Callimachus, in "Hymn III: To Artemis" describes deer being used to draw a chariot.

Barnard Schudder's translation of the 13th-century Icelandic "Egil's Saga" contains "baptized" and "churches."

William Shakespeare's Hamlet speaks of death as "the undiscovered country" from which "no traveler returns."

Arthur Dobbs, in 1744, uses "American Oxen" to refer to Beeves (Cow).

Francesco Saverio Clavigero makes reference to Spanish comparing native fibers to silk.

Alexander Von Humboldt reports on his travels in Central and South America; notes that the Incas and Peruvians used a form of cement.

Richard Henry Bonnycastle reports finding large stones in Mexico which were "cemented" together.

Josiah Priest quotes from Hamlet by describing death as "that bourne from whence no traveller returns."

Webster's 1828 dictionary provides different definitions of "ox," including "male of the bovine genus" as well as both the males and females when speaking of wild animals of this kind.

One definition of "rust" from Webster's 1828 dictionary is "any foul matter contracted; as rust on corn or salted meat."

Webster's 1828 entry for "brass" defines it as "an alloy of copper and zink."

Webster's 1828 dictionary's entry for "barge" defines it as a "vessel or boat of state" or a " flat-bottomed vessel of burthen, for loading and unloading ships."

Webster's 1828 dictionary defines "viol" as "A stringed musical instrument, of the same form as the violin, but larger."

Webster's 1828 dictionary has an entry for "church"; defines it both as a building as well as collective body of people.

Webster's 1828 dictionary contains "raca," a word adopted from the Aramaic language.

Webster's 1828 Dictionary contains "Bruit," a word of French origin that has the meaning of "Report; rumor; fame."

The 1830 Book of Mormon lacks the later interpretive gloss "or, out of the waters of baptism" in its quote of Isaiah 48:1.

E. D. Howe argues that the reference to Laban's steel sword is an anachronism.

Critic of the Church writing under the name "Z—a" states that the Book of Mormon contains anachronistic references to gunpowder, the mariner's compass, and quotes from Shakespeare.

The Bible Christian argues the reference to windows in Ether 2 is anachronistic.

John Lloyd Stephens book, Incidents of Travel in Central America, Chiapas, and Yucatan, introduces English readers to the Maya ruins of Mesoamerica.

Robert D. Foster, in a letter to Joseph Smith (June 1844) uses "adieu."

Gulielmi Greenfield glosses Αποτασσομαι as "bid adieu".

John Hyde argues against the antiquity of the Book of Mormon based on the purported use of metal plates in antiquity.

Orson Pratt discusses recent discoveries in the New World and their relationship to the animals referenced in the Book of Ether.

Robert W. Shufeldt reports on the presence of pearl-oysters along the Isthmus of Tehuantepec.

Moses Thatcher discusses the presence of horses elephants, asses, oxen, and glass in the Book of Mormon and in light of New World discoveries.

Clark Braden criticizes the mention of "glass" in the Book of Mormon.

Daniel G. Brinton notes that the Post-Classic highland Maya of Guatemala worked metals and iron "in a variety of decorative manners."

Martin Thomas Lamb writes that the gold plates, or any metal plates referenced in the Book of Mormon, never existed in antiquity.

Martin Thomas Lamb argues that the depiction of the religion in Central America in the Book of Mormon is anachronistic and historically inaccurate.

Désiré Charnay calls wheeled figurines discovered in Mexico as "chariots."

Lu B. Cake argues that the use of Egyptian by Hebrews to be a historical problem with the Book of Mormon; claims that Hebrews did not use metal plates for their Scriptures.

Lu B. Cake argues that the contents of the Brass Plates contradicts the narrative in 2 Kings 22 concerning the rediscovery of the book of Deuteronomy.

W. T. Hilton reports on a debate between D. H. Bays (Campbellite) and H. C. Smith (RLDS) on February 1901; notes that RLDS representative pointed to cement in the New World as evidence for the Book of Mormon.

B. H. Roberts responds to the alleged presence of Shakespeare in the Book of Mormon.

Fernando Cortes, in a letter to Charles V, notes that everything in the markets in central America were sold by a kind of measure.

Charles A. Shook argues that horses and barley are anachronisms in the Book of Mormon; they were not known in the New World until the arrival of the Spanish.

John R. Swanton reports a Native American tradition concerning elephants; they were called "long-nosed-spirit."

