Лекция: М.А.Шишкин 3 страница

The name «sheum» appears in Mosiah 9:9 as a foodstuff in a list of grains. John Roper explains that sheum «is a perfectly good Akkadian cereal name... dating to the third millennium B.C., which in ancient Assyria referred to wheat, but in other regions of the Near East could be applied to other grains» (FARMS Review of Books, Vol. 9, No. 1, 1997, p. 120). Roper notes that this word was not known to scholars until at least 1857, long after the book of Mormon had been published. How did Joseph Smith make up this ancient word from the Near East and properly treat it as a grain?

Roper also notes that the Book of Mormon name «Jershon» is linked to a Hebrew root meaning «to inherit.» In Alma 7:22, the land of Jershon is given to converted Lamanites «for an inheritance.»

See also a discussion of Book of Mormon names by Russell Anderson. Dozens of other Book of Mormon names have been treated by Nibley (see his book Since Cumorah, for example) and other authors.

The name «Irreantum,» said to mean many waters (1 Nephi 17:5), was the name the Nephites called the ocean when they arrived at the shores of southeastern Arabia, apparently at Wadi Sayq. Rabbi Yosef benYehuda, the non-LDS author of the Jewishness of the Book of Mormon Website, suggests in e-mail from Dec. 1997 that Irreantum may be derived from Egyptian:
Ir (river) re (mouth) na (many) tehem (water)
If so, it sounds like a great name to give to the ocean while standing in a wadi where a large fresh water lagoon and a seasonal river meets the sea (see the discussion above about theGeography of the Arabian Peninsula).

Likewise, consider the word «Liahona,» used to describe the unusual spherical compass or director that was miraculously given to Lehi to guide him through the Arabian peninsula, apparently telling them not only which way to travel but when to travel or stop as well. Rabbi Yosef ben Yehuda notes that Liahona was probably coined by the Nephites but represents very good Hebrew (e-mail from Dec. 1997). Liohona (lamed-yud-hey-vav-nun-alef in Hebrew), is related to known Hebrew words, as Rabbi Yosef explains:

· LIA (lamed-yud-hey), Strongs 3914: something round; a wreath

· LAWAH (lamed-vav-hey), Strongs 3867: to bind around; to wreathe; to start or stop

· LON (lamed-vav-nun), Strongs 3885, from LAWAH: to abide, to dwell, to remain or to continue.

These related roots fit the meaning of Liahona quite well.

As for the authenticity of the names Timothy and Lachoneus, see Kerry Shirts' excellent page on Greek names in the Book of Mormon.

«The Land of Jerusalem»
— A fatal blunder??

With 500 pages of detailed text to work with, it is surprising to see that critics of the Book of Mormon tend to focus their attacks on only a few tiny spots of the text. I think no spot has received more vigorous attacks than Alma 7:10, which contains a prophecy of Alma about the birth of Christ. This passage makes the enormous «blunder» of placing Christ's birth in the land of Jerusalem, rather than in Bethlehem. Not only does everybody know that Christ was born in Bethlehem, but everybody knows that Jerusalem is a city, not a land. In fact, the phrase «land of Jerusalem,» which is used dozens of times in the Book of Mormon, is never used in the Bible. Critics have long concluded that this odd usage is proof that Joseph Smith was making things up. They further conclude that the blunder about Jerusalem instead of Bethlehem as the birth place of Christ is further evidence for fraud.

As with most attacks on the Book of Mormon, an apparent weakness has become tremendous evidence for authenticity with advances in scholarship about the ancient world. The Dead Sea Scrolls and other recently discovered ancient documents from Israel confirm that the phrase «land of Jerusalem» was an authentic term used to describe the area around Jerusalem — an area that includes nearby Bethlehem. The documentation for this fascinating finding is provided in a F.A.R.M.S. update entitled Revisiting the Land of Jerusalem via the Dead Sea Scrolls, available as a page on this site with my additional comments.

Certainly Joseph Smith knew that Christ was born in Bethlehem — he was familiar with much of the Bible and had heard the story of Christ's birth numerous times. If he were making the Book of Mormon up, why on earth would he make such a terrible blunder, placing Christ's birth in Jerusalem? How could he make such a thoughtless and stupid blunder in the midst of an otherwise enormously clever fraud? The «blunder» makes no sense if Joseph Smith were the author — but it is not a blunder at all and makes perfect sense if he were only translating an authentic ancient document in which the often-used term «land of Jerusalem» meant more than just the city. The use of the term «land of Jerusalem» in Alma 7:10 and many other locations is consistent with usage in the Dead Sea Scrolls and can now be viewed as powerful evidence for the authenticity of the Book of Mormon. Joseph Smith could not possibly have made that up.

