Book of Mormon

 

 

 

Book of Mormon Part I
●  Read about the History of the Book of Mormon Part II read here >>

●  What do Mormons believe about the afterlife? read here >>

 

Search the Book of Mormon for Terms or Words here >>
 

The Book of Mormon: Another Testament of Jesus Christ (soft cover missionary edition)
 

The Book of Mormon is one of four sacred texts of The Church of Jesus Christ of Latter Day Saints, which also include the Bible, Pearl of Great Price, and Doctrine and Covenants. Published by the first prophet of this movement, Joseph Smith, Jr., in March 1830 in Palmyra, New York, the belief in the truthfulness of this book stands as the central dividing doctrine of the denominations in the Latter Day Saint movement from other Christian faiths. Adherents to its teachings are commonly referred to as Mormons. The book asserts that it contains part of the history of three large ancient American civilizations, and that one of these, the Lamanites are "the principal ancestors of the American Indians." Though it describes historical events, the book's self-declared purpose is to testify of Jesus through the writings of ancient prophets of the Western Hemisphere who traveled there from ancient Israel, probably between 600-650 BC. It asserts that it was abridged and compiled by the prophet/historian Mormon, and his son Moroni in the 4th century, for "the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God." Joseph Smith is said to have translated the record by divine inspiration with assistance from the Urim and Thummim.

Along with the Bible, which is also held to be the Word of God, the Book of Mormon is esteemed as part of the canon of churches that grew out of the Latter Day Saint movement, founded by Joseph Smith, Jr. The largest of these denominations, The Church of Jesus Christ of Latter-day Saints (LDS Church), accepts the Bible "as far as it is translated correctly" (Articles of Faith), as well as the Book of Mormon, the Pearl of Great Price, and the Doctrine and Covenants as canonical scripture. 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.

Content:

Content

Title Page

The title page, translated from the last of the golden plates, states:

The Book of Mormon—an account written by the hand of Mormon upon plates taken from the Plates of Nephi

Wherefore, 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.

Organization

The format of the Book of Mormon is similar to the Bible in that there are separate books written by different authors who recorded the interactions of God with people. Generally the book is composed of the following books, though editorial divisions in different churches' editions vary:

  • 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," which is an editorial insertion (authored by Mormon), and the "Book of Ether," which is an abridgement by Moroni of an earlier civilization's record. The books of First Nephi through Omni are first-person narratives, as are Mormon and Moroni. The remainder of the Book of Mormon is a third-person historical narrative, compiled and abridged by Mormon.

The version published by the LDS Church ("The Book of Mormon: Another Testament of Jesus Christ"), contains a title page (written by Mormon and Moroni), a modern day introduction written by church leaders, the "Testimony of Three Witnesses," the "Testimony of Eight Witnesses," the "Testimony of the Prophet Joseph Smith" concerning the book, "A brief explanation about the Book of Mormon," chapter headings written by Apostle Bruce R. McConkie, a "pronouncing guide" to names and places, footnotes and cross-references to the Bible, and an index.

Investigation of the book

The Book of Mormon pocket-size military edition

The book invites the reader to make a personal investigation into the veracity of the writings. The invitation is associated with a promise that God will give an undeniable witness of its truthfulness through the Holy Ghost. This can be found in Moroni 10:3:

"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."

Such a witness is a very personal event and can vary widely, depending on the individual. Of those whom claim to have received a witness, most consider it to be sacred and of great import. In Mormon circles this is most commonly referred to as "a testimony", a knowledge born of faith, prayer and spirit; and the act of telling others of the experience or the faith gained thereby is called "bearing one's testimony". Readers and investigators are encouraged to emulate Peter, whose testimony of Christ came from the Father (see Matthew 16:16-17 KJV), by seeking answers and wisdom directly from God (see James 1:5 KJV).

Brief narrative summary

The following dates, people, and named authors are claims made within the Book of Mormon itself. There is no verification of the location, author, or time period claims within the text concerning the authorship of the text.

