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Joseph Smith

What Did the Lord Mean When He Said Moses Would Become “God to Pharaoh” During the Plagues of Egypt? (Old Testament Gospel Doctrine Lesson 13A)

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Moses and Pharaoh

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 13: Bondage, Passover, and Exodus (Exodus 1-3; 5-6; 11-14) (JBOTL013A)

Question: What did the Lord mean when He said Moses would become “god to Pharaoh”? And how did the symbolism of the plagues undermine the worship of the Egyptian gods?

Summary: Surprisingly, Exodus 7:1 does not say that Moses was to be “like a god” to Pharaoh. Rather, the Lord’s words to the prophet in Hebrew read literally: “I have made you God/god to Pharaoh.” To make sense of this statement, it must be remembered that Pharaoh was considered to be a god by his people, “the living embodiment of the god Horus, god of kingship, represented by the falcon.” Thus, to prepare Moses for his summit meeting with the leader of Egypt, the Lord made him not only Pharaoh’s “equal” in rank but in addition also enabled him to demonstrate the greater potency of the true and living God whom he served. Because Pharaoh was divine in the eyes of the Egyptians, “he should have been the one to function as a god to Moses.” However, in a display of power whose symbolism would have been understood both by the Egyptians and the people of Moses, Jehovah, the God of Israel, turned the tables against Ra, the supreme sun-god of Pharaoh. By means of the plagues, the great I AM executed His judgment “against all the gods of Egypt,” a phrase meant to include Pharaoh and his firstborn son. Drawing primarily on the work of Rutgers professor Gary A. Rendsburg, this article will describe the significance of the means by which Jehovah devastated Ra.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL13A — What Did the Lord Mean When He Said Moses Would Become “God to Pharaoh” During the Plagues of Egypt?

For Gary Rendsburg’s 8 March 2007 BYU Kennedy Center talk entitled “Light from Egypt on the Exodus Story,” see https://www.youtube.com/watch?v=_iwvTZnwSy0 .

To access Gary Rendsburg’s 2013 video presentation of “Moses the Magician” at the UCSD Exodus Conference “Out of Egypt: Israel’s Exodus Between Text and Memory, History and Imagination,” see https://www.youtube.com/watch?v=aYhNo1jC9Fg .

FairMormon Conference Podcast #3 – Elizabeth A. Kuehn, “Finances and Faith in the Kirtland Crisis of 1837”

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This podcast series features a FairMormon Conference presentation each month. If you would prefer to watch the videos, they can still be purchased here for the 2017 conference. Older conference presentation videos are available on our YouTube channel and FairMormon TV for Roku, Amazon Fire TV, and Android TV.

Elizabeth A. Kuehn, Finances and Faith in the Kirtland Crisis of 1837

Transcript available here.

Elizabeth A. Kuehn is a historian with the Joseph Smith Papers at the Church History Department of The Church of Jesus Christ of Latter-day Saints. She is a co-editor on two volumes of the Joseph Smith Papers to be published in 2017: Documents, Volume 5: October 1835–January 1838 and Documents, Volume 6: February 1838–August 1839. She is a PhD. Candidate at the University of California, Irvine. She earned her MA in History from Purdue University and her BA in History from Arizona State University. She specializes in nineteenth-century financial records and women’s and gender history.

Book Review: The Joseph Smith Papers: Documents Volume 6: February 1838 – August 1839

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Available from the FairMormon Bookstore at 10% off

This volume of the Joseph Smith Papers was edited by Mark Ashurst-Mcgee, David W. Grua, Elizabeth A. Kuehn (who spoke at the FairMormon Conference last year about the Kirtland Crisis of 1837), Brenden W. Rensink, and Alexander L. Baugh. It covers the aftermath of the Kirtland Crisis of 1837 and the move to Far West, the identification of Adam-ondi-Ahman, the formation of the Danites, Hawn’s Mill, the Extermination Order, the stay at Liberty Jail, and the beginning of the building of Nauvoo.

As with all of the volumes, it contains an explanation of the Joseph Smith Papers Project and its methodologies, a volume introduction that gives the general history of the time covered by the volume, section introductions with more detailed history and context of the documents contained in each section, the documents themselves, and reference material such as source notes, timelines, maps, biographical information, organizational charts, and works cited. Each document is introduced by a source note and historical introduction. The document transcripts then contain extensive footnotes with sources and explanations. In some cases, the footnotes are multiple levels deep.

