Friday, January 31, 2020

Jan 27-Feb 2 1 Nephi 16-22

One detail in this lesson is the explanation that Nephi, at least, understood directions:

1 Nephi 16:13 And it came to pass that we traveled for the space of four days, nearly a south-southeast direction, and we did pitch our tents again; and we did call the name of the place aShazer.

This suggests that when he reached the promised land in the new world, Nephi would have known basic cardinal directions and taught them to his people.

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Chapter 18 contains some specific information about the voyage across the sea to the promised land. Here are a couple of posts I made a while ago that explain why I think Lehi crossed the Atlantic ocean. I discussed all of this in more detail in the book Moroni's America.

The land shadowing with wings

I've mentioned before that I think Nephi read Isaiah 18:1 and that's how he knew which direction he had to sail from the Arabian peninsula; i.e., "beyond the rivers of Ethiopia" according to the King James version, or "beyond the waters of Africa" as an alternate translation.

He knew he had to sail west, around Africa, and cross the Atlantic to America. It's pretty obvious for other reasons, as well, which I've discussed before.

Of course, such a crossing destroys the non-New York Cumorah theories (Mesoamerica, Panama, Chile, Baja, etc.), so proponents of those theories take the position that Nephi didn't know about Isaiah 18:1 or didn't refer to it as part of the process of sailing to the new world.
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I've also shown it was Benjamin Winchester who first came up with the idea that "the land shadowing with wings" refers to North and South America. He shared his interpretation with Hyrum Smith and published it in his Gospel Reflector. He followed up with additional analysis in his History of the Priesthood. Eventually it became mainstream.

Henry Caswall visited Nauvoo in 1842 and wrote a book about the experience titled The City of the Mormon, or Three days at Nauvoo. In his book, on page 25, he describes an encounter with a Church leader, presumably John Taylor. He records this conversation:

"...my host asked me to give my opinion of Nauvoo. I told him that it was certainly a remarkable place, and in a beautiful situation ; but that I considered it the offspring of a most astonishing and unaccountable delusion. He said that he admired my candour [sic], and was not surprised at my
unbelief, seeing that I was a stranger to the people and to the evidences of their faith. He then proceeded to inform me respecting these evidences. He assured me, in the first place, that America had been mentioned by the prophet Isaiah. I begged for the chapter and verse. He pointed to the sentence, — "Woe to the land shadowing with wings." Now to what land could this refer, but to North and South America, which stretched across the world with two great wings, like those of an eagle?

"Stop," I said; "does not the prophet describe the situation of the land? Observe that he says, ' it is beyond the rivers of Ethiopia.' "

"Well," said my host, " that may be true ; but is not America beyond Ethiopia?"

"Have you a map ?" I said.

"Yes," he replied, " here is my little girl's school atlas."

"Now tell me," I said, " where Isaiah wrote his book."

"In Palestine," he answered.

"Very well," I replied; " now tell me in what direction from Palestine is Ethiopia ?"

"South, by the map," was the reply.

"In what direction from Palestine is America ?"

"West," he answered.

"Now do you think that Isaiah, as a man of common sense, to say nothing of his prophetical character, would have described a country in the west, as lying beyond another which is due south ?"

He was silent for a moment, and then confessed that he had never thought of studying the Bible by the map; " but probably this map was wrong."
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Because he was a strong opponent of Mormonism, Caswall may have exaggerated about many of his observations, including this one. But I suspect he reported the conversation fairly accurately in terms of the content because this interpretation of Isaiah 18:1 became so commonplace once Winchester started it.

Today, we have a better sense of what Isaiah was referring to: i.e., the promised land of North America. (You have to read all of Isaiah 18 to see why.)

Anciently, Ethiopia was considered the land south of Egypt. From the perspective of a Jew living in Israel, Caswall's criticism would make sense; i.e., America is not beyond Ethiopia, which would be south, but it is west, beyond the Mediterranean ocean.

However, from the perspective of Nephi, who was staying along the southern coast of the Arabian peninsula with the family of his father Lehi, Isaiah's directions made sense. Nephi knew from Isaiah 18:1 that he'd have to sail around Africa before reaching the promised land.

There's nothing wrong with the map. But there is something wrong with the traditional interpretation that Benjamin Winchester left us.

We ought to embrace Isaiah 18:1 and how it helps us understand how Nephi would have known which way to sail.
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Our LDS scholars and educators who promote the two-Cumorahs/Mesoamerican theory will never accept the idea of Lehi crossing the Atlantic, but the rest of us should.

