Book of Mormon Bibliography
Alphabetical by Author

“Hallowed Journey” is a dramatic recreation of Lehi’s journey to the promised land.

Gives a short account of Joseph Smith: his family history, the first vision, and the coming forth of the Book of Mormon. Claims that the Book of Mormon’s origin lies in the Spaulding manuscript.

The Lord did not need an educated man to translate the Nephite records, but one like Joseph Smith who would capture the spirit and message of the original document through divine aid.

This is a continuation of the comprehensive bibliography of LDS writings on the Old Testament published in BYU Studies 37, no. 2 (1997–98), available at byustudies.byu.edu. This bibliography includes publications from 1997 to the end of 2005 as well as a few older publications that were not included in the first bibliography. Since that bibliography, there has been a Sperry Symposium dedicated to the Old Testament; all of those printed proceedings (Covenants, Prophecies, and Hymns of the Old Testament) are included in this bibliography. Published in 2005 is the volume Sperry Symposium Classics, a collection of papers from previous symposia; since many of those articles were revised for the 2005 volume, they are included here. Also relevant to the Old Testament is a volume published by FARMS entitled Glimpses of Lehi’s Jerusalem. Of note but not included in this bibliography because of space considerations are the many Old Testament topics discussed in encyclopedic form in The Book of Mormon Reference Companion, edited by Dennis Largely (Deseret Book, 2003).

Describes Hugh Nibley’s passion for the Book of Mormon and how he defended it.

“The Hawaiian translation of the Book of Mormon regularly appears on lists of the rarest LDS-related publications. This claim raises at lease two questions: 1) Why is it so rare? and 2) How many copies are still in existence? A related question is: How did the Hawaiian Book of Mormon come to be the first non-European language translation of that work? This study will address all of these questions.” [Author]

Abstract: The authors begin by highlighting the importance of Book of Moses research that has discovered plausible findings for its historicity, rendering it at least reasonable to give the benefit of the doubt to sacred premises — even if, ultimately, the choice of premises is just that, a choice. Emphasizing the relevance of the Book of Moses to the temple, they note that the Book of Moses is not only an ancient temple text, but also the ideal scriptural context for a modern temple preparation course. Going further, the authors address an important question raised by some who have asked: “Since Christ is at the center of the gospel, why doesn’t the temple endowment teach the story of the life of Christ? What’s all this about Adam and Eve?” The answer given in detail in the paper is as follows: “The story of the life of Christ is the story of giving the Atonement. And the story of Adam and Eve is the story of receiving the Atonement. Their story is our story, too.”
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the Latter-day Saint community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
See Bruce C. Hafen and Marie K. Hafen, “Adam, Eve, the Book of Moses, and the Temple: The Story of Receiving Christ’s Atonement,” in Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities, edited by Jeffrey M. Bradshaw, David R. Seely, John W. Welch and Scott Gordon (Orem, UT: The Interpreter Foundation; Springville, UT: Book of Mormon Central; Redding, CA: FAIR; Tooele, UT: Eborn Books, 2021), page numbers forthcoming. Further information at https://interpreterfoundation.org/books/ancient-threads-in-the-book-of-moses/.]Historicity and Plausibility of the Book of Moses.

When the Savior’s all and our all come together, we will find not only forgiveness of sin, … “we shall be like him.”

May your positive memories of BYU stay with you throughout your life. May your BYU connections continue to be a strong influence in all that you do. May you know that you will always be welcome here on campus on this consecrated ground.

Abstract: The authors begin by highlighting the importance of Book of Moses research that has discovered plausible findings for its historicity, rendering it at least reasonable to give the benefit of the doubt to sacred premises — even if, ultimately, the choice of premises is just that, a choice. Emphasizing the relevance of the Book of Moses to the temple, they note that the Book of Moses is not only an ancient temple text, but also the ideal scriptural context for a modern temple preparation course. Going further, the authors address an important question raised by some who have asked: “Since Christ is at the center of the gospel, why doesn’t the temple endowment teach the story of the life of Christ? What’s all this about Adam and Eve?” The answer given in detail in the paper is as follows: “The story of the life of Christ is the story of giving the Atonement. And the story of Adam and Eve is the story of receiving the Atonement. Their story is our story, too.”
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the Latter-day Saint community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
See Bruce C. Hafen and Marie K. Hafen, “Adam, Eve, the Book of Moses, and the Temple: The Story of Receiving Christ’s Atonement,” in Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities, edited by Jeffrey M. Bradshaw, David R. Seely, John W. Welch and Scott Gordon (Orem, UT: The Interpreter Foundation; Springville, UT: Book of Mormon Central; Redding, CA: FAIR; Tooele, UT: Eborn Books, 2021), page numbers forthcoming. Further information at https://interpreterfoundation.org/books/ancient-threads-in-the-book-of-moses/.]Historicity and Plausibility of the Book of Moses.

A member of the RLDS church discusses Church doctrine, practices, history, and the coming forth of the Book of Mormon.

Claims that the Bible is sufficient, inerrant, and infallible. The Book of Mormon adds to God’s word, when this is strictly forbidden by scripture. For the author, it is “the Bible, the whole Bible, and nothing but the Bible” The Book of Mormon also contradicts many statements found in the Bible and is full of many ridiculous anachronisms.

Letters responding to C. L. Sainsbury’s letter (July/August issue) seeking inclusion of Nephite history on an international timeline. Contributors contend that no archaeological evidence exists for the Book of Mormon, point out the book’s similarity to the Bible, and enclose the Smithsonian Institution’s statement concerning the Book of Mormon.

Analysis of Book of Mormon passages dealing with Old Testament characters and events is made to establish the historical validity of the Bible. Several historical characters and events are mentioned such as Adam, Eve, Moses, and the parting of the Red Sea.

The sustained success of the Broadway musical The Book of Mormon posed a major dilemma for the Mormon Church1 and for many individual Mormons who revere the scripture from which the musical comedy takes its name. As a minority religion in the USA, the Mormon Church has endured over 190 years of persecution, public ridicule and marginalisation, much of which has been prompted by media and religious opposition to the Church’s distinctive doctrines and scripture. Naturally, Mormon sensitivity to criticism – including humour which targets its core doctrines – remains high, given this historical legacy of wider community hostility. Nevertheless, the Mormon Church responded with what commentators saw as a unique and good-natured official public relations/proselyting campaign, capitalising on the musical’s success. It signalled what can be referred to as a mature and creative policy/culture of tolerance, and this policy probably encouraged some members to attend the musical. This paper investigates the Church’s official response to the musical, looks briefly at Mormon humour, and presents the results of a survey amongst Mormons who watched the show, to see if Mormons can laugh at The Book of Mormon.

