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

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

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

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

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

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 A Book of Mormon Guide: A Simple Way to Teach a Friend (1988), by Wilford A. Fischer and Norma J. Fischer.

Review of By Grace Are We Saved (1989), by Robert L. Millet.

Review of A Sure Foundation: Answers to Difficult Gospel Questions.

Review of A Reading Guide to the Book of Mormon (1989), by David H. Mulholland.

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.
Review of An Approach to the Book of Mormon (1988), by Hugh Nibley.

Also available for free at BYU ScholarsArchive.
A review of Lehi in the Desert, The World of the Jaredites, There Were Jaredites, Collected Works of Hugh Nibley vol. 5.

Review of Christ's Answer to the Atheist, to the Jew: Who Wrote It? (1987), by Earl W. Carlsen.

Review of Little Known Evidences of the Book of Mormon (1989), by Brenton G. Yorgason.

Bibliography of publications on the Book of Mormon in 1989.

These two volumes contain essays written by various authors in honor of Hugh W. Nibley. Many of the articles are related to Book of Mormon topics, such as the sacramental covenants, the Lamanite view, external evidences of the Book of Mormon, Lehi’s family and others. This work is reviewed in D.128.

Review of “A Hemeneutic of Sacred Texts: Historicism, Revisionism, Postitiveism, and the Bible and Book of Mormon” (1989), by Alan Goff.

Originally presented at the FARMS Symposium on Warfare, 24 March 1989.
Compares the descriptions of warfare in the Book of Mormon with the writings and axioms of Karl von Clausewitz’s military treatise, Vom Kriege, that served the military as a bible for 150 years and was published in 1833. Descriptions of Book of Mormon warfare match von Clausewitz’s principles very well. Again the internal evidence of the Book of Mormon establishes its accuracy in describing technical subjects unknown to Joseph Smith.

Review of Joseph Smith and the Origins of the Book of Mormon (1985), by David Persuitte.

Review of The Land of the Nephites (1988), by Delbert W. Curtis.

Review of “American Book of Mormon Map” (1988), by Paul D. Proctor.

All the peoples of the Americas shared a common belief in the visitation of a white God who taught them and ministered to them. The names differed—Quetzalcoatl, Votan, Gucumatz, Verachoeha, Sume, Kon-tiki, Kukulcan—but he was the same God, Jesus Christ, whose appearance is recorded in the Book of Mormon.

The last words of Moroni are important for those living in America. Both Mormon and Moroni indicate that Americans must abandon pride, money, substance, and fine apparel (Mormon 8:35-36) in order to not be swept off the land as the ancient Nephites were.

Peterson discusses the growth of the Mormon religion and scholarly indifference toward that growth. He discusses the power of presuppositions and the variance of opinions, using the Qur’an as a case study. The originality, literary merit, and intrinsic merit of the Book of Mormon increase our appreciation for that book.

Review of Mormonism: The Prophet, The Book and the Cult (1989), by Peter Bartley. Bartley attacks Mormonism and its sacred book, the Book of Mormon, which is not surprising when one notes the anti-Mormon sources he cosulted. Rigorous and well-grounded arguments are lacking, and sweepingly dogmatic assertions dominate. He faults the Book of Mormon on various claims as well as on stylistic grounds--he asserts that it appears to be written entirely by one person. This publication represents just one more anti-Mormon book.

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 The Prophetic Book of Mormon, Collected Works of Hugh Nibley vol. 6.

This chapter compares the war tactics of the Gadianton robbers in the Book of Mormon to Guerrilla warfare utilized by various groups throughout military history.

This chapter examines the claims of authors such as Fawn Brodie and David Persuitte that Joseph Smith wrote the Book of Mormon as a piece of anti-Masonry literature. It concludes that, while there are similarities between the Gadianton robbers and Freemasons, it cannot be determined that the similarities were intentional. Additionally, the early Saints did not take an anti-Masonry stance or use the Book of Mormon to promote anti-Masonry sentiment.

Book of Mormon wars fulfill Lehi’s prophecies about the terms and conditions for people to remain in the promised land.

Review of The Keystone of Mormonism: Early Visions of the Prophet Joseph Smith (1988), by Paul R. Cheesman.

Review of The Book of Mormon: Second Nephi, The Doctrinal Structure (1989), edited by Monte S. Nyman and Charles D. Tate Jr.

Review of Book of Mormon Companion: Dictionary & More.

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, Collected Works of Hugh Nibley vol. 5.

Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990.
Essays based on what people have learned from Hugh Nibley.