By the way, critics need to know that their arguments used against Alma 7:10 would equally well condemn the Bible, for 2 Kings 14:20 also speaks of the City of David (Bethlehem) as being «at Jerusalem.» But in spite of this and in spite of the heavy evidence for authenticity provided by the phrase «land of Jerusalem,» the absurd attack on Alma 7:10 remains as one of the most used weapons in the anti-Mormon arsenal against the Book of Mormon, right up there with the equally silly attack on the word «adieu» (reviewed, with other popular arguments, on my LDSFAQ page of Alleged Problems in the Book of Mormon. After nearly 170 years of attacking, one would think that the critics could muster much better arguments by now.

The Great Catastrophe: Volcanism in Book of Mormon Lands

The Book of Mormon in 3 Nephi describes a great disaster that swept over Book of Mormon lands at the time that Christ was crucified in the Old World. This destruction overthrew evil rulers and rocked a society that had become wicked, yet had some righteous people in its midst. The description of the destruction is detailed, mentioning great storms, earthquakes, and risings and sinkings of the land. A terrible storm brought violent wind and whirlwinds, accompanied by unprecedented lightning and thunder. The face of the land was changed and what was once solid rock now was cracked in some places. The violent activity lasted about three hours, though it seemed longer to some. Afterwards, a «thick darkness» was present which could be «felt.» «Vapor of smoke and darkness» choked or suffocated some, and thick «mists of darkness» prevented fires being lit for three days. Many cities had been destroyed by burning (six burned cities are named), by sinking into the ocean (the city of Moroni, near the coast), by being covered with earth, or, in the case of Jerusalem, by being covered with rising «waters». (Some cities remained, and basic geographical reference points were unchanged, so the great deformation of the land was largely superficial.)

The details about the destruction make excellent sense if volcanic activity was involved. Volcanic ash and fumes can result in thick, tangible, moist mists which can kill people, shut out light for days, and prevent the lighting of fires. (Those who experienced the Mount St. Helens eruption in the United States know about some of this.) Strong volcanic activity can also be accompanied by seismic activity and shifting of earth by either lava flows, ash deposits, mudslides or landslides, and the raising and lowering of portions of the land and by changes in the water levels of nearby lakes. Joseph Smith never experienced a volcano, but the Book of Mormon description is remarkably consistent with modern knowledge of volcanic activity.

Given that the Book of Mormon appears to be describing volcanic activity around 33 A.D., we have an important and readily verified physical detail of great value in assessing the merits of any proposed geography for the Book of Mormon: the Book of Mormon — if it is true history — occurred in a region where major volcanic activity occurred around 33 A.D. Is there any place on this continent where something like the destruction mentioned in the Book of Mormon could have occurred? The answer is YES. Not only is there a location in the Americas where significant volcanic and probably seismic activity occurred near the time specific in the Book of Mormon, but it occurred in the only plausible location for the Book of Mormon based on many other considerations — Mesoamerica. Major lava flows in that area have been dated to about 75 A.D. plus or minus 50 years (one non-LDS scholar, Payson Sheets, said it was at «about the time of Christ»), making the Book of Mormon account entirely plausible. Some of the lava flows from this time buried Mesoamerican cities, such as the city at Cuicuilco in the Valley of Mexico (see Sorenson, p. 320, for a photo). In the area of Chiapas, which may be the land of Zarahemla, according to John Sorenson (An Ancient American Setting for the Book of Mormon), important buildings in the major centers there, Santa Rosa and Chiapa de Corzo, were burned around 50 A.D. plus or minus a few decades (Sorenson, p. 128). Sorenson writes about the plausibility of the great catastrophe in terms of a proposed Mesoamerican setting (Sorenson, pp. 320-322):

These facts in the Book of Mormon should fit the Mesoamerican scene. The same types of natural destructive forces at work in the 3 Nephi account should be familiar in southern Mexico and thereabouts. After all, it was the intensity of nature's rampage that impressed the Nephite recorder, not the novelty of the phenomena (3 Nephi 8:5, 7). All these kinds of destruction evidently had happened before in the land, but never with such terrifying effect. Not surprisingly, the sorts of natural forces unleashed in that fateful three hours are familiar on the Mesoamerican scene.

