The Book of Mormon culture is found to be strikingly similar to that of the Middle East. An Arab Latter-day Saint tells his experience with the Book of Mormon and how he is able to relate to the stories within its pages because of his cultural origins. Among the congruities discussed are the structure of the family, the concept of taking oaths, the behavior of women, and the danger of the desert. Together, these points demonstrate the worth of the Book of Mormon and show how each reader is able to draw from his or her own cultural background in order to infer different messages.

The discovery in Jerusalem of two inscribed silver strips, dating from the seventh century BC, support the Book of Mormon claim of writing on metal plates.

Michael D. Coogan identifies the silver plates found in a Jerusalem burial site as one of the ten most significant finds for biblical archaeology because “they are our earliest witness to the text of the Bible.”

A three-foot sword excavated at Vered Jericho, likely dating to 620 BC, lends credence to the description of the sword of Laban in the Book of Mormon.

The Book of Mormon mentions synagogues in twenty-five passages. An important resource that may help us understand what the Book of Mormon means by the word synagogue is the body of research on biblical synagogues. This is especially true of research related to the years prior to the Babylonian captivity of the Jews, which began in 586 BC, since this is the time period when Lehi left Jerusalem. We would expect, therefore, that the nature of biblical synagogues before the captivity would have greatly influenced the concept of the synagogue that Lehi and his family took with them to the New World. In this article, William J. Adams Jr. details the historical development, nature, and cultural function of synagogues of the biblical era and relates them to the history, form, and religious function of synagogues in the New World.

Review of “Scripture” (1988), by Norman L. Geisler

Alma’s distinctive use of the word state in the Book of Mormon is present in his unique concentration of state, his tendency to reword with state, and his treatment of a shared topic involving state.

Review of John Sanders. No Other Name: An Investigation into the Destiny of the Unevangelized. and Review of Gabriel Fackre, Ronald H. Nash, and John Sanders. What about Those Who Have Never Heard? Three Views on the Destiny of the Unevangelized.

Review of My First Scripture Stories (1994), by Sherrie Johnson, illustrated by Tyler Lybbert

Over the last several decades, scholarly discussion on the textual world of the Second Temple has been shifting. Ideas about texts and the development of the biblical canon began to be reshaped by the discovery of the Dead Sea Scrolls, which altered previously established ideas about the configuration of a prebiblical canon. Investigation of those and other texts made it apparent that the structure of the biblical canon was still fluid at a much later date than was originally thought. These new scholarly analyses are redefining the timelines and ideas about the early shape of the biblical text and its elasticity. Such developments have been particularly intriguing for Latter-day Saints because they have generated new ways of thinking about the historic limits of text and canon. In her new book, Eva Mroczek takes the discussion a step further and in a direction that will resonate well within the Mormon scholarly community. Her aim is to identify the “literary imagination” of Jewish antiquity or, in other words, the ways in which ancient writers and scribes conceived of their own textual world. Although she is not the first to point out the anachronistic difficulties that can plague modern scholars in their approach to texts from antiquity, she is one of the first to try to re-create a vision of an original literary mindset from the ancient texts themselves. Her study culls texts from antiquity for clues about the ways in which ancient communities thought about literature, text, authorship, and canon.

Personal reminiscences about Sidney B. Sperry.

Skeptics have misused some historical sources as they attempt to reverse the Eight Witnesses’ statements about their physical contact with the Book of Mormon plates. The Eight Witnesses speak of viewing the plates themselves with unobstructed vision. They left 10 specific statements of handling the plates. This article provides an overview of the statements and experiences of the Eight Witnesses and the arguments of their critics, both then and now. Their unequivocal testimonies resist revisionists’ attempts to portray their experience as mere illusion or deception.

Richard Anderson gives an overview of the secular and divine functions of witnesses and refers to the anticipation surrounding the revelatory calling of witnesses to view the plates. He describes the circumstances of their calling, details aspects of their lives, comments on their character traits, and answers several typical questions of skeptics. Anderson emphasizes that these witnesses were true to their testimonies.

Review of “A Rhetorical Approach to the Book of Mormon: Rediscovering Nephite Sacramental Language” (1993), by Mark D. Thomas.

Oliver Cowdery’s records border on scripture. His supplementary testimonies are of the same eyewitness quality as the Joseph Smith references that have entered the standard works. Much of Cowdery’s thinking and writing was modified and polished to a scriptural level by Joseph Smith.

This Annual Neal A. Maxwell Lecture was given at Brigham Young University on 20 March 2009. Anderson respects both the Savior, Jesus Christ, and Joseph Smith, seer and revelator. He lays a foundation for the four Gospels and their historical authenticity. He notes the abundance of materials available about Joseph Smith and details his First Vision, the accounts of the Book of Mormon witnesses, sacred influences in Joseph’s life, and the significance of the events at Carthage.

Review of Joseph Smith's New York Reputation Reexamined (1990), by Rodger I. Anderson.

Personal reminiscences about Sidney B. Sperry.

Review of In Sacred Loneliness: The Plural Wives of Joseph Smith (1997), by Todd M. Compton

Personal reminiscences about Sidney B. Sperry.

Over the last twenty years, various objective author-attribution techniques have been applied to the English Book of Mormon in order to shed light on the question of multiple authorship of Book of Mormon texts. Two methods, one based on rates of use of noncontextual words and one based on word-pattern ratios, measure patterns consistent with multiple authorship in the Book of Mormon. Another method, based on vocabulary-richness measures, suggests that only one author is involved. These apparently contradictory results are reconciled by showing that for texts of known authorship, the method based on vocabulary-richness measures is not as powerful in discerning differences among authors as are the other methods, especially for works translated into English by a single translator.

Almost every summer since 1935, the Church of Jesus Christ of Latter-day Saints has staged a pageant at the Hill Cumorah. This article starts with the history of the pageant from its beginnings in the 1920s as a Cumorah Conference of the Eastern States Mission convened by mission president B. H. Roberts and held at the Smith Family Farm. Details about the pageant’s move to the Hill Cumorah as well as scripts, directors, music, costumes, props, set design, lighting, and choreography are included. The author concludes with the details of retiring the original script after 50 years of use and of the challenges of producing and revitalizing the new pageant while maintaining its purpose as a missionary tool.

Review of The Book of Mormon and Other Hidden Books: “Out of the Darkness unto Light” (2000), by John A. Tvedtnes

The fifth annual Neal A. Maxwell lecture was presented by Marilyn Arnold on March 10, 2011, at Brigham Young University. Arnold (PhD, University of Wisconsin--Madison) is emeritus professor of English at Brigham Young University. She describes how her love of literary scholarship meshed with her developing views of Christian discipleship as she discovered literary richness in the Book of Mormon. The lecture was sponsored by the Neal A. Maxwell Institute for Religious Scholarship.

Literary analysis provides useful tools in the study of sacred texts, including the Book of Mormon. For the author, three transforming events that enhanced her study of the Book of Mormon included reading the book in earnest as a complex and masterful literary text, the entrance of the Spirit into her study of the book, and a prayerful desire to experience the great change of heart described by King Benjamin and Alma. Nephi begins his record with sincerity and honesty and serves notice that he intends to prepare a true record. The opposition between Nephi and his brothers Laman and Lemuel illustrates well Lehi’s teachings on the necessity of opposition in all things. More subtly, the reader notes a contrast between the characters and personalities of Nephi and Jacob. Jacob is portrayed as an empathetic and compassionate person who was tutored by exile and isolation.

On 25 March 2010, in the Harold B. Lee Library Auditorium, Brigham Young University, Marilyn Arnold presented this lecture as part of a series honoring Hugh W. Nibley on the 100th anniversary of his birth (27 March 2010).

In this lecture commemorating the one hundredth anniversary of Hugh Nibley’s birth, Arnold paints a picture of him by discussing not only his scholarship but also his very unique, and often humorous, writing and speaking styles and his consistent jabs at academia. According to Arnold, who read everything Nibley had written on the Book of Mormon, Nibley was never more eloquent or serious than when he defended that book. Often, Arnold notes, his defenses and other writings are illuminated by literary devices, including the use of parable, epistle, and Platonic dialogue.

In the Book of Mormon, two records (a large engraved stone and twenty-four gold plates) contain the story of an ancient civilization known as the Jaredites. There appears to be evidence of an unpublished third record that provides more information on this people and on the history of the world. When the brother of Jared received a vision of Jesus Christ, he was taught many things but was instructed not to share them with the world until the time of his death. The author proposes that the brother of Jared did, in fact, write those things down shortly before his death and then buried them, along with the interpreting stones, to be revealed to the world according to the timing of the Lord.

Utilizing techniques adapted from literary criticism, this paper investigates the narrative structure of the Book of Mormon, particularly the relationship between Nephi’s first-person account and Mormon’s third-person abridgment. A comparison of the order and relative prominence of material from 1 Nephi 12 with the content of Mormon’s historical record reveals that Mormon may have intentionally patterned the structure of his narrative after Nephi’s prophetic vision—a conclusion hinted at by Mormon himself in his editorial comments. With this understanding, readers of the Book of Mormon can see how Mormon’s sometimes unusual editorial decisions are actually guided by an overarching desire to show that Nephi’s prophecies have been dramatically and literally fulfilled in the history of his people.

A summary of the scriptural and historical evidences concerning the Arabian Bountiful, with an evaluation of all possible coastal locations on the Arabian peninsula based upon exploratory fieldwork by the authors in the Sultanate of Oman and the Republic of Yemen from 1984 to 1990. The study concludes that an objective and precise identification of Bountiful with a present-day location is now feasible and introduces data on physical traces revealing very early human involvement at the site.

Scholars have presented and defended different viewpoints concerning the Lehite journey and the location of Nephi’s Bountiful. Aston explains that some of these arguments contain factual errors, such as claims regarding fertility and timber for Nephi’s ship and a lack of accounting for all possibilities. Discrepancies in theories and differences in opinion do not lessen the worth of all that has been found in Arabia and the supported theories, but acknowledging the sometimes contrary data will aid the search for the best candidate for Nephi’s Bountiful.

Review of Discovering Lehi: New Evidence of Lehi and Nephi in Arabia (1996), by Lynn M. and Hope A. Hilton

Ancient altars in Yemen bear the inscription Nihm, a variant of the word Nahom. According to the Book of Mormon, one of the travelers in Lehi’s group, Ishmael, was buried at a place called Nahom. Because the altar has been dated to about the sixth or seventh century BC (the time of Lehi’s journey), it is plausible that the Nihm referred to on the altar could be the same place written about in the Book of Mormon. This article discusses the discovery site, the appearance of the altars, and the process of dating the altars, as well as the place-name Nahom in its Book of Mormon setting.

In recent years several scholars have drawn the attention of Latter-day Saints to the phenomenon popularly known as “El Niño.”1 In 1990 David L. Clark highlighted the fact that a mechanism was now known to science that would permit, periodically, easterly sea travel across the Pacific, the direction Lehi’s party is understood to have traveled.2 ENSO, the more formal acronym for this phenomenon, comes from El Niño (the Christ child) and Southern Oscillation, referring to the fact that the changes commence in the southern Pacific Ocean. The intermittent ENSO effect creates an easterly equatorial current running counter to the prevailing westerly direction of Pacific currents and winds. The winds can even blow in reverse, thus not only allowing but encouraging sea travel to the western coast of the Americas.

According to the Book of Mormon, a land named “Bountiful” was a fertile site on the Arabian Peninsula with timber, fresh water, and ore where Nephi built a ship to carry Lehi’s group to the New World. In the seemingly barren land of the southern Arabian peninsula, a site that appears to correspond to the description in Nephi’s record has been identified on the remote southern coast of the country of Oman. Kharfot may not be the exact location of Bountiful, but its discovery does show that a place matching the criteria for Bountiful does exist.

An early version of this paper was presented October 17, 1986, at the 35th Annual Symposium on the Archaeology of the Scriptures, sponsored by the Society of Early Historic Archaeology at Brigham Young University in Provo, Utah. Based upon field research by the authors in the Republic of Yemen 1984 - 1990, it was revised January 1991.

Eyewitnesses to the Book of Mormon plates described in consistent terms the rings that bound the gold plates into a single volume. The rings were three in number and apparently made of the same material as the plates themselves. While our attention naturally focuses on the plates and the translation of the text engraved upon them, the rings may offer another subtle but telling confirmation of the record’s ancient origin.

Review of In Sacred Loneliness: The Plural Wives of Joseph Smith (1997), by Todd M. Compton

Review of “Scripture” (1988), by Norman L. Geisler

Aspects of the three days of darkness following the three-hour period of intense destruction described principally in 3 Nephi include: (1) the strange absence of rain among the destructive mechanisms described; (2) the source of the intense lightning, which seems to be unaccompanied by rain; (3) a mechanism to account for the inundation of the cities of Onihah, Mocum, and Jerusalem, which were not among the cities which “sunk in the depths of the sea”; and (4) the absence in the histories of contemporary European and Asiatic civilizations of corresponding events, which are repeatedly characterized in 3 Nephi as affecting “the face of the whole earth.”

A critique of Warren Aston’s “Identifying Our Best Candidate for Nephi’s Bountiful,” published in volume 17/1–2 of the Journal of the Book of Mormon and Restoration Scripture.

Hugh Nibley cared deeply about creation and was passionate about our stewardship over the earth. His arguments in defense of the environment were informed by the disciplines he knew best: history, philosophy, and theology. From his study, research, and reasoning, Nibley drew several principles that seem to have directed his thoughts and crafted his sense of environmental stewardship. Four of these principles are discussed in this paper: (1) humankind has a divine mandate to properly care for creation; (2) humankind’s spiritual health and environmental heath are linked; (3) creation obeys, reverences, and provides for humankind, as humankind righteously cares for creation; and (4) humankind should not sacrifice environmental health for temporal wealth.

A review of Hugh Nibley’s thoughts and writings on the environment.

In February 1998, five Brigham Young University professors spent more than a week together in southern Oman to collect data for future research projects in the area, which seems to correspond to the end of Lehi’s trail in the Old World. Future research must be performed in a professional manner and seek to reconstruct that part of the world in 600 BC. Botanical, archaeological, chronological, mineralogical, geological, and inscriptional studies in the area would depend on acquiring sponsors in Oman and on the availability of resources.

