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.
Abstract: This brief article explores Paanchi and Giddianhi as names evidencing the Egyptian onomastic element –anchi/anhi/ʿnḫ(i) and the potential literary significance of these two names in the context of Mormon’s narrative detailing the formation of the oath-bound secret combinations sworn with oath-formulae upon one’s “life” (cf. Egyptian ʿnḫ, “life”; “live”; “swear an oath [by one’s life]”). It also explores the implications for Mormon’s telling of Nephite history during his own time.
Abstract: The toponym Shilom likely derives from the Semitic/Hebrew root š-l-m, whence also the similar-sounding word šālôm, “peace,” derives. The first mention of the toponym Shilom in Zeniff’s record — an older account than the surrounding material and an autobiography — occurs in Mosiah 9:6 in parallel with Zeniff’s mention of his intention to “possess the land in peace” (Mosiah 9:5). The language and text structure of Mosiah 9:5‒6 thus suggest a deliberate wordplay on Shilom in terms of šālôm. Zeniff uses the name Shilom as a point of irony throughout his brief royal record to emphasize a tenuous and often absent peace between his people and the Lamanites.
Abstract: In early 1830 Joseph Smith published the Book of Mormon, a 269,938-word volume that discusses religious themes intermingled with a history of ancient American peoples.1 Claiming it was scripture like the Bible,2 in 1841 he declared it to be “the most correct of any book on earth and the keystone of our religion.”3 Yet, many changes in the text of the Book of Mormon can be detected when comparing the original manuscript to the version available today. These changes have served as a lightning rod for some critics who imply that a divinely inspired book should not require any alterations. This article examines the types of changes that have occurred while trying to assign levels of significance and identify Joseph’s motives in making those alterations in the 1837 and 1840 reprintings of the book.
Abstract: Janus parallelism, a tool evident in ancient Hebrew poetry, is documented at some length by Scott B. Noegel in Janus Parallelism in the Book of Job, which I recently reviewed. Since the authorship of Job predates the removal of the Lehites from Jerusalem, this tool may have been available to writers in the Book of Mormon. While we do not have the original text to analyze wordplays in the original language, it may be possible to apply some of the cases considered by Noegel to find remnants of related “polysensuous” wordplays that might have been present in the original text or to consider other previously proposed wordplays that may include a Janus-like aspect.