Baptist Loses a Dialogue/Debate with a Mormon

 

Baptist Loses a Dialogue/Debate with a Mormon

Jacob Neusner on Genesis (Bereshit) Rabbah 98 and 99

  

Bereshit Rabbah 98.2:

 

וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו (בראשית מט, א), (משלי טז, לג): בַּחֵיק יוּטַל אֶת הַגּוֹרָל, זֶה גוֹרָלוֹ שֶׁל יוֹם הַכִּפּוּרִים. (משלי טז, לג): וּמֵה' כָּל מִשְׁפָּטוֹ, לֵידַע אֵיזֶה הוּא לַשֵּׁם וְאֵיזֶה לַגְּזֵרָה. דָּבָר אַחֵר, בַּחֵיק יוּטַל אֶת הַגּוֹרָל, זֶה גּוֹרָלָן שֶׁל שְׁבָטִים. וּמֵה' כָּל מִשְׁפָּטוֹ, שֶׁהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עִמּוֹ לִתֵּן לְכָל אֶחָד וְאֶחָד לְפִי מַה שֶּׁהוּא. וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו, רַבִּי יוּדָן וְרַבִּי פִּינְחָס, רַבִּי יוּדָן אָמַר וַיִּקְרָא יַעֲקֹב לָאֵל לִהְיוֹת עִם בָּנָיו. רַבִּי פִּינְחָס אָמַר זִמְּנוֹ לְבָנָיו. אָמַר רַבִּי אָבוּן עֲשָׂאוֹ אַפּוֹטְרוֹפּוֹס עַל בָּנָיו. (בראשית מט, א): וַיֹּאמֶר הֵאָסְפוּ וגו', הֵאָסְפוּ מֵאֶרֶץ מִצְרַיִם וְהִקָּבְצוּ לְרַעְמְסֵס. הֵאָסְפוּ מֵעֲשֶׂרֶת הַשְּׁבָטִים, וְהִקָּבְצוּ לְשֵׁבֶט יְהוּדָה וּבִנְיָמִין. צִוָּה אוֹתָן לִהְיוֹת נוֹהֲגִין בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִין בְּכָבוֹד. רַבִּי אַחָא אָמַר הִטַּהֲרוּ, הֵיךְ מָה דְאַתְּ אָמַר (נחמיה יב, כח ל): וַיֵּאָסְפוּ וגו' וַיְטַהֲרוּ אֶת הַלְּשָׁכוֹת. וְרַבָּנָן אָמְרֵי צִוָּה אוֹתָן עַל הַמַּחְלֹקֶת, אֲמַר לְהוֹן תִּהְיוּ כֻּלְכוֹן אֲסִיפָה אֶחָת, הֲדָא הוּא דִכְתִיב (יחזקאל לז, טז): וְאַתָּה בֶן אָדָם קַח לְךָ עֵץ אֶחָד וּכְתֹב עָלָיו וגו' לִבְנֵי יִשְׂרָאֵל וגו', חֲבֵרוֹ כְּתִיב, נַעֲשׂוּ בְּנֵי יִשְׂרָאֵל אֲגֻדָּה אַחַת, הַתְקִינוּ עַצְמְכֶם לַגְאֻלָּה, מַה כְּתִיב אַחֲרָיו, (יחזקאל לז, כב): וְעָשִׂיתִי אֶתְכֶם לְגוֹי אֶחָד וגו'. (בראשית מט, א): אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים, רַבִּי סִימוֹן אָמַר מַפֶּלֶת גּוֹג הֶרְאָה לָהֶם, הֵיךְ מָה דְאַתְּ אָמַר (יחזקאל לח, טז): בְּאַחֲרִית הַיָּמִים תִּהְיֶה, רַבִּי יְהוּדָה אָמַר בִּנְיַן בֵּית הַמִּקְדָּשׁ הֶרְאָה לָהֶם, הֵיךְ מָה דְאַתְּ אָמַר (מיכה ד, א): וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית ה' נָכוֹן. רַבָּנָן אָמְרֵי בָּא לְגַלּוֹת לָהֶם אֶת הַקֵץ וְנִתְכַּסָּה מִמֶּנּוּ. רַבִּי יְהוּדָה בְּשֵׁם רַבִּי אֶלְעָזָר בַּר אֲבִינָא שְׁנֵי בְּנֵי אָדָם נִגְלָה לָהֶם הַקֵּץ וְחָזַר וְנִתְכַּסָּה מֵהֶם, וְאֵלּוּ הֵם יַעֲקֹב וְדָנִיֵּאל, דָּנִיֵּאל (דניאל יב, ד): וְאַתָּה דָנִיֵּאל סְתֹם אֶת הַדְּבָרִים וַחֲתֹם. יַעֲקֹב, אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים. (בראשית מט, ג): רְאוּבֵן בְּכֹרִי אַתָּה, מְלַמֵּד שֶׁבָּא לְגַלּוֹת לָהֶם אֶת הַקֵּץ וְנִתְכַּסָּה מִמֶּנּוּ. מָשָׁל לְאוֹהֲבוֹ שֶׁל מֶלֶךְ שֶׁהָיָה נִפְנֶה מִן הָעוֹלָם וְהָיוּ בָנָיו סוֹבְבִין אֶת מִטָּתוֹ, אָמַר לָהֶם בּוֹאוּ וַאֲגַלֶּה לָכֶם מִסְטוֹרִין שֶׁל מֶלֶךְ, תָּלָה עֵינָיו וְהִבִּיט בַּמֶּלֶךְ, אָמַר לָהֶם הֱיוּ זְהִירִין בִּכְבוֹדוֹ שֶׁל מֶלֶךְ. כָּךְ יַעֲקֹב אָבִינוּ תָּלָה עֵינָיו וְרָאָה שְׁכִינָה עוֹמֶדֶת עַל גַּבָּיו, אָמַר לָהֶם הֱווּ זְהִירִין בִּכְבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וְרַבָּנָן אָמְרֵי כָּךְ הָיְתָה עֲדָתוֹ שֶׁל קֹרַח שׁוֹקַעַת וְיוֹרֶדֶת שׁוֹקַעַת וְיוֹרֶדֶת עַד שֶׁעָמְדָה חַנָּה וְנִתְפַּלְּלָה עֲלֵיהֶן (שמואל א ב, ו): ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל.

 

“Jacob called to his sons, and he said: Gather, and I will tell you what will befall you at the end of days. Assemble and hear, sons of Jacob, and listen to Israel your father” (Genesis 49:1–2).
“Jacob called to his sons.” “The lot is cast in the bosom” (Proverbs 16:33) – this is the lottery of Yom Kippur. “And all of one’s judgment is from the Lord” (Proverbs 16:33) – to determine which will be for God and which will go to an uninhabitable land.

