Wednesday, February 25, 2026

Randall P. Spackman on Joseph Smith's Comment that it was "1800 years since the Savior laid down his life" on April 6, 1833

In History, 1838–1856, volume A-1 [23 December 1805–30 August 1834]: 284, set during April 1833, we read:

 

The day was spent in a very agreeable manner, in giving and receiving knowledge which appertained to this last kingdom. It being just 1800 years since the Savior laid down his life that men might have everlasting life, and only three years since the church had come out of the wilderness preparatory for the last dispensation, they had great reason to rejoice;

 

Commenting on this, Randall P. Spackman wrote:

 

 . . . Ludlow also asserted that Joseph Smith “believed the Savior was crucified on Arpil 6 in the thirty-third year of our present calendar (April 6, A.D. 33)” because on April 6, 1833 C.E., a group of Latter-day Saints met with Joseph Smith and he later record that “[t]he day was spent in a very agreeable manner in giving and receiving knowledge which appertained to this last kingdom—it being just 1800 years since the Savior laid down his life . . .” (Ludlow 1978: 151). April 6, 1833 C.E. was the Saturday following Good Friday, so it would have been natural for the Latter-day Saints to remember the Savior’s crucifixion during their meeting. While Joseph Smith may have had no reason to doubt the accuracy of the Dionysian year counting system, he new that the Book of Mormon did not describe the lifetime of Jesus as exactly 33 Gregorian years (see 3 Nephi 8:5). Ludlow’s interpretation, while well intentioned, reads far too much into Joseph Smith’s natural and general statement. (Randall P. Spackman, Introduction to Book of Mormon Chronology: The Principal Prophecies, Calendars, and Dates [FARMS Preliminary Papers; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1993], 72-73)

 

Randall P. Spackman (1993) on Helaman 12:15

  

Mormon's discourse about the wickedness of his generation (Helaman 12) is filled with temporal ideas. In times of plenty, his people develop fickle hearts. The quickness of his people to turn to evil in times of ease is contrasted with their tardy return to God in times of trial. Mormon places human vanity and greed in perspective by contrasting human disobedience with the obedience of all the rest of God's creation -- the dust of the earth, hills, mountains, valleys, the whole earth, the foundations of the universe and the waters of the great deep. However, even the iniquitous eventually will obey God. They will be shut out of His presence. Mormon also teaches the principle of repentance -- change for the better. He notes that some will not repent despite the chastening of the Lord; misery will be the end of their time of probation.

 

In the heart of this discourse, Mormon describes the movement of the earth and the role of the sun or day in a manner that is central to his discussion of God's controlling power. His statement in Helaman 12:15 that “surely it is the earth that moveth and not the sun,” is a statement of astronomical reality and religious truth. The sun does not circle the earth as the Mesoamerican astrologers asserted. The sun is circled by the earth. The sun is not a deity; it is subject to God. Mormon's statement is a clear reference to, and correction of, the scriptural report of the great battle in which Joshua (Hebrew Yehoshua; Greek Jesus) called for the sun and moon to stand still. Joshua 10:12-14 states that Joshua spoke and “the Lord hearkened unto the voice of a man.” The “sun stood still in the midst of heaven, and hasted not to go down about a whole day.” (Randall P. Spackman, Introduction to Book of Mormon Chronology: The Principal Prophecies, Calendars, and Dates [FARMS Preliminary Papers; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1993], 5)

 

For another approach to Helaman 12:15, see:

 

David Grandy, “Why Things Move: A New Look at Helaman 12:15,” BYU Studies, 51, no. 2 (2012): 99-128.

Mankind Having Genuine Free-Will After the Fall in Scholium I of Jacob of Edessa (d. 708)

  

SCHOLIUM I.

 

(GEN. iv. 7)

 

From the fifth Scholium, in which he shows of the history concerning Cain, that because he was condemned for seven offences, he was accounted deserving of seven punishments.

