![\"Enoch,](\"https:\/\/wp-media.patheos.com\/blogs\/sites\/186\/2021\/05\/640px-P._Chester_Beatty_XII_leaf_3_verso.jpg\")
<\/a>(Wikimedia Commons public domain image)<\/figcaption><\/figure>\n
\u00a0<\/p>\n
***<\/strong><\/span><\/p>\n \u00a0<\/p>\n This\u00a0 interesting reminiscence was just published in Interpreter: A Journal of Latter-day Saint Faith and Scholarship<\/em>:<\/p>\n \u00a0<\/p>\n Gordon C. Thomasson, \u201cMatthew Black and Mircea Eliade Meet Hugh Nibley\u201d<\/a><\/span><\/p>\n Abstract:\u00a0<\/strong>As\u00a0a graduate student, Gordon Thomasson had the opportunity to introduce two internationally renowned scholars to the publications and scholarship of Hugh Nibley: Matthew Black, an eminent scholar of ancient Enoch writings; and Mircea Eliade, famed chair of the History of Religions program at the University of Chicago. Upon hearing of Nibley\u2019s Enoch discoveries, Black made an immediate, impromptu visit to BYU to meet him. Upon reading one of Nibley\u2019s studies, Eliade proposed hiring him on the spot, exclaiming, \u201cHe knows my field better than I do, and his translations are elegant!\u201d<\/em><\/span><\/p>\n [Editor\u2019s Note:\u00a0<\/strong>Part of our book chapter reprint series, this article is reprinted here as a service to the Latter-day Saint community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.<\/span><\/p>\n See Gordon C. Thomasson, \u201cMatthew Black and Mircea Eliade Meet Hugh Nibley,\u201d in\u00a0Hugh Nibley Observed,<\/em>\u00a0ed. Jeffrey M. Bradshaw, Shirley S. Ricks, and Stephen T. Whitlock\u201d (Orem, UT: The Interpreter Foundation; Salt Lake City: Eborn Books, 2021), 423\u2013432. Further information at\u00a0https:\/\/interpreterfoundation.org\/books\/hugh-nibley-observed\/<\/a>.]<\/span><\/p>\n \u00a0<\/p>\n ***<\/strong><\/span><\/p>\n \u00a0<\/p>\n And, as an added bonus, here are links to \u2014 reminders of \u2014 several articles that were published previously<\/em>\u00a0in Interpreter<\/em>:<\/p>\n \u00a0<\/p>\n Daniel C. Peterson, \u201cThe Small Voice\u201d<\/a><\/span><\/p>\n Abstract:\u00a0Revelation comes in various forms, some of them spectacular and some of them extremely subtle. The scriptures and the history of the Restoration offer numerous examples across the entire spectrum. Whatever its form, however, divine revelation remains divine revelation, and it is the avowed mission of the Interpreter Foundation to thoughtfully ponder such revelation, to try to explicate its meaning, and to illustrate its richness. In turn, such examination can itself provide an opportunity for personal revelation\u2014both for the examiners and, we hope, for those who read or hear the results of their work.<\/em><\/span><\/p>\n \u00a0<\/p>\n Ugo A. Perego, \u201cThe Changing Forms of the Latter-day Saint Sacrament\u201d<\/a><\/span><\/p>\n Abstract:\u00a0Partaking of bread and water each Sunday is a fundamental part of the theology of the Church of Jesus Christ of Latter-day Saints<\/a> \u2014 a solemn moment in which the mortal Savior\u2019s mission and ministry are remembered and pondered by those who partake individually and as a congregation. This paper explores instructions provided by the Savior himself as found in the Mormon canon of scriptures, together with a review of how this practice has changed over time as part of the LDS Church<\/a> liturgy. Moreover, the meaning associated with this sacred ordinance is analyzed by way of the Savior\u2019s teachings in ancient scripture through Mormon prophets in modern times, particularly in light of a more recent emphasis shared by the LDS Church leadership.