Emilius Oviatt Randall and Daniel Joseph Ryan, writing in 1912, argue that Native Americans did not have any alphabet, except for a syllabary invented in the 19th century among the Cherokees.

Thomas Heath summarizes the heliocentric theory of Aristarchus.

Charles A. Shook critiques the Book of Mormon's references to cement and metal working in the New World.

Stuart Martin references the alleged quotation from Shakespeare, the Liahona as a mariner's compass, and "steel" as being anachronisms in the Book of Mormon.

W. E. Riter inquires of James E. Talmage about Book of Mormon questions.

James E. Talmage uses Book of Mormon as evidence for horses in America.

Janne M. Sjodahl criticizes "higher criticism" of Bible and BOM in Juvenile Instructor.

James H. Snowden claims that the Book of Mormon's references to words such as "Gospel," "baptize," barges," and "Churches" are anachronisms; claims Joseph also included KJV errors into the text.

Janne M. Sjodahl discusses the weight of the plates; postulates they were made of a copper alloy and were considerably lighter in weight than plates made only of 23-karat gold.

M. D. Brown argues that the use of "viol" in 2 Nephi 15:12 (Isaiah 5:12) and 2 Nephi 24:11 (Isaiah 14:11) is an anachronism.

John A. Widtsoe and Franklin S. Harris, Jr., discuss the weight and composition of the gold plates.

John A. Widtsoe and Franklin S. Harris, Jr., discuss the use of metal plates for written records in antiquity.

Alberto Francisco Pradeau suggests that small gold planchets made by the Aztecs were also used in trade as a form of currency.

Gordon F. Ekholm discusses the discoveries of wheeled toys in pre-Columbian Mexico.

Beej Averitt and Paul Averitt provides photographic evidence for New World mastodons in The Desert Magazine.

Whitney R. Cross provides an overview of the Morgan affair and anti-Masonry in New York in the 1800s.

Ludwell H. Johnson reports on traditions about ancient mastodons and elephants in the New World.

Franklin S. Harris Jr., addresses some purported anachronisms in the Book of Mormon (e.g, alleged quotation from Hamlet in 2 Nephi 1:14; the personal name "Sam").

Cyrus H. Gordon notes that an Ugaritic tablet from 1400 BC where a lunar goddess is called the Ugaritic counterparts of 'almah (young woman) and bethulah (virgin).

Rose Marie Reid, in a fictitious discussion between a missionary and Jewish investigator, discusses evidence for pre-Christian knowledge of baptism.

Sylvanus G. Morley reports that the Maya could calculate the solar year with accuracy similar to modern astronomy.

Sylvanus G. Morley reports that the Maya achieved a high degree of astronomical accuracy.

Clayton E. Ray writes on potential for Pre-Columbian horses in Journal of Mammalogy.

Thomas F. O'Dea critiques the Book of Mormon as reflecting 19th-century revivalism and its knowledge of Christ in pre-Christian times.

Thomas F. O’Dea argues that the Book of Mormon reflects the politics and government structures of 19th-century America.

Hugh W. Nibley discusses the presence of Greek names (e.g., Timothy) in the Book of Mormon; notes that contact between Syria, Palestine, and the Aegean world has been dated to at least the 14th century BC.

Thomas F. O'Dea claims that the depiction of the "great and abominable Church" in 1 Nephi 13 reflects 19th-century anti-Catholic sentiments.

Franklin S. Harris, Jr., in an article in The Instructor, discusses the use of writing on metal plates in antiquity.

Roy Weldon discusses evidence for knowledge of textiles in ancient Central America.

Roy Weldon (RLDS) discusses the evidence for astronomy in ancient Mexico.

A. Starker Leopold discusses the bighorn sheep; it is present in parts of northern Mexico.

A. Starker Leopold discusses the presence of the peccary in Mexico.

R. B. Y. Scott discusses the various weights and measurements used in the Bible; includes discussion of weights/measurements for currency among pre-exilic Israelites and other cultures.

Eric L. Titus argues that 1 Corinthians is an interpolation to the text of First Corinthians.

Mario Stephen Depillis argues that the Book of Mormon contains anachronistic allusions to Anti-Masonry.

Ariel L. Crowley discusses the use of writing on metal plates in antiquity.

Archibald W. Hunter argues that "faith, hope, and love" is a "Christian triad" that predates 1 Corinthians 13.

Robert E. Longacre and René Millon notes that Proto-Mixtecan had a word that could mean "bell" or "metal."

