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BYU Studies Vol. 31 (1991)
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BYU Studies Vol. 32 (1992)
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Old Testament Topics > Temple and Tabernacle
Old Testament Topics > Jesus Christ, the God of the Old and the New Testament
BYU Studies Vol. 33 (1993)
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Book of Mormon Scriptures > 3 Nephi
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No abstract available.
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Interwoven throughout the Book of Mormon are images of eating and drinking that serve as symbols and metaphors inspiring readers to flee degradation and partake of eternal life. In significant ways, the Book of Mormon employs images of eating and drinking or the absence of them to develop implications of survival, social relations, and covenants. Its metaphorical use of these images is especially rich. It calls to those who approach it, “Taste and feast.”
BYU Studies Vol. 34 (1994 — 1995)
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Old Testament Scriptures > Ezra/Nehemiah
Old Testament Scriptures > Esther
Old Testament Scriptures > Job
Old Testament Scriptures > Psalms/Proverbs/Ecclesiastes/Song of Solomon
Old Testament Scriptures > Isaiah
Old Testament Scriptures > Jeremiah/Lamentations
Old Testament Scriptures > Daniel
Old Testament Scriptures > Twelve Minor Prophets
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BYU Studies Vol. 35 (1995 — 1996)
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Old Testament Topics > Types and Symbols
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BYU Studies Vol. 36 (1996 — 1997)
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Most Latter-day Saints take for granted the existence of portraits of the Three Witnesses, but in fact no likeness of Oliver Cowdery was available to the Church until 1883, and then it was touch-and-go whether one would be obtained. Had it not been for the faith and tenacity of James H. Hart, who pursued the portrait when others had failed, we might never have known just what Oliver Cowdery looked like. In the course of following the trail of the portrait, Hart was also able to conduct important interviews with David Whitmer.
Witnesses of the Book of Mormon > Oliver Cowdery
Witnesses of the Book of Mormon > David Whitmer
Book of Mormon Scriptures > Ether
BYU Studies Vol. 37 (1997 — 1998)
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Personal letters written by Hugh Nibley during his youth show the fundamental consistency of his personality, style, beliefs, concerns, and penetrating perceptions throughout his lifetime.
An analysis of personal letters written by Hugh Nibley during his youth.
The Prophet Joseph Smith described the Restoration as a bringing forth of treasures of “things new and old,”1 and indeed modern revelation has shed great light on ancient truths. From Oliver Cowdery’s commentary on Zephaniah published in The Evening and the Morning Star in 1833 to the present outpouring of publications in preparation for the Sunday School course of study on the Old Testament in 1998, Latter-day Saints have generated a wealth of writings on the Old Testament which examine anew this ancient book of scripture in light of the Restoration. Through the spectacles of the Restoration we are able to remember the patriarchs Adam, Noah, Abraham, Isaac, Jacob, and Joseph, and the great things the Lord has done for our fathers. We are able to understand the covenants the Lord has made in past dispensations and in the latter days. We are also able to better comprehend the writings of ancient prophets such as Moses, Isaiah, Jeremiah, and Ezekiel and to discern from them the timeless message of repentance, the themes of scattering and gathering, and the prophecies concerning the coming of the Messiah—first in the flesh to atone for the sins of the world and again at the end of time. Just as the Old Testament provides a foundation for reading the rest of the scriptures, the light of the Restoration can reveal hidden treasures in the Old Testament. This bibliography is an attempt to guide readers to this treasury of “things new and old.”Criteria for Inclusion. This bibliography is meant to be a comprehensive listing of books and articles written by Latter-day Saints to Latter-day Saints about the Old Testament from 1830 through 1997. To be included, a book or an article must be primarily on an Old Testament topic. Consequently we have not included New Testament, Book of Mormon, or Pearl of Great Price topics unless they are specifically related to the Old Testament.2 Nor have we included writings on apocryphal or pseudepigraphical books unless they are relevant to the Old Testament. We have included general conference addresses published in the Ensign (1971–), but we have not included conference talks before this time. We have included a few articles by non-Latter-day Saints aimed at an LDS audience, but have not included biblical studies presented by LDS scholars in non-LDS settings.The Old Testament has been the course of study in Sunday School from September 1972 to August 1974 and September 1980 to August 1982, and from January to December in 1986, 1990, 1994, and 1998. Numerous Old Testament items have been published in those years. The articles that appear weekly in the Church News and coordinate with Sunday School lessons have not been included in this bibliography.The following periodical or recurring sources were surveyed for this bibliography: BYU Studies (1959–); Church Educational System symposia and manuals; The Church of Jesus Christ of Latter-day Saints manuals; Contributor (1879–1896); Dialogue (1966–); Encyclopedia of Mormonism; Ensign (1971–); The Evening and the Morning Star (1832–34); Improvement Era (1897–1970); Millennial Star (1840–1970); New Era (1971–); Sperry Symposia; Sunstone (1981–); theses and dissertations at BYU; and Young Woman’s Journal (1889–1929).Three Lists. The entries are organized in three overlapping