In this letter to a BYU graduate student, Hugh Nibley advocates the program of the school of the prophets as a way to meet the challenges of academia. He explores four obvious ways of meeting the challenges of the learned world: ignoring them, running away from them, agreeing with them, or meeting the opposition on their own grounds.

Hugh Nibley begins by showing the interrelatedness of ancient records, regardless of their origin, a phenomenon called “pattemism.” He proposes that Joseph Smith presented the world with authentic ancient records. The Prophet brought forth many of the same concepts that are found in ancient temple libraries, such as the council in heaven during the premortal period, the casting out of Satan, the doctrine of the “two ways,” the fallen nature of mankind, and the need for a redeemer. Accompanying the doctrines is a body of rites or ordinances, and Nibley gives special attention to the Nag Hammadi documents.

Hugh Nibley discusses Reverend F. S. Spaulding’s handling of the booklet Joseph Smith as a Translator, concluding that Spaulding was partial in his method of consulting the opinions of the great Egyptologists of 1912 concerning the book of Abraham. An examination of their comments reveals inadequacy and inconsistency This paper anticipates the first section of the series A New Look at the Pearl of Great Price.

With characteristic energy, Hugh Nibley describes the character of Brigham Young and discusses his teachings. The issues explored in this essay include the problem of evil and the power of the devil, temptation and necessary opposition, consequences of sin, and truth obtained by the light of Christ.

John Sorenson proposes a plausible chronology for the Jaredites based on what is known of ancient American cultures through archaeology.

Dean Jessee presents and supplements Joseph Knight’s firsthand account of early church history events involving Joseph Smith and others.

No abstract available.

Hugh Nibley has gathered a collection of statements from Church Fathers and modern scholars that acknowledge that views concerning God changed. The early church was based on the Hebrew Bible but churchmen were later influenced by the arguments of different philosophers.

This packet consists of a collection of translated statements by ancient Greek philosophers concerning their perceptions of divinity. It quotes Thales, Anaximander, Heraclitus, Pythagoras, and others on such abstract concepts as Absolute, causes, the One, the Nous (mind), and the uncreated.

Hugh Nibley places the Word of Wisdom in perspective: it is not given to the Saints by eternal covenant because it involves a strictly temporal matter. In other words, living the Word of Wisdom is not an issue in the world to come. The significant point is the word wisdom; the Word of Wisdom is a wise code to guide our consumption.

This presentation contains suggestions for interpreting various features found in the Pearl of Great Price facsimiles. Hugh Nibley notes that variations within stereotyped images, such as a person about to be sacrificed on the lion couch, can have widely divergent interpretations, thus leaving room for Joseph Smith’s interpretation of Abraham on the altar. Facsimile 2 can be compared to apocryphal books about Abraham that describe a cosmic journey with elements resembling certain features in the book of Abraham. The coronation scene in Facsimile 3 also shows authentic elements.

No abstract available.

Hugh Nibley addresses issues that cause people to question the historicity of the Book of Mormon. He gives evidence to support the claim that people inhabited the American continent for centuries before the arrival of the Nephites, that the Hill Cumorah was not too far away for Moroni to reach, and that the “fulness of iniquity” described in the Book of Mormon has much evidence in extant art from that time.

The creation of the earth was repetitiously celebrated in rituals in civilizations of the ancient Near East—Babylon, Assyria, Persia, and Israel. Sources suggest that in Israel, perhaps as early as the Second Temple period, laymen recited the Genesis creation story while priests were offering sacrifices. The laymen were expected to recite the account in towns far away from Jerusalem for the benefit of those who could not go to the holy city. Hearing about the creation enabled listeners to experience a renewal of creation in their own setting.

John Sorenson offers a survey and interpretation of the evidence that the wheel was known in the New World before the arrival of European explorers in the early sixteenth century. He discusses Mesoamerican and Old World wheeled figurines, wheels and movement in Mesoamerican belief, and the similarities between figurines in the New World and the Old.

Blake Ostler examines what relationship exists between the papyri of the ancient Egyptian Book of Breathings possessed by Joseph Smith and the Book of Abraham. Ostler finds that Joseph Smith, in associating vignettes of the Book of the Dead to explain Abraham’s experiences, was actually duplicating an ancient practice about which he could not have known from secular sources available in his day.

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.

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.

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.

Roy Johnson examines the rituals and formulas of oaths, types of oaths, and the use of oaths in both the Old Testament and the Book of Mormon. Johnson compares the use of oaths, curses, and covenants in the Old Testament and the Book of Mormon to show that the relationship among those three acts is the same in both books.

No abstract available.