Franklin S. Harris, Jr., discusses examples of writing on metal plates from antiquity.

Ross T. Christensen discusses the fauna of Mesoamerica during Book of Mormon times.

John L. Sorenson discusses evidence for traditions about Seer stones/Urim and Thummim among Mesoamericans.

Alfred L. Bush discusses "brass" in the KJV to translate Hebrew nechosheth (copper); concludes that the Book of Mormon follows the KJV in translating this term as "brass," too.

Ralph Leonard Foster argues that the name "Moroni" is borrowed from the Italian name "Moroni."

Gordon H. Fraser lists a number of purported anachronisms in the Book of Mormon, such as sheep.

Carl Hugh Jones discusses the Old World groups Lehi et al. would have brought to the New World and the question of the crops's survival in the New World.

William J. Whalen discusses a number of purported anachronisms in the Book of Mormon, such as "barges," "synagogues," "gospel," "Jehovah," and "church."

Gordon H. Fraser argues that warfare was unknown to the Maya during Book of Mormon times; lists weapons like the bow and arrow, and the chariot, as being anachronisms.

James R. Clark et al. discuss Book of Mormon anachronisms (e.g., coins/weights in Alma 11) during a panel discussion.

Albrecht Oepke discusses the usage of βαπτιζω and its cognates, including its use in the LXX.

Wesley M. Jones argues that Joseph interacted with the New Testament when composing the Book of Mormon.

Gordon H. Fraser argues that "churches" and "synagogues" are anachronistic in the Book of Mormon.

Ralph L. Roys discusses sacrifice among the Maya; dogs and turkeys were sacrificed, as were people.

France W. Scholes and Dave Warren note that copper axes were used as both weapons among the Olmecs; axes made from gold were used as part of barter which continues with the Spanish.

Ralph L. Roys discusses the presence of temple among the Maya.

Cyrus H. Gordon provides transliterations of Ugaritic texts (1350-1150 BC) that contain the term "glad tidings" (bšr) being used in religious contexts.

Cyrus H. Gordon notes that vocabulary of Minoan-Eteocretan (pre-Greek language in modern day Cyprus) contains Northwest Semitic words.

Bartolomé de las Casas discusses the use of an alcoholic beverage he calls "wine" among the Mexican natives.

Diego de Landa discusses the native bees of the Maya and the procedures for making honey.

Diego de Landa labels fabrics among the Maya "silk."

Michael D. Coe writes that the Maya "were obsessed with war"; attested by inscriptions and records of the Conquistadors.

Diego de Landa discusses the afterlife among the Maya; notes that they believed in an immortal soul and heaven and hell; no evidence they believed in the future resurrection of the body.

Antonio de Herrera records that baptism was practiced in the Yucatan among the Maya; baptism was performed on children between 3 and 12 years of age and would give them desire to do good.

Leo Deuel notes that horse bones have been found in the New World during the Pleistocene era.

Matthew Wallrath calls native fiber "wild silk."

Sidney B. Sperry addresses various purported anachronisms in the Book of Mormon, including "Bible" and a heliocentric cosmology.

Byron Cummings discusses the temple at Cuicuilco, Mexico.

Warwick Bray addresses books and other documents about Aztecs including the codex.

Warwick Bray writes that the Mexicans understood the principle of the wheel but only used it for children's pull-along toys, not for transportation.

A. Malamat discusses the chronology for the fall of Jerusalem.

Warwick Bray reports that the Aztecs had a ceremony where an infant was ritually washed, dedicated to a deity, and a prayer was recited to keep them away from evil.

Robert J. Alden argues that "Lucifer" in Isaiah 14:12 is not a reference to Satan; it is a reference to the "proud but now fallen king of Babylon."

J. N. Washburn argues that Joseph may have used Hamlet as it was part of his vocabulary.

Bernardino de Sahagún reports that Aztecan midwives ritually bathed newborn children and invoked a deity to cleanse them.

John Eric Sidney Thompson discusses how the Maya called Cortés's horse a tapir.

David S. Hyman discusses examples of cement technology in Pre-Columbian Mesoamerica; such technology goes back to the time of the Book of Mormon.

Hugh C. Cutler and Leonard W. Blake reports on relatives of corn in Mesoamerica, such as teosinte.

George F. Carter surveys the evidence for chickens in the Americas before the arrival of the Spanish.

