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

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

As promised by Dan Peterson back in January, the Interpreter Journal website has moved from https://mormoninterpreter.com to https://journal.interpreterfoundation.org. The old URL has been updated to automatically forward all accesses to the new domain, but we recommend that you update any bookmarks stored in your browser to the new address.

If you see any problems with the new site, please contact technical support directly by email at techadmin@interpreterfoundation.org.

Read about the new website for Witnesses, the film project on which we’ve been working, on Dan Peterson's blog at

https://www.patheos.com/blogs/danpeterson/2019/02/witnesses.html

See the new website at

https://witnessesfilm.com/

Jacob Did Not Make a False Prediction

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 33 (2019): 161-174
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Review of Adam S. Miller, “Reading Signs or Repeating Symptoms,” in Christ and Antichrist: Reading Jacob 7, eds. Adam S. Miller and Joseph M. Spencer (Provo, Utah: Neal A. Maxwell Institute, 2017), 10 pages (chapter), 174 pages (book).

Abstract. The Neal A. Maxwell Institute recently published a volume on the encounter between Jacob and Sherem in Jacob 7. Adam Miller’s contribution to this book is a reiteration of views he published earlier in his own volume. One of Miller’s claims is that Jacob made a false prediction about the reaction Sherem would have to a sign if one were given him — an assertion that is already beginning to shape the conventional wisdom about this episode. This shaping is unfortunate, however, since the evidence indicates that this view of Jacob’s prediction is a mistake. Once we see this, it is easier to avoid other mistakes that seem evident in Miller’s approach.

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Welding Another Link in Wonder’s Chain:
The Task of Latter-day Saint Intellectuals in the Church’s Third Century

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 141-160
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Abstract: This is a challenging moment for The Church of Jesus Christ of Latter- day Saints. Both its efforts at retention and missionary work are less effective than they have been in the past. At this moment, what is the most important task facing Latter-day Saint intellectuals? In contrast to those who argue that faithful thinkers and writers should focus either on defending the faith or providing criticisms of the Church’s failings, this essay argues that the Latter-day Saint clerisy should focus on celebrating the Restoration and finding new language in which to express what makes the Restored Gospel of Jesus Christ a compelling and attractive force in people’s lives. The language which we have used in the past no longer seems to be as compelling as once it was. This is unsurprising. The history of the Church shows a cyclical pattern focused on missionary work, with seasons of harvest giving way to fallow times and seasons of planting. However, over time the Church tends to transform itself in the image of its most successful messages for proclaiming the Gospel. Latter-day Saint intellectuals have an important, albeit subordinate, role in finding such messages. Pursuing the project of celebrating the Restoration need not involve either usurping the prerogatives of Church leaders nor compromising one’s intellectual integrity. In this moment in the history of the Church, it is the most important project to which Latter-day Saint thinkers can turn their attention.

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Text as Afterthought:
Jana Riess’s Treatment of the Jacob-Sherem Episode

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 33 (2019): 123-140
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Review of Jana Riess, “‘There Came a Man’: Sherem, Scapegoating, and the Inversion of Prophetic Tradition,” in Christ and Antichrist: Reading Jacob 7, eds. Adam S. Miller and Joseph M. Spencer (Provo, Utah: Neal A. Maxwell Institute, 2017), 17 pages (chapter), 174 pages (book).

Abstract: The Neal A. Maxwell Institute recently published a book on the encounter between Jacob and Sherem in Jacob 7. Jana Riess’s contribution to this volume demonstrates the kind of question-asking and hypothesis formation that might occur on a quick first pass through the text, but it does not demonstrate what obviously must come next, the testing of those hypotheses against the text. Her article appears to treat the text as a mere afterthought. The result is a sizeable collection of errors in thinking about Jacob and Sherem.

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Comparing Phonemic Patterns
in Book of Mormon Personal Names
with Fictional and Authentic Sources:
An Exploratory Study

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Interpreter: A Journal of Latter-day Saint Faith and Scholarship 33 (2019): 105-122
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Abstract: In 2013 we published a study examining names from Solomon Spalding’s fictional manuscript, J. R. R. Tolkien’s fictional works, and nineteenth-century US census records. Results showed names created by authors of fiction followed phonemic patterns that differed from those of authentic names from a variety of cultural origins found in the US census. The current study used the same methodology to compare Book of Mormon names to the three name sources in the original study and found that Book of Mormon names seem to have more in common with the patterns found in authentic names than they do with those from fictional works. This is not to say that Book of Mormon names are similar to nineteenth- century names, but rather that they both showed similar patterns when phonotactic probabilities were the common measure. Of course, many more invented names and words from a variety of authors and time periods will need to be analyzed along with many more authentic names across multiple time periods before any reliable conclusions can be drawn. This study was exploratory in nature and conducted to determine if this new line of research merits further study. We concluded it does.

