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Hebrew Idioms and Analogies in the Book of Mormon (PART 2 of 2)
BY THOMAS W. BROOKBANK, ASSOCIATE EDITOR OF THE "MILLENNIAL STAR"
IMPROVEMENT ERA 1914
IV
8. Concerning particular species of Hebrew verbs.
Hebrew verbs have seven different forms which have been called species or conjugations. They represent as many modifications of the verbal idea, and if the Hebrew verb meaning "to kill" be taken as the representative of the regular verb, the various species with their significations will be as follows:
1. Kal (simple active), to kill.
2. Niphal (simple passive), to be killed.
3. Piel (intensive active), to kill many or massacre.
4. Pual (simple passive), to be massacred.
5. Hiphil (causative active), to cause to kill.
6. Hophal (causative passive) to cause to be killed.
7. Hithpael (reflexive), to kill one's self.
See Greene's Hebrew Grammar, par. 76:1, and par. 83.
Two of these seven species are causatives, and the ancient Hebrews made frequent use of them.
Of course, the English affords all the terms necessary to express a causative idea, but we do not resort to their use in general, unless the idea of causation is a leading, or at least a prominent one. On the contrary, the Hebrew does employ the verb for "to cause," or the causative species of verbs, in many instances where the English ignores the use of terms to express plainly the idea of causation, as:
"And took her and pulled her [caused her to come] in unto him into the ark."—Gen. 8:9.
"Thorns and thistles shall it bring forth [cause to bud]."—Gen. 3:18.
"And the field and the cave were made sure [caused to stand] unto Abraham."—Gen. 23:20.
"And I will rid [cause to cease] evil beasts out of the land."—Lev. 26:6.
"And let them shave [cause a razor to pass over]."—Num. 8:7.
"And Menahem exacted [caused to come forth] the money."—II. Kings 15:20.
"And he put down [caused to cease] the idolatrous priests."—II. Kings 23:5.
"When he came home, he sent and called [caused to come] his friends."—Est. 5:10.
"And bring him [cause him to ride] on horseback."—Est. 6:9
ILLUSTRATIONS FROM THE BOOK OF MORMON
The Book of Mormon frequently follows this Hebrew mode, and uses one form or another of the verb "to cause," in its active or passive relation, where the English does not require it, as:
"I will cause [make them loathsome] that they shall be loathsome to thy people."—II. Nephi 5:22.
* * "And I will cause [make them howl] that they shall howl all the day long."—Mos. 12:4.
* * "And he will take away from them the lands of their possessions; and he will cause them to be scattered and smitten."—II. Nephi 1:11.
The change in this passage from the simple active to the causative passive is as noticeable as it is abrupt, there being no apparent reason for making it, from an English point of view; but as the equivalent of a verbal form, familiar to Hebrew writers, its occurrence here is not hard to account for. Again:
"And if the Lord shall say, because of thine iniquities thou shalt be cut off from my presence, he will [do it] cause that it shall be so."—Hela. 12:21.
* * "for the sword of his justice is in his right hand, and * * if he spurn at his doings, he will [let it fall upon you] cause that it shall soon overtake you."—III. Nephi 29:4.
"Yea, it grieveth my soul, and [maketh] causeth me to shrink with shame."—Jacob 2:6.
There is here a change from the simple to the causative active.
* * "that they could cause [compel] them to yield."—III. Nephi 4:16.
"Behold, that great city Zarahemla have I burned with fire * * and that great city Moroni have I caused to be sunk in the depths of the sea, * * and that great city Moronihah have I covered with earth, * * and the city of Gilgal have I caused to be sunk, and the inhabitants thereof to be buried up in the depths of the earth, * * and waters have I caused to come up in the stead thereof, * * and the city of Gadiandi and the city of Gadiomnah * * have I caused to be sunk, and made hills and valleys in the place thereof, and the inhabitants thereof have I buried up in the depths of the earth, * * and that great city Jacobugath have I caused to be burned with fire."—III. Nephi 9:3-9.
In these passages the abrupt transition from one species of verb to another is remarkable. Beginning with the simple active, the causative passive next occurs, then we find a return to the simple active, which is followed by the causative passive, a number of times, but succeeded again by the simple active, and that once more by the causative passive. Once again, in verse 9, the latter verbal form appears; and also once in verse 10, not here quoted. In verse 11, a return is made to the simple active, and in verse 12 the causative active form is found, and thus closes this noticeable series of transitions from one verbal form to another, and illustrating the employment of a species of Hebrew verb whose use, in these instances, is not required by any principle of our own language.
* * "in my anger I did cause [command] my people to come up to war."—Mos. 20:15.
"And he did cause his people to commit sin."—Mos. 11:2; 26:6.
Our ideas of the individual responsibility on the part of him who commits sin would lead us in these latter passages to substitute some word for "did cause" which should imply the exercise of less power over the people. Other examples of the use of "cause," subject to a like criticism, are found in Mos. 10:4, 5etc. This use of the word "cause" is analogically proper, however, according to the Hebraic meaning given to it sometimes, as examples already submitted make manifest.
Lest the reader become wearied, examples affecting this matter are now concluded. Those supplied, showing as they do the use of a causative form of expression, or of causative verbal compounds, which are identical with certain Hebraic practices or verbal form, as the case may be, make it appear that such constructions and forms were as familiar to the writers of the Book of Mormon as they could possibly have been to any Hebrew who ever lived. Such usages or constructions involving the idea of causation are not noticeable features of English composition, and we leave them with the Jew or Jews who gave them being. In a number of these examples the use of the infinitive is discarded.
9. The verb "to begin," a copulative.
Prof. Greene says that the predicate of a sentence in Hebrew, if a substantive, adjective or pronoun, may be connected with its subject without an intervening copula, or the use of certain mentioned words may be employed, or "verbs which denote some modification of being are sometimes employed in the same way."—Hebrew Grammar, par. 258:3. a.
Thus (ommitting the Hebrew which the professor supplied) we have, "his eyes began [to be] dim"—I. Sam. 3:2; and, "Noah began [to be] a husbandman"—Gen. 9:10. Another example occurs in Matt. 26:37which reads, "And he took with him Peter. and the two sons of Zebedee, and began to be sorrowful and very heavy." So in Mark 14:19"And they began to be sorrowful, and to say unto him one by one, Is it I?"
Book of Mormon examples:
"And we began to be exceeding sorrowful."—I Nephi 3:14; 17:19; Alma 4:15; III. Nephi 1:7.
"I began to be desirous."—I. Nephi 8:12; Mos. 21:6.
"It began to be exceeding difficult."—I. Nephi 16:21.
"And we began to be frightened exceedingly."—I. Nephi 18:13.
"And thus he slew a certain number of them, insomuch that they began to be astonished."—Alma 17:36, 37.
* * "they began to be offended."—Alma 35:15.
"My faith began to be unshaken."—Enos 1:11.
"The people began to be astonished."—Alma 10:12.
* * began again to be astonished."—Alma 11:46.
* * "began to be more astonished."—Alma 12:19.
If we pause a moment to weigh the meaning which "began" implies in these passages, we will plainly perceive that the sense is wholly foreign to our modes of thinking, and, consequently, the word "began" should be omitted from the text, if pruned to an English standard. Thus, referring to the quoted passage, "they began to be frightened exceedingly"—feelings which were occasioned by a terrible storm which was encountered when Lehi and his little company of colonists were crossing the seas in an untried ship to the "land of promise"—the sense which the word "began" conveys is that there was a fright of unusual intensity in prospect, and the people were working themselves, or were being worked up to it by degrees. It may be said with assurance that if any one with English blood in his veins had been present on that occasion, he would immediately have been frightened outright and exceedingly, without waiting for any varying or increasing stages of fright to intervene. At any rate, when speaking of such experiences we say that we "were" frightened exceedingly or greatly. It certainly is a peculiar idiom which suffers a state of oppressive fear, or of great astonishment, or of extreme difficulty, to be referred to as a "beginning" of that state or condition. These remarks also particularly apply, in their place, to the expression, "began to be offended" for English "were offended."
