Book of Mormon Evidence: Brass Plates Consistencies

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Scripture Central

Abstract

The Book of Mormon’s presentation of the brass plates involves a degree of editorial complexity and realism that is hard to ascribe to Joseph Smith’s natural ability.

One way to investigate the Book of Mormon’s authenticity is to look at the way it handles its underlying source texts, as well as the major sets of plates from which they derive. This evidence summary will specifically assess statements made about the brass plates.

Descriptions of the Contents of the Brass Plates

Nephite authors made numerous specific claims about the origin, contents, and history of the brass plates.¹ In addition, they sometimes invoked certain words, phrases, or ideas when discussing this topic. Although it is likely missing some relevant data, the list below shows that the number of these claims and associated details is not insignificant.²

1. The record was “engraven upon plates of brass” (1 Nephi 3:3).

2. The brass plates were possessed by a man named “Laban” (1 Nephi 3:3).

3. The brass plates contained a “genealogy” of Lehi’s forefathers (1 Nephi 3:3).

4. The brass plates contained “a record of the Jews” (1 Nephi 5:12).

5. The history described in the brass plates spanned “from the beginning, even down to the commencement of the reign of Zedekiah” (1 Nephi 5:12).

6. The brass plates contained the “five books of Moses” (1 Nephi 5:11) which included the “law of Moses” (1 Nephi 4:15–16).

7. The brass plates contained an account of the “creation of the world” (1 Nephi 5:11).

8. The brass plates contained an account of “Adam and Eve, who were our first parents” (1 Nephi 5:11).

9. The brass plates contained the “prophecies of the holy prophets” (1 Nephi 5:13).

10. The brass plates contained “prophecies … concerning Joseph, who was carried into Egypt” (2 Nephi 4:1), as well as information about Joseph as Lehi’s ancestor.

11. The brass plates contained “many prophecies … of Jeremiah” (1 Nephi 5:13).

12. The brass plates contained the writings of “Isaiah” (1 Nephi 15:20).

13. The brass plates contained the writings of “Zenock” (1 Nephi 19:10).

14. The brass plates contained the writings of “Neum” (1 Nephi 19:10).

15. The brass plates contained the writings of “Zenos” (1 Nephi 19:10).

16. The brass plates contained the writings of “Ezias” (Helaman 8:20).

17. Nephi claimed the brass plates would “preserve unto our children the language of our fathers” (1 Nephi 3:19).

18. The brass plates were necessary so that Nephi’s posterity wouldn’t “dwindle and perish in unbelief” (1 Nephi 4:13).

19. The brass plates were described as being of “great worth” (1 Nephi 5:21).

20. The brass plates were described as being for “profit and learning” (1 Nephi 19:23).

21. The brass plates were associated with the Lord’s covenantal promise involving blessings and curses related to land and prosperity (1 Nephi 4:14).

22. The brass plates were associated with “mysteries” (Mosiah 1:3–5).

23. The brass plates were associated with the idea of “remembrance” (Mosiah 1:3).

24. The brass plates were associated with the concept of “testimony” and with multiple or additional “witnesses” (1 Nephi 22:30).

25. The brass plates were associated with forms of the words “keep” and “preserve” (Mosiah 1:4–5).

26. It was emphasized that the contents of the brass plates “are true” (Mosiah 1:6).

27. The need to “search” the brass plates was emphasized (1 Nephi 5:10).

28. When Nephi fled from his brothers, he “brought the records which were engraven upon the plates of brass” (2 Nephi 5:12).

29. The “ball, or compass” (or “Liahona”) became a sacred relic associated with the brass plates (2 Nephi 5:12).

30. The “sword of Laban” became a sacred relic associated with the brass plates (2 Nephi 5:14).

31. The Nephite “interpreters” became a sacred relic associated with the brass plates (Mosiah 28:20).

32. Lehi prophesied that the brass plates wouldn’t be “dimmed any more by time” (1 Nephi 5:19).

33. Lehi prophesied that the brass plates would “go forth unto all nations, kindreds, tongues, and people” (1 Nephi 5:18).

Clustering of Elements

Almost all of these 33 elements can be found in multiple places in the Book of Mormon,³ as demonstrated in the following chart.⁴ For the specific statements in each of these chapters, as well as the verses involved, see the Appendix.

Rather than just one or two points of correspondence, we occasionally encounter substantial convergences of elements, sometimes five or more in a single chapter or short span of verses (see rows highlighted in gray). Significantly, there is no single chapter or textual unit from which all of the relevant data pertaining to the brass plates could be derived. Instead, we find a hodgepodge of textual relationships, where later texts often relate to scattered statements about the brass plates from various earlier sources.⁵ These blended consistencies hint at the existence of a genuine body of underlying source texts, as well as the development of a nuanced scribal tradition in relation to those source texts.⁶

Subtle Textual Relationships

While some textual connections are notable due to a complex network of shared elements, others are impressive because they involve an exclusive, obscure, or subtle relationship. For instance, after a lengthy discussion of the contents of the brass plates, Nephi stated, “I did liken all scriptures unto us, that it might be for our profit and learning” (1 Nephi 19:23). Several chapters later in 2 Nephi 4:15, Nephi echoed this sentiment:

1 Nephi 19:23	2 Nephi 4:15
And I did read many things unto them which were written in the books of Moses [from the brass plates]; but that I might more fully persuade them to believe in the Lord their Redeemer I did read unto them that which was written by the prophet Isaiah [from the plates of brass]; for I did liken all scriptures unto us, that it might be for our profit and learning.	And upon these I write the things of my soul, and many of the scriptures which are engraven upon the plates of brass. For my soul delighteth in the scriptures, and my heart pondereth them, and writeth them for the learning and the profit of my children.

Both of these passages were written by the same author, both characterize the writings from the brass plates as “scripture,” and both invoke a two-part element (“profit” and “learning”).⁷ It is therefore hard to see them as anything other than a consistent detail related directly to the author’s conception of the brass plates and their scriptural content.