The editors did a good job of explaining controversial events and putting them in context, but also freely admitted when things are unclear. In the first document, the source note discusses Joseph Smith’s plural marriage with Fanny Alger, including Oliver Cowdery’s allegations of adultery. It is explained that “A few individuals who knew JS well recounted later that he had received a revelation about the doctrine of plural marriage as early as 1831, possibly in connection with his work on the revision, or new ‘translation’ of the Bible” (page 12). “After his separation from Alger and the controversy arising from Cowdery’s accusations, JS set aside the practice of plural marriage for several years” (page 13). A later footnote explains “It is unclear precisely what information JS entrusted to Cowdery regarding JS’s relationship with Fanny Alger. Later accounts variously claim that Cowdery performed a marriage ceremony between JS and Alger, was called upon by JS to mediate between JS and Emma Smith after the relationship with Alger was discovered, or had been taught the doctrine of plural marriage privately and took a plural wife contrary to JS’s instructions” (page 91, footnote 454). [Read more…] about Book Review: The Joseph Smith Papers: Documents Volume 6: February 1838 – August 1839

Was Noah Drunk or in a Vision? (Old Testament Gospel Doctrine 6B)

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Noah in His Vineyard, Holkham Bible, ca. 1325-1350. Here we see an industrious Noah diligently tending his vineyard, in striking contrast to a later depiction in the same Bible chapter that features him in an inebriated stupor. Scholars have noted the odd inconsistency between these two scenes.

An Old Testament KnoWhy for Gospel Doctrine Lesson 6: “Noah … Prepared an Ark to the Saving of His House” (Moses 8:19-30; Genesis 6-9; 11:1-9) (JBOTL06B)

Question: In Genesis 6:9, Noah is described as “a just man and perfect in his generations,” a noble patriarch who, like Enoch, “walked with God.” However, the story of Noah finishes in a puzzling way. Immediately after Noah makes his covenant with God, his sons find him “drunken” and “uncovered within his tent.” Can these two opposing pictures of Noah be reconciled?

Summary: It is difficult to know whether this contradiction is the result of different traditions, textual misunderstanding, or the abbreviated nature of the biblical account. Some scholars even wonder whether there was a deliberate effort to defame or belittle the character of Noah. What seems certain is that the biblical author deliberately framed this sequel to Noah’s Creation and Garden story as a replay of the scene of the Adam and Eve’s Fall and consequent judgment in Eden. Most often the instigator of this “Fall” is seen to be Noah, who, it is reported, succumbed to the intoxicating influence of wine from his vineyard. However, it is significant that the scriptures omit any hint of wrongdoing by Noah and put all the blame on Ham and his son Canaan. In the admittedly tentative interpretation given in this article, I will discuss the possibility that Ham’s wrongdoing consisted in his having approached, without authorization, the inner curtains of the sacred tent where Noah was enwrapped in vision. Some ancient traditions viewed Ham’s actions as part of an effort to steal Noah’s priesthood garment and undermine his authority.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL06B — Was Noah Drunk or in a Vision?

As a video supplement to this lesson with additional details and artwork not included in this article, see Jeffrey M. Bradshaw, “The Ark and the Tent: Temple Symbolism in the Story of Noah” on the YouTube Interpreter Foundation channel (https://www.youtube.com/watch?v=kIfArfB54Mk ).

Could Joseph Smith Have Drawn On Ancient Manuscripts When He Translated the Story of Enoch? (Old Testament Gospel Doctrine 5C)

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George Campfield, fl. 1861: Enoch, Creation Window, All Saints Church, Selsley, England, 1861

An Old Testament KnoWhy for Gospel Doctrine Lesson 5:“If Thou Doest Well, Thou Shalt Be Accepted” (Moses 5-7) (JBOTL05C). See the link to video supplements to this lesson at the end of this article under “Further Reading.”

Question: Some say that Joseph Smith drew on ancient stories about Enoch not found in the Bible as he translated the chapters on Enoch in Moses 6-7. How similar are the stories of Enoch in ancient accounts to modern scripture? And could Joseph Smith have been aware of them?

Summary: Although an English translation of the Ethiopian book of 1 Enoch appeared in 1821, the ancient manuscripts that are most relevant to the LDS story of Enoch were not available during Joseph Smith’s lifetime. The Qumran Book of Giants, discovered in 1948, contains striking resemblances to Moses 6-7, ranging from general themes in the story line to specific occurrences of rare expressions in corresponding contexts. It would be thought remarkable if any nineteenth-century document were to exhibit a similar density of close resemblances with this small collection of ancient fragments, but to find such similarities in appropriate contexts relating in each case to the story of Enoch is astonishing.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL05C — Could Joseph Smith Have Drawn On Ancient Manuscripts When He Translated the Story of Enoch?

As a first video supplement to this lesson with additional details and artwork not included in this article, see Jeffrey M. Bradshaw, “Could Joseph Smith Have Drawn on Ancient Manuscripts When He Translated the Story of Enoch?” available at The Interpreter Foundation (http://cdn.interpreterfoundation.org/ifvideo/180122-Could Joseph Smith Have Drawn on Ancient.m4v) and FairMormon (https://youtu.be/7zJwuZ_yPyY).