“People may well ask: Why study warfare in the Book of Mormon? There are so many answers, among which are these: to understand better the events in the Book of Mormon, to develop a perspective against which to understand its teachings and messages, to enjoy the interesting lives of a remarkable people, and to aid in assaying the historicity of the book, ” writes John W. Welch at the beginning of Warfare in the Book of Mormon.

Discusses the establishment of Zion on the American Continent. The descendants of Joseph, through the lineage of Lehi, will be the builders of Zion with the assistance of the Gentiles. Several Book of Mormon scriptures show the role of the Lamanites in building Zion.

Shows that the Book of Mormon teaches faith, courage, and how to receive a forgiveness of sins.

Rust, in the third annual FARMS Book of Mormon lecture delivered on 27 February 1990, examin3ed literary aspects of the book that develop the primary purposes set out on the title page. He discussed the elements characteristic of an epic that will allow modern-day Lamanites to trust in the Lord's deliverance and detailed literary (especially poetic) presentations of the covenants in the Book of Mormon. Literary elements combine with the influence of the Spirit to testify of the purposes of the Book of Mormon.

This chapter considers the inconsistent amount of detail given to wars in the Book of Mormon, with some important conflicts receiving a mere sentence while several pages are dedicated to less important battles. The author concludes that the wars in the Book of Mormon are intended to prepare us for the spiritual conflict we face in our day.

By John L. Sorenson, Published on 01/01/90

John Sorenson analyzes the extent and significance of the discrepancy between two reports of the same event in the Book of Mormon and explores how the two versions may have arisen. He looks at the scope of the problem and the fallibility of the historical record before analyzing the problem and offering a resolution. He also provides a reconciled chronology of the years in question and discusses some lessons we can learn from the discrepancy.

“An important element in any military endeavor is the loyalty of the soldiers. Obviously, even the most brilliant military tactics will fail if the troops are unfaithful in fulfilling their duty. Often, to instill this loyalty, an oath of allegiance is administered to recruits. The well-known title-of-liberty episode in Alma 46 of the Book of Mormon includes an interesting example of just such an oath. This paper will examine that oath, drawing upon parallels from the ancient Near East for comparison.” [Author]

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 Since Cumorah, Collected Works of Hugh Nibley vol. 7.

Review of Little Known Evidences of the Book of Mormon (1989), by Brenton G. Yorgason.

This chapter examines missionary work in the Book of Mormon as a means to stop warfare with unbelieving groups. The author cites examples from the missions of the sons of Mosiah, as well as the mission to the Zoramites and the preaching of Nephi and Lehi. In each case, war ceased and prosperity was regained after the gospel was preached to the instigators of war.

Review of Christianity in America before Columbus? (1988), by Donald W. Hemingway.

This chapter examines similarities between the warfare and war-related rituals of ancient Mesoamericans and of the Jaredites in the Book of Mormon. It draws comparisons between secret combinations and treatment of captive kings in both societies.

A thorough LDS interpretation of the Sermon on the Mount in Matthew 5-7 and analysis of the words of Jesus at the temple in Bountiful in 3 Nephi 11-18. The Book of Mormon provides keys to unlock the mystery of the Sermon on the Mount. 3 Nephi is a covenantal temple text, giving instructions and commandments relevant to covenant making. A table compares the texts of Matthew 5-7, 3 Nephi 12-14, and the Joseph Smith Translation of Matthew 5-7.

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

Review of Are the Mormon Scriptures Reliable? (1987), by Harry L. Ropp, with revisions from Wesley P. Walters.

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

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
There are enough clues scattered through the Nephite record to offer a few conjectures about a Lamanite history of Lehi’s descendants.

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
An exploration into Quetzalcoatl—the white, bearded, blue-eyed king of gods for many ancient cultures—and what that might represent in regards to the Book of Mormon and its message.

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
An essay written with the purpose to shd some light on problems related to ethnic and racial relations, via a few different channels.

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
Until recently, attempts to vindicate the central claim of the Book of Mormon about itself—that it is a divinely inspired book based on the history of an ancient culture—have focused mainly on external evidences. Such attempts examine parallels in the geographies, cultures, and literatures of the Middle East and ancient America (especially parallels to knowledge that have become available only since Joseph Smith’s time). These parallels are used to prove that the Book of Mormon is consistent with ancient knowledge and forms which Joseph Smith could have known only through an ancient manuscript and revelation. This essay takes a different approach, based essentially on internal evidence provided by the book itself. My reflections, stimulated by the work of Mormon scholars such as John Welch, Noel Reynolds, and Bruce Jorgensen, examine techniques developed by non-Mormon literary critics Northrop Frye and Rene Girard in their work on the Bible.