Mr. Hale handled the box that contained the gold plates but was not allowed to look. Tells how Martin Harris came to assist in the translation, how the 116 pages were lost, and concerning Oliver Cowdery as scribe. Finds that the whole affair was a “silly fabrication of falsehood and wickedness”

A story for children about gaining a real testimony of the Book of Mormon by reading it.

(Comment on Alexander Campbell’s analysis of the Book of Mormon.)

Attributing the Book of Mormon’s origin to supernatural forces has worked well for Joseph Smith’s believers, then as well as now, but not so well for critics who seem certain natural abilities were responsible. For over 180 years, several secular theories have been advanced as explanations. The more popular hypotheses include plagiarism (of the Solomon Spaulding manuscript), collaboration (with Oliver Cowdery, Sidney Rigdon, etc.), mental illness (bipolar, dissociative, or narcissistic personality disorders),6 and Joseph’s intellect (with help from the Bible, View of the Hebrews, parallelism, or his environment). Even today the topic remains controversial without general consensus.

Abstract: In early 1830 Joseph Smith published the Book of Mormon, a 269,938-word volume that discusses religious themes intermingled with a history of ancient American peoples.
Claiming it was scripture like the Bible,
in 1841 he declared it to be “the most correct of any book on earth and the keystone of our religion.”
Yet, many changes in the text of the Book of Mormon can be detected when comparing the original manuscript to the version available today. These changes have served as a lightning rod for some critics who imply that a divinely inspired book should not require any alterations. This article examines the types of changes that have occurred while trying to assign levels of significance and identify Joseph’s motives in making those alterations in the 1837 and 1840 reprintings of the book.

Abstract: The advent of the computer and the internet allows Joseph Smith as the “author” of the Book of Mormon to be compared to other authors and their books in ways essentially impossible even a couple of decades ago. Six criteria can demonstrate the presence of similarity or distinctiveness among writers and their literary creations: author education and experience, the book’s size and complexity, and the composition process and timeline. By comparing these characteristics, this essay investigates potentially unique characteristics of Joseph Smith and the creation of the Book of Mormon.

Abstract: In the October 2015 issue of The Journal of Mormon History, Gary Bergera presents a richly illustrated article, “Memory as Evidence: Dating Joseph Smith’s Plural Marriages to Louisa Beaman, Zina Jacobs, and Presendia Buell” (95–131). It focuses on a page from the “Historian’s Private Journal,” which Bergera dates to “specifically September or thereabouts” of 1866 (99). Wilford Woodruff’s handwriting on that page describes Joseph Smith’s plural marriage sealings and dates his marriage to Louisa Beaman to “May 1840,” to Zina Huntington on “October 27, 1840,” to Presendia Huntington on “December 11, 1840,” and also to Rhoda Richards on “June 12, 1843.” The first three dates on the historian’s document are important, as Bergera explains: “If accurate, Woodruff’s record not only pushes back the beginnings of Joseph Smith earliest Nauvoo plural marriage by a year but it also requires that we reevaluate what we think we know — and how we know it — about the beginnings of LDS polygamy” (95–96). The key question is whether the information on that page can be considered “accurate” in light of other available documents dealing with these plural sealings. During the remaining thirty-four pages of the article, Bergera presents an argument that 1840, not 1841, is the most reliable year for the Prophet’s earliest Nauvoo plural unions. This essay examines why his analysis of the records appears to be incomplete and his conclusions problematic.

Abstract: This essay addresses the reasons many persons have left The Church of Jesus Christ of Latter-day Saints. In particular, there are those who publicly assert the Church is not led by inspired leaders so they can feel at peace about their decision to leave it. One common argument used to justify their estrangement is the “Samuel Principle,” which ostensibly would require God to allow his followers on earth to go astray if they chose any level of unrighteousness. Problems with this interpretation are presented including examples from religious history that show that God’s primary pattern has been to call his errant followers to repentance by raising up righteous leaders to guide them. Also explored are the common historical events that dissenters often allege have caused the Church to apostatize. The notion that the Church and the “Priesthood” could be separate entities is examined as well. The observation that Church leaders continue to receive divine communication in order to fulfill numerous prophecies and that a significant number of completely devout Latter-day Saints have always existed within the Church, obviating the need for any dissenting movement, is discussed. In addition, several common scriptural proof-texts employed by some dissenters and their ultimate condition of apostasy are analyzed.

Abstract: For nearly 200 years, skeptics have promoted different naturalistic explanations to describe how Joseph Smith generated all the words of the Book of Mormon. The more popular theories include plagiarism (e.g. of the Solomon Spaulding manuscript), collaboration (with Oliver Cowdery, Sidney Rigdon, etc.), mental illness (bipolar, dissociative, or narcissistic personality disorders) and automatic writing, also called “spirit writing, “trance writing,” or “channeling.” A fifth and currently the most popular theory posits that Joseph Smith possessed all the intellectual abilities needed to complete the task. A variation on this last explanation proposes that he used the methods of professional storytellers. For millennia, bards and minstrels have entertained their audiences with tales that extended over many hours and over several days. This article explores their techniques to assess whether Joseph Smith might have adopted such methodologies during the three-month dictation of the Book of Mormon. Through extensive fieldwork and research, the secrets of the Serbo-Croatian storytellers’ abilities to dictate polished stories in real time have been identified. Their technique, also found with modification among bards throughout the world, involves the memorization of formulaic language organized into formula systems in order to minimize the number of mental choices the tale-teller must make while wordsmithing each phrase. These formulas are evident in the meter, syntax, or lexical combinations employed in the storyteller’s sentences. Professional bards train for many years to learn the patterns and commit them to memory. When compared to Joseph Smith and the Book of Mormon, the historical record fails to support that he had trained in the use of formula systems prior to 1829 or that his dictation employed a rhythmic delivery of the phrases. Neither are formula patterns detected in the printed 1830 Book of Mormon. Apparently, Smith did not adopt this traditional storyteller’s methodology to dictate the Book of Mormon.

Abstract: In the past decades much of the debate regarding Joseph Smith and plural marriage has focused on his motivation — whether libido or divine inspiration drove the process. Throughout these debates, a small group of observers and participants have maintained that Joseph did not practice polygamy at any time or that his polygamous sealings were nonsexual spiritual marriages. Rather than simply provide supportive evidence for Joseph Smith’s active involvement with plural marriage, this article examines the primary arguments advanced by monogamist proponents to show that important weaknesses exist in each line of reasoning.

Joseph Smith and his followers declared the Book of Mormon’s supernatural origin—that it was a divinely inspired translation of an ancient-American record, acquired by Joseph through visions and the help of an angel. This explanation, however, was widely rejected by outsiders from the outset. Within weeks after the Book of Mormon’s first pages came off the press, critics promoted “naturalistic explanations”—so called because they are based on scientific observation or natural phenomena—that rejected the possibility of a divine, supernatural origin of the Book of Mormon. To varying degrees, these naturalistic theories continue to be perpetuated today. This article examines the most popular naturalistic explanations for the Book of Mormon longitudinally, which will enable readers to better understand them and why they have waxed and waned in popularity over time.