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

Submitting oneself to an ordeal was viewed in several ancient legal systems as a means of seeking a divine dispensation of judgment. The idea that justice will prevail in a contest between good and evil survives in the spontaneous schoolyard ordeal: “Cheaters never prosper” chant the children who win the replay after a dispute over whether the original ball was fair or foul. Piaget found that young children often believe that natural events are punishment for moral transgressions, while teenagers discard the idea of immanent justice in favor of mechanical chance.
Nearly every society has, at some time in its development, made formal use of the ordeal to test guilt and innocence, and nearly every society has used water as one of the mediums to reveal the truth--God’s judgment. This study examines the common elements of water ordeals in secular and scriptural contexts. An overview of trials by water is followed by specific analysis of water ordeals in the Near East generally, which in turn serves as background for detailing the literal and metaphorical water ordeals in the Old Testament, New Testament and Book of Mormon.

Hugh Nibley assembles statements by non-LDS scholars on the identity of Jesus, the rediscovery of the church, eschatology (the study of last things), authority, revelation, Israel, liturgy, the survival of the church, and the Vatican excavations.

This is a collection of statements by scientists on the following topics: how scientists have become impatient with religion, how science has all the answers, how difficult it is to truly understand the past, the question of whether science is a cause or a pretext, the assertion that science is not based on purely inductive reasoning, and the illusion of already knowing as the greatest enemy to serious research.

This prayer given by Hugh Nibley at a devotional assembly is a plea for the Father’s spirit and a humble recognition of the great limits of human knowledge, judgment, and faith.

These lecture notes discuss the history of humanism from the Sophists to Homer, Dante, and Shakespeare. Hugh Nibley emphasizes the fallacies of such a philosophy. Humanism is a substitute for religion when religion goes sour, and as such, humanism is dogmatic, careerist, and intolerant.

This is a very rough transcript of Nibley’s contributions to a panel discussion about ancient writing, scientific methodology, and testing of the Book of Mormon.

Hugh Nibley answers a series of questions about what became of church authority and doctrine in the centuries following the ministry of Jesus Christ. He compares scriptural prediction with historical fulfillment to answer questions like “What became of general authority in the church?” and “Would God allow his church to be destroyed?”

Sidney Sperry discusses whether the Cumorah in New York is the only one or whether there is another Cumorah somewhere in Central America. He looks at evidence in the books of Ether, Mormon, Mosiah, and Omni, as well as various scholarly opinions about the matter. There is no explanation of how the Hill Cumorah in New York came to be called Cumorah or how, if there are indeed two Cumorahs, the plates were transported from one to the other.

Many scattered and disconnected statements (mostly proffered etymologies) have been made about the proper names in the Book of Mormon. Because of the mixed quality of these statements this paper proposes an apposite methodology. First a few words need to be said about the relevance of name studies to our understanding.

Pages 35-38 revised as of June 30, 1986

It is very important for Latter-day Saints to keep pace, more or Less, with the fast-moving developments in the fields of Bible and related studies. By failing to do this we run the risk of laboring to accommodate our religion to scientific and scholarly teachings that have long since been superceded, altered, or completely discarded.

David Palmer discusses the persistent military conflict during Nephite times, exploring the economic, political, and religious causes of ancient warfare. He also examines the role of the war captain, battle tactics, and how archaeological remains in Mesoamerica support the existence of a military class and fortifications. Details from the Book of Mormon accounts appear to weave in very well with information archaeologists have found on the role of warfare in Mesoamerican society.

John Welch discusses Nephi’s commandment to his son Jacob that a record be kept on the small plates. Welch delineates the obligations entailed in Nephi’s commandment and suggests that descendants of Jacob—Enos, Jarom, Omni, Amaron, Chemish, Abinadom, and Amaleki—felt a strong sense of duty to see that it was fulfilled.

From 1921 to 1922 B. H. Roberts wrote three papers that listed parallels between the Book of Mormon and the second edition (1825) of Ethan Smith’s View of the Hebrews. Roberts constructed the possible argument that the Book of Mormon relied upon Ethan Smith’s book. John Welch responds to that claim by addressing the issues Roberts raised and by listing over eighty differences between the two works.

During 1921 and 1922 B. H. Roberts wrote three papers that listed parallels between the Book of Mormon and the second edition (1825) of Ethan Smith’s View of the Hebrews and constructed the possible argument that the Book of Mormon relied upon the latter. Welch responds to that claim by listing over eighty discrepancies between the two works, and Palmer and Knecht rebut Roberts’s theory by using statistics to show that the passages of Isaiah quoted in both works do not lead to conclusions of plagiarism.

