BOOK OF MORMON

'''The Book of Mormon'''^[1] is one of the sacred texts of the Latter Day Saint movement. It is regarded by Latter Day Saints as divinely revealed and is named after the prophet–historian Mormon who, according to the text, compiled most of the book. It was published by the founder of the LDS movement, Joseph Smith, Jr., in March 1830 in Palmyra, New York, USA. Its purpose, as stated on its title page, "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."^[2]
Joseph Smith, Jr. said the book was a translation of golden plates. He said that the angel Moroni told him the plates were buried in a hill near his home (which he later called the Hill Cumorah). He said the translation was made through the power of God with aid of the Urim and Thummim, which were with the plates. During the production of the work Smith obtained the affidavits of Three Witnesses and Eight Witnesses who testified they saw the plates. These affidavits are published as part of the book. When the book was complete, he said he returned the plates to the angel Moroni.^[3]
Along with the Bible, which is also held by Latter Day Saints to be the Word of God as far as it is translated correctly,^[3] the ''Book of Mormon'' is esteemed as part of canon by The Church of Jesus Christ of Latter-day Saints, the Community of Christ and other churches that claim Joseph Smith as their founder. In 1982, The Church of Jesus Christ of Latter-day Saints added the subtitle ''Another Testament of Jesus Christ'' to its editions of the book to help clarify and emphasize its purpose. Prior to 1982, some editions of the Book of Mormon had included the subtitle, ''A Second Testament of Jesus Christ''.

Content

Purpose

The title page of the ''Book of Mormon'' states:

''The Book of Mormon is an account written by the hand of Mormon upon plates taken from the Plates of Nephi, it is an abridgment of the record of the people of Nephi, and also of the Lamanites—Written to the Lamanites, who are a remnant of the house of Israel; and also to Jew and Gentile—Written by way of commandment, and also by the spirit of prophecy and of revelation—Written and sealed up, and hid up unto the Lord, that they might not be destroyed—To come forth by the gift and power of God unto the interpretation thereof—Sealed by the hand of Moroni, and hid up unto the Lord, to come forth in due time by way of the Gentile—The interpretation thereof by the gift of God.''

''An abridgment taken from the Book of Ether also, which is a record of the people of Jared, who were scattered at the time the Lord confounded the language of the people, when they were building a tower to get to heaven—Which is to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever— And also to the convincing of the Jew and Gentile that JESUS is the CHRIST, the ETERNAL GOD, manifesting himself unto all nations—And now, if there are faults they are the mistakes of men; wherefore, condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ.''

Major themes

Another Testament of Christ

The crowning event of the ''Book of Mormon'' is the visitation of the resurrected Christ to the Nephites around 34 AD, shortly after his ministry in Galilee.^[5] Many of the writers in the book teach about Jesus.
An angel prophesied to Nephi that Jesus's birth would be 600 years from the time he and his family left Jerusalem.^[6] Many prophets in the ''Book of Mormon'', beginning with Lehi and Nephi, saw in visions the birth, ministry, and death of Christ,^[3] and were told his name.^[3] At the time of King Benjamin, the Nephite believers were called "the children of Christ".^[3] The faithful members of the church at the time of Captain Moroni (73 BC) were called "Christians" by their enemies, because of their belief in Christ.^[3] For nearly 200 years after Jesus' appearance at the temple in the Americas, the land was filled with peace and prosperity because of the people's obedience to Christ's commandments.^[3] The great prophet-general Mormon worked to convince the faithless people of his time of Christ (360 AD), and Moroni buried the plates with faith in Christ.^[12] Many others also bore witness to the reality of the Messiah.

Some doctrinal teachings

The following teachings are especially notable in the ''Book of Mormon'':

★ Christ spoke to the Jews in Jerusalem of “other sheep” who would hear his voice,^[13] which the ''Book of Mormon'' explains meant that the Nephites and other remnants of the lost tribes of Israel throughout the world were to be visited by Christ after his resurrection. The various groups had their own prophets, and each recorded their history and dealings with God. These records will eventually be had among men, and will complement the Bible and Book of Mormon.^[14]

★ The Old Testament prophet Isaiah prophesied of the coming forth of The Book of Mormon, whose prophets would "whisper out of the dust."^[15]

★ The land of the Jaredites, Nephites, and Lamanites, which is the American continents, is choice above all other lands.^[16]

★ "Inasmuch as ye keep [the Lord's] commandments, ye shall prosper in the land, but inasmuch as ye keep not my commandments, ye shall be cut off from [His] presence."^[17]

★ Men and women are "free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself."^[3]

★ All mankind must be born again, for the natural man is an enemy to God until he yields to the holy spirit and is born of Christ, being changed to a state of righteousness, becoming his son or daughter.^[19]

★ "Adam fell that men might be, and men are, that they might have joy."^[3] Partaking of the fruit of the tree of life, which tree "is the love of God, which sheddeth itself abroad in the hearts of the children of men" and "is the most desirable above all things" will bring the most joy to the soul.^[21]

★ Between death and the resurrection the spirit returns to God and awaits the resurrection in either a place of rest or a place of darkness and torment. At the resurrection, the spirit and body shall be reunited, not one hair of the head shall be lost, and this resurrection shall come to all.^[21]

★ Giving to the poor (charity) is emphasized as a necessary aspect of living the gospel of Christ.^[23] Service to others is essential, and is the same as serving God.^[3]

★ The Lord "denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile".^[3]

Chronology

The following dates, people, and authors are identified within the ''Book of Mormon''.
Please look at the complete 'Book of Mormon Chronology Chart2', if you want a more detailed description.

★ ''1 Nephi'' 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 a prophet, Lehi, his family, and several others as they are led by God from Jerusalem as a small part of the scattering of one of the Lost Ten Tribes, across the Arabian peninsula, and then to the Americas by ship. The books from ''1 Nephi'' to ''Omni'' (called the small plates of Nephi) recount the group's dealings from approximately 600 BC to about 130 BC. The community splits into two main groups, the Nephites and the Lamanites, and grow into separate sizable civilizations that war with each other.

★ The ''Words of Mormon'', written in AD 385 by Mormon, is a short introduction to the books of ''Mosiah'', ''Alma'', ''Helaman'', ''3 Nephi'', and ''4 Nephi'', all of which he abridged from a large quantity of existing records (called the large plates of Nephi) that detailed his nation's history from the time of ''Omni'' to his own life.

★ ''3 Nephi'' is of particular importance because it contains an account of the resurrected and glorified Jesus' visit to the Americas sometime after his resurrection at Jerusalem, following his 40-day ministry and ascension into heaven. During his American ministry, Christ repeated much of the same doctrine and instruction given in the Gospels of the Bible and established an enlightened, peaceful society which endured several generations.

★ ''Mormon'' is an account of the events during Mormon's life, after the enlightened society of ''3 Nephi'' and ''4 Nephi'' deteriorated yet again into warring groups.

