Book of Mormon Bibliography
Alphabetical by Title

First of the series “Mixed Voices“: A Study in Book of Mormon Criticism in the Improvement Era.
A witty exposé of anti-Mormon methods of Book of Mormon criticism.

First of the series “Mixed Voices“: A Study in Book of Mormon Criticism in the Improvement Era.
A witty exposé of anti-Mormon methods of Book of Mormon criticism.

Second of the series “Mixed Voices“: A Study in Book of Mormon Criticism in the Improvement Era.
A witty exposé of anti-Mormon methods of Book of Mormon criticism.

Katherine Smith Salisbury, the last surviving member of the Joseph Sr. and Lucy Mack Smith family was frequently sought out by converts, missionaries, and reporters for her recollections of those early events of the Restoration. Such visitors reported that she was a willing and able conversationalist on matters pertaining to her family and was quick to share her testimony of the truth of the work they helped to establish. Her early connection with Mormonism and her willingness to speak and write about her experiences make Katharine’s recollections an important source for the study of early Latter-day Saint history.One such recollection, published by a newspaper in 1895, appears at the end of this article.

Review of The Lehi Tree: A Novel (1996), by Katherine Myers

You young men and you young women, most of you will marry and have children. Your children will have children, as will the children who come after them. Life is a great chain of generations that we in the Church believe must be linked together.

This article states that Church members (and those in the world if they only knew) should be grateful that the Lord has given further and clearer light of revelation in the Book of Mormon and other modern scriptures.

Welch discusses the use of the phrase pleasing bar in the Book of Mormon. Whereas scholar Royal Skousen argues that the word pleasing should actually be pleading, Welch claims that it should remain as it is.

“I strongly believe that one of the best barometers by which you can measure whether you are taking advantage of what BYU uniquely offers is your activity in your ward or other congregation.”

Review of Studies in Scripture: 1 Nephi to Alma 29 (1987); and Studies in Scripture: Alma 30 to Moroni (1988), edited by Kent P. Jackson.

Review of Deciphering the Geography of the Book of Mormon (1988), by F. Richard Hauck. The first question in dealing with Book of Mormon geography should be whether the geography fits the facts of the Book of Mormon. Clark reconstructs an elemental geography and examines internal clues for distances between locations and the surrounding terrain. To evaluate geographies, Clark summarizes ten simple points having to do with the narrow neck of land, the coastlines, the wildernesses, the valleys, the rivers, a lake, and the relative locations of Zarahemla, Bountiful, Nephi, and Cumorah. Using these criteria, he evaluates the Sorenson and Hauck proposed geographies.

Offers a challenge to all the world to examine the Book of Mormon closely to see if it will stand up under “every test” and analysis. Names used for cities and men never existed on this continent. Book of Mormon characters presented to Anthon are compared with Mayan hieroglyphs and there is no resemblance. Parts of the Book of Mormon have been borrowed from Shakespeare and the Bible.

The western hemisphere rose, progressed, declined, and fell as is recorded by the Book of Mormon. In the latter days Joseph Smith restored the keys to the science of theology through the Book of Mormon and divine revelation.

Alma₂ and the sons of Mosiah were miraculously converted to Jesus and his gospel. Alma’s missionary experiences may be compared to the ministry of Jesus Christ who also accepted a lower station in life to serve his fellowmen and was subject to mockery and humiliation.

Examines the details of the accounts of the early visions of Joseph Smith. Skeptics have a problem with the time that elapsed before the accounts were written. It is suggested that the sacred nature of the visions required a time of secrecy. Some of the accounts were written by intimate associates of the prophet who may have received details in the oral account given them that Joseph’s own written account did not include, or these authors may have put in their own embellishments. There are some discrepancies, but the basic elements are consistent. Discusses the part played by the Urim and Thummin in the translation of the Book of Mormon. This work is reviewed in P.302.

A review of the “primary and secondary accounts which pertain to the coming forth of the Book of Mormon” The author’s goal is for readers to discover the divine literature of the Book of Mormon and to consider its historical and theological aspects.

This article reaffirms that the purpose of the Book of Mormon is to bear witness of Jesus Christ.

Tells that the Book of Mormon is the keystone of the LDS religion, and that Church members need to become familiar with its teachings.

Discusses current tensions among the RLDS regarding the proper place of the Book of Mormon within its confessional sphere: some accept the traditional Latter-day Saint view that the book is actual history, while others consider it inspired but ictional religious literature. The difference in outlook has caused dissension. The RLDS hierarchy deals with the situation by resorting to “strategic caution” and “discreet silence”

Paper reported initial findings of the first season of archaeological survey at Khor Kharfot, sponsored by the Khor Kharfot Foundation in April and May, 2014.

