Book of Mormon

The first part of this paper examines the literary features of the original Lord’s Prayer as both a stand-alone aesthetic object, as a manifestation of the first-century Jewish rhetoric of prayer, and as prayer as biography. This paper relies on the best critical scholarship on the subject in the past 70 years as well as new insights from a range of primary Jewish and Christian texts. The versions of the Prayer under consideration in the first part are the Lucan version and the Aramaic version reconstructed by Bruce Chilton.

Prayer is a form of communication to a deity that exposes fundamental characteristics of the person who prays. The paper therefore posits the following aphorism "Whisper your prayer and I will tell you who you are."

The second part of the paper examines the Lord's Prayer in its primary manifestation among Mormons--- the American version of the Prayer given in the narrative of the resurrected Jesus in the Book of Mormon. The first conclusion in the context of first-century Jewish prayer-language is  that the Lord's Prayer evokes an implied narrative for Jesus' peasant followers: an Exodus through hunger, debt, and trial to a coming Kingdom. It is a case of proxmate pessimism and ultimate optimism. The Book of Mormon version of the Prayer transforms the imagery to fit a lower-class nineteenth-century Christian audience. The Book of Mormon transforms a throroughly Jewish prayer into a thoroughly Christian prayer. The metaphors of the American version of the Prayer  are subtley transformed in the Book of Mormon, revealing a nineteenth Christian understanding and defense of Jesus. Both the early followers of Jesus and of Joseph Smith added communtarian economic pracitises anticipated in both versions of the Prayer as a means of addressing the economic plight of the poor. The paper concludes that a more careful examination of the literary and economic challenges of both versions of the Prayer  are worthy of examination.

Abstract

In this two-part sermon, Rabbi Haim O. Rechnitzer explores the intricate relationship between Kapparah (atonement, penance) and Teshuvah (repentance, return), and the role of Hebrew language in shaping our spiritual imagination during the Days of Awe. Kapparah, rooted in the verb “to sweep” or “to cover,” teaches us that sin is not erased but carried, relocated, or covered—whether through the Temple’s scapegoat ritual or through the prayers and words that took its place after the Temple’s destruction. Teshuvah, derived from the root meaning “to return” or “to answer,” invites us into a cycle of self-examination, renewal, and transformation. It is not mere regret but a courageous reorientation—facing our shortcomings, shaking off rigidity, and daring the risk of newness. The ultimate return is not to a mythical paradise but to Gan Eden as a state of renewal, tenderness, and youthfulness, where life begins again. Yom Kippur, therefore, is not about perfection but about possibility: the reminder that our words create worlds, and that through prayer, confession, and kindness, we become partners with God in the ongoing work of creation.

The multiple reading of the Caractors Document glyphs meaning “Gaddianton tribe” (presumably modified and finally engraved by Moroni) also provide the double glyph meaning in Egyptian of “to throw a spear” and “owl” with the translation being “Spearthrower Owl’s tribe.” The Egyptian glyph for owl and it’s cultural meaning of evil, death, and war are completely consistent with the name and motif of this leader of the evil Gaddiantons, who Mormon indicated that at the end of his book, this Gaddianton did provide the overthrow, and “almost the entire destruction of the people of Nephi” (2:13).

Joseph Smith’s use of a seer stone and hat in producing the Book of Mormon has been a point of confusion, dismay, and even embarrassment among some believers. These feelings may reflect a lack of understanding of the functions of these objects in enabling Joseph to receive divine revelation. As the term was used in the Bible and commonly used in Joseph Smith’s day, a seer was a “see-er” of visions. Accordingly, a seer stone was a stone used for seeing visions. Joseph was reported to have used seer stones to receive the translation of the Book of Mormon in vision. This is how he reportedly described the experience of translation to others. According to these reports, Joseph said that he read the translation from a manuscript that appeared before him. The revelation of the Book of Mormon translation to Joseph in vision places him in the company of ancient seers such as Ezekiel and Lehi, who also read from sacred manuscripts seen in vision. This paper specifically addresses the nature of Joseph’s hat and its function in the revelation of the translation of the Book of Mormon.

A recent review of Joseph M. Spencer’s book "The Vision of All: Twenty-Five Lectures on Isaiah in Nephi’s Record" made the case that the book contains several challenges and problems, in particular that it advocates a theologically deficient interpretation of Isaiah that denies Isaiah’s witness of Jesus Christ. This response provides an alternative reading of Spencer’s work and suggests these assertions are often based on misunderstanding. At stake in this conversation is the question of whether or not there is more than one valid way to read Isaiah that draws upon a faithful, Restoration perspective. While Spencer may interpret and frame some things differently than some other Latter-day Saint scholars, the prophecies of Isaiah provide enough richness and possibility to accommodate a chorus of faithful approaches.