★ ''Ether'' is Moroni's abridgment of a record of an earlier people, called the Jaredites. The account describes a group of families led by God to the Americas, headed by a man named Jared and his brother (referred to, in the text, as “the Brother of Jared”). The Jaredite civilization existed on the American continent long before Lehi's family arrived in 600 BC, and it was much larger and more developed. LDS scholars believe that the rise and fall of the Jaredite empire corresponds with that of the Olmec.

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

Organization

The format of the ''Book of Mormon'' is similar to the Bible, a compilation of smaller "books" of scripture. Each of the books is named after the person in the book who said he began writing the book. The Book of Mormon is composed of the following books (with some editorial divisions in different churches' editions varying):

★ First Book of Nephi: His Reign and Ministry

★ Second Book of Nephi

★ Book of Jacob: The Brother of Nephi

★ Book of Enos

★ Book of Jarom

★ Book of Omni

★ Words of Mormon

★ Book of Mosiah

★ Book of Alma: The Son of Alma

★ Book of Helaman

★ Third Nephi: The Book of Nephi, The Son of Nephi, Who Was the Son of Helaman

★ Fourth Nephi: The Book of Nephi, Who Is the Son of Nephi, One of the Disciples of Jesus Christ

★ Book of Mormon

★ Book of Ether

★ Book of Moroni
The book's sequence is primarily chronological. Notable exceptions include the "Words of Mormon" and the "Book of Ether". In the "Words of Mormon," the text says, "And now I, Mormon ... speak somewhat concerning that which I have written",^[3] indicating editorial comment by Mormon. The first two verses of the "Book of Ether," say, "And now I, Moroni, proceed to give an account of those ancient inhabitants who were destroyed by the hand of the Lord upon the face of this north country. And I take mine account from the twenty and four plates which were found by the people of Limhi, which is called the Book of Ether."^[3] The books of First 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, said to be compiled and abridged by Mormon (with Moroni abridging the "Book of Ether").
The version currently published by the LDS Church,^[28] in addition to the main body of the work, contains the following:

★ A title page (believed to have been written by Moroni)

★ A modern day introduction written by church leaders

★ The "Testimony of Three Witnesses", the "Testimony of Eight Witnesses", and the "Testimony of the Prophet Joseph Smith" (as it concerns the Book of Mormon)

★ A brief explanation of the contents of the book

★ Chapter headings^[29]

★ A "pronouncing guide" to names and places in the Book of Mormon

★ Footnotes and cross-references to the Bible

★ An index of doctrinal teachings.

Verifiability: the challenge of the Book of Mormon

The book invites the reader to make a personal investigation into the truthfulness of the writings. The invitation is associated with a promise that God will give an undeniable witness of its truthfulness through the Holy Ghost.
:"Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts.
:"And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost.
:"And by the power of the Holy Ghost ye may know the truth of all things."^[3]
These verses are often referred to collectively as ''Moroni's Promise''.
Mormons state that a spiritual witness from the Holy Ghost is a personal event. Such a spiritual witness is described in : "your bosom shall burn within you; therefore, you shall feel that it is right." further states that such a manifestation will occur "in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart." Those who claim to have received a witness consider it to be sacred, to be of great import, and to be the basis of what is called their "testimony". The act of telling others of one's spiritual experiences and declaring one's faith is called "bearing testimony".
LDS also believe that the witness of the spirit was demonstrated by the Apostle Peter, whose testimony of Christ came from the Father,^[31] by seeking answers and wisdom directly from God.^[32] Mormons believe that unless one receives a personal testimony of the truthfulness of this work from God, the conversion and activity of the newly baptized Saint would be temporary and superficial, and that once such a testimony is personally received from God himself, nothing would prevail against such experience ().
Another scripture found in the Book of Mormon explains how to learn of the truthfulness of its words. It is found in 2 Nephi 33:10
:10 "And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good."
Some Christians critical of the Promise of Moroni will claim that the Bible warns against personal feelings, and that testimony comes from the Word of God only. Some Mormons respond by stating their belief that personal revelation from the Holy Ghost is of the same family of phenomena as the revelations to prophets that brought about the writing of the Bible in the first place.

Origin of the Book of Mormon

''See Linguistics and the Book of Mormon for additional information and analysis on authorship.''
There are differing views on the origin of the ''Book of Mormon''.
#Joseph Smith's own account that he translated an ancient record compiled and abridged by Mormon, a pre-Columbian resident of the Western Hemisphere who recorded the spiritual history of generations of his people, and the teachings of their ancestors, the Hebrews.
#Joseph Smith as the sole author, without external assistance. These theories assume that Smith was educated and intelligent enough to have produced the work on his own. One line of thinking proposed by several authors is that the Book of Mormon is a "primary source" reflecting events in Smith's own life.^[3]
#Joseph Smith as a plagiarist of contemporaries. These theories assume that Smith lacked the intelligence and/or education to create the book on his own, and therefore had to rely on his more educated contemporaries and their works. There are two main theories representing this point-of-view: The ''View of the Hebrews'' theory,^[3] and the ''Spalding-Rigdon'' theory.^[3]
#One of Smith's associates as the author, who then allowed Smith to take the credit.
#The work is a divinely inspired narrative regardless of its historicity (i.e. "inspired fiction").^[3]
#The work is a demonically, or non-divinely inspired narrative. This view has been held by many Christian churches since the appearance of the Book of Mormon.^[37]
#The book was written by Joseph Smith through a process known as "automatic writing."^[38]

Joseph Smith's own account of the authorship of the Book of Mormon

A painting of Joseph Smith Jr. receiving the Golden Plates from the angel Moroni.

According to the accounts of Joseph Smith and his associates, the original record was engraved on thin, malleable sheets of metal with the appearance of gold and bound with three rings at one edge. The leaves were engraved on both sides with considerable skill. According to the account presented in the book, it is an abridgment of earlier records by Mormon and his son, Moroni, about 400 AD. At the end of Moroni's ministry (approximately 421 AD), he hid these plates along with several other items in a stone box in a hillside (now named the Hill Cumorah) near Palmyra, New York.
On September 22, 1823, Joseph Smith stated that he was directed by God through the angel Moroni to the place where the plates were stored. He was not immediately allowed to take them, but after four years was finally entrusted with them. Through the power of God and the Urim and Thummim he was able to translate the characters (which, according to the Book, were related to 600 BC Egyptian with Hebrew influence)^[39] into English.^[40]
Joseph Smith claimed he was commanded to show the plates to several people and no one else. Accounts by these individuals are recorded in the front of the ''Book of Mormon'' as "The Testimony of Three Witnesses" and "The Testimony of Eight Witnesses."
The golden plates were commonly referred to as a "Golden Bible," particularly by non-Mormons, though a few members also used the term in early descriptions. The label "Golden Bible" actually predates the ''Book of Mormon'' as legends of such an artifact existed in Canada and upstate New York while Joseph Smith was growing up in Vermont.^[41]

