Lehi’s exodus to the promised land is only the first of a series of exoduses occurring throughout the Book of Mormon. Indeed, Lehi’s exodus becomes mere precedent for later flights into the wilderness by Nephi, Mosiah, Alma1, Limhi, and the Anti-Nephi-Lehies. For the Nephites, continuing exodus is not merely historical fact. Understanding the biblical exodus as a type and shadow, the Nephites come to see their wandering as a metaphor of their spiritual condition. Thus, even centuries after Lehi’s arrival in the promised land, Nephite prophets recognize their status as “wanderers in a strange land” (Alma 13:23). As did Abraham, Isaac, and Jacob, the Nephites also looked beyond their temporal land of promise “for a city which hath foundations, whose builder and maker is God” (Hebrews 11:10).

Abstract: The three great monotheistic religious traditions (Judaism, Christianity, and Islam) all claim Abraham as father and prototypical monotheist. Though Adam is the putative first father in all of these traditions, he is seldom remembered in Judeo-Christian scriptural, apocryphal, or pseudepigraphic texts as an exemplary monotheist. This essay briefly reviews why Abraham retains the lofty title “Father of Monotheism” while exploring how Latter-day restoration scripture adds to and challenges this ancient tradition vis-à-vis enhanced understanding of Adam’s covenantal and monotheistic fidelity to God.

Abstract: The brass plates version of Isaiah 2:2, as contained in 2 Nephi 12:2, contains a small difference, not attested in any other pre-1830 Isaiah witness, that not only helps clarify the meaning but also ties the verse to events of the Restoration. The change does so by introducing a Hebraism that would have been impossible for Joseph Smith, the Prophet, to have produced on his own.

Symbolic meanings of the terms

Abstract: Genesis 30:23–24 offers a double etiology for Joseph in terms of “taking away”/“gathering” (ʾāsap) and “adding” (yāsap). In addition to its later narratological use of the foregoing, the Joseph cycle (Genesis 37–50) evidences a third dimension of onomastic wordplay involving Joseph’s kĕtōnet passîm, an uncertain phrase traditionally translated “coat of many colours” (from LXX), but perhaps better translated, “coat of manifold pieces.” Moroni₁, quoting from a longer version of the Joseph story from the brass plates, refers to “Joseph, whose coat was rent by his brethren into many pieces” (Alma 46:23). As a military and spiritual leader, Moroni₁ twice uses Joseph’s torn coat and the remnant doctrine from Jacob’s prophecy regarding Joseph’s coat as a model for his covenant use of his own coat to “gather” (cf. ʾāsap) and rally faithful Nephites as “a remnant of the seed of Joseph” (Alma 46:12–28, 31; 62:4–6). In putting that coat on a “pole” or “standard” (Hebrew nēs — i.e., “ensign”) to “gather” a “remnant of the seed of Joseph” appears to make use of the Isaianic nēs-imagery of Isaiah 11:11–12 (and elsewhere), where the Joseph-connected verbs yāsap and ʾāsap serve as key terms. Moroni’s written-upon “standard” or “ensign” for “gathering” the “remnant of the seed of Joseph” constituted an important prophetic antetype for how Mormon and his son, Moroni₂, perceived the function of their written record in the latter-days (see, e.g., 3 Nephi 5:23–26; Ether 13:1–13).

Abstract: The verbal expression “we might have enjoyed,” as used in a complaint that Nephi attributes to his brothers, “we might have enjoyed our possessions and the land of our inheritance” (1 Nephi 17:21), reflects a use of the Hebrew verb yrš in its progressive aspect, “to enjoy possession of.” This meaning is evident in several passages in the Hebrew Bible, and perhaps most visibly in the KJV translation of Numbers 36:8 (“And every daughter, that possesseth [Hebrew yōrešet] an inheritance [naḥălâ] in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may enjoy [yîršû] every man the inheritance [naḥălat] of his fathers”) and Joshua 1:15 (“then ye shall return unto the land of your possession [lĕʾereṣ yĕruššatkem or, unto the land of your inheritance], and enjoy it [wîrištem ʾôtāh].” Examining Laman and Lemuel’s complaint in a legal context helps us better appreciate “land[s] of … inheritance” as not just describing a family estate, but as also expressing a seminal Abrahamic Covenant concept in numerous Book of Mormon passages, including the covenant implications of the resettlement of the converted Lamanites and reconverted Zoramites as refugees in “the land of Jershon” (“place of inheritance”).

Insights from the Old Testament to help strengthen the resolve for an eternal marriage

Review of The Use of the Old Testament in the Book of Mormon (1990), by Wesley P. Walters.

When the prophet Abinadi preached repentance to the Nephites, the people were upset and turned him over to King Noah. While in the king’s presence, Abinadi explained to the king and to the priests the meaning of Isaiah’s messianic prophecies. Although they did not heed Abinadi’s teaching, modern readers of the Book of Mormon are now able to better understand the life of Jesus Christ and the key principles of the atonement through Abinadi’s teachings.

Jesus showed impressive ability both to use the Old Testament and to depart from it, as he did in the Sermon on the Mount. Even speaking “as one having authority, and not as the scribes” (Matt. 7:29), he insisted that he had not come “to destroy the law, or the prophets” (Matt. 5:17).

Includes three papers: \"Who Controls the Water? Yahweh vs. Baal\" (Fred E. Woods), \"Justice and Mercy in the Book of Deuteronomy (Is There Mercy in the Old Testament?)\" (Jared W. Ludlow) and \"Garment of Joseph: An Update\" (Brian M. Hauglid).

Review of Who Was the Pharaoh of the Exodus? (1994), by Jeff Williams

Theory that rather than Ramses II, it was Nemtyemzaf, son of Pepys II of the sixth dynasty, a minor pharaoh

Stephen Ricks briefly describes the major books found among the Dead Sea Scrolls, including biblical texts, commentaries, and lesser known documents. He addresses the question of scroll authorship and identifies two groups, the Sadducees and the Essenes, as the most likely candidates to have been the authors of these ancient documents.

When I was invited to participate in this symposium on the subject of apocryphal literature, my first inclination was to decline. This was a conference for experts trained in the biblical languages. But after some reflection, I changed my mind because I think there is a place for variety, and there might even be an advantage in having a paper from a nonlinguistic point of view. And so, although I do not know Greek or Hebrew, I have had considerable exposure to Church history, and I am familiar with the formation of several books of scripture and non-scripture. This is especially true as pertaining to the books that are used by The Church of Jesus Christ of Latter-day Saints (hereinafter labeled the LDS Church) and the Reorganized Church of Jesus Christ of Latter Day Saints (hereinafter called the RLDS Church). And I think there are some parallels between the development of books in the Church anciently and development of books in the Church in modern times.

Abstract: This article is centered on possible causes for the fall of Israel and, secondarily, Judah. The topic is not new. The very destruction of these ancient kingdoms may be the cause for the production of much of the Biblical literature that drives our interpretive enterprise. My proposal is that Max Weber’s socio-political theories of power and domination, sometimes called the tripartite classification of authority, may provide a fruitful lens by which to understand some of the reasons Judah persisted for more than a century after the fall of Israel. Specifically, I wish to investigate whether the lack of routinization of charismatic authority was a contributing factor in Israel’s fall.
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