G. Lankester Harding notes that the personal name LMN being attested in a pre-Islamic inscription in the North Arabian Lihyanite dialect.

Doris Stone discusses the presence of bison in Central America.

Richard W. Bulliet discusses camels in Abraham narrative in the book of Genesis; concludes is an anachronism for that time period.

Louis Finkelstein argues that the synagogue has its origins in early prophetic institutions predating the exile.

John B. Carlson discusses the presence and knowledge of the lodestone compass among the Olmecs.

Kent V. Flannery references the presence of "High concentrations of magnetite chunks and mirrors fragments" at Oaxaca, Mexico.

Jane W. Pires-Ferreir reports on magnetite ore and magnetite mirrors among the Olmecs.

Fred L. Horton, Jr., in a monograph, discusses traditions concerning Melchizedek in the Bible and extra-biblical literature such as the Dead Sea Scrolls and Josephus.

Clair C. Patterson reports that ores in ancient times in the Americas were earlier to locate and exploit than in later pre-Spanish times when many surface sources were likely to have been exhausted.

B. Beck discusses Hebrew בָּקָר; notes it can refer to various quadrupeds such as "cattle" and "oxen."

Francis Brown et al. define תַּ֫חַשׁ as a kind of leather or skin of animals such as dolphins and sheep.

Francis Brown et al. discuss the meaning of ברך; one definition includes "saying adieu to."

John L. Sorenson discusses the documentary hypothesis and the Book of Mormon; argues that the Book of Mormon reflects a close affinity with the Elohist ("E") source in light of modern biblical scholarship.

Joachim Jeremias argues that Jesus would have uttered a doxology or "seal" at the end of the Lord's Prayer, even if it is absent in the Gospels of Luke and Matthew.

Burr Cartwright Brundage, in a volume on Aztec culture and theology, notes that they were "fascinated by the subject of war," and that it was tied into their religion.

Burr Cartwright Brundage notes that the Aztecs performed a baptism of fire in the family hearth on infants four days after their birth.

Michael D. Coe and Richard A. Diehl report on dog remains among the Olmecs at San Lorenzo.

Michael D. Coe and Richard A. Diehl report on evidence that the Olmecs has the world's very first magnetic compass.

Michael D. Coe and Richard A. Diehl discusses the various means by which monuments were mutilated and destroyed.

Michael D. Coe and Richard A. Diehl note that, based on representations in clay and stone, the Olmecs "had magnificent textiles."

G. T. Harrison argues that Indian Maize was unknown to the Book of Mormon peoples.

Raphael Patai discusses ancient Jewish seafaring in antiquity.

John B. Carlson reports on the presence of magnetite among the Olmecs.

In a monograph, Paul J. Kobelski discusses ancient traditions concerning the figure of Melchizedek, including 11Q13 from Qumran, Philo, and the Epistle to the Hebrews.

Joachim Krecher comments on the appearance of al6 in the Eblaite language and texts.

G. T. Harrison argues that the use of "Red Sea" instead of "Reed Sea" is an example of a KJV error in the Book of Mormon.

In his 1981 MA Thesis, Wesley P. Walters argues that the use of the Bible in the Book of Mormon demonstrates it is a 19th-century production, not a translation of an ancient text.

Munro S. Edmonson notes that "particular substances were counted by the containers in which they are typically carried" among the Quiché Maya.

Eugene Hunn notes that the peccary and Pronghorn antelope were used by the Aztecs; notes that the Pronghorn antelope is the ecological counterpart of the Old World sheep and goat.

Fredrik Lindström argues that the Old Testament is not monistic and God is not the immediate cause of all evil.

Testament of Joseph (recension A) speaks of the Messiah as a "Lamb."

Raymond C. Treat (RLDS) discusses the discovery of barley in the New World.

Jim I. Mead and David J. Meltzer, discusses the presence of collagen from mammoth bones from the post Pleistocene era, dating from 5,985, 7,200, and 8,815 years before the present.

Lyle Sowls discusses the differing sizes of peccaries based on geographic locations; remains of peccaries have been attested in ancient Maya sites.

Dan Klein and Ward Lloyd discuss glass making in antiquity, including the Bronze Age (3300-1200 BC).

Popol Vuh makes reference to "white corn" and "yellow corn" as being among the Quiché Maya.

Popol Vuh makes reference to dogs and turkeys among the Maya.

John L. Sorenson argues that "dragon" in the Book of Mormon is a reference to the crocodile or caiman.