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A Precious Resource with Some Gaps

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 33 (2019): 13-104
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Review of The Joseph Smith Papers, Revelations and Translations, Volume 4: Book of Abraham and Related Manuscripts, eds. Robin Scott Jensen and Brian M. Hauglid (Salt Lake City: Church Historian’s Press, 2018), 381 pages.

 

Abstract: The publication of high-resolution documents and carefully prepared transcripts related to the origins of the Book of Abraham in The Joseph Smith Papers, Revelations and Translations, Volume 4: Book of Abraham and Related Manuscripts is a remarkable achievement that can help students of Church history and of the Book of Abraham explore many aspects of that volume of scripture for themselves. The book, especially when coupled with the resources and advanced interface of the Joseph Smith Papers website, will provide lasting value for scholars, students, and anyone wishing to better understand the Book of Abraham and its complex origins. However, there are some gaps in the book that must be understood, including a mix of minor errors, questionable assumptions, and a few major problems that can unnecessarily lead readers to question the ancient roots and the divine inspiration behind the Book of Abraham. A future addendum could help resolve many such issues and would be a welcome addition. However, there may be a fundamental flaw in the commentary that tends to align with the way critics of the Church approach the Book of Abraham as a product of Joseph’s environment rather than a text rooted in revelation and antiquity. Sadly, in spite of hundreds of footnotes with extensive references to the research and perspectives of some scholars, this volume tends to exclude a great deal of relevant research provided by some noteworthy scholars. For example, it fails to mention even once the past scholarship of Hugh Nibley on these documents and generally neglects the work of other scholars that can point to the strengths of the Book of Abraham and give tools for coping with the thorny issues. The openness about the conundrums of the [Page 14]Book of Abraham should be encouraged, but it should be balanced with at least an awareness that there are noteworthy positives that readers can weigh against the question marks, and that there are frameworks that can help faithful readers understand how a divinely revealed text can be produced by the same man who wanted to begin learning Egyptian and Hebrew after he had already provided divine translation. Such a balance is needed in a book from the Church dealing with such sensitive issues, where misunderstanding has led some people out of the Church. Sadly, in spite of its many achievements in opening the doors to the documents associated with the Book of Abraham, this book lacks the balance that is needed.

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Shazer: An Etymological Proposal in Narrative Context

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 33 (2019): 1-12
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Abstract: In 1 Nephi 16:13–14, Nephi mentions the name Shazer as a toponym the Lehite clan bestowed on a site in western Arabia “four days” journey south-southeast of the valley of Laman. The Lehites used this site as a base camp for a major hunting expedition. A footnote to the first mention of the name Shazer in the 1981 and 2013 Latter-day Saint editions of the Book of Mormon has virtually enshrined “twisting, intertwining” as the presumed meaning of this toponym. However, the structure of Nephi’s text in 1 Nephi 16:12–13 suggests that the name Shazer serves as the bracketing for a chiastic description of the Lehites’ hunting expedition from the site. This chiasm recommends hunting as a possible starting point for seeking a more precise etymology for Shazer, one related to food supply. Consequently, I briefly argue for Shazer as a Semitic word (possibly also a loanword from an Old Arabic dialect) and a close cognate with both Hismaic šaṣar (“young gazelle,” plural šaṣr) and Arabic šaṣara (a type of “gazelle”).

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Compassion as the Heart of the Gospel

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): vii-xvi
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Abstract: The Greek philosopher Aristotle, clearly one of the world’s great geniuses, created the concept of the “unmoved mover,” which moves “other things, but is, itself, unmoved by anything else.” This label became the standard Jewish, Christian, and Muslim description of an impersonal God — a God without body, parts or passions — a concept that has, for nearly 20 centuries, dominated western theology, philosophy, and science. The problem for thinkers in these religious traditions is that the God depicted in the Bible and the Qur’an is plainly personal. A careful review of the Bible and modern scripture reveals a “compassionate, feeling” God. Numerous scriptures confirm that God, in fact, “feels more deeply than we can even begin to imagine.”

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A Nourishing and Accessible Read

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 305-306
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Review of Michaela Stephens, To Defend Them By Stratagem: Fortify Yourself with Book of Mormon War Tactics (Gilbert, AZ: Lion’s Whelp Publications, 2018). 246 pp. $12.99 (paperback).

