Book of Mormon
Chronological Bibliography

On 25 March 2010, in the Harold B. Lee Library Auditorium, Brigham Young University, Marilyn Arnold presented this lecture as part of a series honoring Hugh W. Nibley on the 100th anniversary of his birth (27 March 2010).
In this lecture commemorating the one hundredth anniversary of Hugh Nibley’s birth, Arnold paints a picture of him by discussing not only his scholarship but also his very unique, and often humorous, writing and speaking styles and his consistent jabs at academia. According to Arnold, who read everything Nibley had written on the Book of Mormon, Nibley was never more eloquent or serious than when he defended that book. Often, Arnold notes, his defenses and other writings are illuminated by literary devices, including the use of parable, epistle, and Platonic dialogue.

Many easily recognizable Hebrew words and names can be found in the Book of Abraham. One name that hasn’t had a concrete meaning attached to it, however, is Elkenah. In this article, Barney addresses whether Elkenah is a person, place, or name; what its possible linguistic structures are; and what it might mean. Most importantly, Barney links Elkenah with the Canaanite god El and the attending cult—a cult that practiced human sacrifice. This has significant ramifications for the Book of Abraham, which has been criticized for its inclusion of human sacrifice. Assuming a northern location for the city Ur and taking Elkenah as the Canaanite El resolve the issue of child sacrifice in the Book of Abraham.

Review of Ross Anderson. Understanding the Book of Mormon: A Quick Christian Guide to the Mormon Holy Book.

Reprinted in Hugh Nibley Observed.
Just as attorneys representing the church wouldn’t bear their testimonies in a courtroom, Hugh Nibley defended Joseph Smith through facts and scholarly dialogue, not testimony bearing. Although Nibley did, at times, discuss the Prophet specifically, his defense of Joseph came primarily through academic vindication of the Book of Mormon. When others made scholarly attacks against Joseph’s character, Nibley would move the debate to a discussion of the historicity of the book on its own terms. When Nibley did directly discuss the Prophet, he portrayed him as a humble, loving servant of God.

The 39th Annual Brigham Young University Sidney B. Sperry Symposium Christians around the world look to the Sermon on the Mount for encouragement and guidance in developing the attitudes and behavior the Lord admonished us to have. The 2010 Sperry Symposium focuses on the teachings of the Sermon on the Mount in Matthew, Luke, and 3 Nephi. It will discuss in depth specific passages and textual variations in the different accounts of the Sermon, as well as the social and cultural context of the Sermon. Chapters will review the contributions that the Joseph Smith Translation makes to our understanding, as well as the use of the Sermon in later biblical and Book of Mormon teachings. Contributors include Richard D. Draper, Matthew J. Grey, Daniel K Judd, Jennifer C. Lane, Eric-John K. Marlowe, Robert L. Millet, Thomas A. Wayment, and John W. Welch.

This documentary film outlines the development of the 1979/1981 editions of the LDS Bible and Book of Mormon. Deepen your appreciation for the massive effort made to create the Topical Guide, Bible Dictionary, Joseph Smith Translation, footnotes, maps, and more. Listen to those who worked on the project over 30 years ago and hear their inspired experiences.

Until the discovery of Ostracon 2071, dating from the fifth century BC, in the 1930s on the shores of the Red Sea, the name Lehi (l?y in the discovered text) had been unattested in any extant document outside of the Book of Mormon. However, Nelson Gluek, along with many other scholars, including Hugh Nibley, vocalized l?y as “La?ai,” which pronunciation would have south Semitic roots. Chadwick argues, instead, that a Hebrew context for the ostracon would be more plausible and that therefore the more likely pronunciation would be “l??y.” He also argues for a Hebrew origin of the compound name ?bl?y, found in the fourth-century BC Samaria Papyri. Both of these names, given their strong Hebrew context, seem to confirm that Lehi was a name in use in ancient Israel and its surrounding areas.

Review of William D. Russell. “A Further Inquiriy into the Historicity of the Book of Mormon.” Sunstone, September-October 1982, 20-27.

Today the modernist view of history in which texts only represent events is so predominant that most Latter-day Saints automatically apply it to the question of scriptural historicity. Unfortunately, historical scholarship rarely lines up with our understanding of scripture as well as we would like. Problems arise when we use modernist tools to examine scripture written by premoderns, who considered their writing not as mere representation but as incarnation—an embodiment of the symbolic ordering of the world. The premodernist reading of the scriptures more accurately reflects Latter-day Saint beliefs: whereas modernism would use reason to understand history (and thus the Divine in history, i.e., scripture), premodernism uses divinely revealed scripture as well as ritual, ritual objects, and ritual language to give order to history. Instead of examining scripture as just another element of history, premoderns consider scripture to be the defining element in history.
The historicity of scripture is important to most Christians and especially to Latter-day Saints. [1] Christians disagree among themselves about how to understand scriptural history, but few deny that, in some important sense, Christian scripture is historical. However, given the challenges to scriptural history, challenges that are especially strong for Latter-day Saints who take the Book of Mormon to be historical, what are we to make of the claim that scriptures are history? Given those challenges, is it possible to understand scripture as literal history? The answer to that question—positive, I will argue—lies in answering the question of what we mean by history.

The Greek term often translated as “grace” has a broad range of meaning. Neither Jesus nor the Gospels teach that man is saved by grace alone; Paul is the predominant New Testament writer to use the term. The Protestant concept of grace stems from the time of Augustine. Book of Mormon prophets specify what actions are required to lay hold of the grace of Christ, a boon to be desired.

