{"id":9837,"date":"2009-10-03T12:58:58","date_gmt":"2009-10-03T17:58:58","guid":{"rendered":"http:\/\/timesandseasons.org\/?p=9837"},"modified":"2009-10-03T13:03:27","modified_gmt":"2009-10-03T18:03:27","slug":"royal-skousens-12-questions-the-critical-text-version","status":"publish","type":"post","link":"https:\/\/timesandseasons.org\/index.php\/2009\/10\/royal-skousens-12-questions-the-critical-text-version\/","title":{"rendered":"Royal Skousen’s 12 questions — The Critical Text Version"},"content":{"rendered":"

Last month we posted Royal Skousen’s discussion of his work on recovering the earliest version of the Book of Mormon, along with some updates.\u00a0 Unfortunately, that post garnered some annoying formatting problems — mostly due to the new format T&S adopted this year.\u00a0 We’re happy to now present to you mark III of Royal Skousen’s 12 questions interview.\u00a0 Royal Skousen’s book, The Book of Mormon: The Earliest Text<\/em>, was published last month by Yale University Press and yes, you can order\u00a0 it at Amazon. <\/p>\n

<\/h2>\n

Changes in the Book of Mormon<\/h2>\n

\u00a9 2009 by Royal Skousen<\/p>\n

1. What is the critical text project of the Book of Mormon?<\/strong><\/p>\n

From the beginning, the two goals of the critical text project have been (1) to recover the original\u00a0English-language text of the Book of Mormon, and (2) to determine the history of the text (namely, how it has changed over time). There are two basic kinds of changes in the history of\u00a0the text: (a) accidental errors in the transmission of the text, and (b) the editing out of nonstandard English. I\u00a0began the critical text project in 1988 and have been working full time on\u00a0it since then.<\/p>\n

2. What has been published thus far?<\/strong><\/p>\n

In 2001 the Foundation for Ancient Research and Mormon Studies (FARMS), now a part of Brigham Young University (BYU) and a division of the Neal A. Maxwell Institute for Religious Scholarship, published the first two volumes of the critical text, namely:<\/p>\n

(a)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Original Manuscript of the Book of Mormon: Typographical Facsimile of the Extant Text<\/em><\/p>\n

564 pages (including 41 pages of introduction and 16 pages of black-and-white ultraviolet and color photographs of fragments)<\/p>\n

(b)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Printer\u2019s Manuscript of the Book of Mormon: Typographical Facsimile of the Entire Text in Two Parts<\/em><\/p>\n

1000 pages (bound in two parts, including 36 pages of introduction and 8 pages of\u00a0color photographs of the manuscript)<\/p>\n

These two volumes present an exact reproduction in typescript of the extant portions of the two manuscripts (about 28 percent of the original manuscript and all but three lines of the printer\u2019s manuscript).<\/p>\n

A year later FARMS\/BYU published a history of the project, the result of a symposium held at BYU:<\/p>\n

(c)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Uncovering the Original Text of the Book of Mormon: History and Findings of the Critical Text Project<\/em> (edited by M. Gerald Bradford and Alison V.P. Coutts).<\/p>\n

This 76-page document includes articles by me on the history of this project and the systematic nature of the original English-language text of the Book of Mormon. It also includes articles by Robert Espinosa on the Wilford Wood fragments of the original manuscript, Ron Romig on the printer\u2019s manuscript, and Larry Draper on the printed editions of the Book of Mormon.<\/p>\n

From 2004 through 2009 FARMS published Analysis of Textual Variants of the Book of Mormon<\/em>, volume 4 of the critical text, in six parts (each one appearing at the end of the summer):<\/p>\n

(d)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part One: Title Page, Witness Statements, 1 Nephi 1 \u00a02 Nephi 10<\/em><\/p>\n

[published in August 2004; 658 pages, covering 14 percent of the text]<\/p>\n

(e)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part Two: 2 Nephi 11- Mosiah 16<\/em><\/p>\n

[published in August 2005; 716 pages, covering 18 percent of the text]<\/p>\n

(f)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part Three: Mosiah 17- <\/em>Alma<\/em> 20<\/em><\/p>\n

[published in August 2006; 686 pages, covering 16 percent of the text]<\/p>\n

(g)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part Four: <\/em>Alma<\/em> 21- 55<\/em><\/p>\n

[published in September 2007; 700 pages, covering 17 percent of the text]<\/p>\n

(h)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part Five: <\/em>Alma<\/em> 56 – 3 Nephi 18<\/em><\/p>\n

[published in August 2008; 730 pages, covering 19 percent of the text]<\/p>\n

(i)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part Six: 3 Nephi 19 \u2013 <\/em>Moroni<\/em> 10; Addenda<\/em><\/p>\n

[published in August 2009; 638 pages, covering 16 percent of the text]<\/p>\n

The addenda at the end of part 6 contains additional items of analysis, including a few reversals of previous textual decisions.<\/p>\n

All of the above items (a through i) are available for purchase from the BYU Bookstore (FARMS now distributes their books through the BYU Bookstore). These books can also be ordered through other bookstores and website distributors.<\/p>\n

In addition to these works, in August 2009 Yale University Press published The Book of Mormon: The Earliest Text<\/em>. The following is the promotional information that Yale released for the book:<\/p>\n

First published in 1830, the Book of Mormon is the authoritative scripture of the Church of Jesus Christ of Latter-day Saints. Over the past twenty-one years, Royal Skousen has pored over Joseph Smith\u2019s original manuscripts and identified more than 2,000 textual errors in the 1830 edition. Although most of these discrepancies stem from inadvertent errors in copying and typesetting the text, the Yale edition contains about 600 corrections that have never appeared in any standard edition of the Book of Mormon, and about 250 of them affect the text\u2019s meaning. Citing the earliest sources available, Skousen corrects the text in a work of remarkable dedication that will be a landmark in American religious scholarship.<\/p>\n