Editor’s Introductory Note: The following letter and accompanying critique of the stylometric studies of Ernest Taves have been sent to F.A.R.M.S. by John L. Hilton. Hilton and his colleagues, who have been actively involved in stylometric analyses of the Book of Mormon for several years, plan in the near future to complete their own extensive and thorough stylometric study of Book of Mormon texts. The following general review of Taves’ book serves to introduce John Hilton’s more detailed remarks.

Stephen Ricks discusses what Joseph Smith and his companions said about translating the Book of Mormon. They document the intense period of activity from April to June 1829, during which nearly all the translation took place.

John Welch considers what records were brought together to form the book of Ether and examines which parts of the book might have been composed by Moroni. He looks for paraphrases included in the book and seeks to discover what influenced Moroni’s rendition of the Jaredite story. He concludes that stating comprehensively who wrote the book of Ether is no simple matter.

The research of John Welch and David Whittaker identifies several historical, theological, and institutional reasons why the open canon of Mormon Christianity has not become a Pandora’s box. This article discusses the Apocrypha, the Latter-day Saint concept of scripture in light of modern canonical criticism, and the process of scriptural standardization.

John Welch and Tim Rathbone discuss what Joseph Smith and his companions said about translating the Book of Mormon. They document the intense period of activity from April to June 1829, during which nearly all the translation took place.

The following outline is a rough summary of the basic information about Nephite wars and warfare in the Book of Mormon. It is designed as a research tool, especially to aid in further studies of the conditions and circumstances of war and peace in the Book of Mormon which are now underway. This outline has been divided into sections generally corresponding with the main eras and campaigns in Nephite military history, and approximate dates have been supplied. Hopefully this data will facilitate and promote a closer examination of the text itself as further research progresses.

Noel Reynolds explains how Nephi’s writings can be read in part as a political tract that documents the legitimacy of Nephi’s rule. He discusses the traditions of the Lamanites and Nephites, the events chronicled in the small plates of Nephi, the typologies of Moses and Joseph in Nephi’s writings, and he gives a chiastic analysis of 1 Nephi 3-5.

This bibliography lists most of the books and articles I am aware of dealing with or utilizing chiasmus. These entries come primarily, but not exclusively from the field of biblical studies. This list has been supplemented by the research of Don Parry, and has been prepared through the clerical assistance of DeeAnn Hofer.

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.

Donald Parry lists more than six hundred Book of Mormon parallelisms by type of parallelism.

Donald Parry defines poetic parallelism in general and specific parallel forms. He gives several examples of each form from the Book of Mormon.

Brian Stubbs offers findings that point to Hebrew as an ancestor language of the Uto-Aztecan language family. He discusses orthography and pronunciation, pre-Masoretic vowelings, sound correspondences, verb morphologies, and pronouns. He indicates that while there are similarities between the two languages, much non-Semitic morphology suggests that creolization is part of the history of most Uto-Aztecan languages.

Frederick G. Williams, a counselor to Joseph Smith, wrote that Lehi and his family landed in Chile. The author of this paper, a great-great-grandson of the original Williams, assesses the likelihood of the accuracy of this proposition. He addresses the question of whether this statement was a revelation, discusses the nature of the original document on which the statement was written, and compares other early documents on the subject.

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.

Mark Morrise defines the “simile curse” and discusses its existence in ancient Near Eastern texts, the Old Testament, and the Book of Mormon. In the Book of Mormon simile curses were associated with treaties, religious covenants, and prophecies. Morrise analyzes the common characteristics of simile curses in the Book of Mormon, as well as the similarities between such curses in ancient Near Eastern, Old Testament, and Book of Mormon texts.

No abstract available.

John Welch argues that all possible chiasms are not equal. It is necessary for commentators on the Bible and other texts to recognize that degrees of chiasticity exist from one text to the next. To further that end, Welch proposes fifteen criteria for appraising examples of chiasmus in literature.

There is good evidence that most legal systems in the ancient Near East distinguished between crimes of theft and robbery. A thief was a local person who stole from his neighbor and was dealt with judicially, whereas robbers were outsiders who attacked in open force and were dealt with militarily. John Welch explores the extent to which similar legal and cultural perceptions of thieves and robbers are evidenced in the Book of Mormon.

John Welch displays the overall chiastic structure of Alma 36, suggests a detailed analysis of the text, traces the strands of repetition that weave paired sections tightly together, assesses the chapter’s degree of chiasticity, and compares the words and phrases of Alma 36 with the two other firsthand Book of Mormon accounts of Alma’s conversion. He suggests that there are many spiritual and intellectual implications to this study.