10. Active for Passive Verbs.
"And I will preserve thee, and give thee for a covenant to the people, * * to cause to inherit the desolate heritages."—Isa. 49:8for "to cause the desolate heritages to be inherited."
"There remaineth yet very much land to possess it" (to be possessed).—Josh. 13:1.
Book of Mormon illustrations:
"And Akish did administer unto them the oaths which were given them of old, * * and they were kept by the power of the devil, to administer these oaths unto the people."—Ether 8:15, 16—to be administered.
"There are many who do add [have added] to their numbers daily."—Hela. 15:6.
"How great the importance to make these things known."—II. Nephi 2:8—that these things shall be made known, or, "of making," etc.
11. Verbs with Cognate Nouns.
In some instances cognate nouns are governed directly by the verb, while in others they follow a preposition.
Examples from the Bible:
"And slay and make ready"—literally "kill a killing."—Gen. 43:16.
"All that enter in to perform the service," or, "war the warfare."—Num. 4:23.
"And David fasted,"—"fasted a fast."—II. Sam 12:16; "made a conspiracy"—"conspired a conspiracy."—II. Chron. 25:27. "wept very sore."—"wept a great weeping."—Ezra 10:1; "feared a fear"—Job 3:25; "fled a flight"—Jer. 46:5; "wall a wall"—Hos. 2:6; and in another form we have, "stand upon my standing"—Dan. 8:18; "fashioner of his fashion"—Hab. 2:18; "the desire of Solomon which he desired"—I. Kings 9:19.
Those that follow are found in the Book of Mormon:
"peopled with a people"—Mos. 8:8; "dreamed a dream"—I. Nephi 3:2; 8:2; "warred a warfare"—Alma 1:1; "written a writing"—I. Nephi 16:29; "write the writing"—II. Nephi 3:18; "slew with slaughter"—Mos. 10:20; Alma 2:18; see also Alma 2:19; 49:21; 59:7; "curse with a curse"—I. Nephi 2:23; "work a work"—I Nephi 14:7; III Nephi 21:9; "yoketh with a yoke"—I. Nephi 13:5; "taxed with a tax"—Mos. 7:15; Ether 10:5; "feared with fear"—Alma 18:5; "creature of his creating"—Mos. 27:30.
In most of these examples qualifying terms which are not essential to the illustrations, are omitted.
Concerning the Book of Mormon Clause—"It Came to Pass"
EDITOR IMPROVEMENT ERA: It is interesting and encouraging, though assuredly not surprising, to find that the articles in course of current publication through your pages on "Hebrew Idioms and Analogies in the Book of Mormon" attract the attention of scholarly readers among both members and non-members of the Church. The author, Brother Thomas W. Brookbank, at present engaged as a missionary called to special service in England, should find satisfaction in the valuable results of his research, and in the assurance of the good he is accomplishing. His analytical study of the language of the Book of Mormon and his excellent contributions to the literature of the subject are of more than present interest; they will continue to be of assistance to students in this important field of investigation.
In a letter recently received from a personal friend, who is a gentleman of high attainments in literature and philology, approving reference is made to Brother Brookbank's writings; and this is followed by a commentary on the connective or continuant clause, "It came to pass," which is of so frequent occurrence in the Book of Mormon as to have claimed the attention of readers of all classes. Although my able and gifted correspondent was not writing for publication when he indited the letter referred to, I take the liberty of transmitting herewith an extract from his communication, knowing that such will be of value to your readers.
APRIL 20, 1914 JAMES E. TALMAGE.
IMPROVEMENT ERA 1914
THE COMMENT
I have read with interest the articles on "Hebrew Idioms in the Book of Mormon," by Thomas W. Brookbank, in the IMPROVEMENT ERA. The last installment read by me—"Concerning the Use of the Hebrew Conjunction for 'and"', is very suggestive, and in this same connection, there is an even more suggestive "evidence" to be found. As is perennially familiar, the phrase "it came to pass" has been quoted as an "earmark" of the Book of Mormon, although not common in the English translations of the Old Testament. As this writer probably knows, however, the expression, where it occurs in the Hebrew or Greek scriptures, is a phrase merely. In the Hebrew, there are two words used with this translation, one meaning "to come in," "to befall," "to happen," etc., the other the verb "to be." Altogether there are about thirty examples of this phrase in the Old Testament, and something over one hundred in the New Testament, representing the verb "to come."
To derive a Hebrew idiom, however, from the use of this phrase in the Book of Mormon, one need only consider that the rule with narrative writings in the Old Testament is to begin sentences or clauses with a connective particle. This may be seen by running the eye down a page of Kings, Chronicles, etc., and noting the number of verses beginning with "and." The verbs above mentioned are used in about the same way, as simple continuants or links in the chain of thought.
It may be seen, therefore, that the text of the Book of Mormon exhibits, in the use of a constant connective expression, a close analogy to a regular idiom of the Hebrew language. It would be difficult indeed to establish the contention that a modern writer should burden his mind with the constant repetition of such a stilted phrase, when the direct style of narrative would be much more effective and much easier to write. It would be absurd to argue that he was doing this merely to be consistent with an idiom, which no one but an appreciative Hebraist could recognize. If, also, he was "attempting to imitate the solemn style of the English Bible," as President Fairchild suggested, the particle "and" as a connective must have seemed much more familiar and regular.
If, as claimed, the Book of Mormon was actually translated from a text in Egyptian letters, the inference is nearly unescapable that the Hebrew writer used some sort of ideogram or "picture sign" as a connective, instead of the word spelled in phonetic characters. If, as is not impossible on Hebrew analogy, this sign indicated some such idea as "happening," "going forward," etc., the translation "came to pass" (after the analogy of Greek verbs in the New Testament) would seem the most logical rendering.
Such a use of Egyptian signs could be admitted, since the Book of Mormon suggests a Hebrew composition, rather than an Egyptian. This is precisely what it claims to be. An estimate of the number of "ands" in the Old Testament and of "it came to pass" in the Book of Mormon would show effectually that the latter reproduces a familiar idiom of the former; also that the writers were familiar with Hebrew, probably as a native language.
Hebrew Idioms and Analogies in the Book of Mormon
BY THOMAS W. BROOKBANK, ASSOCIATE EDITOR OF THE "MILLENNIAL STAR"
IMPROVEMENT ERA 1914
V
12 Omission after Numerals.
"In enumerations of familiar objects, the noun is sometimes omitted when the meaning is sufficiently plain from the connection;" (Greene's Hebrew Grammar, par. 251: 2.c) as,
"Ten" (shekels) "of gold" (Gen. 24-22); "three hundred" (pieces) "of silver" (Gen. 45:22); "six" (mesaures) "of barley" (Ruth 3; 15); "Then the king sent unto him a captain of fifty (soldiers) with his fifty" (men) (II. Kings 1:9); "Of the Jews received forty (stripes) save one" (II Cor. 11:24); "And there were more than forty (of his enemies) which had made this conspiracy" (Acts 23:13).
The Book of Mormon is conformable in this respect, as,
"Behold, he is a mighty man, and he can command fifty, (servants or soldiers), yea, even he can slay fifty, (of his enemies) then why not us?" (I Nephi 3:31). "My little band of two thousand and sixty" (young soldiers) Alma, 57:19, 20, 25); "Give heed unto the words of these twelve (ministers or representatives) whom I have chosen" (III. Nep., 12:1; 13:25; 15:11; 19:6; Mormn. 3:18, 19; Moro. 2:1); "By the word of three" (witnesses) "God hath said, I will establish my word" (II Nep., 11:3); "But the former three (brethren) he took with him" (Al. 31:6); "Save it were the three (disciples) who were to tarry" (IV. Nep., 1:14).