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
This essay serves as a testimony to modern Israel—the Latter-day Saints—that we are beginning to resemble God’s ancient covenant people in ways that conflict with our high ideals.

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
Although Latter-day Saints have a knowledge of the process of repentance, they lack a complete understanding of how the scriptures use the term repentance: repentance consists not only of remorse, confession, restitution, and forgiveness, but a literal changing of one’s entire perspective on life, so that eventually a Latter-day Saint may “repent of having to repent.”

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

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
A study showing that the Book of Mormon and Joseph Smith’s prophecies are being discussed in an arena in which there is a struggle for control of the past of the Latter-day Saints.

A shorter version of this article appeared as “Can Judaism Survive the Twentieth Century?“ Tikkun 4, no. 4 (July–August 1989): 38–42.
An explanation of what conditions favor the formation of religious systems, with particular attention to the condition of Judaism in the twentieth century.

Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990.
Essays based on what people have learned from Hugh Nibley.

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
This paper first lists a number of personal experiences which are mentioned but not unduly emphasized in Donna Hill’s biography and which, taken together, appear to have been more than coincidental influences on the formulation of Latter-day Saint doctrine and Church practices.

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
A microanthropological examination of what the text reveals regarding the composition and demography of Lehi’s party from the beginning of their sojourn in the Arabian wilderness to their arrival in the promised land.

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

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

This paper is an expanded version of a paper presented earlier at the Library History Seminar VI in March 1980.
This paper deals with the persistence of a strange documentary custom of the Mesopotamian kings, which led to numerous burials of metallic documents (often encased in stone boxes or other special containers) and were concealed in the foundations or other inaccessible recesses of temples and palaces.

Review of A Most Convincing Witness: Reasons Why the Book of Mormon Is the True Word of God (1990), by Randall K. Mehew.

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

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.

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.

In many places in the Book of Mormon, the authors refer to writings known to them but not included in the book. One of these is the record of Lehi. Nephi reported that he made “an abridgment of the record of my father” (1 Nephi 1:17), which he included on his own original (large) plates. An English translation of that abridgment was included in the 116 pages of manuscript translation lost by Martin Harris in 1828. Someday we will have that record restored; meanwhile, we can discover some of what it contained because both Nephi and Jacob included parts from it in their records.

No abstract available.

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.

Natural means might have been used to transport Lehi’s group to the promised land. Under ordinary circumstances it would be dificult to traverse eastward from Indonesia to America as the ocean currents flow westerly. But a natural occurrence that happens every two to ten years changes the flow of currents to an easterly direction—it is called El Niño. Had Lehi traveled from the Arabian Peninsula in August at the height of the monsoonal cycle and reached the Paciic in time to catch the El Niño he would have landed on the west coast of Central America.

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

Many Christians and their churches have seen the fall of Adam as a great mistake that ruined God’s plan and offended him. They have assumed that God was unhappy with humanity for what Adam did in Eden. This led to the idea that we must win back his love and favor. If we could not do that by our own actions, then it had to be by Christ’s suffering, as a kind of gift that would please God. But the scriptures are clear that God did not reject us; rather, mankind rejected him. We do not need to win back God’s love; he is always ready. Instead, we need to be reconciled to God.

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

Review of Heroes from the Book of Mormon (1995), by Deseret Book

The Book of Mormon offers four keys essential for understanding Isaiah: (1) the spirit of prophecy or the Holy Ghost; (2) the letter of prophecy or the manner of the Jews; (3) diligent searching of Isaiah’s words; and (4) types, or the idea that events in Israel’s past foreshadow events in the latter days. When we apply these four keys to Isaiah’s writings, a message unfolds there that is immediately applicable and recognizable to Latter-day Saints. The developing spiritual and political shape of the world in which we live parallels precisely the prophetic scenario Isaiah drew up millennia ago.

A minor story in the Book of Mormon provides an example of how complex the task of reading the book can be. It also illustrates how much richer our understanding can be when we remember that the Book of Mormon is an ancient record with connections to other ancient records, particularly the Old Testament. In the book of Mosiah, a band of wicked priests hid in the wilderness and kidnapped some young women to be their wives (see 20:1-5). This story can be read as an adventure tale. If looked at carefully, however, it shows the kind of connections between the Book of Mormon and the Old Testament that demonstrate that the Book of Mormon is an ancient book.