Review of The Allegory of the Olive Tree: The Olive, the Bible, and Jacob 5 (1994), edited by Stephen D. Ricks and John W. Welch.

Review of “A Word to Our Mormon Friends” (1998)

Review of John W. Welch. The Legal Cases in the Book of Mormon.

Review of “Does the Book of Mormon Reflect an Ancient Near Eastern Background?” (2002), by Thomas J. Finley, and “Rendering Fiction: Translation, Pseudotranslation, and the Book of Mormon” (2002), by David J. Shepherd.

Review of The Book of Mormon and Other Hidden Books: “Out of Darkness unto Light” (2000), by John A. Tvedtnes

Review of Grant Hardy, ed. The Book of Mormon: A Reader’s Edition.

A follow-up on a previous article on enallage provides further strength for a pattern of a speech to a prophet in which later verses seem to be addressed to both the prophet and his posterity by use of the plural ye.

Thomas W. Brookbank long ago suggested that enallage, meaning the substitution of the singular for the plural or vice versa for rhetorical effect, is present in the Book of Mormon. Enallage does appear to exist as a prominent, meaningful rhetorical figure in the Bible, but its presence in the Book of Mormon is more difficult to demonstrate given the pronominal variation found in the Book of Mormon, a factor that Brookbank did not account for in his study. Nevertheless, a careful reading of contextual and verbal clues reveals that enallage does indeed appear to exist in some passages in the Book of Mormon. An awareness of this usage is important for a full understanding of such passages.

Review of Richard Neitzel Holzapfel, Eric D. Huntsman, and Thomas A. Wayment. Jesus Christ and the World of the New Testament; An Illustrated Reference for Latter-day Saints.

Review of Donald W. Parry. Harmonizing Isaiah: Combining Ancient Sources.

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

Hebrew poetry is based on various patterns of parallelism. Parallel lines are in turn created by the use of parallel words, that is, pairs of words bearing generally synonymous or antithetic meanings. Since the 1930s, scholars have come to realize that many of these “word pairs” were used repeatedly in a formulaic fashion as the basic building blocks of different parallel lines. The Book of Mormon reflects numerous parallel structures, including synonymous parallelism, antithetic parallelism, and chiasmus. As word pairs are a function of parallelism, the presence of such parallel structures in the Book of Mormon suggests the possible presence of word pairs within those structures. This article catalogs the use of forty word pairs that occur in parallel collocations both in the Book of Mormon and in Hebrew poetry.

Royal Skousen’s work on his Book of Mormon critical text project demonstrates that he is an able textual critic who employs sound judgment and proven methods to uncover the original text of the Book of Mormon. In many cases, these decisions seem counterintuitive to untrained readers, but Skousen correctly applies the principle that a more awkward reading is most likely original. He also shows his ability to make conjectural emendations for which no direct textual evidence is available. In every case, Skousen clearly lays out his reasoning so that readers who disagree with his inferences can examine the evidence for themselves to reach their own conclusions. This paper goes on to speculate that Skousen’s work may in time bring the LDS and RLDS editions of the Book of Mormon closer together textually. In the end, the critical text project is a superb work of scholarship on par with the standard works of biblical textual criticism.

Review of John W. Welch and Erick B. Carlson, eds. Opening the Heavens: Accounts of Divine Manifestations, 1820-1844.

Review of Frank F. Judd Jr. and Gaye Strathearn, eds. Sperry Symposium Classics: The New Testament. and Review of Kent P. Jackson and Frank F. Judd Jr., eds. How the New Testament Came to Be: The 35th Annual Brigham Young University Sidney B. Sperry Symposium.

In Alma 24 we read of the courage of the people of Anti- Nephi-Lehi, Lamanites who had converted to the Lord. Their king pleaded with them, “Let us stain our swords no more with the blood of our brethren” (Alma 24:12). So great was their faith that they covenanted never to take up arms again and buried their weapons of war. When the unconverted Lamanites came against them, the Anti-Nephi- Lehies, rather than resist their attackers, prostrated themselves on the ground to pray and allowed their brethren to slay them.

The Joseph Smith Papyri have been a hot topic among scholars, especially since the resurfacing of fragments of the collection in the late 1960s. The facsimiles in particular have received much attention in scholarly circles, especially in relation to their accompanying explanations given by Joseph Smith. This article contributes evidence of the accuracy of Smith’s explanations, despite his lack of knowledge concerning Egyptology. Specifically, this article discusses the relationship between “ the idolatrous god of pharaoh” in Facsimile 1 with the Egyptian crocodile god, Sobek (also known as Sebek, Sobk, and Suchos), and his connection to the Middle Kingdom pharaoh Amenemhet III. Evidence both from historical texts and from archaeology demonstrates the important role Sobek played in the Fayyum region during the reign of Amenemhet III. Sobek was thus a likely candidate for the “ idolatrous god of pharaoh” of Facsimile 1 in the Book of Abraham.

Review of “Book of Mormon Christology” (1993), by Melodie Moench Charles.

Review of Book of Mormon: Wide-Margin Edition (1987), by Eldin Ricks.

In the spring and summer of 1838, the presidency of the Seventy in Kirtland organized Kirtland Camp to assist many of the poorer Church members living in Ohio to relocate to northern Missouri, a trek of more than eight hundred miles. Comprised of over five hundred individuals, including families, Kirtland Camp was the first Mormon company organized to assist in the migration of the Latter-day Saints in the history of the Church.

This article discusses possible explanations regarding the procedures Joseph Smith and his associates used in mounting the Joseph Smith Papyri fragments and their reasons for doing so. The backing materials, some of which contain drawings of a temple plan and plat sketches of northeastern Ohio townships, provide a valuable historical artifact that helps historians answer questions associated with the papyri. The dimensions, gluing techniques, and cutting patterns of the backing paper and papyri also help explain the mounting process, as does an examination of the handwriting on the backing paper. Careful analysis suggests that a portion of the backing material came from several sheets of paper glued together to make a large sheet on which plans for a temple were drawn. Historical evidence suggests that in late 1837 or early 1838, pieces of papyri were glued to this and other papers and cut into smaller pieces, some of which were put under glass to preserve the papyrus fragments from further deterioration.

In The Ransom of the Soul, Peter Brown explores how early Christians conceptualized the relationship between wealth and the afterlife. He limits his study primarily to the writings of Christian authors living in the Latin West between 250 and 650 ce and traces the evolution of the idea that “heaven and earth could be joined by money” in such a way as to affect the fate of souls after death (p. ix). Brown situates these developing discourses within their socioeconomic context and asks, How, when, and why did variations occur? How long did they take? And to what extent do they represent departures from previously established Christian or non-Christian religious systems? He argues that gradual changes in the social and economic context of the Western church were “reflected in changes in Christian representations of the other world and in the religious practices connected with the death and afterlife of Christian believers” (p. ix).

Review of The Grand Design: America from Columbus to Zion (1992), by E. Douglas Clark.

Review of A Standard unto My People (1990), by Robert E. Hales and Sandra L. Hales.

Review of Tennis Shoes among the Nephites: A Novel (1989), by Chris Heimerdinger.

Bell reviews the following books about Joseph Smith and the Book of Mormon: Susan Easton Black and Charles D. Tate Jr.’s edited volume Joseph Smith: The Prophet, the Man; Scot Facer Proctor and Maurine Jensen Proctor’s edition of The Revised and Enhanced History of Joseph Smith by His Mother; John W. Welch and Stephen D. Ricks’s edited volume King Benjamin’s Speech: “That Ye May Learn Wisdom”; and Donald W. Parry and John W. Welch’s edited volume Isaiah in the Book of Mormon.

Within the corpus of psalms in the Hebrew Bible is a group known as the communal laments. Characterized by their use of the first person common plural pronoun, some type of calamity experienced by the community, and a petition to God, these psalms incorporate similar imagery, terminology, and structure. This study explores these psalms and suggests that they relate closely to the Hittite treaty-covenant formula found elsewhere in the Hebrew Bible, yet differ in that they reflect an ongoing covenantal relationship rather than the establishment of such. Thus, these psalms enphasize Israel’s expectation that God, as the senior covenantal party, will fulfill his covenantal obligations if Israel remained worthy. These psalms, therefore, are representative of the unique relationship that Israel had with her God, a relationship reflected in Latter-day Saint theology as well.

Because clothing has a social function by which we define ourselves in relation to others, the rites of investiture and divestiture are often used within a given community as the individual moves from one social environment to another. These two rites can be used to examine the social progression of Adam and Eve via the fall, the symbolic movement from the mortal sphere to the divine sphere as represented with the veil, as well as the Christ-like nature of Tabitha who, like Christ himself, clothed others, thus giving them meaning and place within the community of believers.

To complement the premiere issue of Studies in the Bible and Antiquity, which will be sent to our subscribers, we asked Dan Belnap, whose article appears in the first issue, to briefly expand part of his topic for Insights.

At the time Jacob gave his speech in 2 Nephi 6–10, the Nephites had already been driven from two lands of inheritance and felt an ongoing concern of being cut off from God’s promises. Belnap illustrates that Jacob’s speech answers these concerns through emphasizing and expounding on the covenantal relationship made possible by God acting as the Divine Warrior. Jacob quotes Isaiah passages in his discourse and in some instances makes his own additions to emphasize important aspects. He illustrates how the Divine Warrior provides the hardships, knowledge, and power for an individual to become a divine warrior, and he discusses the Divine Warrior’s defeat over the monster of Death. The promises made by the Divine Warrior can provide hope and assurance to all.

Two critics evaluate the book By the Hand of Mormon: The American Scripture That Launched a New World Religion. Raish opines that Givens’s book effectively explains why a person might accept the Book of Mormon and facilitates a reader’s desire to better understand the Book of Mormon. Bennett adds that Givens approaches his discussion of the Book of Mormon as a scholar, resulting in a more accepting readership. Givens also studies the Book of Mormon with respect to its role in promoting the Church of Jesus Christ of Latter-day Saints as a worldwide religion.

Review of Matthew J. Grow. “Liberty to the Downtrodden”: Thomas L. Kane, Romantic Reformer.

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

Review of Duwayne R. Anderson. Farewell to Eden: Coming to Terms with Mormonism and Science.

In this statement, the First Presidency requests that the Book of Mormon not be rewritten into familiar or modern English because of “risks that this process may introduce doctrinal errors or obscure evidence of its ancient origin.”

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

Ancient Near Eastern treaties and Old Testament covenants exhibit many of the same literary elements. Of particular interest is the use of the Hebrew word y?da? ,“to know,” when it signifies “to enter into a binding agreement.” The use of this word in both treaties and scriptures supports the notion that prophets spoke of holy covenants using language that framed responsibilities between God and his people in legal terms. The Book of Mormon usage of to know reflects similar intent. This article discusses the background of the word to know, compares treaties with covenants, discusses to know in connection with ancient Near Eastern treaties and biblical covenants, and assesses to know in Book of Mormon covenants.

The Zoramites’ transformation from quiescent dissidents to aggressive enemies of their former brethren and mother culture is a powerful study of human nature. The Book of Mormon does not delineate the reasons that the Zoramites separated themselves from the larger population at Zarahemla, but they obviously felt a great deal of animosity toward their former brethren. Perhaps they had been marginalized in Nephite society because of their ethnicity. They constructed a culture that deliberately differed in many ways from that at Zarahemla, and they expelled all who were converted by Alma. Because of their extreme hatred of the Nephites, the Zoramites ultimately joined with the Lamanites as fierce enemies of the Nephites.

Ernst Benz originally presented this paper at the Eranos conference held in Ascona, Switzerland, in 1969. (See the publisher’s Web site at www.daimon.ch for more information about these annual Eranos conferences and for listings of Eranos yearbooks.) Ernst Benz’s collected Eranos lectures are found in his book Urbild und Abbild: Der Mensch und die mythische Welt (Leiden: Brill, 1974). This essay is on pages 475–508. The astute reader will pick up some of Benz’s misconceptions about Latter-day Saint beliefs.

This paper puts 3 Nephi 1 in conversation with Helaman 14 in order to argue for a complex relationship between temporality and the fulfillment of prophecy. In addition to echoing Matthew 5:17–18 in order to place a structural emphasis on fulfillment, 3 Nephi 1 portrays a series of Nephite misunderstandings about the nature of time and fulfillment that are then counteracted by the cosmic signs of Samuel the Lamanite. What Samuel’s signs ultimately show is that fulfillment of prophecy is best understood as the beginning of a new era rather than as a conclusion, and that this temporal reorientation makes repentance possible. After discussing how Samuel’s signs implicitly correct Nephite temporality, the paper concludes with a brief reflection on the implications for the Book of Mormon as a whole, arguing that the Book of Mormon is intended to function as a sign that likewise orients readers to a new experience of time.

Alma 13:3 is occasionally cited by LDS commentators as evidence for the doctrine of premortal foreordination—an interpretation that unfortunately overlooks a key feature of the organization and terminology of Alma 13. This brief note begins to sort out this and other interpretive complexities by proposing that Alma 13:3b–9 be read as a clarifying expansion of Alma 13:3a.

Luke 1:5-25 shares several themes and type-scenes in common with other biblical narratives, and yet one major allusion has often been overlooked: its connection with Isaiah 6:1-8. Like the first chapter of Luke, Isaiah 6 is also a prophetic call narrative that takes place in the temple, involves and angelic encounter, and explores the themes of silence and language. Despite the centrality of the temple in Israelite theology, temple epiphanies are surprisingly uncommon in the Hebrew Bible. Furthermore, in no other biblical texts does the recipient of the vision encounter an angel specifically at the temple’s altar. Where Zechariah is struck dumb, Isaiah also finds himself unable to speak and must have his language cleansed prior to his prophetic task. Because these are the only two texts in the Bible that share these convergences, it is clear that Luke intentionally alluded to Isaiah 6:1-8 in crafting the opening of his narrative. This allusion helps inform his audience about Jewish theology, sets John the Baptist apart as a prophetic figure, and introduces Luke’s later use of Isaiah 6:9-10 in Luke-Acts.

