FAIR

Book of Mormon

Fair Issues 38: The meaning of “true” and “correct”

by

Podcast: Download (7.0MB)

Subscribe: RSS

Ash (newer) PictureIn this article brother, Ash discusses the meaning of “true,” “correct,” “historicity” and “verisimilitude” in relation to the Book of Mormon translation. In light of our discussion on language translations, Joseph Smith obviously understood that the book could contain errors because (a) he corrected errors in later editions, and (b) the Book of Mormon prophets themselves expressly state the likelihood of errors (see Title Page and Mormon 9:31-32). “Correct,” in the context used by Joseph is related to “true.”  The Book of Mormon teaches those “correct” principles that can lead us to God.

The full text of this article can be found at Deseret News online.

Brother Ash is author of the book Shaken Faith Syndrome: Strengthening One’s Testimony in the Face of Criticism and Doubt, as well as the book, of Faith and Reason: 80 Evidences Supporting the Prophet Joseph Smith. Both books are available for purchase online through the FairMormon Bookstore.

Tell your friends about the Mormon Fair-Cast. Share a link on your Facebook page and help increase the popularity of the Mormon Fair-Cast by subscribing to this podcast in iTunes, and by rating it and writing a review.

The Ordeal of the Three Nephites and the Popol Vuh (Mesoamerican Perspectives)

by

The Book of Mormon tells of three Nephite disciples who, like the Apostle John were blessed by Jesus that they should “never taste death” and “never endure the pains of death” (3 Nephi 28:6-8). As they went forth to preach, these chosen representatives of the resurrected Lord were persecuted by those who “denied the Christ” and his gospel and “did despise them because of the many miracles which were wrought among them. Therefore they did exercise power and authority over the disciples of Jesus” (4 Nephi1:29-30), According to Mormon, “they were cast into prison by them who did not belong to the church. And the prisons could not hold them, for they were rent in twain, And they were cast down into the earth: but they did smite the earth with the word of God, insomuch that by his power they were delivered out of the depths of the earth; and therefore they could not dig pits sufficient to hold them. And thrice they were cast into a furnace and received no harm. And twice were they cast into a den of wild beasts; and behold they did play with the beasts as a child with a suckling lamb, and received no harm” (3 Nephi 28:19-22; see also 4 Nephi 1:30-33). (1) To the modern reader the behavior of the disciples’ enemies may seem curious. There being no shortage of ways in which one might kill or attempt to kill one’s opponents, why, we might ask, were these methods chosen by the disciples’ persecutors, and what may have been their significance to those who observed them? (2) While definitive answers to these questions are elusive, it may be useful to consider Mormon’s account in light of Pre-Columbian Mesoamerican myths found in the Mayan Popol Vuh.

Chief and oldest among these tales are the exploits of the two Hero Twins Hunahpu and Xbalanque, and their triumph over various proud and powerful opponents (3). The brothers’ exploits are represented on Mesoamerican monuments, painted murals and vases dating back to Pre-Classic times evidencing the antiquity of the story. “The Twins were the very model of what ruling princes should be. They were eternally youthful and therefore immortal. Their father the Maize God had suffered death in the Underworld, but thanks to their efforts he was reborn on the surface of the earth; in a like manner, so were the temporal lords of the Maya realm responsible for the seasonal planting, germination, and harvest of the great staple food, maize.” (4)  From an early time down to the European arrival, “Maya kings seem to have emulated the Hero Twins and their exploits.” (5) In fact, “Maya Rulers exploited their myth known as the Popol Vuh, to prove their right to rule . . . They portrayed themselves in the images of their gods and demigods. The most powerful and popular of the characters they cloaked themselves with were the famous Hero Twins, Hunahpu and Xbalanque.”(6)

While the ordeals repeatedly inflicted on the three disciples by those seeking power may seem curious to the modern reader, it is noteworthy that similar ordeals are associated with Hunahpu and Xbalanque in the Popol Vuh. The Popol Vuh tells of the monster Cabracan who had the power to cause earthquakes. At the direction of the god Huracan, the precocious brothers outwitted their dangerous enemy by tricking him to eat, thereby causing him to lose his power. “Then the boys tied him up. They tied his hands behind his back. The boys were mindful to make sure that his hands were well bound. They also tied his ankles together. Then they hurled him down into the earth and buried him.” (7) Contemporary traditions in highland Guatemala seem to reflect this story. In the town of Chichicastenango: “They say of the earthquake that there is a giant under the earth, bound by his hands and feet, and when there is a slight tremor, it is because he has moved his hands and feet a little; and when he turns over on the other side is when there are strong earthquakes.” (8) In the ancient Maya story, the troublesome monster was restrained by hurling him down into the earth and burying him. Perhaps by casting the three disciples into the earth, the disciples’ enemies may have hoped to bolster their claims to rulership and authority by emulating the exploits of Hunahpu and Xbalanque, but their actions seemingly backfired for when the disciples were “cast down into the earth,” this failed to restrain them as it had Cabracan, “but they did smite the earth with the word of God, insomuch that they were delivered out of the depths of the earth; and therefore they could not dig pits sufficient to hold them” (3 Nephi 28:20). Consequently, “the powers of the earth could not hold them” (3 Nephi 28:39). (9)