Jacques Soustelle discuss the presence of various animals among the Olmecs, such as the dog and turkey.

Popol Vuh makes reference to shields (pokob') among the Maya.

Popol Vuh makes reference to "projectiles" and bows and arrows among the Quiché Maya.

Isabel T. Kelly discusses the discovery of artifacts in Colima, Mexico, including jewelry (earrings).

Jacques Soustelle discusses stela nos. 2 and 3 from La Venta; they show the presence of axes and minor deities (demons) among the Olmecs.

Jacques Soustelle discusses the lack of extant examples of Olmec writing; notes that if the Olmecs had books, they would have been lost to the ravages of time, being made of paper, cloth, or animal skin.

Jacques Soustelle discusses the use of ornamental iron among the Olmecs.

Popol Vuh evidences belief in demons and demonology among the Quiché Maya.

Hans Dieter Betz argues that the origin of the Sermon on the Mount pre-dates the Gospel of Matthew; writes that it "belongs to early Jewish Christianity" in the mid-first century.

Edward J. Brandt discusses the presence of "adieu," "bible," and "baptize" in the Book of Mormon.

Michael D. Coe et al. note that altars, cannibalism, and dogs were part of Olmec culture; the Olmecs may have had the world's first compass.

Diane E. Wirth discusses the evidence for horses, elephants, and bees in pre-Columbian Mesoamerica.

Diane E. Wirth discusses the evidence for writing on metal plates and use of stone boxes; argues that the Book of Mormon plates may have been composed of "tumbaga."

Diane W. Wirth discusses evidence for pre-Columian knowledge of the wheel, such as a Peruvian pottery wheel and wheeled figurines; argues that the wheel may have fell out of use as the wheel was a sacred emblem.

Linda Schele and Mary Ellen Miller discuss ritual bloodletting among the Maya, including among their gods; the use of the bark of a fig tree was used for sacrificial paper used in these rituals.

Dennis Tedlock discusses the reliability of the text of the popol Voh; notes that, in spite of some debates, the bulk of the book has a "clean bill of health."

John N. Oswalt interprets gillāyôn in Isaiah 8:1 to be either a flat piece of wood or metal.

Richard A. Diehl and Margaret D. Mandeville discuss wheeled figurines in Central America; offers various reasons why the wheel and axle was not used for transportation.

The Tanners discuss Nephite "coins" and chariots; argues that they represent anachronisms in the Book of Mormon.

Blake T. Ostler argues that the Book of Mormon, while an ancient text, has modern expansions made by Joseph on a revelatory level; this explains many of the purported anachronisms in the book.

Margaret Barker discuses Isaiah 2; 7; 9; and 11; understands them to be Messianic in nature.

The Tanners argue that the Book of Mormon interacts with 19th-century American religious debates such as infant baptism.

Blake T. Ostler argues that the atonement theology in the Book of Mormon is influenced by Anselm of Canterbury (d. 1109).

The Tanners argue that Greek words and names such as "Alpha and Omega" are anachronisms in the Book of Mormon.

Book of Mormon Critical Text, published by FARMS, notes that 1 Nephi 22:15 parallels Malachi 4:1; also notes parallels with Isaiah and Joel.

Book of Mormon Critical Text discusses the longer ending of Mark and why scholars tend to believe it is not original to the Gospel of Mark.

Ross Hassig discusses the difficulty with translating Nahuatl ahuitzotl as "otter."

Ross Hassig notes that the Aztecs had defensive weapons such as quilted armor, helmets, and shields.

Blake T. Ostler responds to Stephen R. Robinson concerning his "expansion theory" of the Book of Mormon; argues that Arminian theology and other elements in the text are examples of "expansion."

J. C. De Moor discusses the background to 1 Corinthians 15:55; demonstrates that 'death' being associated with 'sting' dates before the time of Lehi.

Michael Kan et al. note that figurines from tombs in Mexico from c. 200 BC to AD 200 have been found with metal earrings.

Peter Bartley argues that the Mayans and Olmecs did not live in urban centers/cities and were not a war-like people.

Dan Vogel argues that the Book of Mormon reflects 19th-century Anti-Masonic sentiment; its earliest readers interpreted the "secret combinations" as being anti-Masonic.

Louise M. Burkhart reports that, in Mesoamerica, there was a belief that one being in a god's presence was "a dangerous place, a slippery place."

Origen of Alexandria, in his commentary on John (early 3rd century) argues that Jesus was baptized in Bethabara, not Bethany.