The death and burial of Ishmael at Nahom (see 1 Nephi 16:34-39) can puzzle readers who are uncertain about how the story fits into Nephi’s overall account or uncertain about why the incident is included at all. This section, however, is one of those parts of the Book of Mormon that contain hints of a deeper meaning than what appears on the surface. At least one important meaning of the Nahom episode is connected with the word Nahom itself.

The wars and battles described in the Book of Mormon include some of the most detailed narratives of the book. Those accounts provide us with an excellent chance to examine how consistent and complex the text is. Joseph Smith lived in an age of warfare with guns, yet the Book of Mormon displays patterns of warfare that made sense only before gunpowder was used. This can be seen in both the general patterns and in the tiny details of the text. Descriptions of weapons and tactics in the Book of Mormon are definitely ancient. Furthermore, the warfare in the Book of Mormon differs from what we read about in the Bible. It differs in the same way that war in ancient Mesoamerica differed from biblical warfare.

Mormon’s choices are most revealing when the message of his editing seems to contradict the facts that he recorded. Mormon’s honesty as a historian sometimes forced him to include facts that did not exactly support the message he was trying to convey. This tension is frequent in the Book of Mormon as Mormon tried to make spiritual sense of historical events. For me at least, this tension is evidence that Mormon was an actual person, since we all face similar difficulties in making sense of our own lives.

Review of Warfare in the Book of Mormon (1990), edited by Stephen D. Ricks and William J. Hamblin.

Review of The Geography of the Book of Mormon Events: A Source Book (1990), by John L. Sorenson.

Review of Keys to Successful Scripture Study (1989), by George A. Horton, Jr.

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

Review of Isaiah and the Book of Mormon: A Study Guide for Understanding the Writings of Isaiah in the Book of Mormon (1990), by Philip J. Schlesinger.

The title page of the Book of Mormon states that the first purpose of the book is “to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever.” This means that the Book of Mormon is intended, in part, to teach Lehi’s descendants about the covenants that the Lord has made with them. The key covenant they will learn about is that they would be a blessing for all nations—a consecrated people of God. Beyond teaching about the covenants, the Book of Mormon also prophesies key signs and events that will demonstrate when the promised covenant is being fulfilled in the latter days.

Review of The Word of God: Essays on Mormon Scripture (1990), edited by Dan Vogel.

Careful attention to one particular word used in the Book of Mormon yields some surprising dividends. For example, Lehi pled with his sons to remember his words: “My sons, I would that ye would remember; yea, I would that ye would hearken unto my words.” Such language may go unnoticed, or it may seem to be merely a request to recall some teachings. The word remember seems rather plain and straightforward. But when looked at more closely, the language about remembrance in the Book of Mormon turns out to be rich and complex, conveying important, hidden meaning.

The Book of Mormon is holy scripture. It is a key witness of the divine Sonship of Jesus Christ and a convincing testimony that salvation is to be found only through him. The Book of Mormon’s primary message, that Jesus Christ came to earth to redeem mankind, is closely tied to the history of the house of Israel. One of the primary purposes of the Nephite record, according to its title page, is “to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever.”

Review of Covering Up the Black Hole in the Book of Mormon (1990), by Jerald and Sandra Tanner.

The Book of Mormon prophets were intentionally plain in their language even when using figurative language; they generally avoided using obscure figures with hidden meanings. In this paper, Kelly Ogden lists metaphors used in the Book of Mormon along with the plain definitions the prophets gave to explain the figurative language they used. Ogden notes that when teaching doctrine the prophets would often repeat concepts using different words so the people could not misunderstand.

The Book of Mormon displays examples of ceremony or ritual that accurately reflect the ritual tradition followed by the ancient Israelites. Many similarities are found, in addition to some differences. It is highly unlikely that any person could accurately write about Israel’s rituals and covenants without having been directly and intimately familiar with them.

Review of How to Hiss Forth with the Book of Mormon (1989), by Robert E. and Sandra L. Hales.

Daniel Peterson examines the book of Mosiah as an initial step in determining the overall doctrine of priesthood in the Book of Mormon. He attempts to account for every verse in the book of Mosiah that deals, either directly or indirectly, with questions of priesthood and authority. He discusses the priesthood in the small plates, the roles of priests, whether early Nephite priests were ordained, and the church in the days of Mosiah2.

Introduction to the current issue.

Review of The Best Kept Secrets in the Book of Mormon (1988), by Loftes Tryk.

Review of Parallel Histories: The Nephites and the Americans (1989), by Anthony E. Larson.

Review of Exploring the Lands of the Book of Mormon (1989), by Joseph L. Allen.