The Popol Vuh also tells of the Hero twins’ encounter and eventual triumph in Xibalba where they outwitted the lords of death. During their visit, the hero twins were confined in various rooms where the evil lords of death hoped that they would be overcome and killed, as others had been. In one of these ordeals they were confined in a house full of hungry jaguars, but were not killed. They outwitted the Lords of death by speaking to the beasts and giving them bones to eat. (10) “What they had planned to do, they had done despite all their afflictions and misfortunes. Thus they did not die in the trials of Xibalba. Neither were they defeated by all the ravenous beasts that lived there.” (11) In another later, but possibly related tale found among the Popoluca of Veracruz, the corn-god hero Homshuk fills the same role as the Hero Twins and undergoes a similar ordeal. “In the land of Hurricane, there were different kinds of jails: one in which there were hungry tigers, another in which there were famished serpents . . . Then Homshuk was ordered placed in the jail where there were serpents. `You are a nagual,’ Hurricane said. `Here you are going to be eaten.’ But in the morning when they appeared, he was seated on a serpent. He had not been eaten. . . .  The next night he was placed in the jail with the tigers, and he told them the same thing that he had told the serpents, keeping only the largest to serve as his chair. . . . On the following day, Hurricane saw that the boy was not dead, and he said, `That is a nagual.’ Then he pondered, and finally said, `We won’t be able to kill him this way, but since he is a nagual, he can’t continue to live amongst us.’” (12) The tale of Homshuk, like that of Hunahpu and Xbalanque reminds us of the ordeal of the three Nephites who played with the dangerous beasts and receive no harm (3 Nephi 28:22; 4 Nephi 1:33).

In another ordeal, the Hero Twins were confined in a house of fire. “There was nothing but fire inside. But they were not burned. They were to have been roasted and set aflame. Instead they were just fine when the dawn came. It had been desired that they would straightway die when they passed through there, but it was not so. Thus all Xibalba lost heart as a result.”  (13) Similarly, the three Nephites were cast into a furnace of fire on several occasions, but “received no harm” (3 Nephi 28:21; 4 Nephi 1:32). While the persecutors may have thought that these ordeals would have strengthened their own authority in the eyes of the people, the miraculous deliverance of the disciples could be seen as a testament to the power of Jesus who had bestowed this blessing upon his three chosen representatives.

In the Popol Vuh, the two brothers definitively demonstrated their divine power in a voluntary act of immolation. After being consumed in the flame, they were then transformed, disguised and tricked the lords of death into sacrificing themselves. After humbling their proud enemies, the two heroes ascended into heaven where they became the sun and the moon. By besting the lords of Xibalba at the various ordeals, the Hero Twins demonstrated their power over death and exposed the illegitimacy of their enemies. “Surely, they were not true gods. Their names merely inspired fear, for their faces were evil. They were strife makers, traitors, and tempters to sin and violence . . . . Thus their greatness and their glory were destroyed.” (14) While speculative, it is tempting to view the confrontation between the three disciples and their opponents in a setting where the exploits of the Hero Twins were known and tied to claims of authority and rulership by those who rejected the gospel of Christ. The implications of the unexpected outcome could not have been lost on those who witnessed it. In triumphing over these efforts to slay them, the disciples effectively turned the tables, exposing the folly of their power seeking enemies and validating the teachings and authority of their Master, the rightful Lord who had truly triumphed over death.

* This entry also appeared at Ether’s Cave.

(1) Mormon provides two descriptions of the miraculous deeds of the three disciples (3 Nephi 28:18-23; 4 Nephi 1:29-34), but it is unclear if these descriptions refer only to the events in 4 Nephi or to two separate episodes (one shortly after the visitation of Jesus associated with the conversion of the people in that generation and to another two hundred years later, during which the disciples were rejected). While I prefer the later, either reading is possible.

(2) Moroni alludes to the faith of the Pre-Columbian saints. “For in his name could they remove mountains; and in his name could they cause the earth to shake; and by the power of his word did they cause prisons to tumble to the earth; yea, even the fiery furnace could not harm them, neither wild beasts nor poisonous serpents, because of the power of his word” (Mormon 8:24). These miracles attributed to the three Nephites and other Book of Mormon prophets may have become a point of persecution inflicted on the disciples of Jesus by those who saw them as a threat to their own power and opposed the teachings of Christ.

(3) Allen J. Christenson, Popol Vuh: The Sacred Book of the Maya (New York: Winchester, 2003).

(4) Michael D. Coe, “The Hero Twins: Myth and Image,” in Justin Kerr, ed.,The Maya Vase Book: A Corpus of Rollout Photographs of Maya Vases(New York: Kerr Associates, 1989),1:182.

(5) Mary Miller and Karl Taube, The God’s and Symbols of Ancient Mexico and the Maya (London: Thames and Hudson, 1993), 134.

(6) Justin Kerr, “The Myth of the Popol Vuh as an Instrument of Power,” in Elin C. Danien and Robert Sharer, eds., New Theories on the Ancient Maya(University Museum, University of Pennsylvania, 1992),  109.

(7) Christenson, Popol Vuh, 110.

(8) Christenson, Popol Vuh, 111, note 219.

(9) One wonders if a similar motivation may lie behind to murder of Jaredite prophets during th reign of King Heth (Ether 9:29).

(10) Christenson, Popol Vuh, 170.

(11) Christenson, Popol Vuh, 177.

(12) George M. Foster, Sierra Popoluca Folklore and Beliefs (Berkeley and Los Angeles, 1945), 193.

(13) Christenson, The Popol Vuh, 171.

(14) Christenson, The Popol Vuh, 188.

Fair Issues 37: Ambiguity in Book of Mormon translation

by

Podcast: Download (6.1MB)

Subscribe: RSS

Ash (newer) PictureAs noted several times in this series, words only have meaning in a context, and documents are written not only from within a context but they are also written to a specific audience as well.

Mike Ash relates how  Dr. William Hamblin, an expert on the ancient Near East, says that there are two primary rules to follow when trying to understand any text that has been translated from a foreign Language.  The first is to accurately understand what the text has to say.  Second, the reader must contextualize the text in its original setting – that is to say, read it in the context of the culture, history, values, science and social norms of it’s day.

