Book of Mormon Bibliography
Alphabetical by Title

Teaching aid. Compilation of 1900 scriptural passages organized alphabetically under 300 subject headings.

Notes briefly some problems he sees with the Book of Mormon and archaeology: the horse did not exist in Mesoamerica contemporaneously with the Nephites; natives with white skin and beards migrated in the Paleo- Mesolithic period; there are no remains of the Middle-Eastern seeds the Nephites planted (1 Nephi 18:25); many aspects of Nephite culture are not evidenced by archaeology.

A polemical tract against the Book of Mormon. The writer attempts to portray the Book of Mormon as “another gospel” (Galations 1:8) that is opposed to the gospel of Christ.

The relics found in the La Brea Tar pits include deposits of prehistoric life—horses, mammoths, and other animals now extinct, proving that these animals once roamed the American continent as the Book of Mormon records.

Archaeologists consider the La Mojarra Stela, discovered in 1986, to be the most important key to understanding the spread of Mesoamerican writing and calendrical practices. Some Book of Mormon believers wonder if this is the stone of Coriantumr (Omni 1:35-40). Included are photographs of the stone.

A large engraved stone with hieroglyphics and a picture of a fully clothed man was discovered in the Acula River, southeast of Veracruz, Mexico in 1986. Many scholars believe the hieroglyphics represent an earlier version of the Maya language, probably Olmec.

Discusses the curiosities of Mormonism, including the emergence of the Book of Mormon. Claims that the book grew out of a bad novel, Spaulding’s manuscript, and was originally entitled The Golden Bible. Berates Joseph Smith for claiming to translate reformed Egyptian.

Review of New Approaches to the Book of Mormon: Explorations in Critical Methodology (1993), edited by Brent Lee Metcalfe.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The twenty-first part covers the La Venta culture.

[Editor’s Note: We are pleased to present the fifth installment from a book entitled Labor Diligently to Write: The Ancient Making of a Modern Scripture. It is being presented in serialized form as an aid to help readers prepare for the 2020 Come Follow Me course of study. This is a new approach for Interpreter, and we hope you find it helpful.]

[Editor’s Note: We are pleased to present the sixth installment from a book entitled Labor Diligently to Write: The Ancient Making of a Modern Scripture. It is being presented in serialized form as an aid to help readers prepare for the 2020 Come Follow Me course of study. This is a new approach for Interpreter, and we hope you find it helpful.]

[Editor’s Note: We are pleased to present the seventh installment from a book entitled Labor Diligently to Write: The Ancient Making of a Modern Scripture. It is being presented in serialized form as an aid to help readers prepare for the 2020 Come Follow Me course of study. This is a new approach for Interpreter, and we hope you find it helpful.]

[Editor’s Note: We are pleased to present the fourth installment from a book entitled Labor Diligently to Write: The Ancient Making of a Modern Scripture. It is being presented in serialized form as an aid to help readers prepare for the 2020 Come Follow Me course of study. This is a new approach for Interpreter, and we hope you find it helpful.]

Reprinted as “The Lachish Letters,” in The Prophetic Book of Mormon, The Collected Works of Hugh Nibley 8. 380–406.
Suggests connections between the Lachish letters written at the time Jerusalem was destroyed by the Babylonians and events associated with Lehi’s departure. Includes political pressures on prophets, types of proper names, and a possible identification of Mulek.

Abstract: John S. Thompson explores scholarly discussions about the relationship of the Egyptian tree goddess to sacred trees in the Bible, the Book of Mormon, and the temple. He describes related iconography and its symbolism in the Egyptian literature in great detail. He highlights parallels with Jewish, Christian, and Latter-day Saint teachings, suggesting that, as in Egyptian culture, symbolic encounters with two trees of life — one in the courtyard and one in the temple itself — are part of Israelite temple theology and may shed light on the difference between Lehi’s vision of the path of initial contact with Tree of Life and the description of the path in 2 Nephi 31 where the promise of eternal life is made sure.
[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 John S. Thompson, “The Lady at the Horizon: Egyptian Tree Goddess Iconography and Sacred Trees in Israelite Scripture and Temple Theology,” 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), 217–42. Further information at https://interpreterfoundation.org/books/ancient-temple-worship/.].

We can easily see Laman and Lemuel as being lost from the start. Almost like stock characters in a novel, they may appear to have little depth or complexity. This simplistic view makes it hard to identify the reasons behind, as well as the consequences of, Laman and Lemuel’s behavior. Consequently, if we do not look for deeper meaning in Laman and Lemuel’s story, we may fail to identify the necessary precepts to avoid the pitfalls they fell into and to which we are vulnerable today. Through a more contextual view of Laman and Lemuel’s lives, we are provided with a set of precepts to help us thrive spiritually in our day. As President Spencer W. Kimball taught, to be “forewarned is [to be] forearmed.” Ultimately, Laman and Lemuel’s lack of faith in and incorrect understanding of God led to their failure to become the righteous sons of God they were intended to be.

Citing early Spanish writers and historians, the author demonstrates that the name “Laman” existed among the Indians at least as early as the time of Columbus’ discovery of America. The first part introduces the author’s argument.

Citing early Spanish writers and historians, the author demonstrates that the name “Laman” existed among the Indians at least as early as the time of Columbus’ discovery of America. The second part concludes the series.