13. Numerals with a Possessive.
Numerals used in a possessive sense are doubtless more characteristically Hebraic than is the omission of nouns after them. In the examples which follow, it will be observed that both an omission and the idea of possession occur in the same expression: "And Elijah arrived and said to the captain of fifty. If I be a man of God, then let fire come down from heaven, and consume thee and 'thy' fifty." (II. Kings 1:10); "and also he sent unto him another captain of fifty with 'his fifty"' (verse 11); in verse 14 of this chapter the possessive "their" fifties is found.
BOOK OF MORMON EXAMPLES
In expressions identical with those just given which show an omission after a numeral and the idea of possession at the same time, the Book of Mormon supplies examples as follows:
"For, behold, he (the Lord) is mightier than all the earth, then why not mightier than Laban and 'his' fifty, yea, even than 'his' tens of thousands" (I. Nephi 4:1). "My men were hewn down, yea, even 'my' ten thousand" (Mormon 6:10); "And Lamah had fallen with 'his' ten thousand, and Gilgal had fallen with 'his' ten thousand; and Limhah had fallen with 'his' ten thousand; and Joneam had fallen with 'his' ten thousand; and Camenihah, and Moronihah, * * * had fallen with 'their' ten thousand each. * * * and there were ten more who did fall by the sword, with 'their' ten thousand each" (Mormon 6:14, 15); "I did return with 'my' two thousand" (Alma 56:49, 50, 54; see also chap. 57:19, 25).
To conclude, "their fifty" is a reading in Mos. 11:19. The significance of these Book of Mormon examples, showing the use of possessive numerals, does not so much appear on their face, though corresponding perfectly with Hebrew practice, as it does when viewed in the light of what Prof. Greene (Hebrew Grammar, par. 250:2, (2 a), says respecting them, to wit: "The following numerals occur with pronominal suffixes having a possessive sense." Omitting the Hebrew which he gives, they are, "thy fifty," "his fifty," "their fifties," "my thousand," "your thousands" and "his ten thousands"
The learned author does not state in so many words that no other numerals are ever so used in the Hebrew, nor that these particular ones are never used with a noun in the possessive; but his language, we think, sustains these inferences quite plainly. Now, we find that the Book of Mormon does use in a possessive sense the very numerals which Hebrew practice sanctions according to Prof. Greene; but it never transgresses these limits. It further conforms to the Hebraic use of pronominal possessives, in case, but never is at fault by the use of a noun in the possessive. It is remarkable how the latter forms were avoided in the narrative, which relates the destruction of those many thousands of soldiers. Unless there was some justifying reason, not apparent to us, but which would satisfy a Jew, how shall we account for the form of Hebraic expression so faithfully adhered to, when an English author would more naturally unite, for example. "and Joneam's ten thousand" and Gilgal's "whole army of ten thousand men were also killed and the generals with them"?
14. Omissions Not Connected With Numerals
The remarks under this number and the next one also relate to Hebraic practices which give rise to faults in composition—glaring ones, too, when compared with English standards of quality. Translators of the Hebrew into our language find it necessary, in many instances, to supply some word or words not found in the text, in order to make, for various reasons, the rendering more acceptable to us than a literal translation could at all do.
The italicised words in our Bibles are supplied, not being a part of the Hebrew text; and if we omit them in our reading the completeness of expression in English composition when contrasted with the Hebrew will become very manifest, as, "Then the five men departed, and came to Laish, and saw the people that therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure, and no magistrate in the land, that might put to shame in thing, and they far from the Zidonians, and had no business with man"—Judg. 18:7see the text for the words to be supplied,—this passage is by no means an extreme one to illustrate the point in view.
"Now these are the nations which the Lord left, to prove Israel by them, * * fine lords of the Philistines."—Judg. 3:1-3. Supply "namely" before "fine lords."
"When a man shall take hold of his brother of the house of his father, Thou hast clothing."—Isa. 3:6. Supply "saying" after "father."
BOOK OF MORMON OMISSIONS
In the following illustrations the italicised words are supplied by the writer of these remarks:
"Wherefore a commandment I give unto you, * * namely, that ye revile no more against them."—Jac. 3:9.
"And behold this was the desire which I desired of him, namely; That if it should be so."—Enos. 1:13.
And again—"I knew that the Lord had delivered Laban into my hands for this cause, namely, That I might obtain the records according to his commandments."—I. Nep. 4:17. See also I. Nep. 4:36; II. Nep. 10:15; Alma 9:25; Mos. 4:8-9.
"For in the last night the angel spake unto me, saying, that this (Christ) should be his name."—II. Nep. 10:3.
"The voice of the Lord came unto my father, saying, that we should arise and go down into the ship."—I. Nep. 18:5.
For other omissions of this same word see I. Nephi 10:2, 5, 12and frequently.
"And we cast lots to determine who of us,"—I. Nep. 3:11.
"And we had obtained the records which the Lord had commanded us" to obtain.—I. Nep. 5:21.
"And it came to pass that after I had prayed."—I. Nep. 8:9.
"I beheld many cities, yea, even so many that I did not number them."—I. Nep. 12:3.
"And their garments were white, even like unto the garments of the lamb of God."—I. Nep. 12:11.
"We cannot write an account of them all."—I. Nep. 17:6.
" * * my wife with her tears and prayers, and also my children with theirs, did not soften the hearts."—I. Nep. 18:19.
Omissions from the text of the Book of Mormon are frequently observable. Those pointed out are nearly all found in the first few chapters, and by no means include all that occur there. Several examples in which the word "namely" may be supplied are given in order to show that though opportunities were presented quite often for its use in a work which some allege was written by an English speaking impostor, it might just as well never have been coined, so far as its service in the Book of Mormon is concerned.
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It appears also that it was a term not found in the vocabulary of the Hebrew writers of the Bible. Its use, or that of synonymous terms, would have occasioned a formality in their compositions, which, if they did not study to avoid, seems to result from some peculiarity of the ancient Jewish mind, which led them, as we have seen, to string out their proposition without using many of those appropriate particles of connection which so largely characterize the English. In a few places the Book of Mormon shows a touch of formality, as, for example, in Mos. 2:23, 24where the phrases "in the first place," and "secondly," are employed; but that work, taken altogether, is built on strict Jewish models as an informal composition.
Hebrew Idioms and Analogies in the Book of Mormon
BY THOMAS W. BROOKBANK, ASSOCIATE EDITOR OF THE "MILLENNIAL STAR."
IMPROVEMENT ERA 1914
VI
15. Omissions of Conclusions and Abrupt Transitions.
In the interpretation of the Bibical Scriptures the abruptness of transition in historical narratives, and especially in prophecy, creates difficulty. Different and often distant events are joined in what seems to be the same paragraph. Frequently a difficulty arises from the fact that the conclusion of an argument is omitted, or a premise is suppressed, or an objection is answered, without our being told what the objection is. The epistle to the Romans furnishes examples of all these difficulties. Rom. 3:22, 24; 8:17, 18; 9:6Chapters 3 and 4.—Dr. Angus. Bible Hand Book, paragraph 291.
There is no present necessity for quoting all these statements of the learned author; but they are serviceable as attesting the lack in the Hebrew, in some respects, and at times, of that orderly arrangement, proper connection and completeness which are features of good English composition.
It is a cause for great rejoicing, on the part of every believer in the Book of Mormon as the inspired word of God, that none of its peculiarities dim the general clearness of its statements, even though Hebraisms, or Hebrew practices in uniting, are observable on almost every page,—a clearness that is due, first of all, to causes heretofore mentioned, and further to the fact that it was originally engraved on metal, and in strange hieroglyphics that were known to but few, and then preserved in a manner which made additions to or alterations in the text, or its confusion in any way or manner, approach closely to the impossible.