That area lies in a zone of intense earthquake activity-the edge of the Pacific basin, along which periodic violent quakes are a fact of life [Manuel Maldonado-Koerdell, «Geohistory and Paleogeography of Middle America,» Handbook of Middle American Indians, ed. Robert Wauchope, Austin: University of Texas Press, Vol. 1, 1964, pp. 22-26; Robert C. West, «Surface Configuration and Associated Geology of Middle America,» ibid., pp. 42-58, 75-78]. Scores of volcanoes are scattered along this particular zone of instability from north-central Mexico to Nicaragua. Many of them have been active within historical times [Felix W. McBryde, Cultural and Historical Geography of Southwest Guatemala, Smithsonian Institution, Institute of Social Anthropology, Publications, Vol. 4, 1947, p. 6]. Antigua, the former capital city of Guatemala, was utterly destroyed by an earthquake in 1773 and hit heavily again in 1917. The great damage done in Guatemala in 1976 by another series of earthquakes is typical of many previous experiences. Traditions and the presence of hieroglyphic signs signifying earthquakes demonstrate the profound effect they had on the pre-Columbian peoples [Maldonado-Koerdell, Geohistory, p. 26].

A description of the eruption of Conseguina volcano in Nicaragua in 1835 hints at the terror and destruction that resulted from the powerful disaster at the time of Christ. A dense cloud first rose above the cone, and within a couple of hours it «enveloped everything in the greatest darkness, so that the nearest objects were imperceptible.» Fear-struck wild animals blundered into settlements, adding to the terror. Then came quakes, «a perpetual undulation.» Volcanic ash began to fall, like «fine powder-like flour.» The thunder and lightning «continued the whole night and the following day.» Dust thrown up into the atmosphere combined with heat from the volcano to trigger the storms. Still later the worst tremor of all hit, strong enough to throw people to the ground. Darkness again came on and this time lasted forty-three hours [Payson D. Sheets, «An Ancient Natural Disaster,» Expedition, 13 (Fall 1971): 27]. These conditions, multiplied in both intensity and territory covered, sound much like 3 Nephi.

In chapter 3, citations were made to scientific literature reporting evidence of volcanism right around the time of Christ. Probably the most spectacular was in El Salvador. Archaeologist and geologist Payson Sheets has worked to clarify the date and extent of the eruption there at «about the time of Christ.» One volcano apparently devastated a 3,000-square mile area; ash falls up to 40 feet deep buried settlement after settlement.

Sorenson goes on to explain, with ample documentation, how more recent historical accounts of volcanic activity in Central America and southern Mexico are also consistent with Book of Mormon descriptions of great thunderings, storms that are triggered by or accompany volcanism, associated mudflows or ash deposits, etc. Of special interest is the reported fate of the city of Jerusalem (the New World Nephite city), which Sorenson's analysis of Book of Mormon geography places in Guatemala on the shore of Lake Atitlan. Sorensen writes:

The level of this lake has fluctuated as much as 40 feet due to subterranean shifts in the volcanic material that plugs its exit, according to geologists [McBryde, Cultural and Historical Geography, pp. 132, 168, 179-80; Samuel K. Lothrop, in Atitlan, Carnegie Institution of Washington, Papers, 444 (1933), p. 83, reported waterworn potsherds from the site of Chuitinamit well above the water level of that time; these can only be explained by extensive fluctuations]. Earthquakes and eruptions could have stirred the base of the lake to make water «come up in the stead» of Jerusalem (3 Nephi 9:7). The nearby land or valley of Middoni, today probably the location of Antigua, former capital of Guatemala, has been fiercely shaken many times [Maldonado-Koerdell, Geohistory, pp. 25-26]. The entire fault system and volcanic chain extending through highland El Salvador, Guatemala, and Chiapas [Robert C. West and John P. Augelli, Middle America: Its Lands and Peoples, 2nd ed. (Englewood Cliffs, New Jersey: Prentice-Hall, 1976), p. 35] must have been involved simultaneously to create the vast havoc described in the scripture. Other volcanic- and earthquake-prone areas lie in a northern system in the Mexican states of Veracruz, Oaxaca, Puebla, and Mexico. (Sorenson, pp. 322-323)

Sorenson concludes (p. 323):

Unquestionably the kinds of natural forces that produced the devastation reported in 3 Nephi are thoroughly characteristic of Mesoamerica. Nothing is surprising about the story except the scale. That was unprecedented. Our archaeological sources, meanwhile, provide us with some hints that a landmark disaster did in fact occur around the time of Christ. As years go on, we may learn more about it.