In a lecture given to the BYU religion faculty, Robert Matthews emphasizes the points of doctrine in the Book of Mormon and other standard works that elucidate the fall and atonement. He analyzes concepts in several different scriptural chapters and shows how they have points in common as well as areas of particular emphasis and clarification. He contrasts the classical Christian views of how Adam’s transgression affects humankind with the teachings of ancient and modem revelation. He explains how the divine sonship of Jesus Christ enabled him to effect the atonement. Matthews notes that Christ’s mission is intended to save us from both kinds of death (physical and spiritual); there is no viable replacement for the Savior’s atonement.

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.

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.

No abstract available.

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.”

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.

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.

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.

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.

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.

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.

Stephen Ricks briefly describes the major books found among the Dead Sea Scrolls, including biblical texts, commentaries, and lesser known documents. He addresses the question of scroll authorship and identifies two groups, the Sadducees and the Essenes, as the most likely candidates to have been the authors of these ancient documents.

Stephen Ricks briefly describes the major books found among the Dead Sea Scrolls, including biblical texts, commentaries, and lesser known documents. He addresses the question of scroll authorship and identifies two groups, the Sadducees and the Essenes, as the most likely candidates to have been the authors of these ancient documents.

This transcript is a brief commentary on Doctrine and Covenants 109, the dedicatory prayer of the Kirtland Temple. Hugh Nibley describes the temple as a meeting place that is set off from the world. It is a location where we are invited to have clear, receptive intellects and enjoy heightened spirituality. We experience an atmosphere of purity in contrast to the pollution of the world.

Elder Dallin H. Oaks addresses the arguments of those who term themselves believing Latter-day Saints yet advocate that Latter-day Saints should “abandon claims that [the Book of Mormon] is a historical record of the ancient peoples of the Americas.” The argument that it makes no difference whether the Book of Mormon is fact or fable is surely a sibling to the argument that it makes no difference whether Jesus Christ ever lived.

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.

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.

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.

Victor Ludlow shows that covenants are prominent in the scriptures. He distinguishes between horizontal covenants, which take place between individuals, and vertical covenants, which take place between God and mortals. He discusses what it means to “cut a covenant” and its various applications. He notes how covenants entail requirements that find expression in obedience or disobedience with the consequences of blessings or punishments. He comments on how in 3 Nephi the Savior devotes significant time to speaking about covenants directly or dealing with subjects that are rooted in covenants, such as the teachings found in the Sermon at the Temple, which corresponds to the Sermon on the Mount. Charts and graphs are included.

Robert Millet shows that Christ’s atonement is central to the Book of Mormon, particularly as it pertains to the fall. He illuminates the nature of the “good news” of the gospel—the hope of redemption through Christ. Without the atonement all other facets of our religion are bereft of ultimate power, and we remain in our sins. He explains that the atonement is infinite in several ways and that the Book of Mormon both extends an invitation to come unto Christ and teaches how to do so. Grace and works each play an important role in our salvation.

In this lecture, Robert Millet discusses spiritual rebirth and how the passage into new life is connected to baptism and the reception of the Holy Ghost, as well as to spiritual experience. In the process of conversion we become new creatures and lose our disposition to sin. Those who are born again are part of a new family relationship as they become children of Christ. The ultimate goal is to become joint heirs with Christ.

The anticipation of redemption is meaningless without an understanding of the seriousness of the fall. In this transcript, Robert Millet discusses what the Book of Mormon and the book of Moses teach about the doctrine of the fall, emphasizing its consequences for, and effects on, humanity. While refuting the notion of original sin, Millet notes the reality of our fallen nature and our vulnerability while living in a fallen environment. He takes due account of the tendencies of the natural man and witnesses that worldly impulses may be countered by a conscious yielding to God.

The Book of Mormon is a book about God. It provides one of the most powerful treatments of the nature of God of any other book in Latter-day Saint scripture. Robert Millet puts forth arguments to show that the Book of Mormon does not depict only one God. Jesus Christ is the central character, but the fact that there is a God separate from Christ comes through early on.

A dictionary will tell you that history is a systematic written account of a man or a nation. Monte Nyman suggests that we are able to understand more of what the Book of Mormon has to say if we consider it to be a spiritual history. The book contains a light touch of history, but the majority of the pages contain sacred preaching, great revelation, or prophecy. Readers of the Book of Mormon should read it to see how its teachings can be applied in their lives.

Donald Parry notes that nearly one-third of Isaiah is quoted in the Book of Mormon, and he lists twelve reasons given in the Book of Mormon for studying Isaiah. The Isaiah texts in the Book of Mormon are valuable for purposes of textual criticism because they come from the plates of brass, our oldest manuscript. Parry makes a few textual comparisons of Isaiah in the Book of Mormon and the Bible, demonstrating the greater clarity of the Book of Mormon Isaiah. Nephi’s people had difficulty understanding Isaiah because they did not understand the manner of prophesying among the Jews. Parry discusses individual symbols from Isaiah and from Erwin Goodenough’s model of vertical and horizontal Judaism.