Berrett discusses point by point reasons why an ancient burial complex at Khirbet Beit Lei, sometimes called “Lehi’s cave,” is unlikely to have Book of Mormon connections. Brown describes a carved altar inscribed to the tribe Nihm discovered in the southwest Arabian peninsula (Yemen)—this location may be the place Nahom where Nephi’s father-in-law, Ishmael, was buried, according to the Book of Mormon record. The characters on the Anthon transcript reportedly taken by Martin Harris to New York to show to Professor Charles Anthon bear resemblance to characters on two Mexican seals made of baked clay. Szink identifies another possible Semitic source for the name Alma in the tablets of Ebla uncovered in Syria.

A cave southwest of Jerusalem caught the attention of several Latter-day Saint observers in the early 1960s. Graffiti in the cave seemed to portray themes or scenes related to the Book of Mormon, and some thought that the cave might have been the place described in the Book of Mormon as “the cavity of rock.” LaMar Berrett points out problems that weaken the likelihood that this is the case. Two scholarly articles on the cave are included.

Review of When Mormons Call: Answering Mormon Missionaries at Your Door (1999), and Inside Mormonism: What Mormons Really Believe (1999), by Isaiah Bennett

Review of Pope Fictions: Answers to 30 Myths and Misconceptions about the Papacy (1999), by Patrick Madrid

Review of “Christ” (1998), by Ron Rhodes

Review of Paul Owen. “Monotheism, Mormonism, and the New Testament Witness.” In The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement.

Review of Hidden Wisdom: Esoteric Traditions and the Roots of Christian Mysticism (1996), by Guy G. Stroumsa

Brigham Henry Roberts, a Book of Mormon scholar in the early twentieth century, was a pioneer in his field. He conducted research regarding the culture and the geography of the Book of Mormon peoples in an attempt to determine the setting of the Book of Mormon. His extensive work in this area has significantly influenced the progress of Book of Mormon research. Roberts also enthusiastically defended the book when others criticized it. He was able to do so effectively because of his study of and familiarity with the Book of Mormon. Roberts did, however, have a few limitations, the most detrimental being his unfounded assumption that “the narrow neck of land” in the Book of Mormon is the Isthmus of Panama. Yet, Roberts’s pioneering efforts remain today a crucial catalyst to modern analytical studies of the Book of Mormon.

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

Review of Life of Joseph Smith the Prophet (1888; 1986), by George Q. Cannon

Paper presented at the annual meeting of the Foundation for Apologetic Information and Research (FAIR), Sandy, Utah, 5 August 2004 (see www.fair-lds.org). Used by permission. Also published in Meridian Magazine Online (see www.ldsmag.com). Used by permission. Copyright 2004 Davis Bitton.

Review of “Anti-Intellectualism in Mormon History” (1966), by Davis Bitton

Davis Bitton provides a few guidelines to help readers determine whether a given text is anti-Mormon and to explain how readers should approach such texts.

Review of Grant H. Palmer. An Insider’s View of Mormon Origins.

Susan Easton Black discusses insights into the nature and mission of Jesus Christ that can be gained by examining the 101 names the Book of Mormon uses to describe him, such as Lord, Messiah, and Eternal Judge. She describes the book’s focus on the atonement and bears powerful testimony of its effects in her life and in the lives of others.

Review of Converted to Christ through the Book of Mormon (1989), edited by Eugene England.

The news media often characterizes some detractors of the Church of Jesus Christ of Latter-day Saints as “Mormon intellectuals” and presents them to the public as the thinking Mormons who know the inside story of the church. In this rush to produce controversial news, an obvious truth has been overlooked—that the LDS intellectual and academic communities are composed of strong believers in the Prophet Joseph Smith’s revelations and solid supporters of LDS Church leadership. Only at the fringes is there noticeable dissent.

Readers of Expressions of Faith will discover a marvelous, uncoached unity in these testimonies of LDS scholars. Although most of the 24 contributors are persons of substantial learning, none base their beliefs in scholarly insights. Rather, all point to an inner conviction that has come through life experience and God’s gift. As they explain, these testimonies enlighten their entire lives, including their scholarly endeavors. None feel conflict between the canons of scholarship and religious belief, but rather find the two mutually reinforcing and even necessary.

This unique book aims to strengthen people’s faith by precept and example as they pursue their own efforts to know the Lord and to understand his love and dealings with humankind.

Lehi’s dream of the tree of life, recorded in 1 Nephi 8, was a familial dream as father Lehi was primarily concerned for the eternal salvation of his posterity. Susan Easton Black discusses Lehi’s role as patriarch in his family—his counsel and leadership, his love for his family, and his heartache for Laman and Lemuel who chose not to partake of the fruit—and compares his life with that of Joseph Smith Sr.

This FARMS preliminary paper was presented at the symposium “Pioneers of the Restoration” on 8 March 1997.

The familiar narrative of how Martin Harris mortgaged his farm to pay the printing cost of the first five thousand copies of the Book of Mormon overlooks details that make possible a fuller appreciation of his key role in the restoration of the gospel. Financially and otherwise, Harris was uniquely situated to secure the publisher’s note and relieve the financial tension that imperiled the book’s publication. Details of his family background, land ownership, business enterprises, and generosity are reviewed. Despite his pattern of vacillating in his religious commitments, his loss of 116 pages of translated manuscript, his exposure to public ridicule, and his fracturing marriage, Harris proved willing and able to honor the mortgage agreement and the Lord’s directives to him in Doctrine and Covenants, section 19. He did so at great personal cost when all attempts to recoup the publication costs failed and the shared financial responsibility unexpectedly fell solely on him. The view is expressed that Harris was raised up by the Lord to assist the Prophet Joseph Smith by securing and then personally financing the first publication of the Restoration.

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

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

This past summer Brigham Young University, in collaboration with the American Society of Papyrologists (ASP), hosted the Seventh International Papyrology Summer Institute (June 20– July 29, 2011). The ASP began hosting these institutes in 2003 and plans to continue through 2015. The objective of the seminar is to teach participants how to read and use papyri and to provide them with the kind of practical experience that would enable them to make productive use of papyrus texts in their own research. Fields of study include Classics, ancient history, Egyptology, archaeology, ancient religions, and biblical studies.

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

Lehi’s exodus to the promised land is only the first of a series of exoduses occurring throughout the Book of Mormon. Indeed, Lehi’s exodus becomes mere precedent for later flights into the wilderness by Nephi, Mosiah, Alma1, Limhi, and the Anti-Nephi-Lehies. For the Nephites, continuing exodus is not merely historical fact. Understanding the biblical exodus as a type and shadow, the Nephites come to see their wandering as a metaphor of their spiritual condition. Thus, even centuries after Lehi’s arrival in the promised land, Nephite prophets recognize their status as “wanderers in a strange land” (Alma 13:23). As did Abraham, Isaac, and Jacob, the Nephites also looked beyond their temporal land of promise “for a city which hath foundations, whose builder and maker is God” (Hebrews 11:10).

This essay analyzes examples of poetry in the Hebrew Bible and the Book of Mormon that do not conform to the standards to which prose is typically confined. Each of these poems contains a syntactic device that scholars have come to identify by the term enallage (Greek for “interchange”). Rather than being a case of textual corruption or blatant error, the grammatical variance attested in these passages provides a poetic articulation of a progression from distance to proximity.

Genesis 27 is a story that depicts a series of ancient ritual performances. The narrative recounts the time when Jacob, the son of Isaac, received his father’s blessing by means of an act of deception. As an account that contains explicit examples of performances designed to set the activities apart from other less sacred occurrences, the blessing story in Genesis 27 contains features of what scholars refer to as \"ritualization\" in narrative. Ritualization can be defined as actions designed to distinguish and privilege what is being done in comparison to other, usually more commonplace, activities. Ritualization can assist those of a lesser status in accomplishing their objectives that stand in opposition to the desires of the powerful. When read as ritualization in narrative, Genesis 27 can be interpreted as an account that portrays the use of ancient temple and sacrificial imagery in order to secure a sacred blessing.

In defense of the historicity—the historical actuality—of scriptures embraced by Latter-day Saints, several BYU and Institute scholars have contributed to a collection of essays published recently by BYU’s Religious Studies Center. Edited by Paul Y. Hoskisson, Historicity and the Latter-day Saint Scriptures contains 11 essays that explore this topic.

Few literary genres from the ancient world stand out so prominently as the Near Eastern vassal treaty. Scholars have shown that these political contracts formed between vassal kings and suzerain provided the conceptual background for the book of Deuteronomy. “The assumption is that Israel conceived of its relation to Yahweh as that of subject peoples to a world king and that they expressed this relationship in the concepts and formulas of the suzerainty treaty.”

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

One of the most important contributions of biblical scholarship since the time of Joseph Smith has been the recognition and analysis of editorial activity in the Old Testament. Like the Hebrew Bible, the Book of Mormon is a compilation of several literary sources produced under the auspices of ancient editors or redactors. Significantly, one of the primary signs of editorial activity in the Old Testament, a technique known as repetitive resumption, is also attested in the Book of Mormon.

Review of Joel P. Kramer and Scott R. Johnson. The Bible vs. the Book of Mormon.

Alma 32 is a learned text on the topic of faith. The account incorporates creation imagery from the opening chapters of Genesis. Alma’s sermon follows a theological pattern in the Hebrew Bible where creation is used to encourage audiences to exercise faith in the present by considering the primordial past.Alma compares the “word of God” unto a seed, telling his audience that they are to be involved with “planting.” Thus, Alma’s sermon combines the two distinct creation views in the Genesis narratives, for God speaks the divine word in order to create in Genesis 1, and he plants seeds and trees to create his garden paradise in Genesis 2–3. By invoking the miracle of creation in the past into a present context of seed growth and recreation, Alma encourages his readers to fulfill the measure of their own creation by experimenting upon the divine word. Obtaining the type of faith Alma describes is therefore the very purpose of human existence, and it has been from the beginning.

Review of Michael S. Helser. “You've Seen One Elohim, You've Seen Them All? A Critique of Mormonism's Apologetic Use of Psalm 82.”

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

After nearly three-quarters of a century, the Church of Jesus Christ of Latter-day Saints sought to reestablish its presence in the Palmyra area by sending Willard W. Bean and his family to live in the newly acquired Joseph Smith Sr. home in Manchester, New York. Bean soon discovered he had a difficult task set before him because Joseph Smith and Mormonism were held in derision in Palmyra. During the twenty-four years that the Bean family lived in the home, they overcame ostracization through cultivating friendships and preaching the gospel. Willard Bean was instrumental in the acquisition of additional properties of historical significance, including the Hill Cumorah. He restored and improved the Hill Cumorah and nearby acreage. Having completed their assignment to make friends for the church in Palmyra and to build up the church there, the Beans were released from their mission in 1939.

Select bibliography of LDS research on the Dead Sea Scrolls.

Royal sonship is a key theme of Mosiah 1–6, including King Benjamin’s seminal address at the temple in Zarahemla (Mosiah 2–5) on the occasion of his son Mosiah’s enthronement. Benjamin, however, caps this covenant sermon, not with an assertion of his son’s royal status and privileges, but with a radical declaration of his people’s royal rebirth (or adoption) as “ the children of Christ, his sons and his daughters” (Mosiah 5:7) and their potential enthronement at God’s “ right hand” (5:9). Similar to rhetorical wordplay involving proper names found in the Bible, the Book of Mormon, and other ancient texts, Benjamin’s juxtaposition of “sons”/“daughters” and the “right hand” constitutes a deliberate wordplay on his own name, traditionally taken to mean “son of the right hand.” The name of Christ, rather than Benjamin’s own name, is given to all his people as a new name—a “throne” name. However, he warns them against refusing to take upon them this throne name and thus being found “on the left hand of God” (5:10), a warning that also constitutes an allusion to his name. Benjamin’s ultimate hope is for his people’s royal, divine sonship/daughterhood to be eternally “sealed.”

In his analysis of Mosiah 1:2–6 and 1 Nephi 1:1–4, John A. Tvedtnes notes that in many instances “Nephite writers relied on earlier records as they recorded their history.”1 He makes a convincing argument that the description of King Benjamin teaching his sons “in all the language of his fathers” (Mosiah 1:2) is modeled on Nephi’s account.

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

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

An earlier Insights article noted a possible wordplay in the first verse of the Book of Mormon that provides internal textual evidence that the name Nephi derives from the Egyptian word nfr. While nfr denotes “good, fine, goodly” of quality, it also signifies “beautiful, fair” of appearance. Assuming that at least some senses of the Egyptian word passed into Nephite language and culture, this second sense of nfr may have influenced Nephite self-perception. Several Book of Mormon passages evidence the affiliation.

The New Testament records that Jesus’s disciples \"worshiped\" him during several postresurrection theophanies. To understand the disciples’ actions on these sacred occasions, it is necessary to understand the rite of proskynesis as observed in ancient Israel (particularly in the Jerusalem temple) and in the surrounding cultures and cults of the ancient Near East. When scripture uses terms rendered \"worship,\" proskynesis (concrete, hierarchical prostrations of an inferior to a superior rather than just abstract veneration) is almost always intended. Literally a \"kissing in the presence [of]\" a superior being, proskynesis acknowledges the recipient’s divinity and the giver’s submissive humility. Proskynesis was also a sublime and supreme expression of love. As John foresaw, the God who was \"apprehended\" in the Jerusalem temple with proskynesis will be acknowledged not as a pseudo-divine Caesar or Herod but as universal Sovereign by the numberless hosts of those he redeems. Proskynesis, then, is a (disciple’s) means of actualizing eschatological reality and Jesus’s unrivaled position in that reality.

Latter-day Saint scholars Hugh W. Nibley and John A. Tvedtnes have discussed at length how a staff, rod, and sword came to be commonly identified with the word of God in the ancient Near East.¹The evidence they cite from the Bible, the earliest Hebrew commentators, modern biblical scholarship, and elsewhere affirms Nephi’s unambiguous assertion that the “word of God” is a “rod.”