Concerning Nephi's detailed prophecy about the catastrophe

The dramatic catastrophes in the New World that attended the crucifixion of Christ were prophesied 600 years before by Nephi in 1 Nephi 12: 2-6:

4 And it came to pass that I saw a mist of darkness on the face of the land of promise; and I saw lightnings, and I heard thunderings, and earthquakes, and all manner of tumultuous noises; and I saw the earth and the rocks, that they rent; and I saw mountains tumbling into pieces; and I saw the plains of the earth, that they were broken up; and I saw many cities that they were sunk; and I saw many that they were burned with fire; and I saw many that did tumble to the earth, because of the quaking thereof.

5 And it came to pass after I saw these things, I saw the vapor of darkness, that it passed from off the face of the earth; and behold, I saw multitudes who had not fallen because of the great and terrible judgments of the Lord.

6 And I saw the heavens open, and the Lamb of God descending out of heaven; and he came down and showed himself unto them.

Unknown to Joseph Smith and still unknown to most LDS people, it appears that Nephi was not the only ancient prophet who knew of the dramatic upheavals in nature that would accompany the crucifixion of Christ. And Nephi was not the only prophet who gave detailed prophecies about the mission and life of Christ. An ancient document, the Book of the Rolls (available in Margaret D. Gibson, Apocrypha Arabica, London: Clay and Sons, 1901), contains a remarkable prophecy said to be from Adam that correlates well with the Book of Mormon. The Book of the Rolls is a pseudepigraphic work known only from an Arabic version, attributed to Clement, a disciple of the apostle Peter. According to John A. Tvedtnes in his research note, «Knowledge of Christ to Come,» Journal of Book of Mormon Studies, Vol. 5, No. 1, Spring 1996, pp. 159-161, the Book of the Rolls «reflects the same tradition found in other ancient Christian works about the earliest generations of mankind... .» In this document, Adam is told that Christ would come to earth and be born of a virgin named Mary. Christ, long before his mortal birth, tells Adam,

«I will come down to thee, and in thy house will I dwell and with thy body will I be clothed.... i will fast forty days;... I will receive baptism;... I will be lifted up on the cross;... I will endure lies;... I will be beaten with the whip;... I will taste vinegar;... my hands will be nailed;... I will be pierced with a spear;... I will thunder in the height;... I will darken the sun;... I will cleave the rocks;... after three days, which I have spent in the grave, I will raise up the body which I took from thee.»

(Book of the Rolls in Gibson, f.100b-101a, p. 16)

The details about thundering, darkening the sun, and cleaving the rocks are reported prominently in the Book of Mormon (Helaman 14:20-22; 3 Nephi 8:17-20; and 1 Nephi 12:4). The Bible briefly mentions three hours of darkness and says that the earth quaked and the rocks rent (Matt. 27), but makes no mention of thundering. The ancient Book of the Rolls lends plausibility to detailed prophecies of Christ in the Book of Mormon and is consistent with the prophecy of Nephi about violent manifestations in nature at the time Christ was crucified. It doesn't prove anything about the Book of Mormon, but is fascinating nonetheless.

For an interesting comparison between the apparently volcanic destruction described in the Book of Mormon and an ancient Egyptian text describing the results of a volcano (including the inability to light a torch), see John Gee's article, Another Note on the Three Days of Darkness in Journal of Book of Mormon Studies, Vol. 6, No. 2 (1997), pp. 235-244.