Referring to passages in the Book of Mormon (which is the great converter), Ed Pinegar, former president of the Missionary Training Center, emphasizes the commission that all members of the church have to bring souls to Christ. Missionaries are expected to exemplify the virtues that they teach to potential converts, such as repentance-induced purity, charity, obedience, fasting and prayer, faith, knowledge, and commitment.

Stephen Ricks discusses and gives sources for what Joseph Smith himself thought and said about the translation of the Book of Mormon. Further understanding comes from what was said by colleagues and co-workers who knew him at that period of time.

In the Book of Mormon, God speaks to us in the most powerful, effective way possible by interconnecting truth, goodness, and beauty. A good deal of what the Book of Mormon says is in how it is said. Richard Rust offers examples of how the choice words and their structure help convey the testimony of the Book of Mormon.

A critical edition of the Book of Mormon has two main objectives. The first is to determine the original text of the Book of Mormon to the extent that it can be determined. The second is to determine the history of the text, as it has changed over the many editions of that book that have been published. Royal Skousen describes the history of the early manuscripts and editions of the Book of Mormon in order to better understand this book of scripture.

James Smith lists the population numbers given in the text of the Book of Mormon, and discusses what the possible population growth might have been. Comments in the Book of Mormon about multiplying exceedingly and filling the land are indicative that Nephite fertility was indeed high. He discusses the possibility that other peoples were assimilated into the Nephite and Lamanite groups.

Catherine Thomas emphasizes that a condition of peace is necessary in order for us to experience the companionship of the Spirit. We are prone to experience troubled relationships, but we can by our own volition elect to develop a satisfying sense of at-one-ment with our associates. The Book of Mormon describes dysfunctional families, including Lehi’s. Nephi explains in his psalm (2 Nephi 4) that how we are judged will not be based on what others do to us, but on how we react to them.

A Hebraism is an English representation of something that originally was Hebrew. John Tvedtnes argues that Joseph Smith did a good job of rendering, as closely as he could in English, an ancient text. He discusses instances where the English language used in the Book of Mormon reflects a Hebraic source.

Research into literary forms in ancient scriptures led John Welch to the original discovery in 1967 of chiasmus in the Book of Mormon. In this lecture, he discusses chiasmus, a poetic form in which the first stanzas descend to a crucial midpoint and the rest of the passage parallels the first part in a mirror-like fashion. This artistic convention, although found in Greek, Latin, and English writings, was more highly developed in Semitic or Hebrew literary works. It was largely undetected until about the middle of the nineteenth century. Welch explains that for the trained eye the Book of Mormon abounds in chiasms ranging from simple to quite complex.

John Welch proposes that the mission of Christ and the significance of temples intersect in the Book of Mormon. The Book of Mormon teaches the surpassing importance of the temple. There are twenty-seven explicit references to the temple in the Book of Mormon, as well as allusions to the temple found in words and phrases. Temple themes in the Book of Mormon can be better appreciated through an understanding of the law of Moses, including festivals and ritual observances.

One of the most important functions of the Book of Mormon is to convey to the modem world powerful testimonies of the divine mission and essential attributes of Jesus Christ. Many Book of Mormon prophets knew Jesus personally; therefore, their teachings and testimonies about him are based on firsthand knowledge and acquaintance. John Welch discusses ten of the prophets who testified of Christ.

Emanuel Tov focuses on biblical texts found in Qumran. He discusses which texts were found, the significance of such a find, what the scrolls look like and are made of, scribal errors, and how the ancient texts relate to the texts we have today. Also included is a question-and-answer section that addresses such topics as the Teacher of Righteousness, copper plates, and the Temple Scroll.

Elder Jeffrey Holland bears testimony of the Book of Mormon as the keystone of Mormonism. The Book of Mormon is either what it says it is, and Joseph Smith’s account of its origin is true, or it and the Prophet are simply discredited. Three great witnesses of Christ in the Book of Mormon are Nephi, Jacob, and Isaiah.

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.

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.

In this article William Hamblin responds to critics of the Book of Mormon who claim that there is no language known as reformed Egyptian, a term found in Mormon 9:32. Hamblin reminds readers that reformed Egyptian is a modern term for an ancient language and lists examples of other ancient records written in languages that could also be considered reformed Egyptian.

William Hamblin considers concepts related to the temple that are found in Jesus’ prayer recorded in John 17. For example, the word for glorify recalls the glory of the Lord that filled the tabernacle and temple. The word for given in John 17:2 can have the implication of endow, in the sense of giving a gift. To know God implies being familiar with his glory. The name of the Father is known by a few but is not revealed to the many.