Review of Michael Hubbard MacKay, Prophetic Authority: Democratic Hierarchy and the Mormon Priesthood (Urbana, IL: University of Illinois Press, 2020). 184 pages. $22.95 (paperback). Abstract: With ready access to all the documents acquired by the Joseph Smith Papers project, Michael Hubbard MacKay, co-editor of the Joseph Smith Papers’ Documents, Volume 1: July 1828–June 1831, presents a new historical reconstruction of the priesthood restoration in Prophetic Authority: Democratic Hierarchy and the Mormon Priesthood. MacKay summarizes how Joseph Smith’s initial authority was based primarily on charisma drawn from the Book of Mormon translation and his revelations. The transition next to apostolic authority — derived from priesthood keys restored by Peter, James and John — is also detailed. MacKay contextualizes the priesthood as part of Smith’s efforts to offer “salvation to humankind and [bind] individuals to Christ” (37‒38). Historical controversies are handled with frankness and depth. This study constitutes an important upgrade in the historiography of this controversial topic.

A review of William L. Davis, Visions in a Seer Stone: Joseph Smith and the Making of the Book of Mormon. Chapel Hill, North Carolina: University of North Carolina Press, 2020, 264 pp. paperback $29.95, hardcover $90, e-book $22.99, ISBN: 1469655675, 9781469655673.
Abstract: Within the genre of Book of Mormon studies, William L. Davis’s Visions in a Seer Stone presents readers with an innovative message that reports how Joseph Smith was able to produce the words of the Book of Mormon without supernatural assistance. Using oral performance skills that Smith ostensibly gained prior to 1829, his three-month “prodigious flow of verbal art and narrative creation” (7) became the Book of Mormon. Davis’s theory describes a two-part literary pattern in the Book of Mormon where summary outlines (called “heads) in the text are consistently expanded in subsequent sections of the narrative. Termed “laying down heads,” Davis insists that such literary devices are anachronistic to Book of Mormon era and constitute strong evidence that Joseph Smith contributed heavily, if not solely, to the publication. The primary weaknesses of the theory involve the type and quantity of assumptions routinely accepted throughout the book. The assumptions include beliefs that the historical record does not support or even contradicts (e.g. Smith’s 1829 superior intelligence, advanced composition abilities, and exceptional memorization proficiency) and those that describe Smith using oral performance skills beyond those previously demonstrated as humanly possible (e.g. the ability to dictate thousands of first-draft phrases that are also refined final-draft sentences). Visions in a Seer Stone will be most useful to individuals who, like the author, are willing to accept these assumptions. To more skeptical readers, the theory presented regarding the origin of the Book of Mormon will be classified as incomplete or inadequate. .

Abstract: This paper is composed of three parts connected consecutively because their conclusions build upon each other. The first part investigates the transportation methods used in the Book of Mormon, concluding that horse and river travel contributed little and that foot travel dominated all journeying. The second part uses that conclusion to estimate the overall dimensions of the Promised Land by examining Alma the Elder’s journey from Nephi to Zarahemla. This exercise reaffirms the 200-by-500-mile size promoted by John L. Sorenson decades ago. The third part looks at four ramifications of this 100,000 square-mile Promised Land footprint when stamped upon a map of the Western Hemisphere. (1) It allows for more than one Promised Land (occupied by other God-led immigrants) to exist simultaneously in the Americas. (2) It predicts that no matter where the Book of Mormon Promised Land was originally located, most Native Americans today would have few or no direct ties to the Jaredites-Lehites-Mulekites. (3) It demonstrates that research efforts to identify evidence of the Book of Mormon peoples could be exploring locations thousands of miles away from their original settlements. And (4) If any of the post-400 ce localized population losses in the Americas due to disease, war, or unknown causes involved the original Promised Land location, then the primary locus of organic evidence of the existence of the Jaredite-Lehite-Mulekite populations might have been largely destroyed.

A Reason for Faith was written to do just as the title implies: provide reasons for faith by offering faithful answers to sincere questions. Before the Internet, historical and doctrinal questions not addressed in LDS Church curriculum were mostly found in the scholarly articles of academic journals. This is no longer the case. These topics are now widely debated and discussed online and in other forums. And when members of the LDS Church come across information that is unfamiliar, they may feel surprise, fear, betrayal, or even anger. Respected LDS scholars have teamed with Laura Harris Hales to offer help in A Reason for Faith: Navigating LDS Doctrine and Church History. Together these authors have spent an average of 25 years researching these topics. Their depth of knowledge and faith enables them to share reliable details, perspective, and context to both LDS doctrine and Church history. The information in these essays can begin an exciting process of discovery for readers as they learn from a source they can trust. Each chapter is engaging and thought-provoking, providing an invaluable resource for both the merely curious and the seriously concerned. ISBN 978-1-9443-9401-1

Jesus is the great Mediator. Through omnipotent and omniscient, all-powerful and all-knowing, He is our friend.

I add my testimony to that of Nephi. I know that God lives and that Jesus is the Christ and that this is the way.

A guide for parents on how to teach their children about the doctrinal concepts in the Book of Mormon. Book of Mormon concepts are supported with scriptural references from the standard works of the LDS church. This work is reviewed in P.068.

Presents Book of Mormon lesson outlines and commentary to American Indian students with a limited vocabulary or insufficient reading skills.

A guide for parents on how to teach their children about the doctrinal concepts in the Book of Mormon. Book of Mormon concepts are supported with scriptural references from the standard works of the LDS church. This work is reviewed in P.068.

Review of Gadiantons and the Silver Sword: A Novel (1991), by Chris Heimerdinger.

Among the anachronistic elements discussed are Book of Mormon statements regarding animals, the Lamanite curse, condemnation of polygamy, large numbers of war casualties, and the great destructions at the time of Christ’s visit to the American continent. The author advocates a Spaulding origin for the Book of Mormon.

Compares Joseph Smith to Mohammed. Notes that the anthropological data in the Book of Mormon does not likely reflect Jacksonian America. Discusses the characters from the plates and Joseph Smith’s supposed authorship. “I think the fact remains that the Book of Mormon is more or less difficult to explain because it has remarkable internal homogeneity”

Poetry. No abstract available

Whether it is a no-problem day or we are in the midst of an intensive period of testing and trial in our lives, we can find strength in the Lord Jesus Christ.

The Book of Mormon provides many good examples to Latter-day Saint writers of how to magnify their work. By following the patterns of the Book of Mormon, writers can understand what to emphasize and how to include the Spirit in their writing.