Another unique textual connection can be seen in Alma’s counsel to his son Helaman in Alma 37, which correlates to Lehi’s prophecy given all the way back in 1 Nephi 5. Significantly, these are the only two passages in the entire Book of Mormon that mention this multi-element prophecy:

1 Nephi 5

Alma 37

14 And it came to pass that my father, Lehi, also found upon the plates of brass a genealogy of his fathers …

17 And now when my father saw all these things, he was filled with the Spirit, and began to prophesy concerning his seed—

18 That these plates of brass should go forth unto all nations, kindreds, tongues, and people who were of his seed.

19 Wherefore, he said that these plates of brass should never perish; neither should they be dimmed any more by time. And he prophesied many things concerning his seed.

3 And these plates of brass, which contain these engravings, which have the records of the holy scriptures upon them, which have the genealogy of our forefathers, even from the beginning—

4 Behold, it has been prophesied by our fathers, that they should be kept and handed down from one generation to another, and be kept and preserved by the hand of the Lord until they should go forth unto every nation, kindred, tongue, and people, that they shall know of the mysteries contained thereon.

5 And now behold, if they are kept they must retain their brightness; yea, and they will retain their brightness; yea, and also shall all the plates which do contain that which is holy writ.

A third—although certainly not the last—example of a less-than-obvious textual relationship can be seen in the accounts of the conversions of Lamoni and his father, found in Alma 18 and Alma 22. What is interesting about these passages is that they don’t directly mention the brass plates at all. Instead, they only mention the “scriptures.” Yet when one compares the surrounding content in each account with the details in 1 Nephi 5 (where the brass plates are first described), it becomes clear that the “scriptures” being referenced are undoubtedly from the brass plates themselves:

1 Nephi 5

Alma 18

Alma 22

10 And after they had given thanks unto the God of Israel, my father, Lehi, took the records which were engraven upon the plates of brass, and he did search them from the beginning.

11 And he beheld that they did contain the five books of Moses, which gave an account of the creation of the world, and also of Adam and Eve, who were our first parents;

12 And also a record of the Jews from the beginning, even down to the commencement of the reign of Zedekiah, king of Judah;

13 And also the prophecies of the holy prophets, from the beginning, even down to the commencement of the reign of Zedekiah

36 Now when Ammon had said these words, he began at the creation of the world, and also the creation of Adam, and told him all the things concerning the fall of man, and rehearsed and laid before him the records and the holy scriptures of the people, which had been spoken by the prophets, even down to the time that their father, Lehi, left Jerusalem.

12 And it came to pass that when Aaron saw that the king would believe his words, he began from the creation of Adam, reading the scriptures unto the king—how God created man after his own image, and that God gave him commandments, and that because of transgression, man had fallen.

13 And Aaron did expound unto him the scriptures from the creation of Adam

Biblical Content on the Brass Plates

Since Hebrew authors are known to frequently quote, paraphrase, or allude to past scripture in their writings,⁸ and since the Book of Mormon itself claims that there is substantial overlap between the Old Testament and the brass plates,⁹ readers might reasonably expect there to be numerous references to known Old Testament texts throughout the Nephite record. And this is precisely what one finds. While a fully rigorous and comprehensive analysis of all potential textual relationships hasn’t yet been conducted, many studies have already demonstrated that the degree of intertextuality between the Book of Mormon and relevant Old Testament writings is extensive.¹⁰

Isaiah by Ted Henninger and Nephi by James Fullmer.

Nowhere is this more evident than in the book of Isaiah, at least 25 chapters of which are either quoted or paraphrased throughout the Book of Mormon.¹¹ While it may be tempting to assume that Joseph Smith used a copy of the Bible to aid his dictation of these chapters, this proposal is contradicted by statements given by the witnesses to the translation.¹² It is also rendered somewhat doubtful by the nature of the translation itself,¹³ as well as evidence suggesting that Joseph may not have even owned a Bible at the time.¹⁴

It would, of course, be a remarkable feat of memory for Joseph Smith to have dictated all of these passages from memory. Yet the use of Isaiah in the Book of Mormon goes well beyond rote recitations of biblical content. In many instances, Isaiah’s words are woven into the teachings and prophecies of Nephite authors in a way that would have required no small amount of literary skill, not to mention a deep understanding of the themes and contents of Isaiah’s writings.¹⁵ The same is true of the many quotations, paraphrases, and allusions made to other Old Testament texts.

Extrabiblical Content on the Brass Plates

The Book of Mormon also claims, early on, that the brass plates contained sacred writings that aren’t in the Bible (1 Nephi 13:23). In some cases, we only get brief hints of these texts. Only a few statements are attributed to Zenock,¹⁶ a single prophecy is attributed to Neum (1 Nephi 19:10), and we don’t know anything specific about the writings of Ezias, other than that they were contained on the brass plates (Helaman 8:20).¹⁷ At times, readers even encounter unattributed prophecies or quotations, some of which may have come from the brass plates.¹⁸

Roots of Olive Trees by Jody Livingston.

In other chapters, a significant amount of extrabiblical content is either directly quoted or alluded to, including Zenos’s allegory of the olive tree (Jacob 5), Zenos’s prophecies about the calamities surrounding Christ’s death (1 Nephi 19:10–12), several prophecies given by Joseph who was sold into Egypt (2 Nephi 3:4–22; Alma 46:23–27), and numerous statements found in the Book of Moses.¹⁹ Such material couldn’t have been recalled from memory or copied from some other source by any would-be forger. The Book of Mormon’s true author—if its own authorial claims are discounted—would have needed to create these underlying documents, some of which are quite intricate.²⁰

Reverse Translation Order

It should be remembered that because of the loss of the 116 pages, the Book of Mormon was dictated out of order, most likely beginning with Mosiah and ending with Words of Mormon.²¹ This back-to-front dictation process would almost certainly have made the translation more difficult, at least under the assumption that Joseph Smith merely concocted the Book of Mormon from his own imagination.

This is partially because the references and allusions to the brass plates in Mormon’s abridgment of Nephi’s large plates are liberally scattered throughout the text. We get a few significant concentrations of elements in Mosiah 1, Alma 37, Helaman 8, and 3 Nephi 10, but most of the references and allusions are strewn here and there in smaller clusters of four elements or less (see chart at beginning). It probably would have been much easier to start with the origin story of the plates in 1 Nephi 3–5 in which most (although not all) of the relevant textual data is concentrated in a few chapters, and then build upon that foundation, rather than synthesizing data from an array of prior sources.²²

Either way, the task would have been formidable. According to witnesses, Joseph Smith didn’t use any notes or reference materials when dictating the Book of Mormon.²³ Thus, when he reached the small plates, he would have needed to mentally recall numerous details about the brass plates scattered throughout Mormon’s abridgment. It is true that some of these details—such as the record being “engraven” upon brass—are not especially significant and could be remembered without much effort. But many other elements would have been much more taxing to reproduce, especially in the aggregate.

