Mesoamerican depiction of prisoners being tied together by rope.

Diego de Landa calls the fiber (kapok) of the Ceiba tree "silk."

1 Esdras 8:2 in the King James has the proper name "Ezias."

William Robertson, in his The History of America (1787) claims that the ancient Mexicans and Peruvians do not merit the title "civilized."

Henry Weber edition of Arabian Nights published in 1812 contains multiple uses of adieu.

Richard Henry Bonnycastle notes that ancient Mexicans were familiar with cement.

John Brown discusses the concept of "Book" in the Bible and antiquity; notes that ancients used to write records on metal such as lead and copper.

Webster's 1828 dictionary defines "flock" as "a company or collection" applied to small animals or fowls of any kind.

Webster's 1828 dictionary provides different definitions of "steel," such as "Iron combined with a small portion of carbon" and "extreme hardness."

Webster's 1828 dictionary provides a series of definitions for "piece."

Webster's 1828 dictionary provides a number of definitions for "compass" such as "a circular course; a circuit"; a magnetic/mariner's compass is only the fifth definition.

Webster's 1828 dictionary defines "sword"; first definition is "an offensive weapon" that is used "either for thrusting or cutting."

Websters's 1828 dictionary defines "cimiter" as "a short sword with a convex edge or recurvated point."

Webster's 1828 dictionary has an entry for "synagogue"; definitions include "a congregation or assembly of Jews" and a "house appropriated to the religious worship of the Jews."

Webster's 1828 Dictionary has an entry for "Adieu"; defines it as "farewell" or "commendation to the care of God."

Webster's 1828 dictionary contains "Mammon" as a word adopted into the English language.

Alexander Campell, in Delusions (1831) argues that the Book of Mormon contains a series of anachronisms, such as 19th-century theological discussions (e.g., infant baptism).

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 claims that the Book of Mormon contains modern words that are anachronisms, such as such as "faculties," "Synagogue," "Bible," and the proper name "Sam."

Martin Thomas Lamb claims that the Book of Mormon contains modern words that are anachronisms, such as such as "faculties," "Synagogue," "Bible," and the proper name "Sam."

George Q. Cannon discusses the alleged presence of Shakespeare in the Book of Mormon.

Anonymous historian notes how white settlers thought that the boomerang was a wooden sword.

Lu B. Cake argues that Joseph borrowed from the Old and New Testament, and Shakespeare, when producing the Book of Mormon.

A. H. Parsons (RLDS) argues that the Native Americans and other ancient peoples were familiar with the magnetic compass.

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.

Questions from James F. Couch about BOM issues.

James E. Talmage discusses the meetings held with B. H. Roberts about Book of Mormon difficulties.

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.

Yigael Yadin reproduces document from Bar Kohkba that reads "Alma son of Judah/Yehudah" in Aramaic.

Matthew Roper discusses the influence of the work of John Lloyd Stephens and Frederick Catherwood on early Latter-day Saint approaches to the Book of Mormon.

Thelma D. Sullivan discusses various weapons used in pre-Columbian America; notes that the natives used round/oval shields.

Carl Edwin Armerding discusses the evidence for non-Levitical priests in the pre-exilic era.

Yohanan Aharoni discusses Arad Inscription 97 (c. 7th century BC); argues it attests "Malachi" as being a genuine proper name, and not a title.

Lyle Campbell and Terrence Kaufman discuss the presence of words for "metal" among the Olmecs.

Calvin Rensch discusses a word for "money" in Proto-Mixtecan (Central Mexican language, c. 1000 BC); also had the meaning of "bright" and "shining."

Kent V. Flannery discusses altars and religious figures in Oaxaca, Mexico.

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 shields and corn among the Quiché Maya.

Popol Vuh makes reference to corn and peccaries among the Maya.

R. A. Donkin discusses the peccary in the New World.

John L. Sorenson provides evidence of loan-shifting in Mesoamerica.

John L. Sorenson discusses various aspects of material culture in the Book of Mormon in the New World, such as silk, linen, synagogues, altars, and money.

Popol Vuh makes reference to swords among the Quiché Maya.

Joseph B. Mountjoy and Luis M. Torres discuss the discovery of chains in Tomatlan, Mexico.

John L. Sorenson discusses weapons and armor in the Book of Mormon and potential parallels from Mesoamerica.

Carolyn Baus Czitrom discusses the presence of the bow, arrow, double-edged swords, and human sacrifice in Postclassic Era West Mexico.

John L. Sorenson discusses the evidence for metals and metallurgy in Mesoamerica and its relationship to the Book of Mormon.

Jose M. Bertoluci, in a ThD thesis, concludes that Isaiah 14 and Ezekiel 28 can be applied to "the chief Fallen Angel, known as Satan."

Smithsonian Institution argues that the Bible is in conflict with archaeology and history, particularly Genesis 1-12; concludes that "In the best analysis, the Bible is a religious book, not an historical document."

John L. Sorenson discusses "synagogues" in the Book of Mormon; argues they existed in preexilic times and there were structures in Mesoamerica that could be labeled "synagogue."

Marjorie B. Schroeder discusses the presence of "Little Barley" (Hordeum pusillum) in Carter Creek, Illinois from the early late Woodland period (c. AD 500-1000).

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.

Ross Hassig notes that the Maya had slings, the atlatl, and in some instances, used shields.

James Lockhart discusses the use of metals (e.g., gold dust; copper artifacts) as currency in Mesoamerica.

Joyce Marcus discuses various weapons depicted in Mesoamerican codices; refers to a "curved weapon" and calls the Macuahuitl a "short broadsword."

Ross Hassig reports that armies were commonplace in Mesoamerica.

Theodore J. Lewis discusses Sheol in the Bible and related literature; there is evidence for belief of a conscious existence among the Israelites after death.

Matthew Roper addresses various arguments raised against the Book of Mormon in chapter 5 of Mormonism: Shadow or Reality? by the Tanners.

Gerhard F. Hasel discusses the "Sabbath" in the Bible and related literature; discusses its pre-Old Testament precedents and reception history.