Completely redesigned and typeset by nationally award-winning typographer Jonathan Saltzman, this new edition has been reformatted in sense-lines, making the text much more logical and pleasurable to read. Featuring a lucid introduction by historian Grant Hardy, the Yale edition serves not only as the most accurate version of the Book of Mormon ever published but also as an illuminating entryway into a vital religious tradition.<\/p>\n

Grant Hardy, professor of history at the University of North Carolina at Asheville, provides the following summary in his introduction to the Yale edition:<\/p>\n

Royal Skousen has single-handedly brought the textual analysis of the Book of Mormon to a professional level on part with the finest classical and biblical scholarship. This volume is the culmination of his labors, and it is the most textually significant edition since Joseph Smith\u2019s work was first published in 1830. It takes us back to the original manuscript (as best we can reconstruct it) and sometimes beyond, to the very words as they were first dictated by Joseph Smith.<\/p>\n

Also included in the Yale edition is my own preface and an appendix listing over 700 significant changes in the history of the text.<\/p>\n

The Yale edition presents the reconstructed original text in a clear-text format, without explanatory intervention. Unlike modern editions of the Book of Mormon that have added chapter summaries, scriptural cross-references, dates, and footnotes, this edition consists solely of the words dictated by Joseph Smith in 1828-29, as far as they can be established through standard methods of textual criticism. Later emendations by scribes, editors, and even Joseph Smith himself have been omitted, except for those that appear to restore original readings.<\/p>\n

Anyone opening this volume will immediately be struck by the sense-lines format of the Book of Mormon text \u2013 that is, the way the lines of the text are broken up according to phrases and clauses. Joseph Smith dictated the book to scribes who wrote down his words. His dictation did not indicate punctuation, sentence structure, or paragraphing. These he left, ultimately, to the discretion of the printer. Consequently, the Yale edition constitutes a scholarly effort to present to the reader a dictated rather than a written text. To that end, I have decided to adopt the sense-line format. I make no claim that the sense-lines adopted in The Earliest Text<\/em> represent Joseph\u2019s actual dictation breaks, but the first verbalization of the text would have sounded something like the result of reading the sense-lines out loud.<\/p>\n

The text of the Yale edition is a consolidation of the decisions made in the six parts of volume 4 of the critical text project, Analysis of Textual Variants of the Book of Mormon<\/em>. Over the course of the six parts, including the addenda at the end of part 6, I have analyzed 5,280 cases of variation (or potential variation). The resulting text published by Yale University Press can be briefly characterized as follows:<\/p>\n

2,241 differences between The Earliest Text<\/em> and the standard printed edition<\/p>\n

Cases of grammatical variation are discussed only once; volume 3 of the critical text (see below) will provide a complete discussion of grammatical changes.<\/p>\n

606 readings that have never appeared in any standard printed edition:<\/p>\n

216 are found only in the original manuscript, O<\/p>\n

187 are found in only the printer\u2019s manuscript, P (in these cases O is not extant)<\/p>\n

88 are found in both O and P<\/p>\n

2 are found in copies of the title page<\/p>\n

113 are conjectural emendations<\/p>\n

256 readings that either make a difference in meaning or change the spelling of a name<\/p>\n

As might be suspected, none of these differences make a fundamental change in the message or doctrine of the book, but they make a difference when translating the Book of Mormon<\/p>\n

131 readings that make the Book of Mormon text more consistent in phraseology or\u00a0usage<\/p>\n

34 readings that restore a unique phrase or word choice to the text<\/p>\n

Here is a brief numerical summary of the results for part 1 of volume 4 (from the title page through 2 Nephi 10):<\/p>\n

773 cases of variation (or potential variation) analyzed<\/p>\n

419 differences between the critical text and the standard text<\/p>\n

156 readings that have never appeared in any standard printed edition:<\/p>\n

95 in O only; 6\u00a0in\u00a0P only (in cases where O is not extant); 38 in both O and P;<\/p>\n

2 in the 1829 copyright certificates; 15 conjectured readings<\/p>\n

75 readings that make a difference that would show up in translation<\/p>\n

51 readings that make the Book of Mormon more consistent in phraseology or usage<\/p>\n

14 readings that restore a unique phrase or word choice to the text<\/p>\n

Here are some of the changes that are recommended in part 1 of volume 4:<\/p>\n

Current reading <\/em>(or equivalent)
\n Revised reading<\/em><\/p>\n

1 Nephi 7:5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ishmael and also his household
\nIshmael and also his whole<\/strong> household<\/p>\n

1 Nephi 7:17\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 my faith which is in thee<\/strong>
\nmy faith which is in me<\/strong><\/p>\n

1 Nephi 8:27\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 towards those which had came at<\/strong>
\ntowards those which had came up<\/strong><\/p>\n

1 Nephi 8:31\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 multitudes feeling<\/strong> their way
\nmultitudes pressing<\/strong> their way<\/p>\n

1 Nephi 10:10\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 take away the sins<\/strong> of the world
\ntake away the sin<\/strong> of the world<\/p>\n

1 Nephi 10:19\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 in these times<\/strong>
\nin this time<\/strong><\/p>\n

1 Nephi 11:36\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the pride of the world and it fell<\/strong>
\nthe pride of the world<\/p>\n