Joseph Smith as author

Joseph Smith listed himself as "author and proprietor" of the Book of Mormon on the title page^[42] of the first (1830) edition of the Book of Mormon. Many critics use this as evidence to demonstrate that Joseph Smith simply wrote the ''Book of Mormon'' and later claimed to have translated it. In reality this was the required language of the copyright laws of the time,^[43] Smith clarified in the preface of the 1830 edition that he translated the record.^[44]

Smith as a plagiarist of contemporaries: the ''View of the Hebrews'' theory

Some have speculated that Smith wrote the Book of Mormon, but plagiarized heavily from any of a number of sources. One such claim revolves around a book written by Ethan Smith (pastor of a church in Poultney, Vermont, no relation to Joseph Smith) called ''View of the Hebrews'' published in 1825 , five years before the publication of the Book of Mormon.^[3]
David Persuitte, in his book, ''Joseph Smith and the Origins of The Book of Mormon'', attempts to show parallels between passages in ''View of the Hebrews'' and in the ''Book of Mormon'', but notes no instances of direct copying, nor does he demonstrate that Smith ever read or even encountered the book.^[3] Some believe that had Joseph Smith owned a copy he could have been inspired by ''View of the Hebrews''. Joseph Smith himself publicly stated that he was aware of the book. Smith mentions Ethan Smith and cites passages from ''View of the Hebrews'' in an article published in the ''Times and Seasons'' in June 1842.^[47]
In the early 20th century LDS general authority B.H. Roberts authored a manuscript entitled ''Studies of the Book of Mormon'',^[3] in which he critically examined the claims and origins of the ''Book of Mormon''. In his manuscript, Roberts compared the content of the ''Book of Mormon'' with ''View of the Hebrews''. Roberts' conclusion was that, assuming a hemispheric geography theory for the Book of Mormon, sufficient parallels existed that future critics could claim that ''View of the Hebrews'' could have provided a structural foundation for the Book of Mormon story.^[3] Regarding Roberts' own opinion, however, he stated:

"...no one acquainted with these works could possibly regard them as being the source whence Book of Mormon incidents or customs of Book of Mormon peoples were drawn, a fact which will be more apparent after we have considered—as we shall later consider—the originality of the Book of Mormon."^[50]

Those who believe that such plagiarism did happen usually place most blame on the shoulders of Oliver Cowdery. Oliver Cowdery and Joseph Smith were distantly related through their mothers (3rd cousins, 1 time removed).^[51] Cowdery was educated and trained as a typesetter/printers assistant in the 1800s and worked at the ''Poultney Gazette'' in the summer of 1823 (the paper became known as the ''Northern Spectator'' in December of 1823) when Ethan Smith brought the ''View of the Hebrews'' manuscript to be published. Cowdery later left the paper a few months before Joseph Smith reported the first divine visitation on September 21, 1823. Cowdery's family, including father William and stepmother Keziah, were noted as being longstanding members of Ethan Smith's congregation in Poultney when he arrived and assumed leadership in November 1821, less than four years prior to the publication of ''View of the Hebrews''. Ethan Smith made no secret of his theories presented in ''View of the Hebrews'' during sermons.

Smith as a plagiarist of contemporaries: the Spaulding-Rigdon theory

Main articles: Spalding-Rigdon theory of Book of Mormon authorship

In 1834, E.D. Howe in his book ''Mormonism Unvailed'' introduced a theory which claimed Smith plagiarized material from the manuscript for an unpublished novel by Solomon Spaulding. Howe had the manuscript in his possession at the time of publication. Spaulding's story, called ''Manuscript Found'', revolves around a group of seafaring Romans who sail to the New World around two millennia ago.^[3] Critics long speculated that Joseph Smith had access to the original script, which was lost soon after the ''Mormonism Unvailed'' was published, and that he plagiarized heavily from it in writing the Book of Mormon. The only known manuscript was discovered in 1884 and now resides at Oberlin College in Ohio.^[3] Once the manuscript was available for study, most critics discarded this theory because the "extensive parallels" previously thought to exist consisted only of a few details: intercontinental seafaring, the existence (and use) of a seer stone, and the discovery of records under a stone (Latin parchments in the Spaulding manuscript, golden plates with "reformed Egyptian" writing according to Smith).^[54] Most of the other purported similarities, attested to by various witnesses in affidavits gathered by Doctor Philastus Hurlbut, were demonstrated to be false. Author Fawn Brodie expressed suspicion regarding these statements, claiming that the style of the statements was too similar and displayed too much uniformity. Brodie suggests that Hurlbut did a "little judicious prompting."^[3]

One of Smith's colleagues as author

According to this family of theories, someone else wrote the book and allowed Smith to take credit for it. Sidney Rigdon and Oliver Cowdery have been posited as possible authors or co-authors. Both Sidney Rigdon and Oliver Cowdery had more formal education and either could have helped Smith author the book. According to one theory, after dictating the primary text, Smith and his scribes would spend the evenings poring over the text, editing and making adjustments. In this case, the ''Book of Mormon'' would be considered a collaboration between Smith and his scribes, primarily Oliver Cowdery.
Sidney Rigdon and Oliver Cowdery both denied having written the book, and in fact Cowdery was one of the Three Witnesses to the ''Book of Mormon''. He became disaffected with Joseph Smith's leadership and with the church and was excommunicated in 1838 on a variety of charges
There is no evidence that Joseph Smith knew of or was in contact with Sidney Rigdon until after the ''Book of Mormon'' was published. Most histories state that Parley P. Pratt, a member of Rigdon's congregation near Kirtland, Ohio, was baptized around September 1830 in Palmyra. Soon after, Pratt returned to Ohio, which is when Rigdon learned of Smith and the ''Book of Mormon'' and was baptized. According to these accounts, Rigdon first met Smith in December 1830, nine months after the ''Book of Mormon's'' publication. Rigdon's son John, discussing an interview with his father in 1865, states:

My father, after I had finished saying what I have repeated above, looked at me a moment, raised his hand above his head and slowly said, with tears glistening in his eyes: "My son, I can swear before high heaven that what I have told you about the origin of [the Book of Mormon] is true. Your mother and sister, Mrs. Athalia Robinson, were present when that book was handed to me in Mentor, Ohio, and all I ever knew about the origin of [the Book of Mormon] was what Parley P. Pratt, Oliver Cowdery, Joseph Smith and the witnesses who claimed they saw the plates have told me, and in all of my intimacy with Joseph Smith he never told me but one story."^[3]