A survey of the extensive human traces at the site was completed in 2014 by the Texas-based Khor Kharfot Foundation (www.khor-kharfot-foundation.com), which has had collaboration with Sultan Oaboos University (SOU) and assistance from Dhofar University. Fieldwork will commence in 2016 in collaboration with Oman’s Ministry of Heritage and Culture, as Warren Aston reports.

Abstract: Khor Rori, which forms the mouth of Wadi (Valley) Darbat, is the largest inlet along the Dhofar coast of southern Arabia. The khor was excavated into a harbor by the erosive action of the river that flows through Wadi Darbat. In ancient times, Khor Rori was the only harbor in the Dhofar Region that could accommodate large sailing ships. The first colonizers of Khor Rori, who arrived around the ninth century bc, must have realized that this particular khor, because of its morphology, was an ideal natural port for trading their frankincense with other seafaring nations. Because Khor Rori has long been considered an important candidate for Bountiful and offers the advantage of not only the rich vegetation in Wadi Darbat and good sources of flowing water, it is also a safe harbor where a ship could have been built — indeed, the harbor would later become a busy port noted for building ships and much trade. This article provides updates since the original publications about Khor Rori, better documenting its advantages and exploring the possibility that essential raw materials for shipbuilding and shipwright expertise might have already existed at Khor Rori in Nephi’s day.

The slaying of Laban has been a stumbling block for many readers of the Book of Mormon. Although Laban appeared to have legally merited the execution, any explanation of the act is unsatisfactory if Nephi is considered to be acting as an individual. Larsen illustrates that Nephi was acting as a sovereign, with a clear political purpose. When Lehi offered a sacrifice in the Valley of Lemuel, his family became a separate people, with Nephi repeatedly promised the role of ruler. Nephi’s symbolic and literal assuming of this sovereign authority through the act of killing Laban is explained through six different layers: (1) substitutional sovereignty, (2) the assumption of Mosaic authority, (3) the assumption of Davidic authority, (4) private and public motives, (5) the Nephite constitutional order, and (6) explicit declarations of Nephi’s reign. Nephi did not formally assume the role of king for many years, but by slaying Laban he proves that he will be a dutiful king.

Descendants of Samuel Smith, the first missionary, have donated enough money to buy 1,000 copies of the Book of Mormon for missionary work.

The Kinderhook plates remind one of the gold plates. They were metal plates clasped together with a ring. Hieroglyphics were imprinted upon them. They were taken to Joseph Smith to translate. He declared them to be genuine anti- Mormon literature and proclaimed them to be a hoax.

King Benjamin’s address is recalled in cartoon form for children.

Children’s illustrated story of King Benjamin’s tower.

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
Similarities between King Mosiah’s coronation and ancient Middle Eastern coronation rites.

Biography of King Benjamin based on the Book of Mormon account. Discusses his teachings and how the gathering he assembled for his farewell address refiects Old World traditions. Speculates about Zarahemla and its probable population at the time of King Benjamin.

The speech of King Benjamin in the Book of Mormon is a masterpiece of Christian literature. These inspired words influenced later Book of Mormon prophets for generations, and they continue to reach across time to stir countless people today. King Benjamin’s Speech Made Simple is a popular abridgment of the expansive volume King Benjamin’s Speech: “That Ye May Learn Wisdom.” Prepared with the general reader in mind, this streamlined version presents the essential contents of the original book. Eleven studies examine the classic speech from many angles, viewing it as a manual for Christian discipleship, a coronation and covenant-renewal text, an ancient farewell address, a key part of a religious celebration, a prophetic lawsuit, a masterful oration of stunning structural complexity, and much more. It acquaints readers with a great religious leader whose wisdom, inspired teachings, and parting testimony invite studious attention and lasting admiration. This book is a rich resource, spotlighting and making simple the profound meanings and intriguing complexities of Benjamin’s carefully wrought words.

For readers of the Book of Mormon, King Benjamin’s speech is a treasure trove of inspiration, wisdom, eloquence, and spiritual insight. King Benjamin’s Speech: “That Ye May Learn Wisdom” is the most substantial collection of studies ever to focus exclusively on this landmark address.
The contributors examine this speech in the multifaceted contexts in which it was delivered: as a classic speech of a departing leader near the time of his death, as the focus of an annual festival season mandated anciently under the law of Moses, as part of a covenant renewal ceremony delivered within the sacred precinct of the Nephite temple in Zarahemla, and as preparation for the coronation of a new king.
Historical and linguistic tools and information are employed in these essays to help the reader to better grasp the speech’s historical setting, its doctrinal implications, its literary qualities, its influence then and now, and its overall brilliance. This book contains the complete text of the speech along with detailed notes, cross-references, textual commentary, and a select bibliography.