As a second video supplement to this lesson, see Jeffrey M. Bradshaw, “The LDS story of Enoch As a Temple Text (http://www.templestudies.org/2013-enoch-and-the-temple-conference/conference-videos/). Several other excellent video presentations on Enoch and the temple, including one by David J. Larsen discussing ancient parallels with the taking up of Enoch’s city to heaven, are available at this same link.

How Does Moses 5-8 Illustrate the Consequences of Keeping and Breaking Temple Covenants One By One? (Old Testament Gospel Doctrine 5B)

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Jan van Eyck, ca. 1395-1441: Offering of Abel and Cain, 1425-1429

An Old Testament KnoWhy for Gospel Doctrine Lesson 5: “If Thou Doest Well, Thou Shalt Be Accepted” (Moses 5-7) (JBOTL05B). See the link to video supplements to this lesson at the end of this article under “Further Reading.”

Question: Some people believe that the basic teachings and covenants available today in LDS temple ordinances were not revealed to Joseph Smith until he got to Nauvoo. Others say he knew a great deal about temple matters long before that time. What could the Prophet have learned about temple covenants as he translated Moses 5-8 in 1830-31?

Summary: Because the book of Moses tells the story of the Creation and the Fall of Adam and Eve, it is obvious to endowed members of the Church that the book of Moses is a temple text, containing a pattern that interleaves sacred history with covenant-making themes. What may be new to many Latter-day Saints, however, is that the temple themes in the book of Moses extend beyond the first part of this story that contains the fall of Adam and Eve — their “downward road.” There is a part two of the temple story given in the book of Moses that describes an “upward road” that is to be climbed by making and keeping an ordered sequence of temple covenants. Significantly, Moses 5-8 appears to have been structured so as to present the consequences of both keeping and breaking specific temple covenants one by one.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL05B — How Does Moses 5-8 Illustrate the Consequences of Keeping and Breaking Temple Covenants One By One?

As a video supplement to this lesson, see Jeffrey M. Bradshaw, “The LDS story of Enoch As a Temple Text” (http://www.templestudies.org/2013-enoch-and-the-temple-conference/conference-videos/). Several other excellent video presentations on Enoch and the temple are available at this same link.

For additional discussion of evidence that Joseph Smith knew much about temple matters early on in his ministry, see: “What Did Joseph Smith Know about Temple Ordinances by 1836?” (http://interpreterfoundation.org/conferences/2014-temple-on-mount-zion-conference/2014-temple-on-mount-zion-conference-videos/).

Why Was Joseph Smith Initially Prohibited from Publishing His Bible Translation? (Old Testament Gospel Doctrine 5A)

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Liz Lemon Swindle, 1953-: Go with Me to Cumorah, 1997

An Old Testament KnoWhy for Gospel Doctrine Lesson 5: “If Thou Doest Well, Thou Shalt Be Accepted” (Moses 5-7) (JBOTL05A). See the link to video supplements for this lesson at the end of this article under “Further Reading.”

Question: For a while, the Lord prohibited Joseph Smith from sharing his Bible translation publicly. Also, Moses 1:42 explicitly says that the account of Moses’ vision should not be shown “unto any except them that believe.” Any guesses as to the reasons behind these restrictions?

Summary: I believe that these initial restrictions were due, at least in part, to the sacred content of many of the changes and additions in Joseph Smith’s Bible translation. This makes sense if we regard the knowledge that Joseph Smith received as he translated the Bible as part of a divine tutorial on priesthood and temple doctrines, authority, and ordinances. In fact, some parts of Genesis seem to contain echoes of what temple studies scholars would call a “temple text.” My study of the book of Moses and others of the initial revelations and teachings of Joseph Smith have convinced me that he knew early on much more about these matters than he taught publicly, contradicting the view of those who consider the fundamental doctrines, covenants, and teachings of the Nauvoo temple ordinances a late invention

The full article may be found at the Interpreter Foundation website: KnoWhy OTL05A — Why Was Joseph Smith Initially Prohibited from Publishing His Bible Translation?

For more discussion of evidence that Joseph Smith knew much about temple matters early on in his ministry, see the first video supplement to this lesson: “What Did Joseph Smith Know about Temple Ordinances by 1836?” (http://interpreterfoundation.org/conferences/2014-temple-on-mount-zion-conference/2014-temple-on-mount-zion-conference-videos/).

For a playlist of one-minute video clips discussing various aspects of Mormonism and Masonry in Nauvoo, see the second video supplement to this lesson at the FairMormon YouTube Channel (https://www.youtube.com/watch?v=X0zdSoYy_fg&list=PLw_Vkm1zYbIHW8n88zdpJuzK83caT7A2H).