 

The full text of this article can be found at Deseret News online.

Brother Ash is author of the book Shaken Faith Syndrome: Strengthening One’s Testimony in the Face of Criticism and Doubt, as well as the book, of Faith and Reason: 80 Evidences Supporting the Prophet Joseph Smith. Both books are available for purchase online through the FairMormon Bookstore.

Tell your friends about the Mormon Fair-Cast. Share a link on your Facebook page and help increase the popularity of the Mormon Fair-Cast by subscribing to this podcast in iTunes, and by rating it and writing a review.

Archaic Hebrew in the Old Testament (And What It Means for the Book of Mormon)

by

One of the Lachish ostraca (7th century BCE), written in paleo-Hebrew script.
One of the Lachish ostraca (7th century BCE), written in paleo-Hebrew script.

Some time ago I posted a blog entry at Interpreter on the atheist polemicist Richard Dawkins’ argument that the Book of Mormon is a fraud because Joseph Smith rendered his translation into Jacobean English. Dawkins’ argument is (and I’m not making this up) that “[the Book of Mormon] was a 19th century book written in 16th century English. That’s not the way people talked in the 19th century – it’s a fake. So it’s not beautiful, it’s a work of charlatanry.” [Read more…] about Archaic Hebrew in the Old Testament (And What It Means for the Book of Mormon)

Fair Issues 36: Co-creative Book of Mormon translation

by

Podcast: Download (6.7MB)

Subscribe: RSS

Ash (newer) PictureMile Ash shows how a “co-creative” view of revelation explains how and why Joseph Smith updated some of his revelations including some passages in the Book of Mormon and Doctrine and Covenants.  It is possible that Joseph may have added, perhaps unconsciously, divine inspired insights, words or phrases that may not have been on the original plates. The same can be said for Mormon, the Nephite prophet, who compiled and edited the writings of past Nephite prophets.

The full text of this article can be found at Deseret News online.

Brother Ash is author of the book Shaken Faith Syndrome: Strengthening One’s Testimony in the Face of Criticism and Doubt, as well as the book, of Faith and Reason: 80 Evidences Supporting the Prophet Joseph Smith. Both books are available for purchase online through the FairMormon Bookstore.

Tell your friends about the Mormon Fair-Cast. Share a link on your Facebook page and help increase the popularity of the Mormon Fair-Cast by subscribing to this podcast in iTunes, and by rating it and writing a review.

Ancient Temple Themes in the Book of Mormon

by

Over at The Nauvoo Times, my latest post, “The Temple in the Book of Mormon,” points to several recent discoveries or scholarly developments that help us better appreciate the influence of ancient temple concepts in the Book of Mormon. One of the topics there that I enjoyed learning about most was the possible role of ancient sacred relics in Nephite religion serving a role similar to the relics of the Ark of the Covenant in the Jewish temple. Here I combine a portion of my previous post with some additional information.

One of the first issues to consider regarding the temple and the Book of Mormon is how the Nephites could dare to make their own temple in the New World without the Ark of the Covenant and its authoritative relics that added to the sanctity of the holy of holies and made it a place fitting for the presence of the Lord? This is an interesting question addressed by Don Bradley in “Piercing the Veil: Temple Worship in the Lost 116 Pages,” FairMormon.com, 2012:

How was it even possible for the Nephites to observe the Mosaic rituals without the Levitical priesthood, the Aaronite high priest, and the Ark of the Covenant? And given that our temple worship today isn’t about animal sacrifice, what, if anything, does their temple worship have to do with ours?

Bradley then points out that the Nephite kings were, at least initially, the de facto high priests in the Book of Mormon, at the top of the priesthood hierarchy. In part of this discussion, he mentions some sacred relics in the possession of the kings:

In addition to the king’s position at the top of the Nephite priesthood structure, we find evidence of his status as high priest in his using the same or a similar instrument to the one used by the biblical high priest to inquire of God’s will for His people. For the ancient Israelites this instrument was the stones of Urim and Thummim, kept in the pocket of a breastplate. The equivalent Nephite instrument, which also attaches to a breastplate, is called in the Book of Mormon “the interpreters” and in revelation to Joseph Smith “the Urim and Thummim.” Importantly, this Nephite equivalent to the Jerusalem high priest’s most important relic was the possession of the Nephite kings. Mosiah the Second used it to interpret the twenty-four Jaredite plates, as his grandfather Mosiah the First evidently had to interpret the Jaredite stone record. This would place the interpreters in the hands of the Nephite kings even while the prophetic record “the small plates” was still being through Jacob’s line, suggesting that the Nephite high priestly relics and role belonged, not to the prophets, but to the kings.

After discussing Nephi’s role as king and legitimate high priest, he addresses the “glaring” issue of Nephite temple worship without the Ark of the Covenant. Incidentally, as discussed by Margaret Barker and Kevin Christensen, the Ark of the Covenant was removed during the Deuteronomist reforms as the concept of the presence of God in the holy of holies was replaced with an incorporeal voice that merely issued the law. But for pre-exilic Jews maintaining the early version of their religion, the relics of the Ark of the Covenant would have been vital for the sanctity of a true temple. Bradley continues:

We go from the “who” now to the “how” of Nephite temple worship. Nephi wrote that he had built a temple like that of Solomon. This statement has drawn guffaws from critics, who note the enormous scale and grandeur of Solomon’s temple. But it isn’t the scale and grandeur of Solomon’s temple that made it a model for Nephi’s. Nephi wanted his temple to be like Solomon’s, not in size, but in functionality. To perform the rituals prescribed by the Law of Moses his people would need a temple parallel to Solomon’s in rooms and relics.