Isaiah on Lehi's route to America

I'm cross-posting this from my Gospel Doctrine blog because of the different readership. Hopefully this can be one more step toward reaching a consensus.

Lesson 5 addressed the question of which way Lehi sailed when he left the Arabian peninsula.
Lehi had to sail southwest or southeast

As a reminder, here is the graphic from that lesson.

In my analysis, I discussed what Nephi wrote about the voyage, including their preparations. I proposed that Lehi sailed west, down the coast of Africa, and across the Atlantic to North America. I also discussed the voyage of the Phoenicia as a modern-day example of Lehi's voyage would have taken place, using actual ocean current, prevailing winds, and even 600 BC technology.



Apart from what Nephi wrote, there is another reason to conclude that Lehi's group sailed west instead of east.

Isaiah prophesied that he would.
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Isaiah 18:1 refers to "the land shadowing with wings, which is beyond the rivers of Ethiopia." Victor L. Ludlow, in his book Isaiah: Prophet, Seer, and Poet, notes that modern prophets and apostles have identified this verse as describing America. I'll get into the detail of that below, but first, why would Isaiah describe America as "beyond the rivers of Ethiopia?"

Anciently, Ethiopia (also called Cush) was the land south of Egypt, as shown in this maps.

The Israelites to whom Isaiah was speaking were not familiar with Ethiopia; it was just the undefined area south of Egypt.

It's exactly where Lehi sailed when he left the Arabian peninsula, as you can see from the map above.

Brother Ludlow gives an alternative explanation of the Hebrew:

"the identification of the 'land shadowing with wings' with America gives us a basis for studying the rest of the chapter. The remainder of verse 1 and the first part of verse 2 can be translated as follows:

Which land is [far] beyond the rivers of Cush [Africa]. He sends out envoys by sea and in swift vessels of reeds over the face of the waters." (VLL translation)

Obviously, the land of America is beyond the rivers of Africa; indeed, it is beyond the ocean surrounding Africa. In biblical Hebrew, a term for ocean does not exist, but particularly large bodies of water are called rivers or seas, so that the land beyond the 'rivers' of Africa might also mean beyond the oceans of Africa."

Brother Ludlow's explanation clarifies that Isaiah is referring to the land beyond the oceans of Africa--not the oceans of India. It's an important distinction and clarification.

Although Nephi never directly quotes from Isaiah 18, surely he was familiar with these passages. He and Lehi would have realized that the promised land, where the Lord would raise the gospel ensign in the latter days, was "beyond the oceans of Africa" and so he knew which direction to sail.

With the benefit of hindsight, we should be able to figure this out ourselves.

(I think some of Nephi's prophecies that don't quote Isaiah directly are paraphrasing or referring to Isaiah 18, but I don't have time to explain that here. Just look at a "nation scattered" and realize that the phrase "whose land the rivers have spoiled" is usually translated as "whose land the rivers divide" or "whose land is divided by rivers." Then recall that Mormon tells us the land of Zarahemla and the land of Nephi were "nearly surrounded by water" and you'll get the idea.)

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Here is more detail for those interested:

Isaiah 18:1-3 reads:

Woe to the land shadowing with wings, which is beyond the rivers of Ethiopia : that sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto, a nation meted out and trodden down, whose land the rivers have spoiled ! All ye inhabitants of the world, and dwellers on the earth see ye, when he lifteth up an ensign on the mountains ; and when he bloweth the trumpet hear ye."

The "land shadowing with wings" has long been interpreted by LDS leaders and authors to refer to the Americas. Hyrum Smith famously said "the gathering will be from  the nations to North and South America, which is the land of  Zion. North and South America are the symbols of the wings; the gathering from the old countries will always be to head quarters." 

Brother Ludlow's book discusses the interpretation aspects of this in more detail. The book Understanding Isaiah by Don and Jay Parry also has a good discussion on the topic.

One blogger has noted this: Joseph Fielding Smith said the following in the April 1966 General Conference, "America was discovered because the Lord willed it. The gospel was restored in America, rather than in some other land because the Lord willed it. This is the land "shadowing with wings" spoken of by Isaiah that today is sending ambassadors by the sea to a nation scattered and peeled, which at one time was terrible in the beginning (Isaiah 18:1-2). Now that nation is being gathered, and once again they shall be in favor with the Lord." (Joseph Fielding Smith, Conference Report, April 1966, pp. 12-15).

