Briefly discusses Mormonism and the Book of Mormon. The author accepts the Spaulding theory for the origin of the Book of Mormon. He also discusses the 1834 Anthon denial regarding the “sealed book” incident.

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

An evangelical essay attempting to demonstrate that the American Indians are descendants of the lost ten tribes by comparing certain features of American Indian life and customs with Old Testament practices. Deals with Indians’ division into tribes, worship of Jehovah, nations of theocracy, belief in the ministration of angels, prophets and high priests, celebration of festivals, fasts, religious rites, daily sacrifices, ablutions, anointings, traditions concerning laws of uncleanliness, social relations, manner of curing the sick, burial of the dead,and raising up seed to a deceased brother. Some critics have suggested that Joseph Smith may have drawn upon this source in writing the Book of Mormon.

A copy of a “Lecture on the authenticity and scriptural character of the Book of Mormon,” written by George J. Adams in 1844. Confirms that the Book of Mormon is not the only scripture accepted by the Church, the Mormons also believe the Bible “as far as it has been translated correctly”

The following lecture was delivered by particular request to crowded audiences, in the town hall of Charlestown, on Sunday Evening, February 4th, and on Wednesday Evening, February 7th. The reporter submits his sketches to the public, because the subject is important, and may lead to investigation that will drive prejudice from the minds of many sincere inquirers after truth. It has been generally supposed that the Latter Day Saints, commonly called Mormons, hold the Mormon Bible - as it is falsely called - as their only rule of faith and practice, disregarding the Scriptures of Truth, contained in the Old and New Testaments. This error has prevailed because the people will not listen to the truth. Slanderous tongues and lying lips have been busy against the book. But it stands immoveably fixed on the Rock of Ages, and the gates of hell, and opposition of the sectarian world cannot prevail against it. If the doctrine is of men, it will come to nought, but if God is its author, it must prevail.

Letter of George J. Adams addressed to John Tyler, President of the United States, describing a revolution that is to take place in the United States. Adams utilizes Book of Mormon scriptures and other references within the letter.

A polemical work against Mormonism. The author discusses issues relating to the translation of the Book of Mormon, dismisses the testimonies of the Book of Mormon witnesses as unreliable. The Anthon denials are discussed, and the author alleges that the Book of Mormon has little value beyond what it plagiarizes from the Bible.

A reference to an experience of a Captain Barclay, recorded in the Australian Review of Reviews, where Barclay saw sacred stone figures on an island in New Zealand. Subsequently he saw similar figures in the Easter Islands and in Peru. This is seen by Adams as evidence that the Polynesians came from the Americas.

The Manti Sanpete County, Utah, inscriptions include eight limestone tablets discovered in 1963, four additional tablets found in 1970, and small lead plates situated in a lead box discovered in 1977. The authors conclude that all three finds were “fraudulently manufactured”

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

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

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

Finds that ancient scribes, both non-biblical and biblical, took many liberties in their translations. Suggests that up to 30 percent of the original text of the Old Testament may have been deleted as the angel told Nephi would occur (1 Nephi 13:23).

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

Debate concerning editorial changes to the Book of Mormon. Shute desires a complete revision with special attention to punctuation; Christianson refutes Shute’s proposed revision saying that changing even a comma changes the book’s meaning; Adams points out that language is constantly changing and future editions would be needed to stay current.

In a credibility test for witnesses, the following standards must be met: honesty, ability, number and consistency, conformity of testimony with experience, and coincidence of their testimony with collateral circumstances. The Three and Eight Witnesses fulfill all of these requirements.

Demonstrates that the Oaxacan languages are similar to the Semitic languages by comparing Hebrew words with words belonging to the Sawi-zaa languages.

Dedicates about ten pages to Mormonism. Author rejects the Spaulding theory, but believes that the Book of Mormon was the result of Joseph Smith’s “responsiveness to the provincial opinions of his time” This work is reviewed in B.016.

I invite all who hear me today to read the Book of Mormon and to apply the promise it contains. Those who do will know that the book is true.

Argues that assisting people through “governmental measures” or “charity” is consistent with basic principles of Christianity, the Constitution, and free agency.

Book review.

This volume is a compilation of inspirational stories shared by Latter-day Saints who served on the front lines in several recent military conflicts. These stories detail their trials, challenges, setbacks, faith, courage, and numerous victories in overcoming extraordinary circumstances. This book is filled with remarkable first-person accounts from Latter-day Saint soldiers, sailors, Marines, airmen, and civilians who served in the Gulf War, the War in Afghanistan, and the Iraq War. Their amazing stories—published together for the first time—chronicle the sacrifice, dedication, and humor of day-to-day life in modern combat zones. This book also shares the story of how fully functioning districts of the Church were organized and operated in the war-torn countries of Afghanistan and Iraq to meet the spiritual needs of the Church members there. Richly illustrated with photographs from the participants, this book will introduce you to a new generation of Latter-day Saint heroes. ISBN 978-1-9443-9487-5

In rebuttal to Rudyard Kipling’s criticism that the Book of Mormon lacks literary style, Allen provides reasons why the Book of Mormon does not evidence greater variety of style. However, the author does cite evidence of multiple authorship for the Book of Mormon.

“We invite you to let the Book of Mormon change your life-- again-- as you read this second edition of Exploring the Lands of the Book of Mormon. In doing so, you will learn about the numerous new developments and discoveries that have come forth in the last twenty years about Mesoamerica and the Book of Mormon, such as : the correlation of Stela 31 at Tikal as it relates to the great, decisive battle at Cumorah; a comparison of the Maya name Mormon with the Nahuatl name Tehuantepec; the discovery of the name of the Jaredite King Kish, including his date and place of birth; a comparison of Mesoamerican written languages and two high civilizations with the languages and civilizations of the Nephites and the Jaredites; detailed and illustrated map studies of Mesoamerican locations with cities and lands outlined in the Book of Mormon; types-and-shadows correlational outcomes such as those found with vultures, weather, wars, geography, and weights and measures; and much, much more.” [Summary from Book]

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

Authors present (on pages 31-46) an “introductory overview” of Moroni’s visit to Joseph Smith, and the subsequent translation and publication of the Book of Mormon.