The modeling of Nephite worship on early Israelite worship in Jerusalem has been explored by Kevin Christensen. Christensen describes key features of Jerusalem worship from the days of Lehi’s youth, before the heavy-handed Josian reform, and then observes that Nephite religion contained all of these, “with the understandable exception of the specific temple artifacts kept in the holy of holies, the ark of the covenant…and the cherubim.”

But while the Nephites’ omission of the Ark of the Covenant from their temple is, as he says, understandable, it is also glaring. The Jerusalem temple was, in one sense, a house for the Ark of the Covenant. The temple was structured in layers of sacredness, or degrees of glory, if you will, around the Ark, with the chamber that contained the Ark being the holiest place of all, the Holy of Holies. The Ark, bearing as it did the stone tablets God touched with His finger on Sinai during the Exodus, provided Israel an embodiment of His presence. The Ark also served as an altar, upon which the Aaronite high priest was required to sprinkle sacrificial blood during the all-important Day of Atonement.

How could the Nephites keep the Law of Moses without access to the Ark of the Covenant? And with what, if not the miraculous relics of the Exodus, including their literal touchstones with Deity, would sufficiently sanctify their Holy of Holies to make it an appropriate dwelling place for God? As in the case of replacing the Aaronite high priest, they would have to introduce their own fittingsubstitute. Whether the Nephite temple was like Solomon’s on its exterior was irrelevant. Whether it was like Solomon’s here, at its heart, the Holy of Holies, was vital. Something, presumably something remarkable, would have to sit in the Ark’s place.

But what did the Nephites have that could stand in for the sacred relics of the Exodus kept in Solomon’s temple? They had their own sacred relics, including those of their exodus to the new promised land, relics handed down through the line of kings and then that of prophets and ultimately recovered by Joseph Smith on the Hill Cumorah. In the stone box—which Martin Harris reportedly called an “ark”—Joseph found a set of Nephite sacred treasures that paralleled the relics associated with the Ark and its custodian, the High Priest.

The relevant relics associated with the Ark and the High Priest were as follows: in the Ark were the stone tablets God had touched during the Exodus, and according to the Epistle to the Hebrews, also Aaron’s rod that budded and a pot of manna. And we’ve already discussed the High Priest’s Urim and Thummim and breastplate, which attached to a garment referred to as the ephod.

Cumorah’s “ark” contained the plates, the breastplate and interpreters, the Liahona, and the sword of Laban. The most obvious identification, which we’ve already made is that of breastplate with breastplate, and interpreters with Urim and Thummim. Only slightly less obvious is the parallel of scriptural stone tablets with scriptural golden plates—or, golden tablets.

Bradley goes on to equate the rod of Aaron, a symbol of authority, with the sword of Laban, which was akin to the sword of Goliath. Both were used by young men to slay powerful foes and become a symbol of kingship. Both were kept as sacred relics reminding others of God’s power and of the authority of a kingly line (Goliath’s sword was kept with the breastplate in the tabernacle, until David needed it again and took it. See 1 Samuel 21:9.)

But what of the pot of manna? This is what I found most interesting. Recall the description of the discovery of manna in Exodus 16:13-15: “In the morning the dew lay round about the host. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing…. And when the children of Israel saw it, they said one to another, It is manna, for they wist not what it was.” The manna, a symbol of the Lord’s mercy in which he provided sustenance for the Jews in their exodus from captivity to the promised land, was found in the morning as they traveled in the wilderness, and is described as a small round thingthat lay on the ground. Any guesses as to what sacred relic among the Nephites might be a fitting substitute for the pot of manna? Significantly, it was in the morning in the wilderness when Lehi, while leading his family on their own exodus to a new promised land, discovers a strange round thing lying on the ground that gives them guidance regarding where to go, and where to find food. And like the Jews finding manna who didn’t know what it was, Lehi was also astonished and puzzled: “As my father arose in the morning, and went forth to the tent door, to his great astonishment he beheld upon the ground a round ball of curious workmanship” (1 Nephi 16:10). Lehi’s Liahona serves as a remarkably fitting parallel to the pot of manna, a symbol of the Lord’s mercy and deliverance. And like manna, it wasn’t a gift to be taken for granted, but could quit functioning as a result of rebellion.

Amazingly, all of the sacred relics in the Ark of the Covenant have a fitting parallel among the sacred relics preserved among the Nephites and kept in the charge of their high priests/kings. Bradly then states:

The cache of Nephite sacred treasures was more than sufficient, and at least equal in spiritual power to those in the Ark of the Covenant. Including as it did the interpreters, which had been touched by God and served as a medium of communication with Him, it made an ideal point of contact between God and man to rest at the center of the Nephite Holy of Holies.

This is one of many subtle and fascinating aspects of the temple in the Book of Mormon. I especially like the connection between the manna and the Liahona, and the abundance of pre-exilic temple and wisdom themes in the Book of Mormon. The Book of Mormon, as usual, is far “smarter” than Joseph Smith, meaning that its ancient influences and themes are far more sophisticated and rich than Joseph or anyone in his day could have contrived.

I am intrigued by the relationship between the small, round manna found on the ground in the morning and the food-finding round Liahona, found on the ground in the morning and listed as a “small thing” in Alma 37 when sacred relics are being turned over to Helaman by his prophet father Alma. Whether it was deliberately recognized and described to parallel manna or not, it certainly could serve as an important sacred relic for the Nephites, and possibly as part of a Nephite equivalent to the Ark of the Covenant.