Abstract: Sometimes it is easy to overlook, disregard, or discount the “war chapters” in the Book of Mormon. Michaela Stephens’ new book about these chapters deserves wider attention, as it is an excellent study resource that provides valuable devotional and academic insights while remaining accessible to lay readers.

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“And They Shall Be Had Again”:
Onomastic Allusions to Joseph in Moses 1:41 in View of the So-called Canon Formula

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 297-304
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Abstract: Moses 1:41 echoes or plays on the etymological meaning of the name Joseph — “may he [Yahweh] add,” as the Lord foretells to Moses the raising up of a future figure through whom the Lord’s words, after having been “taken” (away) from the book that Moses would write, “shall be had again among the children of men.” Moses 1:41 anticipates and employs language reminiscent of the so-called biblical canon formulas, possible additions to biblical texts meant to ensure the texts’ stability by warning against “adding” or “diminishing” (i.e., “taking away”) from them (e.g., Deuteronomy 4:2; 5:22 [MT 5:18]; 12:32 [MT 13:1]; cf. Revelation 22:18– 19). This article presupposes that the vision of Moses presents restored text that was at some point recorded in Hebrew.

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Prospering in the Land:
A Comparison of Covenant Promises in Leviticus and First Nephi 2

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 287-296
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Abstract: A careful examination of the Abrahamic covenant, as contained in Leviticus 26, and the covenant established with the Lehites during their exodus to the New World, found in 1 Nephi 2, shows deliberate similarities. These similarities are important to understand, as the role of covenant is central in both ancient Israelite practice and current Latter-day Saint theology.

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“Yes, It’s True, But I Don’t Think They Like to Hear it Quite That Way”:
What Spencer W. Kimball Told Elaine Cannon

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 277-286
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Abstract: Elaine Cannon, who was general president of the Young Women some four decades ago, had an interesting conversation with President Spencer W. Kimball in 1978. According to Sister Cannon’s firsthand account, President Kimball revealed important insight into how he thought about himself as the prophet as well as how he thought leaders should talk to the general membership about that topic. Sister Cannon’s report is thus a valuable part of the historical record regarding both Spencer W. Kimball and prophets generally.

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The Lives of Abraham:
Seeing Abraham through the Eyes
of Second-Temple Jews

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 253-276
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Abstract: During the Second-Temple Period, Jews remembered and reimagined the story of Abraham to address their own immediate historical and cultural concerns. By exploring these reimaginations, we learn more about the faith and interests of later Jews who looked to their forefather for inspiration and guidance on how to live in a world of change, opportunity, and challenge. Second Temple Jewish writers included in this article are Artapanus, the author of Jubilees; Pseudo-Eupolemus, the author of Genesis Apocryphon; Philo, and Josephus. Abraham was resurrected in these texts, but with the body and soul of the later author, Josephus; these authors live on in the guise of Abraham.

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D&C 21, George Albert Smith,
and Hugh B. Brown:
A Fresh Look at Three Incidents in Church History

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 229-252

Abstract. When discussions arise about the relationship between Church members and the prophets who lead them, certain episodes in Church history often appear. These include the Lord’s words about “all patience and faith” in Doctrine and Covenants 21:4–5, as well as incidents involving George Albert Smith and Hugh B. Brown. On the surface, such episodes might seem to raise doubts about the reliability of the presiding Brethren in representing the Lord or to minimize the importance of Church orthodoxy itself. A closer look shows such interpretations to be a mistake, however. When we clarify the record, we see that these episodes do not support the conclusions that are sometimes drawn from them. Examining these incidents also permits making a point about so-called “blind obedience.”

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The Māori Latter-day Saint
Historical Narrative:
Additions and Amendments

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 199-228
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Abstract: Selwyn Kātene has again assembled twelve essays written by the descendants of famous Māori Latter-day Saints. This volume flows from a revival of interest in the ground and content of the faith of early Māori Saints that began in the late 1990s. In various ways the essays in this volume add to and amend what has previously been known about what began unexpectedly on Christmas Day in 1882, when the first group of Māori joined the Church of Jesus Christ. Not only did the Māori have Seers who opened the way, some of those elite Māori men, who had been initiated into Māori esoteric knowledge of divine things, also found that their temple endowment fit rather snugly with their previous initiation ceremonies. Unlike other Christian missionaries, Latter-day Saint missionaries did not see the Māori as primitive heathens, and Māori saw in the restored gospel crucial elements of their own deeper understanding of divine things. Latter-day Saint missionaries were seeking to liberate Māori from the soul-destroying vices brought to them or enhanced by British colonization, while relishing the most noble elements in the Māori world.