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Bonus material.

Since I'm working on a Church history book that will be released soon, those interested in detail might enjoy this little tidbit.

Hyrum Smith's statement is widely quoted as if it was the first allusion to Isaiah 18 that connects the passage with North America. However, as near as I can tell, he got the idea from Benjamin Winchester.

Two points to begin with. First, Hyrum Smith was visiting Winchester in Philadelphia in May 1841, shortly after Winchester published his interpretation in the April 1 Gospel Reflector. Second, Hyrum purchased a bound copy of all the editions of the Gospel Reflector. Whether he learned this interpretation direction from Winchester during his visit or whether he read about it later, it does appear he got the idea from Winchester.

In the April 1, 1841, Gospel Reflector, Winchester quoted Isaiah 18:1-3 and then wrote the following long explanation. Before quoting it, I note two things. First, Winchester was providing his own translation of the Hebrew characters, which he reproduced in the Gospel Reflector but I don't show here. Second, he was thinking of Ethiopia as North Africa, which makes sense because he's thinking of Isaiah looking at it from Palestine, but I don't think Winchester was right about that. Obviously, one can't see over the horizon from Palestine. Instead, I think Isaiah was anticipating Lehi's journey to the promised land, as I explained above.

Still, Winchester's overlooked commentary has been very influential because of the impact it had on Hyrum Smith.

So here is Winchester in his own words:

That the residence of Isaiah was in Palestine no one disputes : therefore in order to comprehend this saying it,is necessary for us to imagine ourselves standing on that land, and then look in the direction of Ethiopia (consequently West,) to find a land beyond the rivers of Ethiopia. The North part of Africa, or the Barbary States were anciently called Ethiopia. The land of America is the only land that will answer his description. However we opine that an improvement in the translation of the above may be made with propriety, which will throw much more light upon the subject.

We read, or translate it thus :

[Hebrew characters]

Ho! to a land in the shadow (or symbol or the appearance) of wings, Which is beyond the rivers of Ethiopia.” Now it is probable that he saw this land in a vision, and indeed, whoever will look at the map of North and South America, will discover that they are very much in the shape of the wings of a bird : hence he breaks out with the interjection, " Ho ! to a land, &c.," and then predicts what shall be done :
" That sendeth ambassadors by the sea, even in vessels of [Hebrew characters]  papyrus upon the waters." Historians say that papyrus was a flagy shrub that anciently growed in the marshes near the river Nile, and that the bark of it was used to make ropes and sails for ships, covering and wearing apparel, &c. : and the roots were used for fuel, and building ships. The word vessel in the bible is ambiguous ; therefore, he used the word papyrus to signify water crafts, sufficient to escort the servants of God over the sea.

Now reader the subject is perfectly plain ; and as the prophetic vision rolled before the prophet's mind, he saw first, a land in the shape of wings, beyond the rivers of Ethiopia, which is the land of America, for the most obvious reason, there is no other land in the shape of wings beyond Ethiopia. And his saying the rivers of Ethiopia, instead of the land, places the direction immediately West from Jerusalem.

Second, he saw that the ambassadors of the Lord should be sent from this land ; third, that they should be transported over the sea in vessels or ships, of what he called papyrus, perhaps for the want of a better term to express his meaning, (for the present model of ships was then unknown.) It is probable that this generation, in the vision with all its works was present before him ; therefore, he saw our majestic ships with all their sails set, which looked to him like the sails that were anciently made of papyrus- Fourth, he said they should be sent from this land to a nation that was terrible from the beginning ; but hitherto meted out and trodden down. The Israelites were a terrible people from the beginning; but they have been trodden down, and scattered to the islands of the sea, and among all the nations of the earth. Thus the servants of God are to go from this land to all nations to proclaim the gospel, and gather Israel. Fifth, he describes this land as being the place where the ensign was to be lifted up, and where the gospel trump should be blown first, in the last days.

He also said, " all the inhabitants of the earth see ye, and when he bloweth the trumpet hear ye." Indeed, the Book of Mormon has come forth on this land, and the Lord has sent his angel to confer the holy priesthood upon his servants once more, or renewed the gospel dispensation, and organized his kingdom, &c., and in a word the Lord's banner is exposed to view upon this land, and all men are invited to both see, and hear. This corresponds with what the prophet
says in another place, which we have before quoted, " And he will lift up an ensign from afar and will hiss unto them from the end of the earth, and they shall come with speed swiftly." Some have enquired, saying, if Israel is to be gathered upon the land of their fathers, why not this ensign be raised upon the land of Canaan where the prophets received their revelations, instead of this land ?