The great political question among Book of Mormon peoples was “Who has the right to rule?” Did Nephi’s descendants and those who followed them have a legitimate right to rule? Or should the right have belonged to Lehi’s oldest son Laman and his descendants? This quarrel is the cause of centuries of political and military struggle. But this was not the only problem. Even within Nephite society, an endless number of dissenters challenged the government. They often split away to join the Lamanites when they could not win control inside the Nephite system. These dissenters typically argued for the Lamanite view, in part because they thought they could line their own nests that way. By paying close attention to how this struggle was waged, we can see one of the reasons the Book of Mormon was written. Of course it is a witness for Christ and his teachings. But in addition, it provides reasons why we should believe that the tradition of the Nephites was just and correct. The two messages of the book are tied together in such a way that whoever accepts the teachings of Christ accepts that Nephi was a legitimate ruler, and vice versa.

Review of Fun for Family Night: Book of Mormon Edition (1990), by Allan K. Burgess and Max H. Molgard.

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

Review of The Word of God: Essays on Mormon Scripture (1990), edited by Dan Vogel.

Review of Covering Up the Black Hole in the Book of Mormon (1990), by Jerald and Sandra Tanner.

Adam fell that men might be; and men are, that they might have joy. Arranging this memorable thought from the Book of Mormon into two lines reveals its poetic character. Arranged in four lines, its neat structure is even more apparent. In this case, understanding the structure enhances our understanding of the meaning: the fall of Adam allows mankind to exist, and the potential destiny of mankind can bring ultimate joy. Rather than being an isolated example, this brief piece is just one of numerous poetic passages throughout the Book of Mormon, which are usually unrecognized as poetry because they are printed as prose. When arranged as verse, however, the poetic parts of the Book of Mormon are unveiled as having great beauty and power.

Many Book of Mormon passages are given life by the pictures or images they awake in our minds. In Ether the power comes from referring directly to “mountain waves.” The memorable picture of King Noah is not so direct, being formed from a figure of speech: the ruler is like a “dry stalk” crushed under foot. Without their imagery, these verses would lose their beauty and vitality.

The image of the hand of God in both the Old Testament and the Book of Mormon stands for the Lord’s power to intervene in the affairs of men and the events of history. Comparison between the ways this image is used in the two scriptures supports what the Book of Mormon claims about its own origin.

When we look carefully at what the Book of Mormon says about war, we find that the many military activities reported did not take place just anytime during the calendar year. Rather, they occurred according to a definite pattern. Certain months were war months while others were not. The complete consistency of this pattern reminds us of how many details the writers of this scripture kept straight.

This book shares the exciting results of scholarly research on the Book of Mormon undertaken during the 1980s. As an ancient religious text and cultural artifact, the Book of Mormon rewards close analysis along many lines of inquiry. Twenty-three essays by prominent LDS scholars cover such topics as warfare, repentance, Exodus motifs, Hebraisms, kingship, politics, Isaiah, Mormon as editor, chiasmus, covenant renewal, and poetry.
These studies aim to demonstrate that the Book of Mormon contains complex patterns not previously recognized—that is, subtle patterns of style, ideas, history, and actions that, once made visible, shed much light on the power and beauty of the book and stimulate greater appreciation and respect for it.

One of the best-known sections of the Book of Mormon tells the story of the journey of Lehi and his family from Jerusalem to the new promised land in the American continent. Yet, since the small plates were intended to contain the “things of God” (1 Nephi 6:4), why was this account included on the small plates while other things that seem to be more the “things of God” (such as the “many things which [Lehi] saw in visions and in dreams”—1 Nephi 1:16) were left out? Quite probably, Nephi, the author of this section, consciously wrote his account of the wilderness journey in a way that would remind the reader of the Exodus of the children of Israel from Egypt. He did this to prove that God loved and cared for the Nephites, just as the Exodus from Egypt was proof of God’s favor for the children of Israel. Therefore, this story of the journey truly is about the things of God and does belong on the small plates.

The writings of Jacob and his descendants form part of the small plates, a section of the Book of Mormon that Mormon included intact, presumably without editing. Only on the small plates may Joseph Smith have found someone’s “handwriting” other than that of Mormon or Moroni. Speaking in the first person, Jacob and his descendants seem more individual, even in translation, than other writers whose words were more obviously edited by Mormon and Moroni. From Jacob through Omni, the record displays the complex variety one expects of a text written by many hands. The stylistic diversity of Jacob and his descendants is a powerful witness that we are dealing with material written by several ancient authors rather than by one person in early nineteenth-century New York.

Bibliography of publications on the Book of Mormon in 1990.

