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***<\/strong><\/span><\/p>\n \u00a0<\/p>\n Two new items appeared today in Interpreter: A Journal of Latter-day Saint Faith and Scholarship.\u00a0\u00a0<\/em>The first is by Matthew L. Bowen<\/a>, while the second is by Jeffrey Thayne<\/a>:<\/p>\n \u00a0<\/p>\n \u201c\u201cThe Messiah Will Set Himself Again\u201d: Jacob\u2019s Use of Isaiah 11:11 in 2 Nephi 6:14 and Jacob 6:2\u201d<\/a><\/span><\/p>\n Abstract:\u00a0<\/strong>In sermons and writings, Jacob twice quotes the prophecy of Isaiah\u00a011:11 (\u201cthe Lord [<\/em>\u02be\u0103d\u014dn\u0101y] shall\u00a0set<\/strong>\u00a0his hand\u00a0again<\/strong>\u00a0[<\/em>y\u00f4s\u00eep] the second time to gather the remnant of his people\u201d). In 2\u00a0Nephi\u00a06:14 and Jacob\u00a06:2, Jacob uses Isaiah\u00a011:11 as a\u00a0lens through which he interprets much lengthier prophetic texts that detail the restoration, redemption, and gathering of Israel: namely, Isaiah\u00a049:22\u201352:2 and Zenos\u2019s Allegory of the Olive Trees (Jacob 5). In using Isaiah\u00a011:11 in 2\u00a0Nephi\u00a06:14, Jacob, consistent with the teaching of his father Lehi (2\u00a0Nephi\u00a02:6), identifies\u00a0<\/em>\u02be\u0103d\u014dn\u0101y\u00a0(\u201cthe Lord\u201d) in Isaiah\u00a011:11 as \u201cthe Messiah\u201d and the one who will \u201cset himself again the second time to recover\u201d his people (both Israel and the righteous Gentiles who \u201cbelieve in him\u201d) and \u201cmanifest himself unto them in great glory.\u201d This recovery and restoration will be so thoroughgoing as to include the resurrection of the dead (see 2\u00a0Nephi\u00a09:1\u20132, 12\u201313). In Jacob\u00a06:2, Jacob equates the image of the Lord \u201cset[ting] his hand again [<\/em>y\u00f4s\u00eep] the second time to recover his people\u201d (Isaiah\u00a011:11) to the Lord of the vineyard\u2019s \u201clabor[ing] in\u201d and \u201cnourish[ing] again\u201d the vineyard to \u201cbring forth again\u201d (cf. Hebrew\u00a0<\/em>y\u00f4s\u00eep) the natural fruit (Jacob\u00a05:29\u201333, 51\u201377) into the vineyard. All of this suggests that Jacob saw Isaiah\u00a049:22\u201352:2 and Zenos\u2019s allegory (Jacob 5) as telling essentially the same story. For Jacob, the prophetic declaration of Isaiah\u00a011:11 concisely summed up this story, describing divine initiative and iterative action to \u201crecover\u201d or gather Israel in terms of the verb\u00a0<\/em>y\u00f4s\u00eep. Jacob, foresaw this the divine action as being accomplished through the \u201cservant\u201d and \u201cservants\u201d in Isaiah 49\u201352, \u201cservants\u201d analogous to those described by Zenos in his allegory. For Jacob, the idiomatic use of\u00a0<\/em>y\u00f4s\u00eep\u00a0in Isaiah\u00a011:11 as he quotes it in 2\u00a0Nephi\u00a06:14 and Jacob\u00a06:2 and as repeated throughout Zenos\u2019s allegory (Jacob 5) reinforces the patriarch Joseph\u2019s statement preserved in 2\u00a0Nephi\u00a03 that this figure would be a\u00a0\u201cJoseph\u201d (<\/em>y\u00f4s\u0113p).<\/em><\/span><\/p>\n \u00a0<\/p>\n \u201cUnderstanding Covenants Anew: Using Ancient Thought to Enrich Modern Faith\u201d<\/a><\/span><\/p>\n Review of Jennifer\u00a0C.\u00a0Lane,\u00a0Finding Christ in the Covenant Path: Ancient Insights for Modern Life<\/em>\u00a0(Provo, UT: Religious Studies Center at Brigham\u00a0Young University \/ Salt Lake City: Deseret Book, 2020). 188 pages. Hardcover, $29.99.<\/span><\/p>\n Abstract:\u00a0<\/strong>In the first half of her book, Lane takes us on a\u00a0tour of ancient worlds by introducing us to ancient words, such as\u00a0b\u0115r\u00eet\u00a0(covenant),\u00a0g\u0101\u2019al\u00a0(redemption),\u00a0p\u0101n\u00eem\u00a0(presence of the Lord), and so forth, while deftly weaving linguistic and historical insights with personal narratives that ground these insights in the practical affairs of day-to-day living. In the second half of the book, Lane takes us on a\u00a0tour of medieval art and images, centering on how art has been used to portray the Savior and His mission. Throughout the entire book, Lane centers the attention of the reader on Christ, inviting us to take upon ourselves His image and likeness and to more fully appreciate the images crafted of Him by artists of prior centuries.<\/em><\/span><\/p>\n \u00a0<\/p>\n ***<\/span><\/strong><\/p>\n \u00a0<\/p>\n And here, in case you missed them or have forgotten about them or want to think about them again, are some links to articles from a previous issue of Interpreter<\/em>:<\/p>\n \u00a0<\/p>\n Stanford Carmack, \u201cThe Case of the {-th} Plural in the Earliest Text\u201d<\/span><\/a><\/p>\n Abstract:\u2002The earliest text of the Book of Mormon employs the {-th} plural \u2014 for example, \u201cNephi\u2019s brethren rebelleth<\/strong>\u201d \u2014 in a way that is substantially similar to what is found in many writings of the Early Modern period.