1 Nephi 12:18\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the word<\/strong> of the justice of the eternal God
\nthe sword<\/strong> of the justice of the eternal God<\/p>\n

1 Nephi 13:24\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the gospel of the Lord<\/strong>
\nthe gospel of the Lamb<\/strong><\/p>\n

1 Nephi 13:32\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 state of awful blindness<\/strong>
\nstate of awful wickedness<\/strong><\/p>\n

1 Nephi 14:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 did gather together multitudes
\ndid gather together in<\/strong> multitudes<\/p>\n

1 Nephi 14:28\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the things which I saw and heard<\/strong>
\nthe things which I saw<\/p>\n

1 Nephi 15:16\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they shall be remembered<\/strong> again
\nthey shall be numbered<\/strong> again<\/p>\n

1 Nephi 15:35\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the devil is the preparator<\/strong> of it
\nthe devil is the proprietor<\/strong> of it<\/p>\n

1 Nephi 15:36\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the wicked are rejected<\/strong> from the righteous
\nthe wicked are separated<\/strong> from the righteous<\/p>\n

1 Nephi 17:3\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 he did provide means<\/strong> for us
\nhe did provide ways and means<\/strong> for us<\/p>\n

1 Nephi 17:41\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 he sent fiery flying<\/strong> serpents
\nhe sent flying fiery<\/strong> serpents<\/p>\n

1 Nephi 17:53\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I will shock<\/strong> them
\nI will shake<\/strong> them<\/p>\n

1 Nephi 19:2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the genealogy of his fathers<\/strong>
\nthe genealogy of his forefathers<\/strong><\/p>\n

1 Nephi 19:4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 what<\/strong> they should do
\nthat<\/strong> they should do<\/p>\n

1 Nephi 19:10\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 according to the words of Zenock<\/strong>
\naccording to the words of Zenoch<\/strong><\/p>\n

1 Nephi 20:1\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 or out of the waters of baptism<\/strong>
\n<omitted><\/p>\n

1 Nephi 22:8\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 unto the being nourished<\/strong> by the Gentiles
\nunto the being nursed<\/strong> by the Gentiles<\/p>\n

1 Nephi 22:12\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the lands of their inheritance
\nthe lands of their first<\/strong> inheritance<\/p>\n

2 Nephi 1:5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the Lord hath covenanted<\/strong> this land unto me
\nthe Lord hath consecrated<\/strong> this land unto me<\/p>\n

2 Nephi 2:11\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 neither holiness<\/strong> nor misery
\nneither happiness<\/strong> nor misery<\/p>\n

2 Nephi 3:18\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I will raise up unto the fruit of thy loins
\nI will raise up one<\/strong> unto the fruit of thy loins<\/p>\n

2 Nephi 3:20\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 their cry shall go
\ntheir cry shall go forth<\/strong><\/p>\n

2 Nephi 4:5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 in the way that ye should go
\nin the right<\/strong> way that ye should go<\/p>\n

2 Nephi 4:26\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the Lord … hath visited men<\/strong>
\nthe Lord … hath visited me<\/strong><\/p>\n

2 Nephi 9:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 deliver up the body<\/strong> of the righteous
\ndeliver up the bodies<\/strong> of the righteous<\/p>\n

We get the following results for part 2 of volume 4 (from 2 Nephi 11 through Mosiah 16); note that for most of this part of the text, the original manuscript is not extant, which has lessened the number of proposed changes:<\/p>\n

897 cases of variation (or potential variation) analyzed<\/p>\n

387 differences between the critical text and the standard text<\/p>\n

66 readings that have never appeared in any standard printed edition:<\/p>\n

2 in O only; 34\u00a0in\u00a0P only (in cases where O is not extant); 5 in both O and P;<\/p>\n

25 conjectured readings<\/p>\n

23 readings that make a difference that would show up in translation<\/p>\n

13 readings that make the Book of Mormon more consistent in phraseology or usage<\/p>\n

5 readings that restore a unique phrase or word choice to the text<\/p>\n

Here are some of the changes discussed in part 2 of volume 4:<\/p>\n

Current reading <\/em>(or equivalent)
\n Revised reading<\/em><\/p>\n

2 Nephi 20:2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 to turn away<\/strong> the needy
\nto turn aside<\/strong> the needy<\/p>\n

2 Nephi 20:10\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 my hand hath founded<\/strong> the kingdom of the idols
\nmy hand hath found<\/strong> the kingdom of the idols<\/p>\n

2 Nephi 20:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and I have moved<\/strong> the borders of the people
\nand I have removed<\/strong> the borders of the people<\/p>\n

2 Nephi 20:29\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ramath<\/strong> is afraid
\nRamah<\/strong> is afraid<\/p>\n

2 Nephi 24:19\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the remnant<\/strong> of those that are slain
\nthe raiment<\/strong> of those that are slain<\/p>\n

2 Nephi 24:25\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I will bring<\/strong> the Assyrian in my land
\nI will break<\/strong> the Assyrian in my land<\/p>\n

2 Nephi 26:9\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the Son<\/strong> of righteousness shall appear
\nthe Sun<\/strong> of righteousness shall appear<\/p>\n

2 Nephi 28:23\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and death and hell <\/strong>and the devil<\/p>\n

and the devil<\/p>\n

2 Nephi 30:6\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they shall be a pure<\/strong> and a delightsome people
\nthey shall be a white<\/strong> and a delightsome people<\/p>\n

2 Nephi 30:18\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I make an end of my sayings
\nI must<\/strong> make an end of my sayings<\/p>\n

Jacob 5:8\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I take away many of these … branches
\nI will<\/strong> take away many of these … branches<\/p>\n

