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Revision as of 17:16, 21 September 2014

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The name "Nahom" in the Book of Mormon

Questions

Three altar inscriptions have been discovered containing the name "NHM" as a tribal name and dating from the seventh to sixth centuries BC. This is roughly the time period when Lehi’s family was traveling though the same area.

• How does the Book of Mormon name "Nahom" correlate with the Old World?
• Is archaeological evidence of Nahom simply, as one critical website claims, representative of "the willingness of LDS scholars to look anywhere in their despair to find a shred of validation for their erroneous beliefs?" ^[1]

See FAIR Evidence:
Evidence for the place called Nahom

Answer

Nephi's party reaches an area "which was called Nahom" (1 Nephi 16:34)near the time that they make an eastward turn in their journey. ^[2]

It [the root for naham] appears twenty-five times in the narrative books of the Bible, and in every case it is associated with death. In family settings, it is applied in instances involving the death of an immediate family member (parent, sibling, or child); in national settings, it has to do with the survival or impending extermination of an entire people. At heart, naham means "to mourn," to come to terms with a death; these usages are usually translated...by the verb "to comfort," as when Jacob's children try to comfort their father after the reported death of Joseph. ^[3]

It is intriguing that Nephi tells us that the deceased Ishmael was buried at a spot with a name associated with mourning and death of loved ones.

Strikingly, altars dating from the time of Lehi have been found with the inscription "NHM." ^[4] Semitic languages of the time did not use vowels in their written texts, so this corresponds to a name of "nahom." S. Kent Brown has addressed the linguistic issues in the NHM placename. ^[5]

The Semitic name Nahom can refer to mourning and consolation, and may also refer to groaning and complaining, giving it special significance in Nephi's account (see [1 Nephi 16:35.)

The NHM location has an ancient tradition of being a place for burial and mourning. Ancient tombs are still abundant in that area. The name Nehem/Nahom ("nhm"--which can also be rendered "Nihm") is a rare place name–with the only known site in the Arabian peninsula being at a place consistent with the Book of Mormon account. Thus, NHM provides archaeological evidence of a place name mentioned in the Book of Mormon at the exact place and historical period which the text requires. ^[6]

As one travels south-southeast of Jerusalem along the major trunk of the ancient Arabian trade route, the route branches east toward the southeastern coast at only point: in the Jawf valley (Wadi Jawf) just a few miles from Nehem. From thence the eastern branch of the trade route goes toward the ancient port of Qana--modern Bir Ali—on the Hadhramaut coast, where most of the incense was shipped. This eastern branch was the major route—the pathways to the south were less used.

Video

Evidence

The description of Lehi's desert journey matches exactly how one would traverse Arabia

S. Kent Brown:

The entire thrust of these remarks underscores the observation that Joseph Smith could have known almost nothing about ancient Arabia when he began translating the Book of Mormon. Yet the narrative of the journey of the party of Lehi and Sariah through ancient Arabia, written by their son Nephi, fits with what we know about the Arabian Peninsula literally from one end to the other, for their journey began in the northwest and ended in the southeast sector. Nephi's narrative faithfully reflects the intertwining of long stretches of barren wilderness with pockets of verdant, lifesaving vegetation. Recent discoveries have illumined segments of the account, tying events to known regions (e.g.,) and climatic characteristics (e.g., mists along the coastal mountains). People in Joseph Smith's world may have possessed accurate information about one or two aspects of Arabia through classical sources (e.g., incense trade, honey production). But those same sources offered inaccurate caricatures of Arabia that Nephi's narrative does not mirror (e.g., that the peninsula was graced by large forests, etc.). Hence, on both fronts—modern discoveries and more accurate information—the Book of Mormon account shines as a radiant beam across the centuries, inviting us to adopt its more important message of spiritual truths as our own.^[7]

Three altar inscriptions containing NHM exist in the correct Old World location, and a non-LDS archaeologist has dated one of them to the seventh to sixth centuries BC.

Stephen D. Ricks: ^[8]

Surprisingly, evidence for Nahom, the name of the place where Ishmael was buried (1 Nephi 16:34), is based on historical, geographic, and archaeological—and only secondarily on etymological—considerations.
Three altar inscriptions containing NHM as a tribal name and dating from the seventh to sixth centuries BC—roughly the time period when Lehi’s family was traveling though the area—have been discussed by S. Kent Brown.^[9] Dan Vogel, writing in the misleadingly named Joseph Smith: The Making of a Prophet and responding to two books by LDS authors about Lehi’s journey in the Arabian desert, has objected to the dating of the Arabian word NHM: “There is no evidence dating the Arabian NHM before A.D. 600, let alone 600 B.C.” ^[10] It should be noted, however, that Burkhard Vogt, perhaps unaware of its implications for the Book of Mormon, dates an altar having the initial letters NHM(yn) to the seventh to sixth centuries BC. ^[11] This is not insignificant since Vogel’s book was published in 2004, while Vogt’s contribution was published in 1997.