Review of Selwyn Kātene, ed., By Their Fruits You Will Know Them: Early Maori Leaders in the Mormon Church, vol. 2 (Wellington, New Zealand: Steele Roberts Publishers, 2017). 295 pp. N.Z. $39.99 (hardback).

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Joseph Knew First:
Moses, the Egyptian Son

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 187-198
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Abstract: After about 1500 years of slumber, ancient Egyptian was brought back to life in the early 19th century, when scholars deciphered hieroglyphs. This revolutionary success opened the door to a reevaluation of history from the viewpoint of ancient Egypt. In the wake of this new knowledge, the first scholar posited the idea in 1849 that the name of Moses stemmed from the Egyptian word for child. Subsequently, this idea was refined, and currently the majority of scholars believe Moses’s name comes from the Egyptian verb “to beget,” which is also the root for the Egyptian word for child, or in the case of a male child, a “son.” Before this discovery and certainly before a scholarly consensus formed on the Egyptian etymology of the name of Moses, Joseph Smith restored a prophecy from the patriarch Joseph that played upon the name of Moses and its yet to be discovered Egyptian meaning of “son.” This article explores the implications of this overt Egyptian pun and its role as a key thematic element in the restored narratives in the Book of Moses.

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Joseph Smith:
The World’s Greatest Guesser
(A Bayesian Statistical Analysis of Positive and Negative Correspondences between the Book of Mormon and The Maya)

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Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 77-186
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Abstract: Dr. Michael Coe is a prominent Mesoamerican scholar and author of a synthesis and review of ancient Mesoamerican Indian cultures entitled The Maya.1 Dr. Coe is also a prominent skeptic of the Book of Mormon. However, there is in his book strong evidence that favors the Book of Mormon, which Dr. Coe has not taken into account. This article analyzes that evidence, using Bayesian statistics. We apply a strongly skeptical prior assumption that the Book of Mormon “has little to do with early Indian cultures,” as Dr. Coe claims. We then compare 131 separate positive correspondences or points of evidence between the Book of Mormon and Dr. Coe’s book. We also analyze negative points of evidence between the Book of Mormon and The Maya, between the Book of Mormon and a 1973 Dialogue article written by Dr. Coe, and between the Book of Mormon and a series of Mormon Stories podcast interviews given by Dr. Coe to Dr. John Dehlin. After using the Bayesian methodology to analyze both positive and negative correspondences, we reach an enormously stronger and very positive conclusion. There is overwhelming evidence that the Book of Mormon has physical, political, geographical, religious, military, technological, and cultural roots in ancient Mesoamerica. As a control, we have also analyzed two other books dealing with ancient American Indians: View of the Hebrews and Manuscript Found. We compare both books with The Maya using the same statistical methodology and demonstrate that this methodology [Page 78]leads to rational conclusions about whether or not such books describe peoples and places similar to those described in The Maya.

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Procedural Violations in the Trial of the Woman Taken in Adultery

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 53-76
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Abstract: The story in John 8 of the woman taken in adultery is sometimes used to argue that Jesus was lenient toward sin and that we should be too. However, when placed in its broader context, we can see the story is not one in which Christ shows indifference or contempt for the law, but rather utmost respect for it.

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The Crucifixion as a Mockery, Witness, and Warning of the Judgment

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 39-52
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Abstract: In its action, setting, and arrangement, the crucifixion may be viewed as a stark mockery of the final judgment scene. This article provides a brief review of the relevant scriptures, considered together with some related apocryphal and other early Christian writings of interest in regard to the crucifixion. These sources point to the interpretation that the gospel writers saw in the crucifixion a striking symbolism that can provide a strong reminder, witness, and warning of the coming judgment. The Lord is seen in the crucifixion as at once representing His humility in submitting Himself to be judged and, conversely, His authority and power to be the judge of all. The crucifixion signifies the concept of a reciprocal or two-way judgment, as emphasized in the Book of Mormon, where mankind first judges the Lord, and later are to be judged accordingly by Him in return.

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The Record of My Father

Interpreter: A Journal of Latter-day Saint Faith and Scholarship 32 (2019): 9-32
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Abstract: In 1 Nephi 1:16–17, Nephi tells us he is abridging “the record of my father.” The specific words Nephi uses in his writings form several basic but important patterns and features used repeatedly by Nephi and also by other Book of Mormon writers. These patterns and features provide context that appears to indicate that Nephi’s abridgment of Lehi’s record is the third-person account found in 1 Nephi 1:4 through 2:15 and that Nephi’s first-person account of his own ministry begins in 1 Nephi 2:16.

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