 

Behold, if thou doest well, thou art accepted. And again, I accept thee if thou doest well. These are a manifest announcement that God willeth the welfare of man. He also expecteth him to repent. HE waiteth for him, and also giveth occasions, which invite him to this; He wishing his salvation.

 

But if thou doest not well, sin lieth at the door. Thou turnest to it, and it hath dominion over thee.

 

These are indications that the dominion of the body and freedom of the will belong to man. If he who willeth call to sin, to come to him, then it will have dominion over his soul; but if he do not will, sin is not able to come near him. Behold, it lieth at the door of thy mind, like a rapacious animal outside the door of a house. If thou turnest this way by thy will, and openest to it, it entereth and hath dominion over thee; but if thou dost not will, it is not able to enter thee. By these thou mayest clearly know that Satan is not the sower of sin, though able to oppress and act with violence for the sovereignty of the body. Neither is sin itself the seed of evil doing. Wherefore Cain was condemned, because he was not truly penitent for these things; but he actually opened by his will a door for sin, and it entered and had dominion over him; as God said concerning him, and he slew his brother, without offence (committed), from envy only. (Scholia on Passages of the Old Testament, by Mar Jacob, Bishop of Edessa [trans. George Phillips; London: Williams and Norgate, 1864], 1-3, italics in original)

 

W. D. Davies and Dale C. Allison Jr., on Matthew 19:28

  

What is meant by κρίνοντες? Many have understood the verb to refer not to lordship but to a one-time judgement: Israel will be judged—some would say condemned—by the twelve at the consummation. In support of this conclusion, many ancient Jewish and Christian texts foresee a group of saints judging the world in the sense indicated. Further, 19:28 recalls 25:31, which introduces a depiction of the last judgement. But it is better to hold that for Matthew and his tradition, κρίνοντες had the range of the Hebrew šāpaṭ. In this case, the sitting on the throne designates the exercise of authority over a period of time. As the twelve phylarchs once directed the twelve tribes under Moses, and as Israel was once ruled by judges, so shall it be at the end. Compare the Shemoneh ‘Esreh, benediction 18: ‘Restore our judges as in former times.’ Consider these points:

 

(i) There is no parallel to the idea that Israel will be gathered only to be condemned. It could not be otherwise. The restoration of the lost tribes was a great eschatological hope, beginning with the OT itself. It was to be a proof of God’s power and faithfulness, a joyful miracle of reunion. One wonders whether Matthew’s text can really be so far from Judaism that its connotations are exactly the opposite—especially as our Gospel nowhere directs polemic against Jews in the diaspora. Even if the evangelist had given up on Palestinian Jews and/or Jews in his neighbourhood, why must he have lost hope for those scattered abroad?

 

(ii) 19:28 has almost certainly been influenced by Dan 7:9–27. But in Daniel the saints of the Most High take possession of the kingdom and govern (cf. Obad 21; Wisd 3:7–8).

 

(iii) In T. Jud. 25:1–2 and T. Benj. 10:7 ingathered Israel is ruled by the twelve patriarchs (cf. T. Zeb.: 10:2). Whether the texts are Jewish or Christian is unclear, and their date is disputed. But they show that it was possible to associate the eschatological restoration with rule by a body of twelve. Related texts appear in the DSS.

 

(iv) Lk 22:28–30, as its context reveals, proves that at least the Third Evangelist thought in terms of the disciples ruling.

 

(v) In Mt 20:20–1 the mother of James and John asks Jesus to let them sit at his right hand and his left in the coming kingdom. The imagery is very close to 19:28. Yet 20:20–1 is naturally taken to be about governing, particularly in view of 20:25 (‘the rulers of the Gentiles lord it over them’). Is it not preferable to interpret 19:28 and 20:20–1 as referring to the same set of circumstances?

 

(vi) Mt 2:6 cites 2 Sam 5:2 = 1 Chron 11:2: ‘who will govern my people Israel’. To a first-century Jew this would have conjured up the eschatological hope for Israel’s restoration, the re-establishment of the twelve tribes. 19:28 is not the only Matthean text to imply such expectation. See also on 8:11–12.

