–33, 51–77) into the vineyard. All of this suggests that Jacob saw Isaiah 49:22–52:2 and Zenos’s allegory (Jacob 5) as telling essentially the same story. For Jacob, the prophetic declaration of Isaiah 11:11 concisely summed up this story, describing divine initiative and iterative action to “recover” or gather Israel in terms of the verb yôsîp. Jacob, foresaw this the divine action as being accomplished through the “servant” and “servants” in Isaiah 49–52, “servants” analogous to those described by Zenos in his allegory. For Jacob, the idiomatic use of yôsîp in Isaiah 11:11 as he quotes it in 2 Nephi 6:14 and Jacob 6:2 and as repeated throughout Zenos’s allegory (Jacob 5) reinforces the patriarch Joseph’s statement preserved in 2 Nephi 3 that this figure would be a “Joseph” (yôsēp).

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Edfu and Exodus

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44 (2021): 271-286
Reply

Abstract: In this essay John Gee draws a connection between the Egyptian “Book of the Temple” and the book of Exodus, both in structure and topic, describing the temple from the inside out. Gee concludes that both probably go back to a common source older than either of them.

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Much More than a Reader:
The Latest in Chiastic Studies for Interested Scholars and Lay Readers Alike

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44 (2021): 265-270
Reply

Review of Chiasmus: The State of the Art, edited by John W. Welch and Donald W. Parry (Provo, UT: BYU Studies and Book of Mormon Central, 2020). 358 pages. $24.68, paperback.

Abstract: This collection of essays represents the latest scholarship on chiasmus. They were selected from papers delivered at an academic conference at Brigham Young University in 2017. Articles reflect both “the state of the art” and the state of the technique in chiastic studies.

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Josiah to Zoram to Sherem to Jarom
and the Big Little Book of Omni

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44 (2021): 217-264
16

Abstract: The first 450 years of Nephite history are dominated by two main threads: the ethno-political tension between Nephites and Lamanites and religious tension between adherents of rival theologies. These rival Nephite theologies are a Mantic theology that affirms the existence of Christ and a Sophic theology that denies Christ. The origin of both narrative threads lies in the Old World: the first in conflicts between Nephi and Laman, the second in Lehi’s rejection of King Josiah’s theological and political reforms. This article focuses on these interrelated conflicts. It suggests that Zoram, Laman, Lemuel, Sherem, and the Zeniffites were Deuteronomist followers of Josiah. The small plates give an account of how their Deuteronomist theology gradually supplanted the gospel of Christ. As the small plates close, their last author, Amaleki, artfully confronts his readers with a life-defining choice: having read the Book of Mormon thus far, will you remain, metaphorically, with the prophets in Zarahemla and embrace the Restored Gospel of Jesus Christ, or will you return to the land of Nephi and the theology you believed and the life you lived before you read the Book of Mormon?

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The Past and Future of the Temple Lot in Independence, Jackson County, Missouri

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44 (2021): 145-216
2

Abstract: Fifteen months after the Church of Christ’s inception in April 1830, Joseph Smith received a revelation indicating that Independence, Jackson County, Missouri, was to be the “center-place” of Zion and a “spot for a temple is lying westward, upon a lot that is not far from the court-house.” Dedication of this spot for the millennial temple soon followed on August 3, 1831, by Joseph Smith and Sidney Rigdon. A building sketch was prepared in Kirtland, Ohio, and sent to church leaders in Independence in June 1833. Smith also forwarded his plat for the City of Zion, showing 24 temples at its center and giving an explanation for their use. Tragically, the church was driven en masse out of Jackson County only months later. Reclaiming the original Partridge purchase in December 1831, known as the Temple Lot, became an early driving force for the membership of the church. A physical effort to reclaim the saints’ land and possessions in Jackson County was organized in 1834 by Joseph Smith and became known as “Zion’s Camp.” After traveling 900 miles and poised on the north bank of the Missouri River looking toward Jackson County, Smith’s two hundred armed men were unable to proceed for various reasons. While contemplating what to do, given the reality of their situation, Smith received a revelation to “wait for a little season, for the redemption of Zion.” That poignant phrase — “the redemption of Zion” — became a tenet of the church thereafter. In the years following the martyrdom and the subsequent “scattering of the saints,” three independent expressions of the Restoration returned to Independence to reclaim or redeem the Temple Lot in fulfillment of latter-day scripture. This essay examines their historical efforts.

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Resurrection Month

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44 (2021): 137-144
8

Abstract: We tend to have big events and a full month celebrating Christmas, but here we are in a very Christian church that has come to almost ignore the events of the crucifixion and the resurrection. The Last Supper and the events that followed it are the important events of the season. With some planning and creativity, we can immerse ourselves in a Resurrection Month by thinking about the gift of life and promise for the future that we have been given, reading the old scriptures, and reliving the life and times of our elder brother and great teacher.