Clark Johnson examines sermons given by Jacob, Benjamin, and the Savior to Nephites gathered at their respective temples. He analyzes some of the high points to see how they taught “the doctrine of the temple,” giving particular attention to the teachings of the atonement and the contingent covenants covered in the ordinances taught by King Benjamin. Johnson also discusses Christ’s beatitudes in succession.

Dale LeBaron counsels us to draw on the power of the Book of Mormon and the words of Christ’s representatives to discover the Lord’s pattern for preparing for the second coming. This preparation entails knowing the signs of the second coming, knowing the patterns of destruction, believing that despite persecution righteousness will prevail, heeding the counsels of the prophets, and studying the ministry of Christ and the teachings about his return.

When the angel Moroni first appeared to the young Prophet Joseph Smith, he told young Joseph that God had a work for him to do, and further, that the work would begin the preparatory work for the second coming of the Messiah. He was further told that the gospel would be preached unto all nations, that a people might be prepared for the millennial reign. The book that Moroni delivered to Joseph, and the other revelations of the Restoration, make it very clear, that one of the greatest responsibilities incumbent upon this dispensation is to prepare a people for the Savior’s second coming.

Robert Millet discusses the evils of pride and the power of humility. The experiences related in the Book of Mormon depict the consequences of pride. Those scriptures also teach that if we trust in and rely upon the Lord, and if we are willing to acknowledge that he can make more of us than we could ever make of ourselves, we will be able us to avoid the perils of pride.

Robert Millet defines the terms Israel, Jew, and gentile and recommends avoiding a narrow definition of these terms when reading about Israel and the gentiles in the Book of Mormon. He explains that the Jews are the descendants of those who lived in the kingdom of Judah, and that the remnant of Jacob spoken of in the Book of Mormon is not limited to the Lamanites. Millet further relates that the Book of Mormon plays a role in the gathering of Israel, and that the scattering and gathering of Israel typify the fall and the atonement.

In this informal lecture, Hugh Nibley proposes that exploring the explanations of the facsimiles was not timely in Joseph Smith’s day, but the 1960s opened avenues for serious investigation. He reviews some of the mythical details in the Egyptian account of the premortal council. He also cites examples of Egyptian truisms that relate to Hebrew wisdom literature.

Daniel Peterson discusses recent research that supports a spiritual witness for the Book of Mormon, including the following: Joseph Smith’s lack of schooling, his supposed misnaming of Jesus’ birthplace, the translation process, studies of chiasmus, possible locations for Book of Mormon events, and ancient manuscripts that are consistent with Book of Mormon accounts about document practices and beliefs of past civilizations.

Daniel Peterson discusses recent research that supports a spiritual witness for the Book of Mormon, including the following: Joseph Smith’s lack of schooling, his supposed misnaming of Jesus’ birthplace, the translation process, studies of chiasmus, possible locations for Book of Mormon events, and ancient manuscripts that are consistent with Book of Mormon accounts about document practices and beliefs of past civilizations.

Daniel Peterson discusses recent research that supports a spiritual witness for the Book of Mormon, including the following: Joseph Smith’s lack of schooling, his supposed misnaming of Jesus’ birthplace, the translation process, studies of chiasmus, possible locations for Book of Mormon events, and ancient manuscripts that are consistent with Book of Mormon accounts about document practices and beliefs of past civilizations.

Daniel Peterson discusses the sermon on faith given by Alma the Younger in Alma 32. Faith is not merely intellectual assent but trust or confidence, and it is expressed actively rather than passively. Peterson argues that the dichotomy between faith and works is artificial, since the root word for faith implies behavior. Alma invites us to experiment on the quality of faith, and Peterson suggests that scientific approaches to experimentation are applicable. He recommends testing or trying faith with the aid of prayer. He proposes that faith can have a spiral effect and that confidence can increase with continued experience.

This paper is part of a series of F.A.R.M.S. papers intended to give clear, concise answers to criticisms that have been raised against the Book of Mormon. As can be seen in the footnotes, much is owed to previous researchers who have addressed these criticisms. The foundation wishes to thank Matthew Roper for his help in gathering and summarizing large portions of the raw material for this series of papers. The authors wish to thank Robert Durocher for his help with this paper.

The Book of Mormon teaches faith in Christ, a message relevant for our time or any time. Believers progress from knowing the Savior, to loving and being obedient to him, and ultimately desiring to share the message about him. Our commitment to the gospel is reflected in our ability to be obedient.