Answer: because the scriptures say, that it shall be done here — on a land beyond the rivers of Ethiopia. Indeed, this is a land from whence the ambassadors of the Lord shall go forth to all nations ; and instead of missionaries being sent here from Europe by divine direction, the servants of God shall be sent from this land. Some of those ships that
the prophet saw have already escorted some of the servants of God to other nations, and ere long they will go to earth's remotest bounds.

It is the work of Jehovah and he will roll it forth till his covenant people are gathered, and the way prepared for the kingdom of heaven. This is the land of Joseph — the place where Zion will be located and established for the Millennium*. The law of God shall go forth from this to all nations — the work of deliverance has commenced here to deliver Israel from captivity, and turn ungodliness from Jacob.

* We shall hereafter prove from the scriptures that this Zion is to be located in America.

Saturday, January 25, 2020

Jan 20-26 1 Nephi 11-15

The lesson starts off with this observation:

You are among “the saints of the church of the Lamb” seen by Nephi, “who were scattered upon all the face of the earth; and they were armed with righteousness and with the power of God in great glory” (1 Nephi 14:14).

I agree with this observation; the scriptures are powerful when we liken them to ourselves. However, in the context of Nephi's vision, I think this passage is part of a description of the history of Christianity, starting with verse 9. The Restoration doesn't occur until verse 17:

17 And when the day cometh that the wrath of God is poured out upon the mother of harlots, which is the great and abominable church of all the earth, whose founder is the devil, then, at that day, the work of the Father shall commence, in preparing the way for the fulfilling of his covenants, which he hath made to his people who are of the house of Israel.
(1 Nephi 14:17)

The passage is not specific about the "work of the Father" would consist of, but certainly it commenced at least with the translation of the Book of Mormon.

When viewed this way, we can more fully appreciate the faithful followers of Christ through the ages.

Because I still believe Joseph Smith translated the ancient engravings on the plates, I like to look at the language he would have had in his mind. This means looking at sources available in his environment.

This week's lesson includes 1 Nephi 14 which has several references to the "mother of abominations." (It also appears in D&C 88:94.) Some authors used this term in the 1700s to refer to the Catholic Church, or "Church of Rome," while others used it to refer more generally to the antichrist.

Here is one example that I like because it provides some useful context for interpreting Nephi's vision. It gives a flavor for the type of writing that was available in the late 1700s and early 1800s, although this particular book was not apparently on sale in the Palmyra printing shop when Joseph Smith lived there.

SERMONS ON THE MORAL LAW; ELUCIDATING THE NATURE, EXTENT AND OBLIGATIONS OF THE VARIOUS SOCIAL AND DIVINE VIRTUES, COMPRISED IN THAT SUMMARY OF UNIVERSAL DUTY—AND ON THE CONNECTION OF THE MORAL LAW AND THE GOSPEL.
BY DAVID M'’CLURE, Minister of the First Church in East-Windsor
The Law of the Lord is perfect.
Christ is the end of the Law for righteousness, to every one that believeth.
HARTFORD: FROM THE PRESS OF BEACH AND JONES. 1795.


INTRODUCTION.
THE probability that the following letters may fall into the hands of some readers, who may not understand many allusions to the ceremonies and institutions of the Roman Catholic Religion, induces the American Editor to prefix a few sketches to the work, to render it more intelligible.
In the early ages of Christianity, after it had spread its benign influence, and become, in a great degree, prevalent in almost every nation on the eastern continent, it gradually lost ground, and its happy effects were greatly diminished, by reason of the wickedness and lukewarmness of many of its professed votaries; and the churches were rent with heresies, and torn asunder by headstrong, contending parties.

In this state of things, the Roman government, whose conquests and power had been coextensive with the world, undertook to connect the Christian religion with the civil power, and mold it to a system of state policy. The better to effect this purpose, [Page xiv] it became necessary to mingle the Christian, Jewish and Pagan religions together. The temples of the Heathen deities were converted into churches; the images of those deities, such as Jupiter, Mars, Venus, Minerva, &c. were taken away, and replaced with images of saints, male and female. The pure doctrines of the gospel were clouded with a multitude of superstitious ceremonies, by which its original simplicity was almost subverted. 