This article provides circumstantial evidence that the architectural styles of Ancient America are similar to ancient Babylonian architecture, due to the Jaredites who left Babylonia approximately three hundred years before the time of Abraham.

A dissertation that draws on Spanish historical accounts, archaeological evidence, and the Book of Mormon scriptures. Draws parallels between Quetzalcoatl and Jesus Christ, suggesting that they may have been the same divine individual. Discusses the problems and possibilities of making the comparison.

Describes the languages, history, geography, and culture of some of the peoples described within the Book of Mormon, and presents a number of possible sites where this ancient civilization actually lived. This work is reviewed in P.037 and in P.398.

“We invite you to let the Book of Mormon change your life-- again-- as you read this second edition of Exploring the Lands of the Book of Mormon. In doing so, you will learn about the numerous new developments and discoveries that have come forth in the last twenty years about Mesoamerica and the Book of Mormon, such as : the correlation of Stela 31 at Tikal as it relates to the great, decisive battle at Cumorah; a comparison of the Maya name Mormon with the Nahuatl name Tehuantepec; the discovery of the name of the Jaredite King Kish, including his date and place of birth; a comparison of Mesoamerican written languages and two high civilizations with the languages and civilizations of the Nephites and the Jaredites; detailed and illustrated map studies of Mesoamerican locations with cities and lands outlined in the Book of Mormon; types-and-shadows correlational outcomes such as those found with vultures, weather, wars, geography, and weights and measures; and much, much more.” [Summary from Book]

All must experience and be found by the power of the truths contained in the Book of Mormon.

The story of Nephi occupies a prominent place in the hearts of the Latter-day Saint people. As a young man, he was singularly affected by his father’s teachings and, despite his relative youth, became the de facto leader of the extended families of Lehi and Ishmael even before his father’s death. Later, as a prophet in his own right, he led a people who called themselves “Nephites” in his honor; and nine centuries after his death, hundreds of thousands of Nephites still honored his name and legacy. He belongs to the ages as the namesake of an ancient nation.

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

We are dedicated to cultivating the Spirit of the Y by keeping you informed and connected to the good works faculty and alumni are doing in the world and by providing opportunities for you to learn, volunteer, contribute, and serve with the students, programs, and activities of your alma mater—keeping you “Connected for Good.”

Provides personal reflections and thoughts after having read the Book of Mormon for the fourth time.

Typescript copies of two early upstate New York newspapers that provide comments about the Book of Mormon. Includes Obadiah Dogberry’s well-known satire, The Book of Pukei.

The work presents a scriptural anthology of thirty-eight basic gospel subjects. Topic number thirty-eight (pp. 509-35) features a presentation of the Book of Mormon and the manner in which it is a companion with the Bible. Also identifies the individual books of the Book of Mormon, discusses some archaeological information, and comments about the eleven witnesses.

The American Indians have lost more than buffalo and animals of the forest. Their greatest loss was in their knowledge of the Great Spirit. There is a sacred book of their history that will restore that knowledge—the Book of Mormon.

As the title of this work suggests, it consists of a discussion of the Book of Mormon and the United States Constitution. This involves a mixing of the subjects of religion and politics which to some may seem novel enough to require an explanation. Therefore, we are devoting this preface to a consideration of our reasons for doing so. [From the text]

Nephi and John the Revelator saw “the Great and Abominable Church of the Devil” that is operated by Satan, will eventually control every nation, and will make war on the Lord’s church in the last days. A division will occur between the devil’s church and the Lord’s church that will cuminate in war.

The Book of Mormon foretells the rise of the United States of America and its divinely inspired constitution. In order for Latter-day Saints to exercise their freedom of religion the God-inspired government must be maintained. The Book of Mormon provides the pattern for maintaining the constitution and the freedom of governing oneself.

An illustrated children’s book describing the experiences of the brother of Jared.

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

“This paper employs Ricoeur’s Interpretation Theory to analyze the effect the exclamation mark has on the readers’ interpretation of five Book of Mormon editions. Each unique instance of exclamation was obtained with its accompanying verse and these were coded by three coders for the genre they appeared in, the syntactic structures of their utterances, and the rhetorical function of the exclaimed proposition. This made possible a comparison of the exclaimed themes both within and across each genre and across each of the five editions analyzed. While the 1830 edition was found to have many exclamations in the genres of conversation and speech with emphasis on the themes of the love of God, the sacrifice of Christ, and the carnal nature of man, the 1920 edition by contrast saw emphasis mainly in the genres of prayer and aside on the call to repentance, the calamities of hell, and the need to call upon God’s grace to overcome the many sins that will beset the latter generation of readers.” [Author]

This article announces the completion of George Reynolds’s Book of Mormon concordance and advertises its sale.

This article consists of a compilation of quotes about the Book of Mormon from the Journal of Discourses. All quotes are from former leaders of the Church of Jesus Christ of Latter-day Saints.

This article announces the completion of the Japanese translation of the Book of Mormon and lauds the beautiful work done and the effort spent in the project.

This article recounts the events of the night of September 21, 1823, when the angel Moroni visited with the Prophet Joseph Smith and first revealed the hiding place of the divine records.

In this article, the episode about Hagoth and his sea-venturing ships is quoted from Alma 63 and the theory advanced that the Polynesians descended from Book of Mormon peoples who sailed to Hawaii. It also compares rituals and customs of the ancient Hawaiians with the Israelites.

This article is a challenge to read the Book of Mormon to commemorate the one-hundredth anniversary of the delivery of the plates to Joseph Smith, and a warning against neglecting the scriptures. The Book of Mormon is the word of God, a spiritual guide, and it confirms the truths in the Bible. Testimonies of Parley P. Pratt and B. H. Roberts are included.

This articles discusses how the Book of Mormon points out that through marriage the Nephites united with the Mulekites who were of Jewish descent. Hence the tribe of Joseph (Nephites) mixed with the tribe of Judah (Mulekites) in a union that is presently found among the American Indians.

This article quotes the Eighth Article of Faith declaring that Latter-day Saints believe both the Bible and the Book of Mormon to be the words of God. Nephi taught that the Hebrew scriptures had “plain and precious parts” removed. For this reason Joseph Smith was called on to revise the Bible and produce an “inspired translation.

This article gives an account about the possibility that David Whitmer or the Whitmer family possessed the original manuscripts of the Book of Mormon.