Após 23 anos como membro e 2 anos como missionário de A Igreja De Jesus Cristo dos Santos dos Últimos Dias, decidi abandonar a fé mórmon por razões estritamente pessoais, ao sair da religião, pude exercer minha liberdade intelectual e fiz diversos estudos com base em fontes independentes e fontes da própria igreja, com tanto conhecimento que eu tinha em mente, decidi realizar esse projeto da carta de renúncia as crenças que não acredito mais, nessa carta, deixo de forma clara porquê eu não acredito mais nos ensinamentos do mormonismo.

The first anti-Mormon book’s emphasis of Joseph Smith’s treasure seeking activities in Palmyra caused Joseph Smith to react in several ways to control the narrative about his early life. I propose the reason specific references to Oliver Cowdery’s divining rod were removed in the 1835 publication of Revelation April-1829-B was to avoid references to early-Mormon treasure seeking practices, a major emphasis of the 1834 anti-Mormon book.

Abstract
Oliver Cowdery's Rod of Nature
Salt Lake Sunstone Symposium, August 2010

This presentation examines the largely overlooked role of Oliver Cowdery's divining rod in the early development of Mormon doctrine and practice. When Oliver Cowdery first encountered Joseph Smith in April 1829, he possessed a rod that had been providing him with revelations—a tool originally termed a "sprout of nature" in early Mormon texts, later modified to "rod of nature," and eventually renamed the "gift of Aaron."

The paper traces the historical context of divining rod usage in early 19th-century American treasure-seeking culture, demonstrating how the Smith family participated in these widespread practices. Joseph Smith's use of seerstones to locate the golden plates and translate the Book of Mormon occurred within this broader framework of folk magic and treasure hunting.

Central to this analysis is the connection between Oliver Cowdery's rod tradition and the religious movement led by Nathaniel Wood's "New Israelites" or "Modern Israelites" in the 1790s. Wood's millenarian group, influenced by English prophet Richard Brothers, established several practices that would later appear in early Mormonism: gathering in America rather than Jerusalem, building a "New Jerusalem," following dietary codes, expecting angelic ministry, speaking in tongues, restoring primitive Christianity, and exercising spiritual gifts through divining rods.

Significantly, Oliver Cowdery's father was not only a participant in Wood's movement but housed Winchell, the man who taught Wood to use divining rods for receiving revelations. This direct family connection explains how Oliver came to possess his rod and the revelation practices associated with it.

The presentation analyzes four revelations (now Doctrine and Covenants sections 6, 7, 8, and 9) that Joseph Smith received regarding Oliver's rod and his desire to become a translator, revealing how this folk magic tradition became integrated into foundational Mormon theology and practice.

This presentation examines the textual evolution and terminology surrounding Oliver Cowdery's divining rod as described in early Doctrine and Covenants revelations. Analysis of sections 6 and 8 reveals that Oliver possessed two distinct spiritual gifts: an existing gift of revelation through his rod, and a newly granted gift of translation to assist in bringing hidden scriptures to light.

The paper traces the changing nomenclature for Oliver's rod across manuscript and printed editions, from the original "sprout" to "rod" to "thing of nature," ultimately becoming the "gift of Aaron." This textual analysis demonstrates how early Mormon leaders gradually modified the language to distance the practice from its folk magic origins while preserving the underlying doctrinal concepts.

Central to the study is how these revelations positioned Oliver's rod as a legitimate tool for receiving divine communication and accessing ancient mysteries, with God explicitly authorizing its use while establishing boundaries on appropriate inquiries. The presentation explores the theological implications of integrating folk magic practices into early Mormon revelatory framework and the editorial decisions that shaped how these practices were presented to later generations of believers.

In 2006, the John Whitmer Historical Association Journal published a seminal article by Richard K. Behrens about the influence of the Dartmouth College community and curriculum on Hyrum Smith, and by extension on the Smith family, including Joseph Smith, Jr. This important article presents "a plausible intellectual development view of Joseph Smith from the perspective of his brother Hyrum Smith." It is an intriguing hypothesis that may appeal to those interested in a naturalistic explanation for Joseph Smith's teachings.

However, it lacks supporting evidence to substantiate its fundamental claim that Hyrum Smith conveyed theological ideas from Dartmouth to Joseph Smith. Instead of facts, the article relies on parallelism, assumption, inference and theory. Other naturalistic explanations are better supported by facts.

The article’s hypothesis would be improved by correcting factual errors and providing specific facts to support its assumptions, inferences and theories.

