Notes: Joseph Smith Papers Conference and BYU Sperry Symposium

Below are notes on the 2018 Joseph Smith Papers Conference, at the Church History Library in Salt Lake City, and on two of the talks at the 2018 Sperry Symposium at BYU the next day.


2018 Joseph Smith Papers Conference Notes

Janiece Johnson, “Embracing the Book: The Material Record and Early Book of Mormon Reception”

For 1st gen. LDS, family history still gets written in Bibles, not BoM, though sometimes baptism into church goes there. “Stories enabled access to divinity.” Marginal notes in BoM tend to be keeping track of complicated new narrative. Some created a table of contents. Patience Cowdery uses manacles (pointers) to annotate “seed” and “ancestors,” plus an index she made in the back. Frederick G. Williams 1st edition made an index of doctrine and narrative, and a list of 20 “lost books” from the Bible. Apostle William M. McLellin annotated with doctrinal index and notes showing close reading over many years…also drawings!

Sherilyn Farnes, “‘Able to Translate Any Where in the Bible’: Translation and the Early Saints”

On Edward Partridge’s study of Hebrew. EP studies Hebrew to translate Bible, including with Kirkland school of prophets. Considered useful for preaching—impressive to hearers. Approaching Antiquity: JS and Ancient World, put out by RSC—check it out! Alfred Cordon journaled that people wanted to hear Greek or Hebrew and then they would believe! James Harvey Partridge (Edward’s younger brother) was eulogized as a “learned Biblical scholar.” “Do good, lay aside evil…render assistance to fellow men and glorify the Lord” as a purpose for learning Hebrew. JS said this learning would prepare people for the endowment. Language study led to history study. JS studies Hebrew AFTER his inspired revision of the Bible.

Stephen Smoot, “The Dynamics of Revelatory Translation in Early Mormonism: The Book of Abraham as a Case Study”

JS’s concept of translation was “idiosyncratic” by modern standards. 1. Zeptah/Egyptus—Earliest manuscript of BoA has Zeptah instead of Egyptus and Egyptes in place of another Egyptus. BoA may confuse Zaeptah’s/Egyptus’s gender in the same way some ancient records do for that lfigure. Is Hebrew in BoA because of JS knowledge of Hebrew (reflected in his translation) or from an ancient scribe? “Not a 1-for-1 unsullied Ur-text.” 3. JS use of Elohim in plural in BoA couldn’t come from his Hebrew tutor Seixas. JS’s knowledge and language influenced the nature of the BoA text.

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