Poetry. No abstract available

This work contains statements by prophets from Joseph Smith to Spencer W. Kimball concerning the Lamanites. Topics treated include: “Nephites Found in New Mexico,” “Lamanites a Shield to Us,” “Blessings Promised to Lamanites,” and “Zelph—White Lamanite”

“This essay outlines two insights into the geography and history of human genes and their implications for Mormon thought. If the embrace of DNA research has an impact on Mormon views, it will likely propel new approaches to scripture and history already underway in intellectual circles. First, genalogical data inscribed in genes suggest to current researchers that humans and chimpanzees share a common ancestor that lived in Africa between 5 and 7 million years ago. This adds to an abundance of archaeological and other data pointing to the same conclusion and adds to the challenges one encounters in trying to uphold scriptural literalism. Second, new genetic clues are being discovered that confirm scientific views about ancient migration patterns. Ancestors of Native Americans seem to have separated from their Asian neighbors about 40,000-50,000 years ago and from each other in what may have been three or more separate waves of migration 7,000-15,000 years ago. No link between American Indians and ancient Israelites is evident in the data.” [From author’s introduction]

A synopsis of a lecture given by Patrick Miguel, chief of the Yuma California Tribe, who discusses Indian traditions concerning the cross of Jesus and Christ’s visit to the Indians during ancient times. Miguel also discusses the role of the Book of Mormon in his conversion to Christ.

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.
There are enough clues scattered through the Nephite record to offer a few conjectures about a Lamanite history of Lehi’s descendants.

Writes that the wild imaginations of men have blinded them to the pure and simple truth. They have imagined all sorts of theories of the Indians’ descent yet they do not believe the Book of Mormon, which tells the truth plainly. The LDS policy toward the Indians is to try to educate, elevate, and convert the Indians. He quotes from Mormon 5:19-20 that the gentiles will scatter the Lamanites after which the Lord will remember the covenant he has made with Abraham and all the house of Israel.

Discusses the prophecy that the Lamanites will become a “white and delightsome people,” and conjectures that the Three Nephites are ministering to them.

Notes that scientists recognized that the ancestors of the American Indians were highly civilized and had apparent ties to the East. The Book of Mormon is the one reliable source to explain this.

The Book of Mormon devotes a major part of its account to discussing the Lamanite nation. It is a mistaken idea that all the indigenous groups of people who were found in America following the landing of Christopher Columbus were Lamanites. A testimony is not based on the external but internal evidences of the Book of Mormon.

Notes that scientists recognized that the ancestors of the American Indians were highly civilized and had apparent ties to the East. The Book of Mormon is the one reliable source to explain this.

Notes that scientists recognized that the ancestors of the American Indians were highly civilized and had apparent ties to the East. The Book of Mormon is the one reliable source to explain this.

Discusses the prophecy that the Lamanites will become a “white and delightsome people,” and conjectures that the Three Nephites are ministering to them.

Discusses the prophecy that the Lamanites will become a “white and delightsome people,” and conjectures that the Three Nephites are ministering to them.

Discusses the prophecy that the Lamanites will become a “white and delightsome people,” and conjectures that the Three Nephites are ministering to them.

Discusses the prophecy that the Lamanites will become a “white and delightsome people,” and conjectures that the Three Nephites are ministering to them.

Discusses the prophecy that the Lamanites will become a “white and delightsome people,” and conjectures that the Three Nephites are ministering to them.

Discusses the prophecy that the Lamanites will become a “white and delightsome people,” and conjectures that the Three Nephites are ministering to them.

Discusses the prophecy that the Lamanites will become a “white and delightsome people,” and conjectures that the Three Nephites are ministering to them.

Discusses the prophecy that the Lamanites will become a “white and delightsome people,” and conjectures that the Three Nephites are ministering to them.

Sketches out the character of the Lamanites. Also writes concerning Sariah, Lehi’s wife.

A pamphlet addressed to native American Indians, explaining that their ancestors are the people of the Book of Mormon. Ezekiel 37:16-17 and John 10:16 are quoted as support for the Book of Mormon.

This article is a testimony of the redemption of the Lamanites. Kimball gives examples of certain “Lamanites” who are progressing in the Church.

The Lamanites in the Book of Mormon are descendants of the Nephite, Mulekite, and Lamanite peoples. They were a scourge to the Nephites to keep them faithful to the Lord. They survived because they observed the Lord’s commandments regarding marriage. When the elder Mosiah and his followers left, the remaining body of Nephites were probably either destroyed or became Lamanites. Once the Lamanites understood the Lord’s word, they were very faithful and renounced their previous living style. Out of this milieu came Samuel, the Lamanite prophet.

The promises of the Book of Mormon found in Alma and 2 Nephi are being fulfilled and the Lamanites are bearing witness of its truthfulness.

The Lamanites are the descendants of both Judah and Manasseh and possibly “the seed of Zedekiah” Gentile may apply to all non-Jewish nations of the world or to the separated house of Israel.

Discusses the origin and history of the American Indians (Lamanites), mistreatment of Indians, God’s directing hand in their affairs, and the latter-day responsibility of the Church to take the gospel to them.

This article discusses how the Book of Mormon prophesies much concerning the Lamanites. It is the responsibility of the Church to help them to fulfill their great destiny. It states that many are receiving the gospel and are bearing fervent testimonies and living the gospel. The author includes a letter from a father to his son in which he counsels the son to look for the “Mormons,” who have the record of his people, and the son then writes of his search for this book that would teach him the true gospel, which he found in the Book of Mormon.

Review of Using the Book of Mormon to Combat Falsehoods in Organic Evolution (1992), by Clark A. Peterson

Nephi uses the word lamb 59 times. The term is found just a few other times in the Book of Mormon. John the Revelator uses lamb much more than other New Testament writers. Perhaps the frequent use of lamb by John and Nephi was due to their being shown the same vision.

Before his conversion Lamoni was a severe, harsh ruler, but after his conversion he was a peaceful, wise ruler and counselor.

The Book of Mormon presents a tale of the plight and flight of a family from biblical Jerusalem, stitched together through a variety of narrators. As the title page claims, this book contains the record of the Nephite people, descendants of Lehi, who was commanded by God to leave Jerusalem in order to save his family from destruction. From that command, the text becomes one of movement and escape, so that the Nephite race can avoid destruction. As this story is one about avoiding annihilation, it necessarily becomes one of reproduction: How do the Nephites reproduce the people of God to spread the word of God?