Another matter: “The lot is cast in the bosom” – this is the lot of the tribes. “And all of one’s judgment is from the Lord” – that the Holy One blessed be He agreed with him to give each and every one as befitting him.

“Jacob called to his sons” – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: Jacob called the Almighty to be with his sons. Rabbi Pinḥas said: He invited Him to his sons. Rabbi Avun said: He appointed Him steward for his sons.

“He said: Gather ….” – gather from the land of Egypt and assemble in Rameses. Gather from the ten tribes and assemble to the tribe of Judah and Benjamin. He commanded them to act with deference to the tribe of Judah and Benjamin.

Rabbi Aḥa said: Purify yourselves, just as it says: “They gathered themselves together…” (Nehemiah 12:28), “and they purified the chambers” (Nehemiah 13:9). The Rabbis say: He commanded them regarding dissension. He said to them: ‘You shall all be one assembly.’ That is what is written: “You, Son of man, take for you one piece of wood, and write on it: [For Judah] and for the children of Israel [his companions]” (Ezekiel 37:16) – it is written “his companion” – the children of Israel became a single group. Prepare yourselves for redemption. What is written thereafter? “I will render you one nation…” (see Ezekiel 37:22).

“[I will tell you] what will befall you at the end of days” – Rabbi Simon said: He showed them the downfall of Gog, just as it says: “It will be at the end of days” (Ezekiel 38:16). Rabbi Yehuda said: He showed them the building of the Temple, just as it says: “It will be at the end of days that the mountain of the House of the Lord will be established” (Micah 4:1). The Rabbis said: He came to reveal the End, but it was concealed from him.

Rabbi Yehuda in the name of Rabbi Elazar bar Avina: Two people, the End was revealed to them and was then concealed from them. They are Jacob and Daniel. Daniel – “But you, Daniel, obscure the matters and seal” (Daniel 12:4). Jacob – “what will befall you at the end of days.”
“Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power” (Genesis 49:3).

 

“Reuben, you are my firstborn” – this teaches that he came to reveal the End, but it was concealed from him. This is analogous to a king’s confidant who was passing from the world, and his sons were surrounding his bed. He said to them: ‘Come and I will reveal to you the secrets of the king.’ He lifted his eyes and gazed at the king. He said to them: ‘Be vigilant regarding the honor of the king.’ So, Jacob our patriarch lifted his eyes and saw the Divine Presence standing over him. He said to them: ‘Be vigilant regarding the honor of the Holy One blessed be He.’ The Rabbis said: So, the congregation of Koraḥ was sinking and descending, sinking and descending, until Hannah stood and prayed on their behalf: “The Lord puts to death and brings to life; He lowers to the netherworld and elevates” (I Samuel 2:6). (source)

 

Bereshit Rabbah 99:2:

 

כִּי לֹא יַעֲשֶׂה ה' אֱלֹהִים דָּבָר וגו' (עמוס ג, ז), יַעֲקֹב זִוֵּג שְׁנַיִם כְּנֶגֶד שְׁנַיִם, וּמשֶׁה זִוֵּג שְׁנַיִם כְּנֶגֶד שְׁנַיִם, יְהוּדָה כְּנֶגֶד מַלְכוּת בָּבֶל, זֶה נִמְשַׁל בְּאַרְיֵה וְזֶה נִמְשַׁל בְּאַרְיֵה, זֶה נִמְשַׁל בְּאַרְיֵה (בראשית מט, ט): גּוּר אַרְיֵה יְהוּדָה, וְזֶה נִמְשַׁל בְּאַרְיֵה (דניאל ז, ד): קַדְמָיְתָא כְאַרְיֵה, בְּיַד מִי מַלְכוּת בָּבֶל נוֹפֶלֶת, בְּיַד דָּנִיֵּאל שֶׁהוּא בָּא מִשֶּׁל יְהוּדָה. בִּנְיָמִין כְּנֶגֶד מַלְכוּת מָדַי, זֶה נִמְשַׁל בִּזְאֵב וְזוֹ נִמְשְׁלָה בִּזְאֵב, זֶה נִמְשַׁל בִּזְאֵב (בראשית מט, כז): בִּנְיָמִין זְאֵב יִטְרָף וגו', וְזוֹ נִמְשְׁלָה בִּזְאֵב (דניאל ז, ה): וַאֲרוּ חֵיוָה אָחֳרִי תִנְיָנָה דָּמְיָה לְדֹב, רַבִּי חֲנִינָא אָמַר לְדֹב כְּתִיב, דֵּב הָיָה שְׁמָהּ, הִיא דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן (ירמיה ה, ו): עַל כֵּן הִכָּם אַרְיֵה מִיַּעַר, זוֹ בָּבֶל (ירמיה ה, ו): זְאֵב עֲרָבוֹת יְשָׁדְדֵם, זוֹ מָדַי. בְּיַד מִי מַלְכוּת מָדַי נוֹפֶלֶת בְּיַד מָרְדְּכַי שֶׁהוּא בָּא מִשֶּׁל בִּנְיָמִין. לֵוִי, כְּנֶגֶד מַלְכוּת יָוָן, זֶה שֵׁבֶט שְׁלִישִׁי וְזוֹ מַלְכוּת שְׁלִישִׁית. זֶה אוֹתִיּוֹתָיו מְשֻּׁלָּשִׁין וְזוֹ אוֹתִיּוֹתֶיהָ מְשֻׁלָּשִׁין. אֵלּוּ תּוֹקְעֵי קַרְנַיִם וְאֵלּוּ תּוֹקְעֵי סוֹלְפִּירִים. אֵלּוּ לוֹבְשֵׁי כּוֹבָעִים וְאֵלּוּ לוֹבְשֵׁי קִיסִים. אֵלּוּ לוֹבְשֵׁי מִכְנָסַיִם וְאֵלּוּ לוֹבְשֵׁי פֶּמִלַּלְיָא. אֵלּוּ מְרֻבִּים בְּאֻכְלוּסִין וְאֵלּוּ מוּעָטִין בְּאֻכְלוּסִין. בָּאוּ מְרֻבִּים וְנָפְלוּ בְּיַד מוּעָטִין, בְּאֵיזוֹ זְכוּת, מִבִּרְכָתוֹ שֶׁל משֶׁה, שֶׁאָמַר (דברים לג, יא): מְחַץ מָתְנַיִם קָמָיו. בְּיַד מִי מַלְכוּת יָוָן נוֹפֶלֶת, בְּיַד בְּנֵי חַשְׁמוֹנָאי שֶׁהֵם מִשֶּׁל לֵוִי. יוֹסֵף כְּנֶגֶד מַלְכוּת אֱדוֹם, זֶה בַּעַל קַרְנַיִם וְזֶה בַּעַל קַרְנַיִם. זֶה בַּעַל קַרְנַיִם (דברים לג, יז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. וְזֶה בַּעַל קַרְנַיִם (דניאל ז, כ): וְעַל קַרְנַיָּא עֲשַׂר דִּי בְרֵאשַׁהּ. זֶה פֵּרַשׁ מִן הָעֶרְוָה וְזֶה נִדְבַּק בָּעֶרְוָה. זֶה חָס עַל כְּבוֹד אָבִיו, וְזֶה בִּזָּה עַל כְּבוֹד אָבִיו. זֶה כְּתִיב בּוֹ (בראשית מב, יח): אֶת הָאֱלֹהִים אֲנִי יָרֵא, וְזֶה כְּתִיב בּוֹ (דברים כה, יח): וְלֹא יָרֵא אֱלֹהִים. בְּיַד מִי מַלְכוּת נוֹפֶלֶת, בְּיַד מְשׁוּחַ מִלְחָמָה שֶׁהוּא בָּא מִשֶּׁל יוֹסֵף. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָסֹרֶת הוּא שֶׁאֵין עֵשָׂו נוֹפֵל אֶלָּא בְּיַד בָּנֶיהָ שֶׁל רָחֵל, הֲדָא הוּא דִכְתִיב (ירמיה מט, כ): אִם לוֹא יִסְחָבוּם צְעִירֵי הַצֹּאן, וְלָמָּה הוּא קוֹרֵא אוֹתָן צְעִירֵי הַצֹּאן, שֶׁהֵן צְעִירֵיהֶן שֶׁל שְׁבָטִים.