Review of Mormons, Scriptures, and the Ancient World: Studies in Honor of John L. Sorenson (1998), edited by Davis Bitton

A linguistic analysis of the symbol of a barren woman associated with Zion, the earth, and the Lord’s servants

Third Nephi 22 (quoting Isaiah 54) addresses a desolate woman who will be redeemed in the latter days. The desolate woman represents Zion, which itself signifies the city of Enoch in ancient times, the hill where the temple was built in Jerusalem, the celestial city of God, the kingdom of God on earth, and a covenant community of temple-worthy Saints. The Lord promises to relieve the desolation of Zion felt through barrenness, lack of a permanent home, and being forsaken and persecuted. The destiny of Zion parallels the pattern of Noah—both remain faithful to their covenants and witness a cleansing of the earth. The Savior serves as Zion’s husband. The servants of the Lord are equated with Zion—the Lord will not allow oppressors to be successful against Zion. The Lord promises to redeem Zion as he sings a song of redeeming love.

This article explains the benefits of studying specific words in the context of the Book of Mormon. Focusing on the origin of a word provides additional meaning and insight to a particular verse of scripture and helps the reader better understand the intended meaning of the author.

The word tender is used repeatedly throughout the Book of Mormon, but the modern connotations of the term may skew readers’ understanding of what Book of Mormon authors intended to convey when employing it in their writing. By examining the etymology of tender and the etymologies of similar words, readers can better comprehend the intended meaning of the ancient Book of Mormon authors.

Cynthia Hallen invited students in her History of the English Language course to search for conjoined word pairs in the scriptures as a term project. They searched for pairs of words linked with conjunctions in order to better understand the meaning of selected set expressions in the King James Bible and the Book of Mormon. Hallen summarizes and comments on their research.

A two-pronged approach to studying the scriptures emphasizes language as well as doctrine. Some typical syntactic structures that appear in 19th-century Book of Mormon English include word-order variation, interruption, parenthesis, ellipsis, fragment, conjunctions, and parallel structure.

A perfunctory discussion on the unique LDS scriptures. Devotes a chapter to the Spaulding manuscript, concluding that proper names and writing style in that romance have affinities with the Book of Mormon.

Ever since rumors of a Golden Bible began circulating in the late 1820s, the Book of Mormon has occupied a singular place in the American popular imagination. It has been revered as scripture by Latter-day Saints and condemned as imposture by anti-Mormons for nearly two centuries, but what of Americas more moderate majority? Especially in the earliest days of its presence in print, how was the Book of Mormon seen by ordinary Americans, and what do their perceptions reveal about their day? This study analyzes the place of the Book of Mormon in the antebellum popular imagination as revealed through the lens of humor. A surprising number of the books early observers found something unmistakably humorous about its content and story of origin, and assumed that it was a piece of imaginative fiction. In expressing their views of the Mormon scripture, often in comic ways, they revealed much about the social and religious values they espoused, the cultural incongruities with which they were grappling, and the underlying assumptions that were being shaped in part by a uniquely American humor. Sounding a natural resonance with many of Americas comic chords, the Book of Mormon quickly achieved a certain cultural currency that was recognized by both humorists and polemicists, who often exploited humors rhetorical power. In the process, the Book of Mormon became and has remained a mythic presence in the national imagination.

Book of Mormon oriented exercises designed for children. Includes mazes, scrambled words, and fill in the blanks.

Taylor Halverson presents Covenant Patterns in the Old Testament and the Book of Mormon

Abstract: Deuteronomy 17:14–20 represents the most succinct summation in the Bible of criteria for kingship. Remarkably, the Book of Mormon narrative depicts examples of kingship that demonstrate close fidelity to the pattern set forth in Deuteronomy 17 (e.g., Nephi, Benjamin, or Mosiah II) or the inversion of the expected pattern of kingship (e.g., king Noah). Future research on Book of Mormon kingship through the lens of Deuteronomy 17:14–20 should prove fruitful.

“A KnoWhy is a short essay… about some brief historical, archaeological, cultural, linguistic, literary, legal, devotional, or prophetic insight in the Book of Mormon. Individually, these pieces are about very specific topics: knowing why Nephi wrote in Egyptian (chapter 5), knowing why Jacob talked about polygamy (chapter 64), knowing why Abinadi was ’scourged’ with faggots (chapter 93), or knowing why Alma would talk about Melchizedek (chapter 117). In many cases, we profess less-than-definitive answers, but rather offer some reasons for why these things might be as they are in the Book of Mormon. As a collective body, these KnoWhys provide more than possible answers to specific questions. Combined, they are about knowing why the Book of Mormon is amazing, knowing why it is beautiful, knowing why it speaks to our hearts and minds so powerfully, knowing why it is so uniquely inspiring, and ultimately knowing why the Book of Mormon is true in so many ways.” [Editors]

Abstract: While David is frequently held up as the standard for great kings in the Old Testament, examination of Nephi’s writings shows that he sought to imitate Moses the prophet rather than David the king. In fact, he never even mentions David. Relative to two major theological movements in Jerusalem in his day, “Zion theology,” in which David was the great hero, and “Deuteronomistic theology,” in which Moses was the hero, we see that Nephi was more aligned with Deuteronomistic theology, which was also more consistent with views in the Northern Kingdom, where Nephi’s ancestry originated.

Abstract: This note explores a literary comparison between Nephi’s confronting of Laban and shrinking from the act of shedding blood, to Jesus’s experience in the Garden of Gethsemane of shrinking from the act of shedding blood. Comparing these two stories suggests that we can profitably read Nephi’s experience with Laban as Nephi’s personal Gethsemane.

Abstract: We are told in the Title Page of the Book of Mormon that the Book of Mormon was revealed in our day “to show unto the remnant of the house of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever.” Hence, the covenantal context, structure, and logic of the Book of Mormon demand further consideration, exploration, and elucidation. A prosperous starting point is the phrase “If ye keep my commandments ye shall prosper in the land.” This covenantal phrase is used throughout the Book of Mormon as a summary of the theological logic of the suzerain-vassal treaty covenant type in which God sought to secure the fidelity of his people, who would receive in exchange continued prosperity in His appointed promised lands.

Abstract: Nephi is the prototypical wise son of the Wisdom tradition. As Proverbs advocates that a wise man cherishes the word of God, so Nephi cherishes the words of the wise. Nephi’s record begins with a declaration of his upbringing in the Wisdom tradition and his authenticity and reliability as a wise son and scribe (1 Nephi 1:1–3). His is a record of the learning of the Jews — a record of wisdom. If the Wisdom tradition is a foundation for Nephi’s scribal capabilities and outlook, perhaps the principles and literary skills represented by the scribal Wisdom tradition constitute the “learning of the Jews” that Nephi references so early in his account. Thus, if Nephi’s is a record of the learning of the Jews — a record of wisdom — we would be wise to read it with Wisdom — that is, through the lens of ancient Israelite and Middle Eastern Wisdom traditions.
“Wisdom cries out [from the dust]”
(Proverbs 1:20).