With the recent publication of David Bokovoy’s Authoring the Old Testament: Genesis-Deuteronomy, many have wondered to what extent the Bible has had influence on the Book of Moses. The discussion has mainly revolved around the parts of the text that are obvious revisions of the Genesis creation chapters (Genesis 1, 2-3) that originate from different Israelite sources written centuries after the time of Moses. In response to and in order to make a contribution toward further understanding this topic I will look closely at the full text of the Book of Moses in the original manuscripts (as presented in BYU’s RSC publications) and locate the places of intertextuality. I will present the Book of Moses on a chapter by chapter basis until I arrive at the end, and after this is complete I will offer some thoughts on to what extent the KJV influenced the composition of the Book of Moses. This will take time for each of these posts to come out, and I hope that in the meantime others will utilize the work here to discuss the topic. My approach in these posts is based on my much larger project of locating textual dependence throughout the Book of Mormon on the King James Bible, a manuscript that will be published by Greg Kofford Books.

Eleven cartoon drawings for children depicting the escape of Limhi’s people.

Discourse by Elder Orson Pratt, delivered in the Twelfth Ward Meetinghouse, on Sunday Afternoon, Dec. 9, 1877. Reported By: Geo. F. Gibbs.

The immediate situation that prompted Mosiah to institute a system of judges to govern the Nephites was the departure of his four sons. The people asked that Aaron be appointed king, but he and his brothers had gone to the land of Nephi to preach to the Lamanites and had renounced their claims to the monarchy (see Mosiah 29:1–6).

King Mosiah, son of Benjamin, began his reign during a period of peace, reigning over a people who were righteous.

King Benjamin’s address is well known to readers of the Book of Mormon and is often quoted in devotional contexts. The address marks the transition between two great kings of Nephite history: Benjamin and Mosiah. It is also a moment of teaching and of testimony for the old king. From that point on, the people are officially called by the name of Christ. Another moment of teaching and of popular commitment occurs in the Book of Mosiah, although it receives less attention: the address given by King Mosiah and Alma the Elder when the latter’s people arrive in Zarahemla (reported in Mosiah 25). The aim of this brief research note is to underline commonalities between Mosiah’s address and King Benjamin’s address and to suggest that both form part of a larger trend in Nephite institutions, a trend that changes the depth of Nephite religious and political institutions.

The first six chapters of Mosiah are remarkable in several ways. They contain King Benjamin’s farewell address, one of the most memorable sermons we have on record. They also give us a picture of how Mosiah succeeded his father, Benjamin, to the Nephite throne. Many features of the ceremony that was involved reflect the traditions of ancient Israelite culture. First is the significance of the office of king. Second is the coronation ceremony for the new king. The details of this ceremony have parallels in Israel and other ancient Near Eastern societies and even in other parts of the world. Finally, the order of events reported in these chapters reflects the “treaty-covenant” pattern well known in ancient Israel and the ancient Near East. My discussion of these three sets of features will show how faithfully the Book of Mormon reflects these Old World practices and beliefs.

An interpretation of how the Book of Mormon and early Mormonism fit into American society at the time of the translation

Discourse by Elder Orson Pratt, delivered at the Forty-Fourth Annual Conference of the Church of Jesus Christ of Latter-Day Saints, in the New Tabernacle, Salt Lake City, Monday Morning, April 6, 1874. Reported By: David W. Evans.

Presents a history of the events that led to the coming forth of the Book of Mormon using Joseph Smith’s own words and historical accounts of Oliver Cowdery, Lucy Mack Smith, and others. There are facts about the Hill Cumorah and the monument placed there in honor of Moroni, and the translation of the Book of Mormon.

A polemical work against several religious faiths that the author sees as heretical. He devotes a chapter to Mormonism. Items discussed pertaining to the Book of Mormon are lack of archaeological evidence, Spaulding theory, Anthon denials, Mongoloid origin of native Americans, and contradictions with the Bible.

Gregory Steven Dundas offers a detailed reading of governmental forms in the Book of Mormon in the context of other ancient civilizations. He makes the case that democracy was almost unknown in the ancient world and that nearly all people assumed that kingship was the best form of government. This makes King Mosiah’s decision to implement a form of democracy (elected judges) among the Nephites a significant aberration. Dundas also argues convincingly that, contrary to what moderns might assume, this early form of democracy did not fare very well. As soon as the system of judges was in place, significant and repeated challenges to it arose and eventually resulted in the collapse of this particular form of government.