Longer version of an invited presentation originally given at the 2009 Conference of the European Mormon Studies Association, Turin, Italy, July 30-31, 2009

The customary interpretation of 3 Nephi 11:1 has been that those around the temple in Bountiful were showing one another the “ great and marvelous change” that had taken place in the land. However, Jones argues that those people were discussing instead the change that had taken place in their hearts. By examining the context in which this scripture appears and by interpreting other scriptures, especially ones emphasizing the way in which most revelation is received, Jones shows that the atonement of Jesus Christ and the individuals’ subsequent change of heart would have been the main topic of their discussion and would therefore be an appropriate understanding of the scripture.

Discussion about Hugh Nibley’s work on the Book of Mormon’s potential geography.

Review of Ross Anderson. Understanding the Book of Mormon: A Quick Christian Guide to the Mormon Holy Book.

Joseph and Hyrum Smith exemplified leadership as they worked together in organizing and operating the Church, teaching, speaking, and building temples and towns. As leaders, they held firm to their convictions, roused the hearts and minds of men and women in varied walks of life, and left legacies sufficient to stamp them as two of the most remarkable and influential men of the nineteenth century. The stories and examples of their shared leadership illustrate how they honored agency, exerted righteous influence, grew through adversity, forged bonds of obligation and love, governed conflict, and organized through councils. Their examples in this book can help us transform our personal perspective of leadership, lead with an eternal focus, heal and bless others through our leadership, learn and grow by asking authentic questions, share leadership in the home, and lead in the governmental arena. By incorporating these principles in our lives, we can foster more satisfying relationships in our homes, our Church service, and our professional lives. The book concludes with a call for each of us to carry on their legacy, which transcends time and place. Their lives and teachings are filled with lessons and skills we can easily apply today. ISBN 978-0-8425-2754-5

The Journal of The Book of Mormon and Other Restoration Scripture is a peer-reviewed journal dedicated to promoting understanding of the history, meaning, and significance of the scriptures and other sacred texts revealed through the Prophet Joseph Smith.

The Journal of The Book of Mormon and Other Restoration Scripture is a peer-reviewed journal dedicated to promoting understanding of the history, meaning, and significance of the scriptures and other sacred texts revealed through the Prophet Joseph Smith.

One Eternal Round is the culmination of Hugh Nibley’s thought on the book of Abraham and represents over fifteen years of research and writing. The volume includes penetrating insights into Egyptian pharaohs and medieval Jewish and Islamic traditions about Abraham; Greek, Egyptian, and Mesopotamian myths; the Aztec calendar stone; Hopi Indian ceremonies; and early Jewish and Christian apocrypha, as well as the relationship of myth, ritual, and history.
This chapter discusses periods past and future in which the gods come together to save mankind and bring them to godhood.

Nephi and Mormon both treat the covenant of the promised land, expounding on characteristics of prospering in the land: obeying God’s law, practicing domesticated economies, preserving sacred records, bearing and raising children, securing adequate defense, constructively using natural materials, worshipping at temples, requiring industriousness, and providing righteous leadership.

The symbolism of land and its covenantal associations are viewed as guiding structural elements in the Book of Mormon narrative. Involving “existential space” more than “geometric space,” the concept of land is central to an understanding of the book as a sacred, covenant-based record.

The church advocates no official position on the origins of Amerindian populations. Critics and sup-porters of the Book of Mormon both attempt to bolster their own arguments with DNA evidence. This study reviews the properties of mitochondrial DNA (mtDNA), particularly pertaining to the origins of Native American populations. DNA studies are subject to numerous limitations.

Review of Bruce H. Porter and Rod L. Meldrum. Prophecies and Promises: The Book of Mormon and the United States of America.

Review of Bruce H. Porter and Rod L. Meldrum. Prophecies and Promises: The Book of Mormon and the United States of America.

Review of Rod L. Meldrum. Rediscovering the Book of Mormon Remnant through DNA.

The claim that a personal letter in the Book of Mormon mimics a form indicative of modern rather than ancient composition is critiqued. The majority of letters in the Book of Mormon follow the ancient Hittite-Syrian, Neo-Assyrian, Amarna, and Hebrew epistolary format in which the correspondent of superior rank is always listed first. Other clues to ancient composition are noted.

Latter-day Saint religious commentary on certain chapters of the Book of Mormon.

“Besides the extensive list of parallels between the Bible and the Book of Mormon, this book examines many other possible sources used to create the text, i.e. the Apocrypha, the Westminster Confession, various newspapers and books, etc. Also examined is the Solomon Spalding theory, common phrases, chiasmus (Hebrew poetic form), influence of Freemasonry and folk magic, and the problems with the loss of the first 116 pages of the Book of Mormon manuscript.”

Joseph Smith has been charged with plagiarism in the Book of Mormon and his own revelations, largely because of lengthy biblical quotations (which, in each instance, have been credited to the Old Testament prophet whose words are being cited). Numerous examples in the Old Testament show that prophets freely borrowed verbiage from another. In the nineteenth century, newspapers reprinted material, often without attribution.

Mark Willes delivered the fourth annual Neal A. Maxwell Lecture on March 11, 2010. Willes, president and chief executive officer of Deseret Management Corporation, endowed the Laura F. Willes Center for Book of Mormon Studies in 2007 in honor of his wife.

The most extensive collection of writings about the Book of Mormon published between 1829 and 1844 has been made available as an online database. The collection, 19th-Century Publications about the Book of Mormon (1829–1844), includes nearly 600 publications and close to one million words of text. It is intended to comprise, insofar as possible, everything published during Joseph Smith’s lifetime relating to the Book of Mormon. Under the auspices of Digital Collections at Brigham Young University’s Harold B. Lee Library, this ambitious project can be accessed at lib.byu.edu/dlib/bompublications.