<\/em><\/span><\/p>\n \u00a0<\/p>\n Kerry Muhlestein, \u201cAssessing the Joseph Smith Papyri: An Introduction to the Historiography of their Acquisitions, Translations, and Interpretations\u201d<\/a><\/span><\/p>\n Abstract: The Book of Abraham has attracted a great deal of scholarly attention since some of the papyri once owned by Joseph Smith were rediscovered. A focus of this attention has been the source of the Book of Abraham, with some contending that the extant fragments are the source, while others have argued that the source is either other papyri or something else altogether. New investigations suggest that, while the relationship between papyri and text is not clear, it is clear that the fragments are not the source and that the method of translation was not the Kirtland Egyptian Papers. Additionally, further investigations into the source of the Book of Abraham as well as the interpretations of the facsimiles have made it clear that much of the controversy about the Book of Abraham has been based on untested assumptions. Book of Abraham studies have made significant strides forward in the last few decades, while some avenues of research are in need of further pursuit.<\/em><\/span><\/p>\n \u00a0<\/p>\n Matthew L. Bowen, \u201c\u201cCreator of the First Day\u201d: The Glossing of Lord of Sabaoth in D&C 95:7\u201d<\/a><\/span><\/p>\n Abstract:\u00a0The calqued name-title\u00a0<\/em>\u201cLord of Sabaoth,<\/em>\u201d\u00a0echoing James 5:4, occurs four times in the Doctrine and Covenants in revelations given to the prophet Joseph Smith from December 25, 1832 to August 6, 1833. Of these occurrences, only D&C 95:7 offers a gloss or interpretation for the name\u00a0<\/em>\u201cthe Lord of Sabaoth,\u201d\u00a0which is, by interpretation,\u00a0<\/em>\u201cthe creator of the first day, the beginning and the end.\u201d\u00a0Upon close inspection, this explanation makes excellent sense from an ancient Israelite etiological as well as (perhaps) an etymological standpoint. Past criticisms of the gloss in D&C 95:7 have focused on the wrongly assumed incongruity of\u00a0<\/em>\u201cfirst day<\/em>\u201d\u00a0and\u00a0<\/em>\u201cSabaoth<\/em>\u201d\u00a0(<\/em>\u201chosts<\/em>\u201d), and have neglected function of the divine name\u00a0<\/em>Yhwh\u00a0in titles, most often represented in scripture by the term\u00a0<\/em>\u201cLord,<\/em>\u201d\u00a0as in the calqued name-title\u00a0<\/em>Lord of Hosts. Understanding the connection between\u00a0<\/em>Yhwh\u00a0(the form of which suggests the meaning\u00a0<\/em>\u201cHe creates,<\/em>\u201d \u201cHe brings into existence,<\/em>\u201d \u201che brings to pass<\/em>\u201d), the divine council (the\u00a0<\/em>\u201chosts<\/em>\u201d), creation (on\u00a0<\/em>\u201cthe first day<\/em>\u201d\u00a0or\u00a0<\/em>\u201cDay One<\/em>\u201d), and the underlying grammatical meaning of\u00a0<\/em>\u201cLord of Hosts<\/em>\u201d\u00a0=\u00a0<\/em>Yhwh \u1e63\u0115b\u0101\u02be\u00f4t\u00a0(i.e.,\u00a0<\/em>\u201cHe creates the [heavenly] hosts<\/em>\u201d\u00a0or\u00a0<\/em>\u201cHe brings to pass the [heavenly] hosts<\/em>\u201d) is crucial to understanding the calque\u00a0<\/em>\u201cLord of Sabaoth<\/em>\u201d\u00a0and the explanation given in D&C 95:7. When considered in its entirety, this revealed gloss is right on target. The creation\/\u200cbegetting of the heavenly hosts was associated with\u00a0<\/em>\u201cthe first day<\/em>\u201d\u00a0or\u00a0<\/em>\u201cDay One<\/em>\u201d\u00a0in ancient Israelite thought. They are described as\u00a0<\/em>\u201cfinished<\/em>\u201d\u00a0or fully prepared by the end of the six creative periods (<\/em>\u201cdays<\/em>\u201d\u00a0in Genesis 2:1). Additionally,\u00a0<\/em>\u201cLord of Sabaoth<\/em>\u201d\u00a0or\u00a0<\/em>Yhwh \u1e63\u0115b\u0101\u02be\u00f4t\u00a0is to be understood in connection with the similarly constructed name-title\u00a0<\/em>Yhwh \u02be\u0115l\u014dh\u00eem\u00a0(<\/em>\u201cHe creates gods,<\/em>\u201d \u201che causes gods to be,<\/em>\u201d\u00a0or\u00a0<\/em>\u201che brings to pass gods<\/em>\u201d). The meristic appositive title\u00a0<\/em>\u201cthe beginning and the end<\/em>\u201d\u00a0implies that\u00a0<\/em>Yhwh\u00a0is not only the\u00a0<\/em>\u201cauthor<\/em>\u201d\/<\/em>\u201ccreator<\/em>\u201d\u00a0of Israel and its salvation but the\u00a0<\/em>\u201cfinisher<\/em>\u201d\u00a0thereof. Far from evidence of Joseph Smith\u2019s lack of knowledge of Hebrew, the interpretive gloss in D&C 95:7 constitutes evidence of Joseph\u2019s ability to obtain correct translations and interpretations through revelation.<\/em><\/span><\/span><\/p>\n \u00a0<\/p>\n Dennis Newton, \u201cNephi\u2019s Use of Inverted Parallels\u201d<\/a><\/span><\/p>\n