  • 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, across the Arabian peninsula, and then to the Americas by ship. The books from 1 Nephi to Omni recount the group's dealings from approximately 600 BC to about 130 BC, in which the community splits into two main groups, the Nephites and the Lamanites, and grow into separate sizeable 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 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 40-day ministry and ascension into heaven at Jerusalem. 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 endures 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 an abridgment of a record of an earlier people by Moroni, written shortly after the death of Mormon, his father. The account describes a group of families, headed by a man named Jared and his brother, called in the text "the Brother of Jared," as it is led by God to the Americas. 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. Some have argued 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.

The book's major themes

Stated purposes

Christ visits the Americas painting from the LDS Conference Center

The purpose of the Book of Mormon, as stated on its original 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."

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 Jerusalem (3 Nephi 11-26). Every prophet in the book teaches about Jesus.

An angel prophesied to Nephi that Jesus' birth would be 600 years from the time he and his family left Jerusalem (1 Nephi 10:4, 19:8; See 3 Nephi 1). Many prophets in the Book of Mormon, beginning with Lehi and Nephi, saw in visions the birth, ministry, and death of Christ (1 Nephi 11), and were told his name. (Mosiah 3:8). At the time of King Benjamin, the Nephites were called "the children of Christ" (Mosiah 5:7). 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 (Alma 46:13-15). For nearly 200 years after the Christ's 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 (4 Nephi). 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 (See title page). 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' (referring to other Hebrews, not Gentiles) who would hear his voice (see John 10:16 KJV), 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 (3 Nephi 15:13-24, 3 Nephi 16:1-4, 2 Nephi 29:7-14).
  • The land of the Jaredites, Nephites, and Lamanites, which is the American continent, is choice above all other lands (1 Nephi 2:20; 1 Nephi 13:30; 2 Nephi 1:5; 2 Nephi 10:19; Jacob 5:43; Ether 1:38-42; Ether 2:7; Ether 2:10-15; Ether 9:20; Ether 10:28; Ether 13:2).
  • "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 my presence" (1 Nephi 2:20; 1 Nephi 4:14; 2 Nephi 1:20; 2 Nephi 4:4; Jarom 1:9; Omni 1:6; Mosiah 1:7; Mosiah 2:22; Mosiah 2:31; Alma 9:13; Alma 36:1; Alma 36:30; Alma 37:13; Alma 38:1; Alma 48:15; Alma 48:25; Helaman 3:20; Helaman 50:20; 3 Nephi 5:22).
  • 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 (Mosiah 3:19; Mosiah 27:25; Alma 22:15-18; Moroni 10:34).
  • 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 (Alma 11:42-45; Alma 40:11-23).
  • Giving to the poor (charity) is emphasized as a necessary aspect of living the gospel of Christ (2 Nephi 9:30; Mosiah 4:26).

Origin of the Book of Mormon

Many different parties have differing views on the origin of the Book of Mormon. If the book is what it purports to be then it is an ancient record, compiled and abridged by Mormon of the pre-Colombian Native Americans, recording the generations of his nation and the teachings of ancient Hebrews, translated by Joseph Smith. If not, it was written by Joseph Smith and his associates.

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

Joseph Smith Jr. receives the Golden Plates from the Angel Moroni in 1827

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 by Mormon and his son, Moroni (who carried on the work of abridgment after his father's death) at about AD 400, of earlier records. At the end of Moroni's ministry (around AD 421), he hid these gold plates along with several other artifacts in a stone box in a hillside (now named the Hill Cumorah) near Palmyra, New York. (This being assumed because this hill is the location of the site where Joseph uncovered the plates).

On September 22, 1823, Joseph Smith 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 entrusted with them. Through the power of God and two seer stones he was able to translate the characters (supposedly related to 600 B.C. Egyptian with Hebrew influence (Mormon 9:32-34) into English.

Because the heavy plates were reportedly made of gold (or perhaps gold alloy or gold colored metal), the plates were much sought-after by individuals interested in their monetary value. Joseph admitted that, prior to receiving the plates, he had entertained thoughts of selling them to provide for his family, who were farmers and not particularly wealthy or well-educated.

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." Most of the witnesses at some point became disaffected with Joseph Smith's leadership and the church, but none withdrew their testimony of what they signed. These witnesses have posed logistical issues with skeptics seeking non-miraculous origins of the book.