Abstract: This article is centered on possible causes for the fall of Israel and, secondarily, Judah. The topic is not new. The very destruction of these ancient kingdoms may be the cause for the production of much of the Biblical literature that drives our interpretive enterprise. My proposal is that Max Weber’s socio-political theories of power and domination, sometimes called the tripartite classification of authority, may provide a fruitful lens by which to understand some of the reasons Judah persisted for more than a century after the fall of Israel. Specifically, I wish to investigate whether the lack of routinization of charismatic authority was a contributing factor in Israel’s fall.
.

In this environmentalist approach to the Book of Mormon the author believes that it is difficult to treat the Book of Mormon as an ancient historical document. Alleged problems extant in the Book of Mormon listed by the author include: the explicit mention of the name of Jesus Christ before Jesus’ ministry in Palestine, similarities with the Bible, the Deutero-Isaiah problem, anachronistic mention of synagogues, Greek names, pre-Christian baptism, domesticated animals, Old World crops in America, and textual changes. The writer therefore espouses a “nonliteral view of the Book of Mormon”

A textual comparison between the Isaiah texts in the Dead Sea Scrolls and the Book of Mormon.

Review of “Apologetic and Critical Assumptions about Book of Mormon Historicity” (1993), by Brent Lee Metcalfe.

Anti-Mormon criticisms of the Book of Mormon are frequently based on a questionable set of assumptions concerning the nature of historical and archaeological evidence, the role of governing presuppositions, and the nature of historical proof. Using arguments found in a recent anti-Mormon critique by Luke Wilson as a foundation, this article analyzes difficulties of reconstructing ancient geographies, problems with the discontinuity of Mesoamerican toponyms, the historical development of the idea of a limited geography model, and challenges of textual and artifactual interpretation when trying to relate the Book of Mormon to archaeological remains.

Review of Explorers of Pre-Columbian America? The Diffusionist-Inventionist Controversy (1994), by Eugene R. Fingerhut; and Legend and Lore of the Americas before 1492: An Encyclopedia of Visitors, Explorers, and Immigrants (1993), by Ronald H. Fritze.

Review of Archaeology and the Book of Mormon (1972), by Jerald Tanner and Sandra Tanner

The failure of those who reject the historicity of the Book of Mormon to respond cogently to the increasing body of evidence and argument supporting historicity is becoming painfully apparent. Stephen E. Thompson’s recent review of Review of Books on the Book of Mormon 6/1 (1994) is one of the most recent examples of this "straw man" approach.

This paper is part of a series of F.A.R.M.S. papers intended to give clear, concise answers to criticisms that have been raised against the Book of Mormon. As can be seen in the footnotes, much is owed to previous researchers who have addressed these criticisms. The foundation wishes to thank Matthew Roper for his help in gathering and summarizing large portions of the raw material for this series of papers. The authors wish to thank Robert Durocher for his help with this paper.

In this article William Hamblin responds to critics of the Book of Mormon who claim that there is no language known as reformed Egyptian, a term found in Mormon 9:32. Hamblin reminds readers that reformed Egyptian is a modern term for an ancient language and lists examples of other ancient records written in languages that could also be considered reformed Egyptian.

This article discusses the term reformed Egyptian as used in the Book of Mormon. Many critics claim that reformed Egyptian does not exist; however, languages and writing systems inevitably change over time, making the Nephites’ language a reformed version of Egyptian.

Significant evidence reveals that bronze and other metals were historically used for writing sacred texts. This article uses that information to demonstrate the plausibility that the Book of Mormon prophet Lehi would have followed the same practice.

A response to Mark Thomas’s book review of Warfare in the Book of Mormon. It is impossible to prove whether the Book of Mormon is an ancient document or not. The book Warfare was written with the premise that the Book of Mormon is an ancient record, and comparisons of Book of Mormon warfare and Near Eastern military practices are sound. No comparison with warfare in Napoleon’s day or Spaulding’s manuscript is necessary.

Abstract: In the Hebrew Bible, the Sôd of God was a council of celestial beings who consulted with God, learned His sôd/secret plan, and then fulfilled that plan. This paper argues that the LDS endowment is, in part, a ritual reenactment of the sôd, where the participants observe the sôd/council of God, learn the sôd/secret plan of God, and covenant to fulfill that plan.

Abstract: Most scholars agree that sôd, when used in relationship to God, refers to the heavenly council, which humans may sometimes visit to learn divine mysteries or obtain a prophetic message to deliver to humankind. Biblical texts on this subject can be compared to passages in Latter-day Saint scripture (e.g., 1 Nephi 1:8-18; Abraham 3:22-23). In this article, William Hamblin succinctly summarizes this concept and argues that the Latter-day Saint temple endowment serves as a ritual and dramatic participation in the divine council of God, through which God reveals to the covenanter details of the plan of salvation — the hidden meaning and purpose of creation and the cosmos.
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the LDS community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.See William J. Hamblin, “The Sôd of Yhwh and the Endowment,” in Ancient Temple Worship: Proceedings of The Expound Symposium 14 May 2011, ed. Matthew B. Brown, Jeffrey M. Bradshaw, Stephen D. Ricks, and John S. Thompson (Orem, UT: The Interpreter Foundation; Salt Lake City: Eborn Books, 2014), 189–94. Further information at https://interpreterfoundation.org/books/ancient-temple-worship/.].

Review of Deciphering the Geography of the Book of Mormon (1988), by F. Richard Hauck

Since 1989, the Review of Books on the Book of Mormon has published review essays to help serious readers make informed choices and judgments about books and other publications on topics related to the Latter-day Saint religious tradition. It has also published substantial freestanding essays that made further contributions to the field of Mormon studies. In 1996, the journal changed its name to the FARMS Review with Volume 8, No 1. In 2011, the journal was renamed Mormon Studies Review.
Review of An Approach to the Book of Mormon (1988), by Hugh Nibley.

For an introduction, see Benjamin L. McGuire, “Josiah’s Reform: An Introduction.”
For a counterpoint, see Kevin Christensen, “Prophets and Kings in Lehi’s Jerusalem and Margaret Barker’s Temple Theology”
Abstract: Margaret Barker has written a number of fascinating books on ancient Israelite and Christian temple theology. One of her main arguments is that the temple reforms of Josiah corrupted the pristine original Israelite temple theology. Josiah’s reforms were therefore, in some sense, an apostasy. According to Barker, early Christianity is based on the pristine, original pre-Josiah form of temple theology. This paper argues that Josiah’s reforms were a necessary correction to contemporary corruption of the Israelite temple rituals and theologies, and that the type of temple apostasy Barker describes is more likely associated with the Hasmoneans.