Jacob 5:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 in the nethermost part<\/strong> of my vineyard
\nin the nethermost parts<\/strong> of my vineyard<\/p>\n

Jacob 5:19\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 to the nethermost part<\/strong> of the vineyard
\nto the nethermost parts<\/strong> of the vineyard<\/p>\n

Jacob 5:20\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the master
\nthe master of the vineyard<\/strong><\/p>\n

Jacob 5:45\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 a part <\/strong>thereof brought forth wild fruit
\nthe other part <\/strong>thereof brought forth wild fruit<\/p>\n

Jacob 5:46\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 these I had hoped<\/strong> to preserve
\nthese I had hope<\/strong> to preserve<\/p>\n

Jacob 5:74\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the Lord had preserved unto himself
\nthe good <\/strong>the Lord had preserved unto himself<\/p>\n

Jacob 5:75\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 [ye] have<\/strong> brought unto me again the natural fruit
\nit hath <\/strong>brought unto me again the natural fruit<\/p>\n

Jacob 6:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I shall meet you before the pleasing<\/strong> bar of God
\nI shall meet you before the pleading<\/strong> bar of God<\/p>\n

Enos 1:3 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and the words which …
\nand I remembered <\/strong>the words which …<\/p>\n

Enos 1:20\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 with a short skin girdle<\/strong> about their loins
\nwith a short skin girded<\/strong> about their loins<\/p>\n

Enos 1:24\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 between the Nephites and Lamanites
\nbetween the Nephites and the<\/strong> Lamanites<\/p>\n

W of M 1:5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I chose<\/strong> these things to finish my record
\nI choose <\/strong>these things to finish my record<\/p>\n

Mosiah 3:19\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 unless<\/strong> he yieldeth to the enticings of the Holy Spirit
\nbut if<\/strong> he yieldeth to the enticings of the Holy Spirit<\/p>\n

Mosiah 4:30\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and observe the commandments of God
\nand observe to keep <\/strong>the commandments of God<\/p>\n

Mosiah 7:20\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 that he<\/strong> has brought us into bondage
\nthat has brought us into bondage<\/p>\n

Mosiah 8:17\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 things which are past<\/strong>
\nthings which have passed<\/strong><\/p>\n

Mosiah 9:14\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 to take off<\/strong> their flocks
\nto take of<\/strong> their flocks<\/p>\n

Mosiah 10:5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and work and work <\/strong>all manner of fine linen
\nand work all manner of fine linen<\/p>\n

Mosiah 15:24\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and these<\/strong> are those who have part …
\nand there<\/strong> are those who have part …<\/p>\n

For part 3 of volume 4 (from Mosiah 17 through Alma 20), the results are quite similar to part 2, especially since so little of the original manuscript is extant for this part of the text:<\/p>\n

898 cases of variation (or potential variation) analyzed<\/p>\n

360 differences between the critical text and the standard text<\/p>\n

82 readings that have never appeared in any standard printed edition:<\/p>\n

0 in O only; 58\u00a0in\u00a0P only (in cases where O is not extant); 3 in both O and P;<\/p>\n

21 conjectured readings<\/p>\n

28 readings that make a difference that would show up in translation<\/p>\n

17 readings that make the Book of Mormon more consistent in phraseology or usage<\/p>\n

5 readings that restore a unique phrase or word choice to the text<\/p>\n

Here are some of the more significant changes proposed for the text in part 3 of volume 4:<\/p>\n

Current reading <\/em>(or equivalent)
\n Revised reading<\/em><\/p>\n

Mosiah 17:10 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 yea and I will suffer even until<\/strong> death
\nyea and I will suffer even unto<\/strong> death<\/p>\n

Mosiah 17:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and scourged<\/strong> his skin with fagots
\nand scorched<\/strong> his skin with fagots<\/p>\n

Mosiah 19:24\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 after they had ended the ceremony<\/strong>
\nafter they had ended the sermon<\/strong><\/p>\n

Mosiah 21:28\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 king Mosiah<\/strong> had a gift from God
\nking Benjamin<\/strong> had a gift from God<\/p>\n

Mosiah 25:2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 which was a descendant of Mulek<\/strong>
\nwhich was a descendant of Muloch<\/strong><\/p>\n

Mosiah 25:6\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 [omit]<\/p>\n

and his brethren and all their afflictions<\/strong>
\n and he also read the account of Ammon<\/strong><\/p>\n

Mosiah 26:9\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Alma did not<\/strong> know concerning them
\nAlma did know concerning them<\/p>\n

but<\/strong> there were many witnesses against them
\nfor<\/strong> there were many witnesses against them<\/p>\n

Mosiah 26:23\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 it is I that granteth … unto<\/strong> the end a place
\nit is I that granteth … in<\/strong> the end a place<\/p>\n

Mosiah 27:30\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 but now that they may foresee that …
\nbut now I know<\/strong> that they may foresee that …<\/p>\n

Mosiah 28:4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 suffering much and<\/strong> fearing
\nand<\/strong> suffering much fearing<\/p>\n

Mosiah 29:42\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Alma was appointed to be the first<\/strong> chief judge
\nAlma was appointed to be the chief judge<\/p>\n

Alma 1:24\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they were remembered<\/strong> no more among the people
\nthey were numbered<\/strong> no more among the people<\/p>\n

Alma 2:30\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 to save and preserve<\/strong> this people
\nto save and protect<\/strong> this people<\/p>\n

Alma 3:5 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 save it were skin which was girded about their loins
\nsave it were a<\/strong> skin which was girded about their loins<\/p>\n