A review of the new (1905-06) Book of Mormon manual. Expounds on B. H. Roberts’s views of the importance of the Book of Mormon. External and internal evidence supports Book of Mormon’s claim to truth. The manual refutes objections to the Book of Mormon, such as the Spaulding and Rigdon theories.

This series of study guides contains several lessons that address the Book of Mormon and prophecy. It also deals with the Book of Mormon as fulfillment of ancient prophecy, prophecies in the Book of Mormon that have been fulfilled, are now being fulfilled, and others that have not yet been fulfilled. Furthermore, it looks at prophecies dealing with the American Indian, the United States, and the Latter-day Saints. The first part covers “the Book of Mormon as a fulfillment of ancient prophecy,” “of prophecies within itself,” and “of modern prophecy.”

This series of study guides contains several lessons that address the Book of Mormon and prophecy. It also deals with the Book of Mormon as fulfillment of ancient prophecy, prophecies in the Book of Mormon that have been fulfilled, are now being fulfilled, and others that have not yet been fulfilled. Furthermore, it looks at prophecies dealing with the American Indian, the United States, and the Latter-day Saints. The second part covers “some prophecies in the Book of Mormon already fulfilled,” “now being fulfilled,” and “not yet being fulfilled,”

This series of study guides contains several lessons that address the Book of Mormon and prophecy. It also deals with the Book of Mormon as fulfillment of ancient prophecy, prophecies in the Book of Mormon that have been fulfilled, are now being fulfilled, and others that have not yet been fulfilled. Furthermore, it looks at prophecies dealing with the American Indian, the United States, and the Latter-day Saints. The third part covers “prophecies and promises to individuals,” “prophecies with promise to nations and peoples,” and “prophecies in the Book of Mormon not found in any other scripture.”

This series of study guides contains several lessons that address the Book of Mormon and prophecy. It also deals with the Book of Mormon as fulfillment of ancient prophecy, prophecies in the Book of Mormon that have been fulfilled, are now being fulfilled, and others that have not yet been fulfilled. Furthermore, it looks at prophecies dealing with the American Indian, the United States, and the Latter-day Saints. The fourth part covers “prophecies and promises to the American Indian,” “to the United States as a nation,” and “to the Latter-day Saints.”

A short paragraph answering the question: “Into what languages has the Book of Mormon been translated and printed?”

Gives an account of the coming forth of the Book of Mormon. Joseph Smith’s mission was to translate the Book of Mormon and to re- establish the Lord’s church upon the earth. Moroni’s visits prepared the young prophet and, in time, the work of translation began, culminating in the organization of the Church.

Presents a brief discussion regarding the translation of the Book of Mormon in chapter seven. Although LDS church authorities argue for the correctness of the translation, Anderson points out 25 changes made in the Book of Mormon text since its original publication in 1830.

A polemical book on Mormonism, wherein the author claims that Joseph Smith used the Spaulding manuscript as a primary source for the Book of Mormon.

A Masters of Arts thesis that presents the process of producing the paintings of “Coriantumr resting upon his sword before slaying Shiz” (Ether 15:30), “An angel of the Lord appearing before Laman and Lemuel” (1 Nephi 3:28), “The Vision of Alma the Younger and the sons of Mosiah” (Mosiah 27:11), and “Christ calling Nephi from among the multitude” (3 Nephi 11:18).

Mormonism and the Temple: Examining an Ancient Religious Tradition contains the proceedings of the Academy for Temple Studies conference held under the same title on the campus of Utah State University on 29 October 2012, and includes the following presentations: • Restoring Solomon’s Temple by Margaret Barker • Chapel, Church, Temple, Cathedral: Lost Parallels in Mormon and Catholic Worship by Laurence Paul Hemming • Questions and Answers with Margaret Barker and Laurence Hemming • The Temple, the Sermon on the Mount, and the Gospel of Matthew by John W. Welch • A Divine Mother in the Book of Mormon? by Daniel C. Peterson • Temples—Bridges of Eternity by LeGrande Davies • The Temple, the Book of Revelation, and Joseph Smith by John L. Fowles

While examining the legends concerning the wandering Jew, the author considers tales surrounding the Three Nephites. He provides a brief history of the Book of Mormon and then explains some of the general characteristics of the reported sightings of the Three Nephites.

A cartoon-style story of the Book of Mormon for children.

This article presents archaeological evidence of the Book of Mormon. It introduces the similarities between the religion of the Incas and Christianity, and a possible connection between the ancient Sumerians and the inhabitants of Ancient America.

Discusses highlights in 3 Nephi regarding the birth of Jesus and his appearance to the Nephites. Shows historical instances outside of 3 Nephi that deal with thick darkness.

This article states that the teachings in the New Testament Gospels and 3 Nephi are harmonious, and events recorded in the New Testament have found some historical parallels with events listed in the Book of Mormon. Further, the great earthquakes and other upheavals of recent decades are comparable to the three days of darkness in America during the time of Jesus’ crucifixion.

In this 10-page typescript treatise, Anderson argues that the sticks of Judah and Ephraim mentioned in Ezekiel 37:16-17 do not refer to the uniting of the Bible and the Book of Mormon.

The use of the term “stick” in Ezekiel 37 does not refer to books as some have suggested, but it has reference to nations, i.e., the stick of Judah is the Jewish nation and the stick of Ephraim is the Ephraimite nation.

The Book of Mormon accepts the Bible to be a true record. Christ’s teachings are similar in both because he visited America. Among the future events named in the Book of Mormon are the gathering of Israel, the awakening of Mexican Indians, and the removal of the “scales of Darkness” from the eyes of the Indians.

Review of The Book of Mormon: The Keystone Scripture (1988), edited by Paul R. Cheesman and assisted by S. Kent Brown and Charles D. Tate Jr.

Book review.

Joseph Smith had a deep interest in archaeological discoveries and antiquities of ancient America as can be seen from his writings, sermons, and personal conversations. He seemed to show particular interest in the discoveries in Central America as proof of Nephite and Lamanite existence. The ruined city of Quirigua he believed was the same as the city of Zarahemla.

Discussion by the author of his motives and methods in preparing an “Easy to Read” version of the Book of Mormon. Includes examples of verses paraphrased in simple, modern English “meant to bridge the gap between children’s materials and the authorized version” for functionally illiterate adults and children.