lists. First, all entries are listed by author’s names with complete bibliographic information and a very short abstract in cases where the contents of the publications are not adequately described by their titles. This is followed by a list of the entries organized by canonical books of the Old Testament. A third listing is divided into subject categories. All the entries are found in the author list and are found again listed either in the canonical or the subject categories. Many entries are found both in the canonical listing as well as in one or more subject listings.Gaining Access. Most, if not all, of the entries in this bibliography are available at the Harold B. Lee Library at BYU. Many of them are readily available on the shelves, but some are kept in Special Collections. The bibliography itself can be accessed electronically at http://humanities.byu.edu/BYU Studies/homepage.htm.Acknowledgments. This bibliography began with a work by Dane Robertson entitled Index of Mormon Literature on the Old Testament, compiled for the History and Religion Library at BYU, which included entries up through 1981. Originally we intended to simply update that index, but in the course of our work we adopted somewhat different criteria for collecting and organizing the entries, and we ended up surveying the corpus of LDS writings again. We remain indebted to this earlier work. Many have worked in various capacities on the bibliography over the last several years: Eryn Johnson Gibson, Brian Jones, Jennifer Hammond Merrill, Becky Schulthies, and Luke Todd have worked through Religious Education on compiling, typing, abstracting, and checking the entries. Daniel B. McKinlay helped with the compilation. Jennifer Hurlbut, David Allred, and the interns and staff at BYU Studies rechecked and formatted the entries.We invite corrections and additions. A master list is kept in electronic form and can readily be expanded and reorganized. Hopefully, a supplement can someday be issued including future publications and additions to this bibliography. This work is one of collection and description. We have not attempted to evaluate the entries in terms of scholarly accuracy or doctrinal correctness.
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BYU Studies Vol. 38 (1999)
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In his landmark conference addresses in 1986, President Benson repeatedly cited the Doctrine and Covenants and reiterated his long-standing belief that the Church was under condemnation for taking the Book of Mormon too lightly. He also announced that “the Lord has revealed the need to reemphasize the Book of Mormon.” Latter-day Saints responded with an enormous and passionate effort to fully utilize the Nephite record. Such fervor did not always exist.
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In the last five years, dramatic advances in deciphering ancient Maya writing have unveiled the Classic Maya as, above all, a people of faith. The Maya gloried in their closeness to the supernatural. They worshiped many gods, built temples to house images of supernatural beings, developed complex theologies of spirit and matter, and envisioned a world permeated by living essences. Now many of these beliefs and practices lie open to our gaze. Decipherment of Maya hieroglyphic writing allows us to begin to understand the Classic Maya concept of the nature of human existence, their system of morality, and their religious practice and how such practices melded with political or dynastic concerns.
BYU Studies Vol. 39 (2000)
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When a group of LDS scholars collaborated in 1994 under the auspices of the Foundation for Ancient Research and Mormon Studies to publish a book on the allegory of the olive tree in Jacob 5, few substantial works on olive production in the ancient world existed. Now, two new archaeological books add a wealth of information to our understanding of the importance of the olive in ancient life. The first mention of the olive in the Book of Mormon is found in Lehi’s prediction of the Babylonian captivity and the coming of the Lamb of God. Lehi compared the house of Israel to an olive tree whose branches would be broken off and scattered upon all the face of the earth (1 Ne. 10:12). After being scattered,the house of Israel would be gathered and the natural branches of the olive tree, or the remnants of the house of Israel, would be grafted in, or come to a knowledge of the true Messiah (1 Ne. 10:14). In this passage, Lehi probably drew upon Zenos’s allegory, found on the plates of brass. In incredible horticultural detail, that allegory compares the house of Israel to an olive tree. Yet that Old World information was apparently lost among Lehi’s descendants in the New World. After the fifth chapter of Jacob, the olive is not mentioned again in the Book of Mormon.
Book of Mormon Scriptures > Jacob
Book of Mormon Scriptures > Enos
Old Testament Topics > Flora and Fauna
Old Testament Topics > Olive Oil
BYU Studies Vol. 40 (2001)
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One of the strangest and most extensive archaeological hoaxes in American history was perpetrated around the turn of the twentieth century in Michigan. Hundreds of objects known as the Michigan Relics were made to appear as the remains of a lost civilization. The artifacts were produced, buried, “discovered,” and marketed by James O. Scotford and Daniel E. Soper. For three decades these artifacts were secretly planted in earthen mounds, publicly removed, and lauded as wonderful discoveries. Because the Michigan Relics allegedly evidence a Near Eastern presence in ancient America, they have drawn interest from The Church of Jesus Christ of Latter-day Saints as well as the Reorganized Church of Jesus Christ of Latter Day Saints. This article traces the intriguing history of this elaborate affair and Mormonism’s encounter with it. At the center of this history lies the investigation of the artifacts by Latter-day Saint intellectual and scientist James E. Talmage.