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The Ark and the Tent:
Temple Symbolism in the Story of Noah

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44 (2021): 93-136
1

Abstract: Jeffrey M. Bradshaw compares Moses’ tabernacle and Noah’s ark, and then identifies the story of Noah as a temple related drama, drawing of temple mysticism and symbols. After examining structural similarities between ark and tabernacle and bringing into the discussion further information about the Mesopotamian flood story, he shows how Noah’s ark is a beginning of a new creation, pointing out the central point of Day One in the Noah story. When Noah leaves the ark, they find themselves in a garden, not unlike the Garden of Eden in the way the Bible speaks about it. A covenant is established in signs and tokens. Noah is the new Adam. This is then followed by a fall/Judgement scene story, even though it is Ham who is judged, not Noah. In accordance with mostly non-Mormon sources quoted, Bradshaw points out how Noah was not in “his” tent, but in the tent of the Shekhina, the presence of God, how being drunk was seen by the ancients as a synonym to “being caught up in a vision of God,” and how his “nakedness” was rather referring to garments God had made for Adam and Eve.

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“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

and
Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44 (2021): 1-92
4

Abstract: 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 use of the ancient theme of rising from the dust. The additional findings and connections presented here strengthen the original case Reynolds made for the ancient roots of the Book of Moses, roots that could have extended to the brass plates and then on to the Book of Mormon. Critics might dismiss such connections by asserting that Joseph merely drew from the Book of Mormon when drafting the Book of Moses; however, this view overlooks significant evidence indicating that the direction of dependence is the other way around. In light of the combined evidence now available, it is time to reconsider Reynolds’s original proposal and recognize the possibility that the Book of Moses is more deeply rooted in antiquity that many have recognized in the past.

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Variety and Complexity in the Witnesses to the Book of Mormon

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 43 (2021): vii-xxxii
2

Abstract: 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.

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Women and the Priesthood in the Contemporary Church

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 43 (2021): 319-346
4

Abstract: During the last century there has been a prophetic emphasis on the understanding of women and their priesthood power and authority that has been unprecedented since the days of Joseph Smith. Through the use of scripture and teachings of our prophets and leaders of the restoration, this paper seeks to clarify the contemporary role of women in relation to their priesthood power and authority. By integrating the patriarchal priesthood—that priesthood entered into by Eve and Adam, lost during the time of Moses, and again revealed in our day in the Kirtland Temple—with the administrative priesthood found in the public Church and spoken of more traditionally, we can better understand the privileges, powers, and authorities associated with the temple that are critical for our day.

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“Wherefore, for This Cause”:
The Book of Mormon as Anti-type of the Brass Serpent

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 43 (2021): 291-318
2

Abstract: 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 2 Nephi 25, the introductory material to an extended prophecy wherein he points the Jewish people to their Messiah, a figure he equates with Moses’s raised serpent and Jesus Christ.

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The Crown of Creation

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Interpreter: A Journal of Latter-day Saint Faith and Scholarship 43 (2021): 279-290
Reply

Abstract: The Seelys discuss the well-known concept of the universe as a temple, and link the creation story to the temple drama. They explore how God, in creating the universe, had the same roles the temple drama gives to Adam and Eve as archetypes of each man and woman (that of king, priest, and artisan), and how man, by participating in the temple drama, is raised to be the image of God, thus becoming the real crown of creation, participating in God’s creation by procreation.

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Feet of Clay: Queer Theory
and the Church of Jesus Christ

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 43 (2021): 107-278
5

Review of Taylor G. Petrey, Tabernacles of Clay: Sexuality and Gender in Modern Mormonism (Chapel Hill, NC The University of North Carolina Press, 2020). 288 pages. $29.95 (paperback).

Abstract: Tabernacles of Clay examines the discourse of The Church of Jesus Christ of Latter-day Saints through a “queer theory” lens. This review examines its first two chapters’ use of sources regarding Church teachings about eternal biological sex and homosexual behavior. These chapters claim that the Church treated homosexual sin leniently and said little about such acts until the more “homophobic” 1950s. There are, in fact, many examples of homosexual behavior being condemned by Church leaders in the nineteenth and early twentieth centuries. Tabernacles further claims that in the 1950s–1970s, some in the Church saw biological sex as “created and contingent” — rather than eternal and unchanging — thus permitting a view of theological “gender fluidity.” The authors used to support these claims have been misrepresented and important information omitted. Tabernacles also fails to properly contextualize the sources and language of the 1950–1970s, and it thereby misrepresents Church discourse on homosexual sin. A thorough review of the Church’s official documents from this period reveals an almost exclusive focus on homosexual behavior, not homosexual temptation or identity. Aspects of present-day Church teaching or policy which are said to be novel are shown to be otherwise. The above errors lead to mischaracterization of Spencer W. Kimball’s book, The Miracle of Forgiveness. Tabernacles has not adequately or fairly characterized its sources, rendering its conclusions suspect.