An evangelical pamphlet opposing Mormon beliefs in respect to the Bible. The Bible is changeless, inerrant, and sufficient. God would not allow it to be corrupted as Mormons believe. Ezekiel 37:15-20 refers to the gathering of Israel, not the Book of Mormon. The Three Witnesses denied their testimonies and cannot be trusted.

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

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

This article discusses Martin Harris, a witness of the validity of the existence of the gold plates, stood firm in his testimony of the Book of Mormon and gave his report to all who would listen.

Martin Harris, a witness of the validity of the existence of the gold plates, stood firm in his testimony of the Book of Mormon and gave his report to all who would listen.

This article presents an analysis of the five published accounts of Moroni’s visits with Joseph Smith on the night of September 21-22, 1823. These accounts were dictated to secretaries with known record-keeping skills. The article carefully examines eight elements of the vision to create a composite description.

Fifty years of the non-Mormon life of David Whitmer, one of the witnesses of the Book of Mormon, is discussed and his character explored.

A review of five of the Eight Witnesses who handled the golden plates—the four Whitmer brothers and Hiram Page. The testimony of the five witnesses never failed. “In fellowship or alienation, youth or age, persecution, poverty or affluence, four Whitmer brothers and Hiram Page never altered their plain testimony that they handled the original metal record of the Book of Mormon.”

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

Specific plans to preach the restored gospel in the west matured during the second conference after Church organization, held late September, 1830. The missionary theme was prominent during the three-day duration of this conference. The official minutes summarize what was probably the first missionary farewell in LDS history: “Singing and prayer in behalf of Brother Oliver Cowdery and Peter Whitmer, Jr., who were previously appointed to go to the Lamanites.” The Ohio labors of Oliver Cowdery, Parley P. Pratt, and their companions doubled the membership of the Church and created a solid nucleus for rapid growth and a secure, if temporary, gathering location. One must assess the impact of these four men in four weeks with a certain awe.

An investigative historical summary of each of the Three Witnesses, Oliver Cowdery, David Whitmer, Martin Harris, and the Eight Witnesses. Provides a rebuttal to various arguments against the personal character of the witnesses. This work is reviewed in L.131, R.496, and in S.142.

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

The character of Martin Harris, one of the Three Witnesses of the Book of Mormon, is examined. The author examines accounts of the associates of Martin Harris in the three decades he lived in Palmyra, New York.

The past year intensified the study of the Prophet’s early life because of the release of two “treasure letters” seeming to illuminate the pre-Book of Mormon period. The questionable letter of Joseph Smith to Josiah Stowell in 1825 has a “clever spirit” guarding a treasure hoard. The questionable 1830 letter from Martin Harris to William W. Phelps claims that Joseph spoke of a salamander and “old spirit” at the hill in 1827, though Joseph’s real experience could be obscured by such a singular secondhand report. Publicity on these documents has stimulated research and reevaluation, some of it asserting a lifelong interest of the Prophet in paranormal discovery of riches. This paper examines the basis of such claims after 1827 and finds them wanting. Editor’s Note: The online version of this article was revised after it became public knowledge that the 1830 Martin Harris letter referred to in the article was a Mark Hofmann forgery.

David Whitmer represents “the last surviving witness” of the Book of Mormon plates. This article presents a number of interviews with Whitmer by various figures who interrogated him at times throughout his life.

This article shows that David Whitmer represents “the last surviving witness” of the Book of Mormon plates. This article presents a number of interviews with Whitmer by various figures who interrogated him at times throughout his life.

Review of Oliver Cowdery’s life and accomplishments in the years following his excommunication until his death. Deals specifically with his reputation among associates.

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

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

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 article gives an in-depth review of sources regarding Oliver Cowdery’s testimony of the Book of Mormon. Gives details of the translation of the Book of Mormon and the disaffection and rebaptism of Cowdery.

This article says that in addition to Oliver Cowdery’s testimony of the Book of Mormon, his testimony of the restoration of the two priesthoods is of great value. As newly-appointed editor of the Church newspaper he wrote an account in installments of the translation of the Book of Mormon. As a part of this series he told of John the Baptist’s visit to restore the Aaronic priesthood.

This article presents many of the Smiths that were witnesses of the gold plates, including Emma Smith, Lucy Mack Smith, William Smith, Joseph Smith, Sr., Hyrum Smith, and Samuel Harrison Smith.

The article outlines how and why the origins of the Book of Mormon once lay within the cerebral neocortex of its author, Joseph Smith, Jr., as it relates to the people and events that were a part of his life. It is said that psychobiography started with Austrian neurologist Sigmund Freud’s attempt to analyze Italian scientist and artist Leonardo da Vinci in 1910. The explanation for complex behaviors in the history of Smith is that they were the result of supernatural commandments to him. It is noted that Smith claimed to supernaturally translate ancient Egyptian.

Author argues that Joseph Smith, knowingly and unknowingly, injected his own personality, conflicts and solutions into the Book of Mormon.

Robert D. Anderson reviews events concerning Solomon Spaulding and his manuscript writings, which some have claimed is the basis for the Book of Mormon. He discusses the writings of William Whitsitt, who thought Sydney Rigdon was the real author of the Book of Mormon. Anderson spotlights similarities between the Book of Ether and the Book of Mormon. Anderson lists reasons for and against supporting the Spaulding theory of Book of Mormon authorship. The final sections of this article concern Joseph Smith’s psychological state relative to Book of Mormon authorship. Anderson concludes that “to believe that one is “special” in receiving knowledge that trumps historical documentation or scientific discoveries requires more than a slight elevation of self-importance and self-deception, and throughout past and present history has created mischief beyond comprehension.”

In an effort to discount the Book of Mormon, Philastus Hurlbut collected over eighty signatures of those who knew the bad character of Joseph Smith and his family (affidavits contained in the appendix). Author examines Hugh Nibley’s Myth Makers and finds misrepresentations and failure to consider vital sources. Considers Richard L. Anderson’s “Joseph Smith’s New York Reputation Reappraised,” finding it also to fall short. This author finds that the allegations against Joseph Smith are true since the testimonies of many New York citizens have not been discredited.