There is much more one can say on this topic, such as the themes we find when Christ ministers to the Nephites and Lamanites at the temple in Bountiful. SeeThe Sermon at the Temple and the Sermon on the Mount: A Latter-Day Saint Approach, edited by John W. Welch (Provo, 1990). Of particular interest is the chapter from John Welch, “Toward an Understanding of the Sermon as a Temple Text,” which provides a lengthy list of correspondences between the LDS temple concept and the pivotal events in 3 Nephi involving Christ and His teachings at the temple. Welch helps us see that the Book of Mormon has much more temple-based influence in it that we might have previously recognized. Much of the Sermon at the Temple is drawn from the Sermon on the Mount, of course, but dismissing it as mere lazy plagiarism overlooks the significant and subtle differences between the two, and the many interesting and authentic ancients twists found in the Book of Mormon presentation.

The covenant-related aspects of the 3 Nephi text should be considered in light of the ancient covenant formulary that I believe is found not only in ancient treaties and covenants from the Middle East, but also in the restored LDS temple concept, something I discuss on my LDSFAQ page about the LDS temple. The six general elements of the ancient covenant formulary, first noted by modern scholars in the 1930s, appears to be present in the Book of Mormon in King Benjamin’s speech. See “Kingship. Coronation, and Covenant in Mosiah 1–6” by Stephen Ricks in one of my favorite books available for free online reading, King Benjamin’s Speech at the Maxwell Institute. (Since several of the links for this post are for the Maxwell Institute, I will warn readers that the books and articles on that website often no longer display the author’s names or other relevant information about the source. But this article is from Stephen Ricks, though you cannot tell by looking at the article itself. A related problem in some important articles is that longer titles are truncated, sometimes leaving out the most important information, like this one about the views of Hugh Nibley where Dr. Nibley’s name has been deleted from the displayed title. Sigh.) Also see “King Benjamin’s Speech: Forget Solomon Spaulding, Ethan Smith, and Shakespeare” at Mormanity.

Clever applications of ancient Jewish temple themes, including subtle Hebrew word plays, seem to be present in First Nephi as well, including the rich symbolism of Lehi’s vision in First Nephi 1 and his tree of life vision in First Nephi 8. Some interesting and long-overlooked temple aspects of his tree of life vision are brought out in a recent book by D. John Butler, which I discuss in “A Temple Gone Dark: An Important New Slant on the Themes of Nephi’s Vision and Lehi’s Dream.” Butler builds upon some of the new insights into ancient Jewish religion obtained by examining early records and reconstructing what was lost after the Exile and through some of the reforms that began with King Josiah. Also see  David E. Bokovoy, “‘Thou Knowest That I Believe’: Invoking The Spirit of the Lord as Council Witness in 1 Nephi 11” in Interpreter: A Journal of Mormon Scripture 1 (2012): 1-23, and Kevin Christensen, “The Temple, the Monarchy, and Wisdom: Lehi’s World and the Scholarship of Margaret Barker,” in Glimpses of Lehi’s Jerusalem, ed. by John Welch, David R. Seely, and Jo Ann N. Seely (Provo: Maxwell Institute, 2004). Growing scholarship about the ancient temple increasingly sheds light on key elements of the LDS temple and the world of the Book of Mormon, where we can see many aspects of ancient temple-related traditions and paradigms in the Book of Mormon.

Here are some further resources related to the discussion above:

  • Kevin Christensen, “Jacob’s Connections to First Temple Traditions,” Insights, 23/4 (2003), at MaxwellInstitute.com.
  • Kevin Christensen, “Nephi, Wisdom, and the Deuteronomist Reform,” Insights 23/2 (2003): 2-3, at MaxwellInstitute.com.
  • Margaret Barker, “What Did King Josiah Reform?,” in  Glimpses of Lehi’s Jerusalem, ed. By John Welch, David R. Seely, and Jo Ann N. Seely.
  • Margaret Barker, The Older Testament: The Survival of Themes from the Ancient Royal Cult in Sectarian Judaism and Early Christianity (London: SPCK, 1987).
  • See my study “Paradigms Regained: A Survey of Margaret Barker’s Scholarship and Its Significance for Mormon Studies,” FARMS Occasional Papers, no. 2 (Provo, Utah: FARMS, 2001), 28-30. See also
  • Daniel C. Peterson, “Nephi and His Asherah,” in Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson, ed. Davis Bitton (Provo, Utah: FARMS, 1998), 209-17.
  • Margaret Barker, The Great Angel: A Study of Israel’s Second God (Louisville, Ky.: Westminster/John Knox, 1992).
  • David E. Bokovoy, “The Spirit of the Lord as Council Witness in 1 Nephi 11,” Interpreter: A Journal of Mormon Scripture 1 (2012): 1-23.

* This entry was also posted at Mormonanity.

Noham, That’s Not History (Nor Geography, Cartography, or Logic): More on the Recent Attacks on NHM

by

As mentioned in my previous post about the significance of Nahom, in a recent presentation at an ex-Mormon conference, a man who says he is “addicted to truth” made the claim that his searching had revealed that among 3-letter consonant groupings for place names, NHM was one of the most common.  So common that you could find it almost anywhere you looked, making the occurrence of Nahom/Nehem/NHM in the Book of Mormon to be “lacking in significance.” As a reminder, here is the transcript of his comments on this topic:

We have NHM in Germany, Austria, Iran, Zimbabwe, Angola, Israel, Canada, and basically everywhere you look you can find those 3 letters. I’m sure there’s a dozen companies named NHM that all around the world as well. Basically, if it was QXP, that would be more significant because those are more rare across the languages of the world. But NHM happened to be some of the most common letters. So the significance of NHM is lacking.