Life on the frontier was challenging, especially for those without family support-orphans and single women endured especially difficult lives. Lafayette Ball and his foster mother, Editha Anderson, had a full measure of tenuous existences. He was orphaned at the age of 10, and Editha, who was a mature, single woman caring for her elderly mother, took him under her wing in Nauvoo, Illinois in 1845. 1 Warren Lafayette Ball was born on November 9, 1834, in Franklin County, Massachusetts, in or near the town of Shutesbury, a village located just northeast of Amherst. In later life, he was called Lafayette with the nickname of Bally. His father was Jonah Randolph Ball, and his mother was Sophronia Horr. The name Warren likely came from his mother's father, Warren Horr, and his middle name was probably due to the Marquis de Lafayette, a famous general in the American Revolution who died shortly before Lafayette was born. The general was much venerated in the United States and President Jackson ordered that he be given the same death honors accorded, years earlier, to President Washington. Ex-President John Quincy Adams delivered a three-hour long oration in Congress memorializing Lafayette's death about a month after Warren Lafayette Ball was born and named, so the name Lafayette was then much in the news. Little is known about the Ball family in Massachusetts before they moved to Nauvoo. The 1840 U.S. Census lists Jonah R. Ball as living in Shutesbury, and several letters he wrote from Kirtland and Nauvoo to friends in

Book Review "When people are big and God is small" In this essay I have set out to review the book, When people are big and God is small by Edward T Welch. This is a book that I know has personally affected my own family members and has drawn out their vices and habits of avoiding certain situations and tasks due to an underlying fear that puts people on a pedestal and impacts their service to God. I knew this would be an important and challenging book to read and review. There are many points in reading it that I was profoundly shocked by my own insecurities and areas where I need to grow.

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The goal of The Interpreter Foundation is to increase understanding of scripture through careful scholarly investigation and analysis of the insights provided by a wide range of ancillary disciplines, including language, history, archaeology, literature, culture, ethnohistory, art, geography, law, politics, philosophy, etc. Interpreter will also publish articles advocating the authenticity and historicity of LDS scripture and the Restoration, along with scholarly responses to critics of the LDS faith. We hope to illuminate, by study and faith, the eternal spiritual message of the scriptures-that Jesus is the Christ. Although the Board fully supports the goals and teachings of the Church, The Interpreter Foundation is an independent entity and is neither owned, controlled by nor affiliated with The Church of Jesus Christ of Latter-day Saints, or with Brigham Young University. All research and opinions provided are the sole responsibility of their respective authors, and should not be interpreted as the opinions of the Board, nor as official statements of LDS doctrine, belief or practice.

Review of Charles Swift and Nicholas J. Frederick, eds. They Shall Grow Together: The Bible in the Book of Mormon. Provo: Religious Studies Center, Brigham Young University and Deseret Book, 2022. xxii + 500 pp. Hardcover: $29.99. ISBN: 9781950304301.

Contents
1. Introduction …………………………………………………….………..….. 1
2. The Issue of Veracity in Genesis 6 and 1 Enoch ………………………….… 1
2.1 Illuminating the origin of evil ……………………………………….….. 2
2.2 The ancient "royal cult" of pre-exilic Jerusalem ……………………..… 2
2.3 The ancient imagination ……………………………………………….… 2
2.4 The fall of Satan and his angels ……………………………………….… 2
2.5 The veracity of the apocrypha ……………………………………….….. 3
3. The Inerrancy of the Bible …………………………………………………...…. 3 4.
    4. A Key to Truth in 1 Enoch: The Erroneous Interpretation of the “Sons of God”  3
    5. Oldest Tradition Behind the Fallen Angel Tradition …………………………… 5
    6. A Comparison of the Watcher Passages in Seven Sources ……………………… 5
6.1 The Septuagint version …………………………………………………… 6
6.2 The Masoretic text …………………………………………………….….. 6
6.3 The source from 1 Enoch …………………………………………….…… 6
6.4 The Midrash of Shemhazai and Azael …………………………………….. 7
6.5 The Pirque de Rabbi Eliezer and the Book of Jubilees …………………… 8
6.6 Joseph Smith’s revision of Genesis 6:1-4 ……………….……………...… 9
    7.  Conclusion

Este trabalho estriba-se em perspetivas ecolinguísticas, em que apresentamos um inventário de termos muito correntes (estruturas e expressões) cuja semântica remetem ou partem de temáticas do ambiente, seres vivos e atividades económicas no "berdiánu" (crioulo de Cabo Verde), doravante, LB, a que se pode chamar de traços de marinheirismos e ruralismos linguísticos (muitos deles, agropecuarismos, mais exatamente). Ou seja, estruturas e expressões ligados às temáticas da história, geografia e vida rural, em termos de atividades económicas, transporte, comunicação e laser em ambiente das ilhas (mar, campo, igreja). Trata-se, portanto, de uma perspetiva de análise ecolinguística, predominantemente na variedade de Santiago da LB. Por outro lado, o ambiente imaterial, mais de cunho e transcendental que carrega muito do religioso judaico-cristão. Com base na crença de que os falantes de uma língua são sujeitos que encerram em si a síntese do geográfico com o social [Cardoso (2010), como citado em Ramos, Bezerra e Silva (2018)], partimos do magnífico trabalho do professor Jürgen Lang intitulado "marinheirismos na língua cabo-verdiana" para acrescentar mais um rol de estruturas