The ministers of the gospel, who before this time had been in an humble station, and, like Jesus Christ, their great Master, of a meek disposition; like him, never interfering nor meddling with civil government, any farther than practising, enjoining and enforcing obedience to it, were many of them, at this time, advanced to high offices in church and state, and invested with great wealth and civil power; whilst lower orders of the clergy were nearly as indigent as the common people: All of them, however, acting under the authority of the Roman Emperor, called the Pope, who assumed the title of supreme head of the church, and exercised complete and uncontrouled authority over all orders and ranks of men, both in a civil and ecclesiastical capacity. Every possible method was taken to throw all the wealth of the people into the hands of the church and state. [Page xv] 

The priests had the pretended power of forgiving sins, and, by their prayers, releasing the souls of wicked men from purgatory; for which they obtained frequent and sometimes large sums of money from the people. Religious houses of men and women were established, called by the different names of abbies, cloisters, convents, or monasteries. To these houses multitudes have repaired in every age of the Roman Catholic church, bestowed their fortunes on these institutions, or cast them into the bosom of the church for charitable uses, took a vow of living single through life, and spent their days in this retirement. This they have been persuaded to do, sometimes for the purpose of atoning for heinous crimes, or gaining, by their piety, extraordinary merit in the sight of God, to entitle them to a better place in heaven. The better to effect these designs, the people were kept in great ignorance; prayers were made in an unknown tongue; the common people were not permitted to read the scriptures; all the decrees of the church and declarations of the clergy were deemed infallible.
Thus the pure, benign, and heaven-born light of true religion was greatly obscured; and the true church, consisting of a small number of faithful and enlightened followers, like a forlorn, though beautiful and [Page xvi] chaste, female pilgrim, was constrained to wander here and there, without any resting place, to escape the defilement and persecution of ecclesiastical tyranny. It would require many and large volumes to enumerate the many instances of societies and individuals, who, in every age of this dreadful usurpation, nobly defended the cause of true and uncorrupted religion, and who, by the intolerant spirit of this corrupted church, were persecuted and slain because they would not adhere to its anti-christian principles. 
Millions succeeding millions have been mangled and tortured to death by this MOTHER of ABOMINATIONS, because they would not subscribe to principles which they viewed with abhorrence, (the embracing of which they believed would expose them to everlasting misery in a future world) and renounce those on which they founded their hopes of eternal felicity. 

Candour obliges me, as a protestant, to acknowledge that this spirit of intolerance is not peculiar to the Romish church alone; nor would I affirm that it is any article of that religion to butcher the heretics. Every different sect of protestants which have arisen since the reformation, have discovered a degree of the same spirit: every one, in their turn, have accused the other of popery, and persecuted [Page xvii] each other, at least with sentiments of hatred, if not with fire and sword. 

In this particular, every candid protestant will allow that we have all had a little popery. This principle of persecuting another for a difference of opinion, whether in politics or religion, when it actuates a body of men, and is blown up into a flame by some ambitious and unprincipled demagogue, will always lead them to persecute or destroy those who think differently from themselves. 

The enemies of all religion have often urged this as an unanswerable argument against the Christian system. But surely nothing can be more unjust. We might as well argue that riches and health, which in their own nature are the greatest of all temporal blessings, are in themselves a curse, because some men pervert them to the vilest of purposes: or we might join with those mistaken politicians who would assert, that rational liberty is not a blessing to any people, because the modern government of France has disgraced the name of it by embracing a system of tyranny, and, under the mask of republicanism, committed the most enormous crimes. 

The fact is, that such is the wayward disposition of man, that every faculty of body or mind, every peculiar blessing or acquirement, is often, by a misimprovement of it, rendered a curse instead of a blessing.

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The lesson also refers to Columbus. In my view, John Cabot is a better fit, but I'm fine with what anyone wants to believe.

I discussed this before here:

http://www.bookofmormoncentralamerica.com/2015/08/columbus.html


Saturday, January 18, 2020

Jan 13-19 1 Nephi 8-10

This week's reading covers the tree of life.

"Tree of life" has an unusual distribution in the scriptures. If you use Wordcruncher, type it in and you'll get the result below. (If you don't use Wordcruncher, you should.)

https://wordcruncher.com/








The phrase "fruit of the tree of life" appears only in the Book of Mormon.