Review of The Mormon Hierarchy: Extensions of Power (1997), by D. Michael Quinn.

Also available for free at BYU ScholarsArchive.

A review of Approaching Zion, Collected Works of Hugh Nibley, vol. 9.

Review of Trent D. Stephens and D. Jeffrey Meldrum. Evolution and Mormonism: A Quest for Understanding.

One of the most moving accounts in the Book of Mormon is of the people of Ammon, their covenant to bury and never use again their weapons of war, their faith to sacrifice themselves instead of fighting back against their Lamanite brethren, and their sacrifice to send their children to war to aid the Nephites. Some interpret the stance that the Ammonites took against war to be pacifist. Some indications point toward this conclusion: their burying their weapons, covenanting never to fight again, allowing themselves to be slaughtered twice, and being motivated in these actions out of love for their Lamanite kin. However, when the text is read more carefully, it can easily be seen that further actions would not necessarily have reflected a pacifist view toward war: not objecting to the Nephite war in their defense, providing Nephite soldiers with food and supplies, and sending their own sons into battle would surely indicate that their personal opposition to war stemmed from the covenants they made during repentance.

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

The Maxwell Institute makes every effort to keep most of the books we produce and publish, either on our own or with others, in print. At the same time, we face increasing costs to do this. Many of our recent books (and all of our periodicals) are available digitally, and we are working to ensure that our past titles will be available both digitally and in print. In the future our publications, includ- ing our periodicals, will come out in both formats.

This review enthusiastically endorses Boyd Petersen’s biography of his father-in-law, Hugh Nibley. Petersen intersperses narrative chapters with thematic ones in Hugh Nibley: A Consecrated Life.

By Miles Gerald Bradford, Published on 01/01/97

Introduction to the book.

Bradford introduces reviews of Royal Skousen’s work on the critical text project.

Review of Richard Neitzel Holzapfel and Thomas A. Wayment, eds. From the Last Supper through the Resurrection: The Savior’s Final Hours.

Study of the Church of Jesus Christ of Latter-day Saints has become a topic of increasing interest to universities and scholars around the country. Bradford addresses this new attention and discusses topics that scholars should research in more depth in order to achieve an accurate academic view of Mormonism.

This colorful, informative book features reports on the multi-pronged effort to determine as far as possible the original English-language translation of the Book of Mormon. Royal Skousen, the editor and principal investigator of the original and printer’s manuscripts of the Book of Mormon, details the project’s history and some of the more significant findings. Robert Espinosa reviews his team’s painstaking work of preserving and identifying remaining fragments of the original manuscript. Ron Romig narrates the investigation into the printer’s manuscript, and Larry Draper explains how the press sheets for the 1830 edition reveal overlooked details of the printing process. In an insightful response, Daniel C. Peterson interpolates evidence from Skousen’s research to show the divine manner in which the Book of Mormon came forth.

This article explores the ancient Near Eastern rituals that endowed kings with this power, specifically the rites suggested by the Investiture Panel at the palace of Mari, with specific focus on the motifs of creation, sacred garden, and divine kingship. Because contemporary evidence at Mari relating to an interpretation of the panel and the functions of various rooms of the palace is limited, it will be necessary to rely in part on a careful comparative analysis of religious texts, images, and architecture throughout the ancient Near East, including the Old Testament. Comparative analysis not only has the benefit of increasing our understanding of ancient Mesopotamian religion but also can enrich our understanding of the Bible.

Stela 5, a large stone monument discovered in 1941 in Izapa, Mexico, was identified a decade later by M. Wells Jakeman as a bas-relief of Lehi’s vision of the tree of life. Scholars and laymen alike have both accepted and scoffed at this theory. This article provides a historical sketch of reactions to this claim and discusses some of the implications of accepting or rejecting Jakeman’s theory. Jakeman was the first to publish an LDS interpretation of Stela 5; later V. Garth Norman proposed a different interpretation based on a series of high-quality photographs of the monument. Suzanne Miles, a non-Mormon, postulated that Izapa Stela 5 presented a “fantastic visual myth,” and Gareth W. Lowe proposed that Stela 5 presents an original creation myth. Further criticisms and responses ensued over the years.

Review of Ronald W. Walker, Richard E. Turley Jr., and Glen M. Leonard. Massacre at Mountain Meadows: An American Tragedy.

Review of Sally Denton. American Massacre: The Tragedy at Mountain Meadows, September 1857.

The publication of the Book of Mormon brought forward the first of many comparisons between the restorational work of the Prophet Joseph Smith and his surrounding environment, including Freemasonry. One point of comparison has been the lambskin apparel mentioned in 3 Nephi 4:7. A possible connection exists between this item of apparel and ritual clothing that was worn in ancient Israel, Egypt, and Mesoamerica. I suggest a possible reason for the use of this item of clothing among the secret combinations in the Book of Mormon and discuss the lambskin apron used in Freemasonic ritual.

Review of The Mysteries of Godliness: A History of Mormon Tmeple Worship (1994), by David John Buerger

The lengthy sojourn of Lehi’s family in the Arabian desert invites the almost inevitable question whether circumstances forced family members to live in the service of tribesmen either for protection or for food. In my view, enough clues exist in the Book of Mormon—they have to be assembled—to bring one to conclude that the family lived for a time in a servile condition, a situation that apparently entailed suffering and conflict.

The following is part 1 of a two-part series of articles written by S. Kent Brown, executive producer of Messiah: Behold the Lamb of God. During production he was director of the Laura F. Willes Center for Book of Mormon Studies and FARMS at the Maxwell Institute. Messiah: Behold the Lamb of God, a documentary produced by the Neal A. Maxwell Institute for Religious Scholarship, the College of Religious Education, and BYU Broadcasting, received a sneak preview at BYU’s Education Week in August. For the first time ever, teachings of the restoration, sound academic views from faithful Latter-day Saint scholars, and state-of- the-art documentary production have been combined to produce this seven-part series on Jesus Christ, the Messiah. BYUTV will air the documentary beginning on January 10, 2010, and copies will be available for purchase in the spring.

The following is part 2 of a three-part series of articles written by S. Kent Brown, executive producer of Messiah: Behold the Lamb of God, a Neal A. Maxwell Institute, BYU Broadcasting, and Religious Education production. BYU Television will air part of the series on December 6, 2009. The entire seven-part documentary will air beginning on January 10, 2010. Copies will be available for purchase in the spring. This second article explores the path by which the film climbed from a simple concept to a completed project.

The following is part 3 of a three-part series of articles written by S. Kent Brown, executive producer of Messiah: Behold the Lamb of God, a Neal A. Maxwell Institute, BYU Broadcasting, and Religious Education production. BYU Television will air the seven-part documentary beginning on January 10, 2010. Copies will be available for purchase in the spring. This third article reviews unusual occurrences tied to the early filming in Egypt and Israel.

Review of LDS Perspectives on the Dead Sea Scrolls (1997), edited by Donald W. Parry and Dana M. Pike

The account of the journey of Lehi’s family through the wilderness mentions one local name, Nahom, where Ishmael was buried. The discovery of the tribal name NHM on three altars from the seventh and sixth centuries BC provides a likely location for that stopping point on their trip. This site is located at the bend of the incense trail that went in the opposite direction of Lehi’s group—westward to NHM and then turning northward.

In February 1998, five Brigham Young University professors spent more than a week together in southern Oman to collect data for future research projects in the area, which seems to correspond to the end of Lehi’s trail in the Old World. Future research must be performed in a professional manner and seek to reconstruct that part of the world in 600 BC. Botanical, archaeological, chronological, mineralogical, geological, and inscriptional studies in the area would depend on acquiring sponsors in Oman and on the availability of resources.

Royal Skousen’s endeavor to recover the original text of the Book of Mormon is more complicated than it seems because it involves more than simply reproducing the original manuscript. Rather, what Skousen means by “original text” is the very language that appeared on the Urim and Thummim. Every subsequent step, such as Joseph’s reading, his scribes’ understanding and transcribing of that utterance, and Oliver Cowdery’s copying of the manuscript for the printer, exposed the text to the possibility of human subjectivity and error. This paper explains the nature and scope of Skousen’s monumental undertaking and presents some of the methods and reasoning he employs to resolve disputed textual variants in search the Book of Mormon’s original text.

Editor’s introduction to a four-part series on the relationship of DNA studies to Book of Mormon origins.

Summary of current issue.

Introduction to the current issue.

Introduction to the current issue.

Introduction to the current issue.

Summary of current issue.

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A canyon in northwestern Arabia, Wadi Tayyib al-Ism, appears to be a strong candidate for the Valley of Lemuel in the Book of Mormon. Although its rare year-round stream seems to confirm this site as the valley, other locations must be considered. Brown gives arguments both in favor of and against three other propositions, all of which are within a few dozen miles of Wadi Tayyib al-Ism. The aspects of the river and the Red Sea, the drainage areas of wadis, and the character of the valley are all evaluated. Despite his one serious objection to Wadi Tayyib al-Ism—the difficulty Lehi’s family would have experienced in reaching the site from the north end of the Gulf of Aqaba—Brown argues that it is the most viable candidate for the Valley of Lemuel.

The wide-ranging sermon of Samuel the Lamanite, spoken from the top of the city wall of Zarahemla, exhibits poetic features in a censuring passage—features that bear similarities to laments found in the Bible, most notably in the Psalms. Like the laments in the Bible, those in Samuel’s speech show contacts with worship. In distinction to the biblical laments, but like the Thanksgiving Hymns of the Dead Sea Scrolls, the poetic pieces in Samuel’s sermon reveal a set of prophecies that find fulfillment in later periods, including the days of Mormon, the compiler and editor of the Book of Mormon.

Introduction to the following four articles on early translations of the Book of Mormon into French, German, Italian, and French.

This new selection of materials from the incomparable Encyclopedia of Mormonism includes 151 Book of Mormon articles by 115 scholars and articulate authors.

Within this compilation, readers will find: 45 illustrative photographs, maps, and charts, bibliographies, a unique list of entries by category, and a full index of passages.

Kent Brown and John Tvedtnes examine the question of when Christ appeared to the Nephites in Bountiful, offering different interpretations of 3 Nephi 10:18. Brown asserts that Jesus appeared near the end of the thirty-fourth year after Christ’s birth, almost a full year after the crucifixion. Tvedtnes proposes an earlier date, possibly as early as the same day of or the day following Jesus’ resurrection in Jerusalem.

Review of Mormonism and the Nature of God: A Theological Revolution, 1830-1915 (2000), by Kurt Widmer

Review of Christopher Kimball Bigelow. The Timechart History of Mormonism: FromPremortality to the Present.

The Liahona was given by the Lord as a communicationsdevice for Lehi to determine the appropriate direction of travel. This device contained two pointers, only one of which was necessary to provide directional information. But the Liahona was more than just a simple compass in function, for it additionally required faith for correct operation. Since a single pointer always "points" in some direction, the additional pointer was necessary to indicate whether or not the first pointer could be relied upon. This proposed purpose for the second pointer conforms to a well-established engineering principle used in modern fault-tolerant computer systems called "voting," in which two identical process states are compared and declared correct if they are the same, and incorrect if they are different. Hence the second pointer, when coincident with the first, would indicate proper operation, and when orthogonal, would indicate nonoperation.

After Joseph Smith’s death, the Saints still had many questions regarding the soteriological problem of evil and the doctrines about redeeming the dead. This paper details what leaders of the church after Joseph Smith have said in response to these previously unanswered questions. They focus on the nature of Christ’s visit to the spirit world, those who were commissioned to preach the gospel to the departed spirits, the consequences of neglecting the gospel in mortality, and the extent and role of temple ordinances for those not eligible for celestial glory. This paper focuses on both the early and the late teachings of President Joseph F. Smith. It explains the doctrinal and historical contexts for his vision in 1918 and the further insights provided by this vision.

Review of Book of Mormon Stories (CD-ROM, 1995), by Michael R. todd, Ted E. Van Horn, and Mark Van Horn

Reprinted in Hugh Nibley Observed.

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

Review of Inventing Mormonism: Tradition and the Historical Record (1994), by H. Michael Marquardt and Wesley P. Walters.

For six weeks this past summer, eight scholars from all over the United States and from Eu- rope met daily in the Maxwell Institute library to discuss and research the topic “The Cultural History of the Gold Plates.” They were the lat- est rendition of a seminar that has met every summer since 1997 under the direction of Richard Bushman, with the aid of Terryl Givens and Claudia Bushman, to explore as- pects of Mormon culture.

Richard Bushman compares the limitation of Joseph Smith’s language with the striking linguistic features of the revelations he received that are now included in the Doctrine and Covenants. Of particular interest to Bushman are those sections in which the Lord is speaking directly to his people— revelations that mix sublime religious teachings with ordinary details of church business.

Review of Carl Sagan. The Demon-Haunted World: Science as a Candle in the Dark.

The Book of Mormon does not give sufficient information about the background of Ishmael’s wife, the wives of Ishmael’s sons, and Nephi’s sisters to test the mitochondrial DNA of the group. Other problems for critics’ assertions include the uncertainty of Lehi’s possession of an Abrahamic Y chromosome and the complete disregard for the entire Jaredite population (remnants of which may have survived their final battle). Confident scientific conclusions are difficult to attain and cannot replace a spiritual witness of the truthfulness of the Book of Mormon.

Butler discusses the premises of the DNA argument between supporters and critics of the Book of Mormon.

Review of The Lands of Zarahemla (1993), by E. L. Peay.

Cannon’s examination of news articles and stories concerning the publication of the Book of Mormon helps provide a greater understanding of its initial reception. Most news coverage first appeared in Palmyra and the surrounding areas, but articles on the Book of Mormon appeared as far west as Missouri and Arkansas and from Maine to Georgia. Even with this seemingly wide range of coverage, the overall quantity of news articles on the topic reveals how few people knew about the book and the early LDS Church as a whole. Although the majority of the news articles concerning the Book of Mormon were negative, some assumed a neutral stance and a relatively small number were positive about the book and its publication.

No abstract available.