Discusses Columbus’s discovery of America, the origin of the American Indians as taught by the Book of Mormon, and the fulfillment of prophetic statements concerning America.

This article claims that certain geographical references in the Book of Mormon describe the land and lakes in central and northern New York.

The Book of Mormon taught that America is a land of promise and the hope of the world. All other lands stretch out their hands for the material, political, and spiritual wealth that America offers.

A collection of photographs by James Christensen and Book of Mormon scriptures suggest possible Book of Mormon sites to help readers visualize the scriptures more fully

A collection of photographs by James Christensen and Book of Mormon scriptures suggest possible Book of Mormon sites to help readers visualize the scriptures more fully.

Relates Moroni’s teaching that the promised land is for the righteous, and that the wicked would be swept off the same land.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi” From the period of Mosiah until Christ South America was “divided into two grand divisions”

Claims that the Book of Mormon lands were located near the Hill Cumorah in New York and the Great Lakes. This work is reviewed in P.038.

Identifies an area in Bogata, Columbia as the Land of Zarahemla. Presents photographs and a description of the geography, climate, and vegetation of the area, drawing parallels with passages of the Book of Mormon text.

A fictional narrative based upon the Book of Mormon. The author uses the events and names as recorded in the Bible and the Book of Mormon as she puts the narrative in story form quoting extensively from the actual text as the characters speak.

Finds that there is “ample proof in the Book of Mormon to identify the location” of the choice land. Both the Nephites and the Jaredites lived in the area of the United States of America.

Provides hypothetical maps and tries to establish Book of Mormon geographical connections.

A 26-page non-dogmatic pamphlet on Book of Mormon geography. Guesses where locations are in relation to the American continent.

A PRODUCTION USING 35 MM SLIDES WITH A CASSETTE SOUNDTRACK (ALSO AVAILABLE ON VHS OR BETA VIDEO CASSETTE) TO PORTRAY THE LANDS AND PLACES ASSOCIATED WITH THE BOOK OF MORMON AS FAR AS THEY CAN BE REASONABLY IDENTIFIED AT THIS TIME.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A series of essays on Book of Mormon geography. To the earlier Nephites “the whole of North America was known as the land of Mulek, and South America as the land of Lehi.” From the period of Mosiah until Christ South America was “divided into two grand divisions”: Zarahemla and the land of Nephi.

A literary analysis of the Book of Mormon. The author compares its language and style with the Bible attempting to determine what influence the Bible may have had on the Book of Mormon.

A combination Hebrew/Egyptian text was found at Arad, which may contain language similar to the “reformed Egyptian” in which the original Book of Mormon was written.

Discusses Nephi’s knowledge of Egyptian and Hebrew and how the Book of Mormon plates were only written upon by a distinct class of educated people. The Jaredites “presumably [spoke] the language of Adam,” but Moroni translated their record into reformed Egyptian using the Urim and Thummim. Argues that the brass plates were also written in Egyptian since it took less space than Hebrew, and Moses knew both languages.

Reprinted from “A ‘Sealed’ Book” Saints’ Herald

This article states that English, the language of translation employed by Joseph Smith, retains the original thought, personal writing styles, distinctive patterns, and unique phraseology belonging to each of the ancient writers and prophets of the Book of Mormon. Barker also discusses the language of the gold plates, which has been described as being a combination of the “learning of the Jews and the language of the Egyptians” (1 Nephi 12), and as “reformed Egyptian” (Mormon 9:32). Too little is known about the characters of reformed Egyptian, which had been “altered” by the Nephites (Mormon 9:32).

Compares two views concerning the language of the Nephites: (1) people wrote and spoke Egyptian; or (2) they wrote Hebrew words in Egyptian characters. Sees Hebrew roots in the following Book of Mormon words: Ziff, Rameumpton, Sheum, Gazelem, and Rabbanah.

Compares two views concerning the language of the Nephites: (1) people wrote and spoke Egyptian; or (2) they wrote Hebrew words in Egyptian characters. Sees Hebrew roots in the following Book of Mormon words: Ziff, Rameumpton, Sheum, Gazelem, and Rabbanah.

During the thirty years Royal Skousen has been working on the Book of Mormon Critical Text Project, he has discovered certain words and phrases that appear on the surface to be either ungrammatical or stylistically unusual. Some critics have claimed that these phrases are Joseph Smith’s dialect mixed with a crude imitation of the language of the King James Bible. But many of these phrases can be tied to Early Modern English, in use from 1530 to 1730. Skousen also identifies phrases from the King James Bible that are skillfully woven into the Book of Mormon text in unexpected ways as well as numerous issues that Protestants argued over during the 1500s and 1600s, such as infant baptism. Although the Book of Mormon contains elements from Early Modern English, it is not an Early Modern English text. It is unique. This article summarizes examples and discussion found in parts three and four of volume three of the Critical Text publications, titled The Nature of the Original Language (NOL).

A listing of numerous scrolls, inscriptions, and tablets purportedly found on the American continent with Hebrew or Egyptian characters upon them, and a comparison between American Indian languages and Hebrew with similarities noted. All these are proposed as evidence of the Hebrew ancestry of American Indians and the truthfulness of the Book of Mormon record.

Abstract: This study provides students of the Book of Mormon with the first comprehensive analysis of the many ways in which the word “spirit” is used in that volume of scripture. It demonstrates how the titles “Holy Ghost,” “Spirit of God,” “Spirit of the Lord,” “Holy Spirit,” and “the Spirit” are used interchangeably to refer to the third member of the Godhead. It also shows that the Holy Ghost was understood to be a separate being. The analysis is thoroughly integrated with scholarly studies of references to the spirit (rûah) in the Hebrew Bible. The functions of the Holy Ghost are also identified and explained.