This is interesting because Jonathan Edwards uses the phrase many times as well.
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Another part of the lesson discusses 1 Nephi 9.


Why did Nephi make two sets of plates?


The Lord’s “wise purpose” in having Nephi create two records became clear centuries later. After Joseph Smith translated the first 116 manuscript pages of the Book of Mormon, he gave the pages to Martin Harris, who lost them (see Doctrine and Covenants 10:1–23). But Nephi’s second set of plates covered the same time period, and the Lord commanded Joseph Smith to translate these plates rather than retranslate what had been lost (see Doctrine and Covenants 10:38–45).

This traditional interpretation raises several questions that we can discuss briefly. An alternative interpretation, in my view, makes more sense.

1. Predestination? The traditional interpretation frames this passage as the Lord providing a replacement for the lost 116 pages, centuries before Martin Harris committed the deed. If that's the case, did Martin have any choice in the matter? Do any of us? I think we do, and that's one reason why I don't accept the traditional interpretation.

2. Not an exact match. The small plates of Nephi were not an exact match to the 116 pages anyway. The Lord told Joseph to translate until he came to the account of King Benjamin, which was right where the 116 pages ended. That implies there was some overlap between the plates of Nephi and the abridgment.

3. Plates needed? The seer/peep stone-in-a-hat narrative claims Joseph didn't refer to the plates while translating. If that's the case, why would the Lord have to provide these separate plates of Nephi? Whoever was capable of putting the words on the stone would presumably have the power to relate Nephi's account, even if that entity could not (for some reason) replicate the wording from the first time through the Book of Lehi.

4. Critics. The critics say Joseph Smith invented the plates of Nephi because he knew he could not reproduce, word-for-word, his original dictation. That's a reasonable observation, assuming Joseph was merely reading words that appeared on a stone. If Joseph was translating, as he said he was, then an exact replication would be essentially impossible.
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Alternative interpretation

I interpret 1 Nephi 8 as a command from the Lord to keep a sacred history. It's no more complicated or metaphysical than that.

The original records Mormon abridged were in the repository of Nephite artifacts in the Hill Cumorah. It wouldn't matter what pages of translation Joseph might have lost; the originals were all available, not far away.

Everything in the Book of Mormon had double coverage, we could say.

Mormon's explanation of the plates of Nephi, that he would keep them with his other plates and write his history upon them, explains the importance of the record--then and now.







Wednesday, January 8, 2020

Jan 6 - 12 1 Nephi 1-7

The spiritual messages of 1 Nephi 1-7 are covered in the Come, Follow Me manual. Here, we want to consider some context for this part of the Book of Mormon.

Order of translation. Come, Follow Me starts with 1 Nephi 1, but a lot of people don't realize that the current Book of Mormon actually begins with the last section that Joseph translated. He dictated 1 Nephi through Words of Mormon while residing at the Whitmer home near Fayette, New York.

In other words, Joseph translated what is now the Book of Mosiah through the Book of Moroni (and the Title Page) in Harmony, Pennsylvania. When he reached the end, he did not go back to re-translate the Book of Lehi (the lost 116 pages) because the Lord told him not to (D&C 10). See next section.

About this time, Joseph received a commandment through the Urim and Thummim to contact David Whitmer, a man he had never met, and ask him to come to Harmony to take Joseph and Oliver to Fayette where they could finish the translation at the Whitmer home.

His mother related the account here:

https://www.josephsmithpapers.org/paper-summary/lucy-mack-smith-history-1844-1845/100

In the mean time Joseph was 150 miles distant and knew naught of the matter e[x]cept an intimation that was given through the urim and thumim for as he one morning applied the<​m​> to his eyes to look upon the record instead of the words of the book being given him he was commanded to write a letter to one David Whitmore [Whitmer] this man Joseph had never seen but he was instructed to say him that he must come with his team immediately in order to convey Joseph and ​Oliver [Cowdery]​ back to his house which was 135 miles

Last week we mentioned the translation. Here we see that as he neared the end of translating the original plates in Harmony, Joseph was still applying the Urim and Thummim to his eyes to look upon the plates.

Notice, Lucy did not say "as he one morning looked into a stone he place in a hat."
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Translate engravings. The original Book of Mormon--the one Moroni put in the stone box on the Hill Cumorah--included an abridgment of the Book of Lehi. This was the 116 pages that Martin Harris lost.  The Lord told Joseph not to go back and retranslate the Book of Lehi. Instead, he (Joseph) would have to translate the engravings on the plates of Nephi (the plates we now call the small plates).