 

“For the Lord God will not do anything, [unless He has revealed His secret to His servants the prophets]” (Amos 3:7) – Jacob paired two with two, and Moses paired two with two. Judah opposite the kingdom of Babylon – this one was likened to a lion and that one was likened to a lion. This one was likened to a lion: “Judah is a lion cub” (Genesis 49:9); and that one was likened to a lion: “The first was like a lion” (Daniel 7:4). Into the hands of whom would the kingdom of Babylon fall? Into the hands of Daniel, who descended from Judah.

Benjamin opposite the kingdom of Media – this one was likened to a wolf, and that one was likened to a wolf. This one was likened to a wolf: “Benjamin is a wolf that mauls” (Genesis 49:27); and that one was likened to a wolf: “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5) – Rabbi Ḥanina said: Ledov is written, but it was called dev. This is in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6) – this is Babylon; “a wolf of the deserts will plunder them” (Jeremiah 5:6) – this is Media. Into the hands of whom did the kingdom of Media fall? Into the hands of Mordekhai, who descended from Benjamin.

Levi opposite the kingdom of Greece – this one is the third tribe, and that one is the third kingdom. This one has three letters, and that one has three letters. These sound horns, and those sound trumpets. These wear hats, and those wear helmets. These wear trousers, and those wear knee breeches. Those are many in number, and these are few in number. The many came and fell into the hand of the few. By what merit? It was due to the blessing of Moses, who said: “Crush the loins of those who rise against him” (Deuteronomy 33:11). Into whose hands did the kingdom of Greece fall? Into the hands of the Hasmoneans, who were from Levi.

Joseph opposite the kingdom of Edom – this one has horns, and that one has horns. This one has horns – “the firstborn bull is his majesty” (Deuteronomy 33:17); and that one has horns – “and concerning the ten horns that were on its head” (Daniel 7:20). This one forsook licentiousness, and that one cleaves to licentiousness. This one was scrupulous regarding his father’s honor, and that one demeaned his father’s honor. Of this one it is stated: “I fear God” (Genesis 42:18); of that one it is stated: “And he did not fear God” (Deuteronomy 25:18). Into whose hands will the kingdom [of Edom] fall? Into the hands of the one anointed for war, who comes from Joseph. Rabbi Pinḥas in the name of Rabbi Shmuel bar Naḥman: There is a tradition that Esau will fall only into the hands of Rachel’s descendants. That is what is written: “[Therefore, hear the schemes of the Lord that He has devised against Edom…] will the young of the flock not drag them?” (Jeremiah 49:20). Why does he call them the young of the flock? Because they are the youngest of the tribes. (Source)

 

Commenting on the above two passages from Bereshit Rabbah, Jacob Neusner noted that:

 

We see ultimate typology: each pagan empire finds representation among the brothers. The impressive theory of Israel’s history finds a place here only because of E. Yet the larger relevance—Jacob’s predictions of the future—justifies including the composition. What, then, tells sages how to identify the important and avoid the trivial? The answer derives from the fundamental theological conviction that gives life to their search of Scripture. It is that the task of Israel is to hope, and the message of Genesis—there for the sages to uncover and make explicit—is always to hope.

 

By way of conclusion, if I may state what I conceive to be the sages’ fundamental response to the crisis of the day: for a Jew it is a sin to despair. This I think defines the iron law of meaning, telling sages what matters and what does not, guiding their hands to take up those verses that permit expression of hope—that above all. Given the definitive event of their day—the conversion of the great empire of Rome to Christianity—the task of hope proved not an easy assignment. (Jacob Neusner, Judaism and Christianity in the Age of Constantine: History, Messiah, Israel, and the Initial Confrontation [Chicago Studies in the History of Judaism; Chicago: The University of Chicago Press, 1987], 57)

 

 

Examples of "Testimony from on High" in late-19th century Literature

  

And besides them, he beholds his brethren the Apostles who sat with him at the feet of the Prince of peace with him the majestic testimony from on high, ‘This is my beloved Son, in whom I am well pleased; he ye Him!’ and who, with him, behold His glory, ‘the glory as the only begotten of the Father full of grace and truth.’ (“That Which Was From the Beginning,” The Christian Treasury 32 [1876]: 286)

 

