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“If Ye Believe on His Name”

“If Ye Believe on His Name” July 2, 2021

 

A barn at Mormon Row
We visited “Mormon Row” in Grand Teton National Park this afternoon, where my wife took this photo. I had never heard of it before. I’ll write something up about it, I think.

 

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A new article by the prolific BYU-Hawaii scholar Matthew L. Bowen went up earlier today in Interpreter: A Journal of Latter-day Saint Faith and Scholarship:

 

““If Ye Believe on His Name”:Wordplay on the Name Samuel in Helaman 14:2, 12–13 and 3 Nephi 23:9 and the Doctrine of Christ in Samuel’s Speech”

Abstract: The Semitic/Hebrew name Samuel (šĕmûʾēl) most likely means “his name is El” — i.e., “his name [the name that he calls upon in worship] is El” — although it was also associated with “hearing” (šāmaʿ) God (e.g., 1 Samuel 3:9–11). In the ancient Near East, the parental hope for one thus named is that the son (and “his name”) would glorify El (a name later understood in ancient Israel to refer to God); or, like the biblical prophet Samuel, the child would hear El/God (“El is heard”). The name šĕmûʾēl thus constituted an appropriate symbol of the mission of the Son of God who “glorified the name of the Father” (Ether 12:8), was perfectly obedient to the Father in all things, and was the Prophet like Moses par excellence, whom Israel was to “hear” or “hearken” in all things (Deuteronomy 18:15; 1 Nephi 22:20; 3 Nephi 20:32). Jesus may have referred to this in a wordplay on the name Samuel when he said: “I commanded my servant Samuel, the Lamanite, that he should testify unto this people, that at the day that the Father should glorify his name in me that there were many saints who should arise from the dead” (3 Nephi 23:9). Samuel the Lamanite had particularly emphasized “believ[ing] on the name” of God’s Son in the second part of his speech (see Helaman 14:2, 12–13) in advance of the latter’s coming. Samuel thus seems to use a recurrent or thematic rhetorical wordplay on his own name as an entry point to calling the Nephites to repent and return to living the doctrine of Christ, which activates the blessings of the atonement of Jesus Christ. Mormon took great care to show that all of the signs and prophecies that Samuel gave the Nephites of Zarahemla were fulfilled at the time of Jesus’s birth, death, and resurrection as Jesus glorified the Father’s name in every particular, and found further fulfillment in some particulars during Mormon’s own life and times.

 

And, on this long holiday weekend in the United States, American readers may find themselves with extra time, which they can not only devote to seeing Witnesses but to reading these articles from a past issue of Interpreter:

 

Daniel C. Peterson, “Is Faith Compatible with Reason?”

Abstract: In this article I argue that faith is not only rationally justifiable but also inescapable simply because our decisions regarding ultimate questions must necessarily be made under conditions of objective uncertainty. I review remarks by several prominent thinkers on the subject — both avowed atheists and several writers who have addressed the challenge implicit in issues related to faith and reason. I end my discussion by citing William James, who articulated clearly the choices we must make in addressing these “ultimate questions.”

 

Mark Hamstead, “On Being the Sons of Moses and Aaron: Another Look at Interpreting the Oath and Covenant of the Priesthood”

Abstract: Section 84 of the Doctrine and Covenants contains what is commonly known by Latter-day Saints as the Oath and Covenant of the Priesthood. Priesthood leaders in the church are expected to teach and explain this Oath and Covenant to prospective Melchizedek Priesthood holders. However, the meanings of phrases within the Oath and Covenant are not well understood. For example: What does it mean to become the sons of Moses and Aaron? In what sense are bodies renewed? Are the promised blessings just for holders of the priesthood or for others as well? This paper discusses several ways that phrases in the Oath and Covenant have been interpreted. To identify differing interpretations, I conducted an extensive review of references to the Oath and Covenant in LDS conference addresses and the words of Joseph Smith using the LDS Scripture Citation Index. After considering these interpretations, I explore other ways the phrases could be interpreted to provide greater understanding of what it means to hold the priesthood and “magnify” it.

 

Neal Rappleye, ““The Time is Past”: A Note on Samuel’s Five-Year Prophecy”

Abstract: 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.

 

Jeff Lindsay, “Too Little or Too Much Like the Bible? A Novel Critique of the Book of Mormon Involving David and the Psalms”

Abstract: A recent graduate thesis proposes an intriguing new means for discerning if the Book of Mormon is historic or not. By looking at Book of Mormon references to David and the Psalms, the author concludes that it cannot be the product of an ancient Jewish people and that it is, instead, the result of Joseph Smith’s “plagiarism” from the Bible and other sources. This paper examines the author’s claims, how they are applied to the Book of Mormon, and proposes points the author does not take into consideration. While the author is to be congratulated for taking a fresh perspective on the Book of Mormon, ultimately his methodology fails and his conclusions fall flat.

 

John Hilton III and Jana Johnson, “The Word Baptize in the Book of Mormon”

Abstract: The word baptize appears 119 times in the Book of Mormon; three speakers (Jesus Christ, Mormon, and Nephi) account for 87% of all of these usages. Each of these individuals have distinctive patterns in how they use the word baptize, indicating that each speaker has his own unique voice. When one accounts for the fact that Christ says relatively fewer words than Mormon, it is evident that per 1,000 words spoken, Jesus Christ uses the word baptize more than any other speaker in the Book of Mormon. This finding holds true for Christ’s words both in and outside of 3 Nephi. Among other patterns, we demonstrate that Jesus Christ associates his name with baptism more than any other Book of Mormon speaker and that Christ is responsible for 58% of the Book of Mormon’s invitations to be baptized. Additional patterns and their implications are discussed.

 

Mauro Properzi, “Pushing through Life’s Pilgrimage Together”

Abstract: Walking for 500 miles in a foreign country through heat, arduous terrain, and many inconveniences is difficult enough. Add to the equation a man in a wheelchair, and the task appears impossible. The solution? Determination, humility, humor, faith, love, and someone, or many, who give you a push. I’ll Push You is a true story and parable for life that will give readers hope and encouragement.

Review of Patrick Gray & Justin Skeesuck, I’ll Push You: A Journey of 500 Miles, Two Best Friends, and One Wheelchair (Carol Stream, IL: Tyndale House Publishers, 2017). 296 pp. $24.99 (hardback); $15.99 (paperback).

 

Posted from Jackson, Wyoming

 

 

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