An impressive instance of this type of reversed textual relationship can be seen in the account of Christ’s death found in 3 Nephi. After reporting on the great destruction and calamities among the Nephites, Mormon stated, “Yea, the prophet Zenos did testify of these things, and also Zenock spake concerning these things …. And these things which testify of us, are they not written upon the plates of brass” (3 Nephi 10:15–17). Many chapters later, when Joseph Smith dictated the small plates of Nephi, we find a series of prophecies (involving more than a dozen specific elements) that match up closely with the reported fulfillments from 3 Nephi, some of which are indeed attributed to the prophets Zenos and Zenock:

1 Nephi 19	3 Nephi
according to the words of Zenock, and to be crucified, according to the words of Neum, and to be buried in a sepulchre, according to the words of Zenos (v. 10) And all these things must surely come, saith the prophet Zenos (v. 12)	Yea, the prophet Zenos did testify of these things, and also Zenock spake concerning these things (10:16)
and to be buried in a sepulchre, according to the words of Zenos, which he spake concerning the three days of darkness, which should be a sign given of his death unto those who should inhabit the isles of the sea, more especially given unto those who are of the house of Israel (v. 10)	so great were the mists of darkness which were upon the face of the land. And it came to pass that it did last for the space of three days (8:22–23) But if not, O house of Israel, the places of your dwellings shall become desolate until the time of the fulfilling of the covenant to your fathers. … And it came to pass that thus did the three days pass away (10:7–10)
For thus spake the prophet: The Lord God surely shall visit all the house of Israel at that day, some with his voice, because of their righteousness (v. 11)	And it came to pass that while they were thus conversing one with another, they heard a voice as if it came out of heaven (11:3)
The Lord God surely shall visit all the house of Israel at that day, some with his voice, because of their righteousness (v. 11)	O all ye that are spared because ye were more righteous (9:13)
The Lord God surely shall visit all the house of Israel at that day, some with his voice, because of their righteousness, unto their great joy and salvation (v. 11)	and no one can conceive of the joy which filled our souls at the time we heard him pray for us unto the Father. … but so great was the joy of the multitude that they were overcome (17:17–18)
and others with the thunderings (v. 11)	there was terrible thunder (8:6)
and the lightnings of his power (v. 11)	there were exceedingly sharp lightnings (8:7)
by tempest (v. 11)	because of the tempest (8:12)
by fire (v. 11)	And the city of Zarahemla did take fire (8:8) many were burned (8:14)
by smoke, and vapor of darkness (v. 11)	neither were they overpowered by the vapor of smoke and of darkness (10:13)
by the opening of the earth (v. 11)	by the opening of the earth to receive them (10:14)
by mountains which shall be carried up (v. 11)	And the earth was carried up upon the city of Moronihah, that in the place of the city there became a great mountain
And the rocks of the earth must rend; and because of the groanings of the earth … (v. 12)	the earth did cease to tremble, and the rocks did cease to rend, and the dreadful groanings did cease (10:9)

Interestingly, even some writings in the small plates demonstrate an awareness of brass plates content that hadn’t yet been dictated. This can be seen in Nephi’s and Lehi’s allusions to Zenos’s allegory of the Olive tree, as well as in Jacob’s comments in Jacob 4.²⁴ These situations—where authors in the text appear to be intimately familiar with prophecies or revelations from the brass plates that hadn’t yet been dictated—adds a significant measure of realism to the Book of Mormon’s editorial claims.²⁵

Conclusion

When viewed collectively, the Book of Mormon’s reverse-order presentation of the brass plates is highly sophisticated, as dozens of consistent details pertaining to their contents and history are mentioned in various combinations throughout the Nephite record. In addition to the content that would have needed to be created from scratch (like Zenos’s allegory of the Olive tree), hundreds of passages from biblical and extrabiblical texts are either quoted (often verbatim or nearly verbatim) or skillfully integrated (as paraphrases or allusions) into the original writings of Nephite authors.

It is hard to overstate the degree of biblical knowledge, literary talent, editorial conscientiousness, and mental recall that would be required for a single author to fabricate all these details. Even under favorable circumstances—with access to notes, outlines, and plenty of time to draft and revise content—a skilled writer would be hard-pressed to create and infuse this content into an already immensely complex document.²⁶

Joseph Smith translating the Book of Mormon. Image via ChurchofJesusChrist.org.

Yet Joseph Smith didn’t have any of these benefits when he dictated the Book of Mormon in the presence of various scribes in 1829.²⁷ The best available historical evidence indicates that he had little formal education, virtually no known literary experience, and only a limited knowledge of the Bible.²⁸ Furthermore, the dictation process was highly constraining, as Joseph reportedly didn’t rely on any notes or reference materials to help him recall or organize material,²⁹ nor did he make any substantive revisions.³⁰

Nevertheless, in the course of about 60 working days,³¹ he seamlessly integrated this large array of brass plates material into what was essentially a single—and final—dictated draft. All things considered, the Book of Mormon’s presentation of the brass plates involves a degree of editorial complexity and realism that is hard to ascribe to Joseph Smith’s natural ability. This, in turn, supports his consistent claim that he translated its contents by the gift and power of God.

