The Jaredite Scriptures and Tsohar

A Pre-Mosaic Bible

The Bible, as we have it, begins with the Pentateuch (or the Torah to the Jews), which is the five books of Moses. Similarly, the Brass Plates referenced in the Book of Mormon also seems to begin with the Pentateuch (1 Nephi 5:10-11). Assuming traditional Mosaic authorship of these books,1 our Bible potentially dates as far back as some time between the 17th and 13th centuries B.C. (depending on standard Christian and Jewish chronologies). Since Genesis includes history long before Moses' day, one may wonder whether he drew upon extant writings or possibly oral traditions to document the Book of Genesis. Fortunately for Latter-day Saints, the Joseph Smith Translation of Genesis 1:1 through 6:13 brought about the Book of Moses in the Pearl of Great Price.2 From this book of scripture we learn that Moses was on an exceedingly high mountain where he spoke with the Lord face to face, and while conversing with the Lord, was given a vision of the creation, the garden of Eden, the fall of man, and ultimately "beheld the world and the ends thereof, and all the children of men which are, and which were created..." (Moses 1:8). Accordingly, it seems reasonable that Genesis could have been documented by Moses based on his vision.  On the other hand, it is possible that Moses had access to ancient texts that he relied on, in part, to formulate Genesis.

The Date of the First Vision

"It was on the morning of a beautiful, clear day,

early in the spring of eighteen hundred and twenty" (JS-H 1:14).

Joseph Smith's "first vision," the foundational event of the restoration, may have been in April 1820.  We do not have any contemporary documentation regarding this event, or any subsequent documentation from Joseph regarding the date of this event.  We do, however, have Orson Pratt stating almost fifty years later that it occurred in April of 1820:1

Temple Themes in the Scriptures

A subject that cannot merit enough attention in our scripture studies is the identification of temple themes.  In reading the scriptures we generally identify something here or there that relates to our temple worship; however, many scholars have contributed articles in various venues that elaborate on these themes.  It may be surprising to see that temple themes are pervasive throughout all of our canonical books of scripture.  The purpose of this post is to point the reader to some of these great articles to supplement our scripture studies from a temple worship perspective. 

Seeing Third Nephi as the Holy of Holies in The Book of Mormon:

The Eight-Pointed Star, Melchizedek, and Divine Light

Cefalù Cathedral, Sicily, Italy, ca. 12th century - Melchizedek1

The "concept of Divine Light," according to Constantin Marinescu Marin, "...reveals the way the human being had been experiencing luminosity as an attribute that was shared "by all things considered divin[e] and holy.""2   According to Marin, in the ancient world there were two types of "stellar symbols," connected with divine light, including the "star with eight points expressing the concept of a supernatural radiance emanating from a deity as per se, disregarding the being of the deity.  This type of star is unfailing in Christian art and it is called along this work, the Star of Nativity."  The second symbol is the "eight-pointed star, formed by two squares overlapped diagonally, [and] is another type which expresses a dual meaning, the being of the deity and his energy."3  Both were eight-pointed stars, but fashioned differently.  The star that Marin refers to as the "star with eight points," or the Nativity Star, is depicted in the following 12th century late-Byzantine style mosaic in Palermo, Italy:

The 1824 First Vision Reference - Joseph Smith, Sr. and Martin Harris

April 30, 2012
by Tim Barker

In my post, The First Vision in the Formative Years of the Church, I discussed the various accounts of the First Vision related by the Prophet Joseph Smith, as well as by his contemporaries (such as Orson Pratt and Orson Hyde).  In addition to these accounts there were other early Latter-day Saints, as well as non-Latter-day Saints, who made reference to the First Vision during the prophet's life.  Later reminiscences were also recorded by those who knew the Prophet and were familiar with this foundational event.  My post was an overview of these various references and accounts of the First Vision and provided a summary of research that has been available through various resources, such as BYU Studies, Dialogue, Sunstone, and FAIR.  I added some additional information discovered through my own efforts in researching this topic as well.1  The purpose of this post is to further discuss one of these particular accounts in greater detail.