In explaining the prophecies of Isaiah in which his soul delighted, Nephi sets up an intriguing wordplay on the name Joseph. On several occasions he combines segments of Isaiah 11:11 and Isaiah 29:14 to foretell the gathering and restoration of Israel at the time of the coming forth of additional scripture. The most discernible reason for Nephi’s interpretation of these two specific texts in the light of each other is their shared use of the Hebrew verb yāsap, which literally means “to add” but can have the more developed senses to “continue” or “proceed to do” something and “to do again.” This verb is also the source of the name Joseph, which means “may He [the Lord] add,” “He shall add,” or “He has added.” Rachel, the mother of the patriarch Joseph, is said to have explained the giving of this name to her son with that basic sense in mind: “And she called his name Joseph [yôsēp], and said, The Lord shall add [yōsēp] to me another son” (Genesis 30:24; emphasis in all scriptural citations is mine). Thus when Nephi combined these two prophecies together through their common use of yāsap, he was also using a wordplay on the name Joseph both to remind us that it was the seed of Joseph that would be gathered and to foretell the involvement of another Joseph, Joseph Smith, in the gathering and in the coming forth of scripture.

For a number of years the Maxwell Institute has sponsored a graduate fellowship program that gives financial aid to students pursuing advanced degrees in fields of special interest to the Institute. Named in honor of the late eminent Latter-day Saint scholar Hugh W. Nibley, this program fosters the next generation of faithful scholars by provid- ing financial aid to students enrolled in accredited PhD programs in areas of study directly related to the work and mission of the Maxwell Institute. Of particular interest is work done under the auspices of the Laura F. Willes Center for Book of Mormon Studies and the Foundation for Ancient Research and Mormon Studies, such as studies of the Book of Mormon, the Book of Abraham, the Old and New Testaments, early Christianity, and ancient temples.

Thanks to the work of Hugh Nibley, Paul Hoskisson, Terrence Szink, and others, the plausibility of Alma as a Semitic name is no longer an issue. Hoskisson has noted that “Alma” derives from the root ‘lm (< *ǵlm) with the meaning “youth” or “lad,” corroborating Nibley’s earlier suggestion that “Alma” means “young man” (cf. Hebrew ‘elem,עלם). Significantly, “Alma” occurs for the first time in the Book of Mormon text as follows: “But there was one among them whose name was Alma, he also being a descendant of Nephi. And he was a young man, and he believed the words which Abinadi had spoken” (Mosiah 17:2; emphasis in all scriptural citations is mine). This first occurrence of “Alma” is juxtaposed with a description matching the etymological meaning of the name, suggesting an underlying wordplay: Alma (‘lm’) was an ‘elem. A play on words sharing a common root is a literary technique known as polyptoton.

“Symbolism in Scripture” was the theme of the second biennial Laura F. Willes Center Book of Mormon Conference held recently. The conference included presentations by 13 scholars addressing such topics as “The Symbolic Use of Hand Gestures in the Book of Mormon and Other Latter-day Saint Scripture” and “Light: The Master Symbol.”

More than ten years ago, Stephen Ricks and John Tvedtnes presented a case for interpreting the Book of Mormon proper noun Zarahemla as a Hebraic construct meaning “seed of compassion” or “child of grace, pity, or compassion.” The authors theorized: It may be that the Mulekite leader was given that name because his ancestor had been rescued when the other sons of King Zedekiah were slain during the Babylonian conquest of Jerusalem. [See Mosiah 25:2.] To subsequent Nephite generations, it may have even suggested the deliverance of their own ancestors from Jerusalem prior to its destruction or the anticipation of Christ’s coming.

One of the issues that swirls around discus- sions of Book of Mormon geography is the rightful place the editorials in the 1842 Times and Seasons must take. The story of the editorials begins with Joseph’s receipt of John Lloyd Stephens and Frederick Catherwood’s Incidents of Travel in Central America, Chaipas, and Yucatan, published in 1841. In early 1842, the Times and Seasons published several enthu- siastic articles that drew attention to the discoveries of Stephens and Catherwood in Central America and compared them favorably with the Book of Mormon. Two of these articles were signed by the editor, while three other articles were unsigned. Historical sources indicate that the Prophet Joseph Smith served as editor of the paper for all of the issues published between March 1 through the October 15, 1842. During this time, however, apostles John Taylor and Wilford Woodruff assisted the Prophet in his work in the printing office. Since these articles were not specifically signed by Joseph Smith, some have questioned whether the Prophet wrote them himself, or if someone else wrote them, with or without his approval.

“Thy friends do stand by thee, and they shall hail thee again with warm hearts and friendly hands.” I reaffirm this promise given by the Lord in the early days of the Restoration of this Church. I pray that each of us will have the privilege of enjoying righteous friendships and mentoring relationships as we grow together in the gospel of Jesus Christ.

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

We may never know in this life why we face what we do, but we can feel confident that we can grow from the experience.

Heavenly Father is intimately interested in hearing from us and that He is omnipresent and available to listen at all times.

Faith in Jesus Christ has the power to help us get our stories straight, and I pray that, like Zoram, we will see that our life’s circumstances are often the very conditions in which God has chosen to bless us as He helps us work out our lives.

It is my contention that a responsible and usable approach to interpreting and understanding the Book of Mormon requires that the reader be brought into a historical conversation with the early nineteenth century, a larger hermeneutical conversation with the text itself, and an interpretive strategy that may enable a more-adequate understanding of a reading of the Book of Mormon, which would include the perceived aims and purposes of Joseph Smith Jr. himself. Such an approach is necessary if one is to adequately understand the word and witness of the Book of Mormon in the twenty-first century. [From the article]

Only Jesus can save us. The clearest expression of this is given by King Benjamin in the Book of Mormon: “There shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ.”