This article is an analysis of the language of “white Indians” found by an American explorer in the mountains of Darien, in Panama. It reveals a vast number of words related to old world words in both form and meaning and claims some Hebrew words are found in this Indian language.

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.
This essay goes into the meanings of character, humour, and persona and how Shakespeare uses them in his plays to create different stories.

The article references a large mound located at Moundville, West Virginia, which is believed to have existed for some three thousand years. Three human skeletons were discovered within the mound’s two vaults. A stone located at the mound and now held at the Smithsonian Institute contains an inscription that has never been deciphered. These things are considered to be archaeological evidences of the Book of Mormon.

Reprinted in CWHN 8:498-532. The Book of Mormon’s message of Christ specifically is to “show” and “convince” by a bulwark of historical evidence through which the doctrine must be considered. The ascension motif—righteous man rising above the wicked world by supplicating God—is repeated over and over. It is symbolic and warns mankind to spiritually break away from his real enemy, himself, in the world of sin.

Reprinted in The Prophetic Book of Mormon, Collected Works of Hugh Nibley vol. 8, 498–532.
The Book of Mormon’s message of Christ specifically is to “show”—and “convince”—by a bulwark of historical evidence through which the doctrine must be considered. The ascension motif—“righteous man rising above the wicked world by supplicating God”—is repeated over and over. It is symbolic and warns mankind to spiritually break away from his real enemy, himself, in the world of sin.

Originally published in Sunstone (1988).
The Book of Mormon’s message of Christ specifically is to “show”—and “convince”—by a bulwark of historical evidence through which the doctrine must be considered. The ascension motif—“righteous man rising above the wicked world by supplicating God”—is repeated over and over. It is symbolic and warns mankind to spiritually break away from his real enemy, himself, in the world of sin.

Reprinted in Eloquent Witness: Nibley on Himself, Others, and the Temple, Collected Works of Hugh Nibley vol. 17, 196–227.
Hugh Nibley discusses the last days based on his own thoughts and actively avoiding quotes from others (unless they pop up from memory).

Bancroft (Native Races, vol. 1, 628) describes the warfare found among the Mexican people when the Spaniards arrived in the New World. The description is similar to descriptions found in the Book of Mormon concerning the final battle between the Nephites and the Lamanites. [J.W.M.] ”

This interview conducted by Emma Smith’s son in part concerns the Book of Mormon, its translation and publication. The question and answer format of the article declares that the prophet Joseph had not met Sidney Rigdon until after the publication of the book. Emma assisted in the translation, handled the cloth-wrapped plates, and verifies the book’s divine authenticity.

A brief note describing the lives and contributions of the final three Nephite kings, Mosiah, Benjamin and Mosiah II.

A poem describing David Whitmer’s witness and testimony of the Book of Mormon. It was approved by David Whitmer as a factual account of his experiences.

Reprints obituaries on David Whitmer from Missouri newspapers. Stresses his tenacious testimony as one of the Three Witnesses. States some details of his vision, including the handling of the Urim and Thummim and sword of Laban.

Warfare is a constant theme in the Book of Mormon. Conflicts with varying motivations erupted between the Nephites and Lamanites from the beginning of their sojourn in the New World. Ultimately, the Nephites as a sociopolitical group were exterminated in one climactic battle when hundreds of thousands died in a single day. Have Mesoamerican archaeologists detected an intensity and scale of warfare great enough to account for the extermination of a people like the Nephites? Yes, there is now good reason to believe that the period when the Nephites were being destroyed by their enemies was characterized in southern Mexico and Guatemala by widespread disruption rather than an orderly evolution in the Classic era that once was the standard claim of archaeologists. The process of the complete destruction of the Nephites and their culture agrees with a recurrent pattern in Mesoamerican history.

Recently, the Exmormon Foundation held their annual conference in Salt Lake City. A presentation by Chris and Duane Johnson proposed a new statistical model for discussing authorship of the Book of Mormon. The study attempts to connect the Book of Mormon to a text published in 1816: The Late War Between the United States and Great Britain. The latter is a history of the war of 1812 deliberately written in a scriptural style. A traditional (non-statistical) comparison between this text and the Book of Mormon was apparently introduced by Rick Grunder in his 2008 bibliography Mormon Parallels. I will discuss only the statistical model presented by the Johnsons here.

These are the best of times for Book of Mormon studies. Since 2001, FARMS (now part of the Maxwell Institute) has been publishing the long-anticipated findings of Professor Royal Skousen’s Book of Mormon Critical Text Project. Each massive volume in this landmark study, appearing on a yearly basis, averages nearly 670 oversize pages of research and analysis that reward careful examination with expanded views of the founding text of Mormonism.

Argues against Joseph Smith and the Book of Mormon, stating that the witnesses of the Book of Mormon plates did not testify that the plates contain truth, just that they saw them.

A critical tractate that focuses primarily upon the testimonies of the Three and Eight Witnesses who saw the golden plates from which the Book of Mormon was translated. The witnesses are accused of being spiritualists and having dreams and visions manufactured by the devil. Hallucinations and simply being fooled by Joseph Smith are other reasons given.

The FARMS Review of Books has a long tradition of providing its readers with insightful and substantive reviews of books on the Book of Mormon, Mormon studies, and Christian studies, as well as those books that attack the beliefs of the Church of Jesus Christ of Latter-day Saints. The latest issue does not disappoint. It contains reviews and responses to 18 books or articles on diverse topics, such as ancient Nephite culture, the conversion of Alma, hidden ancient records, the temple, the LDS concept of the nature of God, and the ark of the covenant.

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 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.