The history of any people has a political dimension. If there is any structure of authority in a society, people will want to control that authority to promote their own interests. Politics is that realm in which this struggle takes place. Nephite and Lamanite politics and wars revolved around the issue of which of Lehi’s sons was the legitimate heir to the paternal right to rule.

Anti-Mormons frequently refer to a long-standing form letter sent by the Smithsonian Institution in response to inquiries about the Book of Mormon. In this paper, John Sorenson makes note of serious flaws in this Smithsonian statement, pointing out that parts of the form letter are based on unsubstantiated assumptions by the Smithsonian staff who are unqualified to make such generalizations. Also included in this paper is a more responsible letter recently issued by the Smithsonian Institution on this matter.

We do not know a lot about Samuel’s background. We do know that he was courageous and fearless. He told the Nephites what the signs of the Savior’s coming and mission would be and they rejected him and his prophecies. The signs of the coming of Jesus and the signs of his death bear record of Christ. Johnson discusses the Lord’s respective attitudes toward the Nephites and Lamanites, and suggests ways to have the Spirit in our lives.

Joseph McConkie offers a profile of the Book of Mormon prophet Jacob and discusses two themes taught by Jacob—the scattering and gathering of Israel and his testimony of the mission of Christ. The current gathering in Israel is temporal, not spiritual. From the Book of Mormon perspective, the gentiles are those who come from the gentile nations, even if they are of Ephraim, and are not Jewish nationals.

Byron Merrill discusses Moroni’s mission, both during his mortal life and in his role as the angel who brought the Book of Mormon to the last dispensation. The scriptures tell of the strength of his educational preparation and his relationship with his father. Moroni deals with signs of the latter days such as pollutions, fashions, pride, and miracles. Merrill describes the latter-day functions of Moroni and the reason why his statue is atop so many temples.

Robert Millet begins by reviewing what we know of King Benjamin’s life prior to his great sermon and covers some of the highlights of what he taught. Millet explains what the name Jesus Christ means according to the Hebrew background, and delineates the importance of that name. He explains some of the benefits of the atonement, including that it covers those who have sinned in ignorance.

Robert Millet notes the differences between the teachings of Jesus in 3 Nephi and in the four Gospels. The Book of Mormon is more crucial now than ever before in witnessing to the truth of the Bible. Observing the intensified moral demands given by Jesus enables us to keep the Old Testament commandments more easily. Millet considers a more precise definition of what the “gospel” means than the broader definition often associated with that word.

Robert Millet explains what Jerusalem was like in Lehi’s time according to information in the book of Jeremiah and the Book of Mormon. He reviews the teachings of Lehi concerning the coming of a Messiah to counter the effects of the fall, the important place of the house of Israel in the Lord’s scheme for this earth, the role of grace through Christ’s redemption, and the future calling of Joseph Smith as a “choice seer.”

In the spirit of President Ezra Taft Benson’s plea to take the Book of Mormon more seriously, this discussion contains a sweeping review of Book of Mormon doctrines and the crucial role the book plays in the restoration. Robert Millet summarizes the highlights of the teachings of Lehi, Nephi, Jacob, King Benjamin, Abinadi, Alma the Younger, Samuel the Lamanite, Jesus Christ, Mormon, and Moroni, and delineates prominent themes throughout the Book of Mormon.

The brass plates are an intergral part of the Nephite story and of the message of the Book of Mormon. Robert Millet reviews the contents of the plates and the teachings of the prophets that were written on them.

Todd Parker discusses the meaning of Abinadi’s name and compares his circumstances to those of John the Baptist and his message to that of King Benjamin. He points out legal pretexts for Abinadi’s trial from Old Testament passages, and demonstrates how the priests of King Noah misunderstood the function of prophecy. Abinadi provides several examples of types and shadows pointing to the mission of Christ.

Daniel Peterson discusses recent research that supports a spiritual witness for the Book of Mormon, including the following: Joseph Smith’s lack of schooling, his supposed misnaming of Jesus’ birthplace, the translation process, studies of chiasmus, possible locations for Book of Mormon events, and ancient manuscripts that are consistent with Book of Mormon accounts about document practices and beliefs of past civilizations.

Robert Smith works out a detailed chronology of events in Palestine and the surrounding area from 793-445 B.c. to show what was happening in the years prior to Lehi’s departure from Jerusalem and journey to and settlement of the New World. He also describes the topographical and climatic conditions of the land through which Lehi and his colony may well have traveled on their way to the Americas.

Catherine Thomas places Alma and his teachings within the context of the premortal existence to show his concern for the plan of redemption. She notes that some spirits were notably more responsive in their faith than others and that Israel was there organized. Alma’s discourses are set against his dramatic conversion, from a condition of abject wickedness to that of a highly motivated saint. His transformation serves as a model of encouragement for the lost soul seeking a higher state.

