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About Matthew L. Bowen

Matthew L. Bowen was raised in Orem, Utah, and graduated from Brigham Young University. He holds a PhD in Biblical Studies from the Catholic University of America in Washington, DC, and is currently an assistant professor in religious education at Brigham Young University-Hawaii. He is also the author of Name as Key-Word: Collected Essays on Onomastic Wordplay and the Temple in Mormon Scripture (Salt Lake City: Interpreter Foundation and Eborn Books, 2018). He and his wife (the former Suzanne Blattberg) are the parents of three children: Zachariah, Nathan, and Adele.

“And the Meek Also Shall Increase”: The Verb YĀSAP in Isaiah 29 and Nephi’s Prophetic Allusions to the Name Joseph in 2 Nephi 25–30

Abstract: Beyond his autobiographic use of Joseph’s name and biography, Nephi also considered the name Joseph to have long-term prophetic value. As a Semitic/Hebrew name, Joseph derives from the verb yāsap (to “add,” “increase,” “proceed to do something” “do something again,” and to “do something more”), thus meaning “may he [God] add,” “may he increase,” or “may he do more/again.” Several of the prophecies of Isaiah, in which Nephi’s soul delighted and for which he offers extensive interpretation, prominently employ forms of yāsap in describing iterative and restorative divine action (e.g., Isaiah 11:11; 26:15; 29:14; cf. 52:1). The prophecy of the coming forth of the sealed book in Isaiah 29 employs the latter verb three times (Isaiah 29:1, 14, and 19). Nephi’s extensive midrash of Isaiah 29 in 2 Nephi 25–30 (especially 2 Nephi 27) interpretively expands Isaiah’s use of the yāsap idiom(s). Time and again, Nephi returns to the language of Isaiah 29:14 (“I will proceed [yôsīp] to do a marvelous work”), along with a similar yāsap-idiom from Isaiah 11:11 (“the Lord shall set his hand again [yôsîp] … to recover the remnant of his people”) to foretell the Latter-day forthcoming of the sealed book to fulfill the Lord’s ancient promises to the patriarch. Given Nephi’s earlier preservation of Joseph’s prophecies regarding a future seer named “Joseph,” we can reasonably see Nephi’s emphasis on iterative divine action in his appropriation of the Isaianic use of yāsap as a direct and thematic allusion to this latter-day “Joseph” and his role in bringing forth additional scripture. This additional scripture would enable the meek to “increase,” just as Isaiah and Nephi had prophesied.
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“Thou Art the Fruit of My Loins”: The Interrelated Symbolism and Meanings of the Names Joseph and Ephraim in Ancient Scripture

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”).

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“Swearing by Their Everlasting Maker”: Some Notes on Paanchi and Giddianhi

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.

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“Possess the Land in Peace”: Zeniff’s Ironic Wordplay on Shilom

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.

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Jacob’s Protector

Abstract: The name Jacob (yaʿăqōb) means “may he [i.e., God] protect,” or “he has protected.” As a hypocoristic masculine volitive verbal form,1 it is a kind of blessing upon, or prayer on behalf of the one so named that he will receive divine protection and safety (cf. Deuteronomy 33:28). Textual evidence from Nephi’s writings suggests that his brother Jacob’s protection was a primary concern of their parents, Lehi and Sariah. Lehi saw Nephi as the specific means of divine protection for Jacob, his “first born in the wilderness.” Moreover, the term “protector” is used twice in LDS scripture, in both instances by Jacob himself (2 Nephi 6:2; Jacob 1:10), this in reference to Nephi, who became the “great protector” of the Nephites in general and Jacob in particular. All of the foregoing is to be understood against the backdrop of the patriarch Jacob’s biography. Lehi, Nephi, Jacob, and Enos all expressed their redemption in terms reminiscent of their ancestor Jacob’s being “redeemed … from all evil,” a process which included Jacob “wrestling” a divine “man” and preparing him to be reconciled to his estranged brother by an atoning “embrace.” Mormon employed the biblical literary etymology of the name Jacob, in the terms “supplant,” “usurp,” or “rob” as a basis for Lamanite accusations that Nephites had usurped them or “robbed” them of their birthright. Mormon, aware of the high irony, shows that the Gadianton [Gaddianton] robbers take up the same polemic. The faithful Lehites, many of whom were descendants of two Jacobs, prayed “May the God of Abraham, and the God of Isaac, and the God of Jacob, protect this people in righteousness, so long as they shall call on the name of their God for protection” (3 Nephi 4:30). By and large, they enjoyed the God of Jacob’s protection until they ceased to call upon their true protector for it.

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