The translator thought about it and…just gave up.
The fierce desire harbored by the author of this booklet to fulfill an obligation that, he feels, a more than human power has imposed on him, as well as the heartfelt diligence with which he hopes to gladden his fellow…
The first non-English Latter-day Saint work, Orson Hyde’s Ein Ruf aus der Wüste, was published in 1842 in Frankfurt. The section recounting the life of Joseph Smith and the translation of the Book of Mormon has been translated multiple times…
If your parents or grandparents die of Covid-19, please make sure the disease appears as the cause of death in their obituaries.
I swore off writing manifestos 20 years ago as bad business with no profit in it. Why would I sign this one?
It’s become something of a communis opinio doctorum that Joseph Smith didn’t make use of the gold plates while translating the Book of Mormon.
Two attitudes about translation are on my mind. One is about Joseph Smith: “Seeing words appear in a seer stone is magic, not translation. Translation is when you have the equivalent text in a foreign language, like Google Translate.” The…
The Interpreter has recently published two reviews of William L. Davis’ Visions in a Seer Stone. The two reviews, by Brant Gardner and Brian Hales, exemplify what I think are positive trends in Latter-day Saint contributions to Mormon Studies.
Our unhappy political moment has unfortunately corrected a longstanding asymmetry in ideologically-driven exit options.
I’ve heard multiple people say how much they’ve enjoyed the last five months of home church. Studying the scriptures however they want, and worshiping each Sunday as a family? More, please. Now that my ward has resumed meeting, there’s a lot to miss about home church.
John Hammond’s Quest for the New Jerusalem: A Mormon Generation Sagastates that Sidney Rigdon, “by his own admission, ‘made up’ religious experiences in his youth,” which seems like something worth looking into.
Imagining the Book of Mormon as a complex work reflecting numerous steps of compilation and abridgment helps explain some curious features of the encounter with Sherem in Jacob 7.
Thinking of the Book of Mormon as the result of a series of textual accretions and combinations might help make sense of how curiously overdetermined the account of Nephite origins is.
Is philological deliberation useful for studying the Book of Mormon? Is it even permitted?
Why is 3 Nephi, which records the central event in the history of Nephite salvation and destruction, located between Helaman and 4 Nephi?
If you trace the history of a text from earlier manuscripts to later ones, it’s not unusual for the text to be extended in various ways.