Review of David Bokovoy. Authoring the Old Testament: Genesis–Deuteronomy. Salt Lake City: Greg Kofford Books, 2014). Foreword by John W. Welch. 272pp. Paperback and hardcover. ((I am reviewing an advanced reading copy. Some of the material I review may be updated in the final printed form, with some of my quotations and page numbers of Bokovoy’s book possibly being updated by then.))
Abstract: Bokovoy’s new volume substantiates the claim that faithful Latter-day Saint students of Holy Scripture can apply the knowledge and methods gained through academic studies to the Bible.

This first of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the contributors have learned from Dr. Nibley. Nearly every major subject that he has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the influence of Nibley, Copts and the Bible, the Seventy in scripture, the great apostasy, the book of Daniel in early Mormon thought, an early Christian initiation ritual, John’s Apocalypse, ancient Jewish seafaring, Native American rites of passage, Sinai as sanctuary and mountain of God, the Qurʾan and creation ex nihilo, and the sacred handclasp and embrace.
Exactly how did the scriptures enter the framework of Judaism? In what way, when, and where, in the unfolding of the canon, were they absorbed and recast, and how did they find the distinctive role they played from late antiquity onward?

The discovery of Babylonian, Assyrian, and Egyptian ritual prescriptions for creating and enlivening divine statues ranks among the more important in providing depth and context for reading biblical texts, and it is one that has only relatively recently begun to bear fruit. As the most recent and sustained study of these texts and their significance for understanding the Hebrew Bible, Catherine L. McDowell’s The Image of God in the Garden of Eden demonstrates the gains in understanding made possible, with all due caution, by bringing the mīs pî pīt pî (mouth-washing, mouth-opening) ritual instructions from Mesopotamia and the wpt-r (mouth-opening) texts from Egypt into conversation with the Genesis creation stories. The work under consideration is both an excellent distillation and critique of the relatively recent work done on the animation of divine statues in the ancient Near East as well as a compelling analysis of what it means for understanding the Garden of Eden narrative of Genesis 2–3.2 A revision of her 2009 Harvard dissertation directed by Peter Machinist and Irene Winter, McDowell’s work displays the comprehensiveness, attention to detail, and clarity of exposition that make this indispensable for understanding both the rituals involved and the conceptual context informing the Genesis account. Scholars will find reasons to dispute some of the claims and conclusions made in the volume, but McDowell has herewith advanced the conversation in a systematic and reasonable manner.

Abstract: The Virgin Mary is arguably the archetype of the virtuous woman and even the divine feminine on earth, but we know very little about her. She is remembered in Christianity in a variety of ways including with cathedrals built in her honor. Though many seek her intercession when they pray, that does not seem to accord with Luke’s account of her self- effacing and private character. This article considers what Latter-day Saints know about Mary from the scriptures, distinct from others of Christian faith who seek to honor her in different ways. That discussion also includes surmise as to what she may have learned from the wise men on their visit of homage shortly after the nativity and what she may have passed on to John in accordance with the two-way charge Jesus gave to both of them from the cross recorded in John 19. There is also consideration of the commonality of the teachings of her two most famous sons.

A team of scholars analyze chiasmus in Akkadian, Ugaritic, Hebrew, Aramaic, Greek, Latin, and the Book of Mormon. Includes extensive bibliography and register of chiastic passages in many literatures.

A study of texts from biblical, classical, and other literatures

The study of ancient literature has been enriched in the second half of the 20th century by the growing awareness and understanding of chiasmus in ancient literature. This form of inverted parallelism has been found in the Bible, the Book of Mormon, and in many other ancient writings. The essays in Chiasmus in Antiquity, first published in Germany in 1981, examine the use and effect of chiasmus in the Old and New Testaments and the Book of Mormon, as well as in Sumero-Akkadian, Ugaritic, Talmudic, Greek, and Latin literatures. These essays have been reprinted in this first American edition because of their lasting value for the study of this intriguing literary form.

Chiasmus in Exodus 21–23 and Leviticus 24

Gary A. Rendsburg, “Chiasmus in the Book of Genesis,” examines three sweeping chiastic structures in the following Ancestral Narratives of the text of Genesis—Abraham (Gen 11:27–22:24), Jacob (Gen 25:19‒35:22), and Joseph (Gen 37‒50). For each of the three structures, Rendsburg points out the various elements that constitute the chiasmus —the focal point and the mirrored elements that exist on each side of that focal point. Mirrored elements include both narrative themes and specific lexical items. The three chiastic structures are identified and developed in Rendsburg’s book The Redaction of Genesis. In this 2017 proceeding, Rendsburg presents new material, arguing that the major themes of the focal points of the three chiasms for the Ancestral Narratives are, respectively, the covenant (Abraham Cycle), the land of Caanan (Jacob Cycle), and the people of Israel (Joseph Cycle). The same three major themes, proffers Rendsburg, create the essential message of the Hebrew Bible.

