Abstract:1 The story of believers being nearly put to death before the appearance of the sign at Christ’s birth is both inspiring and a little confusing. According to the Book of Mormon, the sign comes in the 92nd year, which was actually the sixth year after the prophecy had been made. There is little wonder why even some believers began to doubt. The setting of a final date by which the prophecy must be fulfilled, however, suggests that until that day, there must have been reason for even the nonbelievers to concede that fulfillment was still possible; yet after that deadline it was definitively too late. An understanding of Mesoamerican timekeeping practices and terminology provides one possible explanation.
Abstract: To the ancient Israelite ear, the name Ephraim sounded like or connoted “doubly fruitful.” Joseph explains the naming of his son Ephraim in terms of the Lord’s having “caused [him] to be fruitful” (Genesis 41:52). The “fruitfulness” motif in the Joseph narrative cycle (Genesis 37–50) constitutes the culmination of a larger, overarching theme that begins in the creation narrative and is reiterated in the patriarchal narratives. “Fruitfulness,” especially as expressed in the collocation “fruit of [one’s] loins” dominates in the fuller version of Genesis 48 and 50 contained in the Joseph Smith Translation, a version of which Lehi and his successors had upon the brass plates. “Fruit” and “fruitfulness” as a play on the name Ephraim further serve to extend the symbolism and meaning of the name Joseph (“may he [God] add,” “may he increase”) and the etiological meanings given to his name in Genesis 30:23–24). The importance of the interrelated symbolism and meanings of the names Joseph and Ephraim for Book of Mormon writers, who themselves sought the blessings of divine fruitfulness (e.g., Lehi, Nephi, and Jacob), is evident in their use of the fuller version of the Joseph cycle (e.g., in Lehi’s parenesis to his son Joseph in 2 Nephi 3). It is further evident in their use of the prophecies of Isaiah and Zenos’s allegory of the olive tree, both of which utilize (divine) “fruitfulness” imagery in describing the apostasy and restoration of Israel (including the Northern Kingdom or “Ephraim”).
Abstract: The recently released Abinadi: He Came Among Them in Disguise, a new book from Brigham Young University’s Book of Mormon Academy, offers readers multidisciplinary approaches to Mosiah 11–17 that highlight the literary, historical, and doctrinal richness of the story of Abinadi. Students and scholars of the Book of Mormon are sure to benefit greatly from this new volume.
Review of Shon D. Hopkin, ed. Abinadi: He Came Among Them in Disguise (Provo and Salt Lake City: Religious Studies Center, Brigham Young University, and Deseret Book, 2018), 404 pp. $27.99.
Abstract: The new edited volume Abinadi: He Came Among Them in Disguise, from the Book of Mormon Academy, is a valuable contribution to Book of Mormon studies. It should find a wide audience and stimulate greater and deeper thinking about the pivotal contributions of Abinadi to the Book of Mormon. It should, however, not be considered the end of the conversation. This review discusses the volume’s importance within Book of Mormon scholarship generally. It also highlights certain valuable contributions from each of the authors, and points out places where more can be said and deeper analysis is needed.
Review of Shon D. Hopkin, ed. Abinadi: He Came Among Them in Disguise (Provo and Salt Lake City, UT: Religious Studies Center, Brigham Young University, and Deseret Book, 2018), 404 pp. $27.99.
Abstract: In recent years the Book of Mormon has been compared to pseudo-biblical texts like Gilbert J. Hunt’s The Late War (1816). Some have found strong linguistic correspondence and declared that there is an authorial relationship. However, comparative linguistic studies performed to date have focused on data with low probative value vis-à-vis the question of authorship. What has been lacking is non-trivial descriptive linguistic analysis that focuses on less contextual and more complex types of data, such as syntax and morphosyntax (grammatical features such as verb agreement and inflection), as well as data less obviously biblical and/or less susceptible to conscious manipulation. Those are the kinds of linguistic studies that have greater probative value in relation to authorship, and that can determine whether Joseph Smith might have been able to produce Book of Mormon grammar. In order to determine whether it is a good match with the form and structure of pseudo-biblical writings, I investigate nearly 10 kinds of syntax and morphosyntax that occur in the Book of Mormon and the King James Bible, comparing their usage with each other and with that of four pseudo-biblical texts. Findings are summarized toward the end of the article, along with some observations on biblical hypercorrection and alternative LDS views on Book of Mormon language.