Resuming after this digression the subject of omissions, the reader is requested to accept in lieu of quotations and illustrations the statement of Dr. Angus in relation to their occurrence in the Bible, and we shall proceed to show by examples from the Book of Mormon that it is chargeable with delinquencies which are identical with, or similar to, some of those spoken of by him. One noteworthy example now follows:
"For behold he judgeth, and his judgment is just; and the infant perisheth not that dieth in his infancy; but men drink damnation to their own souls, except they humble themselves and become as little children, and believe that salvation was, and is, and is to come, in and through the atoning blood of Christ, the Lord Omnipotent; for the natural man is an enemy to God, and has been from the fall of Adam, and will be, for ever and ever; but if he yields to the enticings of the Holy Spirit, and putteth off the natural man, and becometh a saint, through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father," he shall be saved as surely as infants are who die in their infancy.
This quotation is made from Mos. 3:18, 19; but the conclusion in italics is lacking; yet it is evident that it or one of like substance is required. It is easily arrived at from the context—a labor left to the reader to perform, thus corresponding exactly with that which ancient Hebrew authors so often imposed on their readers. Again:
"And ye all are witnesses this day, that Zeniff, who was made king over this people, he being over zealous to inherit the land of his fathers, therefore being deceived by the cunning and craftiness of king Laman, who having entered into a treaty with king Zeniff, and having yielded up into his hands the possessions of a part of the land, or even the city of Lehi-Nephi, and the city of Shilom, and the land round about," was successful by these means in accomplishing his design concerning us.—Mos. 7:21.
The words italicised are supplied. If the quoted passage is not rounded out in some such manner the word "who" before "having entered," stands as the subject of a sentence having no predicate, but such an anomaly cannot exist; a predicate must be expressed or implied in every sentence, and the one here implied by the context has been suggested.
Another; "And it came to pass that when the Lamanites found that their daughters had been missing, they were angry with the people of Limhi; for they thought it was the people of Limhi," who had abducted and perhaps murdered them.
Yet another; "And it came to pass that after they had bound me, insomuch that I could not move, the compass which had been prepared of the Lord, did cease to work. Wherefore, they knew not whither they should steer the ship," and the anger of the Lord was poured out upon us, "insomuch that there arose a great storm, yea, a great and terrible tempest."—I Nep. 18:12, 13.
From verse 10 of this same chapter we learn that Nephi was anticipating just such a storm as that spoken of in verse 13. The italicised words, therefore supply, as suggested by the context, an apparent omission, and the use of "insomuch" is made proper. As the text stands, however, there is a break in the narrative which is readily accounted for as occurring under the hand of a Jewish writer.
In the first of the foregoing examples, under this number, we observe an omission which is conspicuous as an illustration of an unexpressed conclusion, while the third, with the last, show abrupt transitions or breaks in historical narratives scarcely less noticeable in their place and character.
In the second there is also a break not quite so patent as reading often goes; but yet a good illustration of a failure to round out a period as Anglo-Saxons think should be done. The omissions of all kinds now reviewed are clearly Hebraic in character; and are not of less value to support the claim of a Jewish origin for the Book of Mormon than are the numerous Hebraisms found in it.
16. Concerning the Construct State of Nouns and non-use of Adjectives.
In stating what is meant by the "construct state of nouns," the terms used by Prof. Greene shall be employed without following him in points which are not essential to our purpose, he says: "When one noun stands in a relation of dependence on another, the first, in Hebrew, is put in what is commonly called the construct state, that is, supported; and their relation to one another corresponds, for the most part, to the occidental genitive, or to that denoted in English by the preposition of." And further, "It will be observed that the Hebrew uses nouns to express many of the ideas for which adjectives are employed in other languages, * * * This both arises from and explains the paucity of adjectives in Hebrew, though even where corresponding adjectives exist, the other construction is frequently preferred."—Heb. Gram., par. 254, and 6, a.
Thus we find nouns used for adjectives in the construct relation as follows:
Children of iniquity, for wicked men.—II Sam. 3:34.
man of violence, for violent man.—Ps. 18:48.
vessels of wood, for wooden vessels.—Lev. 11:32.
sons of strength, for strong men.—II Chron. 25:10.
heat of anger, for great anger.—II Chron. 25:10.
vessels of desire, for goodly vessels.—II Chron. 36:10.
possession of perpetuity, for perpetual possessions.—Gen. 17:8.
BOOK OF MORMON EXAMPLES
fire of anger, for burning anger.—II Nep. 26:6.
furnace of fire, for fiery furnace.—Mos. 12:10; Nep. 1:32.
land of promise, for promised land.—I Nep. 17:33 and often.
lands of promise, for promised lands.—II Nep. 9:2; 24:2.
words of truth and righteousness, for true and righteous words.—Al. 38:9.
words of plainness, for plain words.—Jac. 4:14.
words of soberness, for serious words.—Jac. 6:5.
work of darkness, for evil work.—II Nep. 30:17; Hela. 6:29.
works of darkness, for evil works.—II Nep. 25:2; Hela. 6:30.
work of wood, for wooden work.—Mos. 11:8.
work of miracles, for miraculous works.—Morm. 1:13.
workers of iniquity, for wicked men.—Alma. 5:32, 37.
man of great stature, for large man.—Eth. 14:10.
mark of red, for red mark.—Al. 3:13.
doings of abominations, for abominable doings.—II Nep. 25:2.
plans of wickedness, for wicked plans.—Hela. 6:30; Eth. 13:15.
work of wickedness, for wicked work.—Hela. 11:2.
This list might easily be lengthened from other examples found in the Book of Mormon; but those now given are sufficient, and they alone make evident the fact that that book resorts to the use of nouns for adjectives with commendable Jewish frequency. Further, we have already found that, according to competent authority, there is a paucity of adjectives in the Hebrew, and, consequently, it contrasts in this respect greatly when compared with the English, which is richly supplied with qualifying terms of this character It is not then a matter of little importance that we find the Book of Mormon uses adjectives with a sparing hand. Any one wishing to verify the last statement can readily have his desire gratified by reading a few random pages in that work. But as some who read these lines may not have the book at hand, it will be stated that in the first five chapters of I Nephi,—covering about eleven pages,—there are only some sixty or seventy different adjectives in all, not counting a few numerals, words sometimes used as pronouns, and the demonstratives "this" and "that" or "these" and "those." In these same five chapters there are, however, over eight hundred nouns altogether, a fact which shows that though numerous opportunities offered for using adjectives, the writers of that book found little use for them comparatively, thus harmonizing with Jewish practices; and those that were employed are of the most simple kind,—in that respect contrasting almost to the extreme with the grandiose character and multiplicity of adjectives so often found in English composition, or spread-eagle oratory. These writers, further, as already shown, reduced the use of adjectives to the minimum by substituting nouns for them, evidently preferring this construction, even in cases where it is plain that the vocabulary of the writers was sufficiently copious to enable them to employ the other form, if they had so desired.
Hebrew Idioms and Analogies in the Book of Mormon
BY THOMAS W. BROOKBANK, ASSOCIATE EDITOR OF THE "MILLENNIAL STAR"
IMPROVEMENT ERA 1914
VII
17. The Possessor Expressed by Nouns in Construct Relation, as, "the Temple of Jehovah."
Why, says one, there is nothing particularly Hebraic in such a construction as that! It is used in English very often. But let us remember, however, that the Hebrew had a decided preference for the construct state as a means of expression where applicable, and their writings abound with examples of its use. We have just seen how they employed it when substitutting nouns for adjectives, and if we find, further, that there is more than the customary resort, as English practice goes, to the equivalent form of the construct state in Hebrew instead of our common form with an apostrophe to denote the possessor, that fact will put the Book of Mormon on a basis which is distinctly Jewish in this particular aspect, and tend strongly to show that no English author wrote that work.
Omitting pronominal possessives, which the Hebrews did employ freely, the first common noun form of the English possessive occurs in I Nephi 3:16: "let us go down to the land of our father's inheritance;" and the second time in I Nephi 10:8: "whose shoe's latchet." It is, therefore, evident that chapter after chapter may be read in the Book of Mormon without finding a single possessive of the foregoing form in them, and the total number of such forms in the whole work is surprisingly small, considering the size of that volume and the frequent occasions which arise for expressing the possessive relation. Those which do occur are given in the following list:
Father's, I Nephi 3:16; Mos. 6:4; 9:1; Alma 21:1; 22:28.