When Carr traveled to the Middle East, he observed the local birds. In this article, he suggests the possibility that the Book of Mormon prophet Lehi and his family relied on birds for food and for locating water. Carr discusses the various birds that Lehi’s family may have seen on their journey and the Mosaic law pertaining to those birds.

Review of Refuting the Critics: Evidences of the Book of Mormon's Authenticity (1993), by Michael T. Griffiths

Review of The Rise of Christianity: A Sociologist Reconsiders History (1996), by Rodney Stark

Seasoned archaeologist Jeffrey R. Chadwick responds to studies done by Warren Aston (see page 8), Richard Wellington and George Potter (see page 26), and Kent Brown (see page 44) pertaining to the trail that the Book of Mormon prophet Lehi took after fleeing Jerusalem. Chadwick uses his archaeological, historical, and scriptural knowledge to comment on the claims made by the other scholars. He specifically analyzes Lehi’s life in Jerusalem, the route Lehi took from Jerusalem to the Red Sea, the Valley of Lemuel, the route from Shazer to Nahom, the route from Nahom to Bountiful, and the building of the ship at Bountiful.

A small stamp seal bearing the inscription belonging to Malkiyahu, son of the king, arguably belonged to Mulek, son of Zedekiah, who accompanied one of the Israelite groups that settled in the New World. Jeremiah 38:6 mentions Malchiah the son of Hammelech, which could also be a reference to this same Mulek. Discussion centers on similar seals, the meaning of Ben Hamelek, the possible age of Malkiyahu, and Book of Mormon claims about Mulek. This seal could conceivably have been left behind in Jerusalem and found centuries later, thus representing an archaeological artifact of a Book of Mormon personality.

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

A previous report characterized a metal blade discovered at the site of biblical Ekron in Israel as a steel short sword dating from the late seventh century BC, shortly before Lehi left Jerusalem, thus corroborating the much-criticized account of Laban’s steel sword in the Book of Mormon. Unfortunately, these assertions are incorrect. Jeffrey R. Chadwick, who is personally acquainted with the excavators who unearthed the blade, explains here that the blade is not a short sword but probably a ceremonial knife. Additionally, the knife is likely from the eleventh century BC and cannot properly be described as steel. Though this artifact does not support the Book of Mormon account of seventh-century steel swords, much better archaeological parallels do exist. Chadwick mentions a meter-long steel sword discovered in Jericho that dates to around 600 BC. This genuinely steel sword from the proper time period makes Nephi’s description of Laban’s sword entirely plausible.

The Book of Mormon name Sariah does not appear as a female name in the Bible but has now been identified in a reconstructed form in an Aramaic papyrus. A Jewish woman living at Elephantine in Upper Egypt during the fifth century BC was identified as Sariah daughter of Hoshea.

Unlike the Old and New Testaments, where a variety of Hebrew and Greek texts exist to aid us, for the Book of Mormon we have only the King James English translation produced by Joseph Smith. The languages of the Book of Mormon were hardly the same throughout the original composition. Chadwick continues the onomastic discussion of the names Lehi and Sariah by suggesting that the Book of Mormon name Lehi matches the spelling in the King James Bible in the place-name Ramath-lehi; therefore the two must necessarily represent the same Hebrew term. He agrees with one of Hoskisson’s meanings for Lehi’s name— “jaw”— and indicates this may be a nickname rather than a proper name. Sariah is attested as a female name in a Near Eastern document. Although not found as a female name in the Bible, it is well documented as a male name in ancient Israel. In this light, the name means “Jehovah is Prince,” meaning Jehovah is the son of a king.

Review of George Potter and Richard Wellington. Lehi in the Wilderness.

Review of Raphael Jospe, Truman G. Madsen, and Seth Ward, eds. Covenant and Chosenness in Judaism and Mormonism. Review of Frank J. Johnson and Rabbi William J. Leffler. Jews and Mormons: Two Houses of Israel. Review of Harris Lenowitz. The Jewish Messiahs: From the Galilee to Crown Heights.

Participle adjuncts in the Book of Mormon are compared with those in the other writings of Joseph Smith and with English in general. Participle adjuncts include present participle phrases, e.g., “having gained the victory over death” (Mosiah 15:8); present participle clauses, e.g., “he having four sons” (Ether 6:20), and a double-subject adjunct construction, known as the coreferential subject construction, where both subjects refer to the same thing, as in “Alma, being the chief judge . . . of the people of Nephi, therefore he went up with the people” (Alma 2:16). The Book of Mormon is unique in the occurrences of extremely long compound adjunct phrases and coreferential subject constructions, indicating that Joseph Smith used a very literal translation style for the Book of Mormon.

Beginning with Paul’s reference to baptism for the dead and the early Christian practice thereof, many theologians—from Augustine and Cyril of Alexandria to Thomas Aquinas, Joseph Smith, and some of his contemporaries—have discussed the fate of the unevangelized dead. These authors have provided many ideas to solve this soteriological problem of evil; however, until the restoration, none could balance the three truths that God is all loving, one must accept Jesus Christ to be saved, and many have died without knowing about Christ. This article chronicles the thoughts of these and other theologians as well as the development, through revelation, of Joseph Smith’s own thinking on postmortem evangelization and baptism for the dead.

After Joseph Smith’s death, the Saints still had many questions regarding the soteriological problem of evil and the doctrines about redeeming the dead. This paper details what leaders of the church after Joseph Smith have said in response to these previously unanswered questions. They focus on the nature of Christ’s visit to the spirit world, those who were commissioned to preach the gospel to the departed spirits, the consequences of neglecting the gospel in mortality, and the extent and role of temple ordinances for those not eligible for celestial glory. This paper focuses on both the early and the late teachings of President Joseph F. Smith. It explains the doctrinal and historical contexts for his vision in 1918 and the further insights provided by this vision.

One of the largest theological issues throughout Christian history is the fate of the unevangelized dead: Will they be eternally damned? Will they be lesser citizens in the kingdom of God? Will they have a chance to accept Christ postmortally? These issues are related to the soteriological problem of evil. The belief of the earliest Christians, even through the time of the church fathers Origen and Clement of Alexandria, was that postmortal evangelization was possible. One of the origins of this belief is seen in apocalyptic Judaism, in which righteous gentiles are not left to suffer eternally but, however, are given a lesser status than righteous Jews. Early Christian doctrine goes even further through the belief of Christ’s preaching in Hades—all people have a chance, through accepting Christ, to be save in the same state. Later, however, many Christian theologians such as Aquinas, Luther, and Calvin rejected this doctrine and contended that righteousness and unrighteousness are fixed at death.

In an article criticizing the historicity of the Book of Mormon, David Wright described critical scholarship and traditionalist modes as contrasting paradigms used to approach the scriptures. This article explores the nature of paradigm debate in general, in that context points out weaknesses in Wright’s critical approach, and discerns crucial flaws in his definition of believing paradigms.

Review of “Monotheism, Mormonism, and the New Testament Witness” (2002), by Paul Owen

Review of Origins and the Book of Mormon (1986), by Dan Vogel.

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

In a previous report I showed how the Book of Mormon’s portrayal of Nephi, son of Lehi, compares favorably to a preexilic Hebrew wisdom tradition reconstructed by biblical scholar Margaret Barker.1 This report highlights further connections between the Book of Mormon and traditions from ancient Israel that Barker asserts “have been lost but for the accidents of archaeological discovery and the evidence of pre-Christian texts preserved and transmitted only by Christian hands.”

Biblical scholar Margaret Barker has argued that Judaism was reformed initially in response to the discovery of the “book of the law” (2 Kings 22: 8; 2 Chronicles 34:14) in King Josiah’s time (reigned 640–609 B.C.) and later in response to the destruction of the Israelite monarchy and the experience of the exile. Those reforms were carried out by a priestly group known to scholars as the Deuteronomists, credited with editing the books of Deuteronomy, Joshua, Judges, Samuel, and Kings (to celebrate Josiah and to address aspects of later Jewish history) and leaving a distinct imprint on the Hebrew Bible.

Review of “Could Feminism Have Saved the Nephites?” (1996), by Carol Lynn Pearson

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

Some years ago I bought Margaret Barker’s The Great Angel on the last day of an annual meeting of the Society of Biblical Literature. (On the last day of each conference, hundreds of booksellers—Cambridge and Brill being notable exceptions—sell their display copies at a fifty-percent discount, creating the Bookanalia, a book-buying frenzy among otherwise staid and boring academics that is a wonder to behold.) As I began reading through the book on the flight home, I would come across passages that made me stop and ask, “Could Barker be a Mormon?” Reading further I would conclude she probably wasn’t. But a few pages later I would again be forced to wonder, “Well, maybe she really is a Mormon.” Every Latter-day Saint I’ve talked to about Barker’s research has had a similar reaction. The truth is, however, Barker is a Methodist preacher and a past president of the Society for Old Testament Study, who has had no extensive contact with Latter-day Saints. I have long believed that Barker’s books deserved to be more widely known and read by Latter-day Saints. Kevin Christensen’s “Paradigms Regained,” the second in the ongoing series of FARMS Occasional Papers, is an excellent introduction to Barker’s works and their possible implications for Latter-day Saints.

Review of Melodie Moench Charles. “The Mormon Christianizing of the Old Testament.” In The Word of God: Essays on Mormon Scripture

Kevin Christensen responds to Dan Vogel’s views against the authenticity of the Book of Mormon. Vogel claims that the Book of Mormon cannot be a translated text because there were numerous influences surrounding Joseph Smith that could have motivated him to write the book on his own. Christensen and Vogel have responded to each other’s claims previously; this article is a continuation of that debate.

This article suggests that contemporary near-death research casts light on several episodes in the Book of Mormon. Alma’s conversion while “nigh unto death” fits a common pattern of experience. Modern researchers have noticed distinctive aftereffects among those who have experienced a near-death experience (NDE). In the Book of Mormon, both Alma and the resurrected Christ demonstrate these aftereffects. Lehi’s dream invites comparison with the otherworld journey literature of many nations. Nephi’s interpretation of Lehi’s dream casts light on the tension between the literal and the symbolic elements of visionary experience. Finally, just as accurate out-of-body observations made by NDErs argued for the reality of their experiences, so the testable aspects of the Book of Mormon give Joseph Smith a significance apart from others who may have experienced similar visions.

Review of “Could Feminism Have Saved the Nephites?” (1996), by Carol Lynn Pearson

Review of Robert A. Pate. Mapping the Book of Mormon: A Comprehensive Geography of Nephite America.

Christenson, in the annual FARMS lecture delivered on 27 February 1991, examined the Maya New Year’s harvest festival, perhaps the most important public festival of the year. The festival coincided with the main corn harvest in mid-November and served as the New Year’s Day of the solar calendar, when kingship was renewed. Christenson gave particular attention to the symbolic treatments of the evil god Mam; the ritual descent of the king, as representative of the god of life and resurrection, into the underworld; the king’s ritual conflict with and defeat of the lords of the underworld (and of death); and the king’s triumphant return or resurrection. The Maya used the image of the tree of life in connection with the atonement and resurrection.

Sacred trees, representing the power of life to grow from the underworld realm of the dead, are a common motif in the art and literature of the ancient Maya of Mesoamerica. Such trees are similar in concept to the tree of life described in the Book of Mormon, as well as to the mythic traditions of many other contemporary world cultures. Hieroglyphic inscriptions and sixteenth-century highland Maya texts describe a great world tree that was erected at the dawn of the present age to stand as the axis point of the cosmos. In its fruit-laden form, it personified the god of creation who fathered the progenitors of the Maya royal dynasty.

Review of John A. Tvedtnes, Brian M. Hauglid, and John Gee, comps. and eds. Traditions about the Early Life of Abraham.

The efforts begun by Warren and Michaela Aston to identify important sites along the Lehi trail eventually evolved into a FARMS project and exploration to Southern Oman’s Dhofar region in 1992. The remote area of Wadi Sayq on the western extremity of that region has been identified as a location that appears to meet all of the criteria one can infer from the text of the Book of Mormon for the coastal site named Bountiful by Lehi and his family, where they lived while building a ship for their ocean crossing. The text also states that while they lived at Bountiful, the Lord showed Nephi where to go to locate ore with which to make tools for their boatbuilding project. While it is known that greater Oman was a famous source of abundant and high-quality copper during Lehi’s time, commercial mining near Wadi Sayq is not documented. The ancient copper mines of Oman are hundreds of miles farther north and unlikely candidates for Nephi’s ore. Graciously responding to a FARMS request, Eugene Clark, former geologist for ESSO in Oman, has prepared a preliminary report of geological possibilities of mineral deposits in the Dhofar region, where Wadi Sayq is located. The report identifies a number of geological possibilities for copper or iron ore accessible to Wadi Sayq, based on published geological studies and surveys. An on-site survey is projected for later this year to explore the possibilities documented in this report. Most promising among the published studies are reports of specular hematite found in small, random deposits on the Mirbat plain east of Salalah. Specular hematite is the most readily available form of high-quality iron and would have been most attractive as a low-tech smelting source for Nephi’s tools. The report also notes that Dhofar irons would usually occur in mixtures with manganese and carbon, yielding higher-quality steel that would be superior for tools. This preliminary report documents the plausibility of the Nephite account of ore being smelted for shipbuilding tools. It also defines a range of possible ore sources in the Dhofar area that can be verified through on-site exploration.

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.

Aided by creative techniques, Ajáx Moreno carefully prepared more accurate, detailed renderings of the Izapa monuments, including Stela 5, with its complex scenes of gods and other supernatural creatures, royalty, animals invested with mythic and value symbolism, and mortals. The author raises relevant questions about reconciling Jakeman’s view with the new drawing: Are there Old World connections? Can Izapa be viewed as a Book of Mormon city? Did the Nephites know of Lehi’s dream? Are there name glyphs on the stela? The scene, if it does not depict Lehi’s dream, fits clearly in Mesoamerican art in theme, style, technical execution, and meaning. The basic theme of Stela 5 may be the king as intercessor with the gods on behalf of his people.