Stay strong and make good choices that will allow you to eat the fruit of the tree of life.

Missionary service is a priesthood duty—an obligation the Lord expects of us who have been given so very much.

Whether full-time missionaries or members, we should all be good examples of the believers in Jesus Christ.

This compilation of groundbreaking Book of Mormon articles is selected from over fifty years of LDS scholarship published by BYU Studies. This volume features articles on various believers and nonbelievers, including William E. McLellan, Mark Twain, B. H. Roberts, and Minerva Teichert. Contents “William E. McLellan’s Testimony of the Book of Mormon” Larry C. Porter “‘The Testimony of Men’: William E. McLellin and the Book of Mormon Witnesses” Mitchell K. Schaefer “The Gentle Blasphemer: Mark Twain, Holy Scripture, and the Book of Mormon” Richard H. Cracroft “B. H. Roberts and the Book of Mormon” Truman G. Madsen “Minerva Teichert: Scriptorian and Artist” Marian Ashby Johnson “Minerva Teichert: A Passion for the Book of Mormon” John W. Welch and Doris R. Dant

The latest issue of the FARMS Review (volume 22, number 2), which appeared at the end of 2010, features a transcript of last year’s Neal A. Maxwell Lecture given by Mark H. Willes, president and CEO of Deseret Management Corporation. Willes illustrates the kind of creative thinking required for the LDS Church’s media outlets to eventually reach hundreds of millions of people worldwide. For a full report of this lecture, see Insights 30/2 (2010).

The Psalms were originally the text of the ancient Israelite temple services. Their poetry was woven into a magnificent eight day pageant-like temple drama that depicted the full eternal sweep of the Savior’s mission and his Atonement. The principles taught in that drama were accurately preserved on the brass plates and taught by Nephite prophets throughout the Book of Mormon. Soon after Lehi and his family left Jerusalem, the city and its temple were destroyed and the Jews were taken captive into Babylon. While there, they modified their religion in order to fit their new situation. But in doing so, they lost much that was most important. Even after their return from the Babylonian captivity, the Jews did not restore their original ancient temple worship. The order of the Psalms was rearranged so they no longer could be read from first to last to learn the story they once told. Consequently, in the Savior’s time the temple at Jerusalem was not used in the same way as the Temple of Solomon. However, neither the story told in the ancient drama nor its teachings were entirely lost. Some of the people recognized them in the teachings of John the Baptist and the Savior, and the authors of the New Testament frequently quoted the Psalms to remind their readers that the ancient fathers once understood the Savior’s mission and Atonement. Now, using the New Testament, with the Book of Mormon and modern revelation as keys, Baker and Ricks have sought to reconstruct the original order of the Psalms and uncover the story they once told in the ancient Israelite temple drama.

The 40th Annual Brigham Young University Sidney B. Sperry Symposium A dark and dreary waste, a man in a shining robe, a rod of iron, and a tree of life—these symbols evoke powerful images in our minds and deepen our appreciation for the Book of Mormon: Another Testament of Jesus Christ. The 2011 Sperry Symposium volume explores the rich symbolism of Lehi’s dream and Nephi’s vision, placing such symbols as the mists of darkness, the great and spacious building, and the church of the Lamb of God in the context of the last days. By introducing new perspectives to a familiar account, this volume offers a stirring reminder of the implications for Latter-day Saints. ISBN 978-1-6090-8738-8

This paper probes the theories of the origin of the American Indian up to the time of the translation and publication of the Book of Mormon. It covers some three hundred years of development, looking at many different theories, including the predominant theory of the lost tribes of Israel, which was in decline among most leading scientific observers in the early nineteenth century. The paper covers new ground in showing that Professor Samuel L. Mitchill, formerly of Columbia College, had concluded that two main groups of people once dominated the Americas—the Tartars of northern Asia and the Australasians of the Polynesian islands. Furthermore, they fought one another for many years, culminating in great battles of extermination in what later became upstate New York. This New York theory has much in common with the Book of Mormon. While visiting Professor Charles Anthon in New York in 1828, Martin Harris also met with Mitchill, an encounter that lent support to Harris’s work on the Book of Mormon.

Published from November 1854 to December 1855, the St. Louis Luminary was started by Apostle Erastus Snow, the Latter-day Saint leader over the region. The newspaper maintained contact among the members, helped emigrating Saints stay focused on their ultimate destination in the West, and played a significant role in the national discussion of polygamy, which had been publicly announced in 1852. Snow’s goal was to produce a paper “devoted to the exposition of the favorable side of Mormonism,” something the “honest inquirer” had longed to read. The newspaper also consisted of a composite of exchanges from other periodicals, and a variety of local businesses—regardless of whether they were owned by Mormons—advertised in it. Furthermore, hundreds of names published in the columns yield a valuable genealogical database. Its forty-two missionary-agents traveled throughout most of the Midwest soliciting subscribers. I believe that this work will benefit readers and researchers alike by helping them explore another Mormon periodical from the mid-ninteenth century. Professor Black has again provided us with a powerful research tool that sheds light on a corner of history which has gone largely neglected. —Fred E. Woods, Professor, Church History and Doctrine, Brigham Young University and author of When the Saints Came Marching In: A History of the Latter-day Saints in St. Louis

Martin Harris, one of the Three Witnesses of the Book of Mormon, was the only witness to join the Saints in Utah. This journey was commenced only after missionaries passed through Kirtland for decades and attempted to convince Harris to make the journey to the Salt Lake Valley. Although each missionary over the course of decades was unsuccessful in his attempts to convince the impoverished, lonely Harris to go to Utah, each was spiritually renewed through the ever-present testimony of the witness of the Book of Mormon and “custodian” of the Kirtland Temple. This is the testimony Harris spread even as he traveled to Utah after a former acquaintance of his finally convinced him to make the trip at the age of eighty-seven. Finally in Utah, Harris enjoyed again the blessings of the church and continued to pronounce, even until he died, his powerful testimony of the Book of Mormon.