1824 - Martin Harris and Joseph Smith, Sr.

The chronologically latest published account refers to the chronologically earliest discussion of the First Vision in Willard Bean's 1938 book, A.B.C. History of Palmyra and the Beginning of Mormonism.  This is the earliest published source for the 1824 account between Martin Harris and Joseph Smith, Sr.  The relevant excerpt from Bean's book is provided below:2

Legendary Lives of the Patriarchs - Melchizedek

March 5, 2012
by Tim Barker

In 1871, the Reverend Sabine Baring-Gould published one of his many works, Legends of Old Testament Characters From the Talmud and Other Sources, Vol. II: Melchizedek to Zechariah.  In this collection, he provides an array of ancient sources that illustrates various views held on the character of Melchizedek.  Speculation ranges from Melchizedek being the same person as Enoch, Shem, and even the Savior Jesus Christ.  All of the information included below feeds into the complex puzzle of the identity of Melchizedek and his career and role as a priest of the God Most High.

The Fake Death of Martin Harris

February 16, 2012
by Tim Barker

Martin Harris died in Clarkston, Utah, in 1875, as a member of the Church of Jesus Christ of Latter-Day Saints. In 1837 he had been excommunicated from the Church and spent most of his life in Kirtland, Ohio, until he was rebaptized in 1870, after which he moved to Utah where he spent the remainder of his life.  As one of the three witnesses to the Book of Mormon (having seen the plates with the engravings thereon, and having heard the voice of God testify that it was translated by His gift and power), Martin's life was often under spotlight.  He had been given considerable attention during the early days of the Church because he mortgaged his farm to pay for the publication of the Book of Mormon.  Pomeroy Tucker, a resident of Palmyra, stated that "nothing could be done in the way of printing [The Book of Mormon] without his aid..."1  In 1841, Reverend John Clark, also of Palmyra, recalled a conversation with Harris after he had returned from meeting with Charles Anthon in 1828.  Clark noted that Harris was willing to "take the spoiling of his goods" in support of Joseph Smith and the publication of the Book of Mormon.  He insisted that Martin, "was determined that the book be published, though it consume all his worldly substance."2 

The Apocryphal Melchizedek - The Genesis Apocryphon

December 6, 2011
by Tim Barker

The meeting of Abram and Melchizedek1

The Genesis Apocryphon was found in the caves of Qumran, and constitutes part of the Dead Sea Scrolls (this scroll is referenced as 1Q20).  This apocryphal book of scripture stands apart from other texts from Qumran, as Joseph Fitzmyer notes, "there is nothing in this text that clearly links it with any of the known beliefs or customs of the Qumran sect.  There is practically no Essene theology in this work, and it is difficult to see what exegetical or doctrinal meditations were at work in the composition of this text."2  While this would seem to indicate a text pre-dating the Qumran community, nevertheless, Fitzmyer dates the language of the text to the 1st Century BCE.3  Other scholars have had differing opinions on the dating of the text.4  At any rate, the content itself is similar to Genesis with degrees of variation.  Avigad and Yadin noted that "it is actually a sort of apocryphal version of stories from Genesis, faithful, for the most part, to the order of the chapters in Scripture.  Some chapters of the scroll begin and end precisely as the comparable chapters of Genesis do, though the narrative in the scroll is in large part couched in the first person."5  Others have noted that with the additions made to the biblical text, it may be more of a commentary "in the manner of the Targumim."6 

The Apocryphal Melchizedek - Nag Hammadi Library

October 30, 2011
by Tim Barker

Melchizedek XI, 1, 1-27, 10

From The Nag Hammadi Library (James M. Robinson, Ed.)