Ver. 31. And I knew him not; but that he may be made manifest to Israel, therefore came I, baptizing in water. The explanation of the first clause of this verse will be best given when we come to ver. 33. The object which the Baptist here assigns for his work of baptizing may at first sight seem to be different from that mentioned in the earliest Gospels, where he is spoken of as sent to prepare the way of the Lord. Attention to the words used by John will remove all difficulty. ‘Israel’ is not to be limited to the Jewish nation. It embraces the true theocracy of God,--neither Jews nor Gentiles as such, but all who will believe (comp. on vers. 47, 49). ‘Made manifest,’ again, is not a mere outward manifestation, but a revelation of Jesus as  He is. Thus the meaning of the words is not, ‘I baptize in water in order that Jesus may come to my baptism, and may there receive a testimony on high:’ but, ‘I baptize that I may declare the necessity of that forsaking of sin without which no true manifestation of Jesus can be made to the heart.’ The words in their real meaning, therefore, are in perfect harmony with the accounts of the Synoptists. The advance of thought from the unrecognized Jesus of ver. 26 to the ‘made manifest’ of ver. 31 is obvious. It corresponds to the ‘standeth’ of ver. 26, and the ‘coming unto him’ of ver. 29; with the fact also, that the one is the first, the other the second, testimony of the Baptist. (William Milligan and William Fiddian Moulton, The International Revision Commentary on the New Testament, ed. Philip Schaff [New York: Charles Scribner’s Sons, 1883], 4:27-28)

 

"Mormonism" in History of Onario Co., New York (1876)

 

 

MORMONISM had its origin in Ontario County. The natural credulity of the ignorant has ever made, them the dupes of design, and there has never been a creed promulgated so fallacious or so monstrous but that it has found followers. Indignant citizens have ejected the contaminating influence from their midst, and, glorified by persecution, the evil has grown and perpetuated itself. Time hallows the past, custom sanctions usage, and the usurper in the course of events becomes authority. The society of Jemima Wilkinson soon dissolved, but the new religion with active workers drew proselytes from every quarter, and numbers thousands of firm believers. It is of interest, then, to place on record here a brief outline of its founder. The father of Joseph Smith was from near the Merrimac river, New Hampshire. His first settlement was in or near Palmyra village, but in 1819 he became the occupant of new land on Stafford street, Manchester, near the Palmyra line. His cabin was of the rudest, and a small tract about it was underbrushed as a clearing. He had been a Universalist, but had changed to Methodism. His character was that of a weak, credulous, litigious man.

 

Mrs. Smith, originally designing profit and notoriety, was the source from which the religion of the Latter-Day Saints was to originate. The Smiths had two sons. The elder, Alvah, sickened and died, and Joseph was designated as the coming prophet,—a subject the most unpromising in appearance and ability. Legends of hidden treasure had pointed to Mormon Hill as the depository. Father and son had visited the place and dug for buried wealth by midnight, and it seemed natural that the Smiths should in time connect themselves with the plan of a new creed, with Joseph Smith as the founder. As the scheme developed, Oliver Cowdery and Martin Harris gave it their support, and Sydney Rigdon joined the movement later. Cowdery was a school-teacher in the district, and intimate with the Smiths. Harris was owner of a good farm two miles north of Palmyra village. The farm went to pay for the publication of the Mormon Bible. Harris was an honest, worthy man, but a religious enthusiast. Rigdon came from Ohio, and attached himself to the scheme of imposture. He had been a Baptist preacher, but had forfeited his standing by disreputable action. His character was that of a designing, dishonest, disreputable man. In him the Smiths found an able manager, and he found them fit agents of his schemes. Joseph Smith, Jr., had in his possession a miraculous stone, opaque to others, luminous and transparent to himself. It was of the common hornblende variety, and was kept in a box, carefully wrapped in cotton. Placed in a hat, and looked upon, Smith alleged ability to locate hidden treasure. Mrs. Smith made and sold oil-cloths, and, while so engaged, prophesied a new religion, of which her son should be the prophet. One morning as the settlers went to their work a rumor circulated that the Smiths, in a midnight expedition, had commenced digging on the northwest spur of Mormon Hill, and had unearthed several heavy golden tablets covered with hieroglyphics. It was stated that Joseph was able to translate this record, and was engaged upon the work. To make money and indulge a love of notoriety was the first plan, and to found a new religion a later thought, ' The mysterious symbols were to be translated and published in book-form. Money was wanted, and Harris mortgaged his farm for two thousand five hundred dollars, which was to secure him half the proceeds of the sales of the Gold Bible. Joseph Smith told Harris that an angel had directed where on Mormon Hill the golden plates lay buried, and he himself unwillingly must interpret and publish the sacred writing, which was alleged to contain a record of the ancients of America, engraved by Mormon, the son of Neephi. Upon the box in which were the plates had been found large spectacles, whose glasses were transparent only to the prophet. None save Smith were to see the plates, on pain of death. Harris and Cowdery were the amanuenses, who wrote as Smith, screened from their view, dictated. Days passed, and the work proceeded. Harris took his copy home, to place in the hands of the type-setters. His wife was a woman of sense and energy. She seized one hundred pages of the new 'revelation, and they were burned or concealed. This portion was not again written, lest the first being found, the versions should not agree. The author of the manuscript pages from which the book was published is unknown. One theory gives them as the work of a Mr. Spaulding, of Ohio, who wrote it as a religious novel, left the manuscript with a printer, and, being appropriated by Rigdon, was brought to Manchester and turned to account. The general and most probable opinion is that Smith and Cowdery were the authors, from these reasons: it is a poor attempt at counterfeiting the Scriptures ; modern language is inconsistently blended, and chronology and geography are at variance. It is a strange medley of Scripture, to which is appended a " Book of Commandments," the work of Rigdon, perhaps assisted by Spaulding's papers. The date of the Gold Bible is fixed as the fall of 1827. The first edition of the Book of Mormon was printed by E. B. Grandin, of Palmyra, New York, and consisted of five thousand copies. The work of printing began June 29. It was completed in 1830, and offered for sale at one dollar and twenty-five cents per copy, but it would not sell. Smith went to Pennsylvania, clad in a new suit from funds provided by Harris; here he married a daughter of Isaac Hale, and both were baptized by Rigdon after the Mormon ritual. This wife is living near Nauvoo, Illinois, in comfortable circumstances. The original edition of the book has this preface: "The Book of Mormon; an account written by the hand of Mormon upon plates taken from the plates of Nephi," and concludes with " By Joseph Smith, Jr., Author and Proprietor." Later editions designate Smith " translator." The contents give fifteen " Books," and the edition contains five hundred and eighty-eight pages, common duodecimo, small pica letter. A formal organization was desirable. A meeting was held at the house of Joseph Smith, Sr., in June, 1830. The exercises consisted of readings and interpretations of the new Bible. Smith, Sr., was installed " Patriarch and President of Latter-Day Saints." Cowdery and Harris were given limited and conditional offices. From the house the party adjourned to a brook near by, where a pool had been made by the construction of a small dam. Harris and Cowdery were first baptized at their own request. The latter, now qualified, administered the same rite to Joseph Smith, Sr., Mrs. Smith, his wife, Hiram Page, Mrs. Rockwell, Dolly Proper, and some of the Whitemer brothers. Calvin Stoddard, a neighbor, early believed in Mormonism, and was possessed with the notion that he should go out and preach the gospel. While in a state of doubt, two men, Stephen S. Harding and Abner Tucker, played a practical joke, which confirmed his faith. At midnight they repaired to his house, struck three heavy blows with a stone upon his door, awaking him ; then one solemnly spoke, " Calvin Stoddard! the angel of the Lord commands that before another going down of the sun thou shalt go forth among the people and preach the gospel of Nephi, or thy wife shall be a widow, thy children orphans, and thy ashes scattered to the four winds of heaven."