 

We conclude: 19:28 envisages the twelve disciples entering ‘into God’s kingly power by themselves becoming rulers’. Israel has a future (cf. 1, pp. 23–4; 2, pp. 27–8). (W. D. Davies and Dale C. Allison Jr., A Critical and Exegetical Commentary on the Gospel according to Saint Matthew, 3 vols. [London: T&T Clark International, 2004], 3:55-56)

 

Note on the Text of 2 Nephi 24:2 (= Isaiah 14:2)

  

Isa 14:2 (KJV)

2 Nephi 24:2

And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.

And the people shall take them and bring them to their place, yea, from far unto the ends of the earth. And they shall return to their lands of promise, and the house of Israel shall possess them. And the land of the Lord shall be for servants and handmaids. And they shall take them captives unto whom they were captives, and they shall rule over their oppressors.

 

The MT reads “to their place” (‎אֶל־מְקוֹמָם). However, 1QIsaa Col. XII, line 2 readsאל אדמתם ואל מקומם, which provides some support for the Book of Mormon. Here is an image from The Great Isaiah Scroll (1QIsaa): A New Edition, ed. Donald W. Parry and Elisha Qimron (Studies on the Texts of the Desert of Judah 32; Leiden: Brill, 1998), 24:

 



 

Commenting on this issue, Donald W. Parry noted that:

 

The scroll’s scribe was possibly impacted by the double manifestation of אדמה in the immediate context, first attested in v.1 and then again later in v. 2. Or, 1QIsaa’s reading may be a conflation, based either on its Vorlage or another manuscript that read אל אדמתם. A targumic witness has לארעהון, which equals אדמתם, and another targumic reading attests לאתרהון, which corresponds to מקוממ, thus showing a tradition existed for both מקומם and אדמתם.

 

This plus of 1QIsaa, together with an earlier plus in this verse (עמים רבים, see commentary above), serve to embroider Israel’s position of supremacy among the Gentiles and emphasizes the land in the context of Israel’s election or chosenness. (Donald W. Parry, Exploring the Isaiah Scrolls and Their Textual Variants [Supplements to the Textual History of the Bible 3; Leiden: Brill, 2020], 121)

 

Tuesday, February 24, 2026

Asa Wild (1824) and the Concept of a Restoration

In the October 22, 1823, issue of the Wayne Sentinel, we find the following article:

 

Asa Wild, “Prognostication!!,” The Mohawk Herald, repr. Wayne Sentinel 1, no. 4 (October 22, 1823): 4

 

One can find a discussion and transcription thereof in the following article:

 

Elden J. Watson, “The ‘Prognostication’ of Asa Wild,” BYU Studies 37, no. 3 (1998): 223-30

 

Asa Wild also wrote a book that was published in 1824. Recounting his prediction concerning a restoration of primitive Christianity, he summarizes his comments in his 1823 article thusly:

 

That the glorious state of the Church, would far transcend every former dispensation of divine grace, in many respects. In point of holiness, both of heart and life;--knowledge of God, and divine truth;--inspiration, and guidance of the Holy Ghost;--spiritual gifts & c. That the present state of the professed church of Christ, is notoriously corrupt, and degenerated from the purity of primitive christianity; that every denomination, though there are hundreds in all, are involved in the same fatal darkness, and bondage, though not all in an equal degree.—That all the most terrible judgments denounced in scripture, against sinners and hypocrites, are immediately to receive their grand accomplishment upon an ungodly world, particularly the fallen church: And that these things will take place in the course of seven solar years. (Asa Wild, A Short Sketch of the Religious Experience and Spiritual Travels, of Asa Wild [Amsterdam, N.Y.: Asa Wild, 1824], 77-78, 200 W668s, Church History Library, copy in my possession)

 

He then continues with the following additional exposition thereof:

 

By the express direct, and immediate command of God, I shall now offer some further remarks on the subject.