Nhm appears as a place name and as a tribal name in southwestern Arabia in the pre-Islamic and early Islamic period in the Arab antiquarian al-Hamdani’s al-Iklīl ^[12] and in his Ṣifat Jazīrat al-’Arab. ^[13] If, as Robert Wilson observes, there is minimal movement among the tribes over time, ^[14] the region known in early modern maps of the Arabian Peninsula as “Nehem” and “Nehhm” as well as “Nahom” may well have had that, or a similar, name in antiquity.

The location of Arabian NHM is in the correct location for the "Eastward turn" toward Bountiful

S. Kent Brown:

The case for Nahom, or NHM, in this area is made even more tight by recent study. It has become clearly apparent from Nephi's note—"we did travel nearly eastward" from Nahom (1 Nephi 17:1)—that he and his party not only had stayed in the NHM tribal area, burying Ishmael there, but also were following or shadowing the incense trail, a trading road that by then offered an infrastructure of wells and fodder to travelers and their animals. From the general region of the NHM tribe, all roads turned east. How so? Across the Ramlat Sabcatayn desert, east of this tribal region and east of Marib, lay the city of Shabwah, now in ruins. By ancient Arabian law, it was to this city that all incense harvested in the highlands of southern Arabia was carried for inventorying, weighing, and taxing. In addition, traders made gifts of incense to the temples at Shabwah.^[15] After this process, traders loaded the incense and other goods onto camels and shipped them toward the Mediterranean and Mesopotamian areas, traveling at first westward and then, after reaching the edges of the region of the NHM tribe, turning northward (these directions are exactly opposite from those that Nephi and his party followed). Even the daunting shortcuts across the Ramlat Sabcatayn desert, which left travelers without water for 150 miles, ran generally east-west. What is important for our purposes is the fact that the "eastward" turn of Nephi's narrative does not show up in any known ancient source, including Pliny the Elder's famous description of the incense-growing lands of Arabia. In a word, no one knew of this eastward turn in the incense trail except persons who had traveled it or who lived in that territory. This kind of detail in the Book of Mormon narrative, combined with the reference to Nahom, is information that was unavailable in Joseph Smith's day and thus stands as compelling evidence of the antiquity of the text.^[16]

The root for "naham" means "to mourn"

Nephi's party reaches an area "which was called Nahom" (1 Nephi 16:34)near the time that they make an eastward turn in their journey. ^[17]

It [the root for naham] appears twenty-five times in the narrative books of the Bible, and in every case it is associated with death. In family settings, it is applied in instances involving the death of an immediate family member (parent, sibling, or child); in national settings, it has to do with the survival or impending extermination of an entire people. At heart, naham means "to mourn," to come to terms with a death; these usages are usually translated...by the verb "to comfort," as when Jacob's children try to comfort their father after the reported death of Joseph. ^[18]

It is intriguing that Nephi tells us that the deceased Ishmael was buried at a spot with a name associated with mourning and death of loved ones.

The ancient process of mourning in desert cultures matches what the daughters of Ishmael did in 1 Nephi 16

It was the daughters of Ishmael who mourned for him and chided Lehi for his death (1 Nephi 16꞉34-35). Budde has shown that the Old Hebrew mourning customs were those of the desert, in which "the young women of the nomad tribes mourn at the grave, around which they dance singing lightly." The Arabs who farm also put the body in a tent around which the women move as they mourn. "At the moment of a man's death, his wives, daughters, and female relations unite in cries of lamentation (weloulouá), which they repeat several times." 65 It is common in all the eastern deserts for the women to sit in a circle in a crouching position while the woman nearest related to the dead sits silently in the middle—in Syria the corpse itself is in the middle; while singing, the women move in a circle and whenever the song stops there is a general wailing. The singing is in unison, Indian fashion. In some parts the men also participate in the rites, but where this is so the women may never mix with the men. They have a monopoly and a mourning tradition all of their own.66 Mourning begins immediately upon death and continues among the Syrian Bedouins for seven days, a few hours a day. "All mourning is by mourning women and female relatives. No men are present."67 As is well known, no traditions are more unchanging through the centuries than funerary customs.68^[19]

For further information related to this topic

Criticisms related to the Book of Mormon "Nahom"

Summary: A variety of criticisms are offered in an attempt to dismiss "Nahom" as supporting evidence for the Book of Mormon. We examine and respond to these claims in this article.