Este artigo propõe uma abordagem didática para o uso do texto bilíngue "A Gula do Xétu" (em Português e Crioulo da Guiné-Bissau) em contextos de iniciação escolar. A proposta fundamenta-se em teorias sobre educação bilíngue (Hamel, 1995), letramento (Soares, 1998) e literatura infantil com função formativa (Coelho, 2000). São sugeradas atividades de compreensão textual, reflexão moral e consciência metalinguística, respeitando a pluralidade linguística e cultural dos aprendentes.

Did Joseph Smith articulate the words of the Book of Mormon using his own mental storehouse of linguistic knowledge? Or did he simply read some other divine being's translation, which purportedly appeared to him on the surface of his seer stone? This essay argues that the words belong to Joseph, not the translation instrument.

A demonstration of Joseph Smith Jr's manner of translating the Egyptian papyri that became The Book of Abraham with the 3 Facsimiles and their Explanations; using the Book of Mormon reverse engineered. I've already posted how the Jewish authors developed their scriptures as Dorothy M. Murdock had also demonstrated with the Gospel stories.

On June 6, 1840, the Britannia set sail from the docks at Liverpool bound for New York City with twenty-one-year-old Henry Moon aboard, sitting among thirty-nine other converts to the Latter-day Saint movement, over a dozen of whom were Henry’s relatives in the Moon family. Henry and his fellow British Saints nervously anticipated their journey to the American promised land. This voyage was the first of its kind as it was transporting the earliest emigrant members of the Church of Jesus Christ of Latter-day Saints (LDS Church) from their humble origins in the farmlands of Lancashire to the industrial streets of New York, eventually headed for the location of their prophet Joseph Smith Jr. who, by 1840, had fled Pennsylvania with his most loyal followers to Illinois to escape persecution. What awaited the Mormon Moons upon their arrival in the United States a month and a half later put their newfound faith to the test.

On June 3, 1834, Joseph Smith and others in the Zion's Camp expedition stopped at a large mound in Illinois one mile south of the current Valley City along the Illinois River. In inspecting and digging into the mound, human bones and an arrowhead were encountered at a shallow depth below the surface. These remains were the catalyst for an apparent revelation by Joseph Smith of the past relating to the person whose remains were found, with the vision identifying him as Zelph.  A scientific analysis of the vision indicates that it is archeologically viable, and is would not be possible to be located in a Book of Mormon area.

El 30 de mayo de 1917, el periódico Deseret News de Salt Lake City, en el estado de Utah, informaba a sus lectores del fallecimiento de cierto «Melitone [sic] G. Trejo, Spanish Teacher». Cabe imaginar que un nombre tan extraño en aquellos lugares como el que encabezaba la esquela atrajera la mirada errante de los lectores asiduos de uno de los principales medios de prensa escrita del salvaje Oeste de Estados Unidos. Según el texto del obituario, al tal Melitón Trejo le había sobrevenido la muerte en Wilcox, en la calurosa Arizona, en la casa de su yerno, «due to Bright's disease and infirmities incident to old age». Contaba 74 años de edad («Obituary», 30 mayo 1917). Al igual que con el nombre, transcrito fonéticamente con gran descuido, el periódico erró al informar de la tierra de origen del finado. Melitón Trejo no era castellano, sino extremeño, natural

Interpreter: A Journal of Mormon Scripture is an independent nonprofit organization, and is not owned, controlled by or affiliated with The Church of Jesus Christ of Latterday Saints. All research and opinions provided on this site are the sole responsibility of the Board of Editors, and should not be interpreted as official statements of LDS doctrine, belief or practice.

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

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

The Book of Mormon features an esoteric exchange between the prophet Nephi and the Spirit of the Lord on an exceedingly high mountain. The following essay explores some of the ways in which an Israelite familiar with ancient religious experiences and scribal techniques might have interpreted this event. The analysis shows that Nephi’s conversation, as well as other similar accounts in the Book of Mormon, echoes an ancient temple motif. As part of this paradigm, the essay explores the manner in which the text depicts the Spirit of the Lord in a role associated with members of the divine council in both biblical and general Near Eastern conceptions. The opening chapters of the Book of Mormon feature an interesting conversation between Nephi and the Spirit of the Lord. This discussion includes a question-and-answer session on a mountaintop that results in Nephi receiving a sacred “sign” (1 Nephi 11:1–7). A careful reading of 1 Nephi 11 illustrates that this esoteric exchange follows an...