“People may well ask: Why study warfare in the Book of Mormon? There are so many answers, among which are these: to understand better the events in the Book of Mormon, to develop a perspective against which to understand its teachings and messages, to enjoy the interesting lives of a remarkable people, and to aid in assaying the historicity of the book, ” writes John W. Welch at the beginning of Warfare in the Book of Mormon.

The wars and battles described in the Book of Mormon include some of the most detailed narratives of the book. Those accounts provide us with an excellent chance to examine how consistent and complex the text is. Joseph Smith lived in an age of warfare with guns, yet the Book of Mormon displays patterns of warfare that made sense only before gunpowder was used. This can be seen in both the general patterns and in the tiny details of the text. Descriptions of weapons and tactics in the Book of Mormon are definitely ancient. Furthermore, the warfare in the Book of Mormon differs from what we read about in the Bible. It differs in the same way that war in ancient Mesoamerica differed from biblical warfare.

A presentation of archaeological finds from North, Central, and South America. Artifacts presented include many from the Padre Carlo Cresa collection, the Metcalf Stone, the Bat Creek Stone, and the Tree of Life Stone.

The Hill Cumorah Pageant, a dramatic reenactment of the events in the Book of Mormon, is reviewed. Details are given concerning the size, location, and quality of the pageant.

Presents information to support the idea that the Book of Mormon lands are located in Central America or Mexico. Suggests that a Hill Cumorah was located both in Palmyra New York and in Central America. A number of maps and diagrams are presented.

Many believe Guatemala to be the Land of Nephi. This author felt the spirit of this holy ground. His testimony of Jesus Christ was strengthened as his testimony of the Book of Mormon increased when seeing the ruins of Mesoamerica and the idolatrous worship of the people. The Book of Mormon will bring them to Christ.

Computer analysis of the personal words of Jesus Christ as found in the New Testament and in the revelations of Joseph Smith shows them to be similar, suggesting that Jesus Christ is the author of both of the works mentioned. Hamson also points out that the wordstyles of Christ are different than the writings of Matthew, Mark, Luke, John, and Joseph Smith (who have their own unique writing styles), allowing a positive identification of authorship in a given text. The Book of Mormon is examined and the results showed multiple authorship and that the Book of Mormon wordprints were nowhere near that of Joseph Smith or his contemporaries.

A polemical work against Mormonism and the Book of Mormon. Author believes that the Book of Mormon contradicts the Bible, both doctrinally and scripturally; there is no archaeological evidence for the Book of Mormon, the Anthon account is discredited, and no proper names in the Book of Mormon can be found in Central America.

A polemical defense of the Book of Mormon by a member of the Church of Christ.

An informative tract that presents doctrines taught in the Book of Mormon, written by a member of the Church of Christ.

The Book of Mormon is from God and its teachings are harmonious with the Bible. The grammatical and editorial changes in the Book of Mormon deny the power of God and corrupt the Book of Mormon.

Review of The Book of Mormon and the Constitution (1995), by H. Verlan Andersen; and If Men Were Angels: The Book of Mormon, Christ and the Constitution (1995), by Brad E. Hainsworth.

Review of Joseph M. Spencer, 1 Nephi: A Brief Theological Introduction (Provo, UT: The Neal A. Maxwell Institute for Religious Scholarship, 2020). 146 pages. $9.99 (paperback).
Abstract: Joseph Spencer’s intimate familiarity with the Book of Mormon text, based upon years of close textual study and informed by a well- developed theological sensibility, is in full evidence in this lead-off volume in Neal A. Maxwell Institute’s new series of books on the various books of the Book of Mormon. Leaving to prophets and apostles the responsibility for “declaring official doctrine,” this new series approaches the book with the tools of the “scholarly practice” of theology. In Spencer’s case at least, his practice is understood to be (1) informed by an emphasis on grace that is skeptical of claims of personal righteousness and (2) very much engaged with contemporary moral and social issues grounded in a fundamental concern for “equality.” Accordingly, Spencer’s reading is much more interested in “what God is doing in history with what we call the Abrahamic covenant” than with the more popular (non-scholarly) concerns of “everyday faithful living;” it is also more interested in Nephi’s “realistic” and “mature” regret over his youthful over-boldness than in his confident statements of righteous faith. In the end, Spencer’s extremely careful but theologically tendentious reading alerts us very skillfully to certain features of Nephi’s imperfect humanity but reveals a consistent preoccupation with any possible faults in the prophet that might be extracted from an ingenious reading of the text. Finally, concerning women in the Book of Mormon, Spencer again expertly raises provocative questions about barely heard female voices but is too eager to frame these questions from the standpoint of the “modern sensibility” of “sexual egalitarianism.”.

In Alma 42, Alma is explaining God’s just treatment of sinners. His explanation can be applied to modern questions regarding God’s justice, as in Alber Camus’s book The Rebel, wherein Dostoievski’s Ivan Karamazov thinks God is unjust not to save everyone and he (Ivan) refuses to be saved without the damned.

Review of Grant Hardy. Understanding the Book of Mormon: A Reader’s Guide. New York: Oxford University Press, 2010. xix + 346 pp., with index. $29.95.

Recounts legendary stories concerning the three Book of Mormon Nephite apostles who were given power over death until the return of Jesus Christ in the last days.

In the Old World Jesus taught, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Matthew 5:6), yet in the New World he says, “Blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost” (3 Nephi 12:6). Attention, understandably, has been given to the differences, large and small, between the Sermon on the Mount as recounted in the New Testament and the similar sermon given in the New World. At times, we note slight shifts in emphasis (here in the New World, for example, Jesus makes this promise to “all”), more complete understandings (we are filled specifically with the influence of the Holy Ghost), and so on. And these differences raise compelling questions about the possibility that plain and precious truths were lost in translation in the Bible but are restored again in the Book of Mormon. The differences might also suggest the importance of a shifting context that moves Jesus to vary his speech. One wonders if one version is more authoritative than the other. But there is an additional question the two accounts of Christ’s sermon raise. What do readers make of the fact that in most cases the wording is exactly coincident? What might that signify?

This article states that experiencing soul satisfying circumstances is better when one is not alone. Sharing such experiences with loved ones increases the satisfaction, as is exemplified in the Book of Mormon. Examples of such phenomena include Lehi, who tastes of the fruit of the Tree of Life and desires to share; Enos, who prays for his brethren; and the sons of Mosiah and Alma, who shared their experiences as missionaries following their conversion.

Provides an outline for studying the Book of Mormon from 1 Nephi through the Book of Alma. Gives a summary of each section and a list of “vital lessons” that may be learned, i.e., the mysteries of God, purpose of the Book of Mormon, tree of life, etc.