Alma 5:1 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Alma began to deliver<\/strong> the word of God
\nAlma began to declare<\/strong> the word of God<\/p>\n

Alma 5:35\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and ye shall not be hewn<\/strong> down
\nand ye shall not be cut<\/strong> down<\/p>\n

Alma 10:2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I am the son of Giddonah<\/strong>
\nI am the son of Gidanah<\/strong><\/p>\n

Alma 10:5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 his mysteries and his marvelous<\/strong> powers
\nhis mysteries and his miraculous<\/strong> powers<\/p>\n

Alma 11:2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 or be stripped<\/strong> or be cast out
\nor be striped<\/strong> or be cast out<\/p>\n

Alma 11:6\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 an ezrom<\/strong> of silver
\nan ezrum<\/strong> of silver<\/p>\n

Alma 11:16\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 a shiblum<\/strong> is a half of a shiblon
\na shilum<\/strong> is a half of a shiblon<\/p>\n

Alma 11:21\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and this<\/strong> Zeezrom began to question Amulek
\nand thus<\/strong> Zeezrom began to question Amulek<\/p>\n

Alma 11:44\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and shall be brought … before the bar of Christ
\nand all<\/strong> shall be brought … before the bar of Christ<\/p>\n

Alma 12:14\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 for our words<\/strong> will condemn us
\nfor our works<\/strong> will condemn us<\/p>\n

Alma 17:1\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 he met with<\/strong> the sons of Mosiah
\nhe met the sons of Mosiah<\/p>\n

Alma 17:26\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 which was called the water<\/strong> of Sebus
\nwhich was called the waters<\/strong> of Sebus<\/p>\n

Alma 17:31\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 we will preserve<\/strong> the flocks unto the king
\nwe will restore<\/strong> the flocks unto the king<\/p>\n

Alma 18:25\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and he answered and said<\/strong> unto him
\nand he answered unto him<\/p>\n

Alma 19:30\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 she clasped<\/strong> her hands
\nshe clapped<\/strong> her hands<\/p>\n

The results for part 4 of volume 4 are like those of part 1 since the original manuscript is basically extant for Alma 21-55:<\/p>\n

995 cases of variation (or potential variation) analyzed<\/p>\n

422 differences between the critical text and the standard text<\/p>\n

150 readings that have never appeared in any standard printed edition:<\/p>\n

93 in O only; 12\u00a0in\u00a0P only (in cases where O is not extant); 28 in both O and P;<\/p>\n

17 conjectured readings<\/p>\n

56 readings that make a difference that would show up in translation<\/p>\n

16 readings that make the Book of Mormon more consistent in phraseology or usage<\/p>\n

4 readings that restore a unique phrase or word choice to the text<\/p>\n

Here are some of the more significant changes proposed for the text in part 4 of volume 4:<\/p>\n

Current reading <\/em>(or equivalent)
\n Revised reading<\/em><\/p>\n

Alma 24:5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they came forth to the land of Midian<\/strong>
\nthey came forth to the land of Middoni<\/strong><\/p>\n

Alma 24:20\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 for the purpose of destroying<\/strong> the king
\nfor the purpose of dethroning<\/strong> the king<\/p>\n

Alma 27:27\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they were among the people of Nephi
\nthey were numbered<\/strong> among the people of Nephi<\/p>\n

Alma 29:11\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and by this<\/strong> did establish his church
\nand by them<\/strong> did establish his church<\/p>\n

Alma 31:35\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and many of them are our brethren
\nand many of them are our near<\/strong> brethren<\/p>\n

Alma 32:2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 success among the poor<\/strong> class of people
\nsuccess among the poorer<\/strong> class of the<\/strong> people<\/p>\n

Alma 33:21\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 that ye might be healed<\/strong>
\nthat ye might behold<\/strong><\/p>\n

Alma 39:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and that wrong which ye have done
\nand repair<\/strong> that wrong which ye have done<\/p>\n

Alma 41:5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the one raised<\/strong> to happiness
\nthe one restored<\/strong> to happiness<\/p>\n

Alma 42:2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 yea he drew<\/strong> out the man
\nyea he drove<\/strong> out the man<\/p>\n

Alma 42:16\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 except there were a punishment (which also was
\nexcept there were a punishment (which also was<\/p>\n

as eternal as the life of the soul should be affixed <\/strong> affixed
\nas eternal as the life of the soul) should be, affixed <\/strong><\/p>\n

Alma 43:6\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they were all Amlicites and Zoramites
\nthey were all of the<\/strong> Amlicites and the<\/strong> Zoramites<\/p>\n

Alma 43:14\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 now those descendants<\/strong> were as numerous
\nnow those dissenters<\/strong> were as numerous<\/p>\n

Alma 43:38\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 by their swords<\/strong> and the loss of blood
\nby their wounds<\/strong> and the loss of blood<\/p>\n

Alma 43:45\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 for their rites<\/strong> of worship and their church
\nfor their rights<\/strong> of worship and their church<\/p>\n

Alma 44:8\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 we will not suffer ourselves to take<\/strong> an oath unto you
\nwe will suffer ourselves to make<\/strong> an oath unto you<\/p>\n

Alma 44:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 saying<\/strong> unto them with a loud voice,\u00a0 saying\u00a0\u00a0 …
\ncrying<\/strong> unto them with a loud voice, saying …<\/p>\n

Alma 46:34\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 he had power according to his will
\nhe had power to do<\/strong> according to his will<\/p>\n

Alma 47:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 if he would make him Amalickiah a<\/strong> second leader
\nif he would make him Amalickiah the<\/strong> second leader<\/p>\n

