A Bible! A Bible! We have got a 76 Bible[s]

Sometimes I get a trifle confused at things that I really shouldn’t. The other day I got a little confused because someone left their scriptures at home beside their bed where they had last been reading them. I was a trifle baffled for a micro-second, before I remembered that most people did not have sets of scriptures for studying with, and a separate set for taking to church. And yet more sets for when working on the thesis. And more sets for when I happened to be working away from home on the thesis. And yet more sets, because that old Bible looked really lonely in the charity shop, and needed a new home…

I’ll begin again. I’m David Richards, and I have a problem…

However, while it is true that I have an inordinate number of books of scripture, and not always for the most rational of reasons, sometimes a different set can offer a genuine benefit. So I’ve used differently Bible translations from time to time. Sometimes, however, even just a different format can offer distinctive benefits. Sometimes people aren’t always aware of these, so I thought I’d share what I’m currently using for my own personal reading (I tend to change them from time to time):

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For the Book of Mormon, I’m using a 1830 replica published by Herald Publishing House (the Community of Christ – formerly RLDS – publishing house). I think I ordered it some years ago, I’m pretty sure directly and it was very inexpensive, particularly since it was coming across the Atlantic. As a replica, it also reproduces some faded script and wonky pages that may have been part of the original too. However, there’s a couple of reasons that make it worth reading over a more recent edition. One is paragraphs!

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Ta da!

This makes a huge difference in reading, much more than people may expect. The 1830 edition isn’t perfect in this regards: the paragraphing was largely done by the typesetter (the original manuscript was largely without paragraphing or punctuation), and sometimes those paragraphs can extend for several pages. But it still often reads better than “spreadsheet” format. It is my dream that one day the official LDS edition will also revert to paragraphs (for those looking at a modern edition that does, Grant Hardy’s Reader’s Edition of the Book of Mormon puts the 1920 LDS edition into paragraphs, while Royal Skousen’s Earliest Text employs sense-lines).

The other significant difference is that it does not have the chapter and verse system imposed by the 1879 edition. Considering how we moderns tend to use chapters and verses to break our reading up, this means we sometimes treat the same speech, for example, as several separate disconnected parts, and miss the overarching theme. It’s as if we only listened to conference talks in 5 minute segments, and insisted on leaving 24 hours between listening. The 1830 edition has chapters which appear to stem from the original manuscript, but they are longer, and in some cases divide the text in different places. Again, that can all make a bigger difference when reading than many might suppose.

The New Cambridge Paragraph Bible (in this case the personal size, which is quite affordable via Amazon, although in my case it was a much appreciated gift) is a version of the King James Version. It has modern spelling and punctuation, but most importantly (as the name suggests) it is also paragraphed!

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Ta da harder?

One again, paragraphs make a big difference. While the KJV can be difficult for many people (and there are some books where it legitimately is), at least part of the difficulty is often the formatting. So far reading the NCPB is much easier on the eyes, which allows more attention to be devoted to the word itself rather than wrangling with how they are arranged. I recommend it.

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New “Reading through the Book of Mormon” page

Last year I began a series of posts in which I wrote whatever had caught my eye or my attention in my personal reading for each chapter of Book of Mormon. The pressures of trying to finish my thesis, however, meant that series became disconnected from my personal reading, and then got interrupted completely. However, I’ve now finished writing my nemesis and hope to submit shortly, so I thought it worthwhile to revive this series. In preparation for that, I’ve made a new page indexing all the previous posts (I got up to Jacob 3, and then had one post for Alma 29), and will add links to the new posts as I do them. I haven’t quite yet decided in what order I’m going to do them in yet, and I’m leaning towards doing it in a decidedly non-chronological order. Eventually, however, there will be posts for every chapter, before doing something like moving to the other standard works.

Reading the Book of Mormon: Title Page and Testimonies

As I have done many times before, as part of my personal study I have started reading the Book of Mormon from the beginning once again. This time around, however, I thought I do something a little different and record something here – however small – that catches my attention in each chapter I read. I plan to read a chapter a day, so should have some small thing each day. Anyone who happens to have any observations on the same chapters is welcome to chime in on the comments.

Without further ado, today I read the Title Page and the Testimonies (as well as the introduction, though that isn’t part of the sacred text itself). I’ve commented to a lot of people on the importance of the Title Page in particular, especially once we understand that it is the actual beginning of the Book of Mormon (and not 1 Nephi 1:1!). This time around, however, my eye was caught on the wonderfully ambiguous phrase that the Book of Mormon was “written by way of commandment“. This doubtless refers principally to the fact that the various authors of the Book and its source documents were commanded to write it, but it also carries a potential meaning applying to us: that the Book of Mormon was not just written because of commandments, but is written as commandments, and that its writings carry the force of divine commandments for us.

The Adventures of Nephi son of Helaman

In my personal study I’ve be reading through the travails of Nephi son of Helaman (Helaman 7-11) lately, and really was just struck by the following points, and since it’s good to share:

1) Nephi is accused at one point of personal ambition, that he was seeking to make himself “a great man” (Helaman 9:16) and so had conspired for someone to murder the chief judge. What struck me on this read through is how this may well have seemed outwardly plausible to the people at the time, since Nephi himself had been chief judge (Helaman 3:37, 5:1-4). The circumstances of his abdication might have seemed particularly controversial, for while we learn from 5:4 that he was ‘weary’ of the judgment-seat and undertook to preach the Gospel as Alma had done earlier, the fact that this came in the wake of the Nephites losing half their territory (Helaman 4) and that Nephi appeared to lack political support (5:2-3) may have led many to think Nephi was seeking to reclaim an earlier position of power via other means. And perhaps we too need to be cautious about assuming what appear to be ‘obvious’ motives.

2) The attitude of the five who went to check on the chief judge following Nephi’s prophecy seems important. They didn’t believe Nephi was a prophet, but what I find significant is that they were willing to check and – should it turn out to be correct – expressed the willingness to then believe everything else he had taught (Helaman 9:2). It seemed an illustration of what Alma teaches in Alma 32:27, about how one could “experiment” upon the word and “exercise a particle of faith”. These five didn’t even necessarily “desire to believe”, but they were willing to go and look, and willing to believe all if what they checked was true.

3) The point at which Seantum, the brother and murderer of the chief judge, is accused is very interesting. Nephi tells them precisely what to say, and what Seantum’s replies and reactions will be (Helaman 9:26-36). The actual account of them doing so, however, simply states:

And it came to pass that they went and did, even according as Nephi had said unto them. And behold, the words which he had said were true; for according to the words he did deny; and also according to the words he did confess. (Helaman 9:37)

By giving Nephi’s prophetic instructions in detail, and then not actually giving an account of what happened other than to say it went like Nephi said, I think the passage emphasises the power and accuracy of prophetic fulfilment. It’s saying that Nephi’s prophecy was so accurate, there’s no need to retell it all over again.

4) Finally the section from Helaman 9:39 to 10:1 seems quite ironic. At least some believe Nephi is a prophet (9:40). Others even say “he is a god” (v.41). But amidst all the arguments, even those who claim to believe Nephi “went their ways” and leave Nephi “alone” (Helaman 10:1). That he feels “cast down” (v.3) is quite understandable – even those loudly proclaiming that Nephi is a prophet have wondered off rather than listening to him!