This article, which focuses on the role of Jeremiah as a prophet, is based on a study of the Hebrew Bible and the Greek Septuagint. It also analyzes references to Jeremiah in the Book of Mormon and connects those references to current scholarly research on the book of Jeremiah. Consistent with the general consensus among biblical scholars today, as well as Nephi 1 's own references to Jeremiah in the Book of Mormon, the author proposes that even though Jeremiah embodied the office of a prophet, he was not recognized as being "among the prophets" during his lifetime. This is a subtle yet significant difference. If this view is correct, it would further substantiate the alignment between the Book of Mormon and contemporary scholarly perspectives on the historical reception of Jeremiah's identity as a prophet in antiquity.

Baptism for the dead refers to a form of baptism performed by a living relative to ensure salvation of a deceased individual who passed away without hearing the message of Jesus or receiving baptism. It is said to draw its origins from Mormon sacred texts, including the New Testament and the Doctrine and Covenants. Early examples of baptism for the dead can be observed in early Christianity, particularly from the midsecond century CE onward. During this period, certain Christian groups, such as the Gnostics and Marcionites—deemed heretical by mainstream Christianity—began to practice this ritual. These groups likely continued the practice until the fifth century, aiming to secure salvation for their deceased members. Following a hiatus of nearly fourteen centuries, baptism for the dead re-emerged as a doctrine in the early 19th century through the newly established religious movement of Mormonism. Joseph Smith, the prominent leader of the movement, emphasized that living relatives could be baptized on behalf of deceased individuals who had not heard Jesus’s message or undergone baptism. He claimed this would enable them to attain the Kingdom of God. As a result of this belief, Mormons began performing proxy baptism rituals for the dead starting in 1840. Initially, these ceremonies were conducted in natural water sources such as the Mississippi River. However, after Smith received divine revelations, the Nauvoo Temple was constructed, and the practice continued within its sacred confines. The institutionalization of the ritual in the temple included measures such as appointing specific individuals to trace the genealogies of the deceased, recording the ceremonies, and overseeing the process, supported by a significant budget allocation. In this way, Mormons established baptism for the dead as a sacrament unique to their faith. This study addresses the origins of baptism for the dead in Mormonism, seeking to trace its roots back to early Christianity. The study’s originality and significance lie in the fact that the topic has not been explored in Turkish academic literature. Primary sources include Mormon sacred texts and related materials on Mormonism. The research employs historical, descriptive, and hermeneutic methods from the field of the history of religions. A key finding of the study is the influence of Joseph Smith’s loss of his non-religious brother Alvin on his introduction of baptism for the dead to the Mormon community. The research further reveals divergent interpretations of the practice by early Christians and Mormons. While Mormons trace the practice back to Jesus’s time, early Church Fathers and Christian scholars view it as a heretical ritual performed by Gnostic groups, which was criticized by Paul in the New Testament. Additionally, the study finds that the rationale for performing baptism for the dead in both early Christianity and Mormonism was to secure the salvation of those who died without baptism. However, Mormons systematically institutionalized and organized the practice, incorporating it into their religious framework. The research also highlights the Mormons’ meticulous record-keeping of these rituals and the substantial efforts and expenses devoted to accurately tracing the genealogies of the deceased.

Na Bíblia encontramos o relato de como o homem(Adão) foi expulso do Jardim de Édem e Deus: " pôs querubins a oriente do jardim do Éden, e uma espada flamejante, que se revolvia para todos os lados, para guardar o caminho da árvore da vida".( Ver Gênesis 3: 22-24)
Por outro lado, no Livro de Mórmon, é nos relatado sobre outro homem, de nome Leí, que trilha o caminho que foi bloqueado a Adão, é-lhe permitido partilhar do Fruto da árvore-da-vida.
Esta é a mensagem principal deste primeiro livro, chamado Livro de Néfi. Mostrar como a humanidade pode re-entrar no paraíso e obter a vida Eterna.
Um projeto de 16 anos de pesquisa e tradução do 1 livro de Néfi no Livro de Mórmon para a língua cabo-verdiana.