22. Mysteries

For he that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them, by the power of the Holy Ghost, as well in these times as in times of old, and as well in times of old as in times to come [Nephi’s statements here follow Lehi’s prophecies which were almost informed, in part, by contents from the plates of brass] (1 Nephi 10:19)
Wherefore, we search the prophets [plates of brass], and we have many revelations and the spirit of prophecy …. Behold, great and marvelous are the works of the Lord. How unsearchable are the depths of the mysteries of him; and it is impossible that man should find out all his ways. And no man knoweth of his ways save it be revealed unto him; wherefore, brethren, despise not the revelations of God [including those on the plates of brass] (Jacob 4:6–8)
Behold, my beloved brethren, I will unfold this mystery unto you; if I do not, by any means, get shaken from my firmness in the Spirit, and stumble because of my over anxiety for you. [Jacob then immediately proceeds to quote from the prophet Zenos’s allegory found on the plates of brass] (Jacob 4:18)
My sons, I would that ye should remember that were it not for these plates [of brass], which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God …. I say unto you, my sons, were it not for these things [plates of brass], which have been kept and preserved by the hand of God, that we might read and understand of his mysteries (Mosiah 1:3–5)
Behold, it has been prophesied by our fathers, that they [plates of brass] should be kept and handed down from one generation to another, and be kept and preserved by the hand of the Lord until they should go forth unto every nation, kindred, tongue, and people, that they shall know of the mysteries contained thereon (Alma 37:4)

23. Remembrance

Behold, my brethren, do ye not remember to have read the words of the prophet Zenos [upon the plates of brass], which he spake unto the house of Israel (Jacob 5:1)
And he also taught them concerning the records which were engraven on the plates of brass, saying: My sons, I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance …. For it were not possible that our father, Lehi, could have remembered all these things, to have taught them to his children, except it were for the help of these plates [of brass] (Mosiah 1:3)
O my sons, I would that ye should remember that these sayings are true, and also that these records [plates of brass] are true (Mosiah 1:6)
And now, my sons, I would that ye should remember to search them [brass plates and Nephite records] diligently, that ye may profit thereby (Mosiah 1:7)
And now I say unto you that it was expedient that there should be a law given to the children of Israel [recorded on the plates of brass], yea, even a very strict law; for they were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God. Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him (Mosiah 13:29)
Do ye remember to have read what Zenos, the prophet of old, has said [upon the plates of brass] concerning prayer or worship? (Alma 33:3)
O remember, remember, my son Helaman, how strict are the commandments of God. … And now remember, my son, that God has entrusted you with these things [plates of brass], which are sacred (Alma 37:13–14)
Yea, let us preserve our liberty as a remnant of Joseph; yea, let us remember the words of Jacob [upon the plates of brass], before his death, for behold, he saw that a part of the remnant of the coat of Joseph was preserved and had not decayed (Alma 46:24)
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 [much of which is contained on the plates of brass], and ponder it in your hearts (Moroni 10:3)

24. Additional Testimonies

And he also spake concerning the prophets [writings on the plates of brass], how great a number had testified of these things, concerning this Messiah, of whom he had spoken, or this Redeemer of the world [1 Nephi 10:5]
Wherefore, my brethren, I would that ye should consider that the things which have been written upon the plates of brass are true; and they testify that a man must be obedient to the commandments of God. Wherefore, ye need not suppose that I and my father are the only ones that have testified, and also taught them [1 Nephi 22:30]
Nevertheless, God sendeth more witnesses, and he proveth all his words. Behold, my soul delighteth in proving unto my people the truth of the coming of Christ; for, for this end hath the law of Moses [upon the plates of brass] been given; and all things which have been given of God from the beginning of the world [upon the plates of brass], unto man, are the typifying of him (2 Nephi 11:3–4)
And I said unto him: Believest thou the scriptures [plates of brass]? And he said, Yea. And I said unto him: Then ye do not understand them; for they truly testify of Christ. Behold, I say unto you that none of the prophets have written, nor prophesied, save they have spoken concerning this Christ (Jacob 7:11)
My brother has called upon the words of Zenos, that redemption cometh through the Son of God, and also upon the words of Zenock; and also he has appealed unto Moses, to prove that these things are true. And now, behold, I will testify unto you of myself that these things are true (Alma 34:7–8)
And now, my brethren, I would that, after ye have received so many witnesses, seeing that the holy scriptures [including the plates of brass] testify of these things, ye come forth and bring fruit unto repentance (Alma 34:30)
And now behold, Moses did not only testify of these things, but also all the holy prophets [as recorded on the plates of brass], from his days even to the days of Abraham …. And now I would that ye should know, that even since the days of Abraham there have been many prophets that have testified these things; yea, behold, the prophet Zenos did testify boldly; for the which he was slain. And behold, also Zenock, and also Ezias, and also Isaiah, and Jeremiah, (Jeremiah being that same prophet who testified of the destruction of Jerusalem) and now we know that Jerusalem was destroyed according to the words of Jeremiah (Helaman 8:16–20)
Behold, I say unto you, Yea, many have testified of these things at the coming of Christ, and were slain because they testified of these things. Yea, the prophet Zenos did testify of these things, and also Zenock spake concerning these things, because they testified particularly concerning us, who are the remnant of their seed. Behold, our father Jacob also testified concerning a remnant of the seed of Joseph. And behold, are not we a remnant of the seed of Joseph? And these things which testify of us, are they not written upon the plates of brass which our father Lehi brought out of Jerusalem? (3 Nephi 10:15–17)
Behold, I have given unto you the commandments; therefore keep my commandments. And this is the law and the prophets [upon the plates of brass], for they truly testified of me (3 Nephi 15:10)