This article renders a text-critical comparison of the King James New Testament and select modern translations of the New Testament. Specifically, it surveys twenty-two passages in the King James New Testament that have been omitted in most modern translations. The article then clarifies and explains why these verses have been omitted and asks whether such omissions ought to be accepted. While this study demonstrates that in most cases the readings in the King James Version are inferior in a text-critical sense and that they likely represent interpolations into the biblical text, there are a few cases where the King James Version might preserve a better reading. This article also argues that even though the King James Version may be inferior on a text-critical level, when compared to certain modern translations, we can still use it with profit if we are aware of its deficiencies.

Letters praising the Journal of the Book of Mormon and Other Restoration Scripture and responding to articles published therein.

This article illustrates that for Latter-day Saints, the Book of Mormon can function as an interpretive guide to Isaiah’s writings. The analysis explores some ways in which the Book of Mormon can aid in identifying textual meaning in the story of Isaiah’s prophetic commission, especially on the topic of Christ and covenants. Lehi’s call narrative in the Book of Mormon shares much in common with Isaiah 6. Based on analogy with Lehi’s comparable dream, LDS readers can connect the seraph that interacts personally with Isaiah to Jesus Christ—that is, the Being with great luster who descends out of heaven to meet with the Book of Mormon prophet.

The author updates his 1989 key for judging the merits of theories that attempt to locate Book of Mormon events in the real world. His “internal” geography of the book is based exclusively on what the book itself says about locations, distances, and directions. Six components (“transects”) of this geography are treated in detail, and ten crucial tests of geographical relatedness are proposed.

Letters praising the Journal of the Book of Mormon and Other Restoration Scripture and responses to articles published therein.

Review of Matthew L. Jockers, Daniela M. Witten, and Craig S. Criddle. “Reassessing authorship of the Book of Mormon using delta and nearest shrunken centroid classification.”

Review of Matthew L. Jockers, Daniela M. Witten, and Craig S. Criddle. “Reassessing authorship of the Book of Mormon using delta and nearest shrunken centroid classification.”

Much has been written about the Book of Mormon’s prominent heroes, such as Nephi, Abinadi, and Alma — but what about the many other characters who played a part in this sacred scripture? This fascinating illustrated book gives vivid glimpses into ancient America through those who had relatively minor roles in the scriptural narrative yet mighty influence and impact between its lines. Engaging text and more than 100 full-color illustrations, timelines, and maps bring to life the contributions of memorable figures such as Aminadab, Zeniff, and Lib, as well as usually unheralded female characters such as the faithful Nephite daughters, Lamoni’s wife, and the maidservant of Morianton. At the beginning of each chapter, author and artist James Fullmer references the key scriptural passages, and at the end of each chapter, he shares insight into the creative decisions that shaped his unique approach. Come along for an unforgettable journey that will excite readers of all ages, inspire them to take a closer look at the Book of Mormon, and help them more fully appreciate this sacred testament of Jesus Christ.

Nephi was a younger son of a wealthy family. As one who might not inherit his father's business, it is possible that he was trained for another profession. One of the high-status professions open to him would have been a scribe. Beyond the fact that Nephi produced at least three written works (1 Nephi, 2 Nephi, and the nonextant large-plate book of Lehi), there are other evidences in his writing that betray the kind of traning scribes received. His early professional training may have been an important preparation for his later role in establishing his people as a true people of the book.

The birthplace and spiritual heart of Christian monasticism is the Nitrian Desert of Egypt and the long, shallow valley of Scetis (Wadi el-Natrun). It was to here, from the fourth century onwards, that Macarius the Great and others of the sainted desert fathers retreated from the world, devoting their lives to worship and prayer. While some monks chose to live in isolation as hermits, many others banded together to establish the first monasteries, building churches for worship and libraries for study.

The 2010 and 2011 BYU Easter Conferences This volume brings together talks from two Brigham Young University Easter Conferences. Presentations address the Savior, his life, his mission, the Atonement, and his influence in our lives today. The contributors include Elder John H. Groberg, Elder Gerald N. Lund, Robert L. Millet, and others. The topics range from the infinite sweep of the Atonement to its personal reach in perfecting individuals. “It is always a challenge to talk or write about the Atonement of Jesus Christ,” notes Elder Lund. “First of all, it is infinite in its scope. It is the most profound and pivotal event in all of eternity. And we are so totally and utterly finite. We can but glimpse its importance and come only to a small understanding of its full meaning for us.” ISBN 978-0-8425-2784-2

Spencer W. Kimball spent innumerable hours working on a biography of his father, Andrew, but was unable to finish it. This book, completed by Spencer’s son and biographer, Edward L. Kimball, brings that desire to fulfillment. Father of a Prophet is the link between Andrew’s apostle father (Heber C. Kimball) and his prophet son (Spencer W. Kimball), and it provides an important prologue to the biographies Spencer W. Kimball (1977), and Lengthen Your Stride: The Presidency of Spencer W. Kimball (2005). Andrew presided for twelve years over the Indian Territory Mission, and he worked for years as a salesman in Utah and Idaho traveling from village to village. Then, in 1898, Church leaders called Andrew to move with his family to Arizona and preside over the St. Joseph Stake, covering southeastern Arizona and extending to El Paso, Texas, including the Mor­mon settlements in the Gila River Valley. Andrew invested himself deeply in his adopted community. He served a term in the Arizona legislature and exerted statewide influence as chair of the agricultural and horticultural commission. Whenever a vacancy occurred in the Quorum of the Twelve, Andrew’s name received speculative mention. His twenty-five years in stake administration illuminate the Church’s maturation from pioneer times to a period of inter­national growth, and his exemplary loyalty and personal high principles were passed on to his son Spencer, especially as father and son served together in the stake presidency.