Sets forth the beliefs of the RLDS church, including belief in the Book of Mormon. It is not an evil book, but a book to bring Jews and Gentiles to Christ. The Book of Mormon condemns polygamy.

With the rapid and visible growth of the Church of Jesus Christ of Latter-day Saints, it was inevitable that doctrinal differences would arise between the Latter-day Saints and people of other faiths. Members of the LDS Church profess to be Christians, yet others doubt or do not understand this claim.
The contributors to Latter-day Christianity hope that the 10 essays contained in this full-color, illustrated book will help Latter-day Saints who want to explain their beliefs and will be useful to people outside the LDS Church who want a simple and clear statement of those beliefs. The essays address such topics as whether Latter-day Saints are Christian and what they believe about God, the Bible, personal revelation, human deification, salvation, and proselytization.

This pamphlet recounts the first vision and then gives a reprint of the Church History account of Moroni’s visit to Joseph Smith. Contains historical data concerning the organization of the Church and Church history.

Discourse by Elder Orson Pratt, delivered in The Tabernacle, Salt Lake City, April 10, 1870. Reported By: David W. Evans.

Writes concerning the need for a true prophet. The Book of Mormon was given by the power of God to clarify misunderstood passages in the Bible. Isaiah foretold of Martin Harris’s visit to Professor Anthon. The Book of Mormon is the story of the ancient American inhabitants, whose descendants are receiving the truth in vast numbers.

A listing of brief testimonies regarding the truthfulness of the Book of Mormon by Church Presidents, from Joseph Smith to Ezra Taft Benson.

Traditional Christianity struggled for many years to define its canon, to determine which of its writings were sacred, inspired, and authoritative. The Latter-day Saint concept of canon differs from that of other Christians. In addition to the Bible, the Latter-day Saint canon includes the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. These “standard works” provide a measuring rod by which we can judge other texts and statements. But while we have a canon, we nevertheless believe that God continues to make known His will through the First Presidency and the Quorum of the Twelve Apostles—men we sustain as prophets, seers, and revelators. Inspired by the Holy Ghost, their decisions are to be made in unity (D&C 107:27). We as Church members also need the Holy Ghost in order to recognize scriptural power in their words, and we can be comforted in the Lord’s promise that the President of the Church will never lead us astray.

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.”

Proposes that revelation is nonpropositional and does not reveal objective truths or doctrines.

Proposes that revelation is nonpropositional and does not reveal objective truths or doctrines.

An argument against the LDS and the Book of Mormon, warning people against the movement. Explains the contents of the Book of Mormon.

As a minister concerned to protect his congregation against “all erroneous and strange doctrines, contrary to God’s word,” the author tells the popular Spaulding-Ridgon story as the explanation for the Book of Mormon. The Book is a deception, and its doctrines are contrary to the true Gospel.

Sets forth the necessity of sharing the restored gospel knowledge with others. Mormonism has a unique understanding of God and man’s purpose. He expounds upon 2 Nephi 2:25; discusses the prophecies in the Book of Mormon concerning the gentiles and America.

Writes concerning the book’s origins, contents, witnesses, and anachronisms. Believes that the book is a “remarkable document” and yet states that Joseph Smith could have created it.

Pages 35-76 contain Joseph Smith’s account of the coming forth of the Book of Mormon, visitations of heavenly beings, obtaining the gold plates, the mode of translation of the plates, and related historical items.

The Book of Mormon fulfills the promise that the gospel would be preached in all the world (Matthew 24:14). In spite of the “army of sectarian preachers” who combine against it, the Book of Mormon will spread throughout the earth. Signs and wonders will follow those who believe. The gospel is the same in the Book of Mormon as in the New Testament, but the Book of Mormon clarifies passages that are difficult to understand. It is also warning voice.

Pope foretells an expedition that will sail on a raft without food or water from Saudi Arabia to Guatemala, manned by a crew of five or six persons. The purpose of the trip is to show that a voyage such as the one that brought Lehi and his family to America is possible.

“The present study explores internally and comparatively several points of interaction between law and war in the Book of Mormon. Within the Book of Mormon, one can observe the effects of war on the normal affairs of Nephite government, the nature of their laws and norms pertaining to the conduct of war itself, and the use of armed forces in maintaining domestic order. One may also compare and contrast the Nephite experience with that of their Israelite relatives.” [Author]

Claims that the Book of Mormon is a product of plagiarism from the earlier historical romance of Spaulding. The laws given by Mosiah bear a close resemblance to laws existent in the United States. The most interesting law was against the practice of polygamy, which many Mormons practiced in 1900.

One of the really important things we should think about each day is the blessings we have received and whether those blessings seem to be coming to us in response to our obedience to laws and commandments of the Lord. We should always remember to express our gratitude for these blessings. I think this is helpful to think about, even though, as King Benjamin put it, we will always be “unprofitable servants”—that is, always in debt to our Father in Heaven.

Roger Keller explores what it means to keep the commandments of God. He looks to the Book of Mormon and analyzes passages related to laws and commandments and concludes that there are significant differences in the ways words like law and command are used by various authors of the Book of Mormon. Keller suggests that all laws and commandments given by God to his people lead to one commandment: “Come unto Christ.”

Discusses the Nephite political system under the monarchy and judges. Also considers legal matters under the judges, such as procedures for being heard as the “voice of the people,” various sanctions for crime, and treatment of prisoners of war.

Discusses the Nephite political system under the monarchy and judges. Also considers legal matters under the judges, such as procedures for being heard as the “voice of the people,” various sanctions for crime, and treatment of prisoners of war.

Discusses the Nephite political system under the monarchy and judges. Also considers legal matters under the judges, such as procedures for being heard as the “voice of the people,” various sanctions for crime, and treatment of prisoners of war.