Mormon prepares the plates of gold by commandment of God and begins his abridgment of the Large Plates of Nephi. The genealogy of Lehi and his standing in the Jewish priesthood is explained. The prophets Zenos and Zenock are introduced. The preaching of Zenock is given. I, MORMON, according to the commandment of the Lord, have made these plates of ore according to the knowledge and understanding that the Lord hath given unto me. And I write the things that I have been instructed to write, having received this instruction from the Holy Spirit. 2 For behold, the plates of Nephi are numerous and contain the entire history of Lehi and his life and mission. They also contain the writings of Nephi and other prophets of God who were given a strict commandment by the Lord that they should record their history and the history of their children. And this he hath commanded them to do so that the Lord might show unto future generations the many great and marvelous things that he hath done for the children of Lehi according to their faith and obedience towards him. 3 And because the plates of Nephi are many, I, Mormon, have been instructed of the Lord to include only those things which will be beneficial unto future generations; yea, even unto those who shall receive these plates. And whosoever shall

It is important to discuss the specifics of the source of much of the Jaredite information that is in the Book of Mormon, which comes from the Twenty-Four plates of the Jaredites. What was the name of this record, and what was the glyph representing it? What do these tell us about the record's nature and meaning? Was it a unitary record, a record of single authorship, or a set of records? What was the size of the record, and how much content did it convey? It is first important to note that these plates, when directly referred to, are always referred to as the "twenty-four plates" (Mosiah 8:9; Alma 37:21) or the "twenty and four plates" (Ether 1:2). This is actually the formal and official name of the plates. The Caractors Document contains the name of the plates, which consists of three glyphs, the number 10, the number 5, and the number 9, with 9 also being a rebus for the term "plates." These glyphs are identified as C-46, C-45, and C-47. The script runs right to left with the sum of the terms equaling 24. C-45, C-46, C-47 9 + 5 + 10 = 24 Each of the individual numbers is found in hieratic Egyptian. The following section is extracted from the book that describes the translation (Grover 2015): 5 (Palestinian hieratic) Characters 46, 71, and 89 (exclude base dot): C-46 C-71 C-89 This is a standard form of the hieratic numeral 5, also found in Palestine.

Royal Skousen is the leading scholar about the early text of the Book of Mormon. Part Seven: The Early Transmission of the Text is part of his series on The History of the Text of the Book of Mormon.
Skousen's exemplary work is widely admired and respected. Part Seven, however, has some serious omissions that Skousen should have addressed before reaching his conclusion about the reliability and credibility of Joseph Smith and Oliver Cowdery regarding the translation of the Book of Mormon.