“From Adam-ondi-Ahman to the City of Enoch; from the restoration of the Gospel to building of the New Jerusalem in the latter-days the Heartland of America has been the setting of sacred and significant events throughout human history.

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.
An explanation of why “Beyond Politics” was never published.

The Journal of The Book of Mormon and Other Restoration Scripture is a peer-reviewed journal dedicated to promoting understanding of the history, meaning, and significance of the scriptures and other sacred texts revealed through the Prophet Joseph Smith.

The Journal of the Book of Mormon and Other Restoration Scripture is a peer-reviewed journal dedicated to promoting understanding of the history, meaning, and significance of the scriptures and other sacred texts revealed through the Prophet Joseph Smith.

Called to the Japan Mission at age eighteen, Alma O. Taylor and his parents would have been shocked had they known his mission would last nearly nine years. Alma, the eighteen-year-old lad, would return a twenty-seven-year-old man, having served one of the longest continuous missions in Church history. For eight and a half years (August 1901–January 1910), Alma worked with intense fervor, keeping a detailed journal of his experiences and impressions. Alma’s journal recaptures early Mormonism in Japan through the eyes of a young missionary. The body of this book is devoted to making his writings available for the first time to all those interested in the foundational events of the Church in Japan. Alma’s many accomplishments included learning both the spoken and written Japanese word; assisting in the translation of missionary tracts, Church hymns, and the Book of Mormon; serving as president of the Japan Mission from his early to late twenties; opening new proselyting areas throughout Japan; and finding, teaching, converting, and strengthening many of the early Japanese Saints. Shortly before Alma left his mission, he recorded his feelings about his final year in Japan: “During the year I have had many experiences some the most pleasant in life and some the most bitter that humans are called upon to experience. . . . Great is the debt of gratitude I owe to the Lord for His many blessings.”

Nibley’s response to a query was printed in the Church News section of the Deseret News, 29 July 1961, 10, 15. It was reprinted in Saints’ Herald 108 (9 October 1961): 968–69, 975.
Responding to an inquiry from a member of a different faith about why the Book of Mormon was translated into the English of the King James Version of the Bible, Nibley discusses the use of biblical language in contemporary society, citing in particular the language of prayer and the use of King James English in the translation of the Dead Sea Scrolls. This article also serves as a platform for Nibley to discuss other issues raised about the Book of Mormon, especially in reference to the King James Version of the Bible.

Do you want to expand and deepen your study of the Book of Mormon? If so, you will find what you’re looking for in this commentary written by gospel scholars D. Kelly Ogden and Andrew C. Skinner. This volume is the first of a two-volume, reader-friendly exploration of the book of scripture that is the keystone of our religion. It incorporates sound doctrinal commentary with quotations from General Authorities and explanations of difficult passages—all sprinkled generously with the authors’ own experiences to illustrate great lessons and personal applications. Interspersed with the commentary are feature articles that offer new glimpses into such topics as angels who have come to earth, names and titles of God, Israel and Zion in Latter-day Saint usage, the Isaiah chapters of First and Second Nephi, the allegory of the olive tree, and prophecies of Christ. Highly informative and easy to read, this commentary on the Book of Mormon provides stimulating views that complement the scriptures. It will be treasured by anyone who wishes to understand more fully the teachings of those whom the Lord called in the land of promise to testify of him.

Do you want to expand and deepen your study of the Book of Mormon? If so, you will find what you’re looking for in this commentary written by gospel scholars D. Kelly Ogden and Andrew C. Skinner. This volume is the second of a two-volume, reader-friendly exploration of the book of scripture that is the keystone of our religion. It incorporates sound doctrinal commentary with quotations from General Authorities and explanations of difficult passages — all sprinkled generously with the authors’ own experiences to illustrate great lessons and personal applications. Interspersed with the commentary are feature articles that offer new glimpses into such topics as the importance of record keeping, the purpose of a covenant people, teachings regarding war, the sealing power, God as a God of miracles still today, the Americas as the promised land, and the love of God for all his children. Highly informative and easy to read, this commentary on the Book of Mormon provides stimulating views that complement the scriptures. It will be treasured by anyone who wishes to understand more fully the teachings of those whom the Lord called in the land of promise to testify of him.