 

Next day the first Mormon missionary, in full faith, began to preach from house to house, and so began that missionary system so successful and so potential to this new sect. Soon after organizing, the Mormons migrated to Kirtland, Ohio, thence to Independence, Missouri, then to Nauvoo, where Smith fell a martyr to the cause, and where a temple long stood to mark the sudden energy of the growing sect. Away to Utah the people traveled, and far beyond the pale of civilization established a new city and grew in power. The creed of polygamy engrafted by a later prophet has been a distinctive and repellent feature, at variance with law and morality. To its existence may be attributed the decline and ultimate death of the system. While Mormonism originated with the ignorant, and was perpetuated in knavery, among its adherents are ranked many good people whose devotion to the religion entitles them to honor. The career of a Mohammed had like points in the origin of Mohammedanism, and age has deepened the faith of its votaries. Mormonism, originating in Ontario, and the subject of ridicule, furnishes yet another evidence of human frailty, superstition, credulity, and faith. (W. H. McIntosh, History of Ontario Co., New York [Philadelphia: Everts, Ensign & Everts, 1876], 42-43)

 

Strack and Billerbeck on Matthew 15:19

  

15:19: From the heart come evil thoughts, murders, adulteries, fornications, thieving, false testimonies, slanders.

 

Jerusalem Talmud Berakot 1.3C.18: “You shall not commit adultery. Lest you wander after your heart and your eyes, with which you fornicate” (Num 15:39). R. Levi (ca. 300) said, “The heart and the eye are the two means of sin. It says, ‘Give, my son, your heart to me and let my ways please your eyes’ (Prov 23:26). God says, ‘If you give me your heart and your eye, I know that you belong to me.’ ”—In TanḥB שלח § 31 (37B), Num. Rab. 17 (182D) it is said anonymously: The heart and the eyes are the means for the body, for they mislead the body to fornication מְזַנִין; Tanḥ. שלח (216A) reads מונים instead of מזנים, probably due to a mistake; the saying is also anonymous in Num. Rab. 10 (157D). ‖ Midrash Ecclesiastes 1:16 (11B): “I said with (עם) my heart” (Eccl 1:16). The heart sees (Eccl 1:16); hears (1 Kgs 3:9); speaks (Eccl 1:16); walks (2 Kgs 5:26); falls (1 Sam 17:32); stands (Ezek 22:14); rejoices (Ps 16:9); cries out (Lam 2:16); is comforted (Isa 40:2); is saddened (מצטער, Deut 15:10); is hardened (Exod 9:12); becomes soft (Deut 20:3); is saddened (מתעצב, Gen 6:6); quakes (Deut 28:67); is broken (Ps 51:19); rises up proudly (Deut 8:14); is recalcitrant (Jer 5:23); devises (1 Kgs 12:33); has evil thoughts (מהרהר, Deut 29:18); wells up (Ps 45:2); thinks (Prov 19:21); desires (Ps 21:3); strays (Prov 7:25); fornicates (Num 15:39); is strengthened (Gen 18:5); is stolen (Gen 31:20); is bent (Lev 26:41); is persuaded (Gen 34:3); reels (Isa 21:4); is anxious (1 Sam 4:13); watches (Song 5:2); loves (Deut 6:5); hates (Lev 19:17); is jealous (Prov 23:17); is tested (Jer 17:10); is torn (Joel 2:13); contemplates (Ps 49:4); is like fire (Jer 20:9); is like a stone (Ezek 36:26); turns in repentance (Jer 24:7); burns (Deut 19:6); dies (1 Sam 25:37); melts (Josh 7:5); accepts words (Deut 6:6); accepts fear (Jer 32:40); boasts (Ps 111:1); craves (Prov 6:25); is hardened (Prov 28:14); feasts (Judg 16:25); prepares deception (Prov 12:20); speaks internally (1 Sam 1:13); loves gifts (Jer 22:17); writes words down (Prov 3:3); prepares calamity (Prov 6:14); accepts commandments (Prov 10:8); exercises arrogance (Jer 49:16); makes arrangements (plans) (Prov 16:1); vaunts (2 Kgs 14:10). ‖ Dèrek Ereṣ Zuṭa 6 (missing in in Amsterdam edition): The beginning of sin is the evil thoughts of the heart הרהור הלב, the second thing after this is mockery, the third pride, the fourth hardness (mercilessness), the fifth idleness, the sixth baseless hatred, and the seventh the envious eye. This is what Solomon meant: “If he (the one who hates) makes his voice charming, do not believe him; for seven abominations are in his heart” (Prov 26:25). ‖ Genesis Rabbah 67 (43A): “Esau said in his heart” (Gen 27:41). The godless are in the power of their heart: “The fool says in בְּ his heart” (Ps 14:1); “Esau said in his heart” (Gen 27:41); “Jeroboam said in his heart” (1 Kgs 12:26) and “Haman said in his heart” (Esth 6:6). Yet the righteous have their heart in their power: “Hannah spoke to על her heart” (1 Sam 1:13); “David spoke to אל his heart” (1 Sam 27:1); “Daniel took it upon על his heart” (Dan 1:8). They are thus like their creator, of whom it says, “Yahweh said to אל his heart” (Gen 8:21). (The על or אל makes the person appear as the one who gives commands with respect to the heart, whereas the ב of the first line of citations expresses the fealty, the bondage in which a person exists with respect to his heart.) ‖ Jerusalem Talmud Yoma 8.45B.51: The burnt offering makes atonement for the evil thought of the heart על הִרְהוּר הלב. ‖ Babylonian Talmud Yoma 29A: The thoughts of sin הִרְהוּרֵי עֲבֵירָה (= unchaste fantasies) are worse than the sin itself. ‖ Midrash Ecclesiastes 7:2 (32B): Why does one (in the case of mourning) strike himself on the heart? To say (thereby) that everything comes from there (sin, which causes death).—See also § Mark 7:21f. (Hermann L. Strack and Paul Billerbeck, A Commentary on the New Testament from the Talmud and Midrash, ed. Jacob N. Cerone, 4 vols. [trans. Andrew Bowden and Joseph Longarino; Bellingham, Wash.: Lexham Press, 2022], 1:820-21)