Discusses the Nephite political system under the monarchy and judges. Also considers legal matters under the judges, such as procedures for being heard as the “voice of the people,” various sanctions for crime, and treatment of prisoners of war.

Discusses the Nephite political system under the monarchy and judges. Also considers legal matters under the judges, such as procedures for being heard as the “voice of the people,” various sanctions for crime, and treatment of prisoners of war.

Discusses the Nephite political system under the monarchy and judges. Also considers legal matters under the judges, such as procedures for being heard as the “voice of the people,” various sanctions for crime, and treatment of prisoners of war.

Discusses the Nephite political system under the monarchy and judges. Also considers legal matters under the judges, such as procedures for being heard as the “voice of the people,” various sanctions for crime, and treatment of prisoners of war.

Discusses the Nephite political system under the monarchy and judges. Also considers legal matters under the judges, such as procedures for being heard as the “voice of the people,” various sanctions for crime, and treatment of prisoners of war.

Discusses the Nephite political system under the monarchy and judges. Also considers legal matters under the judges, such as procedures for being heard as the “voice of the people,” various sanctions for crime, and treatment of prisoners of war.

Discusses the Nephite political system under the monarchy and judges. Also considers legal matters under the judges, such as procedures for being heard as the “voice of the people,” various sanctions for crime, and treatment of prisoners of war.

Discusses the Nephite political system under the monarchy and judges. Also considers legal matters under the judges, such as procedures for being heard as the “voice of the people,” various sanctions for crime, and treatment of prisoners of war.

On 23 February 2006 BYU professor Daniel C. Peterson and DNA scientist John M. Butler were interviewed on the Hugh Hewitt radio program concerning DNA and the Book of Mormon. One week earlier, the Los Angeles Times had run a front-page story on how human DNA studies contradict the Book of Mormon because they suggest an Asian ancestry for people native to the Americas; and on that same day the Times reporter, William Lobdell, was a guest on Hewitt’s program.

Discusses possible travel routes of the Book of Mormon peoples. Points out that other groups may well have landed in the Americas.

This compilation of articles exploring topics related to early Christianity is selected from over fifty years of LDS scholarship published by BYU Studies. This volume features articles on the Apocalypse of Peter, the Apocalypse of Adam, the Gospel of Judas, the development of the doctrines of God and creation, early Christian prayer circles, Masada fragments and the Qumran scrolls, and much more. Contents “Rediscovering Ancient Christianity” C. Wilfred Griggs “The Dead Sea Scrolls: A Mormon Perspective” S. Kent Brown “The Apocalypse of Peter: Introduction and Translation” S. Kent Brown and C. Wilfred Griggs “The Apocalypse of Adam” Stephen E. Robinson “The ‘Hymn of the Pearl’: An Ancient Counterpart to ‘O My Father’” John W. Welch and James V. Garrison “A Latter-day Saint Colloquium on the Gospel of Judas: A Note from the Editor” “A Latter-day Saint Colloquium on the Gospel of Judas: Media and Message” Richard N. Holzapfel “The Manuscript of the Gospel of Judas” S. Kent Brown “The ‘Unhistorical’ Gospel of Judas” Thomas A. Wayment “The Gnostic Context of the Gospel of Judas” Gaye Strathearn “Judas in the New Testament, the Restoration, and the Gospel of Judas” Frank F. Judd Jr. “The Apocryphal Judas Revisited” John W. Welch “The Expanding Gospel” Hugh W. Nibley “Ex Nihilo: The Development of the Doctrines of God and Creation in Early Christianity” Keith E. Norman “Clothed Upon: A Unique Aspect of Christian Antiquity” Blake T. Ostler “The Early Christian Prayer Circle” Hugh Nibley “The Masada Fragments, the Qumran Scrolls, and the New Testament” David Rolph Seely “The Noncanonical Sayings of Jesus” Stephen E. Robinson “Understanding Christian Baptism through the Book of Mormon” Noel B. Reynolds “‘With the Voice Together Shall They Sing’” Laurence P. Hemming “The Passing of the Church: Forty Variations on an Unpopular Theme” Hugh Nibley

This compilation of articles exploring topics related to the Old Testament is selected from over fifty years of LDS scholarship published by BYU Studies. This volume features articles on the Hebrew Bible at the end of the first century, the prophetic commission of Enoch, Joseph as a type of Christ, Moses typology in the Book of Mormon, the Book of Enoch, the Ezekiel Mural at Dura Europos, Psalm 22, singular and plural address in the scriptures, the Dead Sea Scrolls, and more. Contents “Sacred Books: The Canon of the Hebrew Bible at the End of the First Century” Robert L. Maxwell “A Prologue to Genesis: Moses 1 in Light of Jewish Traditions” E. Douglas Clark “Behold I” by Kent P. Jackson “The Narrative Call Pattern in the Prophetic Commission of Enoch (Moses 6)” Stephen D. Ricks “Joseph as a Type of Christ in Syriac Literature” Kristian S. Heal “The Israelite Background of Moses Typology in the Book of Mormon” Noel B. Reynolds “Elisha and the Children: The Question of Accepting Prophetic Succession” Fred E. Woods “The Ezekiel Mural at Dura Europos: A Witness of Ancient Jewish Mysteries?” Jeffrey M. Bradshaw “‘Wisdom’ (Philosophy) in the Holy Bible” David H. Yarn Jr. “The Psalm 22:16 Controversy: New Evidence from the Dead Sea Scrolls” Shon Hopkin “‘My God, My God, Why Hast Thou Forsaken Me’” Shon Hopkin “Temple Worship and a Possible Reference to a Prayer Circle in Psalm 24” Donald W. Parry “‘The Great and Dreadful Day of the Lord’: The Anatomy of an Expression” Dana M. Pike “Singular and Plural Address in the Scriptures” James R. Rasband “A Bibliography of LDS Publications on the Old Testament (1830–2005)”

Quotes several biblical scholars in support of Joseph Smith’s translation of the Lord’s prayer (3 Nephi 13:12), which differs slightly from Matthew’s account (Matthew 6:14).