 

And first. This grand event is to be preceded by a variety of secondary events, viz: The raising up, and sending forth of those persons who are to be the instruments of diffusing the pure light of the gospel;--eradicating darkness, and error; and bringing forth the church from obscurity, and the tyranny of anti-christ;--where she has remained for “a time, and times, and half a time.” (Rev. 12, 3 to 6. 14 to 17. and other places).

 

Vital religion, at this time, having become almost extinct, by means of the numerous heresies which have deluged the church with then deadly influence; (Luke, 13, 8).) and spiritual tyranny, and superstition, possessing such an unlimited sway; (Rev. 13, 3.) it is very obvious that the Ministers who shall be anointed and sent of God (Rev. 14, 6. 7.) to receive and extend the Apostolic faith; and to defend it against, and expose the prevailing heresies of the day, (Jer. 1, 10.) will have to contend against greater opposition and darkness, than did the ancient Prophets, Apostles, and Martyrs. And they will also possess proportionally higher authority, and power from God to execute their glorious mission. Psm. 149. 6 to 9. Luke, 10. 18, 19.—Rev. 11. 5, 6. 11, 22, 13.

 

These persons will be considered by the fallen church at large, as the very worst of men; even as the reformers, in all ages, were so considered by the false, and fallen professors of their day. At first, their success will be somewhat gradual; but as omnipotence is engaged on their side, the kingdom of satan and anti-christ will shortly receive its fatal wound, and suddenly fall with a most tremendous crash. Rev. 18th Chap.—The whole of this chapter, and other parallel passages, particularly describe the corruptions, wickedness, and downfall of the present professed church of Christ; comprising all its various contending parties, and denominations.

 

This signal event will form an EPOCH in the progress of the establishment of real christianity. After this, its progress and success will be most unparalleled, and glorious. Rev. 13, 15, &c. and chapters 21, and 22, nearly all of them with their parallel passages. (Asa Wild, A Short Sketch of the Religious Experience and Spiritual Travels, of Asa Wild [Amsterdam, N.Y.: Asa Wild, 1824], 78-79)

 

 

Confirmation of Brigham Young Being Sealed to Julia Dean on September 15, 1869

 In their book, Mormonism: Shadow or Reality?, one finds the following claim concerning Brigham Young and 19th-century actress Julia Dean:

 

The fact that Brigham Young did have Julia Dean sealed to himself was verified by Stanley S. Ivins when he was doing research in the Endowment House Records for August 16, 1866, to September 30, 1870. He found that on September 15, 1869, Brigham Young was sealed to the actress Julia Dean Amelia Folsom Young acted as “proxy.” (Jerald Tanner and Sandra Tanner, Mormonism: Shadow or Reality? [5th ed.; Salt Lake City: Utah Lighthouse Ministry, 1987], 212)

 

The Tanners do not give a reference to where in Ivins’s papers one could find this claim. Further, I could not find any references to this in the various biographies of Brigham Young I have read, nor in a PhD dissertation on Julia Dean, Ralph Elliot Margetts, A Study of the Theatrical Career of Julia Dean Hayne (Department of Speech, University of Utah, 1959).


Notwithstanding, I did manage to find the location of the record in The Endowment House Records for Aug. 16, 1866 to Sept. 30, 1870, Vol. E 1 Jan 1867-16 Aug 1869 Vol. F 16 Aug 1869-30 Sep 1870,” in the Family Search Library in Salt Lake City.

 

My friend Tyler Golightly kindly offered to go to the Family Search Library for me. While he could not get a scan of the relevant entry, he did make this transcription:

 



 

 

Here is a cleaned-up version:

 

Names

Remarks & Names of proxy

When Born
As before

Brigham Young

 

 

Julia Dean

dead

1822

Amelia Folsom Young

proxy

 

 

When Sealed:

By Whom Sealed:

Where Sealed:

Names of Witnesses

15 Sept 1869

D. H. Wells

Endowment Hs.

Jos. Young, Sr.
Eliza R. Snow

 

 

 

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