25. Keep and Preserve

And behold, it is wisdom in God that we should obtain these records [plates of brass], that we may preserve unto our children the language of our fathers; And also that we may preserve unto them the words which have been spoken by the mouth of all the holy prophets (1 Nephi 3:19–20)
Wherefore, he said that these plates of brass should never perish; neither should they be dimmed any more by time. And he prophesied many things concerning his seed (1 Nephi 5:19)
And it came to pass that my father, Lehi, also found upon the plates of brass a genealogy of his fathers; wherefore he knew that he was a descendant of Joseph; yea, even that Joseph who was the son of Jacob, who was sold into Egypt, and who was preserved by the hand of the Lord, that he might preserve his father, Jacob, and all his household from perishing with famine. And they were also led out of captivity and out of the land of Egypt, by that same God who had preserved them (1 Nephi 5:14)
And we had obtained the records [plates of brass] which the Lord had commanded us, and searched them and found that they were desirable; yea, even of great worth unto us, insomuch that we could preserve the commandments of the Lord unto our children (1 Nephi 5:21)
Yea, thus prophesied Joseph [upon the plates of brass]: I am sure of this thing, even as I am sure of the promise of Moses; for the Lord hath said unto me, I will preserve thy seed forever (2 Nephi 3:16)
For it were not possible that our father, Lehi, could have remembered all these things, to have taught them to his children, except it were for the help of these plates [of brass]; for he having been taught in the language of the Egyptians therefore he could read these engravings, and teach them to his children, that thereby they could teach them to their children, and so fulfilling the commandments of God, even down to this present time. I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites (Mosiah 1:4–5)
Therefore he took the records which were engraven on the plates of brass, and also the plates of Nephi, and all the things which he had kept and preserved according to the commandments of God (Mosiah 28:11)
And now, as I said unto you, that after king Mosiah had done these things, he took the plates of brass, and all the things which he had kept, and conferred them upon Alma, who was the son of Alma; yea, all the records, and also the interpreters, and conferred them upon him, and commanded him that he should keep and preserve them (Mosiah 28:20)
And these plates of brass, which contain these engravings, which have the records of the holy scriptures upon them, which have the genealogy of our forefathers, even from the beginning—Behold, it has been prophesied by our fathers, that they should be kept and handed down from one generation to another, and be kept and preserved by the hand of the Lord (Alma 37:3–4)
And now, it has hitherto been wisdom in God that these things [plates of brass] should be preserved (Alma 37:8)
And it may suffice if I only say they [plates of brass] are preserved for a wise purpose, which purpose is known unto God; for he doth counsel in wisdom over all his works, and his paths are straight, and his course is one eternal round (Alma 37:12)
And now remember, my son, that God has entrusted you with these things [plates of brass], which are sacred, which he has kept sacred, and also which he will keep and preserve for a wise purpose in him, that he may show forth his power unto future generations (Alma 37:14)
For he promised unto them that he would preserve these things [plates of brass] for a wise purpose in him, that he might show forth his power unto future generations. … therefore they shall be preserved (Alma 37:18–19)
Yea, let us preserve our liberty as a remnant of Joseph; yea, let us remember the words of Jacob [upon the plates of brass], before his death, for behold, he saw that a part of the remnant of the coat of Joseph was preserved and had not decayed. And he said—Even as this remnant of garment of my son hath been preserved, so shall a remnant of the seed of my son be preserved by the hand of God, and be taken unto himself, while the remainder of the seed of Joseph shall perish, even as the remnant of his garment (Alma 46:24)
And Nephi, the son of Helaman, had departed out of the land of Zarahemla, giving charge unto his son Nephi, who was his eldest son, concerning the plates of brass, and all the records which had been kept, and all those things which had been kept sacred from the departure of Lehi out of Jerusalem (3 Nephi 1:2)

26. Brass Plates Are True

Wherefore, my brethren, I would that ye should consider that the things which have been written upon the plates of brass are true; and they testify that a man must be obedient to the commandments of God (1 Nephi 22:30)
O my sons, I would that ye should remember that these sayings are true, and also that these records [plates of brass] are true (Mosiah 1:6)
My brother has called upon the words of Zenos, that redemption cometh through the Son of God, and also upon the words of Zenock; and also he has appealed unto Moses [all writings from the plates of brass], to prove that these things are true (Alma 34:7)

27. Search

And after they had given thanks unto the God of Israel, my father, Lehi, took the records which were engraven upon the plates of brass, and he did search them from the beginning. (1 Nephi 5:10)
And we had obtained the records [plates of brass] which the Lord had commanded us, and searched them and found that they were desirable …. And now I, Nephi, do not give the genealogy of my fathers in this part of my record (1 Nephi 5:21–6:1)
And for this intent we keep the law of Moses [upon the plates of brass], it pointing our souls to him; … Wherefore, we search the prophets [plates of brass], and we have many revelations and the spirit of prophecy (Jacob 4:5–6)
And it came to pass that peace and the love of God was restored again among the people; and they searched the scriptures [plates of brass], and hearkened no more to the words of this wicked man. (Jacob 7:23)
And he also taught them concerning the records which were engraven on the plates of brass, saying …. I would that ye should remember to search them diligently, that ye may profit thereby (Mosiah 1:3–7)
And it came to pass after he had made an end of speaking unto the people many of them did believe on his words, and began to repent, and to search the scriptures [including the plates of brass] (Alma 14:1)
for they were men of a sound understanding and they had searched the scriptures [including the plates of brass] diligently, that they might know the word of God (Alma 17:2)
But behold, I say unto you, if ye suppose that ye cannot worship God, ye do greatly err, and ye ought to search the scriptures [including the plates of brass]; if ye suppose that they have taught you this, ye do not understand them (Alma 33:2)
And now, whoso readeth, let him understand; he that hath the scriptures [including the plates of brass], let him search them, and see and behold if all these deaths and destructions by fire, and by smoke, and by tempests, and by whirlwinds, and by the opening of the earth to receive them, and all these things are not unto the fulfilling of the prophecies of many of the holy prophets. … Yea, the prophet Zenos did testify of these things (3 Nephi 10:14–16)
Ye remember that I spake unto you, and said that when the words of Isaiah [upon the plates of brass] should be fulfilled—behold they are written, ye have them before you, therefore search them (3 Nephi 20:11)
And now, behold, I say unto you, that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah [upon the plates of brass] … Search the prophets, for many there be that testify of these things (3 Nephi 23:1–5)
Search the prophecies of Isaiah [upon the plates of brass]. Behold, I cannot write them (Mormon 8:23)

28. Nephi Took Plates

And we did take our tents and whatsoever things were possible for us, and did journey in the wilderness for the space of many days. … And I, Nephi, had also brought the records which were engraven upon the plates of brass; and also the ball, or compass, which was prepared for my father by the hand of the Lord, according to that which is written (2 Nephi 5:7–12)
And again, they were wroth with him because he departed into the wilderness as the Lord had commanded him, and took the records which were engraven on the plates of brass, for they said that he robbed them (Mosiah 10:16)

29. Associated with Liahona

And we did take our tents and whatsoever things were possible for us, and did journey in the wilderness for the space of many days. … And I, Nephi, had also brought the records which were engraven upon the plates of brass; and also the ball, or compass, which was prepared for my father by the hand of the Lord, according to that which is written (2 Nephi 5:7–12)
And moreover, he also gave him charge concerning the records which were engraven on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or director, which led our fathers through the wilderness, which was prepared by the hand of the Lord (Mosiah 1:16)
I have somewhat to say concerning the thing which our fathers call a ball, or director—or our fathers called it Liahona, which is, being interpreted, a compass; and the Lord prepared it [Alma discusses several important Nephite artifacts in this chapter, including the plates of brass] (Alma 37:38)
For behold, it is as easy to give heed to the word of Christ [including those found on the plates of brass], which will point to you a straight course to eternal bliss, as it was for our fathers to give heed to this compass, which would point unto them a straight course to the promised land (Alma 37:44)