Alma 48:8\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 banks of earth round about to enclose<\/strong> his armies
\nbanks of earth round about to encircle<\/strong> his armies<\/p>\n

Alma 48:21\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 in the latter end of the nineteenth year yea<\/strong>
\nin the latter end of the nineteenth year<\/p>\n

Alma 49:5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 in preparing<\/strong> their places of security
\nin repairing<\/strong> their places of security<\/p>\n

Alma 49:28\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 because of his matchless<\/strong> power
\nbecause of his miraculous<\/strong> power<\/p>\n

Alma 51:7\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and also many of<\/strong> the people of liberty
\nand also among<\/strong> the people of liberty<\/p>\n

Alma 51:15\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 desiring that he should read<\/strong> it
\ndesiring that he should heed<\/strong> it<\/p>\n

Alma 51:26\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 many cities : the city of Nephihah<\/strong>
\nmany cities : the city of Moroni<\/strong><\/p>\n

Alma 53:6\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 in the land of Nephi<\/strong>
\nin the land of the Nephites<\/strong><\/p>\n

Alma 54:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 we have only sought to defend ourselves<\/strong>
\nwe have only sought to defend our lives<\/strong><\/p>\n

Alma 54:24\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and behold now <\/strong>I am a bold Lamanite
\nand behold I am now<\/strong> a bold Lamanite<\/p>\n

The results for part 5 of volume 4 are in many respects quite different from other parts of the text since both P and the 1830 edition are firsthand copies of O for much of the text for this part; O is also extant for parts of the text, which helps in reconstructing the original text:<\/p>\n

906 cases of variation (or potential variation) analyzed<\/p>\n

349 differences between the critical text and the standard text<\/p>\n

100 readings that have never appeared in any standard printed edition:<\/p>\n

25 in O only; 50\u00a0in\u00a0P only (in cases where O is not extant); 13 in both O and P;<\/p>\n

12 conjectured readings<\/p>\n

27 readings that make a difference that would show up in translation<\/p>\n

17 readings that make the Book of Mormon more consistent in phraseology or usage<\/p>\n

2 readings that restore a unique phrase or word choice to the text<\/p>\n

Here are some of the more significant changes proposed for the text in part 5 of volume 4:<\/p>\n

Current reading <\/em>(or equivalent) \u00a0\u00a0\u00a0\u00a0\u00a0 Revised reading<\/em><\/p>\n

Alma 56:10\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 because of the numerority<\/strong> of their forces
\nbecause of the enormity<\/strong> of their forces<\/p>\n

Alma 56:19\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 but thus were we preserved<\/strong>
\nbut thus were we favored<\/strong><\/p>\n

Alma 56:37\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and as we suppose<\/strong> it was their intent
\nand as we supposed that<\/strong> it was their intent<\/p>\n

Alma 56:48\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 we do not doubt our mothers knew it<\/strong>
\nwe do not doubt; our mothers knew<\/p>\n

Alma 57:32\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they did rise<\/strong> up in rebellion
\nthey did raise<\/strong> up in rebellion<\/p>\n

Alma 58:2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they were so much<\/strong> more numerous
\nthey were so exceeding<\/strong> more numerous<\/p>\n

Alma 58:4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 to the governor of our land
\nto the great<\/strong> governor of our land<\/p>\n

Alma 58:33\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 behold we trust in<\/strong> our God who …
\nbehold we trust that it is<\/strong> our God who …<\/p>\n

Alma 59:8\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they came even<\/strong> and joined the army
\nthey came over<\/strong> and joined the army<\/p>\n

Alma 59:9\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 than to retake it from them<\/strong>
\n<omit><\/p>\n

Helaman 1:9\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they sent forth one Kishk<\/strong>umen
\nthey sent forth one Kishc<\/strong>umen<\/p>\n

Helaman 1:29\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and thus he did and he did<\/strong> head them
\nand thus he did head them<\/p>\n

Helaman 2:4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 for there was one Gad<\/strong>ianton
\nfor there was one Gadd<\/strong>ianton<\/p>\n

Helaman 3:3\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 in the forty and sixth yea<\/strong> there were …
\nin the forty and sixth year<\/strong> there were …<\/p>\n

Helaman 4:12\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and deserting<\/strong> away
\nand dissenting<\/strong> away<\/p>\n

Helaman 4:25\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 exceedingly more<\/strong> numerous
\nmore exceeding<\/strong> numerous<\/p>\n

Helaman 6:20\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 every means in their power
\nevery means whatsoever was<\/strong> in their power<\/p>\n

Helaman 6:21\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the more part<\/strong> of the Nephites
\nthe more parts<\/strong> of the Nephites<\/p>\n

Helaman 7:10\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the garden gate which led<\/strong> by the highway
\nthe garden gate which was<\/strong> by the highway<\/p>\n

Helaman 7:16\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 how could ye have given way<\/strong>
\nhow could ye have given away<\/strong><\/p>\n

Helaman 8:11\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the waters … parted<\/strong> hither and thither
\nthe waters … departed<\/strong> hither and thither<\/p>\n

Helaman 8:19\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 even<\/strong> since the days of Abraham
\never<\/strong> since the days of Abraham<\/p>\n

Helaman 8:20\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and also Ezi<\/strong>as and also Isaiah
\nand also Ezai<\/strong>as and also Isaiah<\/p>\n

Helaman 9:36\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 that I Nephi know<\/strong> nothing concerning …
\nthat I Nephi knew<\/strong> nothing concerning …<\/p>\n

Helaman 12:15\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 for surely<\/strong> it is the earth that moveth
\nfor sure<\/strong> it is the earth that moveth<\/p>\n