Similarities of some segments to the King James Version

Main articles: The Book of Mormon and the King James Bible

Segments of the ''Book of Mormon'', for example 1 Nephi chapters 20-21 and 2 Nephi chapters 7, 8, and 12-24, match nearly word-for-word the chapters 48-49, 50, 51-52:1-2, and 2-14 (respectively) of the King James Translation (1611) of the Book of Isaiah. The book claims that Nephi quoted the prophet Isaiah from the "Brass Plates" which were brought with them out of Jerusalem. Additionally, the footnotes and chapter headings of modern editions of the book acknowledge this and encourage readers to compare Isaiah and 2 Nephi. There exist 478 verses in the Book of Mormon which are quoted in some form or other from the book of Isaiah. Of these verses, one Mormon scholar notes that 201 of them match the King James version of the quote and another 207 show variations. In addition, 58 quotes from Isaiah found in the Book of Mormon are paraphrased versions of those found in the King James Bible.^[3] Also, Mosiah chapter 14 matches KJV Isaiah 53, 3 Nephi chapter 22 matches KJV Isaiah 54, 3 Nephi chapters 24-25 match KJV Malachi 3-4, and 3 Nephi chapters 12-14 match KJV Matthew 5-7.
Critics argue that the word-for-word quotations are taken from the KJV, and Book of Mormon prophets couldn't have been quoting an original source. The similarity to KJV, when the majority of modern scholars have accepted that the sources used for the King James translation are no longer the earliest or most reliable sources (e.g. see Alexandrian text-type and Dead Sea scrolls), thus, the inclusion of what are considered to be later additions or errors by transcribers, cast doubt on the existence of an independent copy of a 600 BC source. One example is which is quoted nearly word-for-word in . The passage concerning believers holding snakes and drinking poison does not appear in many early manuscripts and is widely believed to be composed in the 2nd century.^[58]
However, it was common in the days of handwritten translation to make reference to other works which held the same information, leaving transcribers the task of copying the existing passages, rather than laboriously translating the same passages over. This technique has been used by Bible scholars and clergy for centuries, and continues to be used to this day.
Additionally, the book reflects KJV literary and linguistic style. The KJV was the most commonly used translation of the Bible when the Book of Mormon was produced.

Views of its historicity

Latter Day Saint views

The dominant and widely accepted view among Latter Day Saints is that the ''Book of Mormon'' is a true and accurate account of three ancient American civilizations whose history it documents. Joseph Smith stated, “I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.”^[59] Mormon church leaders have emphasized that the ''Book of Mormon'' is a divine work of a spiritual nature, and its purpose is to teach of Christ; and that it was not written to be taken as a historical, geological, archaeological, or anthropological guide.^[60]

LDS apologists

LDS apologists point to the rich available history of the several major civilizations in Mesoamerica in the ''Book of Mormon'' time period (Olmec, Maya, Mixtec, and Zapotec) where there is ample archaeological data and some recorded history. Some of these were very advanced in language, writing, mathematics and astronomy. Furthermore, ample evidence has been uncovered of the types of plants, animals and implements available to the early inhabitants. The ''Book of Mormon'' makes multiple reference to plants, animals, weapons and technology, many of which do not match current knowledge concerning that time period.

Geography

Since the time of its publication, some Latter Day Saints have viewed and explained the ''Book of Mormon'' as a comprehensive history of all Native Americans;^[3] this understanding of the ''Book of Mormon'' is referred to as the "hemispheric model." However, other Latter Day Saints believe that the hemispheric model is an assumption not supported by a close reading of the text. B.H. Roberts states the inadequacy of the hemispheric model in ''Studies of the Book of Mormon'':

[C]ould the people of Mulek and of Lehi...part of the time numbering and occupying the land at least from Yucatan to Cumorah...live and move and have their being in the land of America and not come in contact with other races and tribes of men, if such existed in the New World within Book of Mormon times? To make this seem possible the area occupied by the Nephites and Lamanites would have to be extremely limited, much more limited, I fear, than the Book of Mormon would admit our assuming.^[3]

Map showing the possible lands and sites of the Book of Mormon in Mesoamerica

The locations of the cities mentioned in the ''Book of Mormon'' have not been identified to date. Several groups of Mormon scholars and apologists, including the Foundation for Apologetic Information & Research (FAIR) and the Foundation for Ancient Research and Mormon Studies (FARMS), have proposed that the city Zarahemla is located somewhere within Central America because of the description given in as a narrow neck of land bordering sea on the west and on the east. This approach, often referred to as the "Limited Geography Model," argues for a more limited view of the ''Book of Mormon'', suggesting that the book is a history of only a small group of Native Americans in Central America. This theory, presented by Joseph Smith and others as early as 1842, has been gaining substantial support since the mid-1980s because it more accurately represents the descriptions given within the text itself. For instance, the populations and civilizations described in the ''Book of Mormon'' were likely too small (only a few millions) to fill entire continents; moreover, there is much evidence that one common assumption of the past—that ''Book of Mormon'' civilizations were alone in America—is probably incorrect. Most LDS authors hold the belief that the Book of Mormon events took place within a limited region in Mesoamerica, and that others were present on the continent at the time of Lehi's arrival.^[3] This geographical and population model was formally published in the official church magazine, ''The Ensign'', in a two-part series published in September and October 1984.^[64] This was followed by a book on the subject by LDS anthropologist John L. Sorenson in 1985.^[3]
The introduction page to the Book of Mormon states that those who desire may gain a knowledge of its truth through asking God.^[66]. This could be considered the official stance on determining historicity.

Archaeology

Main articles: Archaeology and the Book of Mormon

Depiction of the City of Zarahemla in the Latter-day Saint film The Testaments

Discussion regarding the historicity of the ''Book of Mormon'' often focuses on archaeological issues, some of which relate to the large size and the long time span of Book of Mormon civilizations. The civilizations described in the Book of Mormon have been compared to other ancient civilizations in terms of size and span. These civilizations, including Ancient Egypt, Ancient Greece, and Ancient Rome have very developed archaeological records and have received much more attention from the archaeological community than Mesoamerican civilizations. Critics believe that insufficient evidence in the pre-Columbian archaeological record for horses, cattle, swine, goats, wheat, steel swords, possibly wheeled chariots and other elements mentioned in the ''Book of Mormon'' casts doubt on the authenticity of the ''Book of Mormon''. Supporters of the ''Book of Mormon'' believe that a variety of evidence exists that supports the historicity of the ''Book of Mormon'', including plausible locations for Nahom, Bountiful, the Valley of Lemuel, the hill Cumorah/Ramah, the River Sidon, the "stretch of wilderness", the "narrow stretch of land" and some cities; silk, weights and measures, and names with possible Hebrew or Egyptian roots.
LDS scholars have said that Mesoamerican archaeology is a young field and that more evidence relevant to these and other issues will eventually surface. Archaeological evidence is perceived by some as ambiguous. For instance, although horses lived in the ancient Americas, they are generally thought to have gone extinct long before the time of the Book of Mormon (see Horses in the Book of Mormon). This has been interpreted as evidence against the Book of Mormon by critics, but is not seen as a problem by LDS scholars.^[67] Some LDS scholars have said that terms such as "horse," "steel," and "chariot" in the Book of Mormon might be the product of "naming by analogy," where Lehi's group gave Old World names to things which were similar to Old World concepts. Robert R. Bennett writes, "this practice, known as "loanshift" or "loan-extension," is well known to historians and anthropologists who study cross-cultural contact."^[68]