The archaeology of New York—and specifically the Hill Cumorah—is persuasive evidence that Book of Mormon peoples did not live in that region. By implication, the Cumorah of the golden plates is not the Cumorah of the final battles—Mormon’s hill and Moroni’s hill are not one and the same. These conclusions follow from a few basic points and assumptions that the author explores in this article.

Archaeology has much to offer as a scientific means of gathering independent evidence of the Book of Mormon’s authenticity. But one must look in the right place. A cautionary tale is the failed Cluff expedition of 1900, which, assuming a “hemispheric model” of Book of Mormon geography, traveled from Provo as far as Colombia looking for the city Zarahemla. Yet in 1842 the Times and Seasons (under Joseph Smith’s editorship) had printed excerpts from a popular book on Mesoamerican archaeology that demonstrated a surprisingly high level of civilization, implying that Nephite lands did not extend into South America, thus supporting the theory of a ”limited” geographic model. Both sides believe that archaeology is on their side. Book of Mormon critics also claim that archaeology is on their side, but decades of archaeological investigation in Mesoamerica and in the Old World has shown a pattern of increasing convergence that favors Book of Mormon authenticity. Evidences discussed include, among others, metal records in stone boxes, ancient writing, warfare, the tree of life and other metaphors, Old and New World geography, and cycles of civilization. In a sidebar article, the findings of an amateur archaeologist challenge a popular assumption that the hill was the scene of the final battles depicted in the Book of Mormon.

Review of Return to Cumorah: Piecing Together the Puzzle Where the Nephites Lived (1998), by Duane R. Aston; The Land of Lehi: Further Evidence for the Book of Mormon (1999), by Paul Hedengren: and The Lost Lands of the Book of Mormon (2000), by Phyllis Carol Olive

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

Review of Joseph L. Allen. Sacred Sites: Searching for Book of Mormon Lands and Review of James Warr. A New Model for Book of Mormon Geography.

Review of Christ in North America (1993), by Delbert W. Curtis. Clark examines the scholarship and logic involved in assuming a one-Cumorah theory for Book of Mormon geography.

Review of The Land of Lehi (1995), by Paul Hedengren

Despite the establishment of Christ’s church in the New World by the Book of Mormon prophet Nephi, many dissenters during its thousand-year history attempted to thwart the church and preach alternative theologies. This article first discusses the doctrine that Nephi taught to his people concerning Jesus Christ. Historical context then provides further understanding of the society in which Nephi and his descendants lived. Having come from Jerusalem in the Old World, the Nephites were still accustomed to the law of Moses, which certainly would have influenced their view of a Messiah. This, along with the political circumstances of the Nephite people, facilitated the dissension of many. The experiences of the Anti-Christ Sherem, the priests of Noah, and the Zarahemla dissidents demonstrate these points. Lastly, those who altered Nephi’s teachings appeared to do so for five specific reasons, which are discussed in this article, thus showing how the dissenters erased the doctrine of a Redeemer from their theologies.

Korihor makes use of language to cast doubt in the minds of his listeners and to tear down the power of God. Language is used for both good and ill.

A certain combination of temperament and upbringing can lead to a sense of alienation from the scriptures’ meaning. This paper considers the role that types might play in overcoming that alienation as they mediate between scriptural understanding and human experience, permitting deeper insight into both. The difficulties and possibilities inherent in such an approach shed light on a typological analysis of the figures of Abinadi and the brother of Jared.

Serious study of extra-canonical Jewish writings from the four centuries between 200 B.c. and A.D. 200 is sometimes hampered by difficulty in locating texts, since editions and translations of these works are scattered through a wide range of books and journals. It is the purpose of this selected bibliography to guide the student to these texts.

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

A review of Lehi in the Desert, The World of the Jaredites, There Were Jaredites; An Approach to the Book of Mormon; and Since Cumorah, Collected Works of Hugh Nibley vols. 5, 6, and 7, respectively.

Review of The Sermon at the Temple and the Sermon on the Mount (1990), by John W. Welch.

In the Book of Mormon, despised outcasts, such as the Lamanites or the poor, often have a special aptitude for spirituality, and the richer, civilized, and more overtly religious Nephites are often declining in righteousness. This phenomenon, with some characteristic specific themes, such as being excluded from a religious edifice, is found in ancient and contemporary cultures and religions. This theme points up the complexity of the Book of Mormon, which is not simple cowboys-and-Indians melodrama.

In Alma 21 a new group of troublemakers is introduced—the Amalekites—without explanation or introduction. This article offers arguments that this is the same group called Amlicites elsewhere and that the confusion is caused by Oliver Cowdery’s inconsistency in spelling. If this theory is accurate, then Alma structured his narrative record more tightly and carefully than previously realized. The concept also challenges the simplicity of the good Nephite/bad Lamanite rubric so often used to describe the players in the book of Mormon.

Cook addresses the following issues raised by Owen and Mosser: Did Greek philosophy cause an apostasy in the early Christian church? How deeply Hellenized were the early Jewish converts of Christianity? Philosphy and the Hellenization of Christianity, and Early Judaic and Christian beliefs concerning God and theosis.

One of the largest theological issues throughout Christian history is the fate of the unevangelized dead: Will they be eternally damned? Will they be lesser citizens in the kingdom of God? Will they have a chance to accept Christ postmortally? These issues are related to the soteriological problem of evil. The belief of the earliest Christians, even through the time of the church fathers Origen and Clement of Alexandria, was that postmortal evangelization was possible. One of the origins of this belief is seen in apocalyptic Judaism, in which righteous gentiles are not left to suffer eternally but, however, are given a lesser status than righteous Jews. Early Christian doctrine goes even further through the belief of Christ’s preaching in Hades—all people have a chance, through accepting Christ, to be save in the same state. Later, however, many Christian theologians such as Aquinas, Luther, and Calvin rejected this doctrine and contended that righteousness and unrighteousness are fixed at death.

Cooper addresses the claim that Thomas Murphy’s DNA research is a “Galileo event.” He provides information on Galileo’s life to show that Galileo was not against religion and that the Catholic Church was not against science. Cooper then parallels that information with the Murphy situation. Like Galileo, Murphy has not taken a stance against religion, only against a particular religious text

Bibliography of Publications on the Book of Mormon in 1988.

Review of Cultures in Conflict: A Documentary History of the Mormon War in Illinois (1995), edited by John E. Hallwas and Roger D. Launius

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

Review of Noel B. Reynolds, ed. Early Christians in Disarray: Contemporary LDS Perspectives on the Christian Apostasy. and Review of Scott R. Petersen. Where Have All the Prophets Gone?

Review of Recent Book of Mormon Developments: Articles from the Zarahemla Record, vol. 2 (1992), edited by Raymond C. Treat.

This colorful, informative book features reports on the multi-pronged effort to determine as far as possible the original English-language translation of the Book of Mormon. Royal Skousen, the editor and principal investigator of the original and printer’s manuscripts of the Book of Mormon, details the project’s history and some of the more significant findings. Robert Espinosa reviews his team’s painstaking work of preserving and identifying remaining fragments of the original manuscript. Ron Romig narrates the investigation into the printer’s manuscript, and Larry Draper explains how the press sheets for the 1830 edition reveal overlooked details of the printing process. In an insightful response, Daniel C. Peterson interpolates evidence from Skousen’s research to show the divine manner in which the Book of Mormon came forth.

Much of what is done in Latter-day Saint temples is symbolic. Temple symbolism, however, extends well beyond the ordinances performed within the temples. From the Kirtland Temple’s pulpits representing the different orders of the priesthood to the stones on the Salt Lake Temple representing the universe and one’s relationship to God, exterior temple symbolism complements the principles learned within. The architecture within temples also provides insights into the ordinances. In many temples, murals depicting the different kingdoms of glory and stairs leading to higher areas remind participants of their ascent to God. This article chronicles, in detail, the meanings and development of these and other symbols incorporated into the architecture of modern-day temples.

Cracroft reviews the following books that can deepen one’s understanding of the Book of Mormon: Richard Dilworth Rust’s Feasting on the Word: The Literary Testimony of the Book of Mormon; Marilyn Arnold’s Sweet Is the Word: Reflections on the Book of Mormon: Its Narrative, Teachings and People; and Elder Jeffrey R. Holland’s Christ and the New Covenant: The Messianic Message of the Book of Mormon.

Moroni prophesied on 21 September 1823 that Joseph’s name, and by implication the book he would eventually translate and publish, should be had for good and evil among all nations, kindreds, and tongues. Many current criticisms of the Book of Mormon trace their roots to the antagonistic critiques by 19th-century authors, beginning with Abner Cole, Alexander Campbell, and E. D. Howe. Campbell in particular was responsible for introducing the environmental theory: that Joseph Smith introduced 19th-century elements into his story. Travelers to Salt Lake City published their exposés, which were mostly critical of the Latter-day Saints and their book of sacred scripture. Mark Twain’s dismissive treatment of the book forged lasting popular misconceptions of the book. Fiction writers of the 19th century contributed to suspicion of and ignorance about Mormonism and the Book of Mormon. In more recent times, Fawn M. Brodie, Thomas O’Dea, and Robert V. Remini perpetuated environmental claims about the book. Recent Latter-day Saint scholars— Hugh Nibley, Richard Bushman, and Terryl Givens— represent those who speak good of the book and try to correct misperceptions about it.

Review of Out of Darkness (1991), by Keith C. Terry (with Maurice R. Tanner).

Review of The Viper on the Hearth: Mormons, Myths, and the Construction of Heresy (1997), by Terryl L. Givens.

Review of Daniel and Nephi (1993), by Chris Heimerdinger: and Samuel: Moroni's Young Warrior (1993), by Clair Poulson.

Review of the Nephite Chronicles (1984-1989), by Robert H. Moss.

Reading King Benjamin’s speech, we come upon a passage in which the verb list is used four times: “Beware lest there shall arise contentions among you, and ye list to obey the evil spirit. . . . For behold, there is a wo pronounced upon him who listeth to obey that spirit; for if he listeth to obey him, and remaineth and dieth in his sins, the same drinketh damnation to his own soul. . . . The man that doeth this, the same cometh out in open rebellion against God; therefore he listeth to obey the evil spirit, and becometh an enemy to all righteousness” (Mosiah 2:32, 33, 37).

In his work on poetic parallelisms in the Book of Mormon, Donald W. Parry has demonstrated that that book is replete with Hebrew poetry and parallelisms such as chiasmus. Through analyzing individual texts, this paper seeks to determine whether the patterns Parry points out are deliberately included in the Book of Mormon. Texts selected for the analysis include those that (1) are self-contained with regard to the larger narrative, (2) are explicitly included as embedded documents, and (3) whose authorship is clearly stated or implied; twenty texts totaling 884 verses meet those criteria. After analyzing the percentage of each texts that has parallelisms, it becomes clear that texts created for oral recitation (sermons) have a substantially higher percentage of parallelisms than those created for written circulation (narratives, proclamations, and letters). Since a major purpose of poetic parallelisms is to facilitate memorization for oral delivery, this means we find parallelisms precisely where we would expect them to appear in the Book of Mormon, thus lending credence to the hypothesis that these parallelisms are deliberate and not accidental.

Attention to exegesis in and of the Hebrew Bible has much to offer Latter-day Saint students of scripture in their efforts to understand the biblical text.*Exegesis is the explanation or interpretation of a text. The word is derived from Greek, meaning literally “to lead out (of).” The general study of biblical exegesis has come to incorporate at least three subdivisions, each having direct relevance for Latter-day Saints: inner-biblical allusion, biblical and postbiblical exegesis, and scribal comments and corrections.

The discovery of Babylonian, Assyrian, and Egyptian ritual prescriptions for creating and enlivening divine statues ranks among the more important in providing depth and context for reading biblical texts, and it is one that has only relatively recently begun to bear fruit. As the most recent and sustained study of these texts and their significance for understanding the Hebrew Bible, Catherine L. McDowell’s The Image of God in the Garden of Eden demonstrates the gains in understanding made possible, with all due caution, by bringing the mīs pî pīt pî (mouth-washing, mouth-opening) ritual instructions from Mesopotamia and the wpt-r (mouth-opening) texts from Egypt into conversation with the Genesis creation stories. The work under consideration is both an excellent distillation and critique of the relatively recent work done on the animation of divine statues in the ancient Near East as well as a compelling analysis of what it means for understanding the Garden of Eden narrative of Genesis 2–3.2 A revision of her 2009 Harvard dissertation directed by Peter Machinist and Irene Winter, McDowell’s work displays the comprehensiveness, attention to detail, and clarity of exposition that make this indispensable for understanding both the rituals involved and the conceptual context informing the Genesis account. Scholars will find reasons to dispute some of the claims and conclusions made in the volume, but McDowell has herewith advanced the conversation in a systematic and reasonable manner.

In the summer of 2016, the editors of Studies in the Bible and Antiquity (Brian Hauglid, Matthew Grey, and Cory Crawford) organized a one-day workshop sponsored by the Neal A. Maxwell Institute for Religious Scholarship to consider the relationship between modern biblical studies and various faith communities who view the Bible as sacred scripture. This workshop, which was held on the campus of Brigham Young University in Provo, Utah, included essays presented by six outstanding scholars who approached the topic from Jewish, Catholic, Protestant, and Latter-day Saint perspectives, and we are pleased to publish the revised versions of these essays in this roundtable forum.

Review of Will Bagley. Blood of the Prophets: Brigham Young and the Massacre at Mountain Meadows.

Review of Sally Denton. American Massacre: The Tragedy at Mountain Meadows, September 1857.

Review of Tennis Shoes and the Feathered Serpent (1995), by Chris Heimerdinger

A Jewish custom of blessing God after eating one’s fill at a meal is reflected in passing in Amulek’s household and when the resurrected Christ blesses the sacrament for the Nephites and thereafter instructs them to pray. They “gave glory to Jesus” on this occasion.

The Bible does not explicitly state on which day of the week the Savior was crucified, and the passages describing the length of time he spent in the tomb can be interpreted in multiple ways. Depending on how days were measured and on what Sabbath the day of preparation preceded—whether the weekly Sabbath or the Passover Sabbath—the crucifixion could plausibly have occurred on Wednesday, Thursday, or Friday. The Bible and history have not been able to determine on which day of the week the crucifixion occurred, but the Book of Mormon gives additional information to establish the day. Based on a comparison of the passages in the two texts and an examination of time differences between the two hemispheres, Thursday appears to be the most plausible solution.