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The Lord Will Not Forget Them!
Māori Seers and The Church of Jesus Christ of Latter-day Saints in Nineteenth-Century New Zealand

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 43 (2021): 65-106
Reply

Abstract: This essay demonstrates that the key prophetic matakite dreams and visions of at least the nine nineteenth-century East Coast Māori seers appear to have been (and should continue to be) fulfilled surprisingly by the coming of The Church of Jesus Christ of Latter-day Saints to New Zealand. There are lessons for current and future Latter-day Saint leaders and missionaries to reflect on this little-known history on the nineteenth-century Māori conversions to the restored Church.

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That Which You Have Translated,
Which You Have Retained

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 43 (2021): 1-64
30

Abstract: 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 this retained segment.

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“All Can Partake, Freely”

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 42 (2021): vii-xiv
1

Abstract: The Interpreter Foundation welcomes faithful ideas, insights, and manuscripts from people of all backgrounds. In this brief essay, I share some that were recently shared with me regarding Lehi’s vision of the tree of life, as recorded in 1 Nephi 8. Among other things, Lehi seems to have been shown that the divine offer of salvation extends far beyond a small elite. As Peter exclaims in the King James rendering of Acts 10:34, “God is no respecter of persons.” Other translations render the same words as saying that he doesn’t “play favorites” or “show partiality.” The passage in James 1:5 with which the Restoration commenced clearly announces that, if they will simply ask, God “giveth to all men liberally.”

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The Handclasp, the Temple,
and the King

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 42 (2021): 421-426
1

Abstract: In this article Matthew Brown examines the possible meaning behind the imagery of the handclasp between God in heaven and the earthly king. He focuses on this imagery as it is articulated in Psalms 27, 41, 63, 73, and 89. He argues that Psalms 41 and 73 feasibly indicate that when the king of Israel was initiated within the precincts of the temple into the office of kingship he passed through the veil of the Holy of Holies (see Exodus 26:33) and symbolically entered into God’s presence.

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Polygamists and Political Activists:
The Unlikely Marriage in Pioneering the Vote

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 42 (2021): 411-420
Reply

Review of Neylan McBaine, Pioneering the Vote: The Untold Story of Suffragists in Utah and the West (Salt Lake City: Shadow Mountain, 2020). 240 pages. $19.99 (hardback).

Abstract: Pioneering the Vote by Neylan McBaine provides a cogent and concise history of the role of Latter-day Saint women in the suffrage movement. McBaine interweaves a fictionalized narrative centered on Emmeline Wells with primary source excerpts and summaries of particular events. The book brings to life the women described and succeeds in explicating many of the important barriers that Latter-day Saint women faced while trying to participate in the suffrage movement — namely, polygamy. McBaine accurately portrays the aversion to polygamy, but she could have spent more time describing why and how Latter-day Saint women found polygamy empowering. While the book succeeds in recounting history and begins to analyze Latter-day Saint women’s role in this movement, more interaction with Latter-day Saint theology as a way of showing why women would feel passionately about obtaining suffrage while still maintaining polygamous relationships would create a more complete picture. Nevertheless, McBaine’s historic contribution to this field of study acts as a milestone from which we can advance to more nuanced discussions about the way polygamy empowered women.

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Coming Down and Bringing Down:
Pejorative Onomastic Allusions
to the Jaredites
in Helaman 6:25, 6:38, and Ether 2:11

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 42 (2021): 397-410
2

Abstract: Mormon uses pejorative wordplay on the name Jaredites based on the meaning of the Hebrew verb yārad. The onomastic rhetoric involving the meaning of yārad first surfaces in Helaman 6 where Mormon also employs wordplay on the name Cain in terms of qānâ or “getting gain.” The first wordplay occurs in the negative purpose clause “lest they should be a means of bringing down [cf. lĕhôrîd] the people unto destruction” (Helaman 6:25) and the second in the prepositional phrase “until they had come down [cf. yārĕdû/yordû] to believe in their works” (Helaman 6:38). Mormon uses these pejorative wordplays as a means of emphasizing the genetic link that he sees between Jareditic secret combinations and the derivative Gadianton robbers. Moroni reflects upon his father’s earlier use of this type of pejorative wordplay on “Jaredites” and yārad when he directly informs latter-day Gentiles regarding the “decrees of God” upon the land of promise “that ye may repent and not continue in your iniquities until the fullness be come, that ye may not bring down [cf. *tôrîdû/hôradtem] the fullness of the wrath of God upon you as the inhabitants of the land hath hitherto done” (Ether 2:11). All three of these onomastic allusions constitute an urgent and timely warning to latter-day Gentiles living upon the land of promise. They warn the Gentiles against “coming down” to believe in and partake of the works and spoils of secret combinations like the Jaredites and the Nephites did, and thus “bringing down” their own people to destruction and “bringing down” the “fullness of the wrath of God” upon themselves, as the Jaredites and the Nephites both did.

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