LDS funded archaeology

In 1951 Thomas Ferguson, a LDS member, petitioned Mormon President David O. McKay to financially back the founding of the ''New World Archeological Foundation'' (hereafter NWAF). Ferguson requested at first a five year grant to dig throughout Mesoamerica for evidence of the veracity of the ''Book of Mormon'' claims. His petition was granted and the first five years were funded from 1955 to 1959. At the end of this period, additional funding was granted and continues to this day.
In a 1961 newsletter Ferguson predicted that although nothing had been found, the ''Book of Mormon'' cities would be found within 10 years. In 1972, Christian scholar Hal Hougey wrote Ferguson questioning the progress given the stated timetable in which the cities would be found.^[69] Replying to Hougey as well as secular and non-secular requests, Ferguson wrote in a letter dated 5 June 1972: "Ten years have passed... I had sincerely hoped that Book-of-Mormon cities would be positively identified within 10 years — and time has proved me wrong in my anticipation."^[70]
During the period of 1959-1961, NWAF colleague Dee Green was editor of the ''BYU Archeological Society Newsletter'' and had an article from it published in the summer of 1969 edition of '', pp 76-78 in which he acknowledged that the NWAF findings did not back up the veracity of the ''Book of Mormon'' claims. After this article and another six years of fruitless search, Thomas Ferguson published a 29 page paper in 1975 entitled ''Written Symposium on Book-of-Mormon Geography: Response of Thomas S. Ferguson to the Norman & Sorenson Papers''. The full text will be omitted here, but he summed up as thus on page 29: "I'm afraid that up to this point, I must agree with Dee Green, who has told us that to date there is no Book-of-Mormon geography...". In referring to his own paper, Ferguson wrote a 20 February 1976 letter to Mr & Mrs H.W. Lawrence in which he stated: "...The real implication of the paper is that you can't set the Book-of-Mormon geography down anywhere — because it is fictional and will never meet the requirements of the dirt-archeology. I should say — what is in the ground will never conform to what is in the book."^[71]
The archaeological investigations of NWAF-sponsored projects have contributed towards the documentation and understanding of pre-Columbian societies, particularly in Mesoamerica. Currently BYU maintains 86 documents on the work of the NWAF at the BYU NWAF website and these documents are used outside both BYU and the LDS church by researchers.

Linguistics

Main articles: Linguistics and the Book of Mormon

An additional criticism concerns linguistics. The Nephites, and possibly the Lamanites, might have spoken a modified Semitic language up to at least AD 400, where the ''Book of Mormon'' stops. However, no Semitic language is spoken natively in the Americas today. Critics argue that the 1,000 years after the end of the period covered in the ''Book of Mormon'' do not suffice to account for the difference among Native American languages nor for their complete distance from Semitic languages. A common counterargument is that the ''Book of Mormon'' mentions contact with other civilizations^[72] with their own non-Semitic languages that might have influenced or supplanted any Semitic language being spoken. In addition, an introductory heading added to the ''Book of Mormon'' in 1981 states that the peoples mentioned therein are the ''primary'' ancestors of the Native Americans; it does not conclude that they are the ''sole'' ancestors.^[73] A commonly discussed linguistic feature that LDS scholars believe might indicate semitic origins of the ''Book of Mormon'' is the presence of an ancient literary pattern called ''chiasmus''. Chiasmus is a poetical or rhetorical form used by many languages, including Sumero-Akkadian [Sumeria, Assyria, Babylon], Ugaritic [Syrian area circa. 2000 B.C.], Biblical Hebrew, Aramaic, the Talmud, the New Testament, Greek, Latin and English, among others. It is a form of parallelism, in which related or contrasting ideas are placed in juxtaposition for emphasis. Mosiah 3: 18-19, Alma 31: 13-14, and the entire chapter of Alma 36 are said to display the literary properties of chiasmus.
Martin Harris, an early acquaintance of Joseph Smith, claimed to have carried a sample of writing taken from the Book of Mormon to Charles Anthon who, according to Harris, was able to translate the writings. Martin Harris wrote:

''"I went to the city of New York, and presented the characters which had been translated, with the translation thereof, to Professor Charles Anthon, a gentleman celebrated for his literary attainments. Professor Anthon stated that the translation was correct, more so than any he had before seen translated from the Egyptian. I then showed him those which were not yet translated, and he said that they were Egyptian, Chaldaic, Assyriac, and Arabic; and he said they were true characters. He gave me a certificate, certifying to the people of Palmyra that they were true characters, and that the translation of such of them as had been translated was also correct. I took the certificate and put it into my pocket, and was just leaving the house, when Mr. Anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. I answered that an angel of God had revealed it unto him.''

''"He then said to me, 'Let me see that certificate.' I accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying that there was no such thing now as ministering of angels, and that if I would bring the plates to him he would translate them. I informed him that part of the plates were sealed, and that I was forbidden to bring them. He replied, 'I cannot read a sealed book.' I left him and went to Dr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation." ''
^[74]

Anthon's version of the tale, as related in a letter written to one of his colleagues in 1834, contradicts Martin Harris' telling:

''"The whole story about my having pronounced the Mormonite inscription to be "reformed Egyptian hieroglyphics" is perfectly false. Some years ago, a plain, and apparently simple-hearted farmer, called upon me with a note from Dr. Mitchell of our city, now deceased, requesting me to decypher, if possible, a paper, which the farmer would hand me, and which Dr. M. confessed he had been unable to understand. Upon examining the paper in question, I soon came to the conclusion that it was all a trick, perhaps a hoax. When I asked the person, who brought it, how he obtained the writing, he gave me, as far as I can now recollect, the following account:...

''"... On hearing this odd story, I changed my opinion about the paper, and, instead of viewing it any longer as a hoax upon the learned, I began to regard it as part of a scheme to cheat the farmer of his money, and I communicated my suspicions to him, warning him to beware of rogues...

''"... I have frequently conversed with my friends on the subject, since the Mormonite excitement began, and well remember that the paper contained any thing else but "Egyptian Hieroglyphics." Some time after, the same farmer paid me a second visit. He brought with him the golden book in print, and offered it to me for sale. I declined purchasing. He then asked permission to leave the book with me for examination. I declined receiving it, although his manner was strangely urgent. I adverted once more to the roguery which had been in my opinion practised upon him...''^[75]

Population genetics

Main articles: Genetics and the Book of Mormon

The Book of Mormon tells of the people of Jared, consisting of several families from the Tower of Babel, who migrated to America from the Old World before Abraham's time; a group including Lehi's family who migrated to America from Jerusalem around 600 B.C.; and another group (the people of Mulek) who migrated to America from Jerusalem about 8 years later. The Book of Mormon makes no overt assertions regarding the migration or non-migration of other groups to America, though an introductory paragraph added to the book starting with the 1981 edition identified the Lamanites as the "principal ancestors of the American Indians."^[76]
Many people have examined existing genetic data in order to determine its relationship to the people described in the Book of Mormon. Several studies have been performed in which DNA from modern indigenous Americans has been examined in an attempt to determine Native American origins. Several authors have published works that suggest that current studies of genetic anthropology using DNA evidence do not provide support for the Book of Mormon.^[77]^[3] Other researchers warn against using genetics to attempt to prove or disprove the historicity of the Book of Mormon, citing a lack of source genes and the improbability of tracing Israelite DNA even if present.^[79]^[80]