“Twenty-three years ago on this same occasion, I gave the opening prayer, in which I said: ‘We have met here today clothed in the black robes of a false priesthood.’ Many have asked me since whether I really said such a shocking thing, but nobody has ever asked what I meant by it. Why not? Well, some knew the answer already, and as for the rest, we do not question things at the BYU. But for my own relief, I welcome this opportunity to explain: a ‘false priesthood’?”

Nephites follow common cultural trend in naming their sons after noble ancestors or leaders.

Personalized copies of the Book of Mormon were given to members of the Virginia State Legislature in a gesture to thank public servants.

It is my hope that those who have strayed from the path of discipleship will see with their hearts and learn from Alma and Amulek.

Contains nine lessons for learning German using the German translation of the Book of Mormon as the text. Each lesson contains different rules of grammar plus exercises.

In recalling his “First Vision” in 1820, Joseph Smith writes of the “anxieties” over the “contests of [the] parties of religionists” that drove him to seek solace in scripture and “attempt to pray vocally” for the first time in his young life. Smith describes turning to the Epistle of James, a reading that precipitated his calling out for an answer to his “anxieties.” The reply to Smith’s “vocal” prayer initiated a course of events that ultimately led to the publication of The Book of Mormon in March 1830. Since then, the story of the plates whose translation constitutes the text The Book of Mormon has provoked nearly as much-if not more-attention than the exceedingly complex narrative itself. The experience of reading the text poses challenges, though not because of its tedium (as Mark Twain suggested) or the demands it places on one’s willingness to suspend disbelief; instead, the challenges it poses derive, I will argue, from the way in which reading itself is figured in the text. This paper intends to take up the problem of reading and The Book of Mormon, which I believe the text presents but does not fully resolve.

It was not long after the Book of Mormon was published before Nephi’s statement that he wrote using “the learning of the Jews and the language of the Egyptians” (1 Nephi 1:2) started raising eyebrows. It has continued to perplex even the best LDS scholars, who have put forward no fewer than five different interpretations of the passage. Some have even pointed out that there seems to be no logical reason for Nephi’s statement, since anyone who could read the text would know what language it was written in.
I suggest that the reason the phrase has remained hard to interpret is that Nephi’s statement continues to be interpreted without any context. And this is so despite the fact that Egyptian writing by Israelite scribes has been known and attested to in Nephi’s very time period since at least the 1960s. Though Latter-day Saint scholars have known and written about these writings, they have generally used them just as evidence for the Book of Mormon or to bolster support for preexisting theories about Nephi’s language, rather than using those texts to create a context in which Nephi’s statement can be interpreted.

Explains the use of adieu at the end of Jacob. Although a French word, its use is justiied by its deinition and as a itting ending for the chiasmus in the last verse of Jacob.

Examines the difference between the Joseph Smith Translation and the Book of Mormon version of the Lord’s Prayer (3 Nephi 5:10-15). The author explains that Hebrew idiomatic usage resolves the differences.

According to the “purpose principle,” everything in the Book of Mormon is there for a purpose. In Jacob 1:4 Jacob writes that he should engraven the heads of preaching, revelation, or prophesying on the plates. As used here, “heads” is a Hebraism meaning the most important or best of such teachings.

According to the “purpose principle,” everything in the Book of Mormon is there for a purpose. In Jacob 1:4 Jacob writes that he should engraven the heads of preaching, revelation, or prophesying on the plates. As used here, “heads” is a Hebraism meaning the most important or best of such teachings.

The Book of Mormon peoples had access to the early teachings of the Bible. They had great opportunities of learning and built complex and important civilizations. The tedious task of record keeping on plates of metal seriously hampered their ability to pass on their learning.

This introduction gives an overview of the Book of Mormon and its origins. It describes the unique aspects the Book of Mormon presents to Americanist literary critics, including that of its claim to divine origin, its anachronism, and its centrality to the foundation of the Church of Jesus Christ of Latter-day Saints.

Also called “Sacrament Prayers; Implications of the Sermon at the Temple.“
Finishing up the last few elements in the Sermon at the Temple and considering some implications.

Also called “Understanding the Sermon at the Temple; Zion Society.“
It seems that there are wide-ranging implications for our lives and for our understanding of the Book of Mormon, other scripture, the temple, and a lot of other things as a result of our understanding of the Sermon at the Temple.

Also called “Zion Society.“
Every book in the Book of Mormon is the most marvelous in the world, but this is really something. They’re all like this, but this is a particularly important book. Of course, I’m referring to that miraculous work, 4 Nephi.

Also called “Prayer; Peace; Prosperity.“
A continuation of the previous lecture on 4 Nephi.

Also called “Church Growth and Decline; Mormon Leads the Nephites.“
We’re following the sad declension by which the earthly paradise in 4 Nephi declined into the type of living hell which we find in many part of the world today. this is one of the most valuable texts we have in the world. There’s nothing like it. It shows us step by step exactly how it happens.

Also called “Conflicts between the Nephites and Lamanites.“
From now on we really plunge into the depths.

Also called “Wickedness in War.“
The whole book of Mormon is a haunting book. It can’t leave you alone. The questions are, are the Nephites stubbornly bent on doing the wrong thing? What is this everlasting harping on repentance? What is the wickedness that the Nephites must repent of?

Also called “Extinction of Moroni’s People; Roman Satire; Spiritual Gifts.“
Here you’ll notice Moroni takes up the story. He picks up the record at his father’s command and takes over the record at this time. This has all happened after Cumorah. This is about A.D. 401, so this is fifteen years after Cumorah. He writes the rest of Mormon’s book.