Shoe's, I Nephi 10:8.
Men's, Ether 10:5.
Name's, I Nephi 20:9; III Nephi 12:10.
King's, Mos. 7:7; 18:34; 20:17; 24:9; Alma 18:3, 13; 22:2, 20.
High Priests', Alma 30:23.
Word's, Alma 38:4.
Cockatrice's, II Nephi 30:14.
Neighbor's, Mos. 13:24 (three times), 26:31.
Day's, Mos. 9:4; Alma 8:6; Hela. 4:7.
Man's, Alma 24:17, 18; 30:7; 4:17.
Lehonti's, Alma 47:12, 13.
Righteous', Alma 45:15; 46:10; 62:40; Hela. 13:14.
Wisdom's, Mos. 2:36.
Gadianton's, Hela. 6:18.
Lord's, II Nephi 28:3 (twice).
Moses', Mos. 13:5; III Nephi 27:8 (twice).
Christ's, Alma 4:13; Jacob 1:4.
People's, Hela. 13:17.
Lamanite's, Mormon 5:7 (twice).
Potter's, II Nephi 27:27.
Other's, Alma 55:2.
Another's, Mos. 18:8.
Amalickiah's, Alma 47:8.
God's, Alma 12:18; III Nephi 12:34.
Half's, Alma 22:32.
Son's, Alma 46:24 (twice).
The possessives occurring in the quotations from Isaiah are not included, nor are those which are found in the "contents" of books or chapters. In this list there are only twenty-seven different possessives, which together are used fifty-eight times. Of this number one writer alone, Alma, has employed twenty-five, and another, Mosiah, fourteen, leaving for the other dozen authors of the several parts of the Book of Mormon, after deducting thirty-eight pages for the quotations found in their writings, one noun possessive, on an average, for every 18.5 pages of their record. This showing is so remarkable in all respects that some may question the completeness of the list of possessives as given.
As to that point the writer does not, of course, claim that it is absolutely not subject to additions; but it is a complete list so far as painstaking search can make it.
But the remarkable thing concerning the non-use of nouns in the common possessive form is not yet half told; for we find the form Lord's but twice in the entire Book of Mormon, while the equivalent of the construct state of nouns using his name occurs about three hundred times in a possessive sense in expressions such as "commandments of the Lord," "name of the Lord," "people of the Lord," "presence of the Lord," "promises of the Lord," etc., etc. It would not be strange in view of these facts if the form "Lord's" were itself found more times than all the noun possessives in the whole book; but to find it twice only out of a possible three hundred approaches closely to its absolute non-use. When we come to consider the name "God" in this same relation, the facts are still more noticeable. In a possessive sense it is used more than four hundred and fifty times, but only twice as "God's." The phrase "church of God" occurs thirty-two times "commandment of God," or "commandment of God," fifty-eight times; kingdom of God," thirty-eight times; "power of God," fifty-nine times; "Spirit of God," twenty-one times, and "word" or "words of God," over one hundred times.
This state of affairs is plausibly accounted for by referring the writing of the Book of Mormon to authors who, like ancient Hebrews in general, were partial to the use of nouns in the construct relation.
As it can not possibly serve our purpose any further to cite other nouns used in the possessive relation, according to the principles of the construct state, we pass to view this form of expression in another aspect.
18. The Construct Relation in Consecutive Usage.
Quoting Prof. Greene again, we find that "three, four, or even five nouns are sometimes joined together in the relation of the construct state," as, "the heads of the houses of their fathers" (Ex. 6:14; "the number of the tribes of the children of Israel" Josh. 4:5); "the fruit of the greatness of the heart of the king of Assyria" (Isa. 10:12).—Heb. Gram., par. 255, 3.
EXAMPLES FROM THE BOOK OF MORMON.
Submitting first a whole verse, we have, "And it came to pass that we gathered together all manner of seeds of every kind, both of grain of every kind, and also of the seeds of fruit of every kind" (I Nephi 8:1).
In this passage, the disposition of the writers of the Book of Mormon to build constructions of this nature one upon another, is very manifest:
"the commencement of the first year of the reign of Zedekiah king of Judah" (I Nephi 1:4); "down to the commencement of the reign of Zedekiah king of Judah" (I Nephi 5:12); "caught hold of the end of the rod of iron" (I Nephi 8:24, 30); "unto the visiting of the remnants of the house of Israel" (I Nephi 13:33); "many of the kings of the isles of the sea" (I Nephi 19:12); "the making known of the covenants of the Father of heaven" (I Nephi 22:9); "commencement of the ninth year of the reign of the judges" (Alma 4:20); "sharpness of the power of the word of God" (II Nephi 1:26); "knowledge of the baseness of the traditions of their fathers" (Alma 17:9); "revelation of the truth of the word" (Alma 6:8); "the other side of the river of water" (I Nephi 8:26).
Single verses containing two examples, in each of which three nouns occur in this relation, are not infrequent, as "the power of the Lamb of God," and "the Saints of the Church of the Lamb," are readings in I Nephi 14:14and "an account of the reign of the kings," and, "part of the reign of the kings," are both in I Nephi 9:4. For three such constructions in a single verse see I Nephi 13:38.
Hebrew Idioms and Analogies in the Book of Mormon
BY THOMAS W. BROOKBANK, ASSOCIATE EDITOR OF THE "MILLENNIAL STAR"
IMPROVEMENT ERA 1914
VIII
19. Indefiniteness sometimes a result of the use of nouns in construct relation.
It is interesting to note that an indefiniteness in meaning is sometimes occasioned by the use of nouns in the construct state. In such cases the sense has to be gathered from the connection.
Prof. Greene gives illustrations as follows: "the zeal of Jehovah," which he feels, and "zeal of the people," which is felt for them.—Heb. Gram., par. 254, A. a.
There is no difference in construction here, yet the difference in meaning is as great as that which exists between subject and object.
BOOK OF MORMON EXAMPLES
While not identical in every respect, the meaning, nevertheless, in the first example, must be gained from the context; and in the second, from certain conditions which would naturally govern in the case. (a) "prisoners of the Lamanites."—Alma 53:1, 5. Directly opposite to the most apparent meaning of this phrase, these prisoners were not soldiers who had been captured by the Lamanites; but were Lamanites who had surrendered as prisoners of war to the Nephites; (b) "beasts of prey."—II Nephi 5:24; Enos 1:20.
While it is not our province to say that the Lamanites had not in the days of Nephi and of Enos become so degraded that they would eat such animals as we recognize as "beasts of prey," it is evident from the fact that these people lived on flesh alone, as Enos informs us in chapter 1:20that the wide difference which exists between subject and object should be observed when interpreting the meaning of "beasts of prey," in these passages. How can any one suppose that the wild and ferocious beasts, which are truly "beasts of prey," would be hunted for food by a numerous people, while the more easily entrapped and less dangerous animals would be passed by. The "beasts of prey" spoken of by Nephi and Enos were doubtless those of any and all kinds which the Lamanites made their prey.
It is not claimed that it is a Hebraism to express the relation of nouns so as to cause at times an indefiniteness in meaning, such as we have just noticed. It is simply an incidental to the construct state of nouns in the Hebrew, and to equivalent constructions in English in some cases; but as an incidental, merely, it is of more value to our cause than if it were an evident Hebraism, for what imposter would think it worth while to go into the nooks and corners, so to speak, for material in order to put his work on a Jewish foundation, when the open field afforded him all that was needed. This gleaning of the field shows ownership equally as well, or perhaps better, than the robbery of a few choice sheaves does.
20. Passive participles in construct relation.
Passive participles in the Hebrew may be put in construct state before the subject of the action, as, "smitten of God"—Isa. 53:4; Heb. Gram., par. 254, 9 b.