 

"Fifty" as a Military Unit in Assyrian Literature (cf. 1 Nephi 3:31; 4:1)

Commenting on 2 Kgs 1:9, Cogan and Tadmor wrote that:

 

an officer of fifty and his company of fifty. Fifty men comprise a military unit, headed by an officer (śar); cf. 1 Sam 8:12; 2 Kgs 15:25; Isa 3:3. In contemporary Mesopotamian armies, a similar unit was led by a rab ḫanšê, “officer/captain of fifty,” cf. CAD Ḫ 81. (Mordechai Cogan and Hayim Tadmor, II Kings: A New Translation with Introduction and Commentary [AYB 11; New Haven: Yale University Press, 2008], 26)

 

Here is the relevant quotation from the CAD series:

 

ḥanšā in rab-ḥanšû s.; commander of a contingent of 50 soldiers; NA, NB; wr. (LÚ).GAL.50 and LÚ.GAL.50-ú (VAS 6 93: 5 and 6); cf. hamiš.

 

(a) in NA: LÚ.GAL.50-ia šu ša LÚ Gurraja URU Meturnaja my commander-of-fifty of (the contingent composed of) Gurraeans and (the inhabitants) of the town Meturna ABL 251:4; LÚ.GAL.50 ḥanniu issi ṣābēšu this commander-of-fifty with his soldiers ibid. 15, and passim in this letter; PN LÚ.GAL.5[0] KAV 31:1 and 32:1 (referring to a contingent of chariots), also KAV 189 r. 6, ADD 233 r. 15 and 328 r. 6; PN GAL.50 ADD 197:4 and r. 3.

 

(b) in NB: LÚ.GAL.50.MEŠ ina pānikunu ṣābē mūtātu abkātu u ḫalqītu šullimšunnûtu replace the losses of dead, captured and missing soldiers (in the contingents) to the commanders-of-fifty who are under your authority RA 11 166 r. 9, let.; mīnamma kurmāti u šipāti ša la PN u PN₂ LÚ.GAL.50-ú ana LÚ. GAL.10-ti MEŠ taddin why did you give provisions and wool to the decurions without the permission of PN and of PN₂, the commander-of-fifty YOS 3 103:9, let.; LÚ GAL. 50.MEŠ ša pāni RN commanders-of-fifty who are under Merodachbaladan, king of Babylon AnOr 9 1:1, cf. naphar 91 LÚ.GAL.50.MEŠ ibid. 96, also BIN 1 40:30 (referring to work to be performed), TuM 2–3 212:4 (collection of ilku-tax). (The Assyrian Dictionary of the Oriental Institute of the University of Chicago, ed. A. Leo Oppenheim, 21 vols. [Chicago: The Oriental Institute, 1956]: 6:81)

 

"Fifty" as a Military Unit in ABL 186 from Mesopotamia (cf. 1 Nephi 3:31; 4:1)

  

To the king, my lord: your servant Išdī-Nabû.

 

. . .

 

Šummu-ilu, the son of Aramiš-šar-ilāni, the mušarkisu-official commissioned by the king, made the following declaration before me: “My father died in enemy country; the fifty soldiers under his command took thereupon 12 horses and left, they are now bivouacking in the surroundings of Nineveh. I said to them: ‘Even if my father is dead, why have you left the king’s service and have done away?’” (ABL 186 in A. Leo Oppenheim, Letters from Mesopotamia: Official, Business, and Private Letters on Clay Tablets from Two Millennia [Chicago: University of Chicago Press, 1967], 177)

 

"Fifty" as a Military Unit in the Amarna Tablets (EA 295) (cf. 1 Nephi 3:31; 4:1)

  

EA 295

 

A servant from head to toe

 

text: VAT 1650.

copies: WA 88; VS 11, 168.

 

[Sa]y [to the king], my lord, my Sun, my g[od: Message of …]-di.kud, your servant, a loy[al] servant, [the dirt] beneath the sandals of the [ki]ng, my lord. I fall at the feet of the king, my lord, my Sun, my god, 7 [times] and 7 times. 8–11 I am indeed the servant of the king, my lord, who serves the king, my lord, [from] my head to my feet, just as my [an]cestors (have done) since time immemori[al]. 12–15 May the king, [my] lord, be i[nformed] of the de[ed that] Yab[ni- …, the ruler of S]idon³ [d]id to me. 15–22 … […] Evil [was done …], and he fell [upon …], along with the d[og, the ruler of …], along with h[is] brothers […], along with the men of the l[and of …], and he assemb[led …] …

 

Reverse

 

[…] 3–10 E[vi]l [has (also) b]een don[e] to [my] partner.⁵ May the king be informed of [my] loy[alty], and may the king, [my] lord, give 50 men along with the garr[ison] commander to guard the city: ti-e-ti (…) ⁷ f[or the king]. I am indeed prepa[ring] my caravan and my intention is to go (to Egypt) to serve the king. (William L. Moran, The Amarna Letters [Baltimore: Johns Hopkins University Press, 1992], 337)

 

 

6. lú.igi.kár en.[nun/nu.un]: in favor of en.nun (maṣṣartu), “garrison,” are the task assigned to the men and the fact that 50 is a common number for manning a garrison (see EA 139:32; 238:11; 289:42). lú.igi.kár, perhaps āširu or pāqidu, and āšir/pāqid maṣṣarti may correspond to Egyptian iʾmy-r jwʿjt, “overseer of the garrison.” For further discussion, see Acta Sumerologica Japonensia 5 (1983) p. 176, and cf. EA 337, n. 1. (Ibid., 338 n. 6)

 

Talmud, Pesachim 40b and Nazirites Not Even Walking Through a Vineyard (cf. Judges 14:6)

  

עוּלָּא אָמַר: אֶחָד זֶה וְאֶחָד זֶה — אָסוּר, מִשּׁוּם: ״לֵךְ לֵךְ אָמְרִינַן נְזִירָא, סְחוֹר סְחוֹר, לְכַרְמָא לָא תִּקְרַב״.