A polemical tract on Mormonism, written by a former Mormon who claims that the Book of Mormon is full of mistakes and modernisms, and that it plagiarizes the Bible.

A tract providing an overview of the contents of the Book of Mormon. Discusses biblical verses that make reference to the Book of Mormon.

A seaman creates a model of a Jaredite barge and explains its different parts.

A tract that compares a dream experienced by Joseph Smith, Sr., with Lehi’s vision of the tree of life.

Chapters two through four relate the history of the coming forth of the Book of Mormon. Contains excerpts from Joseph Smith’s History of the Church, History of Wayne County, Lucy Mack Smith and various other historical sources.

This is in a campus newspaper.

Presents a brief history of Mormonism. Accepts the Spaulding theory for the origin of the Book of Mormon.

Explains why the Book of Mormon is necessary in the latter days and gives biblical evidence of its divinity. Discusses the return of the Jews to Israel and specifically refutes the Spaulding theory, saying that “if [Joseph Smith and Sidney Rigdon] were thieves, I claim God was in the conspiracy”

A Book of Mormon study guide consisting of thirty-four lessons. Also includes author’s interpretations of the Book of Mormon.

A Book of Mormon study guide consisting of thirty-four lessons. Also includes author’s interpretations of the Book of Mormon.

A polemical tract dealing with the doctrines of Mormonism. Claims that the Book of Mormon borrows much of its material from the Bible, lists anachronistic parallels between New Testament and Book of Mormon, claims the Book of Mormon incorrectly uses Isaiah quotes from the King James version of the Bible. Argues that Mormon scriptures and teachings frequently contradict each other.

The author encourages people to accept the Book of Mormon yet reject the LDS church because the devil has used the uninspired Pearl of Great Price and Doctrine and Covenants to dilute the message of the Book of Mormon.

A tract claiming that the edition changes of the Book of Mormon have not damaged its message. Similarly, the biblical text experienced a number of changes.

A 31-page doctrinal tract arguing that Satan fell from heaven and that Satan “hates the Book of Mormon” Author claims that Joseph Smith was a false prophet and that the LDS church is false.

A 27-page tract arguing for the truthfulness of the Book of Mormon but against the Mormon church, polygamy, and baptism for the dead. Claims Satan inspired the term “Mormon church” to link the LDS church with the Book of Mormon.

A pamphlet outlining positive aspects of the Book of Mormon, directed to individuals who do not believe its teachings.

An 8-page tract that claims that the Mormon Church is false because it does not follow the teachings of the Book of Mormon. Encourages readers to pray and find out the truthfulness of the Book of Mormon for themselves.

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

A symposium titled “The Gospel: The Foundation for a Professional Career Symposium” was held on Brigham Young University campus in March 2007. It was cosponsored by Religious Education and the Ira A. Fulton College of Engineering and Technology. The purpose of the symposium was to emphasize how important it is for graduates of BYU to live the highest standards of morality and integrity as they leave campus and assume residency and employment in the world community. It was an opportunity to make principles taught by the Latter-day Saint faith find practical application in the lives of graduates. This volume contains the presentations from this symposium. “We live in most interesting times. Scandals in society and infamous episodes in the lives of respected leaders force us to ask hard questions about what matters in people’s lives. We must explore the difficult issue of whether leaders’ private morality is in any way related to their capacity to make responsible and moral judgments in our behalf.”—Robert L. Millet “Both by doctrine and by covenant, members of The Church of Jesus Christ of Latter-day Saints are compelled to be men and women of character, honesty, and integrity in their personal and professional lives. As students attend Brigham Young University, graduate, and move out into the community and various chosen careers, they have an obligation to maintain the highest standards of integrity. In the workplace, whether they are employees or employers, they must be immune to improper incentives, social and corporate pressures, and shortcuts designed to enhance balance sheets at the expense of integrity and sound, acceptable business practices. “Integrity is a matter of behavior, sound thinking, and an attitude that honesty is essential to good business and engineering practices. Adherence to a code of professional integrity has its foundations in the doctrines of the Restoration, particularly the knowledge that we are all sons and daughters of God and face eventual accountability for our words, works, and thoughts (see Alma 12:14). Church membership compels Latter-day Saints to be trustworthy and immune from political, financial, or personal corruption in a world where such traits are fast losing ground to economic expediency and personal greed.”—The Editors ISBN 978-0-8425-2686-9

A verse- by-verse doctrinal commentary on the Book of Mormon. The commentator’s sources include histories, archaeological findings, personal religious beliefs, and other sources.

Enos, the son of Jacob, grandson of Lehi, recorded his own touching testimony and the promises that the Lord made to him concerning the Nephite records and his Nephite and Lamanite brothers. His mighty efforts to pray brought him a remission of his own sins.

The Book of Jarom was written by Jarom, son of Enos, who excuses his brevity by calling attention to limited space and lack of new doctrine.

Additional Authors: Paul R. Cheesman, Charles Randall Paul, Rex C. Reeve, Morgan W. Tanner, and S. Michael Wilcox.

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

The Book of Omni records the brief writings of several authors, Omni, Amaron, Chemish, Abinadom, and Amaleki, who were not spiritual leaders, but were descendants of Jacob.

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

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

On 25 March 2010, in the Harold B. Lee Library Auditorium, Brigham Young University, Marilyn Arnold presented this lecture as part of a series honoring Hugh W. Nibley on the 100th anniversary of his birth (27 March 2010).
In this lecture commemorating the one hundredth anniversary of Hugh Nibley’s birth, Arnold paints a picture of him by discussing not only his scholarship but also his very unique, and often humorous, writing and speaking styles and his consistent jabs at academia. According to Arnold, who read everything Nibley had written on the Book of Mormon, Nibley was never more eloquent or serious than when he defended that book. Often, Arnold notes, his defenses and other writings are illuminated by literary devices, including the use of parable, epistle, and Platonic dialogue.

On 25 March 2010, in the Harold B. Lee Library Auditorium, Brigham Young University, Marilyn Arnold presented this lecture as part of a series honoring Hugh W. Nibley on the 100th anniversary of his birth (27 March 2010).
In this lecture commemorating the one hundredth anniversary of Hugh Nibley’s birth, Arnold paints a picture of him by discussing not only his scholarship but also his very unique, and often humorous, writing and speaking styles and his consistent jabs at academia. According to Arnold, who read everything Nibley had written on the Book of Mormon, Nibley was never more eloquent or serious than when he defended that book. Often, Arnold notes, his defenses and other writings are illuminated by literary devices, including the use of parable, epistle, and Platonic dialogue.

