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LDS Scriptures

Was Noah’s Ark Designed As a Floating Temple? (Old Testament Gospel Doctrine 6A)

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Thomas Cole, 1801-1848: The Subsiding Waters of the Deluge, 1829

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) (JBOTL06A).

Question: In the Bible, Noah’s ark is described as a huge, rectangular box with three floors and a roof, which makes it sound more like a building than a boat. Was Noah’s ark designed as a floating “temple”?

Summary: In the Bible, God reveals the design of three man-made structures: two of these are temples and one is Noah’s ark. To ancient Israelites, the dimensions, shape, layout, materials, and function of the Ark would have immediately suggested that it, too, had been designed as a “temple.” In addition, the story of the Flood explicitly echoes the scenes of Creation and Eden found in the story of Adam and Eve, including the Ark’s final destination on the heights of a mountain.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL06A — Was Noah’s Ark Designed As a Floating Temple?

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 Satan Actually Deceive Eve? (Old Testament Gospel Doctrine 4A)

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Jan Breughel, the Elder, ca. 1568-1625: The Garden of Eden, 1612. Brueghel masterfully fills the foreground of the scene with the abundance, happiness, and beauty of newly created life, and then skillfully draws our eyes toward the two tiny figures in the background ominously reaching for the fruit of the Tree of Knowledge.

An Old Testament KnoWhy for Gospel Doctrine Lesson 4: “Because of My Transgression My Eyes Are Opened” (Moses 4; 5:1–15; 6:48-62) (JBOTL04A), 15 January 2018

Question: The scriptures say that Eve was “beguiled” by Satan when she partook of the forbidden fruit. But Latter-day Saints believe she made the right choice. How can both statements be true?

Summary: Some people paint Eve in a negative light, blaming her for bringing sin into the world. This is not the view of the Latter-day Saints. We emphasize her wisdom and perceptiveness, and see her actions in the Garden of Eden as a positive step forward in the divine plan. We teach that she did not commit a sin in taking the fruit of the Tree of Knowledge and honor her lifelong faithfulness. However, a few have taken this view to an unreasonable extreme, arguing that, for various reasons, she was not actually “beguiled” by Satan in her decision to eat the forbidden fruit. On the one hand, some believe that Satan was entirely truthful when he spoke to Eve. On the other hand, others teach or imply that regardless of what Satan did or said, Eve made the right choice with full understanding of the situation. These beliefs are based on honest intent, but are all mistaken. Scripture exposes how Satan used a series of clever tactics to mislead Eve, how God’s wisdom prevailed, and how Eve became a symbol of Wisdom itself.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL04A — Did Satan Actually Deceive Eve?

For a video supplement to this lesson, see “The Tree of Knowledge as the Veil of the Sanctuary” on the FairMormon YouTube channel: https://www.youtube.com/watch?v=K-B1FeOcTZ8

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?

What Can the Architecture of Israelite Temples Teach Us About Creation and the Garden of Eden? (Old Testament Gospel Doctrine 3A)

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Michelangelo, 1475-1564: Creation of the Sun and Moon, 1511

An Old Testament KnoWhy for Gospel Doctrine Lesson 3: The Creation (Moses 1:27-42; 2-3) (JBOTL03A), 8 January 2018

Question: In reading the description of the seven days of Creation and the layout of the Garden of Eden, there seems to be more than meets the eye. What insights can be gained about these things from understanding the architecture of the Israelite temples?

Summary: The descriptions of the days of creation in Genesis and the book of Moses differ from those found in the book of Abraham and in modern temples. In contrast to the latter accounts, the narratives in Genesis and the book of Moses seem to have been deliberately shaped to highlight resemblances between the creation of the universe and the architecture of the Tabernacle and later Israelite temples. Understanding these parallels helps explain why, for example, in seeming contradiction to scientific understanding, the description of the creation of the sun and moon appears after, rather than before, the creation of light and of the earth. Careful study also reveals that not only the Creation, but also the Garden of Eden provided a model for the architecture of the temple.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL03A — What Can the Architecture of Israelite Temples Teach Us About Creation and the Garden of Eden?

What Was the Nature of Satan’s Premortal Proposal? (Old Testament Gospel Doctrine 2A)

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William Blake, 1757-1827: Satan in His Original Glory, ca. 1805. To highlight Lucifer’s perversity, Blake has conspicuously reversed the hands in which the emblems of British monarchy are normally held. Satan’s stubborn nonconformity in this image symbolizes his intent to reverse the order of heaven.

KnoWhy for Personal Study of Gospel Doctrine Lesson 2: “Thou Wast Chosen Before Thou Wast Born” (Abraham 3; Moses 4:1-4) (JBOTL02A), 6 January 2018

Question: What was the nature of Satan’s proposal to “redeem all mankind”? How did he intend to “destroy the agency of man”? Was his proposal feasible?

Summary: It is often assumed that the gist of Satan’s premortal proposal was that he would “‘save’ all of the Father’s children by forcing each to obey the Father’s law in all things.” In light of what the Book of Mormon teaches and Joseph Smith’s statements on the subject, these assumptions should not be taken for granted. Closer study offers a more likely alternative: namely that Satan put forth a proposal to “save … people in their sins,” notably including the sons of perdition. Moreover, in the Book of Mormon, Satan’s proposal to “destroy the agency of man” is not described as an impossible attempt to force people to obey but rather as a scheme to prevent humankind from experiencing a mortal probation after the Fall.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL02A — What Was the Nature of Satan’s Premortal Proposal?

Why Did Moses Seem to Repeat the Same Experience Twice in His Vision? (Old Testament Gospel Doctrine 1A)

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Joseph Brickey: Moses Seeing Jehovah, 1998

KnoWhy 01A for Personal Study of Gospel Doctrine Lesson 1: “This Is My Work and My Glory” (Moses 1) (JBOTL01A), 6 January 2018

Question: At the beginning of the vision that appears in Moses 1 in the Pearl of Great Price, Moses saw the “world … and all the children of men” (Moses 1:8). Then, near the end of the vision, he seems to have experienced the same thing again when he saw the “earth, and … the inhabitants thereof” (Moses 1:27-29). Why is this so?

Summary: Careful study of Moses 1 and similar documents from the ancient world reveals that Moses’ experience was a tutorial on the plan of salvation from a personal perspective, including his departure from God’s presence in the beginning and his glorious return to that presence in the end through his faithfulness. In verse 8, early on in the vision, it appears that Moses saw the premortal world and all the spirits that God had created (compare Abraham 3:22-23). Later, in verses 27-29, he seems to have experienced a view from heaven of the mortal earth and all its inhabitants.

The full article may be found at the Interpreter Foundation website: http://interpreterfoundation.org/why-did-moses-seem-to-repeat-the-same-experience-twice-in-his-vision/

 

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