Smithsonian Institution statement on the Book of Mormon

The Smithsonian Institution issues a standard reply to requests for their opinion regarding the Book of Mormon as an archaeological or scientific guide, stating that "physical type of American Indians is basically mongoloid".^[81] In 1998, the Smithsonian stated that its stance did not change, and issued shorter letter without detailed response (which is found in the first letter) and limited its comment to briefly deny any use of the Book of Mormon as an archaeological guide by the institution.^[82]

Role of the Book of Mormon in Mormonism

The ''Book of Mormon'' is of prime importance to the church as one of the greatest differentiating factors of the Church as well as a spiritual foundation. It is held as a tangible evidence of the truthfulness of the church. Joseph Smith said,

“I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book”.^[3]

Members of the Church hold the ''Book of Mormon'' as the most important, correct, and basic book of scripture. Not placing enough emphasis on the ''Book of Mormon'' or ignoring it altogether was decried in a revelation to Joseph Smith that pronounced a condemnation on the "whole church" for treating it “lightly,” until they should “repent and remember the new covenant, even the Book of Mormon and the former commandments which I [the Lord] have given them, not only to say, but to do according to that which I have written, that they may bring forth fruit meet for their Father’s kingdom”.^[3] While this revelation also applies to the early Church’s under-emphasis of the Bible (“the former commandments which [the Lord had] given them”), the importance of studying the ''Book of Mormon'' has also been stressed by every church president since Joseph Smith, Jr..
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, current LDS President Gordon B. Hinckley challenged each member of the church to reread the ''Book of Mormon'' again before year's end. The book’s importance is commonly stressed at the twice-yearly General Conference and at special devotionals by General Authorities in the First Presidency, the Quorum of the Twelve Apostles, and the several Quorums of the Seventy

Book of Mormon editions

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

The ''Book of Mormon'' is published today in the following forms:

★ by The Church of Jesus Christ of Latter-day Saints under the expanded title '''The Book of Mormon: Another Testament of Jesus Christ''' (since 1982)

★ for the Community of Christ by Herald House as '''The Book of Mormon - Revised Authorized Version''' (1966) and '''The Book of Mormon - Authorized Version''' (1908)

★ by the The Church of Jesus Christ 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

★ for the Church of Jesus Christ of Latter Day Saints (Strangite) by Richard Drew, Burlington (Voree), Wisconsin — a photo enlarged facsimile of the 1840 edition

★ by Zarahemla Research Foundation as '''The Book of Mormon - Restored Covenant Edition'''

★ by the University of Illinois Press as '''The Book of Mormon: A Reader's Edition''' (2003) (this edition is based on the 1920 LDS edition)

★ by Doubleday under the title '''The Book of Mormon: Another Testament of Jesus Christ''' (2004)

★ by Herald Heritage (Herald House) (1970) 1830 Facsimile copy reproduction.

★ by 'ExperiencePress.org' (2006) Two true reprints of the 1830 edition. The type was reset to match word, line & page the text of the original 1830 edition with one categorical exception: all known original typographical errors were corrected.^[85]

Changes between editions

Jerald and Sandra Tanner have claimed to have documented almost 4000 changes in the Book of Mormon.^[86] The vast majority of these changes have been discussed in official 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.^[3]
In fact, there are differences between various of the original copies printed in 1830. The manuscript was taken to E.B. Grandin's print shop, then a copy was made for typesetting. Following typesetting, the set of pages was printed. When proofreading found errors, the printing process was halted, and the page reset—but those sheets already printed had to be used, due to time and budgetary constraints. When the books were finally collated, the sheets with errors were randomly distributed throughout the print run.
Between today's editions of the book and the first edition there are approximately 3000 differences. Most of these changes had already begun in the 1837 edition. These changes are mostly corrections of punctuation, orthography and grammar; however, there are also several changes in wording, which critics allege were made to fit changes in teaching or political conditions.
Since 1989, the LDS Church's Brigham Young University has published a critical text edition in four volumes. Volumes 1 and 2, published 2001, contains transcriptions of all the text variants of the English editions of the Book of Mormon, from the original manuscript up to the newest editions.^[88] Volume 4, in four parts (3 already published since 2005) contains a critical analysis of all the text variants. Meanwhile, volume 3, not yet published, is to describe the history of all the English-language texts from Joseph Smith to today.^[88]

Translations

Translations of ''The Book of Mormon''.

The complete Book of Mormon has been published by the LDS Church in 81 languages and is currently available in 78 languages. Selections of the Book of Mormon have been translated by the LDS Church into an additional 27 languages. In 2001, the 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.^[90]
Translations in primarily oral languages are available on audiocassette. 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.^[91]
In 1998, the LDS Church stopped translating selections from the Book of Mormon. The church has announced that each new translation it approves will now be a full edition.^[92]