The etymological meaning of the name Liahona has been touched on before, but Curci seeks to deliver a more plausible etymology than has previously been given. By transliterating the word back into the Hebraic idioms of the time of Lehi and evaluating the grammatical elements to form the name, he has settled on the meaning of “ direction of the Lord.” The name is broken into three parts, and Curci argues that each part is Hebraic in origin, including the meaning and interpretation of each part. The etymological evidence regarding the name Liahona strengthens the claim that the book was written by a group of ancient Hebrews and not Joseph Smith.

Dadson shares his experience of gaining a testimony of the Book of Mormon while a young teenager at boarding school in Ghana. He was blessed through clean living, studying the Book of Mormon, and paying his tithing.

Larry Dahl explores some of the teachings of the Book of Mormon concerning faith, hope, and charity. He discusses the meanings of these words, their relationships to each other, how they are acquired, and what their fruits are. Faith, hope, and charity must be centered in Christ. The first principle of the gospel is not just faith, it is faith in the Lord Jesus Christ. We must obtain not just hope, but a hope in Christ. Likewise, charity is not just love, it is the pure love of Christ.

Este texto de la presentation en video fue preparado por la facultad del Instituto de Religion de Portland.

Review of Sweet is the Word: Reflections on the Book of Mormon? Its Narrative, Teachings, and People (1996), by Marilyn Arnold

A church member who has loved the Book of Mormon since childhood and who takes it for granted that the Book of Mormon is central to LDS class instruction, general conference addresses, and missionary discussions is likely to be surprised that we have only six Book of Mormon hymns in our 1985 hymnbook. Early hymn writers turned to the Book of Mormon itself for their texts. Twelve Book of Mormon hymns were introduced into Mormon hymnody by Emma Smith’s first hymnal, but the Book of Mormon as a theme almost disappeared from later hymnals. Only one hymn relating to the Book of Mormon was among the forty-nine new hymns added to the 1985 hymnal. In this article, Book of Mormon hymns are listed, discussed, and categorized. Most of the Book of Mormon hymns that have been written are narrative, rather than devotional. Each new hymnbook must meet the needs of its age. Devotional hymns are likely to be more forthcoming as literary appreciation of the Book of Mormon continues to grow.

One of the great lessons to be drawn from the Islamic world of the Middle Ages is that in order for people of varying faiths and persuasions to coexist peacefully, it is not necessary that significant differences between them be settled or even downplayed. Islamic society was vibrant with debate and ideological rivalry. But there was a framework of tolerance that allowed for these differences while preserving basic modes for coexistence. For example, the Islamic caliphates (beginning in the seventh century and continuing into the early modern period) treated the Jews and Christians living within their domains as ahl al-kitab (“People of the Book”), a Qur’anic designation that recognized that these communities, too, worshipped the God of Abraham and had at least part of his truth revealed to them and recorded in their scriptures—the Hebrew Bible and the New Testament, respectively. Therefore, these non-Muslims, though not accorded the same legal or social status as Muslims, were nevertheless allowed to practice their religions freely and openly and to participate in the pursuit of knowledge.

The Middle Eastern Texts Initiative, which pub­lishes texts and accompanying English translations of important works of philosophy, theology, science, and mysticism from the classical Islamic period (roughly the 9th through 14th centuries), has announced the publication of a new title in its Islamic Translation Series. Avicenna: The Physics of The Healing, translated by Jon McGinnis, an associate professor in the Department of Philosophy of the University of Missouri, St. Louis, brings to 16 the total number of volumes pub­ lished by METI in its various series.

Consider this picture: A sandy courtyard some- where on the outskirts of a desert village. A group of boys—ages perhaps 8 to 16—are gathered outside the entrance to a simple, well-worn little building. They are seated or kneeling in the sand, huddled in the last vestiges of the late morning shade. Each holds a text or a tablet. Some are reading, some are looking out to where the pale sky meets a broken line of housetops and trees, reciting, in a quiet murmur to themselves, the words of the book they are holding. Some gently rock back and forth as they read, letting the cadence of their movement compliment the rhythm of the words on the page. Others are writing on tablets of slate or wood. These writers are likewise engaged in the exercise of recitation, but with the pen, setting down line after line from memory. One boy uncrosses his legs, stands up, and steps toward a man who is seated on a little chair in front of the group. As the boy steps forward, his teacher rises and the boy presents his tablet to him. It is written front and back in neat lines of Arabic. Both the teacher and the boy are careful not to smudge the words on the slate. They are sacred words, revealed to a prophet named Muhammad long ago in Mecca, a town on the western edge of Arabia, toward which they have both been praying every day since they were very young.

There are unpleasant topics, and then there are Unpleasant Topics. The latest volume to appear in the Medical Works of Moses Maimonides, On Hemorrhoids, seems the perfect occasion to modestly avert our attention from the actual subject of the book and consider instead the question of its reception. When referring to the reception history of an antique text, scholars have in mind the journey the text has taken. During its long life, what paths have a given text traveled, so to speak? By this we mean not just where has a given physical document turned up, but also where and by whom were the words and ideas it contained copied, translated, paraphrased, summarized, or argued with? Information was precious in the premodern age. The painstaking work required to hand copy or translate texts of any significant length ensured that only those writings that were in real demand received such attention.

Twelfth-century Cairo was a vibrant place. The legendary Saladin, who had recaptured Jerusalem from the Crusaders in 1187, had established himself there and was actively transforming it from a royal resort into a cosmopolitan center of power, commerce, learning, and culture. A pious Muslim, Saladin chose for his physician at court a Jew who had been twice exiled—first from his hometown of Cordoba, Spain (Andalusia), and then again from Fez, Morocco (al- Maghreb)—by the fanatical Almohad regime of Northwest Africa.

The perspective of history can be sobering, even humbling. Not so recently, two men from the same faith tradition but different perspectives joined in a debate about whether and how a man whom they both acknowledged as a prophet could have seen what he said he saw and be who he claimed to be. As it unfolded, their discussion touched upon many aspects of what it means to have faith in such a person and in his revelations. The role of reason in relation to revelation, the relevance of history to faith, and the connection of language to perception were all explored. The power of poetry and other idioms of popular culture in establishing the credibility of one’s chosen narrative were on display. Their debate was not an isolated event; it was just one of many in an ongoing phenomenon of cultural and spiritual contestation and negotiation. And although the two men in this case lived eleven hundred years ago, that same process of debate that they engaged in is still under way in our own times and is very much a part of our cultural climate today.

Review of The Legacy of the Brass Plates of Laban: A Comparison of Biblical and Book of Mormon Isaiah Texts (1994), by H. Clay Gorton.

The Book of Mormon chronicles the wars and other relations between the two major nations of Ancient America. This paper identifies certain principles evident in the relations between these nations and compares the principles found in the Book of Mormon with international practice of Ancient Israel in the old world. This paper is not want to be a study of the law of nations of the ancient Near East; rather, our purpose is to identify, if possible, principles of the law of nations in the Book of Mormon. Ccmparisons to the culture of the ancient Near East are not meant to function as proof (or disproof) of the old-world origin of the Book of Mormon culture. They should be taken as interesting illuminations of the principles of international relations which appear in the history of the ancient American nations.

King Benjamin, in an attempt to establish and promote peace, created a form of government that may be understood as democratic. The political system is not a democracy in the way the term is understood today, but the democratic elements become especially clear when viewed next to its autocratic Lamanite counterpart. Davis demonstrates how a democratic system tends to bring more peace to a nation and, interestingly, also more victory when war does come upon them. The young Nephite state encountered the types of risks experienced in the modern progression to democracy, further illustrating how difficult a task it would have been for Joseph Smith to create this world. Although the democratic state played a role in the Nephite nation, the most important lesson in the Book of Mormon’s politics is that God makes all the difference.

In 1840, the Church of Jesus Christ of Latter-day Saints established its first branch in Wales. The branch had been organized and converts baptized without the help of Welsh translations of the Book of Mormon and other church materials. In this specific area in Wales, English was widely spoken; thus translating the Book of Mormon into Welsh had not been a priority. However, after being sent to a different area of Wales by Elder Lorenzo Snow of the Quorum of the Twelve Apostles, William Henshaw quickly realized that such a translation was imperative to the spreading of the gospel throughout the rest of Wales. In 1845, Captain Dan Jones arrived in Wales as a new missionary. Elder Jones used a press belonging to his brother, a Welsh clergyman, to print church pamphlets that he had translated into Welsh. One of the employees who worked at the press, John S. Davis, eventually was baptized. In 1850, Davis translated the Doctrine and Covenants into Welsh. The next year, he asked the Welsh Saints to subscribe to the official Mormon periodical, which would publish a part of the Book of Mormon each week. The subscriptions would provide the funds necessary to do so. The Saints responded enthusiastically, and as a result, the Welsh translation of the Book of Mormon was eventually all published.

This article discusses the geologic processes that occurred to form the Hill Cumorah and surrounding lands that would have made that area attractive to the Smith family and other early settlers and also presents reasons the hill was a suitable location for storing the golden plates for hundreds of years. The causes of glaciation, the definitions and types of glaciers, and the origin and characteristics of drumlins are explored.

David Bokovoy’s most recent book, Authoring the Old Testament: Genesis–Deuteronomy, represents a fresh and much-needed perspective on how Latter-day Saints can simultaneously embrace both scholarship and faith. This book is the first in what is anticipated to be a three-volume set exploring issues of authorship in the Old Testament published by Bokovoy with Greg Kofford Books. Bokovoy uses current scholarship on the Pentateuch as a springboard for discussing LDS perspectives on scripture, revelation, and cultural influence. To my knowledge, this is the first book-length attempt to popularize the classical Documentary Hypothesis among Latter-day Saints, and Bokovoy does an exemplary job of tackling this issue head-on and taking an unflinching view of its implications for how we understand Restoration scriptures such as the Book of Moses, the Book of Abraham, and the Book of Mormon.

Larry Draper describes his role in providing Royal Skousen with copies of various early editions of the Book of Mormon for use in the critical text project. Draper also describes the printing process of the Book of Mormon, which process was made clearer because of Skousen’s project. Draper explains the stereotyping method of printing that was used for the 1840 Cincinnati/Nauvoo edition and the 1852 Liverpool edition of the Book of Mormon.

Civilizations fall due to complex pressures, but the Book of Mormon points to one sin which assisted if not drove the demise of both the Nephite and Jaredite peoples. This sin was pride. This essay ties pride to the Old World concepts of hubris and at? as a means of revealing the dynamic nature of this sin and exploring its deadly character. It shows that pride leads to hubris, the attempt by individuals and nations to become a law unto themselves, and that the consequence of hubris is at?, a spiritual blindness that impels the individual or society toward its doom. The paper warns the Latter-day Saint about this vice.

The mortal Savior was not man, not human (Alma 34:10). Infinite and eternal, he received his physical life not from a son of Adam but from the Father of Adam, God. He took upon himself the image of man, but in truth he was the model, not the copy. Though mortal, he was still God, able to suffer and to redeem as only a god could. He was Son, because he received physical life from his Father, and Father, because he used his divine powers to give eternal life to others. Though not man, he experienced mortality, which allowed him to understand and love mortals.

Review of Geri Brinley. The Book of Mormon: A Pattern for Parenting.

Review of Pressing Forward with the Book of Mormon: The FARMS Updates of the 1990s (1999), edited by John W. Welch and Melvin J. Thorne

Alma’s sermon at Ammonihah includes a remarkable passage (Alma 13:1–9) that contains a main chiasm as well as four shorter chiasms and four alternates. It also uses synonymia, cycloides, repetition, and an important Nephite idiom (rest). In addition, this passage explains the doctrine of the priesthood and the eternal nature of Christ in conjunction with the priesthood, and introduces the doctrines of a preparatory redemption and the rest of God.

The literary richness of the Book of Mormon is attested by the appearance of word pairs, in both parallel and conjoined pairs. On occasion, combinations of three, four, or even more words appear together more than once. Possible reasons for the scriptural use of word pairs include literary functions, echoes of the law of Moses, theological terms, universals (or merisms), repetition, and mnemonic function. Duke builds on previous studies of word pairs in the Book of Mormon by Kevin Barney and John Tvedtnes. The frequency of word pairs and other combinations of words witnesses to the Hebrew roots of the language of the book.

Review of By Study and Also by Faith, vol. 2 (1990), edited by John M. Lundquist and Stephen D. Ricks.

The vibrant fields of narratology and biblical narrative criticism provide common ground from which scholars who either accept or reject the historical reality of the Book of Mormon may speak to one another. To encourage research that may speak across divisions, this article provides a theoretical overview of some of the major areas within the narrative-critical approach (i.e., the intricacies and subtleties of setting, plot, narrative time, characters, point of view, narrators, and implied readers). The applied analysis of select Book of Mormon passages that accompany these overviews illustrates how borrowing from more established fields may expose new considerations, explain different aspects of the text, make familiar narratives fresh, and stimulate greater appreciation for its literary design.

The Pawnee people endured many hardships through the years, but EchoHawk explains that out of that pain was born promise. During his childhood, EchoHawk and his family had no expectation of achieving a higher education, but he, along with all of his siblings, was able to attend college. Through a football accident in high school, he gained the personal testimony he hadn’t possessed when he was baptized at 14. His testimony and his football took him to Brigham Young University, where President Spencer W. Kimball influenced him to become a lawyer, and later the attorney general of Idaho, to help his people and to be an instrument in God’s hands.

Review of How to Get the Most from the Book of Mormon (audio cassettes, 1987), by Daniel H. Ludlow.

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

In this essay William Eggington suggests that Lehi and his descendants functioned in a society that exhibited strong characteristics of an oral society, one that had access to print but retained many features of a nonprint culture. He concludes that readers of the Book of Momon today need more effective study strategies. Readers who understand the different discourse structures, cohesive devices, rhetorical patterns, and world views used by the authors better understand the authors’ intent.