Presents an anthology of scriptural references from the Book of Mormon that pertain to the various doctrines, including the plan of redemption, baptism, law of Moses, and the coming of Christ.

Consists of 42 poems concerning latter-day events that are prophesied of in the Book of Mormon. Subjects of the poetry include: opposition in all things, the Church is organized, and the Lamanites are to be a blessed people.

Abstract: The prophet Mormon’s editorial skill brings the narrative of the Zeniffites alive with a complex tumble of viewpoints, commentary, and timelines. Mormon seems to apply similar narrative strategies as those used in the Bible in his approach to abridging the history of his people. A comparative reading of the various accounts in the Zeniffite story provides the close reader with a deep picture of Limhi, the tragic grandson of the founding king, Zeniff, and the son of the iniquitous King Noah. Noah’s wicked rule brought his people into bondage. His conflicted son Limhi’s efforts to free the people, although well meaning, often imperiled his people. Fortunately, Limhi’s proclivity for making poor judgments did not extend to his acceptance of the gospel. In fact, coexistent with the repeated errors Limhi makes in the narrative lies one of his greatest strengths, his willingness to accept correction. This is a vital characteristic necessary for the repentance required by the gospel of Jesus Christ. This is what redeemed Limhi from his comedy of errors. It is this quality that can also redeem us all. Limhi’s love for his father, in the end, did not doom him to make the same mistakes Noah did. When the messengers from God came, Limhi listened and accepted their message. Mormon’s characterization strategies described here are a credit to his art and support the hypothesis that he is an inheritor of the poetics of biblical narrative. His narrative strategies not only characterize the cast in his narrative, but also characterize him. The care Mormon took in crafting his abridgment reveal his observational prowess. He saw God’s hand in his people’s history, and he went to great lengths to teach his readers how to see it too. His characterization of Limhi is a personal message about how wickedness and tyranny affect individuals.

Abstract: The present work analyzes the narrative art Mormon employs, specifically Mormon’s unique strategies for personalized and personal messaging, which can be seen in how Mormon connects the narration of the baptism at the waters of Mormon in Mosiah chapter 18 with his self- introductory material in 3 Nephi chapter 5. In these narratives, Mormon seems to simultaneously present an overt personalized message about Christ and a covert personal connection to Alma₁ through the almost excessive repetition of his own name. Mormon discreetly plants evidence to suggest his intention for the careful re-reader to discover that Mormon was a 12th generation descendant of the first Alma. Mormon’s use of personalizing and personal messages lends emotive power to his narratives and shines a light on Mormon’s love for Christ’s church.

Abstract: Although unable to write more than a hundredth part of his people’s history, Mormon seemingly found the time and plate-space to deliver literary justice on behalf of Gideon, who suffered a martyr’s death at the hand of the wicked Nehor. This article applies a literary approach buttressed by evidence from the Book of Mormon to suggest that Mormon intentionally supplied tightly-controlled repetitive elements, like the repetition of names, to point the reader to discover multiple literary sub-narratives connected by a carefully crafted network of themes running under the main narratives of the scriptures. The theories espoused in this work may have begun with the recognition of the reader-arresting repetition of Gideon’s name in Alma 6:7-8, but driven by scriptural data points soon connected Gideon with Abinadi, the Ammonites, and others. The repetitive and referential use of the moniker Nehor, Gideon’s murderer, on various peoples by Mormon seemed to connect thematically and organically to a justice prophesied by Abinadi. In parallel with the theme of justice laid upon the Nehor-populations, evidence is marshaled to also suggest that Mormon referenced the place-name of Gideon to intentionally hearken back to the man Gideon. Following the role of Gideon, as a place, we propose Mormon constructed a path for the martyr Gideon via proxy to meet the resurrected Lord in Bountiful. Mormon’s concern for the individual and his technique for rewriting Gideon’s story through proxy ultimately symbolizes the role Christ’s atoning power can take in each of our lives to save us.

As a witness of significant events in the rise of The Church of Jesus Christ of Latter-day Saints, Oliver Cowdery’s importance is superseded only by that of the Prophet Joseph Smith. With the exception of Joseph’s First Vision and the appearances of Moroni, Cowdery participated with the Prophet in the key events of the Restoration. The scope of his experiences include the translation of the Book of Mormon, the restoration of the Priesthood, the organization of the Church, the first extensive missionary work of the Church, and divine manifestations in the Kirtland Temple. The youngest of eight children, Oliver Cowdery was born 3 October 1806 in Wells, Rutland County, Vermont. In 1825 he moved to New York, where he worked successively as a clerk in a general store, as a blacksmith, and as a farmer. In 1828 he entered the teaching profession in Manchester, New York, where he first became acquainted with the religious claims of Joseph Smith. His entry into the mainstream of Mormon history occurred in April 1829 when he traveled to Harmony, Pennsylvania, to meet Joseph Smith, who was engaged in the translation of the Book of Mormon. Cowdery assisted Joseph as a scribe during the translation of the major part of that work, and his name appears in the Book of Mormon as one of the witnesses to the reliability of the claims of Joseph Smith regarding its origin and method of translation.

Book review.

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

The chain held by Satan is referred to in the scriptures as “the chains of hell” (Alma 12:11) … They start as flaxen threads and encumber a person habit by habit, sin by sin, and strand by strand.

Speaks out on the relationships between “memory and mood, memory and testimony, memory and models, memory and thoughts, and memory and you.” Asay quotes many scriptures from the Book of Mormon to support his ideas, including Alma 36, Moroni 10, Alma 18, and Helaman 5.

Speaks out on the relationships between “memory and mood, memory and testimony, memory and models, memory and thoughts, and memory and you” Asay quotes many scriptures from the Book of Mormon to support his ideas, including Alma 36, Moroni 10, Alma 18, and Helaman 5.

Review of Latter-day Commentary on the Book of Mormon: Insights from Prophets, Church Leaders, and Scholars (1999), by K. Douglas Bassett

In April 2013 Jeremy T. Runnells published a PDF booklet entitled, “Letter to a CES Director.” This booklet, which is now typically referred to as the “CES Letter,” catalogs Runnells’ concerns and reason why he left the Church of Jesus Christ of Latter-day Saints (Mormons). Runnells has worked hard to make his booklet available to people everywhere (and in several languages) and has, unfortunately, been the agent for leading at least a few other believers out of Mormonism. Sadly, most of those who have been bamboozled by the “CES Letter” are Latter-day Saints who were blind-sided by scholarly-sounding interpretations of challenging data. In my opinion, however, the “CES Letter” creates a caricature of Mormonism. The arguments are fundamentally flawed and do not accurately represent either Mormonism or the only logical interpretations of the data. Unfortunately, the reason the “CES Letter” has enjoyed any success is that most Latter-day Saints have never been exposed to some of the more complex matters in early Mormon history. On average, the typical Latter-day Saint has never needed to think outside of the box on Mormon-related philosophical, historical, or scholarly issues. “Bamboozled by the ‘CES Letter’” explains why these controversial issues need not kill a testimony. Interpretation matters. Many lay members, as well as educated Mormon scholars, are fully aware of every topic discussed in the “CES Letter” but continue strong in their faith because they recognize that there are logical interpretations which can be integrated with their belief in Mormonism. There are answers to the concerns raised by the “CES Letter,” and those answers can be supported by current scholarship as well as harmonized with the acceptance of Mormon truth claims.

Review of Manifestations Mysteries Revealed: An Account of Bible Truth and the Book of Mormon Prophecies (2000), by Embaya Melekin

Joseph Smith is one of the false prophets referred to in Matthew 24:4, 5, 11. He pretended to have visions of angels that brought gold plates. An affidavit prepared by Peter Ingersol states that Joseph Smith confided his evil plan to him. The Book of Mormon weaves the Spaulding manuscript with biblical scriptures.

Points out that the reformed Egyptian language in which the Book of Mormon was written was not new but was following a tradition. The Egyptian language of the brass plates was changed according to the manner of speech prevalent in the days of Nephi. Contains a comparison between the Anthon transcript and Micmac Indian script.

Examines the method of the translation of the Book of Mormon and provides second-hand statements made after the book’s publication describing the method by which Joseph Smith accomplished the translation. Concludes that the translation was conceptual, not literal word for word.

“Given its unique claims, the following become relevant questions for investigation: Is the Book of Mormon a translation of ancient records written in Egyptian and “reformed” Egyptian language or characters? Are there “wordprints” of the various orators and authors which the book introduces? Can traces of the original language(s) be found in the “literal” English translation: “Hebraisms” and “Egyptianisms”? Answers to such questions are crucial in the face of increasingly numerous [p.331] apologetic claims about how the Book of Mormon was produced and the historicity of its contents. This essay examines evidence of ancient Egyptian or Hebrew in the Book of Mormon, discussing first the claims made in the book itself, then those made by Joseph Smith and his associates, and finally those made by modern apologists.” [ From Auhtor]

Review of Book of Mormon Reference Library (1995), by Deseret Book; Book of Mormon Studybase (1995), by Bookcraft; and LDS Collectors Library 1995 Edition (1995), by Infobases

I promise that if you will feast upon the scriptures daily, especially the Book of Mormon, you will invite the Spirit into your life and you will naturally pray daily, repent more often, and find it easier to attend church and partake of the sacrament weekly.

I have total confidence and faith in the wisdom and omniscience of a loving, merciful Heavenly Father—to be dependent upon him and yet to communicate with him, I must make faithful personal effort on a never-ending basis.

“The Lord scattered Israel among all the nations of the earth and commissioned the Church of Jesus Christ of Latter-day Saints to gather Israel by bringing its remnants to a knowledge of the covenants God made with Abraham and teaching them about Jesus Christ. The Lord created the Book of Mormon to accomplish this gathering and stated that ’every man shall hear the fulness of the gospel in his own tongue’ (D&C 90:11). Therefore, the Lord has given the Church a divine mandate to translate the Book of Mormon into the languages of the world. Apostles and mission presidents supervised the missionaries who produced the early translations of the Book of Mormon (those produced from 1851 to 1867), and the Church exercised very little control over these translations. In 1965 the Church organized the Translation Department and began to centralize Church translation and bring a unity to the translation process. From that time forward, this department supervised all Book of Mormon translations and imposed upon the translation process a strict procedure of reviews and approvals.” [From author’s introduction]

Ambrose R. Winch, through reading and manually copying a borrowed copy of the Book of Mormon, was converted to the Church.

One of the strangest and most extensive archaeological hoaxes in American history was perpetrated around the turn of the twentieth century in Michigan. Hundreds of objects known as the Michigan Relics were made to appear as the remains of a lost civilization. The artifacts were produced, buried, “discovered,” and marketed by James O. Scotford and Daniel E. Soper. For three decades these artifacts were secretly planted in earthen mounds, publicly removed, and lauded as wonderful discoveries. Because the Michigan Relics allegedly evidence a Near Eastern presence in ancient America, they have drawn interest from The Church of Jesus Christ of Latter-day Saints as well as the Reorganized Church of Jesus Christ of Latter Day Saints. This article traces the intriguing history of this elaborate affair and Mormonism’s encounter with it. At the center of this history lies the investigation of the artifacts by Latter-day Saint intellectual and scientist James E. Talmage.

This article addresses the origins of the Church of Jesus Christ of Latter-day Saints and discusses whether the Saints believed Moroni to be an angel or merely a treasure guardian.

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.

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

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

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

A brief introduction to the most fertile coastal location in Arabia, Khor Kharfot, highlighting its unusual flora and fauna and the reasons it remains little known even now. In English and Arabic

Illustrated article recounting the contributions of the late Ross Geddes to the Book of Mormon “Critical Text” project at BYU.

Illustrated 17p. report of the ancient stone tower standing beside a wadi on the al Hauta coast and the collapsed tower at Khor Kharfot, both claimed to be the lower end of a pulley system from the overlooking mountains and both attributed to the Minjui people (ca. AD 1000).