Clyde Williams examines the identity of the prophet Mormon and highlights his varied roles and valiant qualities. He lived in a society filled with symptoms of departure from a Christ-centered culture. Mormon testifies that the Book of Mormon witnesses to the truth of the Bible. He knew the power of faith, hope, and charity. Mormon felt the responsibility to teach the consequences of unrighteousness and plead for repentance.

Clyde Williams examines the identity of the prophet Mormon and highlights his varied roles and valiant qualities. He lived in a society filled with symptoms of departure from a Christ-centered culture. Mormon testifies that the Book of Mormon witnesses to the truth of the Bible. He knew the power of faith, hope, and charity. Mormon felt the responsibility to teach the consequences of unrighteousness and plead for repentance.

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

The Book of Mormon is an important tool in helping the church fulfill its mission of bringing souls to Christ. The earliest converts to the church were attracted not by stories of Joseph Smith’s first vision or by impressive new and restored doctrines but by the witness of the Spirit borne to them as they read the Book of Mormon. From the beginning, the Book of Mormon formed for many the basis of the practices and doctrines of the restored church.

Robert Matthews presents this survey of biblical textual criticism with the suggestion that omissions to the Bible text of today are more extensive and more intentional than most textual critics have realized. He sums up the history of biblical translations and discusses the church situation in June 1830, when Joseph Smith received the first revelation associated with an inspired translation of the Bible.

Noel Reynolds discusses scholarship in the Latter-day Saint community, particularly with respect to the question of the authorship of the Book of Mormon. In this overview of the book, Book of Mormon Authorship Revisited, Reynolds discusses the research of Richard L. Bushman, Richard L. Anderson, Royal Skousen, Hugh Nibley, and others.

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.

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.

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.

John Gee provides an overview of how the Book of Abraham came to be in the possession of Joseph Smith, and how it was translated by the Prophet. Gee also discusses three aspects of the book that had doctrinal impact on the restoration, particularly in relation to doctrines of premortal existence.

Robert Millet discusses what, in addition to doctrine, we can learn from Joseph Smith’s translation of the Bible. These lessons include the knowledge that the Bible has not come to us in its pristine purity, the greatest commentary on scripture is scripture, revelation comes line upon line to prophets as it does to us, passages may be rendered in several ways, loyalty to a living oracle entails acceptance of what he brings forth, and the JST is part of the canon.

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.

Michael Lyon examines the importance and significance of hypocephali as works of art and expressions of religious belief. Facsimile 2, associated with the Book of Abraham, belongs to this class of documents. Lyon illustrates that hypocephali symbolize the sacred center of the universe, expressed in Facsimile 2 as well as in the shield of Achilles and the mandala tradition.

Hugh Nibley discusses how Abraham was an ordinary man who held no office and worked no miracles, and yet he was one of the greatest minds of the last forty centuries. Nibley discusses Abraham’s relationship with the temple and gives an overview of the ancient temple. He also shows how the Book of Abraham answers what Nibley calls the “terrible questions”: Where do I come from? Why am I here? How does the universe figure in the gospel? How did it all begin, and how will it all end? Nibley argues that the vision given to Abraham in the Book of Abraham contains stage directions indicating that the vision is dramatized, and the Book of Abraham includes the script.

In this short series of communications, Hugh Nibley expresses his philosophy that “the function of the poet is to hold one’s head while he pukes.”

Transcript of a lecture presented on 3 March 1999 as part of the FARMS Book of Abraham Lecture Series. John Gee recounts the history of the Joseph Smith papyri, their discovery, travels, and eventual translation. Particular attention is devoted to the reconstruction of the papyri and their relationship to the Book of Abraham. The origin and contents of the Book of Abraham and the Kirtland Egyptian Papers are also discussed.

Stories about Abraham circulated in ancient times and were continued into the medieval period. Many of these accounts were then lost and have come to light only recently. John Tvedtnes examines several such stories— ranging from creation accounts to the attempted sacrifice of Abraham— and shows how they support the Book of Abraham.

Although much attention has been paid to those who have possessed the Joseph Smith Papyri in modern times, relatively little attention has been paid to the ancient owners of the papyri. This lecture examines the ancient owners, the world in which they lived, and their contact with the Book of Abraham.

Daniel Peterson discusses recent research that supports a spiritual witness for the Book of Mormon, including the following: Joseph Smith’s lack of schooling, his supposed misnaming of Jesus’ birthplace, the translation process, studies of chiasmus, possible locations for Book of Mormon events, and ancient manuscripts that are consistent with Book of Mormon accounts about document practices and beliefs of past civilizations.