41 Therefore, you shall translate the engravings which are on the plates of Nephi, down even till you come to the reign of king Benjamin, or until you come to that which you have translated, which you have retained;
42 And behold, you shall publish it as the record of Nephi; and thus I will confound those who have altered my words.

(Doctrine and Covenants 10:41–42)

Translating engravings is the way to think of the translation process.

Notice, the revelation does not say "you shall read the words that appear on the seer stone once you place it inside a hat."
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Meeting on the road. Before leaving Harmony, Joseph gave the original plates to a divine messenger. Along the road to Fayette, he, David and Oliver encountered the same messenger. David offered him a ride but the messenger said he was going to Cumorah. David didn't know what Cumorah meant. Joseph explained it was one of the Nephites and he had the plates. You can read more about that here:
http://www.lettervii.com/2019/09/david-whitmer-and-cumorah-messenger.html

Apparently the messenger was returning the original plates to the repository in the Hill Cumorah. Inside the repository, he found the small plates and brought them to Fayette so Joseph could translate them there. Had Martin Harris not lost the 116 pages, we would have the original Book of Mormon, including the Book of Lehi. We would not have had the small plates of Nephi in the Book of Mormon.

The messenger showed the plates to Mary Whitmer, David's mother. She said he called himself Brother Nephi. This makes sense because Nephi was one of the 12 disciples from among whom three were granted power to tarry on earth. See 3 Ne. 28.
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Jerusalem. The January 2020 Ensign points out that when Lehi left Jerusalem, the city had a population of about 25,000 people. This was considered a "great city" in the Book of Mormon. (1 Nephi 11:13) We will keep this in mind during the year when we talk about other "great cities" in the text.




Thursday, January 2, 2020

Dec 30 - Jan 5 Introductory pages

This week's lesson focuses on the accounts leading up to the production of the Book of Mormon.

You should stay away from commentaries and focus on the basics. Start with what Joseph Smith and Oliver Cowdery said. There's an excellent summary of original sources here:

https://www.josephsmithpapers.org/site/the-gold-plates-and-the-translation-of-the-book-of-mormon

The lesson manual links to the Gospel Topics Essay on Book of Mormon Translation, but that essay focuses on what others said instead of what Joseph and Oliver taught. There are so many problems with that essay that you can get distracted sorting through it, looking up references, etc. It's basically an abridgment of the work of scholars.

Stick with what Joseph and Oliver said and you'll have a solid understanding.
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The Title Page is an extremely important document that many people overlook. It was the first thing Joseph had printed because he needed it to file the copyright. We don't know for sure where it was printed, but I think it was printed in Binghamton.

You can see the original here.
https://www.josephsmithpapers.org/paper-summary/title-page-of-book-of-mormon-circa-early-june-1829/1

Joseph Smith said

I would mention here also in order to correct a misunderstanding, which has gone abroad concerning the title page of the Book of Mormon, that it is not a composition of mine or of any other man’s who has lived or does live in this generation, but that it is a literal translation taken from the last leaf of the plates, on the left hand side of the collection of plates, the language running same as the <​all​> Hebrew <​wr[i]ting​> language <​in general​>

https://www.josephsmithpapers.org/paper-summary/history-circa-june-october-1839-draft-1/9

So far as I know, the Title Page is the only thing Joseph said was a literal translation. When we read it carefully, we see what the original plates contained:

- Abridgment of the record of the Nephites
- Abridgment of the record of the Jaredites
- Sealed by Moroni

The Title Page says nothing about any small plates of Nephi or any other original writings, apart from what Moroni added when he sealed the record.

(To see why that's important, visit the schematic on the two sets of plates here:
http://www.lettervii.com/p/the-two-sets-of-plates-schematic.html)
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A few years ago, I was at BYU Education Week in a session on Church history. The instructor mentioned this passage by Joseph regarding the Title Page. He actually said, "We don't know how Joseph knew it was on the last leaf of the plates because he didn't even use the plates to translate."

That's how crazy this whole stone-in-a-hat narrative has become.
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Definitely, read the Testimony of the witnesses and of Joseph Smith.

Think of what it means to testify about the Book of Mormon. How are you a witness to its divine authenticity?

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