Helaman 12:22\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and woe unto him to<\/strong> whom he shall say this
\nand woe unto whom he shall say this<\/p>\n

Helaman 14:5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 there shall a new star arise
\nthere shall be<\/strong> a new star arise<\/p>\n

Helaman 16:3\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 when they saw that they could not …
\nwhen they saw this<\/strong>, that they could not …<\/p>\n

Helaman 16:11\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and these<\/strong> were the conditions
\nand thus<\/strong> were the conditions<\/p>\n

3 Nephi 2:18\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they did come forth
\nthey did come forth again<\/strong><\/p>\n

3 Nephi 4:28\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 they did fell<\/strong> the tree to the earth
\nthey did fall<\/strong> the tree to the earth<\/p>\n

3 Nephi 5:9\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 a shorter<\/strong> but true account
\na more short<\/strong> but a<\/strong> true account<\/p>\n

3 Nephi 7:3\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and thus they<\/strong> became tribes
\nand thus there<\/strong> became tribes<\/p>\n

3 Nephi 9:9\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the people of the king of<\/strong> Jacob
\nthe people of the king Jacob<\/p>\n

3 Nephi 9:21\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I have come unto<\/strong> the world
\nI have come into<\/strong> the world<\/p>\n

3 Nephi 10:4\u00a0\u00a0<omit>
\nO ye people of the house of Israel<\/strong><\/p>\n

3 Nephi 11:0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jesus Christ did show<\/strong> himself
\nJesus Christ sheweth<\/strong> himself<\/p>\n

3 Nephi 11:8\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and behold they saw a Man<\/strong>
\nand behold they saw a man<\/strong><\/p>\n

3 Nephi 14:4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 let me pull the mote out of thine eye
\nlet me pull out<\/strong> the mote out of thine eye<\/p>\n

3 Nephi 16:6\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the Holy Ghost which witnesses<\/strong> unto them
\nthe Holy Ghost which witness<\/strong> unto them<\/p>\n

3 Nephi 16:15\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 but if they will not turn<\/strong> unto me
\nbut if they will not return<\/strong> unto me<\/p>\n

3 Nephi 16:17\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and then<\/strong> the words … shall be fulfilled
\nand when<\/strong> the words … shall be fulfilled<\/p>\n

3 Nephi 17:5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and beheld<\/strong> they were in tears
\nand behold<\/strong> they were in tears<\/p>\n

3 Nephi 18:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the gates of hell is ready<\/strong>, open to receive them
\nthe gates of hell is already<\/strong> open to receive them<\/p>\n

3 Nephi 18:16\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I have set an example for<\/strong> you
\nI have set an example before<\/strong> you<\/p>\n

3 Nephi 18:34\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 which hath been among you
\nwhich hath been among you beforetimes<\/strong><\/p>\n

Finally, in August 2009 the last part of volume 4 was published, with the following statistical summary of the analysis:<\/p>\n

811 cases of variation (or potential variation) analyzed<\/p>\n

304 differences between the critical text and the standard text<\/p>\n

52 readings that have never appeared in any standard printed edition:<\/p>\n

1 in O only; 27\u00a0in\u00a0P only (in cases where O is not extant); 1 in both O and P;<\/p>\n

23 conjectured readings<\/p>\n

47 readings that make a difference that would show up in translation<\/p>\n

17 readings that make the Book of Mormon more consistent in phraseology or usage<\/p>\n

4 readings that restore a unique phrase or word choice to the text<\/p>\n

These results are much like those for parts 2 and 3 since O is generally not extant for the last part of the Book of Mormon text. Here are some of the more significant changes proposed for the text in part 6 of volume 4:<\/p>\n

Current\u00a0 reading <\/em>(or equivalent)
\n Revised reading<\/em><\/p>\n

3 Nephi 21:9\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and there shall be among them those<\/strong>
\nand there shall be many<\/strong> among them<\/p>\n

3 Nephi 21:16\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and I will cut off witchcrafts out of thy land<\/strong>
\nand I will cut off witchcrafts out of thy hand<\/strong><\/p>\n

3 Nephi 22:4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and shalt not remember the reproach of thy youth<\/strong>
\n<omit><\/p>\n

3 Nephi 22:17\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 every tongue that shall revile<\/strong> against thee
\nevery tongue that shall rise<\/strong> against thee<\/p>\n

3 Nephi 25:2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the Son<\/strong> of righteousness arise
\nthe Sun<\/strong> of righteousness arise<\/p>\n

3 Nephi 28:3\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 blessed are ye because ye desired<\/strong> this thing
\nblessed are ye because ye desire<\/strong> this thing<\/p>\n

3 Nephi 28:36\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I knew not whether they were cleansed<\/strong>
\nI knew not whether they were changed<\/strong><\/p>\n

4 Nephi 1:27\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 there were many<\/strong> churches which professed to know the Christ
\nthere were churches which professed to know the Christ
\nMormon 2:4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 we did come to the city of Angola<\/strong>
\nwe did come to the city of Angolah<\/strong><\/p>\n

Mormon 4:14\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 many prisoners both<\/strong> women and children<\/p>\n

many prisoners of<\/strong> women and of <\/strong>children<\/p>\n

Mormon 6:14\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and Jeneum<\/strong> had fallen with his ten thousand
\nand Joneum<\/strong> had fallen with his ten thousand<\/p>\n

Mormon 6:15\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and a few which had deserted<\/strong> over unto the Lamanites
\nand a few which had dissented<\/strong> over unto the Lamanites<\/p>\n