Gardens, Towers, and Multiple Markets

Helaman 7:10 in the Book of Mormon speaks of the prophet and religious leader Nephi, a descendant of the original Nephi who crossed the ocean, praying out loud on a tower in his garden «which was by the highway which led to the chief market, which was in the city of Zarahemla.» In 1830 and even in much of this century, the idea of ancient Americans having urban gardens, multiple markets (implied by the existence of a «a chief market»), highways, and personal towers seemed out of place. Recent discoveries now show that Helaman 7:10 is entirely plausible. Chapter 68 of Reexploring the Book of Mormon, (ed. John Welch, Deseret Book Comp., Salt Lake City, UT, 1992, pp. 236-237) explains:

The «tower» might easily refer to pyramidal mounds, some built and used by families and lineage leaders for religious ceremonies, and which were referred to by the Spanish conquerors as «towers.» Highways too are now well known in Mesoamerica during Book of Mormon times. But what evidence is there of gardens and chief markets in ancient Mesoamerican cities?

Gardens. For decades the prevailing view was that cities with high-density populations did not exist at all in Mesoamerica. In the last twenty years, however, intensive work at places like Teotihuacan and Monte Alban have demonstrated unquestionably that cities in the modern sense were indeed known during the Book of Mormon times.

Indeed, in at least some of those cities, garden areas were cultivated immediately adjacent to single habitation complexes. At the archaeological site of El Tajin near the coast of the Gulf of Mexico east of Mexico City are the remains of a city that occupied at least five square kilometers at its maximum period, probably between A.D. 600-900. At that time, the houses of its middle-class people were surrounded by gardens and fruit trees. Likewise, the famous city of Tula, north of the capital of Mexico, was even larger, up to fourteen square kilometers around A.D. 1000-1100, and gardened houselots were common there too.

Chief Markets. No one knowledgeable of pre-Columbian Mexico has had any doubt that markets were found in all sizeable settlements. Cortez and his fellows were amazed by the market in Tlatelolco in the Valley of Mexico, by its diversity of goods, and by the complexity of its organization. Yet until recently, only little attention has been given to the fact that a number of these cities had multiple markets.

The evidence, however, seems quite clear. Blanton and Kowalewski, for example, have noted that Monte Alban had both a chief market and subsidiary ones. For Teotihuacan, Rene Millon identifies one location as «the principal marketplace» and suggests that other markets existed for special products, such as kitchen wares. George Cowgill, the other leading expert on Teotihuacan, concurs. The Krotsers point out the same phenomenon at El Tajin. Meanwhile Edward Calnek's reexamination of documentary evidence on the organization of the Aztec capital, Tenochititlan, has established that each major sector of the city had its own market, in addition to the giant central one. Apparently Zarahemla was no different.

These things once seemed problematic in the book of Helaman's casual description of Nephi's neighborhood. They turn out instead to have substance beyond what was known only a few years ago.

Mesoamerican Temples

Nephi came to the New World and soon built a temple after the manner of Solomon's temple, apparently indicating that the structure was similar. Temples were important to the Nephites, who had temples in several locations (see 2 Nephi 5:16; Jacob 1:17; Mosiah 1:18; Alma 10:2; 3 Nephi 11:1). The Lamanites also had temples, probably based on Nephi's model (Alma 23:2; Alma 26:29). Is there any evidence of ancient Americans building temples? Of course there is — and it's right in the region that most LDS scholars agree is the only plausible geographical setting for the Book of Mormon, southern Mexico and Central America (Mesoamerica), as shown, for example, in John Sorenson's An Ancient American Setting for the Book of Mormon. Did they build temples in Book of Mormon times? Yes. But do the temples that we find in that region have any resemblance at all to Solomon's temple or to Jewish temple practice? The answer again is yes. Sorenson explains in a speech he gave, The Book of Mormon in Ancient America:

Mesoamerican temples had an entrance with two pillars standing in the front on either side of the doorway and they bore no weight. They were just standing pillars that ended in a top. That's exactly the same as for the Temple of Solomon, where there were two pillars and their names are given in the account about the construction of that temple. The form of the temple in Mesoamerica — what are thought to be temples, anyway — … is similar to descriptions of the Temple of Solomon. The emphasis at the Temple of Solomon was not on the structure, that is the enclosed space inside. Worshipers did not go inside. A priest occasionally went inside, but the large majority operated, carried on their sacrifices, did their worship outside in the court. The Mormon equivalent would be that you'd hold meetings on Temple Square but not inside a tabernacle or the temple. That is exactly the case also with the Mesoamerican temples. Sacrifices were made on altars that look very Jewish… and those were in front of temples; those were near temples. And many of the concepts that the Spaniards reported associated with the temples… the idea of multiple heavens, communication with heaven, sacrifice, the occasions for sacrifice, [etc.]… is similar in Mesoamerica as in the Near East.