This was said while displaying a slide entitled “Significance of NHM” with the following list of direct hits:

  • Noham, Germany
  • Noham, Austria
  • Nohom, Iran
  • Nhime, Angola
  • Nahum, Israel
  • Anhim, Canada
  • Nhaem, Vietnam
  • Enham, United Kingdom
  • Nahme, Bulgaria
  • Nahoma, Namibia
  • Nhamuai, Mozambique
  • Nhime, Guinea-Bissau
  • Nahma, Michigan
  • Nahimha, Tanzania
  • Naham, Israel

Apart from completing missing, or completely obfuscating, the real point about Nahom being confirmed as an ancient burial place in exactly the location required for Book of Mormon plausibility, Johnson’s misdirection about whether Nahom/NHM is a novel name in its own right raises further interesting questions upon closer examination. We have already pointed out (citing Warren Aston) that Nahom/NHM is an exceedingly rare name in the Arabian Peninsula, which isrelevant to the debate. What is not relevant to the debate is whether related NHM placenames also occur on other lands. But Johnson’s intriguing tactics on this point may be relevant to understanding his approach to data when he makes other supposedly objective, data-based claims on Book of Mormon authorship.

Something about that list of NHM names bothered me as soon as I saw it. I’ve traveled to a few parts of the world and have looked at many maps and many names, and just didn’t recollect ever noticing any of these places before. Would these have been obvious clues rendering NHM-based place names fairly obvious for a 19th-century plagiarizer and conman (per Chris Johnson’s views of Joseph)? Granted, the whole premise of his argument is blatantly misguided—the key issue is that Nahom, common name or not, is rare in Arabia and is placed at exactly the right spot, reachable from Jerusalem by heading south-southeast, and within a few miles of the only place along the ancient incense trails where one can turn due east, as Nephi’s group does, and survive to reach the coast. Add to that the massive significance that Nahom, the place where Ishmael was buried, turns out to be an ancient burial place in the Arabian Peninsula and a bonus for having the NHM name attested to have been in that place in the 7th century B.C. (Lehi’s day) by ancient altars from the tribe of Nihm that were recently discovered. Add to that the amazing fact that going nearly due east from Nahom doesn’t just get one to the coast, but to a remarkable candidate or two for the place Bountiful as described in the First Nephi 16 and 17. These are stunning finds of massive significance, regardless of how often NHM names are used in other parts of the world. Whether Africa, Germany, and North America are sprinkled with NHM names or not doesn’t detract from the value of the Arabian Peninsula evidences for Book of Mormon plausibility.

But for the moment, let’s accept Johnson’s premise that the significance of finding Nahom is somehow related to how common NHM names are anywhere in the world as, perhaps, inspiration for Joseph’s plagiarism, and then explore the significance, if any, of his list. It turns out that there are some possible serious gaps in his argument about NHM being so common. I may be missing something, so let me know if I have erred in my searching, which is entirely possible. Here’s what my searching reveals about these places:

Noham (Germany and Austria): There is nothing for Noham in Wikipedia. Google finds nothing for Noham, Austria. There are hints of something for Noham, Germany.  But not much can be found until searching is done for Nöham.

Then we find this on the German Wikipedia athttp://de.wikipedia.org/wiki/Nöham_(Dietersburg):

Nöham ist ein Pfarrdorf in der Gemeinde Dietersburg und war bis zur Zusammenlegung mit Dietersburg am 1. April 1971 eine eigenständige Gemeinde. Nöham liegt an der Staatsstraße 2112 zwischen Pfarrkirchen undArnstorf und hat etwa 500 Einwohner.

This states that Nöham is a parish village with about 500 inhabitants. If it’s almost invisible to the modern world today, I don’t think it could have served as some kind of inspiration to Joseph Smith.

Nohom, Iran: Finding something on this place is much easier than it was for Noham. Something relevant shows up right away in Google:http://en.wikipedia.org/wiki/Nohom, where we read this:

Nohom (Persian: نهم‎) is a village in Sarfaryab Rural District, Sarfaryab District, Charam County, Kohgiluyeh and Boyer-Ahmad Province, Iran. At the 2006 census, its population was 186, in 39 families.

Not even big enough to be a parish village, I fear, little Nohom has a  population in 2006 of just 186 people. Any chance it was there in 1830? Known to Joseph?

Nhema, Zimbabwe: A Google search for Nhema, Zimbabwe reveals Nhema is a last name, but I see no easy-to-find evidence of a noteworthy place name. When I search for “Nhema city Zimbabwe” I find a link a questionable  claiming it is a place name: http://itouchmap.com/?c=zi&UF=10648647&UN=11361339&DG=PPL

This link has a map which points to an empty spot with no name east of Harare. Sorry, I’m not yet convinced that this is a notable place name in Zimbabwe. And even if it were, how could Joseph have known?

Nhime, Angola: No such place shows up in Wikipedia. But a Google search shows that at least some weather services recognize the name, and a site called Wikimapia has an entry that tags it with “beach, village.” Seehttp://wikimapia.org/13602991/Nhime-Angola-Provincia-de-Benguela. Google maps also shows a beach called Nhime in Angola. So this one exists. That’s progress. But significant? Knowable or useful to Joseph Smith? Unlikely. (Also seehttp://www.gazetteering.com/africa/angola/provincia-do-kwanza-sul/3346935-nhime.html.)