to bond with Brigham Young and other members of the Quorum of the Twelve, Wight (Bitton argues) was unable to support Brigham after Joseph's death and nd his niche in the postmartyrdom church. Bitton's insights and conclusions are based on several years' study of Wight and constitute a signi cant addition to the literature on this sad but important chapter in church history. In "The Tomb of Joseph, " Susan Easton Black presents evidence suggesting that she has found the tomb Joseph Smith apparently made to house his and his family's earthly remains. Teaming up with stonemason Robert L. Christensen and documenting her nd with pictures by photographer John Telford, Black presents evidence that the walled-in cavern she found while serving as a missionary in Nauvoo in 1995 predates the Nauvoo Temple and could be the tomb mentioned prominently in church annals. While the evidence is far from conclusive, it is clear that the topic of Joseph's tomb and the cavern Black found deserve further study. Donald Q. Cannon, in his article, "Words of Comfort: Funeral Sermons of the Prophet Joseph Smith, " reminds us that "Joseph Smith taught some of the most profound doctrines of the restoration in funeral sermons. " Drawing on the eight funeral sermons of Joseph for which a written record has survived, as well as various comments that the Prophet made about others he knew who had died, Cannon delineates the important doctrines Joseph introduced and ampli ed in these moments of re ection. A longtime student of Joseph's doctrinal teachings, Cannon concludes that these sermons, "taken together, testify of the divine calling of Joseph Smith. " In "Richard Lloyd Anderson and Worldwide Church Growth, " Richard O. Cowan reminds us that Anderson not only studied church history, but played a conspicuous role in the history himself. Cowan traces the development, outlines, and impact of Anderson's famous "Anderson Plan" for missionary work, which he developed while serving in the navy during World War II and as a missionary in the Northwestern States Mission following the war. While methods of proselyting have evolved since that time, Cowan notes that the Anderson Plan "laid important foundations on which subsequent missionary programs have been built" and constitutes a watershed event in the history of the church's eminently successful missionary program. Using sources hitherto unavailable for study, Scott Faulring's article, "The Return of Oliver Cowdery, " adds materially to our understanding of the steps leading to Oliver Cowdery's rebaptism in November 1848. Tracing Cowdery's continued contact with various church members after his excommunication in April 1838, Faulring brings to light how eagerly the church's leadership sought Cowdery's repentance and rebaptism. He also demonstrates Cowdery's own yearning to have his reputation cleared and to be numbered again among the Saints. Faulring's article builds on Anderson's own work on Cowdery and constitutes an important addition to our understanding of this signi cant gure in our history. In "Eyewitness, Hearsay, and Physical Evidence of the Joseph Smith Papyri, " Egyptologist John Gee applies Anderson's rigorous standards of assessment to statements concerning the extent of the Joseph Smith Papyri and Joseph's understanding of the papyri's content. Gee nds that many of the surviving statements about the papyri and Joseph's use of them come from secondhand sources and hearsay rather than from eyewitnesses and cautions against drawing rm conclusions about the papyri from such sources. Gee concludes by arguing that the rsthand accounts, used carefully, suggest a number of important things about the papyri and their translator-for one, that the well-known Kirtland Egyptian Papers have virtually nothing to do with the translation of the Book of Abraham and, for another, that the Book of Abraham came by revelation rather than Joseph employing modern Egyptological methods of translation. Setting a poem by Dr. Arthur Henry King to music, Gary P. Gillum here presents a new missionary hymn entitled "Every Kindred, Tongue, and People" in honor of Anderson's in uence on missionary work. Feeling both the words and music to be inspired, Gillum nds the hymn a tting tribute to Anderson's continuing involvement in missionary work, and "a testimony to all who seek the gifts of the Spirit. " Kenneth W. Godfrey, like Gee, urges a caution in his article, "David Whitmer and the Shaping of Latter-day Saint History. " Godfrey points out that while historians have been quick to pick apart Joseph's own writings, they have often accepted David Whitmer's accounts at face value, even though most were recorded years-even decades, in some instances-after the event, and often deal with events with which Whitmer was not involved. Illustrating his point, Godfrey notes inconsistencies within Whitmer's own accounts of his introduction to Joseph Smith, the translation of the Book of Mormon, the restoration of the priesthood, and other important events, as well as inconsistencies between his version of events and what others reported. In "Pleasing the Eye and Gladdening the Heart: Joseph Smith and Life's Little Pleasures, " Andrew H. Hedges shows how Joseph Smith's appreciation for the natural world, physical exercise, and the society of his friends was somewhat of an anomaly on the early American religious scene. Comparing Joseph's lifestyle and teachings with a variety of popular religious pamphlets and readings of the time, Hedges concludes that the "contrast between Joseph Smith and the nineteenth-century ideal of a religious man could not have been greater. " In an effort to help the reader better appreciate the "obscure and humble beginnings" of the church, Kent P. Jackson highlights a variety of church history sites and artifacts in his photo-essay, "Scenes from Early Latter-day Saint History. " Drawing on his extensive private collection of photographs, Jackson provides images and explanations of locations and relics-some quite famous, others less known-of signi cant restoration events. Illustrating the mobility of the early church and its missionaries, Jackson's fteen photographs cover sites in Vermont,