This article tells youth that they can find answers in the scriptures and uses stories and quotes from the Book of Mormon and the Bible to show this.

This article affirms that the only way to clearly understand the great teachings and doctrines of the Book of Mormon is through the Holy Spirit. Science, study, and pure human intellectual pursuits, without God’s spirit, will not adequately relay the full message of the Book of Mormon.

This article discusses how, although being born of “goodly parents” (1 Nephi 1:1) is an ideal situation, not all children have this opportunity and privilege. However, everyone may become “goodly parents” to their own children in ways that the Book of Mormon teaches.

This article discusses some of the many rewarding approaches to the Book of Mormon. One can approach the Book of Mormon historically, through the external evidence, through its marvelous theological teachings, and through its application to life.

This article is a biographical sketch of Mormon, who served as prophet, editor, soldier, and author.

Quoting an Episcopalian prayer book, the author gives “five steps to wisdom”—read, hear, mark, learn, and digest. Application of the five steps should be made to the Book of Mormon, so that one’s love of the book will grow.

In this response to the criticism that Joseph Smith authored the Book of Mormon, Hanks claims that the Book is so intricate, with numerous migrations, expeditions, flashbacks, interpolations, and other plot complexities, that it would have been amazing for an untutored boy to have written it. He includes a chart of travels between Zarahemla and the land of Nephi.

A one-page handout that discusses different approaches to studying the Book of Mormon—relate the Book of Mormon to the Bible, study external evidences, consider the theology, and find the “life lessons” in the book.

This article discusses how Alma 31:16-18 contains the prayer offered by the apostate Zoramites. They declare themselves the chosen and elect of God. 1 Nephi 1:20 tells us that the chosen are such because of their faith. Alma adds repentance and good works to faith (Alma 13:1, 3-4, 10). “The Lord chooses those who in faith choose him!”

A story of a young man who took Moroni’s challenge (Moroni 10:3-5). After he prayed, the Spirit manifested the truth of the Book of Mormon to him.

A story of a young man who took Moroni’s challenge (Moroni 10:3-5). After he prayed, the Spirit manifested the truth of the Book of Mormon to him.

Reprint from Utah Academy of Science 8 (July 1, 1931): 1-32. Discusses theories of the origin of the American Indian: the Atlantis Theory and the Israelitish or Lost Ten Tribe and Hebrew Theory. The most challenging is the Book of Mormon theory.

A tract in which the author bears testimony about the value of the Book of Mormon and provides comments about secret oaths and priesthood.

Contains the script to the Hill Cumorah pageant.

Abstract: The word Gentiles appears 141 times in the Book of Mormon (the singular Gentile appears only five times.) It appears more frequently than key words such as baptize, resurrection, Zion, and truth. The word Gentiles does not appear with equal frequency throughout the Book of Mormon; in fact, it appears in only five of its fifteen books: 1 Nephi, 2 Nephi, 3 Nephi, Mormon, and Ether. Additionally, Book of Mormon speakers did not say Gentiles evenly. Some speakers said the word much less often than we might expect while others used it much more. Nephi₁ used Gentiles the most (43 times), and Christ Himself used it 38 times. In addition to analyzing which speakers used the word, this study shows distinctive ways in which Book of Mormon speakers used this word.

Abstract: While references to heaven in the Old Testament are sparse, non-explicit, and predominantly cosmological, the New Testament reveals a more complex concept of the afterlife that reflects a rapidly evolving understanding of Heaven. The Jewish apocalyptic literature of the late Second Temple period describes a heaven of multiple degrees that is populated with angels and the righteous dead of varying glories. Those glories also tangibly reflect astral qualities of light and glory comparable to the sun, moon, and stars. Within this worldview of Heaven, several of the Apostle Paul’s writings to Corinth can be read with added insight, including his ascent to the “third heaven.” Paul’s teachings of resurrected bodies assuming astral qualities may reflect the native Corinthians’ metaphysical views of the body and soul, which Paul may have shared himself. While Western Christianity would embrace degrees of glory through the Middle Ages, Reform Theology of the Protestant Reformation would affirm a concept of Heaven that supported only a single habitation. It would take a Restoration-era vision to Joseph Smith to restore the doctrine of degrees of glory original to the Jews and early Christians but lost to those of the modern era.

Both Hansen and Lawrence review Grant Hardy’s The Book of Mormon: A Reader’s Edition. Not meant to replace the 1981 edition published by the church, this edition appears in a reader-friendly format and provides additional notes and appendices.

This is a collection of more than fifty Indian legends concerning the Healer, the Mighty, and the Prophet. The sequence of these legends, particularly vivid among the wild tribes, form a curious pattern matching the stories told in the Book of Mormon. They tell of a saintly white teacher who performed miracles of healing. His symbols are woven into blankets, carved on canyon walls, and burned in pottery.

A letter to the editor points out that chiasmus was indeed known by English and German scholars before Joseph Smith’s time, but it is probable that Joseph Smith did not know of the form during his day.

A letter to the editor points out that chiasmus was indeed known by English and German scholars before Joseph Smith’s time, but it is probable that Joseph Smith did not know of the form during his day.

Argues that Nephi made two sets of plates and that Mormon made references to both sets while compiling the Book of Mormon.

Reprints of letters that describe the ruins of Central America: Teotihuac‡n, Tula, Copan, Quirigua, Palenque, Uxmal, and others. Includes photographs. He relates Central American Culture and religion with Near Eastern Culture and religion, quoting such authors as Bancroft, Humboldt, and Lord Kingsborough, among others, to back his claims. Equates Quetzalcoatl with Jesus Christ whose visit to America is recorded in 3 Nephi 11 in the Book of Mormon.

Friar Diego de Landa’s book, Yucatan Before and After the Conquest, recently published, reveals that most of the writings of the Mayas were destroyed by de Landa because he considered them workings of the devil that stood in the way of the native’s conversion to Christianity. The information that was preserved tells of communal living, reckoning of time, festivals, sacraments, worship of one supreme God, baptism, immortality of the soul, and creation of the world. This new publication verifies the truthfulness of the Book of Mormon.

Uses scriptures, archaeological evidence, and geography to explain that the Book of Mormon lands do not encompass as large an area as previously supposed. Suggests that the RLDS church maps placing Lehi’s landing on the coast of Chile should be revised. Finds the Isthmus of Tehuantepec much more probable contender for “narrow neck of land” than the Isthmus of Panama.

The origin of the “feathered serpent” in the American native culture can best be explained by the Book of Mormon scripture that tells of Moses’ placing the fiery serpent upon the stick. This author sees the feathered serpent as a symbol of Christ, whose visit is recorded in Third Nephi.

Argues that Quetzalcoatl, a major deity of pre-Columbian Mexico and Central America, may have been Christ. Presents a pictorial tour of archaeological sites—including the Toltec ruins at Tlaxcala, the ruins at Mitla, and the Temple of Quetzalcoatl at Tula, in which this deity, also known as the Feathered Serpent, is represented.