\u2002The earliest text neither underuses nor overuses the construction, and it manifests inflectional variation and differential usage rates typical of Early Modern English.\u2002The totality of the evidence tells us that the Book of Mormon is most reasonably classified as a 16th- or 17th-century text, not as a 19th-century text full of biblical hypercorrections.<\/em><\/span><\/span><\/p>\n Editor\u2019s note: Because of the complex typesetting of\u00a0this article, the rest of it has not been reproduced on this webpage. The reader is referred to the\u00a0PDF version<\/a>\u00a0to view the entire article.<\/em><\/span><\/p>\n \u00a0<\/p>\n Stanford Carmack, \u201cThe Case of Plural\u2009Was<\/em> in the Earliest Text\u201d<\/a><\/span><\/p>\n Abstract:\u2002Because it is primarily an Early Modern English text (in terms of its English language), the earliest text of the Book of Mormon understandably employs plural was \u2014 for example, \u201cthe words which\u00a0was<\/strong>\u00a0delivered\u201d (Alma 5:11).\u2002It does so in a way that is substantially similar to what is found in many writings of the Early Modern period \u00ad\u2014 that is, it manifests the syntactic usage, variation, and differential rates typical of that era.<\/em><\/span><\/span><\/p>\n Editor\u2019s note: Because of the complex typesetting of\u00a0this article, the rest of it has not been reproduced on this webpage. The reader is referred to the\u00a0PDF version<\/a>\u00a0to view the entire article.<\/em><\/span><\/p>\n \u00a0<\/p>\n Kevin L. Tolley, \u201cTo \u201cSee and Hear\u201d\u201d<\/a><\/span><\/p>\n \u00a0<\/p>\n Quinten Barney, \u201cSamuel the Lamanite, Christ, and Zenos: A Study of Intertextuality\u201d<\/a><\/span><\/p>\n Abstract:\u00a0During Christ\u2019s mortal ministry at Jerusalem, his teachings often drew upon the writings of Isaiah, Moses, and other prophets with whom his audience was familiar. On the other hand, Christ never seems to quote Nephi, Mosiah, or other Book of Mormon prophets to the Jews and their surrounding neighbors, despite being the ultimate source for their inspired writings. It is because of this apparent confinement to Old Testament sources that intertextual parallels between the words of Christ in Matthew\u00a023\u201324 and the words of Samuel the Lamanite in Helaman 13\u201315 jump out as intriguing. This paper explores the intertextual relationship between these chapters in Helaman and Matthew and suggests that the parallels between these texts can be attributed to a common source available to both Samuel and Christ, the writings of the prophet Zenos.<\/em><\/span><\/p>\n \u00a0<\/p>\n Jeff Lindsay, \u201cThe Yoke of Christ: A Light Burden Heavy With Meaning\u201d<\/a><\/span><\/p>\n Abstract:\u00a0Christ\u2019s famous call to take his yoke upon us in Matthew 11 may merit more analysis than it has commonly received. Taking up the yoke may have connections to other things that are taken upon us as well, including the name of Christ, temple covenants, priestly robes, and sacred anointing. These all reflect a relationship of obedience and service to the Master, who set the example by taking the heaviest yoke of all upon him, including the yoke-like beam of the cross that he carried to Golgotha and the full weight of human sin and misery as he suffered for us. Our yoke is easy, and the burden of the cross we are called to take up\u00a0<\/em>(Matthew 16:24; 3\u00a0Nephi 12:30<\/em>)\u00a0is light indeed relative to what he bore or to bearing the weight of our own sins. However, his call, while rooted in grace, implies actual effort and work, not belief alone. It is a call for faithful service, linked to him in sacred covenants most fully expressed in the sacred temple. A review of ancient scripture, early Christian writing, some Jewish perspectives, and modern revelation gives us insights into the richness of meaning that may be associated with taking upon us the yoke of Christ and entering into his rest.<\/em><\/span><\/p>\n \u00a0<\/p>\n Stan Spencer, \u201cThe Faith to See: Burning in the Bosom and Translating the Book of Mormon in Doctrine and Covenants 9\u201d<\/a><\/span><\/p>\n Abstract:\u00a0Doctrine and Covenants 9:7\u20139 is conventionally interpreted as the Lord\u2019s description of the method by which the Book of Mormon was translated. A close reading of the entire revelation, however, suggests that the Lord was not telling Oliver Cowdery how to translate but rather how to know whether it was right for him to translate and how to obtain the faith necessary to do so. Faith would have enabled Oliver Cowdery to overcome his fear and translate, just as it would have enabled Peter (in Matthew 14) to overcome his fear and walk on water.<\/em><\/span><\/p>\n \u00a0<\/p>\n