Chronology of complete translations of the Book of Mormon

'Number'	'Date'	'Language'	'Title'	'Primary Location of Language'	'Notes'
1	1830	'English'	The Book of Mormon		Kai A. Anderson, "In His Own Language", ''Liahona'', June 1997, 29. most recent edition 1982
2	1851	'Danish'	Mormons Bog	Denmark	most recent edition 1949; translated by Peter O. Hansen
3	1852	'French'	Le Livre de Mormon
4	1852	'Welsh'	Llyfr Mormon	Wales	Das Buch Mormon: The German Translation of the Book of Mormon, Gilbert W. Scharffs, , , Journal of Book of Mormon Studies, most recent edition 2000
5	1852	'German'	Das Buch Mormon		most recent edition 2003
6	1852	'Italian'	Il Libro di Mormon	Italy
7	1855	'Hawaiian'	Ka Buke a Moramona	Hawaii	first non-European language translation
8	1869	'Deseret Alphabet' '(English)'	𐐜 𐐒𐐳𐐿 𐐲𐑂 𐐣𐐫𐑉𐑋𐐲𐑍	Utah (defunct)	^[93] currently out of print.
9	1878	'Swedish'	Mormons Bok	Sweden
10	1886	'Spanish'	El Libro de Mormón		selections published in 1875; most recent edition 1992
11	1889	'Māori'	Ko Te Pukapuka a Moromona	New Zealand
12	1890	'Dutch'	Het Boek van Mormon	Netherlands, Flanders
13	1903	'Samoan'	O le Tusi a Mamona	Samoa
14	1904	'Tahitian'	Te Buka a Moromona	Tahiti
15	1906	'Turkish'	Mormon Kitabi'ndan Seçmeler	1906 Armenian script version (now largely defunct); formerly used in present-day Eastern Turkey, Syria, Lebanon, and the U.S.	Currently out of print; first Asian language translation; selections in Roman script published in 1983; full text in Roman script published in 2000
16	1909	'Japanese'	モルモン書	Japan	most recent edition 1995
17	1933	'Czech'	Kniha Mormonova	Czechia
18	1936	'Braille' '(English)'			most recent edition 1994
19	1937	'Western Armenian'		Middle East, U.S., and elsewhere	^[94] 1937 complete edition currently out of print; new translation (selections only) published in 1983
20	1939	'Portuguese'	O Livro de Mórmon	Brazil, Portugal	most recent edition 1995
21	1946	'Tongan'	Ko e Tohi ʻa Molomona	Tonga
22	1950	'Norwegian'	Mormons Bok	Norway
23	1954	'Finnish'	Mormonin Kirja	Finland
24	1965	'Chinese'	摩門經	China, Taiwan, Southeast Asia
25	1965	'Rarotongan' '(Cook Islands Maori)'	Te Puka a Momoni	Cook Islands
26	1967	'Korean'	몰몬경	Korea
27	1972	'Afrikaans'	Die Boek van Mormon	South Africa	First African language edition
28	1976	'Thai'		Thailand
29	1977	'Indonesian'	Kitab Mormon	Indonesia	^[95]
30	1979	'Croatian'	Mormonova Knjiga	Croatia
31	1980	'Fijian'	Ai Vola i Momani	Fiji
32	1981	'Catalan'		Spain
33	1981	'Icelandic'	Mormónsbók	Iceland
34	1981	'Polish'	Księga Mormona	Poland
35	1981	'Russian'	Книга Мормона	Russia, Post-Soviet states, Eastern Europe,
36	1981	'Hebrew'			^[96] currently out of print
37	1982	'Hindi'		India
38	1982	'Vietnamese'	Sách Mặc Môn	Vietnam
39	1983	'Q'eqchi'' (Kekchi)	Lix Hu Laj Mormon	Belize, Guatemala
40	1986	'Arabic'	كتاب مورمون
41	1986	'Aymara'	Mormonan Kellkatapa	Peru, Bolivia
42	1987	'Greek'	Το Βιβλιο του Μορμον	Greece
43	1991	'Hungarian'	Mormon Könyve	Hungary
44	1995	'Braille (Spanish)'
45	1995	'Ilokano'	Ti Libro ni Mormon	Philippines
46	1997	'Ukrainian'	Книга Мормона	Ukraine	^[97]
47	1999	'Bulgarian'	Книгата на Мормон	Bulgaria	^[98] selections published in 1980
48	1999	'Albanian'	Libri i Mormonit	Albania	^[98]
49	1999	'Haitian Creole'	Liv Mòman An	Haiti	^[100] selections published in 1983
50	2000	'Estonian'	Mormoni Raamat	Estonia	^[101]
51	2000	'Hmong'	Phau Ntawv Maumoos	Southeast Asia	^[102] selections published in 1983
52	2000	'Malagasy'	Bokin'i Mormona	Madagascar	Barbara Jean Jones, "Another Milestone of 100 Reached in 2000", ''Ensign'', Mar 2001, 76-77 selections published in 1983
53	2000	'Swahili'	Kitabu cha Mormoni	East sub-Saharan Africa
54	2000	'East Amharic'		Ethiopia, Eritrea
55	2000	'Latvian'	Mormona Grāmata	Latvia
56	2000	'Lithuanian'	Mormono Knyga	Lithuania
57	2000	'Eastern Armenian'		Armenia, Nagorno-Karabakh, Iran	LDS Africa: Book of Mormon Translations selections published in 1987
58	2000	'Ibo (Igbo)'	Akwụkwọ nke Momọn	Nigeria
59	2000	'Xhosa'	Incwadi ka Mormoni	South Africa
60	2000	'Cebuano'	Ang Basahon ni Mormon	Philippines	Selections published in 1992
61	2000	'Pangasinan'	Say Libro nen Mormon	Philippines
62	2000	'Tagalog'	Ang Aklat ni Mormon	Philippines
63	2001	'Khmer (Cambodian)'		Cambodia	Selections published in 1982
64	2001	'Chinese (Simplified characters)'	摩门经	China, Taiwan, Southeast Asia	Selections published in 1982
65	2001	'American Sign Language'		United States, Canada	^[103] on DVD; selections produced on VHS in 1995
66	2001	'Mongolian'	Мормоны Ном	Mongolia	^[104]
67	2002	'Bislama'	Buk Blong Momon	Vanuatu	Selections published in 1985
68	2003	'Tswana'	Buka ya ga Momone	Botswana
69	2003	'Fante'	Mormon Nwoma No	Ghana
70	2003	'Zulu'	Incwadi Kamormoni	South Africa, Zimbabwe	selections published in 1987
71	2003	'Shona'	Bhuku Ramorimoni	Zimbabwe, Zambia, Botswana	Selections published in 1988
72	2004	'Slovenian'	Mormonova Knjiga	Slovenia	^[92]
73	2004	'Lingala'	Buku ya Molomoni	Democratic Republic of the Congo, Republic of the Congo	selections published in 1998
74	2004	'Neomelanesian (Tok Pisin)'	Buk Momon	Papua New Guinea
75	2004	'Yapese'	Fare Babyou ku Mormon	Federated States of Micronesia
76	2004	'Kiribati (Gilbertese)'	Ana Boki Moomon	Kiribati	Selections published in 1988
77	2004	'Marshallese'	Bok in Mormon	Marshall Islands	Selections published in 1984
78	2005	'Twi'	Mormon Nwoma no	Ghana
79	2005	'Telugu'		India	Selections published in 1982
80	2005	'Tamil'		India, Sri Lanka	Selections published in 1982
81	2005	'Hiligaynon (Ilonggo)'	Tulun-an ni Mormon	Philippines	^[106] selections published in 1994

===Languages in which only selections of the Book of Mormon have been published^[107]===