to bond with Brigham Young and other members of the Quorum of the Twelve, Wight (Bitton argues) was unable to support Brigham after Joseph's death and nd his niche in the postmartyrdom church. Bitton's insights and conclusions are based on several years' study of Wight and constitute a signi cant addition to the literature on this sad but important chapter in church history. In "The Tomb of Joseph, " Susan Easton Black presents evidence suggesting that she has found the tomb Joseph Smith apparently made to house his and his family's earthly remains. Teaming up with stonemason Robert L. Christensen and documenting her nd with pictures by photographer John Telford, Black presents evidence that the walled-in cavern she found while serving as a missionary in Nauvoo in 1995 predates the Nauvoo Temple and could be the tomb mentioned prominently in church annals. While the evidence is far from conclusive, it is clear that the topic of Joseph's tomb and the cavern Black found deserve further study. Donald Q. Cannon, in his article, "Words of Comfort: Funeral Sermons of the Prophet Joseph Smith, " reminds us that "Joseph Smith taught some of the most profound doctrines of the restoration in funeral sermons. " Drawing on the eight funeral sermons of Joseph for which a written record has survived, as well as various comments that the Prophet made about others he knew who had died, Cannon delineates the important doctrines Joseph introduced and ampli ed in these moments of re ection. A longtime student of Joseph's doctrinal teachings, Cannon concludes that these sermons, "taken together, testify of the divine calling of Joseph Smith. " In "Richard Lloyd Anderson and Worldwide Church Growth, " Richard O. Cowan reminds us that Anderson not only studied church history, but played a conspicuous role in the history himself. Cowan traces the development, outlines, and impact of Anderson's famous "Anderson Plan" for missionary work, which he developed while serving in the navy during World War II and as a missionary in the Northwestern States Mission following the war. While methods of proselyting have evolved since that time, Cowan notes that the Anderson Plan "laid important foundations on which subsequent missionary programs have been built" and constitutes a watershed event in the history of the church's eminently successful missionary program. Using sources hitherto unavailable for study, Scott Faulring's article, "The Return of Oliver Cowdery, " adds materially to our understanding of the steps leading to Oliver Cowdery's rebaptism in November 1848. Tracing Cowdery's continued contact with various church members after his excommunication in April 1838, Faulring brings to light how eagerly the church's leadership sought Cowdery's repentance and rebaptism. He also demonstrates Cowdery's own yearning to have his reputation cleared and to be numbered again among the Saints. Faulring's article builds on Anderson's own work on Cowdery and constitutes an important addition to our understanding of this signi cant gure in our history. In "Eyewitness, Hearsay, and Physical Evidence of the Joseph Smith Papyri, " Egyptologist John Gee applies Anderson's rigorous standards of assessment to statements concerning the extent of the Joseph Smith Papyri and Joseph's understanding of the papyri's content. Gee nds that many of the surviving statements about the papyri and Joseph's use of them come from secondhand sources and hearsay rather than from eyewitnesses and cautions against drawing rm conclusions about the papyri from such sources. Gee concludes by arguing that the rsthand accounts, used carefully, suggest a number of important things about the papyri and their translator-for one, that the well-known Kirtland Egyptian Papers have virtually nothing to do with the translation of the Book of Abraham and, for another, that the Book of Abraham came by revelation rather than Joseph employing modern Egyptological methods of translation. Setting a poem by Dr. Arthur Henry King to music, Gary P. Gillum here presents a new missionary hymn entitled "Every Kindred, Tongue, and People" in honor of Anderson's in uence on missionary work. Feeling both the words and music to be inspired, Gillum nds the hymn a tting tribute to Anderson's continuing involvement in missionary work, and "a testimony to all who seek the gifts of the Spirit. " Kenneth W. Godfrey, like Gee, urges a caution in his article, "David Whitmer and the Shaping of Latter-day Saint History. " Godfrey points out that while historians have been quick to pick apart Joseph's own writings, they have often accepted David Whitmer's accounts at face value, even though most were recorded years-even decades, in some instances-after the event, and often deal with events with which Whitmer was not involved. Illustrating his point, Godfrey notes inconsistencies within Whitmer's own accounts of his introduction to Joseph Smith, the translation of the Book of Mormon, the restoration of the priesthood, and other important events, as well as inconsistencies between his version of events and what others reported. In "Pleasing the Eye and Gladdening the Heart: Joseph Smith and Life's Little Pleasures, " Andrew H. Hedges shows how Joseph Smith's appreciation for the natural world, physical exercise, and the society of his friends was somewhat of an anomaly on the early American religious scene. Comparing Joseph's lifestyle and teachings with a variety of popular religious pamphlets and readings of the time, Hedges concludes that the "contrast between Joseph Smith and the nineteenth-century ideal of a religious man could not have been greater. " In an effort to help the reader better appreciate the "obscure and humble beginnings" of the church, Kent P. Jackson highlights a variety of church history sites and artifacts in his photo-essay, "Scenes from Early Latter-day Saint History. " Drawing on his extensive private collection of photographs, Jackson provides images and explanations of locations and relics-some quite famous, others less known-of signi cant restoration events. Illustrating the mobility of the early church and its missionaries, Jackson's fteen photographs cover sites in Vermont,

A number of scholars have discussed the possible Hebrew meaning of some of the place-names in the Book of Mormon . . Three that have drawn particular attention are the names Cumorah~ Jershon, and Zarahemla. Cumorah is the name of the hill in which Mormon buried the Nephite records before turning his abridgment of it to his son Moroni (Mormon 6:6). Suggested etymologies range from a corruption of the biblical Gomorrah 1 to a comparison with Qumran, the name of the site near the caves where the Dead Sea Scrolls were found. 2 An early suggestion linked Cumorah to the Hebrew words found in Isaiah 60: 1, quml Juri, "arise, shine!"3 Related to this is David A. Palmer's suggestion that Cumorah means "Arise-

A number of scholars have discussed the possible Hebrew meaning of some of the place-names in the Book of Mormon . . Three that have drawn particular attention are the names Cumorah~ Jershon, and Zarahemla. Cumorah is the name of the hill in which Mormon buried the Nephite records before turning his abridgment of it to his son Moroni (Mormon 6:6). Suggested etymologies range from a corruption of the biblical Gomorrah 1 to a comparison with Qumran, the name of the site near the caves where the Dead Sea Scrolls were found. 2 An early suggestion linked Cumorah to the Hebrew words found in Isaiah 60: 1, quml Juri, "arise, shine!"3 Related to this is David A. Palmer's suggestion that Cumorah means "Arise-