Many great scientists such as Newton and Einstein spoke and wrote freely of their religious thoughts and feelings, seeing no fundamental conflict between them and their science. Today there is a tendency to emphasize conflict more than harmony. Sometimes people of faith are criticized as blind, naive, or shallow, while scientists are painted as arrogant, unfeeling, or deceived. Educated dialogue between these two camps has too often been reduced to shallow platitudes or, even worse, silence. Truth is not in conflict with itself. Religious truth is established through revelation, and scientific inquiry has uncovered many facts that have thus far stood the test of time. It is incumbent upon us to seek insights into all truth to mesh together, where possible, its parts at their proper interface. We discover bridges between scientific and religious knowledge best if we pursue them through study, faith, and ongoing dialogue. The Summerhays lectures and this book are dedicated to discover and share insights on how the truths of revealed religion mesh with knowledge from the sciences. ISBN 978-0-8425-2786-6

Many Latter-day Saints are intrigued to learn that the Book of Mormon has changed over time. How We Got the Book of Mormon recounts the fascinating history of this work of scripture, from the golden plates to the present edition, explaining the changes that occurred with each major version. It is not a commentary or a traditional history book. With beautiful full-color visuals and remarkable photographs it tells the story of the history of this sacred text. This book will appeal to adult Latter-day Saints, as well as Sunday School, institute, and seminary students. The only book of its kind, How We Got the Book of Mormon will inspire readers to a deeper appreciation for the Book of Mormon.

The record translated and published in 1830 as the Book of Mormon was composed by Mormon and other authors in some sequence. Here at last we can read the text in its sequence of composition. The result is an utterly original reading of the Book of Mormon. This reading reveals surprises within the text itself. The biography of Mormon composed over three decades shapes the historical narrative; an original introduction to the earliest (and lost) abridgment is recovered from what is now called 3 Nephi; and a groundbreaking revision of the received tradition regarding the Small and Large Plates of Nephi is brought forward. Additional essays by the editor introduce evidence for an order of composition by Mormon, Moroni, and others. Material is presented that 1 Nephi was added in June 1829, and compiled from additional plates recovered from Cumorah. Other essays give new insights into the role of lineage in the transmission of records, speculate on an alternate history of the “lost leaves” of 1828, and introduce a theory of translation essential for scholarly study of the Book of Mormon. And happily, the text has been freed from the constraints of column and verse, and oriented to the epic and historic genres more appropriate for its wingspan and tragic grandeur, for appreciating the complexity of its composition. [Publisher]

This book makes public the results of a project sponsored by the Mormon Theology Seminar. The question driving the papers collected in this volume is the following: How does the Book of Mormon prophet Nephi read, rework, and repurpose the writings of the biblical prophet Isaiah? Each essay in this volume addresses an aspect of the complex relationship between Nephi and Isaiah, ranging from the question of what is at stake when one prophet retools the work of another to the question of how Nephi uses the words of Isaiah to outline the significance of the sealed gold plates to which he contributed. Opening the question concerning the relationship between the Bible and the Book of Mormon, this volume extends an invitation to each reader to continue the conversation. [Publisher]

The word amateur derives from the Latin for “love.” An amateur is at root a lover—a lover of sport, science, art, and so forth. Tanner explains, “There is much to recommend the professional ethic, including rigor, methodology, high standards of review, and so forth. . . . Yet it is hoped that we also never cease to be amateurs in our professions—that is, passionate devotees of our disciplines.” This book gathers together brief messages entitled “Notes from an Amateur” that were periodically sent to the faculty at Brigham Young University by former academic vice president John S. Tanner. Tanner’s words reflect his years of experience as a scholar, an administrator, and a disciple, addressing with characteristic insight and wisdom an impressive range of topics from the seemingly mundane to the inspiring. This book is enhanced by the evocative art of Brian Kershisnik. ISBN 978-0-8425-2801-6

Called as an Apostle at age 25, Heber J. Grant was acutely aware of his inadequacies. Feeling unseasoned and unsure, he questioned whether he had the “qualities that count” for such a position. Yet he took solace in his faith: “There is one thing that sustains me and that is the fact that all powers, of mind or body, come from god and that He is perfectly able and willing to qualify me for His work provided I am faithful in doing my part.” Despite insecurities, Grant always excelled. His single mother, Rachel Ivins Grant, gently fostered the tenacity, industry, and faith that permeated his life. This is the little-known story of Heber J. Grant and his values before he became Church President. “When a leader reaches distinction, we often wonder about his background, the experiences that influenced and molded his aspirations and character. Here, Ronald W. Walker has painstakingly accessed the most reliable sources, mined intimate details, and penetrated to the story behind the story. This is the finest work yet on the formative years of the Church’s seventh president.” —Truman Grant Madsen This book was simultaneously published as BYU Studies Journal volume 43 number 1.

Joseph Smith had only one request of the publisher of the Chicago Democrat, to whom he directed his now-famous Wentworth Letter: All that I shall ask at his hands, is, that he publish the account entire, ungarnished, and without misrepresentation. Since 1959, BYU Studies has been a premier publisher of primary historical documents in LDS Church history. Continuing this tradition, Opening the Heavens gathers in one place the key historical collections documenting divine manifestations from 1820 to 1844. Gathered here are the historical documents concerning the First Vision, the translation of the Book of Mormon, the restoration of the priesthood, the many visions of Joseph Smith, the outpouring of keys at the Kirtland Temple, and the mantle of Joseph Smith passing to Brigham Young. Each collection of documents is preceded by a chapter explaining the event. As you read the accounts of divine manifestations in Opening the Heavens, the truth of the Restoration events becomes clearer. The original, eyewitness accounts will endure for generations, making this one of the most persuasive and influential Church history books you may ever read or own. Many new historical resources have become available since the first edition of Opening the Heavens. Newly discovered testimonies have been added to this second edition, and footnotes cite sources recently made available by the Joseph Smith Papers Project. This valuable collection offers remarkable access to the earliest historical sources. The ebook version of the second edition includes live links to online resources that contain images of original documents and information about their creation.