According to the usual English construction, when using passive verbs or passive participles the subject of the action is generally preceded by the preposition "by;" as, "he was esteemed by many," not "of many." The Book of Mormon, however, in numerous passive constructions, follows the most strict rendering of the Hebrew construct relation, and uses "of" before the subject of the action, contrary to the English idiom in general, as,
ordained of Nephi, III Nephi 7:25.
favored of the Lord, I Nephi 3:6.
called of him, III Nephi 5:13.
given of God, II Nephi 11:4.
given of Jesus Christ, III Nephi 11:25.
blessed of the Lord, I Nephi 3:8.
judged of God, Mos. 2:27.
instructed of the Lord, I Nephi 17-18.
warned of the Lord, Omni 1:12.
called of God, II Nephi 6:2.
forbidden of the Lord, Mormon 8:18.
visited of the Lord, Mormon 1:15.
inspired of God, Moroni 7:13.
21. Active participles may also be put in the construct state before the object which they govern.—Heb. Gram., par 254, 9, b—as, "restoring (of) the soul," and "loving (of) thy name." From the Book of Mormon some examples of this kind are submitted, as,
knowing of the prophecies, Alma 43:23; knowing of their courage, Alma 62:19; knowing of their spirit, III Nephi 3:4; knowing of their hatred, III Nephi 3:4; knowing of their weakness, III Nephi 4:24; exceeding of all beauty, I Nephi 11:8.
From what has already been observed respecting the use of equivalent forms for the Hebrew construct relation, as found in the Book of Mormon, it is manifest that that work, in this respect, is so largely founded upon Jewish construct models, that, may we not justly say, it is a volume abounding in illustration of them in terms which English people can understand? That work is characterized by the use of "of," as fully as it is by "and."
22. Concerning the use of "therefore."
To those who are not aware of the meaning which the ancient Jews frequently gave to the word in their language which is translated "therefore" into ours, the following remarks respecting this point will doubtless prove interesting, and may serve to remove not a little perplexity from the minds of many who have noticed that this word is sometimes employed in the Book of Mormon where it is not at all proper, according to its English signification of "for this" or "that reason," or "consequently," or "by consequence." In this sense that work often makes palpable mistakes when using it; but we shall find that in these instances, of supposed misuse and ignorant blunder, there is concealed a strong testimony respecting the Hebraic origin of the book in question.
Turning to the Bible Hand Book, by Dr. Anges, par. 290, we read this statement:
"Therefore itself generally expresses an inference or conclusion from what precedes; but it sometimes indicates that the sentence has been interrupted by a parenthesis, or is repeated; and means, 'as I said before;' or, 'to resume.' "
The author then gives several references, but for the convenience of our readers, a few passages shall be quoted in full:
"The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone: (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) When the people therefore saw that Jesus was not there, neither his disciples"—John 6:22-24.
In this question verse 23 is parenthetical, and "therefore" in verse 24, does not have its usual English meaning, but instead, that of "to resume." Again:
"And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their task-masters; for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians. * * * Now therefore, behold the cry of the children of Israel is come unto me."—Ex. 3:7-9.
"Therefore," in this quotation, has the sense of "as I said before, referring to verse 7.
For additional illustrations see, with connections, Mat. 7:24 (to verse 21); I Cor. 8:4 (to verse 1); Gal. 3:5 (to verse 2); Eph. 4:1 (to chap 3:1); Deut. 11:1 (to chap. 10:12) and 11:8 (to chap. 10:13).
BOOK OF MORMON EXAMPLES
"And these are the names of the cities of the Lamanites which were converted unto the Lord; and these are they that laid down the weapons of their rebellion, yea, all their weapons of war; and they were all Lamanites. And the Amalekites were not converted save only one, neither were the Amulonites. * * * Therefore we have named all the cities of the Lamanites in which they did repent, * * * and were converted."—Alma 23:13-15.
It is illogical to say that some Lamanite cities were named for the reason that certain people were not converted to the truth, and "therefore" in this case has the meaning of "as I said before," or, "to resume."
"For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beasts, neither of any manner of fowl, for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice." [Note, now, the digression:] "Now there is not any man that can sacrifice his own blood, which will atone for the sins of another. Now if a man murdereth, behold will our law, which is just, take the life of his brother? I say unto you, Nay. But the law requireth the life of him who hath murdered; therefore, there can be nothing which is short of an infinite atonement, which will suffice for the sins of the world. Therefore it is expedient that there should be a great and last sacrifice."—Alma 34:10-13.
These last words are simply a verbatim repetition of what was said at the beginning of verse 13, and "therefore" here plainly means "as I said before."
In Alma, chap. 37:28is parenthetical, and "therefore" standing at the head of verse 29 with the sense of "as I said before," or, "to resumee," is connected with verse 27. See also Alma 43:4 (connect with verse 3).
Other examples illustrating this peculiar use of "therefore" occur in the Book of Mormon, and the careful reader will have but little difficulty in finding a number of them.
23. Concerning the use of "wherefore."
This word, meaning "for which reason," differs so very little from that of "for this" or "that reason" as signified by "therefore," that we find the former sometimes used in the Bible and in the Book of Mormon to serve the same special purpose that we have just seen the ancient Jews required of their word for the latter, though "wherefore" is so employed more frequently in the Book of Mormon than "therefore" is.
A good Biblical illustration of this special meaning attached to "wherefore" is found in Deut. 19:2-7—oo lengthy to quote here in full; but the second and the seventh verse in part read thus: "Thou shalt separate three cities for thee." "As I said before," may here be substituted very appropriately for, "wherefore."
BOOK OF MORMON EXAMPLES
"And upon the plates which I made I did engraven the record of my father, and also our journeyings in the wilderness. * * * And I knew not at the time when I made them, that I should be commanded of the Lord to make these plates. Wherefore the record of my father, * * * and the more part of our proceedings in the wilderness," etc.—Nephi 19:1, 2.
What is here written between "And I knew," and "plates," inclusive, is parenthetical, and "wherefore" with the senes of "as I said before," or, "to resume," connects with verse one.
In II Nephi 25:15"wherefore," used after a side remark, means to resume, or, standing for "as I said before," connects with chap. 10:6.
For other examples see I Nephi 13:28 (to verse 26); I Nephi 3:4 (to verse 2); I Nephi 6:5 (to verse 3); I Nephi 22:8 (to verse 6); II Nephi 2:27 (to verse 26); II Nephi 4:3 (to verse 1).
Attention to this special Hebraic use of the word for "wherefore" should be observed by readers of the Book of Mormon, for in quite a number of instances the reading is not logically connected if this word be understood in its common English signification; and in one instance, at least, the conclusion is sufficiently inconsistent to cause a smile:
"And it came to pass that Coriantum did walk in the steps of his father, and did build many mighty cities, and did administer that which was good unto his people in all his days. And it came to pass that he had no children even until he was exceeding old. And it came to pass that Coriantum took to wife in his old age, a young maid, and begat sons and daughters. Wherefore he lived until he was an hundred and forty and two years old."—Ether 9:23, 24.
"Wherefore" in this passage evidently means, "to resume," and connects with remarks made previously concerning the great age of this patriarch, Coriantum. Another, scarcely less illogical, is found in Jacob 1:1:
"For behold, it came to pass that fifty and five years had passed away, from the time that Lehi left Jerusalem; wherefore, Nephi gave me, Jacob, a commandment concerning the small plates upon which these things are engraven."
This commandment was not given, we are sure, for the reason that a certain number of years had passed away since Lehi left Jerusalem. "Wherefore," in this passage, has about the meaning of "as you already know," and the connection is thus made with I Nephi 19:4.
Hebrew Idioms and Analogies in the Book of Mormon
BY THOMAS W. BROOKBANK, ASSOCIATE EDITOR OF THE "MILLENNIAL STAR"
IMPROVEMENT ERA 1914
24. Concerning Certain Prepositions.
"From before." This is the translation of a compound Hebrew preposition, but the meaning may be, or, rather is, expressed in English by "from" alone. In Ezra 7:14, a reading is, "art sent of the king," but which literally is, "art sent from before the king." In Eccle. 10:5, "from," standing by itself, is all that our language requires to express the sense of the Hebrew "from before." In Dan. 2:18, we find, "That he would desire mercies of the God of heaven," but strictly "from before the God of heaven."