Did Joseph Smith have access to materials related to Nahom at Allegheny College?

Summary: One critical website claims that Harmony, Pennsylvania was only 50 miles away from Allegheny College in Meadville Pennsylvania, which had books which mentioned Nahom. However, there are actually three Harmony Townships located in Pennsylvania, and the one that Joseph Smith lived in was actually 320 miles from Allegheny College.

S. Kent Brown, "Nahom and the "Eastward" Turn"

S. Kent Brown,  Journal of Book of Mormon Studies, (2003)

In one instance, however, Nephi does preserve a local name, that of Nahom, the burial place of Ishmael, his father-in-law. Nephi writes in the passive, "the place which was called Nahom," clearly indicating that local people had already named the place. That this area lay in southern Arabia has been certified by recent Journal publications that have featured three inscribed limestone altars discovered by a German archaeological team in the ruined temple of Bar'an in Marib, Yemen.2 Here a person finds the tribal name NHM noted on all three altars, which were donated by a certain "Bicathar, son of Sawâd, son of Nawcân, the Nihmite." (In Semitic languages, one deals with consonants rather than vowels, in this case NHM.)

Such discoveries demonstrate as firmly as possible by archaeological means the existence of the tribal name NHM in that part of Arabia in the seventh and sixth centuries BC, the general dates assigned to the carving of the altars by the excavators.3 In the view of one recent commentator, the discovery of the altars amounts to "the first actual archaeological evidence for the historicity of the Book of Mormon."

Click here to view the complete article

The Interpreter Foundation responds to these questions

Stephen D. Ricks,"Some Notes on Book of Mormon Names", Interpreter: A Journal of Mormon Scripture, 4:155-160 (2013)

Surprisingly, evidence for Nahom, the name of the place where Ishmael was buried (1 Nephi 16:34), is based on historical, geographic, and archaeological—and only secondarily on etymological—considerations.

Three altar inscriptions containing NHM as a tribal name and dating from the seventh to sixth centuries BC—roughly the time period when Lehi’s family was traveling though the area—have been discussed by S. Kent Brown.8 Dan Vogel, writing in the misleadingly named Joseph Smith: The Making of a Prophet and responding to two books by LDS authors about Lehi’s journey in the Arabian desert, has objected to the dating of the Arabian word NHM: “There is no evidence dating the [Page 158]Arabian NHM before A.D. 600, let alone 600 B.C.”9 It should be noted, however, that Burkhard Vogt, perhaps unaware of its implications for the Book of Mormon, dates an altar having the initial letters NHM(yn) to the seventh to sixth centuries BC.10 This is not insignificant since Vogel’s book was published in 2004, while Vogt’s contribution was published in 1997.

Nhm appears as a place name and as a tribal name in southwestern Arabia in the pre-Islamic and early Islamic period in the Arab antiquarian al-Hamdani’s al-Iklīl11 and in his Ṣifat Jazīrat al-’Arab.12 If, as Robert Wilson observes, there is minimal movement among the tribes over time,13 the region known in early modern maps of the Arabian Peninsula as “Nehem” and “Nehhm” as well as “Nahom” may well have had that, or a similar, name in antiquity.

Neal Rappleye and Stephen O. Smoot,"Book of Mormon Minimalists and the NHM Inscriptions: A Response to Dan Vogel", Interpreter: A Journal of Mormon Scripture, 8:157-185 (2014)

Biblical “minimalists” have sought to undermine or de-emphasize the significance of the Tel Dan inscription attesting to the existence of the “house of David.” Similarly, those who might be called Book of Mormon “minimalists” such as Dan Vogel have marshaled evidence to try to make the nhm inscriptions from south Arabia, corresponding to the Book of Mormon Nahom, seem as irrelevant as possible. We show why the nhm inscriptions still stand as impressive evidence for the historicity of the Book of Mormon.