After translation was complete, the angel again took the plates from Joseph Smith, and no public account of their whereabouts has been made since.

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. (Bushman 2005).

 

Joseph Smith as Translator

As can be clearly seen on the title page of the first edition of the Book of Mormon the book claims to be "written by the hand of Mormon" and that Joseph Smith himself claimed to be the "author and proprietor". In 1830, the only way to secure a copyright for a work, even if it was translated, was to file the application as the "author and proprietor." Thus, Joseph Smith's assertion that he translated the Book of Mormon is consistent with the law of the time and the wording on the title page of the first edition of the book. Translated books usually had "Translated by..." sentence on their title page, which is not present on the Book of Mormon.

Passages from the King James Version of the Bible

A substantial segment of the Book of Mormon, namely 2 Nephi chapters 7, 8, and 12-24, matches nearly word-for-word the chapters 50, 51-52:1-2, and 2-14 (respectively) of the King James Translation (1611) of the Book of Isaiah. While a point of argument for those who do not believe the text, latter-day saints accept these passages as obvious quotations from Isaiah by Nephi, the ancient author of that portion of the Book of Mormon. The footnotes and chapter headings acknowledge this and encourage comparisons between Isaiah and 2 Nephi. There are differences in more than half of the 433 verses of Isaiah that are quoted in the Book of Mormon; most are very minor, but some are significant, which may show that Joseph Smith did not copy the KJV word-for-word. Members say that Joseph referred to it during the translation, and a few errors in the King James text also exist in the Book of Mormon. The Book of Mormon Institute Manual notes that all prophets, ancient and modern, quote existing scripture as it is known to the people of their time, rather than forming their own translations of the text. It cites the authors of the gospels (Matthew, Mark, Luke and John) in quoting scripture to the Greeks as it was known to them, rather than retranslating the originals.

It should be noted that this translation from the plates was made into the 1611 KJV literary and linguistic style, which was no longer commonly used when the translation occurred. Joseph was said to have answered skeptics' questions on the matter with something to the effect of: It would be exceedingly difficult to read one text of scripture in one form of English, and then turn around and read another in another form.

Alternative explanations

Alternative explanations for the authorship of the Book of Mormon have arisen, all of which are disputed by the Church. Most of these explanations challenge the notion of Joseph Smith receiving divine revelations. An incomplete list of alternative origins of the Book of Mormon is given below.

Joseph Smith as Author

Joseph Smith Jr.

Joseph Smith listed himself as "author and proprietor" of the Book of Mormon on the title page 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. Followers of Smith counter that this was the language of the copyright laws of the time[1], and that Smith clarified in the preface of the 1830 edition that he translated the record.

This position tends to be the most commonly-held among Smith's critics (including New Order Mormons and non-Mormons in general). Some Latter-day Saint apologists, such as Hugh Nibley, reject this viewpoint, claiming that it is nearly impossible to write such a book within such a period of time, particularly given that Smith was an unlearned man with little or no knowledge of Hebrew peoples. Forensic evidence is equally debated and remains inconclusive. However, some believe there is evidence to indicate that Joseph Smith had both the capability and resources to accomplish this task (Vogel 2004).

Another way Smith could have written the Book of Mormon was by means of automatic, or spirit writing. This theory was suggested by Scott C. Dunn and others. Automatic writing refers to the ability to write or dictate text in a relatively rapid, seemingly effortless and fluent manner with no sense of control over the content. The content of automatic texts is often similar to that of the Book of Mormon: Examples include multiple authorship, use of archaic language, accounts of bygone historical figures, descriptions of times and places apparently unfamiliar to the writer, narratives with well-developed characters and plot, accounts of various ministries of Jesus Christ, poetics, occasionally impressive literary quality, doctrinal, theological, and cosmological discussions, and even discourses by deity. More importantly, the manner in which Joseph Smith produced the Book of Mormon, and apparently many revelations and other scriptures as well, bears strong resemblance to the process of automatic writing. For example, there is no indication that Smith used notes or outlines or conducted major re-workings of his materials prior to their initial publication. While such conditions are characteristic of a relatively simple translation task, they are also typical of automatic writing. There are many other characteristics of automatic writing shown in the circumstances surrounding the coming forth of the Book of Mormon (American Apocrypha, Signature Books, pg. 17-46).