Terry Stocker et al. discuss the presence of crocodiles and depictions of crocodiles in art among the Olmecs.

Jeanette Favrot Peterson discusses the status of the peccary; a "Great White Peccary" and a "Great White Tapir" are among the oldest creator Gods of the Maya.

Jeanette Favrot Peterson discusses the role and status of tapirs among the Maya; notes that a Maya deity is depicted as riding a tapir.

William J. Hamblin discusses armor in the Book of Mormon and its relationship to that of the armor used by the Maya.

Francis Robicsek discusses protective weaponry among the Maya, such as shields.

Assyrian sword from 1310-1280 B.C. fits the description of a "scimetar."

Linda Schele and David Freidel note that the Maya wrote on paper and kept thousands of books on various topics prior to the Spanish conquest.

William J. Hamblin and A. Brent Merrill provide some proposals as to what Mesoamerican weapon was the Book of Mormon "cimeter."

Relief at Medenint Habu (1192-1160 B.C.) depicts the use of a curved sword (scimitar).

Depiction of a warrior in Mexico (c. 200 A.D.) depicts a soldier with a macuahuitl and a possible scimitar.

Bruce W. Warren discusses the Mesoamerican context for the secret combinations as described in the Book of Mormon.

Daniel C. Peterson discusses and critiques the thesis that the Gadianton Robbers as depicted in the Book of Mormon reflects 19th-century anti-masonry.

Simon J. Kistemaker writes that Amos 9:11, quoted in Acts 15:16, "is a prophetic reference to the temple of the Lord."

John W. Welch discusses the Melchizedek material in Alma 13; notes that it has parallels with ancient texts such as the Melchizedek Scroll from Qumran.

Jacob Milgrom discusses Azazel and elimination rites in the Ancient Near East; the Mesopotamian practice was informed, in part, by belief in the reality of demons.

Nahum M. Sarna discusses the Sabbath in the Exodus; notes that seven-day units of time predated the book of Exodus in other Ancient Near Eastern (e.g., Akkadian) cultures.

G. I. Davies follows Yohanan Aharoni in interpreting ml'ky from Arad Inscription 97 (c. 7th century BCE) attests to "Malachi" being a personal name, not a title.

Jack P. Lewis provides a historical overview of the interpretations of Genesis 3:15; argues that even if the text is "messianic" "does not necessarily imply that it is virgin-birth messianic."

Juris Zarins discusses camels in the Bible; argues that, while there is evidence for domesticated camels in the Levant by the latter part of the 2nd millennium BC, some issues remain as yet unresolved.

Ross Hassig lists the standard Aztec weapons; includes bow, arrow, quiver, and ax; calls macuahuitl a "broadsword."

Ross Hassig notes the presence of bows, arrows, slings, and broadswords among the Aztecs.

Ross Hassig notes that shields were used among the Maya; they were often more symbols of power than functional armor.

Ross Hassig notes that shields were adopted in the Late formative period of Mesoamerica; they "would have been a formidable deterrent to an enemy charge."

Ross Hassig reports that the Aztecs, before the arrival of the Spanish, had slings and a weapon he calls a "sword" (hadzab) which was made of chulul wood.

John L. Sorenson provides a survey of scholarly literature that indicates knowledge of metals and metallurgy were known in Mesoamerica earlier than the scholarly consensus.

Ross Hassig reports that some armor was used during the Early Classic period of Mesoamerica, including helmets of quilted cotton; shock weapons were used, and were tied to belts.

Ross Hassig reports that the Classic Maya elite had spears, a variety of bladed and unbladed clubs, shields, and helmets.

Charles A. Kennedy discusses the Cult of the Dead in the Bible and related literature; addresses the debates as to whether the dead were seen as having a conscious existence after death.

Erich Robert Paul discusses heliocentrism in the Book of Mormon.

Robert David Aus discusses the pre-New Testament background to the concept of one person dying to save an entire nation.

W. George Lovell discusses the presence of prisons in Mesoamerica.

John L. Sorenson argues that the Book of Mormon contains strong implicit support for "others" being in the land when Lehi arrived and their being incorporated into the Nephites and Lamanites.

John A. Tvedtnes addresses charge Book of Mormon is anachronistic due to its use of the Old Testament and understanding of the Old Covenant.

Angela M. Crowell (RLDS) discusses the use of "adieu" in Jacob 7:27.