Also called “The Book of Mormon and the Ruins.“
You can’t be neutral about the word fo the Lord. You can’t laugh it off exactly, and you can’t argue with it and get angry. No, just despise it. We don’t even consider that stuff. The only way you can reject it is to despise it.

Also called “The Epic Literature of the Book of Ether.“
Ether left his tracks in the sand, but it was the brother of Jared that left most of them.

Also called “The Book of Mormon and the Dead Sea Scrolls.“
Now we are going to talk about the Book of Mormon and the Jews in the light of the new discoveries (the Dead Sea Scrolls).

Also called “Struggle for Power.“
Everybody was moving around. (The first few minutes of this lecture were not recorded.)

Also called “The Boats of the Jaredites.“
In cartoons, the bad guys are bad because they’re fighting the good guys, and teh good guys are good because they’re fighting the bad guys. That’s the only reason that’s ever given. Well, that’s the story of the Jaredites, isn’t it: the good guys and the bad guys fighting with no in-betweens. We’ll see more of that here.

Also called “Formula of Faith, Hope, and Charity; Gifts.“
In Moroni 1:1, Moroni tells us that he’s writing an appendix to the Book of Mormon. He hadn’t intended to write any more, but he had some time on his hands. He ended it with the Jaredites. That’s where it should end, back there, showing that they suffered the same things. Well, I’m going to skip to just the high points here, and then I may go back to some others.

A discussion about the Tree of Life.

We were noting that chapter ten of 1 Nephi deals with the Jaws. Chapter eleven does something else. Chapter twelve deals with the New World version: Israel in the New World, the Book of Mormon people. Chapter thirteen deals with the Gentiles and the whole world; it takes the world view.

Also called “The Liahona and Murmurings in the Wilderness.“
We start out with the last place to look if we want to find information. It starts out, “I returned to the tent of my father.“

Now, we’ve got the seventeenth chapter, the seventh verse, when the Lord says, you will make a boat: “Thou shalt construct a ship.“ He didn’t have time to scout around for the necessary metals. The Lord told him, I can tell you where to get them. We said they were adept in ores: where to find ores, and how to make the bellows.

Also called “’Encircled . . . in the Arms of His Love’: Oneness with God and the Atonement.“
We start out with 2 Nephi, and we really get into some pretty deep stuff.

We are on the second chapter of 2 Nephi, perhaps the hardest chapter in the book. It’s about the Law of Moses.

Also called “Lehi’s Family: Blessings and Conflict.“
2 Nephi 3 is a genealogical chapter, and it has strange phenomena in it which occur in genealogy all the time.

Also called “Jacob’s Teachings on the Atonement and Judgment.“
The Book of Mormon was hand-delivered by an angel. There’s every evidence that it was, so let’s look at it.

An introduction to Hugh Nibley’s Teachings of the Book of Mormon class.

We have come to those chapters where Nephi talks about Isaiah. He gives his explanation in chapter 25, and that’s what interests us.

Now, Nephi is in his prophetic vein, and he is going to take us all the way.

We are on 2 Nephi 29. The Lord is talking about when He sets His hand again in these last days the second time to recover His people. There are no “God’s privileged people.“ He loves one as much as the other.

Also called “Rejecting the Word of God.“
We are on 2 Nephi 32, and are things going downhill fast. Here’s the first generation that has already gone bad, and Nephi is just terribly depressed. He ends on a down note, and then his brother Jacob takes it up.

We’re on the book of Jacob. I’ve decided that more than any book in the Book of Mormon this has the ring of absolute truth, historical and everything else.

Also called “The Olive Tree; The Challenge of Sherem.“
In the fourth chapter of Jacob he rings the gong in verses 13 and 14. What he is talking about here is absolutely basic. Notice that verse 13 is one philosophy of life, and verse 14 is the other philosophy of life.

Also called “The Struggle of Enos.“
Enos is an important book. It’s just one chapter, you notice, but what a chapter!

Also called “The End of the Small Plates; The Coronation of Mosiah.“
Well, now we’ve got to the point where in one verse they take care of the history of a larger people than the Nephites. It simply says they crossed the ocean and landed here, and that was that.

What we have here is a very good lesson on the subject of fear and trembling.

King Benjamin’s speech and why it’s important, part 1.

There are certain things about the Book of Mormon that we must notice at the beginning to get off on the right foot. . . . The opening of the Book of Mormon concerns our people, and it concerns also our world. To start, this lecture looks at the biographical nature of 1 Nephi and moves on to Nephi’s heritage and legacy.

Also called “Kingship; Covenants.“
A discussion about Mosiah 6 and what it has to do with Mosiah’s kingship and the covenants the Nephites made after King Benjamin’s speech.

Also called “Stable Civilizations; The Search for the Lost Colony.“
We come to chapter 7 now. The Book of Mormon tells us things we don’t like to be told. If it told us only what we wanted to hear, of course, we wouldn’t need it. But that’s the only part of the scriptures we are willing to accept. Well, here we go.

Also called “Ammon and Limhi; The Record of Zeniff.“
We are on chapter 8 of Mosiah, and it is absolutely staggering what’s in here. We can’t stop for everything, but nevertheless it’s jammed in here.

Also called “War and Defenses.“
We are on Mosiah 10:8, and things begin to happen that have a familiar ring. They try again here. Zeniff sent out his spies, and [the Lamanite king] is watchful and doesn’t miss a thing. This attack doesn’t go so well, but notice the situation and how they do it.

Also called “Abinadi’s Message.“
We are on chapter 12 of Mosiah where Abinadi comes among them. He gains entrance in disguise, and once in the midst of them, he throws off the disguise. That is a common device of the prophets.