Definition, use, and examples of chiasmus

Insights from the Old Testament that can help today’s children

Adam, Moses, Abraham, and Noah in apocryphal writings and traditions

Many interpretations exist about who the “suffering servant” in many of Isaiah’s writings might be. Interpretations for this figure include Isaiah himself, the people of Israel, Joseph Smith, and Jesus Christ. Without arguing against these understandings of the servant, this paper claims that Christ, in 3 Nephi 20–23, personifies the servant as the Book of Mormon. Both the servant and the Book of Mormon are portrayed as filling the same “great and marvelous” works in the gathering of Israel, reminding the Jews of their covenants with God, and bringing the Gentiles to Christ.

Originally an unpublished manuscript.

A speculative description of the city of Enoch and its inhabitants

The Lord’s warning of judgment, reminder to trust in him, and promise of reconciliation

Compares the Book of Mormon and the View of the Hebrews. The parallels have also been studied by B. H. Roberts and Hugh Nibley, who say that any connections that may be made are also found in the Bible. The emphasis of this paper is on passages from Isaiah that are common to all three books.

Within the corpus of psalms in the Hebrew Bible is a group known as the communal laments. Characterized by their use of the first person common plural pronoun, some type of calamity experienced by the community, and a petition to God, these psalms incorporate similar imagery, terminology, and structure. This study explores these psalms and suggests that they relate closely to the Hittite treaty-covenant formula found elsewhere in the Hebrew Bible, yet differ in that they reflect an ongoing covenantal relationship rather than the establishment of such. Thus, these psalms enphasize Israel’s expectation that God, as the senior covenantal party, will fulfill his covenantal obligations if Israel remained worthy. These psalms, therefore, are representative of the unique relationship that Israel had with her God, a relationship reflected in Latter-day Saint theology as well.

Roy Johnson examines the rituals and formulas of oaths, types of oaths, and the use of oaths in both the Old Testament and the Book of Mormon. Johnson compares the use of oaths, curses, and covenants in the Old Testament and the Book of Mormon to show that the relationship among those three acts is the same in both books.

No abstract available.

Argument as to when man was created, reconciling the apparent discrepancies in Genesis 1 and 2 and the Pearl of Great Price

Discourse by Apostle Erastus Snow, delivered in the Assembly Hall, Salt Lake City, Sunday Afternoon, March 9, 1884. Reported By: John Irvine.

Covenant and chosenness resonate deeply in both Mormon and Jewish traditions. For both of these communities, covenant and chosenness represent enduring interpretations of scriptural texts and promises, ever-present in themes of divine worship and liturgy. The chapters of this volume written by leading scholars of both communities, debate scriptural foundations, the signs of the covenant, the development of theological ideas about covenant, and issues of inclusivity and exclusivity implied by chosenness.

In general conference, President Russell M. Nelson spoke about poverty and other humanitarian concerns, declaring, “As members of the Church, we feel a kinship to those who suffer in any way. . . . We heed an Old Testament admonition: ‘Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy’ (Deuteronomy 15:11).” President Nelson’s linking of Old Testament law with modern social concerns highlights the continued relevancy of the Old Testament for confronting modern challenges, including poverty, ethnocentrism, and the world’s growing refugee crisis. ISBN 978-1-9503-0414-1

Chart

Seven scriptural accounts of the Creation arranged in parallel columns

The Creation from a scriptural and a scientific viewpoint

Grand as it is, planet Earth is part of something even grander—that great plan of God. Simply summarized, the earth was created that families might be.

The different scriptural accounts of the Creation and theories on the meaning of article eternity from a scientific perspective

Discourse by Apostle Erastus Snow, delivered in the Tabernacle, Provo, Sunday Morning, May 31 (Quarterly Conference), 1885. Reported By: John Irvine.

The Lord has always made covenants with his people to bless them and help them return to him. This restoration to the presence of God is the end goal of the Plan of Happiness that Christ made possible through his Atonement. A covenant is “an agreement enacted between two parties in which one or both make promises under oath to perform or refrain from certain actions stipulated in advance” (Mendenhall and Herion 1: 1179). In the Hebrew Old Testament, the word bryt (“covenant”) is almost always associated with the verb krt (“to cut”). These together mean “to make a covenant,” but the literal meaning of the idiom krt bryt suggests that some aspect of cutting is involved in making a covenant. This creates an interesting paradox, since a covenant is a binding agreement between two groups but the phrase has an underlying etymology of division. Though bryt in time came to refer to many kinds of oaths and covenants, certain covenants under the law of Moses reveal this connection with cutting as the rituals accompanying the covenants are performed: animal sacrifice, circumcision, and the rending of cloth. These ordinances and their corresponding covenants made after Christ’s condescension allow the believer to better see, in both the Old Testament and the Book of Mormon, how covenants relate to the ultimate goal of returning to the Father.