Translated by Søren Giversen and Birger A. Pearson

Context

The Nag Hammadi Library is a collection of early Christian Gnostic texts found in upper Egypt near the town Nag Hammadi in 1945.  These texts were translated under the direction of James M. Robinson by the Coptic Gnostic Library Project of the Institute for Antiquity and Christianity, first published in 1977; and provided below from the 1981 edition.  The following work was entitled Melchizedek, who is depicted as an "eschatological high priest and Messianic warrior," reflecting "Jewish speculations on Melchizedek current at the turn of the Common Era..."  In this apocryphal text, Melchizedek is identified with Jesus Christ.  This text was "originally written in Greek by an unknown author, possibly as early as the second century, probably in Egypt..."  The text contains revelations given to Melchizedek by heavenly messengers. The second revelation given to Melchizedek is his vision of the role of the Savior who suffered and triumphed.1 

Vulcan Salute, Jewish Priests, and Sacred Symbolism

"And the Lord spake unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace.  And they shall put my name upon the children of Israel; and I will bless them." (Numbers 6:22-27)

"Live long and prosper." (Spock)

I Am Not Spock1

2 Nephi 5 and the Makings of Civilization

July 23, 2011
by Tim Barker

I have always thought that 2 Nephi 5 has been one of the most interesting chapters in the Book of Mormon, not because of its religious and spiritual insights, but because so much information relating to Nephite civilization is condensed into such brevity.  After discussing Laman and Lemuel's spite towards Nephi, he relates the following information:

The First Vision in the Formative Years of the Church

July 4, 2011
by Tim Barker

Joseph Smith's First Vision (per wiki commons)

In studying the restoration of the Gospel of Jesus Christ the significance of Joseph Smith's "First Vision" can hardly be overstated.  Initially, however, the importance of this event appears to have been less appreciated for its profound significance and relevance.  Terryl Givens has noted that the "timing and the naming of the event assign it absolute primacy in the founding of Mormonism, [yet] the vision was described by the young Joseph and apparently interpreted by him at the time as a private experience with no greater implications for the world at large or for Christian believers generally."1  After all, while Joseph was forgiven of his sins and instructed to remain detached from all of the existing churches, the Lord promised that at some future time the fullness of the gospel would be made known to him.  When Moroni visited him three years later he learned that the time was nigh for the gospel to be preached to the world, preparatory to the second coming of the Messiah, and that he would be instrumental in translating a record containing the fullness of the everlasting gospel.  Accordingly, the angelic ministration of Moroni seems to have been initially understood as the catalyst for providing Joseph with a course of direction and a specific commission, rather than his sacred experience in the grove.2  It was only with hindsight that the importance of the First Vision began to take its rightful place in restorational theology.  For example, Joseph didn't publish an account of the vision until 1842, two years before his martyrdom; however, this sacred experience was documented and shared in a number of instances prior to this time. 

Seal of Melchizedek - Eight-Pointed Star

May 27, 2011
Last updated October 9, 2011
by Tim Barker

In my initial posting on the Seal of Melchizedek, I noted that this symbol has been gaining popularity in LDS culture.  The eight-pointed star was illustrated in Hugh Nibley's book Temple and Cosmos, and was discussed by Bryce Haymond in his blog with respect to its connection with the architectural design of the San Diego Temple.  Nibley's book includes an illustration by Michael Lyon of a mosaic in St. Apollinare in Classe, in Ravenna, Italy, wherein the above symbol is located on the front of the altar cloth.  I discussed this mosaic and the symbol in terms of Christological symbolism.  I also cited the apocryphal Book of the Secrets of Enoch, noting that Melchizedek was purportedly born with the "seal of the priesthood" upon his chest, following which; I discussed the connection of the Holy Priesthood after the Order of the Son of God with the Melchizedek Priesthood.  I then pointed out that the mosaic in St. Apollinare in Classe, as well as the mosaic of Melchizedek and Abel in the Basilica of St. Vitale, both lend themselves towards being a temple setting.  Additionally, I pointed out that Freemason Henry P.H. Bromwell identified an eight-pointed star connected with the 47th problem of Euclid as the "signet of Melchizedek."  Additionally, I briefly noted the connection between the six-pointed star and Melchizedek.  Lastly, I stated that each of these elements come together within the temple.