Conforming to the foregoing Hebrew form, the Book of Mormon employs the compound "from before," in a number of passages, as, "And they fled from before my presence." I Nephi 4:28. "They did not flee from before the Lamanites." Mormon 2:24; "hide our sins * * from before thy face." Moroni 9:15. And also, I Nephi 4:30; Alma 44:12; 2:32; Mormon 4:20; 2:25; II Nephi 9:8; Mos. 17:4; III Nephi 4:12; Ether 13:22, and elsewhere.
25. By the hand of.
The equivalent of this prepositional phrase in Hebrew is compounded of a preposition and a noun. When rendered in English it generally appears as simply "by." But expressed in full, as above it sometimes makes the sense almost ludicrous from our point of view, as, "At the same time spake the Lord by the hand of Isaiah." Isa. 20:2. "And hast consumed us because of [by the hand of] our iniquities," Isa. 64:7. "Came the word of the Lord by [by the hand of] the prophet Haggai," Hag. 2:1. "Did all things which the Lord commanded by [by the hand of] Moses," Lev. 8:36.
BOOK OF MORMON EXAMPLES
"And was suffered by the hand of [by] the Lord, that I should be a ruler." Mos. 2:11. "That they might know concerning the prophecies which had been spoken by the mouths of their fathers, which were delivered them by the hand of [by] the Lord." Mos. 1:2. "I have acquired much riches by the hand of [by] my industry." Alma 10:4. "And never could a people be more blessed than were they, and more prospered by the hand of [by] the Lord." Ether 10:28.
26. Other Hebraisms occasionally used.
"Stole the heart of," Gen. 31:20.
BOOK OF MORMON EXAMPLES
"Stealing away the hearts of the people." Mosiah 27:9. "She did steal away the hearts of many." Alma 39:4.
27. "Spake hard things," or spake roughly. Gen. 42:7, 30.
"A hard vision," i. e., a "grievous" one. Isa. 21:2.
BOOK OF MORMON EXAMPLES
"Thy brothers murmur, saying, It is a hard thing which I have required of them." I Nephi 3:5. "Laman and Lemuel did speak many hard words unto me." I Nephi 3:28; and I Nephi 16:1, 2, 3.
28. "All things."
This is a peculiar Hebraism for "enough," or, "sufficient," as, "Because God hath dealt graciously with me, and because I have all things," i. e., enough for all my wants. Gen. 33:11.
BOOK OF MORMON EXAMPLES
"And it came to pass on the morrow, after we had prepared all things, much fruits and meat from the wilderness," etc., I Nephi 18:6. The meaning of "all things" in this text is plainly "sufficient," and refers to the provisions necessary to sustain the lives of Lehi and his people while crossing the seas to the land of promise.
Evidently, also, the phrase "all things," which occurs quite a number of times in the Book of Mormon, is, in some other instances, to be interpreted in the light of this Hebraism, even though we may not confine the sense strictly to that of enough or sufficient. See II Nephi 6:3; Mos. 26:38; Hela. 8:24.
29. "A Man of Words."
Form Biblical sources we have, "I am not eloquent" for "I am not a man of words," in the original. Ex. 4:10.
BOOK OF MORMON EXAMPLES
"And he was a man of many words, and did speak much flattery to the people." Mos. 27:8; "For there was one Gadianton who was exceeding expert in many words." Hela. 2:4.
30. A peculiar form of address.
"Hear, ye people, all of them," Mic. 1:2, for "Hear all ye people."
FROM THE BOOK OF MORMON.
"I do not mean that ye, all of you," Alma 32:25, and similarly in III Nephi 17:25, a portion of the text reads, "for they, all of them."
31. "Words" for "Commandments."
"And the Lord said unto Moses, Hew thee two tables of stone like unto the first; and I will write upon these tables the words [commandments] that were in the first tables which thou breakest." Ex. 34:1; see also Deut. 28:14.
BOOK OF MORMON EXAMPLES
"And now I, Alma, do command you in the language of him, who hath commanded me, that ye observe to do the words [commandments or precepts] which I have spoken unto you." Alma 5:61. In III Nephi 30:1, "words" is used for "commandments"—those given in verse 2.
32. "Make" or "Made an end."
In the use which the ancient Jews made of "make" or "made" in connection with "end" there is a Hebraism of a peculiar character being wholly foreign to the genius of our own language; thus, "And Moses made an end of speaking," Deut. 32:45. The idea of making, or of constructing an end to one's speech, does not harmonize with our mode of thinking on this point. We think that the "end" of a speech necessarily follows when one ceases to speak. We do not "make an end to our writing, but simply stop the work, and it is thus ended immediately. One additional example from the Bible follows: "And when Jesus had made an end [ceased] commanding his disciples." Matt. 11:1.
FROM THE BOOK OF MORMON.
"I make an end of [cease] speaking," I Nephi 14:30. "And I know of no revelation, save that which has been written, neither prophecy, wherefore that which is sufficient is written, and I make an end." Omni 1:11. A good English ending occurs in this example with the writing of the last letter in the phrase "sufficient is written" but the "end" that suited this Hebrew author is found where he "made" it.
33. "Make an Oath."
"For they had made a great oath concerning him that came not up to the Lord of Mizpeh." Judg. 21:5.
English speaking people say they "take an oath" or "swear with an oath"—"make an oath" is not the proper form for us.
BOOK OF MORMON EXAMPLES
"And he also made an oath unto us." I Nephi 4:35, 37. "The king of the Lamanites made an oath unto them." Mos. 19:25. "And also Limhi * * made oath unto the king of the Lamanites," verse 26, and see chap. 20:14.
34. Concerning Compound Words.
Compound words in Hebrew are few, except in proper names. Greene's Heb. Gram., par. 195. 3. A list of different hyphenated compounds of common words, not numerals, in the Book of Mormon, totals about thirty of which ten occur in the writings quoted from the Book of Isaiah. Of course this fact does not show that the Book of Mormon is an Hebraic record, but if there were many compounded forms in that work one could not easily account for them, since it is claimed that it was originally written by Jews, and its translation inspired by that Spirit which emanates from Him who was himself a Jew. The consistency observed in reducing compound forms of common words to a minimum is a substantial one. It is still more noteworthy that the proper names in the Book of Mormon are in many examples of undoubted compound structure and thus sustain a harmony, as Hebrew proper names should, with the second part of the statement last quoted from Prof. Greene's work. Gad is a Nephite name, and from it apparently as a base there was constructed Gaddiandi, Gaddianton, and Gaddiomnah.
Jacobugath resolves into Jacob-u-gath; Kish, Kumen and Riplah were also the more simple forms of certain Nephite names. In compounds of one form or another they appear as A-kish, Kish-kumen, Ripla-kish, Kumen-onhi Pa-cumen-i; "cumen" spelled with a "c," in the last name being probably the same with "kumen" in others; for the Jews frequently spelled proper names in more than one way, and this practice gives rise to difficulty in recognizing certain persons or places spoken of in the Bible. So this and other apparent orthographical changes in the Book of Mormon names is a consistency of no little value. The reader will readily find a number of additional names in that work which are doubtless compounded forms.
To conclude remarks relating directly to these matters, we will examine the first chapter of I Nephi, which is the first chapter in the whole Book of Mormon, and point out some of the peculiarities in it which betoken a Jewish origin for that work.
Verse 1, (a) "favored of ['by'] the Lord,"—a passive participle in construct relation before the subject of the action; (b) "all my days,"—a Hebraism for "all my lifetime;" (c) "mysteries,"—this word is not here used in its modern sense at all, but in harmony with its ancient Jewish meaning of the revealed work of God. See Bible Hand Book, par. 120; (d) "made a record,"—for "write an account," or "history." "Make" thus employed conforms to Jewish usage, see above.