Nahum, Israel: The most interesting entry on Johnson’s list, in my opinion. This is promising because one could argue that Joseph might have recognized Nahom was a valid place name based on the occurrence of Nahum as a place in Israel. But as I mentioned in my initial post on the significance of Nahom, this argument also has a touch of weakness. Again, blame it on Wikipedia:

Wikipedia’s article on Sde Nahum, Israel explains that it is a modern kibbutz founded in 1937. Population around 550. Not likely an influence for the Book of Mormon. What about Nehama, Israel? Wikipedia doesn’t seem aware of it, so it must not exist, I suppose. But there is an Israeli “Comfort Girls” band called Habanot Nechama. Is that the link? Or what aboutNahma, Michigan? Another 500-person township. Founded 1881. Probably not an inspiration for Nahom.

Anhim, Canada: This is particularly puzzling. Where did Johnson come up with this one? Wikipedia hasn’t heard of it. Google Maps doesn’t seem to have it, and asks if maybe I meant Anaheim. Maybe I did. More on that later. Turning to Google search for Anhim, Canada, the only indication I can see of a possible place of that name — apart from my own previous blog post at Mormanity mentioning Johnson’s list – is a Google books result for River Palace that appears to mention Anhim, Canada. But when I go to that book, the apparent mention of Anhim, Canada is in fact, a rotated caption that says “Library and Archives, Canada”. Apparently the 90-degree rotation of small text was misread by Google. So strange. So again, we have another place on Johnson’s list that doesn’t appear to exist.

Nehama, Israel: Another potentially interesting item. I’m not sure it exists as a place name, though. Google’s top return for this term is the previously mentioned “Comfort Girls” band of Israel, Habanot Nechama. Not quite a hit for NHM. And not quite a place, but maybe a destination for modern music fans. I fear they came along too late to attract any farm boy groupies from upstate New York. A nice try, but alas, this one brings no comfort to Johnson’s argument.

Nhaem, Vietnam: Another place that puzzles me. Apart from the obvious question about whether transliterated Vietnamese place names were available for Joseph Smith to pluck as needed for his feverish and grueling work of plagiarizing a few words here, a few there, over and over to gradually string verses together, one also has to ask just where this place is and whether it is “significant”? There’s no Wikipedia page for any place named Nhaem (though a Wikipedia page for the obscure commune of Lvae in Cambodia shows that the commune includes 12 villages, one of which is named Doun Nhaem). But wait, there may be a place of this name with Vietnamese connections: Google’s top hit in my search is a Yelp entry for the Nha Em Restaurant and Bar in Vietnam – wait, my mistake, it’s a Vietnamese restaurant in San Jose, California. Ok, something physical exists for this one—an actual two-word place name—but this bar was probably not around in Joseph Smith’s day. The Cambodia listing, missed by Johnson, doesn’t exactly impress either and may not have been there in Joseph’s day. This one looks like a pretty wide miss at the moment.

Enham, United Kingdom: Now we’re talking. Folks, I’m happy to report that there is an actual place with a population and a history for this location. There’s not much information about it, but enough to show that Enham, England, known as Knight’s Enham until recently, actually exists, though the name today is not Enham but Enham Alamein. It was there in Joseph’s day. It is fair to list this one to show how common NHM is among the inhabitants of the earth, 804 of whom live in this sprouting metropolis. Yes, Enham Alamein is a small parish with a population of 804 according to a German website, CityPopulation.de. The population may have been smaller in Joseph’s day, but at least I think there were people there. The English 1841 Census shows 102 results for a search of people living in anything containing “Enham” in the place name. Rather small, in my opinion. Somehow I’m not sure that this would be the kind of thing that would rise to the attention of New York farmers. Perhaps we can add a colorful new link to the Solomon Spaulding theory to bring information about the obscure village Knight’s Enham to Joseph. But pending further creative work, it’s hard to see how this demonstrates NHM names are wildly common. Shouldn’t we be able to find some significant places likely to be known to Joseph given that we have such a common grouping of letters to work with?

Nahme, Bulgaria: Google doesn’t seem to find anything for this place.

Nahoma, Namibia: Ditto. Google recommends I search for Nujoma, Namibia instead. I’m not falling for that one.

Nhamuai, Mozambique: Google results don’t look promising, except thatITouchMap.com says there is a place of that name. But the map result that comes up looks like a blank spot in the hills without roads or obvious population. Strange.

Nhama, Angola: Wikipedia hasn’t heard of it. There are some weather sites listing it, and one place puts it on the map, but it looks like a rather uninhabited spot of jungle.

Nhime, Guinea-Bissau: Some weather sites show up in Google, but the closest thing to an indication of a real place name that I see is a page at GoMapper.comsaying “Nhime is a place with a very small population in the state/region of Oio, Guinea-Bissau which is located in the continent/region of Africa.” Yawn.

Nahma, Michigan: Finally! A real place. One significant enough that Wikipedia actually recognizes its existence. Whew, just in time. What does Wikipedia have to say about this important place, close enough to Joseph Smith that perhaps word of its prominent and common name could have come to him for inspiration in writing the Book of Mormon? Let’s see:

Nahma Township is a civil township of Delta County in the U.S. state of Michigan. The population was 499 at the 2000 census. Nahma was established in 1881 by the Bay De Noquet Lumber Company as the base for its upper Michigan lumbering operations.

Hmm. Tiny, obscure (no offense, dear Nahmians), and non-existent prior to 1881.  Do I sense a pattern here?

Nahimha, Tanzania: Wikipedia hasn’t heard of it. But something must be there because some Islamic sites list prayer times. I finally found this at Chinci.com:

 

Nahimha is a tidal creek(s) in the country of Tanzania with an average elevation of 3 feet above sea level. The location is sparsely populated with 36 people per mile2 . The nearest town larger than 50,000 inhabitants takes about 2:12 hour by local transportation.An estimated 4.14% of the children below 5 years old are underweight.