Margaret Barker on Melchizedek

May 16, 2011 (updated June 21, 2011)
by Tim Barker

"Melchizedek arrayed in his royal robes"1

For those unacquainted with Margaret Barker and her contributions to Biblical studies (primarily on the Jerusalem Temple and Christian liturgy), a brief biography and curriculum vitae is provided.  Margaret Barker is a British scholar who studied theology at the University of Cambridge, a former President of the Society for Old Testament Study, a Research Fellow of the University of Wales, awarded "Doctor of Divinity" in 2008 by the Archbishop of Canterbury, a Methodist preacher, and author of 14 books and numerous papers.  She is known for developing an approach for studying ancient Christianity known as "Temple Theology."2  Her books include the following titles: The Older Testament, The Lost Prophet, The Gate of Heaven, The Great Angel, On Earth as it is in Heaven, The Risen Lord, Commentary on Isaiah, The Revelation of Jesus Christ, The Great High Priest, Temple Theology, An Extraordinary Gathering of Angels, The Hidden Tradition of the Kingdom, Temple Themes in Christian Worship, Christmas: the Original Story, and Creation: A Biblical Vision for the Environment.

The Seal of Melchizedek as a Christological Symbol

April 9, 2011 (updated June 6, 2011)
by Tim Barker

Altar in the Melchizedek and Abel Mosaic at St. Vitale, Ravenna, Italy1

As discussed in my previous posting, Alonzo Gaskill's article entitled, "The Seal of Melchizedek?" which was recently published in The Religious Educator, has inspired me to further research the historical significance of this enigmatic icon. Brother Gaskill focused much of his article on the eight-pointed star in terms of Christological symbolism. He identified several meaningful elements of the symbol, such as the gamma (or right angle), the square, the number eight, stars, and the eight-pointed star. It is the purpose of this post to expound on his commentary and analysis, as it relates to the elements of the eight-pointed star; whereas, discussion regarding the eight-pointed star itself will follow in a subsequent post. 

The Seal of Melchizedek and Michael Lyon

April 6, 2011
by Tim Barker

A short while ago I read an article entitled, "The Seal of Melchizedek?" which was recently published in The Religious Educator. The article was written by Alonzo Gaskill, an Assistant Professor of Church History and Doctrine at Brigham Young University.1 The purpose of his article was to disassociate the "so-called Seal of Melchizedek" from the person of Melchizedek and the Melchizedek Priesthood, and to discuss possible meanings of the eight-pointed star in terms of Christological symbolism. While I take exception with his intent to disassociate the symbol with Melchizedek and the priesthood, Gaskill's identification of potential meanings of the symbol in relation to Christ is well done. This connection is a significant point that I attempted to illustrate in my previous posting on the subject, but Brother Gaskill is certainly more articulate and does a much better job at this than myself. He identifies several meaningful elements of the symbol, such as the gamma (or right angle), the square, the number eight, stars, and the eight-pointed star. He also discusses some history in connection with the symbol, including the development of the "lore," as well some general discussion on the evolution of symbols. 

Continuing Revelation and the Latter-Day Saint Response

January 6, 2011
by Tim Barker

The Need for Continuing Revelation

One Latter-day Saint scripture that mainstream Christianity takes particular issue with is the 8th Article of Faith, in The Pearl of Great Price.  It states: "We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God" (AoF 1:8).  Traditional Christianity holds the belief that the Bible is inerrant and sufficient, that is, there is no deficiency in the text. This position requires unqualified acceptance of the entire text as the word of God.1  In contrast to this position, the Prophet Joseph stated that from "sundry revelations which had been received, it was apparent that many important points touching the salvation of men, had been taken from the Bible, or lost before it was compiled."2  Obviously, the Latter-day Saint position dismisses the notion that the Bible is inerrant and that it, alone, is sufficient. This perspective began to emerge while Joseph Smith was contemplating which Christian church he should join. After being unable to reconcile why "these religious systems...were all so different; but nevertheless all drawn from the scripture of truth [the Bible],"3 he determined that God was not the author of such confusion. When considering that "all could not be right, and that God could not be the author of so much confusion[,] I determined to investigate the subject more fully, believing that if God had a church it would not be split up into factions, and that if he taught one society to worship one way, and administer in one set of ordinances, he would not teach another principles which were diametrically opposed."4

