This is a cool article that challenges the commonly viewed dynamic between Cpt. Moroni and Pahoran. Moran argues that our modern cultural sensibilities may lead us to dampen our praise of Moroni in his unapologetic criticism of Pahoran's perceived negligence. One critical point Moran sheds light on is the fact that Pahoran somehow was able to send a small army of men to aid the soldiers under Cpt. Moroni and yet never thought to notify of the Zarahemlan insurgence while doing so. Maybe Pahoran wasn't so innocent and graceful as initially thought.

This study analyzes the narrative structure of the abridged sections of the Book of Mormon by using Nephi's prophecies as found in 1 Nephi 12 as a frame through which to recount the history of the Nephite people, namely:

1. the war and civil strifes of the Nephites before the coming of Christ to the Americas (1–5),
2. Christ's ministry in the Americas (6–10),
3. the succeeding righteous Nephite generations (11–12), and
4. the eventual destruction of the Nephites (13–19).

This framing device may help us understand the sometimes unclear decisions of Mormon's abridgement, including but not limited to:

1. the inclusion of a long recounting of mostly secular and military disputes in a primarily spiritual text (Alma 43–63, the "War Chapters"),
2. the very brief account of the idyllic society found in 4 Nephi (which covers a period of about 200 years in just four pages), and
3. the deliberate exclusion of accounts of righteous Nephites before their final destruction.

This is a section of The Book of Mormon: Fourth Nephi Through Moroni, From Zion to Destruction by Charles D. Tate Jr. and Monte S. Nyman.
Why is the Jaredite record (which chronologically should come first) placed near the very end of the Book of Mormon? The following reasons are proposed:

1. the small plates (1 Nephi–Omni) deal with familial covanental struggles, the large plates (Mosiah–4 Nephi) deal with national (Nephite) covanental struggles, and the Jaredite records (Ether) begin with a family story and ends with a nation story about trying to keep covanents with God, and
2. a three-pronged pattern exists when God makes covenants, and the book of Ether is the "third leg" of the overarching pattern in the Book of Mormon.

Ultimately, the three different plates (those of Nephi, Mormon, and Ether) are each used to establish a covenant between us and God. The agreement that's layed out is this: if we worship God in and through Jesus Christ, we will be preserved and prosper.

Kraus provides an new translation for Isaiah 22:20-25 to emphasize the imagery of the temple in Isaiah's oracle. Here are a few notable changes:

1. תמושׁ (tāmûs) translated to have a conditional tense (i.e. "should be removed," as opposed to "will be removed") (25),
2. a connection made between the "jars" הנבלימ (hanvālim) found in verse 24 and the temple vessels used by priests, and
3. removal of the effective כ/ל added by translators (coph/lamed, meaning "as"), transforming the originally thought meaning of Eliakim being struck as a nail in a sure place to Eliakim himself being struck in a sure place (23).

Roper brilliantly draws connections to the gospel as taught by Alma, Amulek, and Zeezrom to the Zoramites (apostate Nephite group led by Zoramites):

1. the "night of darkness" that awaits the unrepentant (Alma 34:33) is compared to the "cloud of darkness" that shrouded the Lamanite prison guards when trying to kill Nephi and Lehi (Helaman 5:28),
2. the way in which the devil "encircle[s] you about with his chains"
(Alma 12:6) contrasts how Nephi and Lehi were "encircled about" by a wall of fire to protect them due to their righteousness (Helaman 5:23-25), and
3. how Alma taught the Zoramites about how looking toward God both figuratively and literally will point us towards eternal life (Alma 33:19,21-22) is very similar to how Aminadab counseled his fellow Zoramite dissenters to look upon the transfigured faces of Nephi and Lehi while they beheld the opening of the heavens to have faith in Christ (Helaman 5:36-41).

The Book of Jubilees is an ancient Jewish text, the earliest complete manuscript of which was medieval and Ethiopian. In 1947 with the discovery of the Dead Sea Scrolls, several fragments of this book were found. Clark in this article draws several comparisons with Jubilees 1 and Moses 1:

1. both are a preface to God's revelation to Moses of the creation account,
2. both insist Mosaic authorship (against the current consensus of academics), and that he was directed to write these revelations for the benefit of future generations, and
3. both foretell of a future age of divine revelation for believers.

Clark also notes some portions of Moses 1 that have no analogue in Jubilees 1, namely:

1. Moses being given revelation about the Only Begotten, and
2. Moses' encounter with Satan.

Clark continues to list some of the other similarities between Moses 1 and other Jewish sources (mostly Rabbinical), including, but not limited to:

1. Moses' vision of all things,
2. the Earth as one of a great multitude of worlds,
3. the purpose of God's many works, and
4. a view of the Latter Days.

This article compares and contrasts the Sermon on the Mount (Matthew) and the Sermon at the Temple (3 Nephi). Here are some key differences:

Sermon on the Mount	Sermon at the Temple
Pre-resurrection Law will be fulfilled (Matt. 5:18) Praying that "thy kingdom come" (Matt. 6:10) [phrase missing; Christ not yet perfected & work not yet completed]	Post-resurrection Law has been fulfilled (3 Ne. 12:18) [phrase missing; kingdom has already come] Should be perfect as Christ (3 Ne. 13:9-13)
Palestinian Cultural Artifacts "Farthing" (Matt. 5:26) Not swearing "by Jerusalem, ... the city of the great King" (Matt. 5:35)	Nephite Cultural Artifacts "Senine" (3 Ne. 12:26) [not included, but Welch suggests that this may've been added into the Matthew account well after Christ's ascension]
Oral Law Emphasized "Ye have heard that it was said" (Matt. 5:21, 27)	Written Law Emphasized "It is written" (3 Ne. 12:21, 27, 33, 38, 43)
What exactly is the Sermon? (Ideals? Commandments? Principles?) [This is apparently still being debated by scholars.]	Convenant-Focused Commandments Christ specifies those "who come unto me" (3 Ne. 12:3, 19, 20, 23) will receive the Kingdom.
[No Ecclesiastical Direction]	Ecclesiastical Direction Given Christ called 12 apostles and other priesthood leaders (3 Ne. 12:1-2) All believers instructed to get baptized to BECOME the salt of the earth (3 Ne. 12:13; 18:5)

A well-written summary of each of the plates used in the Book of Mormon: their contents and narrative style. There is an excellent graphic of the plates in comparison to the modern Book of Mormon.

An excellent resource that includes graphics explaining the Book of Mormon record-keeping and genealogical lineage. Also includes graphic outlining whose words are quoted in each of the books.

A Jewish perspective on the Book of Mormon. Boyd was born and raised a Jew, and converted to the Church. This article points out specifics in the Book of Mormon that would suggest its authenticity as a Hebraic text. Among those include:

1. the existence and usage of "reformed Egyptian" by the Nephites,
2. the olive tree alegory in Jacob 5 parallelling the blessing Abraham gave to Isaac, and
3. the Urim and Thummim as sacred objects used both in dispenations past and present.

An interesting look into the etymologies and narrative plausibility of the names of Paanchi, Pacumeni, and Pahoran.