Verse 4. (a) "For"—logically improper, but strictly in place as introductory to a digression, or a parenthetical remark. Bible Hand Book, par. 289. Gen. 35:18; Ex. 9:28; 18:3, 4; 32:25; 34:9. (b.) Construct state of nouns, four involved,—commencement of the first year of the reign of Zedekiah; (c) "(all his days,"—"all his life." (d.) An omission such as characterizes Jewish writings so frequently. This verse closes without a statement that Lehi was one of the prophets spoken of. It is so inferred from the context. A resort to the context in Hebrew writings is often necessitated to complete the meaning.
Verse 7. "Cast." The Hebrew word for "cast" seems to have been a great favorite with the Israelites of old. See any good concordance of the Bible. It (cast) is often used where we would employ other terms.
Verse 11 supplies an example where an infinitive is discarded. Read, "and bade him (to) read," instead of "and bade him, that he should read."
Verse 13, (a) "namely," or a word of similar meaning omitted after "Jerusalem." The observance of anything like English formality in writing seems to have been repugnant to or unattainable by Jewish authors. (b.) Read, "and that many of the inhabitants thereof should perish by the sword." As the text stands it offers an example of the severance of associated ideas, as, "and the inhabitants thereof, many should perish by the sword."
Verse 14. An infinitive again discarded, read, "not suffer those who come unto thee to perish."
Verse 15. After the word "filled," the phrase "with joy" may be supplied. Some omissions are Hebraic not Anglican. Verse 16. "Make" for English "write," twice. Verse 17. "Make" for "write." Verse 18. "Therefore,"—this word here has the sense of "to resume," an interruption in the direct line of thought is occasioned by what is said in verse 17.
Verse 20. (a.) "And," the first word, may be substituted with "but;" (b) an omission, read, "even as (their wicked forefathers were) with the prophets of old." The text is, "And when the Jews heard these things, they were angry with him, even as with the prophets of old." (e) An infinitive discarded,—"sought his life, that they might take it away," for "sought to take his life."
It must be evident from the Hebraisms and Hebraic analogies reviewed in these remarks, and others also heretofore considered, that the Book of Mormon is invested with a decided Jewish coloring in its general literary aspects. Marks easily interpreted, pointing to an Israelitish origin, are found on almost every page. Indeed, we think it may be said truly that there is not a single one in the whole volume which does not illustrate some Hebraisms or some literary practices of the ancient Jews, and the question of how these things, so unmistakably Judaic, got there is suggested and shall receive brief notice. Comprehensively, there are only two answers to this question, and they of antagonistic character. 1. That they were put there by a learned Hebrew scholar who conspired with Joseph Smith to deceive mankind; or 2, they occur in the book because the originals were written by Jews, and the Holy Spirit, when giving the translation to the prophet, largely observed the Hebrew idioms and practices.
Respecting the first of these proposed answers to the question in hand, it must be remembered that the conspiracy, assuming there was one, was so planned that the unlearned Joseph Smith should be, and in the execution of the plot actually was, held forth to the world as the sole and only human agent in producing the book; while the real author who did compose it, if a fraud as alleged, should not be, and was not known in connection with it at all. Under these circumstances, to give the work the semblance of probability, on its face, that Joseph Smith—an unschooled youth—did write it, some quite noticeable errors in the use of language were scattered through it here and there. Accordingly we find that this alleged hidden conspirator, Sidney Rigdon, by name,—wise and learned above the common run of his fellows, put a few signs in his work to make people believe that the other conspirator—the unlearned Joseph Smith—was its author; but at the same time filled his writings with marks, signs and tokens on every page which, he must have known, would proclaim the fact that, in his own power, Joseph Smith could not possibly be the writer of such a work. As alleged impostors these two men knew that the Book of Mormon was a fraud, and they also knew who was the author of that work on the assumed grounds. They knew, too, that in the text there were abundant evidences to prove conclusively, that the unschooled Joseph Smith did not write it, and these very same evidences were all there to show that some one learned in the Hebrew did do the work; yet, after Joseph Smith was martyred and the question of his successor was being discussed, why, we ask, in the name of common sense, did not Sidney Rigdon come forward and show that since Joseph Smith certainly could not be the author of the book, he himself just as certainly was, and cite the Hebraisms and other Jewish signs in the text to support his claim,—to demonstrate his authorship right there and then—provided, of course, that he knew sufficient about the Hebrew not to entrap himself? He certainly coveted the leadership of the "Mormon" people, and the shortest way to reach the goal of his ambition was undoubtedly to prove conclusively, that he was the author of the Book of Mormon. If such he was, he had plenty of proof at hand for that purpose, or at least an abundance to demonstrate that Joseph Smith was not its author. Yet he did not open his mouth to claim his reward—doubtless the very reward for which, if an impostor, he entered into the conspiracy. Some may say that the shame of being known publicly as an impostor sealed his mouth. But as such had he not already on every page of the Book of Mormon disclosed his true character,—proclaimed himself a falsifier, a fraud? and what shame would such a wretch experience, when, unable to attain the presidency of the Church, he could have wreaked a sweet revenge on those more successful than himself, by simply referring to the proofs of the imposture, if such it were?
Sidney Rigdon's silence on that occasion is astonishing—accounted for on the safe ground that he said nothing in this respect because he had nothing to say.
A digression is here made to call attention to the absurdity of an alleged strong point, which has been made by the enemies of this work against the divine origin of the Book of Mormon. It was claimed that the foundation of that book was a romance written by an author named Spaulding. The manuscript of this story, so it was alleged, fell into the hands of Joseph Smith, and from that, as a base, he fabricated the Book of Mormon imposture. Once in a while some one yet makes himself a laughing stock for his wiser fellowmen by repeating this story as truth.
However, this was the main stock in trade of the enemies of this Church for many years in their attempts to account for the origin of the book just named, and they held to it, loved it, and blazoned it throughout the world, though the Hebraic character of that record ought to have shown them plainly that Joseph Smith could not possibly, with his unschooled power, have written it, not even if he had had a dozen such Spaulding stories upon which to base his writings. But though the enemies of this work have found the "refuge of lies" swept from them, time and time again, in one way or another, as soon as some aspiring and inventive genius propounds some other false theory to account for the origin of the book in question, they embrace it with eagerness, though seemingly they ought to be more cautious from past experiences.
Respecting the second answer to the question as to the source of the Hebraisms, etc., in the Book of Mormon, it is observed that what the "Mormon" and the non-"Mormon" Christian world unitedly recognize as the word of God—the Bible—given by the power and inspiration of the Holy Spirit, does this very thing of expressing celestial and revealed thought according to the idioms and literary practices of the Hebrews, though at the same time some of the individual characteristics of the inspired writers are allowed to appear in the composition also. When, therefore, we consider that these Hebraic forms of expression were originally inspired and given to Jews, it appears plausible that the Spirit of God would not desire to make changes in them further than was necessary when giving a translation of them. Some things, doubtless, are sacred in the sight of God as well as in that of men. Respecting the errors in language, it would be strange if the Holy Spirit had suppressed Joseph Smith's individuality entirely, since it was not done with other inspired writers whose works are acknowledged as sacred by all professed Christians.
The claim of inspiration for the Book of Mormon, or for "Mormonism" in general, has, of course, to be made good, say our opponents. Well, is it not being done? About the only evidence which we need of this fact is the alarm which its growth is causing in some quarters, or the bluster which the world as a whole is making in vain efforts to stop its progress. The work of trying to convince the people that the Book of Mormon is a fraud, has been going on for a generation; but success in this direction is further off now than ever before, for the people are buying that book in these times by the thousands altogether.
Good material wears well. No part or portion of this work is getting threadbare, no part rusty. Nothing about its foundation principles needs to be substituted by something more modern and "up-to-date;" and we thank God for this gospel just as it stands.