'Number'	'Date'	'Language'	'Title'	'Primary Location of Language'
1	1978	'Kaqchikel'	Ri Vuj Richin Ri Mormon	Guatemala
2	1979	'Quechua—Peru'	Mormon Q'el Qaqmanta Aqllaska	Peru
3	1979	'Quiché'	Jutak Cha'om Wlij Re Ri Wuj Re Ri Mormon	Guatemala
4	1980	'Navajo'	Naaltsoos Mormon Wolyéhígíí	United States
5	1980	'Quichua—Ecuador'	Mormon Killkashkamanta	Ecuador
6	1981	'Kuna'	Mormón Kaiya Purba	Panama, Colombia
7	1981	'Niuean'	Tohi a Moromona	Niue
8	1981	'Quechua—Bolivia'	Mormompa Libronmanta	Bolivia
9	1982	'Guaraní'	Mormon Kuatiañe' e Pehengue	Paraguay, Argentina
10	1982	'Laotian'		Laos
11	1983	'Efik'		Nigeria
12	1983	'Kisii (Gusii)'	Amang'ana Achorire Korwa Ase Ebuku Ya Mormoni	Kenya
13	1983	'Mam'	Pix Aj U'j Te Mormon	Guatemala
14	1983	'Maya'	U Libroil Mormon	Mexico, Belize, Guatemala
15	1983	'Persian'		Iran, Afghanistan, Tadjikistan
16	1983	'Sinhala'		Sri Lanka
17	1985	'Bengali'		Bangladesh, India
18	1987	'Papiamento'	E Buki di Mormon	Netherlands Antilles, Aruba
19	1987	'Pohnpeian'	Pwuken Mormon	Federated States of Micronesia
20	1987	'Trukese (Chuukese)'	Ewe Puken Mormon	Federated States of Micronesia
21	1988	'Palauan'	Babier Er a Mormon	Palau
22	1988	'Urdu'		Pakistan, India
23	1989	'Chamorro'	I Lepblon Mormon	Guam, Northern Mariana Islands
24	1994	'Pampango (Kapampangan)'	Libru Nang Mormon	Philippines
25	1994	'Tzotzil'	Vun Yu'un Mormon	Mexico
26	1996	'Waray-Waray'	Libro Ni Mormon	Philippines
27	1997	'Bikolano'	An Libro Ni Mormon	Philippines

Trademark

In the United States, ''Book of Mormon'' is a registered trademark owned by Intellectual Reserve, Inc., a corporation created by The Church of Jesus Christ of Latter-day Saints to hold the church's intellectual property.

Notes

1. Originally, '''The Book of Mormon: An Account Written by the Hand of Mormon upon Plates Taken from the Plates of Nephi'''; the latest LDS Church version is entitled '''The Book of Mormon: Another Testament of Jesus Christ'''
2. Book of Mormon Title Page
3.
4.
5. See to
6. See , ; See also
7.
8.
9.
10.
11.
12. See
13. See in the King James Version of the Bible
14. , ,
15. See from the King James Version of the Bible. (Compare )
:''And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.''
16. ; ; ; ; ; ; ; ; ; .
17. ; ; ; ; ; ; ; ; ; ; ; ; ; ; .
18.
19. ; ; ;
20.
21. ;
22. ;
23. ; ;
24.
25.
26.
27.
28. The version published by the LDS Church is known as "The Book of Mormon: Another Testament of Jesus Christ"
29. Many of the chapter headings were written by Bruce R. McConkie, an Apostle
30.
31. see from the King James Version of the Bible
32. See from the King James Version of the Bible
33.
34.
35.
36.
37. ; Also, in the film ''The God Makers'' "Mormo" is said to represent the "king of ghouls," and whose followers are called "Mormons." Baer claims that in Chinese, the word "Mormon" means "gates of hell." FAIR has an article disputing this claim about the meaning of the Chinese translation.
38. Dunn concludes, “It is clear that Smith's translation experience fits comfortably within the larger world of scrying, channeling, and automatic writing.”
39. According to
40. See Joseph Smith—History 1 for a complete record of Joseph Smith's account.
41. Bushman 2005
42. Title page of 1830 Book of Mormon, as presented by the Institute for Religious Research website
43. Copyright Act of 1790, section 3.
44. Preface page of 1830 Book of Mormon, as presented by the Institute for Religious Research website
45.
46.
47. Joseph Smith, ‘’Times and Seasons’’ 3:15 (1 June 1842): 813–815.
48.
49.
50. B. H. Roberts, New Witnesses for God, 3 vols. [Salt Lake City: Deseret News, 1909], 3:89-90.
51. LDS Ancestral File Database. [1] Cowdery ancestry, [2] Smith ancestry. Smith's great-great-great grandfather and Cowdery's great-great grandfather was John Fullmer, born Jan. 11, 1656
52.
53.
54. See Jeff Lindsay's article for a summary of these similarities and other details
55.
56.
57.
58. see the New International Version Bible, 1984, Mark 16: "[The most reliable early manuscripts and other ancient witnesses do not have Mark 16:9-20.]"
59. From the
60. See, for example, James E. Faust, “The Keystone of Our Religion,” Ensign, January 2004, 3
61.
62.
63.
64. Digging into the Book of Mormon:Our Changing Understanding of Ancient America and Its Scripture (Part 1), , John L, Sorenson, Ensign, Digging into the Book of Mormon:Our Changing Understanding of Ancient America and Its Scripture (Part 2), , John L, Sorenson, Ensign,
65.
66. see ; see also
67. One item pointed out by Mormon scholars is the lack of evidence for specific animals known to have existed in other ancient societies. One example cited is the apparent lack of evidence for the existence of horses in ancient Mongolia, despite that fact that it is widely accepted that they existed in large numbers.
68. See Horses in the Book of Mormon by Robert R. Bennett under "Naming by Analogy"
69. Harold H. Hougey, Letter to Thomas Stuart Ferguson, 20 May 1972, University of Utah as quoted in Stan Larson, "The Odyssey of Thomas Stuart Ferguson", '', Spring 1990, p. 76
70. Thomas Stuart Ferguson, Letter to Harold H. Hougey, 5 June 1972, University of Utah as quoted in Stan Larson, "The Odyssey of Thomas Stuart Ferguson", '', Spring 1990, p. 76
71. Thomas Stuart Ferguson, Letter to Mr. and Mrs. Harold W. Lawrence, 20 February 1976b, University of Utah as quoted in Stan Larson, "The Odyssey of Thomas Stuart Ferguson", '', Spring 1990, p. 79. See image copy of the letter
72. ,
73. The original 1830 edition of the Book of Mormon does not make this claim.
74. http://scriptures.lds.org/en/js_h/1/64-65#64 Martin Harris's account of the circumstances.
75. Letter from Charles Anthon to E. D. Howe, 17 February 1834, as printed in B. H. Roberts, ed., A Comprehensive History of the Church of Jesus Christ of Latter-day Saints (Provo, Utah: BYU Press, 1965), 1:100–101.
76. See the Introduction to the Book of Mormon
77. One of the more vocal challengers to the DNA vs. The Book of Mormon issue is Dr. Thomas W. Murphy.
78.
79. Geneticists have noted the difficulties in using genetics in this area for a variety of reasons. Some of these are our lack of knowledge concerning Sariah's descent (or others' in Lehi's party), have access to DNA from this period (600 BC Israel), or know what other groups would have intermarried with these groups (or in what numbers). For more information see DNA and the Book of Mormon: A Phylogenetic Perspective, , Michael F, Whiting, Journal of Book of Mormon Studies,
80. Not having the ancient Israelite gene for comparison and the inability for DNA testing to link some Jewish groups that are known to be related, see Addressing Questions surrounding the Book of Mormon and DNA Research, , John M, Butler, FARMS Review, 2006 .
81. Smithsonian Institution statement on the Book of Mormon missingauthor
82.

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