Smith as a plagiarist of contemporaries

In the early 20th century LDS Seventy B.H. Roberts authored a manuscript entitled Studies of the Book of Mormon, 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, a book written by Ethan Smith (no relation to Joseph), pastor of a church in Poultney, Vermont. View of the Hebrews was published in 1825, some five years before the Book of Mormon and called for recognition of Native Americans as the lost tribes of Israel and for bringing them back into the Christian fold. Speculation regarding the possible origins of the Native Americans was common in the era.

David Persuitte, in his book, Joseph Smith and the Origins of The Book of Mormon, shows extensive 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. Had he owned a copy, Smith could be said to have been inspired by View of the Hebrews. However, it is known that Ethan Smith had visited Palmyra in support of his book, so the idea of Joseph Smith being exposed to View of the Hebrews is plausible. However, if such plagiarism did exist, most blame would have to be placed on the shoulders of Oliver Cowdery. 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 the Northern Spectator in December of 1823) when Ethan Smith brought the View of the Hebrews manuscript to be published. Soon thereafter Cowdery left the paper and within a few months Joseph Smith had reported the first divine visitation on the equinox (September 21, 1823). The obvious connection being that Oliver Cowdery and Joseph Smith were related and often associated together. This employment at the Poultney Gazette would not have been Cowdery's first exposure to View of the Hebrews, his 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. Ethan Smith made no secret of his theories presented in View of the Hebrews during sermons.

Some claim Smith plagiarized material from the manuscript for an unpublished novel by Solomon Spaulding. Spaulding's romantic novel has very little in common with the Book of Mormon. Even the story, which revolves around a group of seafaring Romans who sail to the New World around two millennia ago is not relatable to the Book of Mormon. It is additionally complicated by the two simple facts: first, on the surface the two writings appear to have little in common making thematic plagiarism unlikely; second, the Spaulding manuscript is shorter than thirty pages, while the first edition of the Book of Mormon was nearly six hundred pages, making large-scale passage plagiarisms impossible.

Recently, non-Mormon researcher Thomas Donofrio claims to have found hundreds of parallels between peculiar wordings in the Book of Mormon and the writings of well-known historical and religious figures of the 18th and 19th centuries. Some difficulty is seen with this hypothesis given Joseph Smith's lack of formal education. Then again, Smith surprisingly taught himself law, the French language, and a very inaccurate form of the Egyptian alphabet as seen in his journal entries.

One of Smith's colleagues as author

According to this theory, someone else (either Sidney Rigdon or some other close friend of Smith) wrote the book and allowed Smith to take credit for it. Some consider this theory more probable than the view that Smith wrote the book himself. Both Sidney Rigdon and Oliver Cowdery had more formal education and 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, including the never-retracted claim that Smith was an adulterer. Yet the chronically-ill Cowdery never denied his testimony of having seen the golden plates in a vision and a decade later returned to the church. Whatever he may have disagreed with, it is clear he believed the plates were real until the end.

There is also 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.

Views of Its Historicicity

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 large, 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.” (Book of Mormon: Introduction)

Since the time of its publication, it has been common among Latter Day Saints to view and explain the Book of Mormon as a comprehensive history of all Native Americans (Mauss 2004); 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, nor by the teachings of Joseph Smith, who stated repeatedly that he believed the events in the Book of Mormon took place in Central America. Critics claim that recent DNA studies (disputed by church members — discussed later) show that Native American Indians are primarily descendants of East Asians and they conclude that the hemispheric model is incorrect.

The locations of the cities mentioned in the Book of Mormon are not identifiable. Several groups of Mormon 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 Alma 22:27 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 recently 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 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.

In more recent discourses, 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 not to be a taken as a historical, geological, archaeological, or anthropological guide. (For example, see: James E. Faust, “The Keystone of Our Religion,” Ensign, Jan. 2004, 3, available at http://library.lds.org)


 ●  Read about the History of the Book of Mormon Part II read

Search the Book of Mormon for Terms or Words here >>
 

 

This article is licensed under the GNU Free Documentation License. It uses material from the "Wikipedia