“In this essay I examine The Book of Mormon as a latter-​day Book of the Dead, a purportedly ancient text that reveals truths for a modern world. Unlike the Egyptian Book of the Dead, in The Book of Mormon the keys to securing a place in the afterlife are not spells or incantations but—​as befits a modern people—​a true knowledge of American history and a Christian reformation of family and kin life that is necessary for salvation. The distinctive way it connects ancient and modern worlds can be illuminated through comparison with other contemporary efforts to join the living and the dead. I compare The Book of Mormon with Morgan’s secular ethnology and (more briefly) with the New Religion founded by Handsome Lake, two other transformations of kinship thinking that were rooted in western New York and that rested on textualizing voices of the dead. In all three cases, spiritual truths encrypted in the deep past are cross-​fertilized with the modern doctrine of self-​making through contract. The disparities among them, however, can teach us as much about secularity as it does about American religion.” [Author]

This is a reprint of Kipling’s chapter on “Mormonism” found in his American Notes. He calls the Book of Mormon a “powerful Anaesthetic” and the instruments with which the Book of Mormon was translated “gig-lamps,” and he observes that the book has no “style” and is “toilsome” and “vile”

Kirtland, Ohio, is of unique historical interest because of its roots in Church history and because so many Church members trace their ancestry there. This handy guide brings together a wealth of family history and historical sources to help genealogists, historians, and other researchers. The volume includes photographs of the Kirtland Temple and maps of the area. ISBN 0-8425-2600-5

I have total confidence and faith in the wisdom and omniscience of a loving, merciful Heavenly Father—to be dependent upon him and yet to communicate with him, I must make faithful personal effort on a never-ending basis.

The work presents a scriptural anthology of thirty-eight basic gospel subjects. Topic number thirty-eight (pp. 509-35) features a presentation of the Book of Mormon and the manner in which it is a companion with the Bible. Also identifies the individual books of the Book of Mormon, discusses some archaeological information, and comments about the eleven witnesses.

Identified as a “synchronic, chronological study of the Book of Mormon” Contains historical highlights, illustrations, notes, and comments.

Provides an outline for reading Book of Mormon passages as they refer specifically to the Old and New Testaments, then continues with a chapter-by-chapter content outline, a narrative outline, and a check-up quiz.

Notes that the word “condescension” relative to God’s relationship to the world is used three times by Nephi, twice in his dream of the tree of life, and once in his psalm (2 Nephi 4:26). Proposes that there are three applications to this word in those passages: (1) the birth of Christ, (2) his mortal ministry, and (3) his mercies. Discusses the significance of the christological hymn in Philippians 2:5-8. [D.M.]

“A well-known idea in Book of Mormon studies is that the Bible, rather than the Book of Mormon, was the primary religious text for most members of The Church of Jesus Christ of Latter-day Saints throughout the nineteenth century. Scholarship focused on the early years of the Church in the 1830s and 1840s and on the last twenty years of the nineteenth century reveals that references to the Book of Mormon account for only about 5 percent of the scripture references found in Church-printed periodicals. These findings are tempered, however, by a recognition that they capture public rather than personal use of the scripture and that no definite distinction can be made (when studying personal and public writings) between why and how Church members used and incorporated different works of scripture. Nineteenth-century Church members looked to all their canonical scriptures—the Bible, Book of Mormon, Doctrine and Covenants, and Pearl of Great Price—to find timeless and universal truths, to praise God, to acquire instruction for daily living, to find comfort and solace, to encourage desired behaviors, and to establish an understanding of various faith tenets. Further, the Book of Mormon appears to have been a primer for some of Joseph Smith’s early efforts at Church organization and theology. So while it currently seems clear that the majority of nineteenth-century Church members—lay and leader alike—devoted more of their religious practice to studying and learning from the Bible than the Book of Mormon, there were significant exceptions. This article explores the work of three of the most notable: Orson Pratt, George Reynolds, and Janne M. Sjödahl. Each of these individuals devoted substantial portions of their lives to the study of the Book of Mormon, and their work laid the foundation for future Book of Mormon studies.” [Author]

“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]

Chapters 12-20 deal with the Book of Mormon. Discusses the last years of Moroni’s life, Hebrew idioms in the Book of Mormon, the meaning of the Urim and Thummim, Lehi’s daughters, and the parallelistic features found in Isaiah and in the Book of Mormon.

Prophetic references to Christ appear not only in the Book of Mormon but also in other ancient Christian works.

The life story of Han In Sang who translated the Book of Mormon into Korean.

An illustrated story for children of Korihor (Alma 30). There is a caption under each picture summarizing the related scriptures.

Review of Inside the Mind of Joseph Smith: Psychobiography and the Book of Mormon (1999), by Robert D. Anderson