Review of Covering Up the Black Hole in the Book of Mormon (1990), by Jerald and Sandra Tanner.

An author may promise in the course of writing to return to a subject later to supply further details. Actually keeping such a promise can prove difficult. Even with modern writing aids, memory can betray a person into failing to tuck in the corners of plot or information. Mormon, the editor of much of the Book of Mormon as we have it, made these types of promises at least seven times. In each case, he or his son Moroni followed through perfectly.

In the heading before chapter 1 of 1 Nephi, we find Nephi’s outline of his record. It begins, “An account of Lehi and his wife Sariah, and his four sons,” and ends, “This is according to the account of Nephi; or in other words, I, Nephi, wrote this record.” Sometimes these signposts appear before a section to tell us what is to come. Other times, they appear at the end to explain, recap, or mark the end of what has been said. For lack of a better word, I call them colophons, though technically colophons are notes or guidelines after a text.

The English translation of the Book of Mormon shows many characteristics of the Hebrew language. In many places the words that have been used and the ways in which the words have been put together are more typical of Hebrew than of English. These Hebraisms, as I will call them, are evidence of the authenticity of the Book of Mormon—evidence that Joseph Smith did not write a book in English but translated an ancient text and that his translation reflects the Hebrew words and word order of the original.

Review of Warfare in the Book of Mormon (1990), edited by Stephen D. Ricks and William J. Hamblin.

This is a compilation of biblical Greek words of interest to Latter-day Saints. John Welch suggests the various nuances of meaning they conveyed to the Saints in the meridian of time and, by extension, the richness of their potential meaning for us today. The translated words in English include evangelist, restoration, peculiar, testament, mansions, endow, perfect, strai[gh]t, seal, firstborn, unchangeable, and amen.

Chiasmus is a style of writing known in antiquity and mused by many ancient and some modern writers. It consists of arranging a series of words or ideas in one order, and then repeating it in reverse order. In the hands of a skillful writer, this literary form can serve several purposes. The repeating of key words in the two halves underlines the importance of the concepts they present. Furthermore, the main idea of the passage is placed at the turning point where the second half begins, which emphasizes it. The repeating form also enhances clarity and speeds memorizing. Readers (or listeners) gain a pleasing sense of completeness as the passage returns at the end to the idea that began it. Identifying the presence of chiasmus in a composition can reveal many complex and subtle features of the text.

Review of The Book of Mormon: Jacob through Words of Mormon, To Learn with Joy (1990), edited by Monte S. Nyman and Charles D. Tate Jr.

Review of Doctrinal Commentary on the Book of Mormon, vol. 3, Alma through Helaman (1991), by Joseph Fielding McConkie and Robert L. Millet.

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

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.

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.

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.

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

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

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.

Investigates aspects of the socio-cultural structure of the Nephite, Lamanite, and Mulekite people of the Book of Mormon from the point of view of those who study the nature of oral and literate societies.” Lehi and his descendants functioned in an “Oral residual culture,” a culture that writes to accomplish some very narrow functions, but acts, to a large extent, like an oral culture. “If we somehow can begin to understand the discourse and socio-cultural structures of the Book of Mormon authors, and the natures of their text production constraints and our text perception constraints, we may more clearly comprehend the text and its vital messages.

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

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

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.

Parallels between sickle swords and two-bladed knives in ancient Mesoamerica and the Near East may strengthen the possibility of some historical link between the areas. Similarities in weapons terminology may also lead to fruitful research.

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?”

This article examines several interesting discoveries pertaining to the Book of Mormon.

Anthony W. Ivins suggests that the Jaredites may not have been completely extinct, that Coriantumr, the alleged last Jaredite, may have had children with Mulekite women after he discovered the people of Zarahemla.

A wooden vessel that was found in Lake Michigan turns out to be a prototype of a proposed “sea-going tow barge” developed in World War II for the Navy.

Arrowheads discovered in Israel show that steel was in use by about 1000 BC; the name Aha was engraved with steel on one arrowhead, thus giving a Hebrew-language source for this name found in the Book of Mormon.

Researchers have found similarities between the Anthon Transcript and Old South Arabian (Arabic).

Review of . . . By His Own Hand upon Papyrus: A New Look at the Joseph Smith Papyri (1992), by Charles M. Larson.

Analysis of comparative data and historical background indicates that the quotations in Mosiah 7–22 are historically accurate. Further examination of the quotations of Limhi shows that they depend heavily on other sources. This implies some things about the character of Limhi and provides as well attendant lessons for our own day.