For years, William E. McLellin (1806–1883) has been a mystery to Mormon historians. Converted in 1831, he served missions with Hyrum Smith, Samuel Smith, Parley Pratt, and others. He was also ordained one of the twelve original Latter-day Saint Apostles in 1835. Yet seeds of doubt and difficulty were already evident in his brief period of excommunication in 1832 and in various points of tension and later conflict with Church leaders. In the early 1980s, the fabled McLellin journals were reportedly located by the infamous document forger, Mark Hofmann. Little did anyone know that they were soon to be found in the holdings of The Church of Jesus Christ of Latter-day Saints, which had acquired the journals in 1908. These six detailed and fascinating journals, written from 1831 to 1836 during McLellin’s most faithful years, now shed new light on the nature of early Mormon worship and doctrine, as well as on religious attitudes in America in the 1830s. They document his daily travels, meetings, preachings, healings, sufferings, and feelings. They offer many clues toward solving the mystery of McLellin in early Mormon history. McLellin died in Independence, Missouri, in 1883. Although no longer affiliated with any LDS church or party, he held firm to his testimony of the Book of Mormon and to the events he experienced and reported in these remarkable journals. “McLellin’s unusually full and literate journals open to view another side of Mormonism that was flourishing in the tiny hamlets and small towns of America.” — Jan Shipps “In early Mormon documents like McLellin’s journals, one finds all of the makings of a modern Acts of the Apostles.” — John W. Welch An essential source for anyone interested in the beginnings of Mormonism and the religious history of America. Copublished by the University of Illinois Press and BYU Studies, with permission of The Church of Jesus Christ of Latter-day Saints.

The 2010 BYU Church History Symposium How did a church that started with just six official members blossom into a global organization of over fourteen million members? Authors such as Richard L. Bushman, John W. Welch, and Susan Easton Black show how Joseph Smith, Brigham Young, and other leaders established the foundation upon which the Church was built. According to Welch, the Book of Mormon provides the foundational administrative principles of the restored gospel of Jesus Christ, “not only its doctrines and instructions for personal living but also its many administrative guidelines.” He went on to say, “The administrative character and personality of The Church of Jesus Christ of Latter-day Saints has indeed grown directly from the genetic material found in the Book of Mormon.” This book teaches how the individuals throughout Church history were inspired to restore and establish Christ’s Church in the latter days. ISBN 978-0-8425-2785-9

The parable of the laborers in the vineyard in Matthew 20:1–6 demonstrates the possibilities and limitations of constructing metaphoric models of salvation. It also exposes the inadequacy of applying human economic analogies to divine relations and invites its audience to consider the function and purpose of using metaphors to understand spiritual concepts. An anonymous fourteenth-century Middle English poem called Pearl retells this parable and questions whether terrestrial concepts of value and exchange should frame salvation as a transaction based on merit. The poem demonstrates in metaphoric models that heavenly relationships, particularly salvation and grace, operate on a different scale, not one of terrestrial binary or comparative value but of celestial fulness.

During the early 1970s, a practical need arose for a Latter-day Saint edition of the King James Bible. As explained by George A. Horton Jr., director of curriculum production and distribution for the Church Educational System, three different Bibles were in circulation among Church members—one for adults, one for seminary students, and one for Primary children. Not only did this system create an element of chaos, but it also increased costs. [1] About this time, the Spirit of the Lord seemed to be hovering over several people in various organizations within the Church. Two of these people were Horton and his colleague Grant E. Barton, who was then serving as a member of the newly formed Meetinghouse Library Committee. [2] Horton and Barton were neighbors who carpooled together to the Church Office Building, using the occasion to discuss a desire to have one Bible as well as teaching aids for an LDS edition. [3] Barton, Horton, and another colleague decided to survey various organizations of the Church to help them decide “what the ideal characteristics/features would be of the ideal Bible that would be used by all.”

The prophet Nephi declared that the Lord speaks to his people “according to their language, unto their understanding” (2 Nephi 31:3). Religious beliefs are an integral part of a culture’s shared “language,” and the ways in which individuals interpret supernatural manifestations is typically mediated through their cultural background. The hierophanies recorded in Latter-day Saint canon directly reflect the unique cultural background of the individuals who witnessed them. This paper analyzes several distinct hierophanies witnessed by prophets in both the Old and New Worlds and discusses the cultural context in which such manifestations occur, which aids modern readers in obtaining a greater understanding of the revelatory process recounted in these texts.

The tree of life, an ancient and richly evocative symbol found in sacred art, architecture, and literature throughout the world, is the intriguing subject of a new book published by the Maxwell Institute and Deseret Book: The Tree of Life: From Eden to Eternity, edited by BYU professors John W. Welch and Donald W. Parry.

Joseph Smith’s Translation of the Bible: Electronic Library brings together a wealth of information and recent scholarship on Joseph Smith’s translation of the Bible. The electronic library, produced by the Religious Studies Center and the Maxwell Institute, also includes high-resolution images of every page of the original manuscripts, images and transcriptions of the earliest copies made from those manuscripts, and a collection of recently published studies based on the manuscripts. A short introductory essay precedes each manuscript. This collection also includes the entire 851-page book Joseph Smith’s New Translation of the Bible: Original Manuscripts, edited by Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews.

The Maxwell Institute sponsors a graduate fellowship program that gives financial aid to students pursuing advanced degrees in fields of special interest to the Institute. Named in honor of the late eminent Latter-day Saint scholar Hugh W. Nibley, this program fosters the next generation of faithful scholars by providing financial aid to students enrolled in accredited PhD programs in areas of study directly related to the work and mission of the Maxwell Institute. Of particular interest is work done on the Bible, the Book of Mormon and other restoration scriptures, early Christianity, and ancient temples.