Submits archaeological, anthropological, and historical evidence to validate the Book of Mormon. Topics include Israelite origin of Native Americans, native American myths, Quetzalcoatl—the tall white god who may have been Jesus Christ—and linguistic similarities between Hebrew words and words from Mayan, Incan, and Mexican languages.

Considers the idea that the white god of America, Quetzalcoatl, was Jesus Christ of the Book of Mormon.

Says that the Book of Mormon fulfills prophecies of Isaiah and was witnessed by eleven honorable men. Egyptologists find little or no resemblance between the facsimile of characters that Martin Harris took to Charles Anthon and Egyptian writing. Hanson explains that this is because the Nephites altered the language.

Recalls Lehi’s dream of the rod of iron that leads to the tree of life. Likens those who occupied the great and spacious building and mocked those who partook of the tree of life to people of the present age who scoff at the existence of the Book of Mormon.

Traces the rise and growth of organized crime in Nephite-Lamanite culture. The author discusses how, through conspiracy and murder, the Gadianton Robbers gained seats in the government and became the ruling force. Claims they originated with Cain. Shows how the Jaredites, 2300 B.C.—A.D. 200, were destroyed by a similar group. Draws parallels with present-day society and warns that history repeats itself and that liberty requires vigilance.

An historical discussion of Mormonism. The Anthon denials are discussed. Author considers the Book of Mormon to be “a strange jumble of pseudo-historical narrative and religious precept” and dismisses the book on the grounds that it is full of “outlandish errors in spelling, syntax and grammar” He also notes what he terms “countless anachronisms that exposed the author’s ignorance of geography, chronology, physical science and Bible history” He decries the book’s use of King James English and alleged pilfering of biblical material. He seems to accept the Spaulding Theory regarding its origin.

Maintains that the Book of Mormon contains key phrases, like “it came to pass” and “thus we see,” that point out the messages of the various Book of Mormon authors and abridgers. These phrases can be historical in nature, explaining events, or polemic, explaining teachings, or they can be direct statements to the reader. The author includes tables and summaries that list the phrases.

Nephi was the only Book of Mormon author to receive what might be called a classical Hebrew education. He had ambivalent feelings about his training—indeed, he specifically noted that the tradition would end with himself: “I . . . have not taught my children after the manner of the Jews” (2 Nephi 25:6; see vv. 1–2). So it is not surprising that he remains the most literate, book-learned of the Nephite prophets. That is to say, his writings exhibit the most connections with earlier prophecies and texts, and he structures his teachings in a way that suggests he is working from written documents. In particular, he is eager to tie his own visions of the future of the House of Israel to the words of Isaiah, and his commentary at 1 Nephi 22—where he weaves phrases from the two Isaiah chapters he has just quoted into a new revelatory discourse—is a masterpiece of prophetic interpretation. The same style of commentary, which by placing familiar phrases into new contexts reinterprets as it explains, is found in a slightly more diffuse form at 2 Nephi 25–30.

“This is the first fully annotated, academic edition of the Book of Mormon in its 200-year history. Modelled after the Oxford line of annotated Bibles, it provides readers with the information they need to understand this classic text of American religious history. This edition reformats the complete scriptural text in the manner of modern Bible translations with paragraphs, quotation marks, poetic stanzas, and section headings, all of which clarify the book’s complicated narrative structure. As a result, readers experience a more accessible and readable presentation than the standard version. Annotations explain the meaning and context of specific passages, delineate extended arguments, identify rhetorical patterns, explore theological implications, highlight ancient and modern parallels, and point out intertextual connections, particularly with the Bible. “The Book of Mormon is subdivided into internal books; in this edition, each book is preceded by an introduction that discusses its key themes and literary features, at the same time offering a quick overview of major figures, events, and sermons. The three primary narrators--Nephi, Mormon, and Moroni--receive special attention. In addition to the annotations, which focus on the text itself, there are twelve general essays that introduce readers to various ongoing conversations about the text. There are also several maps and charts, as well as a comprehensive list of biblical quotations and allusions. The editorial material is informed by contemporary biblical and historical scholarship; while it deals forthrightly with both the strengths and weaknesses of the narrative, it nevertheless treats the Book of Mormon as a sacred text, worthy of careful study and respect.” [Summary from Amazon]

This chapter draws parallels between the Book of Mormon and the Bible, examining the two from multiple perspectives including Americanism, diction, and intertextuality.

This edition is a study version of the Book of Mormon, introducing the text and the history behind each chapter and the history behind each prophet that has written in the Book of Mormon.

Grant Hardy responds to the six essays written about Understanding the Book of Mormon. He pairs up the authors and imagines conversations between them, as in a book club exchange. He acknowledges their comments and expresses interest in ongoing dialogues fostered by the ideas in his book.

This exquisitely produced volume presents the official Latter-day Saint edition of the Book of Mormon in an attractive, accessible, readable version that brings to Latter-day Saints the helpful features that have been part of standard Bible publishing for decades: paragraphs, quotation marks, poetic stanzas, section headings, and superscripted verse numbers. The latest Latter-day Saint scholarship is reflected in its brief, thoughtfully considered footnotes, although the focus is always on the text itself—its wording, structure, and interconnections—allowing the book’s sacred message to be heard anew. The Maxwell Institute Study Edition is ideally suited to both new readers of the Book of Mormon and also those who know the book well and have loved its teachings and testimony of Christ for many years. ISBN 978-1-9443-9465-3

Mormon’s choices are most revealing when the message of his editing seems to contradict the facts that he recorded. Mormon’s honesty as a historian sometimes forced him to include facts that did not exactly support the message he was trying to convey. This tension is frequent in the Book of Mormon as Mormon tried to make spiritual sense of historical events. For me at least, this tension is evidence that Mormon was an actual person, since we all face similar difficulties in making sense of our own lives.

Hardy hypothesizes that the misplacement of Alma 13:16 (which, he proposes, actually belongs three verses earlier) is an example of a mistake in handwriting and copying known as homoeoteleuton.

As is well known, when the words of the Book of Mormon were translated “by the gift and power of God,” there was no punctuation at all in the early manuscripts, and that is the way the translated text was delivered to E. B. Grandin’s print shop. Type-setter John Gilbert reported that when he sat down to prepare the text for publication, “every chapter . . . was one solid paragraph, without a punctuation mark, from beginning to end.”¹ So he added punctuation and paragraphing as he went along. He did a good job, especially for someone reading the book for the first time, but there are a few sentences that could have been punctuated in more than one way, with slightly different results. Since the punctuation of the Book of Mormon does not enjoy the same revealed status as the words themselves, it may be worth considering some of the alternatives.