30. Associated with Sword of Laban

And I, Nephi, had also brought the records which were engraven upon the plates of brass; and also the ball, or compass, which was prepared for my father by the hand of the Lord, according to that which is written. And I, Nephi, did take the sword of Laban, and after the manner of it did make many swords (2 Nephi 5:12–14)
And moreover, he also gave him charge concerning the records which were engraven on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or director, which led our fathers through the wilderness (Mosiah 1:16)

31. Associated with the Interpreters

And now, as I said unto you, that after king Mosiah had done these things, he took the plates of brass, and all the things which he had kept, and conferred them upon Alma, who was the son of Alma; yea, all the records, and also the interpreters, and conferred them upon him (Mosiah 28:20)
And now, my son, these interpreters were prepared that the word of God might be fulfilled, which he spake [Alma also discusses the brass plates at length in this chapter] (Alma 37:24)

32. Retain Brightness

Wherefore, he said that these plates of brass should never perish; neither should they be dimmed any more by time (1 Nephi 5:19)
And now behold, if they [plates of brass] are kept they must retain their brightness; yea, and they will retain their brightness; yea, and also shall all the plates which do contain that which is holy writ (Alma 37:5)

33. All Nations

That these plates of brass should go forth unto all nations, kindreds, tongues, and people who were of his seed (1 Nephi 5:18)
Behold, it has been prophesied by our fathers, that they [plates of brass] should be kept and handed down from one generation to another, and be kept and preserved by the hand of the Lord until they should go forth unto every nation, kindred, tongue, and people (Alma 37:4)