A tidal creek, eh? I can see Joseph going for that, if only he had some way of knowing. This may be a real place, but it is tiny, obscure, and probably of no value to Johnson’s argument—which was a bit unfair in the first place since the consonants here are NHMH, not NHM. When it comes to arguments drawing upon Nahimha, it’s not just the children that are underweight.

Naham, Israel: Wikipedia reveals this was founded in 1950 and today has a population a little over 450. Not a hit.

It’s not just that a few of these names can be questioned due to minor oversights in scholarship and fact checking. Every one can be regarded as “lacking significance” and most appear to be bogus. The proffered list of NHM names is utterly worthless as evidence that NHM names are “among the most common” or that Joseph Smith could easily come up with the NHM root for a place name based on Johnson’s cornucopia of NHM hits. It looks like a rare and somewhat obscure root, even beyond the borders of Arabia, and even when one is willing to stretch it our with triple value endings and vowel prefixes.

A possibly glaring oversight in Johnson’s list is the omission of Anaheim, California, which would represent the most notable city for his PPT slide and the only one with a population bigger than an obscure farm village. Perhaps Johnson realized that many listeners might see through the Mickey Mouse nature of that argument, knowing that Anaheim wasn’t founded until after Joseph Smith’s day. One peek at Wikipedia’s entry for Anaheim would expose the weakness in that argument: “The city of Anaheim was founded in 1857 by 50 German-Americans. . . .” Schade! Too late to make Nahom trivial. But wait, surely the German-sounding name must be some ancient place name from Germany, right? Wikipedia brings further trouble here:

Anaheim’s name is a blend of “Ana”, after the nearby Santa Ana River, and “heim”, a common German language place name compound originally meaning “home”.

Ach du liebe! This must be why Johnson had to say auf widersehen to that argument. But Anaheim as an illustration of the insignificance of NHM is arguably no less viable than any of the other examples Johnson offers.

Does Johnson’s list of NHM names expose the insignificance of an interesting piece of Book of Mormon evidence, and help us better understand how easily Joseph Smith could have come up with an NHM-based placed name in the Arabian Peninsula? As Hugh Nibley might have said, “Noham, that’s not history.” It’s also not geography or cartography. Frankly, I find the arguments against Nahom to be lacking in significance.

Update, Dec. 23, 2013: Kudos to Mark Butler for identifying another interesting hit that was missed by Johnson: Niihima, Japan, which, according to Wikipedia, has over 100,000 people. Finally, a notable spot! Unfortunately, Wikipedia also gives this troublesome fact: “Niihama was founded on November 3, 1937.” Too late for Joseph Smith, but not too late for anti-Mormon fun. The NHM list would really have been much better and even more entertaining if Niihima had been included, along with Anaheim.

Say, do any of you know of other NHM place names that should have been on the list?

*This entry was cross-posted from Mormonanity.

Fair Issues 35: Loose-control translation

by

Podcast: Download (7.0MB)

Subscribe: RSS

Ash (newer) PictureWhile there are interesting evidences for a “tight control” over the Book of Mormon translation, there are also evidences and logical reasons to assume a “loose control.”  In this article, Michael Ash provides several examples illustrating this method from Elder John A. Widtsoe and Orson Pratt.

The full text of this article can be found at Deseret News online.

Brother Ash is author of the book Shaken Faith Syndrome: Strengthening One’s Testimony in the Face of Criticism and Doubt, as well as the book, of Faith and Reason: 80 Evidences Supporting the Prophet Joseph Smith. Both books are available for purchase online through the FairMormon Bookstore.

Tell your friends about the Mormon Fair-Cast. Share a link on your Facebook page and help increase the popularity of the Mormon Fair-Cast by subscribing to this podcast in iTunes, and by rating it and writing a review.

 

Fair Issues 34: Four evidences for tight control

by

Podcast: Download (7.4MB)

Subscribe: RSS

Ash (newer) PictureIn this article Michael Ash provides four evidences of a “tight control” Book of Mormon translation using repetition, construct state, rent garment and conditional sentence examples. As explained in last week’s article some of the evidences for a “tight control” translation comes from the fact the ungrammatical first printing makes perfect grammatical sense in Hebrew.

The full text of this article can be found at Deseret News online.

Brother Ash is author of the book Shaken Faith Syndrome: Strengthening One’s Testimony in the Face of Criticism and Doubt, as well as the book, of Faith and Reason: 80 Evidences Supporting the Prophet Joseph Smith. Both books are available for purchase online through the FairMormon Bookstore.

Tell your friends about the Mormon Fair-Cast. Share a link on your Facebook page and help increase the popularity of the Mormon Fair-Cast by subscribing to this podcast in iTunes, and by rating it and writing a review.

Fair Issues 33:The tight control theory

by

Podcast: Download (6.8MB)

Subscribe: RSS

Ash (newer) PictureIn this article, Michael Ash explains how Joseph Smith may have used the tight control method  in the translation process of the Book of Mormon.  Proper names are spelled out for the first time to correct any misunderstanding that may have occurred when sounding out  new names.  Proper grammar is also addressed as an issue to explain how a strong case can be made that the Book of Mormon often betrays “a too literal adherence to an apparent Hebrew original.”

The full text of this article can be found at Deseret News online.

Brother Ash is author of the book Shaken Faith Syndrome: Strengthening One’s Testimony in the Face of Criticism and Doubt, as well as the book, of Faith and Reason: 80 Evidences Supporting the Prophet Joseph Smith. Both books are available for purchase online through the FairMormon Bookstore.

Tell your friends about the Mormon Fair-Cast. Share a link on your Facebook page and help increase the popularity of the Mormon Fair-Cast by subscribing to this podcast in iTunes, and by rating it and writing a review.