Click here to view the complete article

Notes

1. ↑ MormonThink.com page "Book of Mormon Problems".
2. ↑ Anonymous, "Nahom and the 'Eastward' Turn," Journal of Book of Mormon Studies 12/1 (2003). [113–114] link
3. ↑ David Damrosch, The Narrative Covenant (San Francisco: Harper and Row, 1987), 128–129.
4. ↑ S. Kent Brown, "New Light: 'The Place That Was Called Nahom': New Light from Ancient Yemen," Journal of Book of Mormon Studies 8/1 (1999). [66–67] link; Warren P. Aston, "Newly Found Altars from Nahom," Journal of Book of Mormon Studies 10/2 (2001). [56–61] link
5. ↑ S. Kent Brown, "On Nahom/NHM," 23 February 2001.off-site
6. ↑ John W. Welch, "Lehi's Trail and Nahom Revisited," in Reexploring the Book of Mormon, edited by John W. Welch (Provo, Utah: FARMS, 1992), 47–49.GL direct link; Alan Goff, "Mourning, Consolation, and Repentance at Nahom," in Rediscovering the Book of Mormon, edited by John L. Sorenson and Melvin J. Thorne (Salt Lake City, Utah: Deseret Book Co.; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1991), 92–94. GL direct link
7. ↑ S. Kent Brown, "New Light from Arabia on Lehi's Trail," in Echoes and Evidences of the Book of Mormon, edited by Donald W. Parry, Daniel C. Peterson, and John W. Welch, (Provo, Utah: FARMS, 2002), Chapter 5, references silently removed—consult original for citations.
8. ↑ Stephen D. Ricks, "Some Notes on Book of Mormon Names," Interpreter: A Journal of Latter-day Saint Faith and Scholarship4(2013): 155-160.
9. ↑ Brown, “New Light from Arabia on Lehi’s Trail,” in Echoes and Evidences of the Book of Mormon, ed. Donald W. Parry, Daniel C. Peterson, and John W. Welch (Provo, UT: FARMS, 2002), 55–125, esp. 81–82.
10. ↑ Dan Vogel, Joseph Smith: The Making of a Prophet (Salt Lake City: Signature Books, 2004), 609.
11. ↑ Burkhard Vogt, “Les temples de Maʾrib,” in Yémen: au pays de la reine de Saba (Paris: Flammarion, 1997), 144.
12. ↑ Al-Hasan ibn Ahmad al-Hamdani, al-Iklil, ed. Nabih Faris (Princeton: Princeton University Press, 1940), 35, 94.
13. ↑ al-Hamdani, Sifat Jazirat al-‘Arab, ed. David H. Müller (Leiden: Brill, repr. 1968), 49, l. 9; 81, l. 4, 8, 11; 83, l. 8, 9; 109, l. 26; 110, l12. 2, 4 126, l. 10; 135, l. 19, 22; 167, l. 15–20; 168, l. 10, 11, where nhm is listed as either the name of a “region, territory” (Ar. balad) or a “tribe” (Ar. qabila); Jawad ‘Ali, Al-Mufassal fi Ta’rikh al-‘Arab qabla al-Islam (Beirut: Dar al-‘Ilm lil-Malayin, 1969–73), 2:414, gives “Nhm” as the name of a “region” (Ar. ard) during the period of the “mukarribs and the [ancient] kings of Saba” (Ar. fi ayyam al-mukarribina wa-fi ayyam muluk Saba’); he also gives “Nhm” as a place name, Al-Mufassal, 4:187 and 7:462.
14. ↑ Robert Wilson, “al-Hamdani’s Description of Hashid and Bakil,” Proceedings of the Seminar on Arabian Studies 11 (1981): 95, 99–100.
15. ↑ Brown: "On these ancient laws, see Nigel Groom, Frankincense and Myrrh: A Study of the Arabian Incense Trade (London: Longman Group Ltd., 1981), 169–70, 181, 183–84. Concerning the taxation of incense and the gifts to the temples, see Pliny the Elder, Natural History, 12.32 ( §63)."
16. ↑ S. Kent Brown, "Nahom and the 'Eastward' Turn," Journal of Book of Mormon Studies 12:1 (2003)
17. ↑ Anonymous, "Nahom and the 'Eastward' Turn," Journal of Book of Mormon Studies 12/1 (2003). [113–114] link
18. ↑ David Damrosch, The Narrative Covenant (San Francisco: Harper and Row, 1987), 128–129.
19. ↑ Hugh W. Nibley, An Approach to the Book of Mormon, 3rd edition, (Vol. 6 of the Collected Works of Hugh Nibley), edited by John W. Welch, (Salt Lake City, Utah: Deseret Book Company; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1988), Chapter 19, references silently removed—consult original for citations.