Endnotes

^1. For several recent studies establishing a plausible origin story for the brass plates and the Nephite scribal tradition which they helped perpetuate, see Noel B. Reynolds, “A Backstory for the Brass Plates,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 53 (2022): 199–254. See also, Noel B. Reynolds, “The Last Nephite Scribes,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 53 (2022): 95–138; Noel B. Reynolds, “Lehi and Nephi as Trained Manassite Scribes,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship (2022): 161–216.
^2. This list derives from research conducted by Evidence Central staff.
^3. The only exceptions are elements #14 (Neum) and #16 (Ezias), which only appear in one passage each. It should be noted, however, that the content from Neum—his statement that Jesus would be “crucified” (1 Nephi 19:10)—is likely alluded to in 2 Nephi 25:13.
^4. This chart was created by Evidence Central and is based on research conducted by Evidence Central staff.
^5. For example, much of the brass plates content found in Mosiah 1 is first introduced to the reader in 1 Nephi 3–5 (see elements 2, 5, 9, 17, 18, 21, 25), but other shared details don’t crop up until 1 Nephi 22 and 2 Nephi 5 (see elements 26, 29, 20). Alma 37 seems to be drawing from a similar set of shared concepts, except it has a few unique correspondences with Mosiah 1 (elements 22 and 23) as well as some additional exclusive relationships with 1 Nephi 5 (elements 32 and 33). If we look at Helaman 8, we find another unique development, as this chapter’s contents relate to 1 Nephi 19 (elements 12, 13, 15) in a way that neither Mosiah 1 nor Alma 37 does. And this is simply a sample, taken from chapters with the highest concentrations of elements. A good number of other noteworthy developments of brass plates content could be cited.
^6. It should be noted that even though many of these elements arise in conjunction with the brass plates, and even though they play a consistent and legitimate role in helping define and understand those plates, many of them are not exclusively associated with the brass plates. In many instances, Nephite authors applied the same or similar sets of ideas and unique descriptions to their own prophetic or scriptural writings. This, of course, is rather expected, seeing that the brass plates provided a template for them to follow, both as to the manner of prophetic discourse as well as the medium (metal plates) upon which it could be inscribed for lasting value. Here are some examples of the overlap that occurs with some of these elements, accompanied in each case by a single passage for reference, although more could be cited: #1 Engraven (1 Nephi 9:3), #5 From Beginning (Alma 18:38), #9 Holy Prophets (Mosiah 1:2), #19 Great Worth (2 Nephi 33:3), #22 Mysteries (1 Nephi 1:1), #23 Remembrance (Mosiah 1:6), #24 Added Testimonies (2 Nephi 11:3), #25 Keep and Preserve (2 Nephi 25:21), #26 Are True (2 Nephi 11:3), #27 Search (Mosiah 1:7).
^7. The only other place that “profit” and “learning” show up together in the Standard Works is in Lehi’s statements in 2 Nephi 2:14: “And now, my sons, I speak unto you these things for your profit and learning.” Yet this chapter itself appears to be heavily influenced by the brass plates, as it interacts extensively with information in the book of Genesis, quotes an unidentified source in verse 17 that was almost certainly from the brass plates, and has several correlations with material in the Book of Moses. For additional information about these relationships, see Jeff Lindsay and Noel B. Reynolds, “‘Strong Like unto Moses’: The Case for Ancient Roots in the Book of Moses Based on Book of Mormon Usage of Related Content Apparently from the Brass Plates,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44 (2021): 1–92; Noel B. Reynolds, “The Brass Plates Version of Genesis,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 34 (2020): 63–96; Book of Mormon Central, “Why Did Lehi ‘Suppose’ the Existence of Satan?” KnoWhy 43 (February 29, 2016).
^8. See for instance, Richard B. Hays, Stefan Alkier, Leroy A. Huizenga, eds., Reading the Bible Intertextually (Waco, TX: Baylor University Press, 2009); Benjamin Sommer, “Inner-Biblical Interpretation,” in The Jewish Study Bible, ed. Adele Berlin and Marc Zvi Brettler (New York, NY: Oxford University Press, 2004), 1829–1835; Gershon Hepner, “Verbal Resonance in the Bible and Intertextuality,” Journal for the Study of the Old Testament 96 (2001): 3–27; Benjamin Sommer, “Exegesis, Allusion and Intertextuality in the Hebrew Bible: A Response to Lyle Eslinger,” Vetus Testamentum 46 (1996): 479–89; Richard B. Hays, Echoes of Scripture in the Letters of Paul (New Haven, CT: Yale University Press, 1993); Yair Zakovitch, An Introduction to Inner-Biblical Interpretation [Hebrew] (Even-Yehuda: Reches, 1992); Michael Fishbane, “Inner-Biblical Exegesis: Types and Strategies of Interpretation in Ancient Israel” in The Garments of Torah: Essays in Biblical Hermeneutics (Bloomington: Indiana University Press, 1992), 3–15; Danna Nolan Fewell, ed., Reading Between Texts: Intertextuality and the Hebrew Bible (Louisville, KY: Westminster/John Knox Press, 1992); Michael Fishbane, Biblical Interpretation in Ancient Israel (Oxford: Clarendon Press, 1985).
^9. When Nephi’s family obtained the brass plates, they discovered that they contained the “five books of Moses” as well as “the prophecies of the holy prophets, from the beginning, even down to the commencement of the reign of Zedekiah” (1 Nephi 5:13). Nephi later learned that the “record of the Jews” which would be had among the Gentiles—meaning the Bible—would be “a record like unto the engravings which are upon the plates of brass” (1 Nephi 13:23).
^10. For a decently sized sampling of such studies, see Royal Skousen with the collaboration of Stanford Carmack, King James Quotations in the Book of Mormon, Part 5 of The History of the Text of the Book of Mormon, Volume 3 of The Critical Text of the Book of Mormon (Provo, UT: FARMS and BYU Studies, 2019); David Rolph Seely, “Presentation on Deuteronomy in the Book of Mormon” (Springville, UT: Book of Mormon Central, 2015); Shon Hopkin and John Hilton III, “Samuel’s Reliance on Biblical Language,” Journal of Book of Mormon Studies 24 (2015): 31–52; Kenneth L. Alford and D. Bryce Baker, “Parallels between Psalms 25–31 and the Psalm of Nephi,” in Ascending the Mountain of the Lord: Temple, Praise, and Worship in the Old Testament (2013 Sperry Symposium), ed. Jeffrey R. Chadwick, Matthew J. Grey, and David Rolph Seely (Salt Lake City and Provo, UT: Deseret Book and Religious Studies Center, Brigham Young University, 2013), 312–328; John Hilton III, “Old Testament Psalms in the Book of Mormon,” in Ascending the Mountain of the Lord: Temple, Praise, and Worship in the Old Testament (2013 Sperry Symposium), ed. Jeffrey R. Chadwick, Matthew J. Grey, and David Rolph Seely (Salt Lake City and Provo, UT: Deseret Book and Religious Studies Center, Brigham Young University, 2013), 291–311; Ben McGuire, “Nephi and Goliath: A Case Study of Literary Allusion in the Book of Mormon,” Journal of the Book of Mormon and Other Restoration Scripture 18, no. 1 (2009): 16–31; Alan Goff, “How Should We Then Read? Reading Mormon Scripture after the Fall,” FARMS Review 21, no. 1 (2009): 137–178; Noel B. Reynolds, “The Israelite Background of Moses Typology in the Book of Mormon,” BYU Studies 44, no. 2 (2005): 5–23; Noel B. Reynolds, “Lehi as Moses,” Journal of Book of Mormon Studies 9, no. 2 (2000): 26–35; Donald W. Parry and John W. Welch, eds., Isaiah in the Book of Mormon (Provo, UT: FARMS, 1998); S. Kent Brown, “The Prophetic Laments of Samuel the Lamanite,” in From Jerusalem to Zarahemla: Literary and Historical Studies of the Book of Mormon (Provo, UT: Religious Studies Center, 1998), 163–180; S. Kent Brown, “The Exodus Pattern of the Book of Mormon,” in From Jerusalem to Zarahemla: Literary and Historical Studies of the Book of Mormon (Provo, UT: BYU Religious Studies Center, 1998), 75–98, published previously in BYU Studies Quarterly, 30, no. 3: (1990): 111–126; Alan Goff, “Uncritical Theory and Thin Description: The Resistance to History,” Review of Books on the Book of Mormon 7, no. 1 (1995): 193–206; Bruce J. Boehm, “Wanderers in the Promised Land: A Study of the Exodus Motif in the Book of Mormon and Holy Bible,” Journal of Book of Mormon Studies 3, no. 1 (1994): 187–203; Alan Goff, “Boats, Beginnings, and Repetitions,” Journal of Book of Mormon Studies 1, no. 1 (1992): 67–84; John W. Welch, Gordon C. Thomasson, Robert F. Smith, “Abinadi and Pentecost,” in Reexploring the Book of Mormon, ed., John W. Welch (Salt Lake City, UT: Deseret Book, 1992), 135–138; Alan Goff, “A Hermeneutic of Sacred Texts: Historicism, Revisionism, Positivism, and the Bible and Book of Mormon,” (MA dissertation, Brigham Young University, 1970), 92–99.