The Proclamation, President Packer, and Revelation

December 27, 2010
by Tim Barker

I had a conversation with a friend a month or two ago, regarding the subject of continuing revelation, which is, perhaps, the most distinguishing characteristic of Mormonism.  Among other issues discussed, questions arose as to what qualifies as a revelation, and how Latter-day Saints are to recognize or distinguish a revelation from an opinion.  This subject arose because of a change in wording from the discourse delivered by President Boyd K. Packer in General Conference entitled Cleansing the Inner Vessel, compared to the subsequently released printed version.  In his talk, President Packer stated that The Family: A Proclamation to the World, "qualifies according to definition, as a revelation..."  The printed version states that the proclamation "is a guide that members of the Church would do well to read and to follow."  The assumption was that President Packer's change in wording was an apparent correction, indicating that the proclamation was not a revelation, and this would be disconcerting to members who believed that it was.  Other changes in the printed version have received a degree of publicity and criticism, and there has been no shortage of speculation as to President Packer's motives.1  

The Lost Books of the Book of Mormon

October 17, 2010
by Tim Barker

A reading of the Old and New Testaments will provide reference to numerous books that are not included within our current canon of Biblical scripture.  For example, within the Old Testament, the Book of Jasher is specifically mentioned (Joshua 10:13 and 2 Samuel 1:18), as are the Book of Samuel the Seer, the Book of Nathan the Prophet, and the Book of Gad the Seer (1 Chronicles 29:29), to name a few.  In the New Testament, several epistles from Paul are referred to, including an additional letter to the Corinthians (1 Corinthians 5:9), and possibly the Ephesians (Ephesians 3:3), and an epistle to Laodicea (Colossians 4:16).1  These and other books are cumulatively referred to as the "lost books of the Bible."  With the discovery of the Dead Sea Scrolls, the Nag Hammadi texts, and other apocryphal literature, rising interest in ancient texts has led to numerous publications and republications of apocryphal literature.2  This should come as no surprise to Latter-day Saints, since forthcoming scripture is prophesied of within the scriptures (see 1 Nephi 13:38-39, 2 Nephi 29:13, D&C 93:18, Articles of Faith 1:9).  It is astonishing that so much literature has surfaced since the Gospel has been restored.  Generally, discussion of the lost books has centered on potential scripture identified within the Bible, or other old world archeaological findings; however, there are references within the Book of Mormon to additional books of scripture as well.

When was Section 132 First Revealed to Joseph Smith Jr.?

by Adam J. Christensen

It will be my attempt to provide evidence that Section 132 of the Doctrine and Covenants, the revelation on plural marriage, was first made known to Joseph Smith in 1833, rather than in 1831, as previously believed. A general observation of the opening verse in this section indicates that this revelation was in answer to a query most likely springing from the translation of the Bible.1

Verily, thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired of my hand to know and understand wherein I, the Lord, justified my servants Abraham, Isaac, and Jacob, as also Moses, David, and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines--

If indeed this revelation was received during the process of the translation of the Bible, it appears reasonable that it would have been later than May 6 1833, but before July 7, 1833. This two month window places Joseph in Kirtland during this time. This theory is based on 1) the revelation and how it compares against other revelations of its era, and 2) the basis that the Bible translation timeline shows that scriptures used to formulate revelatory questions were lightly handled in 1831, but that the strength of Old Testament scriptures referencing plural wives and concubines came at a later date.

Lucy Harris vs. Joseph Smith: The 1829 Proceedings - Courts in Context

September 29, 2010
by Tim Barker

PART ONE

In my original posting on this subject, I stated that the circumstantial evidence available had led me to preliminarily conclude that Judge Alexander R. Tiffany was the magistrate who dismissed the Lucy Harris case against Joseph Smith, and that the case was held on Tuesday, May 26, 1829.  The purpose of this post is to explore the New York legal environment in 1829, and identify pertinent laws, as well as identities of judicial characters from this period that may be relevant to this case.  Additionally, the motives behind Lucy's suit will be explored and her explanation of the case will be assessed in light of relevant New York Statutes. In assessing this history, we will better understand the context of the Lucy Harris case. My preliminary conclusion will be revised where necessary based on the results of any pertinent findings.