 

Ulla said: In both of these cases, whether the vinegar is added first or afterward, its use is prohibited, as one must avoid scenarios that might lead to a prohibition, as per the well-known adage: Go around, go around, and do not approach the vineyard, they say to the nazirite. Since a nazirite is prohibited from drinking wine and eating grapes, it is preferable for him to avoid a vineyard entirely. A similar principle applies to other prohibitions. (Talmud, Pesachim 40b)

 

Note on "to dwell/sit" (‎ישׁב yšb) (cf. 1 Nephi 1:6)

  

As Lehi “prayed unto the Lord, there came a pillar of fire and dwelt upon a rock before him.” (1 Nephi 1:6) The use of the verb “dwelt” rather than the usual “sat” may seem peculiar to those unacquainted with the fact that one word, yšb, in Hebrews, has both the meaning of “dwell” and of “sit.” (John A. Tvedntes, “Hebraisms in the Book of Mormon: A Preliminary Survey,” BYU Studies 11, no. 1 [1970]: 59)

 

 

Clines:

 

1. sit (e.g. Gn 18:1; 19:1; 31:34; 38:14; Ex 2:15; 11:5; 17:12; Lv 15:4 Dt 6:7; 17:18; Jg 3:20; 1 S 1:9; 20:5; 2 S 18:24; 1 K 1:13; 13:20; 2 K 1:8; 4:20; Is 3:26; Jr 32:12; Ezk 2:6; Jl 4:12; Mc 4:4; Zc 3:8; Ps 1:1; Est 1:2; Si 34:12).

2. sit down* (e.g. Gn 21:16; Ex 32:6; Dt 23:14; 1 S 28:23; Jon 4:5; Ru 4:2).

3. sit on throne, be enthroned,* of king (e.g. Dt 17:18; Si 40:3(B) 4QCommGenA 5₂ perh. Is 10:13), of Babylon as queen (Is 47:8), of Y. (e.g. 1 S 4:4; 2 S 6:2‖1 C 13:6; 2 K 19:15‖Is 37:16; 40:22; Ps 2:4; 9:11; 22:3; 29:10, 10; 47:9; 55:20 [or em.; see Subj.] 80:2; 99:1; 102:13; 113:5; 123:1; Lm 5:19).

4. lie down, rest (e.g. Ps 127:2).

5. remain, stay, of persons (e.g. Gn 22:5; 27:44; 44:33; Ex 16:29; Lv 8:35; 12:4; Nm 22:8; Dt 1:6; 9:9; Jos 2:22; Jg 6:18; 2 S 1:1; 2 K 2:2; Jr 37:16), of objects (e.g. Gn 49:24 [or em.; see Subj.] 1 S 5:7; 2 S 6:11; Jr 30:18; Ps 125:1).

6. dwell, inhabit* (e.g. Gn 19:29, 30; Ex 23:33; Lv 20:22; 25:18; Nm 13:18; Dt 2:4; 23:17; Jos 6:25; 7:7; 15:63; Jg 1:21; 6:10; 1 S 27:5; 2 S 7:5; 1 K 2:36; 3:17; 2 K 6:1; 25:24‖Jr 40:9; Is 6:5; 10:24; Jr 2:6; 27:11; 35:9; Ezk 12:2; 28:25; 36:17; Ho 4:3; Am 3:12; Na 1:5; Hg 1:4; Ps 9:12; 101:7; Jb 15:28; Pr 21:19; Lm 1:3; Est 9:19; Ezr 2:70‖Ne 7:72; Ne 3:26; 1 C 4:28; 2 C 19:4).

7. settle* (e.g. Gn 4:16; 11:2, 31; 13:12, 18; 19:30; 20:1, 15; 26:6; 34:10, 21, 23; 35:1; 36:8; 37:1; 45:10; 47:4; Dt 12:29). (The Dictionary of Classical Hebrew, ed. David J. A. Clines, 8 vols. (Sheffield: Sheffield Academic Press, 1998), 4:317-18)

 

 

HALOT:

 

ישׁב (1090 times): basic form yṯb: MHeb.; Ug. yṯb (impf. 1st. sg. ʾṯb = *ʾaṯibu; inf. ṯbt, UT §9:48; §19:1177), Can. nišab (EA, E 21; Dhorme Receuil 503f.); Moabite, Ph. OArm. Yaud. ישׁב; EgArm. Pehl. Nab. (מותב) Palm. Uruk יתב (Jean-H. Dictionnaire 111f.), JArm. Sam. CPArm. Syr. Mnd. (Drower-M. Dictionary 193b) יְתֵב; Arb. waṯaba to jump up (→ Barr Philology 174), OSArb. wṯb IV to put down, Himyaritic to sit, Eth. ʾawsaba to marry; Akk. (w)ašābu.

qal (ca. 770 times): pf. יָשַׁב/שָׁב, יָשַׁבְתָּ; יָֽשְׁבוּ/שָֽׁבוּ; impf. (Bauer-L. Heb. 378p, r) יֵשֵׁב, יֵ֫שֶׁב, וַיֵּ֫שֶׁב/שֵֽׁב, וָאֵשְׁבָה/שֵֽׁבָה, יֵשְׁבוּ/שֵֽׁבוּ, *תֵּישַׁבְנָה Ezk 35:9K (Q תָּשׁוֹבְנָה root שׁוב); impv. שֵׁב, שֶׁב־, שְׁבָה, שְׁבוּ, שֵׁבוּ; inf. cj. *שֵׁבָה Is 30:15, (לָ)שֶׁבֶת, cs. לְשֶׁבֶת (Gn 16:3), שִׁבְתִּי, abs. יָשֹׁב־ 1S 20:5 (text error ?); pt. יֹ(וֹ)שֵׁב, הַיֹּשְׁבִי Ps 123:1 (Bauer-L. Heb. 526l; 11Q DJD 3, iii:15 היושב), fem. יֹשְׁבָה, יֹ(וֹ)שֶׁבֶת, יֹ(וֹ)שָֽׁבֶת, cs. *יוֹשַׁבְתִּי K, Q יוֹשֶׁבֶת Jr 10:17 and Lam 4:21 (Bauer-L. Heb. 526l), יֹשְׁבִים, יֹ(וֹ)שְׁבֵי (1C 2:55, K *יֳשְׁבוּ relative), יֹ(וֹ)שְׁבוֹת.

—1. to sit down Gn 27:19; with לְ, on Lam 2:10, with לְ, at Pr 9:14, with עַל, on 1K 2:19, with לְ, waiting for Ex 2424, cj. Nu 10:36 (rd. שְׁבָה: RSmend FRLANT 84:58¹⁰; JMaie Ladeheiligtum 10f); with ethic dat. וַתֵּשֶׁב־לָהּ she sat down Gn 21:16.