^11. See John W. Welch and J. Gregory Welch, Charting the Book of Mormon: Visual Aids for Personal Study and Teaching (Provo, UT: FARMS, 1999), chart 96. See also Skousen and Stanford Carmack, King James Quotations in the Book of Mormon, 289–431.
^12. See Evidence Central, “Book of Mormon Evidence: No Notes or Reference Materials,” Evidence# 0108, November 2, 2020, online at evidencecentral.org.
^13. See Skousen and Stanford Carmack, King James Quotations in the Book of Mormon, 85: “What is especially striking is that the original Book of Mormon chapters for the biblical quotations are based on thematic and narrative cohesiveness and they do not generally correspond with the King James chapter breaks. This result argues against the supposition that Joseph Smith used a King James Bible when he came to the long biblical quotations and copied the text from the chapters that he would have found in every printed edition of the King James Bible. It also argues against the supposition that Oliver Cowdery was given a marked-up copy of the King James Bible to copy the text into … the original Manuscript.” The authors further note that “Oliver’s misspellings and mishearings for the biblical quotations in [the original manuscript] conclusively shows that the King James quotations were dictated to him, not visually copied by him.” See also pp. 129–131.
^14. See John A. Tvedtnes and Matthew Roper, “‘Joseph Smith’s Use of the Apocrypha’: Shadow or Reality?” FARMS Review of Books 8, no. 2 (1996): 330–332.
^15. For several studies exploring the rhetorical and theological implementation of Isaiah in the Book of Mormon, see RoseAnn Benson and Shon D. Hopkin, “Finding Doctrine and Meaning in Book of Mormon Isaiah,” Religious Educator 15, no. 1 (2014): 95–122; John Gee and Matthew Roper, “‘I Did Liken All Scriptures Unto Us’: Early Nephite Understandings of Isaiah and Implications for ‘Others’ in the Land,” in The Fulness of the Gospel: Foundational Teachings from the Book of Mormon (Salt Lake City, UT: Deseret Book, 2003), 51–65; Parry and Welch, eds., Isaiah in the Book of Mormon; Garold N. Davis, “Pattern and Purpose of the Isaiah Commentaries in the Book of Mormon,” in Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson, ed. Davis Bitton (Provo, UT: FARMS, 1998), 277–303; S. Kent Brown, “What is Isaiah Doing in First Nephi? Or, How Did Lehi’s Family Fare So Far from Home?” in From Jerusalem to Zarahemla: Literary and Historical Studies of the Book of Mormon (Provo, UT: BYU Religious Studies Center, 1998), 9–27; Monte S. Nyman, “Abinadi’s Commentary on Isaiah,” in Mosiah, Salvation Only Through Christ, ed. Monte S. Nyman and Charles D. Jr. (Provo, UT: Brigham Young University, Religious Studies Center, 1991), 161–186; Avraham Gileadi, “Isaiah—Key to the Book of Mormon,” in Rediscovering the Book of Mormon, ed. John L. Sorenson and Melvin J. Thorne (Salt Lake and Provo, UT: Deseret Book and FARMS, 1991), 197–206.
^16. See 1 Nephi 19:10; Alma 33:15–16, Helaman 8:20; 3 Nephi 10:16.
^17. For a brief explanation of the name and identity of Ezias, see Book of Mormon Onomasticon, “EZIAS,” online at onoma.lib.byu.edu.
^18. See, for example, 1 Nephi 22:15–17; 2 Nephi 2:17, 30; Alma 60:23; Mormon 8:20.
^19. See Lindsay and Reynolds, “‘Strong Like unto Moses’,” 1–92; Reynolds, “The Brass Plates Version of Genesis,” 63–96. One might also consider Alma’s comments made about Melchizedek and the priesthood in Alma 13 as having a likely brass plates origin.
^20. See, for instance, Tad R. Callister, “God’s Compelling Witness: The Book of Mormon,” General Conference, October 2017, online at churchofjesuschrist.org: “In addition, one might ask: where did Joseph get … the allegory of the olive tree with all its complexity and doctrinal richness? When I read this allegory, I have to map it out to follow its intricacies. Are we now supposed to believe that Joseph Smith just dictated these sermons off the top of his head with no notes whatsoever?”
^21. See Evidence Central, “Book of Mormon Evidence: Mosiah-First Translation Sequence,” Evidence# 0086, September 19, 2020, online at evidencecentral.org.
^22. Alan Goff has made a similar argument regarding details pertaining Lehi’s vision of the Tree of Life. See Alan Goff, “Positivism and the Priority of Ideology in Mosiah-First Theories of Book of Mormon Production,” FARMS Review 16, no. 1 (2004): 31. This same line of reasoning also applies to the material in the Book of Moses, which was dictated after the Book of Mormon and yet has numerous textual parallels scattered throughout the Nephite record. See Lindsay and Reynolds, “‘Strong Like unto Moses’,” 1–92; Reynolds, “The Brass Plates Version of Genesis,” 63–96.
^23. See Evidence Central, “Book of Mormon Evidence: No Notes or Reference Materials,” Evidence# 0108, November 2, 2020, online at evidencecentral.org.
^24. See 1 Nephi 10:12–14; 15:7–19; 19:24. See also, Evidence Central, “Book of Mormon Evidence: Olive Tree Intertextuality,” Evidence# 0377, November 8, 2022, online at evidencecentral.org.
^25. For more general treatments of this editorial feature in the Book of Mormon, see Evidence Central, “Book of Mormon Evidence: Editorial Promises,” Evidence# 0084, September 19, 2020, online at evidencecentral.org; Evidence Central, “Book of Mormon Evidence: Previews and Summaries of Embedded Documents,” Evidence# 0039, September 19, 2020, online at evidencecentral.org.
^26. See Evidence Central, “Book of Mormon Evidence: Complexity (main category),” online at evidencecentral.org. It would have been much easier for an individual like Mormon to collect and abridge underlying documents that already contained quotes and allusions to a genuine collection of prophetic writings, than for an author like Joseph Smith to invent a story about the brass plates, keep track of numerous details about their contents, fabricate several texts that belonged on those plates, and then either quote or paraphrase—from memory alone—hundreds of biblical passages that were allegedly contained on those plates.
^27. See Evidence Central, “Book of Mormon Evidence: Witnesses of the Translation,” Evidence# 0001, September 19, 2020, online at evidencecentral.org.
^28. See Evidence Central, “Book of Mormon Evidence: Joseph Smith’s Education,” Evidence# 0001, September 19, 2020, online at evidencecentral.org; Evidence Central, “Book of Mormon Evidence: Joseph Smith Compared with Contemporary Authors,” November 2, 2020, online at evidencecentral.org.
^29. See Evidence Central, “Book of Mormon Evidence: No Notes or Reference Materials,” November 2, 2020, online at evidencecentral.org. For additional problems with the assumption that Joseph Smith dictated the contents of the Book of Mormon from memory, see Brian C. Hales, “Curiously Unique: Joseph Smith as Author of the Book of Mormon,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 31 (2019): 151–190; Brian C. Hales, “Joseph Smith as a Book of Mormon Storyteller,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 46 (2021): 253–290.
^30. See Evidence Central, “Book of Mormon Evidence: No Substantive Revisions,” October 12, 2021, online at evidencecentral.org.
^31. See Evidence Central, “Book of Mormon Evidence: Rapid Translation,” September 19, 2020, online at evidencecentral.org.

Complexity

Editing

Brass Plates Consistencies

Book of Mormon

Evidence #392 | February 14, 2023