Lucy Harris vs. Joseph Smith: The 1829 Proceedings - Lucy Smith's Narrative

PART TWO

Sketch of Lucy Smith.46

The Lucy Mack Smith Account

The only known source to discuss these proceedings was Lucy Mack Smith's family biography. She records that Lucy Harris' purpose in pursuing the case was to prevent her husband Martin from visiting Joseph Smith, and to "bring Joseph into difficulty, which would perhaps hinder him from ever accomplishing the work in which he was engaged." Her method for achieving these results consisted of proving that "Joseph never had the Record which he professed to have, and that he pretended to have in his possession certain gold plates, for the express purpose of obtaining money." To prove that Joseph did not have the plates and that he was trying to obtain money, Lucy went from house to house until she obtained a sufficient number of witnesses to serve her purposes. "Having ascertained the number and strength of her adherents, she entered a complaint against Joseph, before a certain magistrate of Lyons." Additionally, she had "made affidavit to many things herself, and directed the officers whom to subpoena," including her husband Martin. Lastly, she "sent word to Lyman Cowdery, requesting him to come thither, prepared to go post haste to Pennsylvania, (provided the decision should be given against Joseph), to assist the officers in securing and confining him in prison." Lucy Smith indicates that Lyman Cowdery answered the call immediately.47

Lucy Harris vs. Joseph Smith: The 1829 Proceedings - The Legal Details

PART THREE

The Legal Details

Lucy's case was based on proving that "Joseph never had the Record which he professed to have, and that he pretended to have in his possession certain gold plates, for the express purpose of obtaining money."69 If Lucy could prove this in court, Joseph could face jail time in a state prison. The New York statutes stated, that "whoever, with intent to defraud another, designedly, by colour of any false token or writing, or other false pretence, obtains any signature of any person to any written instrument, or obtains from any person any money or valuable thing, is punishable in a state prison not exceeding three years, or in a county jail not exceeding one year, or by a fine not exceeding three times the value of the money or thing so obtained, or by both such fine and imprisonment."70 The allegation fell under the status of being a criminal charge.

Lucy Harris vs. Joseph Smith: The 1829 Proceedings - Analysis

PART FOUR

What Have We Gained?

While we do not know the identity of the magistrate, or the date of the trial, we have a better understanding of New York law in relation to the context of the proceedings. Additionally, however, we have a better appreciation for Martin Harris for his bold testimony in defending Joseph Smith, the prophet, and we have better insight as to Lucy Harris' concerns and motivations. By worldly standards, her concerns are wholly founded. She wanted to see the plates and to stop her husband from divesting the family wealth. Both issues are rational from a worldly perspective. Perhaps, if she had exercised faith and had been content with the will of the Lord, she may have received her wish to see the plates similar to Mary Whitmer's experience.98 Instead, she chose a path to alienate herself from her husband and from the establishment of the Lord's kingdom on earth.

The Historical Melchizedek - The Book of the Bee

August 10, 2010
by Tim Barker

The Book of the Bee was a sacred Christian History by the Nestorians, who were a Christian offshoot, based on the teachings of Nestorius the "Patriarch of Constantinople."  This movement began sometime in the mid 5th century A.D. after Nestorius' teachings were condemned by the Catholic Church as heretical in the First Council of Ephesus in 431 A.D.1 The text of this book is believed to have been written around 1222 A.D., by a Syrian Bishop named Solomon and contains many Biblical legends.2  From the text it is interesting to note that Melchizedek is given a genealogy from Noah through Shem, whose son was Arphaxad [Arphaxar below], and that Melchizedek received the priesthood from Shem.  The chapter on Melchizedek is included below: