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Cover page of The Book of Mormon from an original 1830 edition, by Joseph Smith, Jr.
Image from the U.S. Library of Congress Rare Book and Special Collections Division.


The Book of Mormon is a sacred text of the churches in the Latter Day Saint movement. It was first published in March 1830 by Joseph Smith, Jr. as The Book of Mormon: An Account Written by the Hand of Mormon upon Plates Taken from the Plates of Nephi.[1] According to Smith, the book was originally written in an otherwise unknown language referred to as Reformed Egyptian on golden plates that he discovered in 1823 and then translated. The plates, Smith said, had been buried in a hill near his home in Manchester, New York, where he found them by the guidance of an angel named Moroni.

The Book of Mormon is the earliest of the defining publications of the Latter Day Saint movement. The churches of the movement typically regard the Book of Mormon not only as scripture but as a historical record of God's dealings with the ancient inhabitants of the Americas, written by American prophets from perhaps as early as 2500 B.C. to about 400 A.D.[2]

The Book of Mormon is divided into smaller books, titled after the individuals named as primary authors and, in most versions, divided into chapters and verses. Its writing style is similar to Early Modern English religious documents, especially the King James Version of the Bible. However, the Book of Mormon has a number of original and distinctive doctrinal discussions on subjects such as the fall of Adam and Eve, the nature of the Atonement, eschatology, and the organization of the latter-day church. It also includes social and political commentary.

Origin of the Book of Mormon

An 1893 engraving depicting Joseph Smith's description of receiving the golden plates from the angel Moroni. Other Book of Mormon artifacts are shown nearby, including the Interpreters (in Moroni's hand), an ancient breastplate, and the sword of Laban.
Main articles: Origin of the Book of Mormon and Golden plates

Joseph Smith Jr. said that when he was seventeen years of age an angel of God, named Moroni, appeared to him[3] and told him that a collection of ancient writings, engraved on golden plates by ancient prophets, was buried in a nearby hill which the angel called Cumorah in Wayne County, New York. This ancient record is believed to describe a people whom God had led from Jerusalem to the Western Hemisphere 600 years before Jesus’ birth. According to the narrative, Moroni was the last prophet among these people and had buried the record, which God had promised to bring forth in the latter days. Smith stated that he was instructed by Moroni to meet at the hill annually each September 22 to receive further instructions and that four years after the initial visit, in 1827, he was allowed to take the plates and was directed to translate them into English.[4] [5]

Smith's first published description of the plates said that the plates "had the appearance of gold", and were described by Martin Harris, one of Smith's early scribes, to be "fastened together in the shape of a book by wires".[6] Smith called the engraved writing on the plates Reformed Egyptian.[7] A portion of the text on the plates was also "sealed" according to his account, so its presumed content is not included in the Book of Mormon.[8]

In addition to Smith's account regarding the plates, eleven others signed affidavits that they saw and handled the gold plates for themselves. Their written testimonies are known as The Testimony of Three Witnesses[9] and The Testimony of Eight Witnesses.[10] These affidavits are published as part of the introductory pages to the Book of Mormon.

Smith enlisted the help of his neighbor Martin Harris (one of the Three Witnesses), who later mortgaged his farm to underwrite the printing of the Book of Mormon, as a scribe during his initial work on the text. In 1828, Harris, prompted by his wife, Lucy Harris, repeatedly requested that Smith lend him the current pages that had been translated. Smith reluctantly relented to Harris' requests. Lucy Harris is thought to have stolen the first 116 pages.[11] After the loss, Smith recorded that he had lost the ability to translate, and that Moroni had taken back the plates to be returned only after Smith repented.[12][13][14][15] Smith later stated that that God allowed him to resume translation, but directed that he begin translating another part of the plates. In 1829, with the assistance of Oliver Cowdery, work on the Book of Mormon recommenced, and was completed in a remarkably short period (April-June 1829).[16] Smith then says he returned the plates to Moroni upon the publication of the book.[13][17]

Critics of the Book of Mormon claim that the book was either the original creation of Smith (with or without the assistance of one or more of his associates),[18][19][20][21][22][23] was based on a prior work such as View of the Hebrews,[24][19][20] or was plagiarized in part from an unpublished manuscript written by Solomon Spalding.[25][26][27] For a few followers of the LDS movement, unresolved issues of the book's historicity and the lack of conclusive archaeological evidence have led them to adopt a compromise position that the Book of Mormon may be the creation of Smith, but that it was nevertheless created through divine inspiration.[28] Most in the LDS movement believe Smith's position that it is a literal historical record.[29]

Content

Books of the Book of Mormon
Small Plates of Nephi
Contribution of Mormon
Additions by Moroni

Organization

The book is organized as a compilation of smaller "books", each named after its main named narrator or a prominent leader, beginning with First Book of Nephi: His Reign and Ministry and ending with Book of Moroni. At the very beginning is a title page, which Joseph Smith said was translated from the plates themselves, stating that the book's purpose is "to show the remnant of the House of Israel what great things the Lord has done for their fathers" and to convince "Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself to all nations."[30]

The book's sequence is primarily chronological based on the narrative content of the book. Exceptions include the Words of Mormon and the Book of Ether. The Words of Mormon contains editorial comment by Mormon. The Book of Ether is presented as the narrative of an earlier group of people who had come to America before the immigration described in First Nephi. First Book of Nephi through Omni are written in first-person narrative, as are Mormon and Moroni. The remainder of the Book of Mormon is written in third-person historical narrative, compiled and abridged by Mormon (with Moroni abridging the Book of Ether).

Most modern editions of the book have been divided into chapters and verses. Most editions of the book also contain supplementary material, including the "Testimony of Three Witnesses" and the "Testimony of Eight Witnesses", which are statements by men who said they saw the golden plates with Joseph Smith and could verify their existence.

Chronology

See also: Book of Mormon chronology

The books from 1 Nephi to Omni are described as being from "the small plates of Nephi".[31] This account begins in ancient Jerusalem around 600 BC, at roughly the same time as the Book of Jeremiah in the Bible. It tells the story of Lehi, his family, and several others as they are led by God from Jerusalem shortly before the fall of that city to the Babylonians in 586 BC. They travel across the Arabian peninsula, and then to the promised land (the Americas) [32] by ship. These books recount the group's dealings from approximately 600 BC to about 130 BC. During this time, the community split into two main groups, the Nephites and the Lamanites, and grew into separate sizable civilizations that war with each other.

Following this section is the Words of Mormon. This small book, said to be written in AD 385 by Mormon, is a short introduction to the books of Mosiah, Alma, Helaman, 3 Nephi, and 4 Nephi[33]. These books are described as being abridged from a large quantity of existing records called "the large plates of Nephi" that detailed the nation's history from the time of Omni to Mormon's own life. The book of 3 Nephi is of particular importance within the Book of Mormon because it contains an account of a visit by Jesus from heaven to the Americas sometime after his resurrection at Jerusalem and ascension. During his American ministry, he repeated much of the same doctrine and instruction given in the Gospels of the Bible and established an enlightened, peaceful society which endured for several generations, but which eventually broke into warring factions again.

The book of Mormon is an account of the events during Mormon's life. Mormon received the charge of taking care of the records that had been hidden, once he was old enough. Mormon writes an account of the wars, his leading of portions of the Nephite army, and his retrieving and caring for the records. Mormon eventually is killed, after he hands down the records to his son Moroni.

Moroni then makes an abridgment (called Ether) of a record from a previous people called the Jaredites[34]. The account describes a group of families led from the Tower of Babel [35] to the Americas, headed by a man named Jared and his brother. The Jaredite civilization is presented as existing on the American continent long before Lehi's family arrived in 600 BC, beginning about 2500 BC,[36] and it was much larger and more developed. This date is only an approximation.

The book of Moroni then details the final destruction of the Nephites and the idolatrous state of the remaining society[37]. He adds a few spiritual insights and mentions some important doctrinal teachings[38], then closes with his testimony and an invitation to pray to God for a confirmation of the truthfulness of the account[39].

Doctrinal and philosophical teachings

The Book of Mormon contains doctrinal and philosophical teachings on a wide range of topics, from basic themes of Christianity and Judaism to political and ideological teachings.

Jesus' relationship to Jews and indigenous Americans

A central purpose of the book, according to its original title page, is "show unto the remnant of the House of Israel what great things the Lord had done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever."[40] It further explains that the record is for the "convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations."[41] It goes on to say that if there are any errors in the record they are the result of the weakness of man.[42] The book describes Jesus, prior to his birth, as a spirit "without flesh and blood", although with a spirit "body" that looked similar to that as Jesus would appear during his physical life.[43] Jesus is described as "the Father and the Son".[44] He is said to be:

"God himself [who] shall come down among the children of men, and shall redeem his people...[b]eing the Father and the Son—the Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son—and they are one God, yea, the very Eternal Father of heaven and of earth."[45]

Other parts of the book portray the Father, the Son, and the Holy Ghost as "one"[46] Beliefs among the churches of the Latter Day Saint movement encompass nontrinitarianism in The Church of Jesus Christ of Latter-day Saints to Trinitarianism, particularly among the Community of Christ. See Godhead (Latter Day Saints).

In furtherance of its theme of reconciling Jews and gentiles to Jesus, the book describes a variety of visions or visitations to some of the early inhabitants in the Americas involving Jesus. Most notable among these is a described visit of the Jesus to the a group of early inhabitants shortly after his resurrection.[47] Many of the book's narrators described other visions of Jesus, including one by a narrator who, according to the book, lived thousands of years before Jesus, but who saw the "body" of Jesus' spirit thousands of years prior to his birth.[48] In another vision, according to the book, a different narrator described a vision of the birth, ministry, and death of Jesus,[49], including a prophecy of Jesus' name,[50] said to have taken place nearly 600 years prior to Jesus' birth,[51]

In the narrative, at the time of King Benjamin (date about 130 BC), the Nephite believers were called "the children of Christ".[52] At another place, the faithful members of the church at the time of Captain Moroni (73 B.C.) were called "Christians" by their enemies, because of their belief in Jesus Christ.[53] The book also states that for nearly 200 years after Jesus' appearance at the temple in the Americas,[54] the land was filled with peace and prosperity because of the people's obedience to his commandments.[55] Later, the prophet Mormon worked to convince the faithless people of his time (360 A.D.) of Christ. The prophet Moroni is said to have buried the plates with faith in Christ.[56] Many other prophets in the book also wrote of the reality of the Messiah.

Jesus spoke to the Jews in Jerusalem of “other sheep” who would hear his voice,[57] which the Book of Mormon claims meant that the Nephites and other remnants of the lost tribes of Israel throughout the world were to be visited by Jesus after his resurrection.[58]

Other distinctive religious teachings

On most religious issues, Book of Mormon doctrines are similar to those found in the Bible and among other Christian denominations. Among its distinctive theological contributions are the following:

  • The Old Testament prophet Isaiah spoke of prophets who would "whisper out of the dust."[59] The Book of Mormon interprets this as a reference to itself. [60]
  • The Fall of Man was a requirement in order for procreation to occur. "Adam fell that men might be, and men are, that they might have joy."[61]

Teachings about political theology

The book delves into political and ideological themes, but places them within a Christian or Jewish context. Among these themes are American exceptionalism. According to the book, the Americas are portrayed as a "land of promise", the world's most exceptional land[62] reserved exclusively for the righteous. The book states that any righteous society possessing the land would be protected, whereas if they became wicked they would be destroyed and replaced with a more righteous civilization.[63]

On the issue of war and violence, the book teaches that war is justified for people to "defend themselves against their enemies", however they were never to "give an offense", or to "raise their sword...except it were to preserve their lives."[64] The book praises the faith of a group who chose complete pacifism, refusing to take arms even to defend themselves and their people.[65]

The book supports monarchy as means of government, but only when the monarch is righteous.[66] When citizens attempted to establish an unrighteous king, the book praises a military commander who executed pro-monarchy citizens who were unwilling to make an oath to "support the cause of freedom".[67] The book also speaks favorably of a particular instance of theocracy,[68] as well as a form of democracy led by elected judges.[69]

The book supports notions of economic justice, achieved through voluntary donation of "substance, every man according to that which he had, to the poor",[70] and in one case, all the citizens held their property in common.[71] Concern for the poor is portrayed as leading to collective wealth.[72] However, when individuals within a society began to disdain and ignore the poor, to "wear costly apparel", and otherwise engage in wickedness for personal gain, such societies are repeatedly portrayed in the book as being ripe for destruction.[73]

Religious significance

Role within The Church of Jesus Christ of Latter-day Saints

Church members officially regard the Book of Mormon as the "most correct" book of scripture, in that "a man would get nearer to God by abiding by its precepts, than any other book."[74] Joseph Smith told of receiving a revelation condemning the "whole church" for treating the Book of Mormon and the former commandments lightly[75] - "former commandments" being understood to mean the Holy Bible.[citation needed] The importance of studying the Book of Mormon in addition to the Bible has been stressed by every church president since Joseph Smith.

The Book of Mormon’s significance was reiterated in the late 20th century by Ezra Taft Benson, Apostle and 13th President of The Church of Jesus Christ of Latter-day Saints. In an August 2005 Ensign message, then LDS President Gordon B. Hinckley challenged each member of the church to reread the Book of Mormon before year's end.[76] The book’s importance is commonly stressed at the twice-yearly general conference and at special devotionals by general authorities.

The LDS Church places particular emphasis on one passage in the final chapter which says that anyone who wants to know if the message of the Book of Mormon is true should ask God and he will show them the truth of the book. This passage is referred to as Moroni's Promise.[77]

Role within the Community of Christ

The Community of Christ views the Book of Mormon as an additional witness of Jesus Christ and publishes two versions of the book through its official publishing arm, Herald House. The Authorized Edition is based on the original printer's manuscript and the 1837 Second Edition (or Kirtland Edition) of the Book of Mormon. Its content is similar to the Book of Mormon published by The Church of Jesus Christ of Latter-day Saints, but the versification is different. Community of Christ also publishes a 1966 "Revised Authorized Edition" which attempts to modernize some of the language.

In 2001, Community of Christ President W. Grant McMurray reflected on increasing questions about the Book of Mormon: "The proper use of the Book of Mormon as sacred scripture has been under wide discussion in the 1970s and beyond, in part because of long-standing questions about its historicity and in part because of perceived theological inadequacies, including matters of race and ethnicity."[78]

At the 2007 Community of Christ World Conference, President Stephen M. Veazey ruled out of order a resolution to "reaffirm the Book of Mormon as a divinely inspired record". He stated that "while the Church affirms the Book of Mormon as scripture, and makes it available for study and use in various languages, we do not attempt to mandate the degree of belief or use. This position is in keeping with our longstanding tradition that belief in the Book of Mormon is not to be used as a test of fellowship or membership in the church."[79]

Role of the Book of Mormon within the greater Latter Day Saint movement

There are many other smaller groups within the Latter Day Saint movement. Most of these churches were created over issues ranging from differing doctrinal interpretations and acceptance of the movement's scriptures (The Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price) to disagreements with the leadership of the original Church of Christ as formed by Joseph Smith or his successors. These groups all have in common the acceptance of the Book of Mormon as scripture. It is this acceptance which distinguishes the churches of the Latter Day Saint Movement from other Christian denominations.

Historicity

Main article: Historicity of the Book of Mormon
See also: Archaeology and the Book of Mormon, Linguistics and the Book of Mormon, Origin of the Book of Mormon, and Book of Mormon anachronisms

for detailed discussion and references

Most adherents of the LDS movement consider the Book of Mormon to be a historically accurate account, although unresolved issues of the book's historicity and the lack of supporting archaeological evidence have led some adherents to adopt the position that the Book of Mormon, though inspired, may not be a literal historical record.[28] Most outside the LDS movement do not consider it accurate, and the majority opinion is that it is contradicted by scientific and archaeological research, virtually all of which has been conducted since the book's publication. The following are the principal areas where historical and scientific criticism are focused:

  • The difficulty in attempting to correlate between locations described in the Book of Mormon and American archaeological sites.[80]
  • The lack of linguistic connection between Native American language or language family and any Near Eastern language or language family.[94]
  • The lack of DNA evidence linking any Native American group to the ancient Near East. [95]

Editions

Version of the Book of Mormon published by The Church of Jesus Christ of Latter-day Saints.

The Book of Mormon is now published by the following:

  • The Church of Jesus Christ of Latter-day Saints under the expanded title The Book of Mormon: Another Testament of Jesus Christ (since 1982)
  • Herald House for the Community of Christ as The Book of Mormon - Revised Authorized Version (1966) and The Book of Mormon - Authorized Version (1908)
  • The Church of Jesus Christ (Bickertonite) as The Book of Mormon: An Account Written by the Hand of Mormon upon Plates taken from the Plates of Nephi—an original edition compiled by a committee made up of Church of Jesus Christ apostles: Thurman S. Furnier, Charles Ashton and William H. Cadman
  • Richard Drew, Burlington (Voree), Wisconsin for The Church of Jesus Christ of Latter Day Saints (Strangite); a photo-enlarged facsimile of the 1840 edition
  • Zarahemla Research Foundation as The Book of Mormon - Restored Covenant Edition
  • The University of Illinois Press as The Book of Mormon: A Reader's Edition (2003) (this edition is based on the 1920 LDS edition)
  • Doubleday under the title The Book of Mormon: Another Testament of Jesus Christ (2004)
  • Herald Heritage (Herald House) (1970) - a facsimile of the 1830 edition.
  • ExperiencePress.org (2006) reprint of the 1830 edition. The type was reset to match the original 1830 edition in word, line and page, with the exception that typographical errors were corrected.[96]
  • The Board of Publications for the Church of Christ (Temple Lot) (1990 Independence Edition) The Book of Mormon based on the 1908 RLDS,1830 Edition and Printer's Manuscript with corrections made by Church Authorities.
  • Church of Christ with the Elijah Message - published as The Record of the Nephites. Reprint of the 1830 edition, chaptered and versed like the LDS edition.
  • Penguin Classics

Changes to original text

There have been numerous changes to the text of the Book of Mormon between the 1830 edition and modern editions, almost four thousand changes according to one count.[97]

Many of these changes are spelling and grammar corrections. However, some critics claim that some revisions were systematic attempts to remove evidence that Joseph Smith fabricated the Book of Mormon.[98][99] [100] Critics Jerald and Sandra Tanner cite the wording change from "King Benjamin" to "King Mosiah" as an example.[101][18][19][20][21][22][23]

The Book of Mormon itself indicates that it may contain errors made by the men who wrote it.[102] The vast majority of the changes noted by the Tanners have been discussed in official LDS Church publications including the Ensign, Improvement Era, Millennial Star and Times and Seasons, and are consistent with early pre- and post-publication edits made by Joseph Smith. Some corrections were made due to earlier print or copy errors, or changes in punctuation.[103]

In 1989, scholars at Brigham Young University began work on a critical text edition of the Book of Mormon. Volumes 1 and 2, published in 2001, contain transcriptions of all the text variants of the English editions of the Book of Mormon, from the original manuscript to the newest editions.[104] Volume 4, which is being published in parts, is a critical analysis of all the text variants. Volume 3, which is not yet published, will describe the history of all the English-language texts from Joseph Smith to today.[105]

Non-English translations

File:Book of Mormons.jpg
Translations of The Book of Mormon.
See also: List of Book of Mormon translations

The LDS version of the Book of Mormon has been translated into 80 languages. Selections of the Book of Mormon have been translated into an additional 27 languages. In 2001, the LDS church reported that all or part of the Book of Mormon was available in the native language of 99% of Latter-day Saints and 87% of the world's total population.[106]

Translations into languages without a tradition of writing (e.g., Cakchiqel, Tzotzil) are available on audio cassette.[107] Translations into American Sign Language are available on videocassette and DVD.

Typically, translators are members of the LDS Church who are employed by the church and translate the text from the original English. Each manuscript is reviewed many times before it is approved and published.[108]

In 1998, the LDS Church stopped translating selections from the Book of Mormon. The church announced that each new translation it approves will be a full edition.[109]

Footnotes

  1. ^ Smith (1830, title page). In 1982, in an effort to clarify and emphasize its purpose, the Church of Jesus Christ of Latter-day Saints (LDS) retitled its editions of the book to The Book of Mormon: Another Testament of Jesus Christ LDS Church (2008).
  2. ^ "Praise to the Man" Gordon B. Hinckley, Church President, mentions the millions who have believed in the Book of Mormon, Statistical Report 2007
  3. ^ “The Life and Ministry of Joseph Smith,” Teachings of Presidents of the Church: Joseph Smith, (2007),xxii–25[1]
  4. ^ “The Life and Ministry of Joseph Smith,” Teachings of Presidents of the Church: Joseph Smith, (2007),xxii–25[2]
  5. ^ Pearl Of Great Price, Joseph SMith - History 1:59
  6. ^ Smith, Joseph, Jr. (March 1 1842), "Church History [Wentworth Letter]", Times and Seasons, 3 (9), Nauvoo, Illinois: 906–936 {{citation}}: Check date values in: |date= (help)CS1 maint: date and year (link) CS1 maint: multiple names: authors list (link).
  7. ^ Only LDS linguists accept the existence of any language known as "Reformed Egyptian" as described in LDS tradition. The only example of Reformed Egyptian extant is the "Caractors Document", also known as the "Anthon Transcript", a paper written by Smith with examples of what he claimed to be Reformed Egyptian characters. See Reformed Egyptian for details and references.
  8. ^ Smith (1842, p. 707).
  9. ^ Testimony of Three Witnesses
  10. ^ Testimony of Eight Witnesses
  11. ^ Hitchens 2007, pp. 163, Givens 2002, pp. 33, Givens 2002, pp. 33
  12. ^ Doctrine and Covenants, Section 3 and
  13. ^ a b Brodie 1971
  14. ^ Givens 2002
  15. ^ Hitchens 2007, pp. 163–164
  16. ^ Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005), 70."
  17. ^ Testimony of Joseph Smith Hitchens 2007, pp. 164
  18. ^ a b Tanner, Jerald and Sandra (1987). Mormonism - Shadow or Reality?. Utah Lighthouse Ministry. p. 91. ISBN 9993074438.
  19. ^ a b c Brody, Fawn (1971). No Man Knows My History: The Life of Joseph Smith (2d ed. ed.). New York: Alfred A. Knopf. {{cite book}}: |edition= has extra text (help)
  20. ^ a b c Krakauer (2003). Under the Banner of Heaven: A Story of Violent Faith. New York: Doubleday. {{cite book}}: Unknown parameter |fist= ignored (help)
  21. ^ a b Abanes, Richard (2003). One Nation Under Gods: A History of the Mormon Church. Thunder's Mouth Press. p. 73. ISBN 1568582838.
  22. ^ a b Beckwith, Francis (2002). The New Mormon Challenge. Zondervan. p. 367-396. ISBN 0310231949.
  23. ^ a b Cowan, Marvin (1997). Mormon Claims Answered.
  24. ^ Template:Harvard reference
  25. ^ Template:Harvard reference
  26. ^ Template:Harvard reference
  27. ^ Template:Harvard reference
  28. ^ a b Grant H. Palmer. 2002. An Insider's View of Mormon Origins. Salt Lake City, Signature Books.
    Brent Lee Metcalfe, ed. 1993. New Approaches to the Book of Mormon: Explorations in Critical Methodology. Salt Lake City: Signature Books.
  29. ^ “The Life and Ministry of Joseph Smith,” Teachings of Presidents of the Church: Joseph Smith, (2007),xxii–25
  30. ^ Book of Mormon Title Page
  31. ^ Book Of Mormon, Words Of Mormon 1:3
  32. ^ 1 Nephi 18:23
  33. ^ Book Of Mormon, A BRIEF EXPLANATION ABOUT THE BOOK OF MORMON
  34. ^ Book Of Mormon, A BRIEF EXPLANATION ABOUT THE BOOK OF MORMON
  35. ^ http://scriptures.lds.org/en/ether/1 See verse 3
  36. ^ Sacred Sites: Searching for Book of Mormon Lands. by Joseph L. Allen Published: October 2003 p.8
  37. ^ Book Of Mormon, Book of Moroni Chapter Summaries
  38. ^ Book of Mormon, Moroni Ch. 10
  39. ^ Book Of Mormon, Moroni 10:4
  40. ^ Smith (1830, Title Page).
  41. ^ Template:Harvtxty
  42. ^ Book of Mormon Discussions 1 Nephi Chapter 1 mp3 at [3]
  43. ^ Ether 3:16.
  44. ^ Ether 3:14.
  45. ^ Mosiah 15:1–14
  46. ^ 3 Nephi 19:22–23.
  47. ^ See 3 Nephi 11 to 3 Nephi 26
  48. ^ Ether 3:16.
  49. ^ 1 Nephi 11
  50. ^ Mosiah 3:8
  51. ^ See 1 Nephi 10:4, 1 Nephi 19:8; See also 3 Nephi 1
  52. ^ Mosiah 5:7
  53. ^ Alma 46:13–15
  54. ^ 4 Nephi 1:22-23
  55. ^ 4 Nephi 1
  56. ^ See Lua error: Book <bm/ttlpg> not found in Standard Works.
  57. ^ See John 10:16 in the King James Version of the Bible
  58. ^ 3 Nephi 15:13–24, 3 Nephi 16:1–4, 2 Nephi 29:7–14
  59. ^ Isaiah 29:4
  60. ^ 2 Nephi 26:15–16
  61. ^ 2 Nephi 2:25
  62. ^ 1 Nephi 2:20; 1 Nephi 13:30; 2 Nephi 1:5; 2 Nephi 10:19; Jacob 5:43; Ether 1:38–42; Ether 2:7,10-15; Ether 9:20; Ether 10:28; Ether 13:2.
  63. ^ 1 Nephi 2:20; 1 Nephi 4:14; 2 Nephi 1:20; 2 Nephi 4:4; Jarom 1:9; Omni 1:6; Mosiah 1:7; Mosiah 2:22,31; Alma 9:13; Alma 36:1,30; Alma 38:1; Alma 48:15,25.
  64. ^ Alma 48:14.
  65. ^ Alma 24.
  66. ^ Mosiah 29:13.
  67. ^ Alma 46:35.
  68. ^ 4 Nephi 1:1–20; Moroni 6:7.
  69. ^ Mosiah 19:25.
  70. ^ Alma 1:26–27.
  71. ^ 3 Nephi 26:19.
  72. ^ Helaman 6:17.
  73. ^ Jacob 2:13–13; Alma 4:6; Alma 5:53; 4 Nephi 1:24.
  74. ^ History of the Church, 4:461; see also Additional Information
  75. ^ http://scriptures.lds.org/dc/84/54-57#54; see also [4]
  76. ^ Gordon B. Hinckley (2005). "A Testimony Vibrant and True". Ensign. Retrieved 2008-03-07. {{cite web}}: Unknown parameter |month= ignored (help)
  77. ^ Moroni 10:3–5
  78. ^ McMurray, W. Grant, "They "Shall Blossom as the Rose": Native Americans and the Dream of Zion," an address delivered February 17, 2001, accessed on Community of Christ website, September 1, 2006 at http://www.cofchrist.org/docs/NativeAmericanConference/keynote.asp
  79. ^ Andrew M. Shields, "Official Minutes of Business Session, Wednesday March 28, 2007," in 2007 World Conference Thursday Bulletin, March 29, 2007. Community of Christ, 2007
  80. ^ Citing the lack of specific New World geographic locations to search, Michael D. Coe, a prominent Mesoamerican archaeologist and Professor Emeritus of Anthropology at Yale University, writes (in a 1973 volume of Dialogue: A Journal of Mormon Thought): "As far as I know there is not one professionally trained archaeologist, who is not a Mormon, who sees any scientific justification for believing [the historicity of The Book of Mormon], and I would like to state that there are quite a few Mormon archaeologists who join this group".
  81. ^ Cecil H. Brown. 1999. Lexical Acculturation in Native American Languages. Oxford Studies in Anthropological Linguistics, 20. Oxford
    Paul E. Minnis & Wayne J. Elisens, ed. 2001. Biodiversity and Native America. University of Oklahoma Press.
    Gary Paul Nabhan. 2002. Enduring Seeds: Native American Agriculture and Wild Plant Conservation. University of Arizona Press.
    Stacy Kowtko. 2006. Nature and the Environment in Pre-Columbian American Life. Greenwood Press.
    Douglas H. Ubelaker, ed. 2006. Handbook of North American Indians, Volume 3, Environment, Origins, and Population. Smithsonian Institution.
    Elizabeth P. Benson. 1979. Pre-Columbian Metallurgy of South America. Dumbarton Oaks Research Library.
    R.C. West, ed. 1964. Handbook of Middle American Indians, Volume 1, Natural Environment & Early Cultures. University of Texas Press.
    G.R. Willey, ed. 1965. Handbook of Middle American Indians, Volumes 2 & 3, Archeology of Southern Mesoamerica. University of Texas Press.
    Gordon Ekholm & Ignacio Bernal, ed. 1971. Handbook of Middle American Indians, Volume 10 & 11, Archeology of Northern Mesoamerica. University of Texas Press.
  82. ^ 1 Nephi 18:25
    LDS scholars think that this may be a product of reassigning familiar labels to unfamiliar items. For example, the Delaware Indians named the cow after the deer, and the Miami Indians labeled sheep, when they were first seen, "looks-like-a cow."
    John L. Sorenson, An Ancient American Setting for the Book of Mormon (Salt Lake City, Utah : Deseret Book Co. ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1996 [1985]), 294. ISBN 1573451576
    http://www.mormonfortress.com/cows1.html
  83. ^ 1 Nephi 18:25
  84. ^ 1 Nephi 18:25
  85. ^ 1 Nephi 18:25
  86. ^ 1 Nephi 18:25
    http://www.irr.org/mit/smithsonian.html paragraph 4
  87. ^ a b What is Mormonism? | Book of Mormon Origin | Theology
  88. ^ 2 Nephi 15:2
  89. ^ 1 Nephi 14:7. Proponents mention that the Spanish, upon their arrival in the Americas, reported on three types of material they termed "silk", none of which were made from silk worms, but looked similar enough to the Spanish.
    An Ancient American Setting for the Book of Mormon, Deseret Book, 1985, page 184.
  90. ^ 1 Nephi 4:9
  91. ^ Alma 18:9
  92. ^ ""Ice Age Horses May Have Been Killed Off by Humans"". National Geographic News,. May 1, 2006. {{cite web}}: Check date values in: |date= (help); Italic or bold markup not allowed in: |publisher= (help)CS1 maint: extra punctuation (link)
  93. ^ John W. Welch, ed., (1992). "Reexploring the Book of Mormon". Salt Lake City: Deseret Book and FARMS.{{cite web}}: CS1 maint: extra punctuation (link) CS1 maint: multiple names: authors list (link)
  94. ^ Lyle Campbell. 1979. "Middle American languages," The Languages of Native America: Historical and Comparative Assessment. Ed. Lyle Campbell and Marianne Mithun. Austin: University of Texas Press. Pages 902-1000.
    Lyle Campbell. 1997. American Indian Languages: The Historical Linguistics of Native America. Oxford University Press.
    Jorge Súarez. 1983. The Mesoamerican Indian Languages. Cambridge University Press.
  95. ^ The traditional view of the Book of Mormon suggests that Native Americans are principally the descendents of an Israelite migration around 600 BC. However, DNA evidence shows no Near Eastern component in the Native American genetic makeup. For example:
    Luigi Luca Cavalli-Sforza. 2000. Genes, Peoples, and Languages. University of California Press.
    L.L. Cavalli-Sforza & W.F. Bodmer. 1999. The Genetics of Human Populations. Dover.
    David B. Goldstein. 2008. Jacob's Legacy: A Genetic View of Jewish History. Yale University Press.
    Yaakov Kleiman. 2004. DNA and Tradition: The Genetic Link to the Ancient Hebrews. Devora Publishing.
    Simon G. Southerton. 2004. Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church. Signature Books.
    Defenders of the book's historicity suggest that the Book of Mormon does not disallow for other people groups to have contributed to the genetic makeup of Native Americans; nevertheless, this is a departure from the traditional view that Israelites are the primary ancestors of Native Americans, and therefore would be expected to present some genetic evidence of Near Eastern origins. See, for example, DNA vs. The Book of Mormon, Living Hope Ministries. A recently announced change in the Book of Mormon's introduction, however, allows for a greater diversity of ancestry of Native Americans. See, for example, the following Deseret News article published on November 9, 2007: Intro Change in Book of Mormon Spurs Discussion
  96. ^ Experience Press
  97. ^ 3913 Changes in The Book of Mormon Jerald and Sandra Tanner
  98. ^ Abanes, Richard (2003). One Nation Under Gods: A History of the Mormon Church. Thunder's Mouth Press. pp. 59–80. ISBN 1568582838.
  99. ^ Tanner, Jerald and Sandra (1987). Mormonism - Shadow or Reality?. Utah Lighthouse Ministry. pp. 50–96. ISBN 9993074438.
  100. ^ "Criticism of changes to Book of Mormon".
  101. ^ Mosiah 21:28; Tanner, Jerald and Sandra (1987). Mormonism - Shadow or Reality?. Utah Lighthouse Ministry. p. 90. ISBN 9993074438.
  102. ^ Title Page; 1 Nephi 19:6; Jacob 1:2; 7:26; Mormon 8:1, 17; 9:31-33; 3 Nephi 8:2; Ether 5:1
  103. ^ Skousen 2001
  104. ^ Skousen & May 2001;Skousen & January 2001;Skousen & March 2001
  105. ^ Skousen 2004;Skousen 2005;Skousen 2006
  106. ^ "Taking the Scriptures to the World", Ensign, July 2001, 24
  107. ^ Welcome
  108. ^ "Translation Work Taking Book of Mormon to More People in More Tongues," Ensign, Feb. 2005, 75–76
  109. ^ "Translation Work Taking Book of Mormon to More People in More Tongues", 6 February 2005

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