—2. to sit Dt 6:7 (:: הלך) Ps 1:1 (:: הלך and עמד) Ps 139:2 (:: קום), to be in session Jr 39:3 (Eissfeldt Kl. Schr. 4:187) Ezr 10:16 (יְשִׁיבָה MHeb. NHeb. session, academy); Sir 51:29; with place Gn 18:1 (פֶּתַח, Bauer-L. Heb. §22a), with בְּ, in 19:1, with עַל, on 1K 22:10, with אֶל־הַשֻּׁלְחָן at the table 13:20; doves perching Song 5:12; of יהוה: יֹשֵׁב הַכְּרֻבִים: who sits (is enthroned) on the cherubim 1S 4:4; with לְ of place Ps 9:5 29:10 Is 3:26 47:1; יָשַׁב עַל־הַמִּשְׁפָּט to preside at court Is 28:6.

—3. misc.: a) יָשַׁב עַל כִּסֵּא מְלוּכָה (Akk. ina kussē šarrūti ašābu) to ascend the royal throne 1K 1:46 2:12 Jr 22:4 Est 1:2, הַיֹּשְׁבִים those sitting on thrones Is 10:13 Ex 15:14f. (:: Cross-F. JNES 14:248f: usu. inhabitants); b) lions lurking Ps 17:12; with אֹרֵב Ju 16:9 and בַּמַּאְרָב Ps 10:8 to sit in ambush; c): to sit ready (זוֹנָה) Jr 3:2; עִם to sit with Ps 26:4; with לִפְנֵי to be a disciple 2K 4:38; with בְּ and n.loc. to encamp in 1S 13:16, 1K 11:16; with לְחוֹף to sit idly beside the sea Ju 5:17; d): abs. to sit there Jr 8:14, הַיֹּשְׁבִים those present Ru 4:4 (Rudolph 59); שִׁבְתּוֹ Ex 21:19 (forced) idleness (Sept., :: Cazelles 53f.; Fensham VT 10:333f.).

—4. to remain sitting: to remain at home Lv 12:4f 2K 14:10 Hos 3:3; to remain Gn 24:55, (things) 49:24; יָשַׁב לוֹ he remains 22:5; with לְ to wait for Ex 24:14; with מִן to keep far from Pr 20:3.

—5. to dwell: Gn 13:6, cj. Hos 14:8 (rd. יֵשְׁבוּ) Ps 133:1; to dwell securely Mi 5:3, יוֹשֵׁב collective inhabitants Gn 4:20 34:30, pl. 36:20; יֹשְׁבֵי בְּאֶרֶץ Is 9:1 and יֹשְׁבֵי־בָהּ, Jr 12:4 (→ Gesenius-K. §130a); יֹשֶׁבֶת population (Brockelmann Heb. Syn. §16f.) Jr 46:9 48:18f, יֹשְׁבוֹת 1S 27:8 (→ Wellhausen Sam. 139f.).

—6. to be inhabited (:: I חרב): a) city Is 13:20 Jr 17:25 Ezk 26:20 (cj. תָּשֻׁבִי) Zech 7:7 9:5; b) territory Jl 4:20 Jr 17:6 Ezk 29:11; c) house Job 15:28.

—Emendations: Gn 49:24 rd. וַתִּשָּׁבֵר (Sept.); Jos 17:7 rd. with Sept. n.loc. יָשׁוּב (Noth 103f.); Is 30:7 for הֵם שֶׁבֶת ? rd. הַמָּשְׁבָּת the silenced Rahab (Gunkel Schöpfung 38f. :: Fohrer: the one brought to a standstill); Am 6:3 rd. שְׁנַת Ps 50:20 rd. בֹּשֶׁת; 1C 4:22 rd. Q וַיָּשֻׁבוּ.

nif: pf. נוֹשָֽׁבָה, נוֹשְׁבוּ/שָֽׁבוּ (Jr 22:6 נוֹשָֽׁבֻה, K 3rd. fem. sg., rd. Q pl., Bergsträsser 2:15; Beer-M. 2:14); pt. נוֹשָֽׁבֶת, נוֹשָׁבוֹת: to be inhabited, land Ex 16:35 Jr 6:8, city Jr 22:6 Ezk 12:20 26:19 36:10, ruins Ezk 38:12; pt. נושבת inhabited territory Sir 43:4.

—Emendations: Ezk 26:17 rd. נִשְׁבַּתְּ (Sept. שׁבת, nif. 2f). †

pi. (Jenni 93f): pf. יִשְּׁבוּ: טִירוֹת to set up (camps) Ezk 25:4. †

hif. (ca. 40 times): pf. הֹשִׁיב, הוֹשַׁבְתִּי, הוֹשִׁבַנִי, הוֹשַׁבְתִּיכָ/תִּים; impf. וַיּוֹשִׁיבֵינִי 1K 2:24 Bomberg ־בַנִי, rd. with Q ־בֵנִי (Bauer-L. Heb. 384c), אוֹשִׁיבְךָ, וַיֹּשִׁבוּם, וַנּוֹשֶׁב; impv. הוֹשֵׁב; inf. הוֹשִׁיב; pt. מוֹשִׁיב, cs. מוֹשִׁיבִי Ps 113:9 (Bauer-L. Heb. 526l).

—1. to set, cause to sit: a) 1K 21:9f, 12 Ps 113:8 (rd. לְהוֹשִׁיבוֹ) Job 36:7; b) king on the throne 1K 2:24 Job 36:7 2C 23:20.

—2. to inhabit (city) Is 54:3 Ezk 36:33.

—3. to cause to dwell (Mesha 13) Gn 47:6, 11 Lv 23:43 1S 2:8 (עִם with) 1S 12:8 2K 17:6, 24, 26 Jr 32:37 Ezk 26:20 36:11 Hos 12:10 Ps 4:9 107:36 143:3 Lam 3:6 2C 8:2; → n.m. יוֹשִׁבְיָה.

—4. to leave behind 1S 30:21 (rd. וַיֹּשִׁיבֵם).

—5. (Jenni 85) a) to cause to set up home (בַּיִת) the unmarried Ps 68:7, the barren woman Ps 113:9 (Albright Fschr. Mowinckel 2f.); b) to give a dwelling to a foreign woman, marry (see above Eth.) Ezr 10:2, 10, 14, 17f Neh 13:23, 27.

—Emendations: Hos 11:11 עַל = אֶל and Zech 10:6 rd. וַהֲשִׁבוֹתִים.

hof: pf. הוּשַׁבְתֶּם Is 5:8 (1QIs^a Versions qal); impf. תּוּשַׁב (1QIs^a תשב).

—1. to be inhabited Is 44:26, cj (תּוּשַׁבְנָה) Ezk 35:9.

—2. denominative of יוֹשֵׁב to be old-established, be a landowner Is 5:8 (Alt ZÄS 75:19). †

Der. מוֹשָׁב, שֶׁבֶת, תּוֹשָׁב; n.m. יוֹשִׁבְיָה, יֶֽשֶׁבְאָב; II יָשׁוּב.