Did Moses Write the Book of Genesis? (Old Testament Gospel Doctrine 3B)

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Joseph Mallord William Turner, 1775-1851: Light and Color: The Morning After the Deluge (Goethe’s Theory) — Moses Writing the Book of Genesis, 1843

 An Old Testament KnoWhy for Gospel Doctrine Lesson 3B: The Creation (Moses 1:27-42; 2-3) (JBOTL03B), 11 January 2018

Question: LDS teachings and scripture clearly imply that Moses learned of the Creation and the Fall in vision and was told to write what he saw. However, most modern scholars find evidence that the book of Genesis as we have it today was produced at a much later date than Moses could have lived. Can these views be reconciled?

Summary: Scholars have assembled impressive evidence that the first five books of the Bible were compiled in their current form at a relatively late date from multiple, overlapping sources of varying perspectives — and almost certainly with differing degrees of inspiration. This idea should not trouble believing readers of the Book of Mormon, who know that inspired editors wove separate, overlapping records covering many hundreds of years into a single work of scripture. In addition, the idea that Moses may not have written all that is attributed to him firsthand is not incompatible with the belief that he, along with other major Old Testament figures, were actual historical persons. Many of the Bible’s sources may go back to authentic traditions (whether oral or written) that are associated with figures such as Moses as authorities, even if they were not the direct authors. As a further witness of the reality of these figures, we have accounts of the Prophet having seen many of them personally. Moreover, we have the same witness within the Joseph Smith’s Bible translation efforts, the Book of Mormon, the book of Abraham, and several revelations in the Doctrine and Covenants. We are fortunate both to know that these lengthy additions to the record of the Old Testament are authentic reports of events originally experienced by ancient prophets and that they were also directly translated in our day by a modern prophet.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL03B — Did Moses Write the Book of Genesis?

FairMormon Conference Podcast – Keith Erekson, “Witnessing the Book of Mormon: The Testimonies of Three, Eight, and Millions”

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This is a new podcast series which will feature a FairMormon Conference presentation each month. If you would prefer to watch the videos, they can still be purchased here for the 2017 conference. Older conference presentation videos are available on our YouTube channel and FairMormon TV for Roku, Amazon Fire TV, and Android TV.

Keith Erekson, Witnessing the Book of Mormon: The Testimonies of Three, Eight, and Millions

Transcript available here.

Keith A. Erekson is an internationally acclaimed writer, speaker, and public historian. He currently serves as director of the Church History Library of The Church of Jesus Christ of Latter-day Saints. Erekson has authored numerous books and articles about public interest in over history, including book-length studies of popular commemoration of Abraham Lincoln and the recent debate over the social studies curriculum in Texas. His work has been published in numerous journals, including the Journal of American History, The History Teacher, the Journal of the Abraham Lincoln Association, the Oral History Review, and various Mormon studies journals. Before leading the Church History Library, Erekson was a tenured associate professor of history at The University of Texas at El Paso, where he also served as executive director of UTEP’s Centennial Celebration and founding director of UTEP’s Center for History Teaching & Learning. He possesses more than a decade of international management experience in higher education, scholarly publishing, and automotive manufacturing. He holds a bachelor’s and master’s degree from Brigham Young University, a doctoral degree in history from Indiana University, and a Master’s of Business Administration from the University of Texas at El Paso. Erekson grew up near Baltimore, Maryland, and now lives near Salt Lake City, Utah, with his wife and four daughters.

Book Review: An Introduction to the Book of Abraham

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[Another FairMormon member, Rene Krywult, has contributed a second review of this book.]

“The goal with the Introduction to the Book of Abraham is to make reliable information about the Book of Abraham accessible to the general reader.” With these words, John Gee begins his new book.

And it is a high goal the well-known Egyptologist, professor of Egyptology at Brigham Young University and the William (Bill) Gay Research Chair, author of over a hundred academic papers on Egyptology and ancient scripture, and researcher of the Book of Abraham for more than 25 years, sets for himself. How to do justice to a topic that is specialized enough that only a few experts in the world can speak about it with authority, and how to do it in a language that the interested lay man can understand? How to do it, with a topic that has been controversially debated for the last 105 years, often with far more zeal than knowledge? How to do it, when there is so very much to discuss and to know on one hand, and yet the “common knowledge” is almost nonexistent?

So, the good thing here: This is an introduction. Gee is not only an expert on the Egyptian but also masters the English language. The book is very easy to read. Nevertheless, there is much information to impart, and Gee does so by introducing us to the topics, all with the well researched and documented footnotes one expect from a scholar of such caliber, only to follow up with an extensive “Further Reading” section at the end of each chapter, a bibliography with explanations. This way, he who wants to know more knows what books to buy and what articles to read.

To do this work justice, I decided to go through the chapters one by one. [Read more…] about Book Review: An Introduction to the Book of Abraham