![]() In putting that coat on a “pole” or “standard” (Hebrew nēs - i.e., “ensign”) to “gather” a “remnant of the seed of Joseph” appears to make use of the Isaianic nēs -imagery of Isaiah 11:11–12 (and elsewhere), where the Joseph-connected verbs yāsap and ʾāsap serve as key terms. ![]() ʾāsap ) and rally faithful Nephites as “a remnant of the seed of Joseph” (Alma 46:12–28, 31 62:4–6). ![]() As a military and spiritual leader, Moroni 1 twice uses Joseph’s torn coat and the remnant doctrine from Jacob’s prophecy regarding Joseph’s coat as a model for his covenant use of his own coat to “gather” (cf. In addition to its later narratological use of the foregoing, the Joseph cycle (Genesis 37–50) evidences a third dimension of onomastic wordplay involving Joseph’s kĕtōnet passîm, an uncertain phrase traditionally translated “coat of many colours” (from LXX), but perhaps better translated, “coat of manifold pieces.” Moroni 1, quoting from a longer version of the Joseph story from the brass plates, refers to “Joseph, whose coat was rent by his brethren into many pieces ” (Alma 46:23). ![]() ![]() Abstract: Genesis 30:23–24 offers a double etiology for Joseph in terms of “taking away”/“gathering” (ʾāsap ) and “adding” (yāsap ). ![]()
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