Many scholars have noted the parallels between Old World structures and the temples of Mesoamerica, including the emphasis on the four cardinal points, the step-like structures similar to ancient pyramids, the significance of sacrifice, etc. The pure worship of Nephi and others of his descendants was quickly perverted by the Lamanites or others in the land, and little of Nephite worship is likely to have survived the destruction of the Nephites in 400 A.D. Nevertheless, evidences for a remote link to Old World practices and the Jewish temple concept can be found in Mesoamerica, which is Book of Mormon territory.

Laban's Treasury

On Rabbi Yosef's «Jewishness of the Book of Mormon» maillist, an inquirer wondered if the mention of Laban's «treasury» in First Nephi made sense in the Hebrew and in ancient Israel. According to the Book of Mormon, the treasury was where Laban kept sacred records. Rabbi Yosef's e-mail of April 27, 1998 explains that it makes excellent sense, being «exactly in keeping with the culture and language.» «Treasury» in Hebrew is «genizah,» a word also used for a room in ancient synagogues where scrolls were stored. By way of support, Rabbi Yosef explains:

The early «Church Father» Epiphanius, in his Panarion, section 30, relates the story of a Jew named Josephus (Yosef) who became a believer in Messiah after reading Hebrew copies of Acts and John which he found in a «genizah» (treasury) in Tiberias, Israel (Epiphanius; Panarion 30:3, 6). You may also have heard of an archaeological find known as the «Cairo Genizah», in which such an ancient store room of scrolls was found in the remains of an ancient synagogue.

How many New York farmboys would have known about an ancient Jewish practice of storing sacred records in a «treasury»? This is just one of many dozens of subtleties in the text pointing to the authenticity of the Book of Mormon text.

The Dead Sea Scrolls and Other Ancient Writings

The discovery of the Dead Sea Scrolls has had a major impact on Bible studies. It has changed many views about religion in ancient Palestine and has given credibility to many Book of Mormon claims. The idea of finding New Testament concepts and practices such as baptism in Old Testament times is no longer ridiculous. LDS scholars have been very active in promoting research into the Dead Sea Scrolls and have been an important part of the academic community dealing with the texts.

Fascinating insight into the significance of the Dead Sea Scrolls for the Book of Mormon and LDS religion in general is offered by two non-LDS writers, Carl Mosser and Paul Owen, who presented a paper at the 1997 Evangelical Theological Society Far West Annual Meeting, April 25, 1997. They warned the evangelical community about the impressive efforts of LDS scholars. Their article, «Mormon Apologetic, Scholarship and Evangelical Neglect: Losing the Battle and Not Knowing It?», is one of the most intriguing non-LDS articles I've ever encountered from critics of the Church. It warns that anti-LDS writers have essentially completely ignored the significant work of respected LDS scholars who are providing «robust defenses» of the LDS faith. In preparing their paper, Mosser and Owen did something that few critics have done: they have actually read a wide variety of LDS scholarly writings. Their article notes the many apparent evidences that LDS scholars have uncovered which, according to the LDS perspective (not that of Mosser and Owen), give plausibility to the Book of Mormon as an ancient Semitic text. Chiasmus is just one of many evidences mentioned. Speaking in particular of the Dead Sea Scrolls and other ancient Jewish texts, they write the following (footnotes have been renumbered):

Mormons have taken a keen interest in the scrolls for several reasons. Foremost among these, they want to support a portrait of early Christianity which is firmly rooted in apocalyptic Judaism… Nibley feels that there is a line of continuity between the desert sectarians represented by Lehi and his family (cf. 1 Nephi 2), the community at Qumran, earliest Christianity, and second-century gnosticism. The argument being put forth is not that the Qumran Essenes were proto-Mormons, but simply that Mormonism has more in common with the apocalyptic belief system represented at Qumran than with that of Hellenized Christianity. Nibley continues: «Now with the discovery and admission of the existence of typical New Testament expressions, doctrines, and ordinances well before the time of Christ, the one effective argument against the Book of Mormon collapses.»(1) Elsewhere he points to ten parallels between the Qumran literature and the Book of Mormon....

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