The name Nephi is attested as a Syro-Palestinian Semitic form of an Egyptian man’s name dating from the Late Period in Egypt.

Review of Gadiantons and the Silver Sword: A Novel (1991), by Chris Heimerdinger.

Review of The Most Correct Book: Why the Book of Mormon Is the Keystone Scripture (1991), by Monte S. Nyman.

After Joseph Smith received the gold plates from the angel Moroni, he had to take great measures to protect them from people who wanted to steal them for their monetary value. Although Joseph did not leave much documentation of such experiences, the people who were closely associated with him at the time did. Using what records still exist, Hedges pieces together some of the stories of Joseph’s challenges in obtaining and protecting the gold plates.

We construct a detailed geographical model of the Nephite homeland areas of Manti, Zarahemla, and the river Sidon using the Book of Mormon text of around 80 BC. This model assumes that these areas are located in Mesoamerica, that the names of their surrounding seas do not necessarily correspond to local compass directions, and that the directions stated in the text are to be understood in the nontechnical normal English sense. We then describe the southern end of the Grijalva river basin, located across the southern part of the Mexico–Guatemala border. We nominate this area as a possible candidate for the ancient Nephite homeland because it corresponds to the text’s topography from the most general to the most detailed parts of the description. Furthermore, significant geographical and climatic changes in this area over the last 2,000 years are unlikely. The number and detail of the topological matches encourage further careful study.

Review of Fathers and Sons in the Book of Mormon (1991), by E. Douglas Clark and Robert S. Clark.

Review of To Mothers & Fathers from the Book of Mormon (1991), by Blaine Yorgason and Brenton Yorgason.

Review of The Book of Mormon: Mosiah, Salvation Only through Christ (1991), edited by Monte S. Nyman and Charles D. Tate Jr.

Nephite kings were expected to fulfill the same roles that kings played in other ancient civilizations— commander of the military forces, chief judicial official, and leader of the national religion. A king’s success depended not only on the extent to which he performed each role, but also on the motives behind his service. Selfless rule by Benjamin-type kings commanded the respect and praise of the people, while King Noah’s quest for personal gain roused Old World disdain for the monarch. The Nephite experiment with kingship confirms that between “kings and tyrants there’s this difference known; kings seek their subject’s good; tyrants their own” (Robert Herrick, 1591–1674).

Review of Fathers and Sons in the Book of Mormon (1991), by E. Douglas Clark and Robert S. Clark.

Review of On the Barricades: Religion and Free Inquiry in Conflict (1989), edited by Robert Basil, Mary Beth Gehrman, and Tim Madigan.

The M?ori people read and understood the Book of Mormon from their own cultural perspective. Rather than examining particular verses for doctrinal content, the M?ori viewed the Book of Mormon as a moral story of a people with failings and strengths. They likened the stories to themselves, feeling they lacked the spiritual strength to stay on a righteous path for long. They saw a tragic story of families in conflict and subtribes and tribes quarreling with each other and bent on revenge for personal insults and factional quarrels. The kinship ties seemed particularly relevant to them. The Book of Mormon can be read in multiple ways and will be interpreted according to the cultural background of those reading it.

Review of Dominions of the Gadiantons (1991), by Robert Marcum.

Review of The Book of Isaiah: A New Translation with Interpretive Keys from the Book of Mormon (1998), by Avraham Gileadi

Review of Doctrinal Commentary on the Book of Mormon, vol. 3, Alma through Helaman (1991), by Joseph Fielding McConkie and Robert L. Millet.

The prophetic language in the writings of Samuel the Lamanite includes the messenger formula, proclamation formula, oath formula, woe oracle, announcement formula, and revelations formula.

Peterson relates his understanding of a dispute between FARMS and Signature Books about matters of free inquiry and intellectual (dis)honesty.

Review of Stories from the Early Saints: Converted by the Book of Mormon (1992), edited by Susan Easton Black

The claim that the Gadianton robbers in the Book of Mormon are merely a reflection of nineteenth-century Masons, who were referred to in the late 1820s as “secret combinations,” is false since an 1826 use of the phrase establishes that those words were not used exclusively to describe Masons.

Review of The Book of Isaiah: A New Translation with Interpretive Keys from the Book of Mormon (1998), by Avraham Gileadi

The author serendipitously discovered a stream east of the Gulf of Aqaba that seems to share the physical features of Lehi’s “river of water” that “emptied into the Red Sea” and was “continually running.” The river Laman ran through the valley of Lemuel, described as “firm, steadfast, and immovable.” The stream and the canyon seem to fulfill the conditions of the river of Laman and the valley of Lemuel.