Review of Forgotten Kingdom: The Mormon Theocracy in the American West, 1875-1896 (1998), by David L. Bigler

Review of The Lives and Travels of Mormon and Moroni (2000), by Jerry L. Ainsworth

Review of As One Crying from the Dust: Book of Mormon Messages for Today (1999), by Brent L. Top

Review of Gordon L. Weight. Miracle on Palmyra's Main Street: An “Old-Time” Printer's Perspective on Printing the Original Copies of the Book of Mormon.

Review of The Folk of the Fringe (1989); Seventh Son (1987); The Red Prophet (1988); and Prentice Alvin (1989), by Orson Scott Card.

Review of Homecoming (5 vols., 1992-95); A Storyteller in Zion: Essays and Speeches (1993); and “An Open Letter to those who are concerned about 'plagiarism' in The Memory of Earth” (1993), by Orson Scott Card.

Each of us has been asked to address some important questions about the intersection of our own faith traditions and higher criticism — an apt metaphor, since “intersections” are where collisions often happen. This brings me to my topic, Protestantism and higher criticism, a messy subject to be sure.

Robert Espinosa was approached by Royal Skousen in 1991 with a request for him to join Skousen on the critical text project of the Book of Mormon. Espinosa shares his experience working with Skousen and the developments that they were able to make. After meeting with the owners of some fragments of the original manuscript of the Book of Mormon, Espinosa and Skousen were able to conserve, examine, and photograph the fragments. They also carefully analyzed the physical characteristics of the printer’s manuscript.

The Joseph Smith Papers Project seeks to do for Joseph Smith what has been done (and is being done) for George Washington, Thomas Jefferson, Benjamin Franklin and other important early Americans: Make their papers easily accessible and more intelligible by publishing them in a carefully prepared, comprehensive scholarly edition. Historians rely on documents to gain insight into the facts, relationships, and other realities of the past, the raw materials from which they construct their narratives and interpretations. The task of scholars functioning as documentary editors is to help readers and other scholars understand the documents without getting too much in the way themselves, leaving others to construct their own narratives from these (and other) documentary resources.

Few passages in the Book of Mormon have inspired more criticism and moral outrage than the account of Nephi slaying the unconscious figure of Laban. Many point to this episode as evidence against the Book of Mormon being an inspired document. In this study we will attempt to examine the legal as well as the extra-legal ramifications of this incident. Since the law of ancient Israel was inexorably tied to the religious and moral code of the Israelites, any attempt to divorce the two would be patently artificial. Therefore, while this study will emphasize what we know about the operation of justice, that, by necessity implies a discussion of Israel’s relationship to her lawgiver, Yahweh. In analyzing this slaying, a determination must be made of which Hebrew law codes would most likely have applied during Nephi’s time. The Book of Mormon places the slaying between 592 and 598 B.C.1 The primary sources for Hebrew law of that time are the law codes of the Old Testament. They are three in number: the Code of the Covenant (Exodus 21-23:33), the Deuteronomic Code (which includes Deuteronomy 19), and the Priestly Code (which includes Numbers 35). Although there is some difference of opinion among scholars about the compilation dates of these various codes, the general consensus is that the Code of the Covenant was compiled before 800 B.C., the Deuteronomic Code around 700 B.C., and the Priestly Code in about 350 B.C.5 Comparing these dates to the date of slaying, it can be seen that the Code of the Covenant and the Deuteronomic Code were in existence before the time of the slaying and date in roughly the same time period as the slaying. The Priestly Code, however, was compiled after the exile in Babylon and almost 250 years after the slaying.

Review of Thomas R. Valletta, gen. ed. The Book of Mormon for Latter-day Saint Families. Review of Thomas R. Valletta, gen. ed. The New Testament for Latter-day Saint Families.

Samuel, Moroni's Young Warrier (1993), by Clair Poulson.

Review of Frank B. Salisbury. The Case for Divine Design: Cells, Complexity, and Creation.

In this essay James Faulconer, a BYU professor of philosophy and dean of honors, outlines some general suggestions for scripture study. He presents his extensive notes on Mosiah 4 to show the treasures that can be found by careful and thorough scripture study. His study methods include considering context, examining word meaning, and looking for patterns.

This article studies human memory and discusses why remembering is integral aspect of making covenants with God.

The New Testament repeatedly refers to the Apocalypse, insinuating that the end of the world is forthcoming. However, Faulconer suggests that the Apocalypse must begin with a restoration of gospel truths, and such a restoration can occur on an individual level. When Christ taught about an Apocalypse, he may have been referring to the conversion that each person experiences as he or she accepts these truths.

The book of Romans can be difficult to understand, and it is used more than any other biblical book to challenge LDS doctrine. “When we understand Romans, it is obvious that not only need we not fear having others discuss Paul’s teachings, but we can use those very teachings to teach the truthfulness of the gospel understood through latter-day revelation.”

In commenting on Romans 1 verse by verse, author James E. Faulconer touches on such topics as faith, holiness, obedience, service to Christ, personal conversion and repentance, and becoming true saints. Romans 1: Notes and Reflections can be a valuable tool for those who are studying the book of Romans or looking for new ways to study other scripture.

Cultivate your love for the scriptures and deepen your knowledge with the help of a scripture study process compiled by James E. Faulconer. Rich scripture study is facilitated by tools and techniques that help us focus on what the scriptures can teach us. This study aid offers pointers and suggestions that will familiarize beginning students of the scriptures with the many resources available to them, as well as help more experienced students improve the overall effectiveness of their scripture study.

In this fascinating book, Faulconer discusses a helpful method and the purpose of outlining, an in-depth method of cross-referencing, how to ask cogent and thought-provoking questions about the scriptures, the benefits of using dictionaries and concordances, the relation between words and ideas apparent through rhetorical studies, and using the valuable reference tools in the LDS edition of the scriptures. He then provides sample notes developed using the study tools he describes to show how research and pondering can make scripture study even more meaningful.

This is not an essay in the usual sense. Instead, it is a close reading of Moroni 10, looking verse by verse at what Mornoi might be teaching us. The overarching question is, to what does Moroni exhort us as he seals his book and writes his final words? Examining each of Morni’s eight exhortations, Faulconer shows one way to study scriptures and perhaps to think about them afresh. In addition to the importantadmonition to pray about the truth of the Book of Mormon, he sees in this chapter a message of God’s mercy and of our need for charity.

Review of Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (2007), by Brant A. Gardner.

Review of “Poetic Language in Nineteenth Century Mormonism: A Study of Semiotic Phenomenology in Communication and Culture” (1990), by Michiko Takayama

Faulconer, though not a postmodernist himself, argues that postmodernism is misunderstood and should be evaluated more thoroughly. Accordingly, he compares postmodernism with modernism in an effort to provide a more complete view of the two schools of thought.

Faulconer discusses the evolution of his testimony of the Book of Mormon; years passed before he recognized the importance of that book to his life as a member of the Church of Jesus Christ of Latter-day Saints. After reading an article explaining the tree of life that is written about in 1 Nephi, he gained a deeper understanding of the purpose of the Book of Mormon—that the book prepares members of the church to enter into covenants with God in the temple and explains what those covenants are. In addition to that objective, the book testifies of and brings people to Jesus Christ.

In 1830 the Prophet Joseph Smith received a revelation that became known as the Articles and Covenants, later included in the Doctrine and Covenants as section 20. In this paper Scott Faulring discusses the emergence and significance of that revelation that would become a constitutional and procedural guide to regulating church affairs.

Concepts from the Book of Mormon contributed to how the church was built up and conducted. Oliver Cowdery was instructed to draw upon the Book of Mormon in formulating his vision of how the restored church should be organized and regulated. His 1829 Articles of the Church of Christ were a precursor to Joseph Smith’s 1830 Articles and Covenants of the Church of Christ (now known as Doctrine and Covenants 20). Three key aspects of church organization that originated in the Book of Mormon include baptism and priesthood authority, the ordination of priests and teachers, and the administration of the Lord’s supper.

Review of In Sacred Loneliness: The Plural Wives of Joseph Smith (1997), by Todd M. Compton

This essay evaluates Grant Hardy’s Understanding the Book of Mormon, particularly assessing Hardy’s claim that narrative theory can allow readers from a variety of perspectives to (at least temporarily) sidestep the Book of Mormon’s controversial history and engage with the text as a literary artifact. The paper argues that Hardy’s approach facilitates a deeper understanding of the book’s complex deployments of narrative voice and temporality but ultimately cannot efface the interpretive differences that stem from such divergent positions as belief and unbelief.

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

During the time the Latter-day Saints lived in Nauvoo, John Stephens and Frederick Catherwood published Incidents of Travel in Central America, an illustrated report of the first discovery of ancient ruins in Central America by explorers. These discoveries caused great excitement among the Saints, and subsequently five editorials appeared in the Times and Seasons commenting on what these meant for the church. Although the author of the editorials was not indicated, historians have wondered if Joseph Smith penned them since he was the newspaper’s editor at the time. We examined the historical evidence surrounding the editorials and conducted a detailed stylometric analysis of the texts, comparing the writing style in the editorials with the writing styles of Joseph Smith, John Taylor, and Wilford Woodruff—the only men involved with the newspaper during the time the editorials were published. Both the historical and stylometric evidence point toward Joseph Smith as the most likely author of the editorials. Even if he did not write them alone, he took full responsibility for the contents of the newspaper during his editorial tenure when he stated, “ I alone stand for it.”

The abundance of skeptical theories about who wrote the Book of Mormon has led many scholars to seek scientific data to discover the answer. One technique is stylometry. Having first been developed in the 1850s, stylometry seeks to find the ” wordprint” of a text. Although these stylistic studies are not as accurate as a human’s fingerprint, they can give researchers a good idea either of differences in style between authors or of who might have written a text from a list of possible authors. Beginning in the 1960s individuals have completed four major stylometric studies on the Book of Mormon, studies that varied in both findings and quality of research. In addition to these four studies, this article presents a fifth study—using extended nearest shrunken centroid (ENSC) classification—that incorporates and improves on the earlier research.

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

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

Review of Clark H. Pinnock. Most Moved Mover: A Theology of God’s Openness.

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

Review of Lehi's Isle of Promise: A Scriptural Account with Word Definitions and a Commentary.

Review of Thomas R. Valletta, gen. ed. The Book of Mormon for Latter-day Saint Families. Review of Thomas R. Valletta, gen. ed. The New Testament for Latter-day Saint Families.

Review of The Easy-to-Read Book of Mormon: A Learning Companion (1995), by Lynn Matthews Anderson.

Review of Mormons and the Bible: The Place of Latter-day Saints in American Religion (1991), by Philip L. Barlow.

Review of Jon Krakauer. Under the Banner of Heaven: A Story of a Violent Faith.

Review of Mormonism: Changes, Contradictions, and Errors (1995), by John R. Farkas and David A. Reed

Review of Christopher Cain (producer). September Dawn and Review of Carole Whang Schutter. September Dawn.

Robert J. Matthews was influenced by the Book of Mormon to pursue his studies of the Joseph Smith Translation. He was intrigued by what the Book of Mormon said about the Bible. To further one’s understanding of the Book of Mormon, Matthews recommends further study on the Near East and an analysis of the internal structure of the book. Royal Skousen’s work on the comparative text, Hugh Nibley’s Book of Mormon writings, and articles in the Encyclopedia of Mormonism on the Book of Mormon are sources for increasing one’s knowledge of that book.

Ancient Mesoamericans used some systems of weights and measures; items in the market, though, were usually sold by volume. The Mesoamerican weights and measures may coincide with the weights and measures described in Alma 11 of the Book of Mormon, but more research is necessary in order to make conclusive claims.

Daniel H. Ludlow, formerly the director of Correlation Review for the Church of Jesus Christ of Latter-day Saints, answers questions about his understanding and testimony of the Book of Mormon.

Editors of the Journal of Book of Mormon Studies interview renowned Book of Mormon scholar John L. Sorenson to discuss his experience in doing Book of Mormon research for more than fifty years. Sorensen tells of becoming interested in the Book of Mormon and in Mesoamerican anthropology and archaeology. He also articulates how to be a faithful member of the Church of Jesus Christ of Latter-day Saints while conducting objective and scholarly research on the Book of Mormon. Sorenson explains how this approach has helped people throughout the world better understand the Book of Mormon and how it will continue to help.

Bibliography of Sidney B. Sperry’s writings.

Responses to the following questions appear here: “Did the Nephites have authority to sacrifice?” and “Did the Nephites sacrifice first-born animals contrary to the law of Moses?”

Excerpts from a letter written in 1962 reveal how Jakeman’s interpretation of Stela 5 quickly stimulated a body of folklore among some Latter-day Saints.

It has been 100 years since George Reynolds published his massive work, A Complete Concordance of the Book of Mormon. Reynolds worked on this project, begun while serving a prison sentence for polygamy, over 21 years of his life. He tabulated virtually every word used in the Book of Mormon except a few of the most common words, and gave a portion of the sentence in which each cited word appeared. He himself paid all the printing costs.

Five-year citation index.

Summary of current issue.

Photographic presentation of Book of Mormon editions in English.

This department gives news updates on various topics related to Book of Mormon studies: evidence of Chinese voyagers in Mexico, publicity on an ancient skull of a Caucasian male discovered in Washington, excavation of an ancient basilica in Jordan, Egyptian figurines from El Salvador shown to be fakes, and the establishment of a new journal, Pre-Columbiana: A Journal of Long-distance Contacts.

Recent genetic studies indicate that Polynesians were connected to ancient America. Careful reading of native sources led European scholar Michel Graulich to conclude that pre-Columbian Americans held beliefs that may arise out of the Christian tradition. Whether he or those he opposes are correct, the caution to allow more than one interpretative stance remains appropriate. Interpretations of scriptural history are possibly “contingent upon the theoretical inclinations” of the investigators. The historical process of the Anufo people of the Ivory Coast territory suggests how “robbers” or “secret societies” could have grown to be players on the sociopolitical scene in Mesoamerica.

In memory of John L. Hilton and his contribution to Book of Mormon word-print studies.