Abstract: The story of Joseph Smith retrieving gold plates from a stone box on a hillside in upstate New York and translating them into the foundational text of the Restoration is well known among Latter-day Saints. While countless retellings have examined these events in considerable detail, very few have explored the geological aspects involved in this story. In particular, none have discussed in detail the geological materials that would have been required by the Nephite prophet Moroni ca. ad 421 to construct a sealed container able to protect the gold plates from the elements and from premature discovery for some fourteen centuries. This paper reports the outcomes from a field investigation into what resources would have been available to Moroni in the Palmyra area. It was conducted by the authors in New York state in October 2017.

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

LDS explorer and researcher, Warren Aston, details some of his expeditions into Central America.

LDS explorer and researcher, Warren Aston, details some of his expeditions into Central America.

Paper reported initial findings of the first season of archaeological survey at Khor Kharfot, sponsored by the Khor Kharfot Foundation in April and May, 2014.

A survey of the extensive human traces at the site was completed in 2014 by the Texas-based Khor Kharfot Foundation (www.khor-kharfot-foundation.com), which has had collaboration with Sultan Oaboos University (SOU) and assistance from Dhofar University. Fieldwork will commence in 2016 in collaboration with Oman’s Ministry of Heritage and Culture, as Warren Aston reports.

A 21st Century re-examination of the most-read book to emerge from the Western Hemisphere, the Book of Mormon. As Mormonism grows into a world faith, the veracity of its founding scripture has never been more important. The three decades of Arabian exploration reported in Lehi and Sariah in Arabia identifies specific locations for the 8 year journey described in the text, allowing Nephi’s account to emerge with new clarity and enhanced plausibility.

A 21st Century re-examination of the most-read book to emerge from the Western Hemisphere, the Book of Mormon. As Mormonism grows into a world faith, the veracity of its founding scripture has never been more important. The three decades of Arabian exploration reported in Lehi and Sariah in Arabia identifies specific locations for the 8 year journey described in the text, allowing Nephi’s account to emerge with new clarity and enhanced plausibility.

LDS explorer and researcher, Warren Aston, shares some details about discovering one of the mostly like candidates for the Book of Mormon location Bountiful. He also explains some ruins found at this location.

LDS explorer and researcher, Warren Aston, shares some details about discovering one of the mostly like candidates for the Book of Mormon location Bountiful. He also explains some ruins found at this location.

Illustrated discussion about what is certain and what remains unknown in regard to the Lehite voyage. Promoted as material extracted from the newly released Lehi and Sariah in Arabia.

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

Readers should be aware that both Khor Kharfot and Wadi Sayq are now protected sites under Omani law. Neither area can be visited without a permit issued by the government of Oman. They are not accessible by road at any point. Please contact the author if further clarification is needed. Abstract: In May 2022, George Potter published an article that makes the most comprehensive case to date that Khor Rori in southern Oman is the most likely location for the place “Bountiful” described by Nephi. However, despite its many positives, there are a number of reasons to question the suitability of Khor Rori and to favor the other major candidate for Bountiful, Khor Kharfot. I propose that a careful reading of Nephi’s account coupled with recent discoveries based on field work show Khor Kharfot to be a superior candidate meeting all criteria we can extract from the text. To support a thorough comparison, aspects of both candidates are weighed, including pictorial comparisons of key features. I am in full agreement with Potter that with the entire eastern coast of Arabia now explored, only two candidates for Bountiful remain in contention — Khor Rori and Khor Kharfot. No other location still merits serious consideration.

Abstract: Many Book of Mormon students are aware that several locations along Lehi’s Trail through the Arabian Peninsula now have surprising and impressive evidence of plausibility, including the River Laman, Valley of Lemuel, Nahom, and Bountiful. One specific named location that has received much less attention is Shazer, a brief hunting stop mentioned in only two verses. After reviewing the potential etymology of the name, Warren Aston provides new information from discoveries made during field work in late 2019 at the prime candidate for the Valley of Lemuel, discoveries that lead to new understanding about the path to Shazer. Contrary to previous assumptions about Lehi’s journey, Aston shows there was no need to backtrack through the Valley of Lemuel to begin the “south-southeast” journey toward Shazer. It appears that Nephi’s description of crossing the river from the family’s campsite and then going south-southeast toward Shazer is exactly what can be done from the most likely candidate for a campsite in the most likely candidate for the Valley of Lemuel. In light of fieldwork and further information, Aston also reviews the merits of several locations that have been proposed for Shazer and points to a fully plausible, even probable, location for Shazer. The account of Shazer, like Nahom, the River of Laman/Valley of Lemuel, and Bountiful, may now be a fourth Arabian pillar anchoring and supporting the credibility of the Book of Mormon’s Old World account.
And it came to pass that we did take our tents
and depart into the wilderness, across the river Laman.
And it came to pass that we traveled for the space of four days,
nearly a south-southeast direction,
and we did pitch our tents again;
and we did call the name of the place Shazer.
And it came to pass that we did take our bows and our arrows,
and go forth into the wilderness to slay food for our families;
and after we had slain food for our families
we did return again to our families in the wilderness,
to the place of Shazer.
—1 Nephi 16:12-14.

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

Abstract: The 1999 excavation of the Barʾan complex at Maʾrib in Yemen yielded identical Sabaean inscriptions on three votive altars. These dedication texts list the donor’s grandfather as a member of the Nihm tribe, definitively establishing the presence of the tribal name to c.2,800 years ago. The name, rare in southern Arabia, can then be traced through a variety of other inscriptional, topographical and historical sources down to the present-day tribe and its lands. While the consonants NHM refer to ‘dressing stone by chipping’, and may appear in a variety of contexts, an etymological examination of its Semitic roots yields interesting pointers to the possible origins of the name. Multiple links in these roots to terminology such as ‘consoling’, ‘comforting’ and ‘complaining’ have led to the name being long associated with death and the processes of mourning. This paper, therefore, suggests the possibility of the name being specifically associated with a place of burial, perhaps a connection in the distant past to the extensive, still poorly understood, desert necropolis at the ʿAlam, Ruwayk and Jidran complex north of Maʾrib. Being able to firmly document, a specific tribal and topographical name for almost three millennia is significant. Such continuity of a tribal name, perhaps unique in Arabia, would have implications for our understanding of the processes of tribal naming, structure, and movements in pre-Islamic southern Arabia generally.