Review of Ancient American Indians: Their Origins, Civilizations, and Old World Connections (1991), by Paul R. Cheesman and Millie F. Cheesman.

This author requests help in compiling a list of useful reference books that readers can use when studying the Book of Mormon. Such a list would include dictionaries, encyclopedias, and atlases.

Review of . . . By His Own Hand upon Papyrus: A New Look at the Joseph Smith Papyri (1992), by Charles M. Larson.

Review of The Use of the Old Testament in the Book of Mormon (1990), by Wesley P. Walters.

Introduction to the first issue of the Journal of Book of Mormon Studies.

Recognizing that individual languages use certain conventions or codes to communicate messages, Chauncey Riddle looks at language used in the Book of Mormon to illuminate what might be hidden meanings. The code language of the Book of Mormon points toward Jesus Christ. His calling and his attributes can be found in the names used in scripture, in words used in ordinances, and in words of worship and blessing. All of this was done so that the trace of the true Savior would not become lost among the children of Israel, try as they might to avoid it.

Review of The Truth about Mormonism: A Former Adherent Analyzes the LDS Faith (1991), by Weldon Langfield.

Review of Mormonism: Shadow or Reality? (1987), by Jerald Tanner and Sandra Tanner

Roper examines the use of the terms sword and cimeter in a Mesoamerican setting as well as in the Book of Mormon text. The macuahuitl was a fearsome weapon consisting of a long, flat piece of hardwood with grooves along the side into which sharp fragments of flint or obsidian were set and glued. Our knowledge of this weapon comes more from written accounts than actual artifacts because few specimens have survived. The Book of Mormon sword of Laban was used as a model for making swords, but they were not necessarily made of the same material. The discussion in Alma 24:12 having to do with stained swords would make particular sense with wooden swords. Cimeters, or scimitars, differ from swords in having curved blades. Several kinds of swords and cimeters that were in use in ancient Mesoamerica are plausible candidates for Book of Mormon weapons.

Old Testament prophet Jeremiah and Book of Mormon prophet Lehi were contemporaries, and both preached repentance to the people of Jerusalem. Despite their common love for the truth, these men led very different lives because the first was commanded to remain in Jerusalem and the latter was commanded to leave. This article examines the lives and teachings of Jeremiah and Lehi and compares them to each other, suggesting that Jeremiah’s life symbolizes God’s justice and that Lehi’s life symbolizes God’s mercy.

It is highly unlikely that an object found in Lake Michigan could be a Jaredite barge. Lee Siegel reports about an archaeological dig at Piedras Negras, Guatemala, conceived and run by Brigham Young University’s Dr. Stephen Houston. A bronze sword discovered in Texas may be an Old World artifact. A linguist documents convincingly that the Ket language in western Siberia shares cognates with the Na-Dene language family of North America, thus showing possible transcontinental linguistic links.

Review of Rediscovering the Book of Mormon (1991), edited by John L. Sorenson and Melvin J. Thorne.

Review of Living the Book of Mormon: A Guide to Understanding and Applying Its Principles in Today's World (1991), by Allen K. Burgess.

This annotated bibliography compiled by John Sorenson makes accessible a range of information about animals in the Book of Mormon. It also includes an appendix of animal references in the Book of Mormon.

The text of the Book of Mormon refers many times to metals, ores, and metal processing. John Sorenson provides an annotated bibliography of sources on archaeological finds of Old World and Mesoamerican metallurgy and metal specimens. He includes a summary of statements in the Book of Mormon text about metals, ores, and metal processing, with notes on Hebrew usage of metal-related terms.

A comprehensive analysis of Book of Mormon geography. Sorenson gives a history and summary of all Latter-day Saints who have written on geography. He indicates what the text says, verse by verse, on geography and presents a trial map based on the text. Also presents problems of establishing distances and deciphering directional statements in the Book of Mormon. This work is reviewed in J.057.

Review of Fantastic Archaeology: The Wild Side of North American Prehistory (1991), by Stephen Williams.

A number of statements in the Book of Mormon text indicate the presence in Lehi’s promised land of peoples other than those descended from Lehi’s party. Reasons the topic is not addressed more explicitly in the record include a focus on the Nephites (and not on other people), a generic treatment of Lamanites, an a desire not to waste space on something obvious or insignificant. Clear evidence for the presence of others in substantial populations is present in the Book of Mormon. The demographic or cultural history of Lehi’s literal descendants must take into account these other groups.

Introduction to the current issue.

Introduction to the current issue.

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.