Mormon 8:9\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 save it be the<\/strong> Lamanites and robbers
\nsave it be Lamanites and robbers<\/p>\n

Mormon 8:10\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and whether<\/strong> they be upon the face of the land no man knoweth
\nand whither<\/strong> they be upon the face of the land no man knoweth<\/p>\n

Mormon 8:28\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 leaders of churches and teachers shall rise<\/strong>
\nleaders of churches and teachers shall be lifted up<\/strong><\/p>\n

Ether 1:34\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Jared his brother said unto him
\ntherefore<\/strong> Jared his brother said unto him<\/p>\n

Ether 1:41\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and gather together … thy families<\/strong>
\nand gather together … thy family<\/strong><\/p>\n

Ether 1:43\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and thus<\/strong> I will do unto thee
\nand this<\/strong> I will do unto thee<\/p>\n

Ether 2:11\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 until the fullness come
\nuntil the fullness be<\/strong> come<\/p>\n

Ether 2:13\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and they dwelt in tents and dwelt in tents<\/strong>
\nand they dwelt in tents<\/p>\n

Ether 2:14\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 at the end of four years
\nat the end of the<\/strong> four years<\/p>\n

Ether 2:25\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 for ye cannot cross this great deep
\nfor how be it<\/strong> \/ ye cannot cross this great deep<\/p>\n

Ether 3:1 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 he did carry them in his hands upon<\/strong> the top
\nhe did carry them in his hands up on<\/strong> the top<\/p>\n

Ether 3:18\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and all this that this man knew that …
\nand all this because<\/strong> that this man knew that …<\/p>\n

Ether 4:1 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and for this cause did king Mosiah<\/strong> keep them
\nand for this cause did king Benjamin<\/strong> keep them<\/p>\n

Ether 6:5 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 there should be<\/strong> a furious wind blow
\nthere should a furious wind blow<\/p>\n

Ether 8:24\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 or<\/strong> woe be unto it
\nfor<\/strong> woe be unto it<\/p>\n

Ether 9:2 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 which did not seek his destruction
\nwhich were not or<\/strong> which did not seek his destruction<\/p>\n

Ether 9:22\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 yea and he even saw the Son<\/strong> of righteousness
\nyea and he even saw the Sun<\/strong> of righteousness<\/p>\n

Ether 11:4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and Shiblom<\/strong> reigned in his stead
\nand Shiblon<\/strong> reigned in his stead<\/p>\n

Ether 12:2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 for he could not be restrained<\/strong>
\nfor he could not be constrained<\/strong><\/p>\n

Ether 12:4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 which hope cometh of faith maketh an anchor
\nwhich hope cometh of faith and<\/strong> maketh an anchor<\/p>\n

Ether 13:31\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and there was none to restrain<\/strong> them
\nand there was none to constrain<\/strong> them<\/p>\n

Ether 14:2 and of his wives<\/strong> and children
\nand they<\/strong> of his wife<\/strong> and children<\/p>\n

Ether 14:12\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 he fled to the borders upon<\/strong> the seashore
\nhe fled to the borders by<\/strong> the seashore<\/p>\n

Ether 14:17\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and he did slay both women and children
\nand he did slay both men<\/strong> women and children<\/p>\n

Ether 14:28\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the valley of Shurr was near the hill Comnor <\/strong>
\nthe valley of Shurr was near the hill Comron<\/strong><\/p>\n

Moroni 7:16\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and to persuade<\/strong> to believe in Christ
\nand persuadeth<\/strong> to believe in Christ<\/p>\n

Moroni 7:26\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and by faith they become<\/strong> the sons of God
\nand by faith they became<\/strong> the sons of God<\/p>\n

Moroni 9:24\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 many of our brethren have deserted<\/strong> over
\nmany of our brethren have dissented<\/strong> over<\/p>\n

Moroni 9:24\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and many more will also desert<\/strong> over unto them
\nand many more will also dissent<\/strong> over unto them<\/p>\n

Moroni 10:34\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 before the pleasing<\/strong> bar of the great Jehovah
\nbefore the pleading<\/strong> bar of the great Jehovah<\/p>\n

3. What other volumes will be published as part of this project?<\/strong><\/p>\n

(a) Volume 3, The History of the Text of the Book of Mormon<\/em><\/p>\n

In this third volume, I will discuss each step in the transmission of the text, including Joseph Smith\u2019s dictating of the text and his scribes\u2019 writing it down (the original manuscript), their copying of the text into the printer\u2019s manuscript, the typesetting of the first (1830) edition, and the publishing of 19\u00a0significant editions since then (the 1837 and 1840 under Joseph Smith\u2019s direction, plus 12 more within the LDS textual tradition, and 5 within the RLDS textual tradition). This volume will examine some of the important issues regarding how Joseph Smith translated and what kind of text was revealed to him. Each edition will also be examined in terms of its editing history. Each type of grammatical editing will be thoroughly described in this volume. There will also be a lined-up comparison between the biblical quotations from the King James Bible and the corresponding Book of Mormon passages.<\/p>\n

In 2002 I decided that I could not produce volume 3 without first determining what the original text was. For that reason, volume 4 has been published first \u2013 and also in parts, so that the reading public will have time to examine the textual analysis in manageable segments.<\/p>\n

(b) Volume 5, A Complete Electronic Collation of the Book of Mormon<\/em><\/p>\n

This last volume will be available in an electronic format. A few printed copies of the collation will be prepared for archival purposes. In this volume, the entire text for both manuscripts and the 20\u00a0editions is lined up and compared, with every difference specified \u2013 not only word and phrase differences, but also punctuation, capitalization, spelling, paragraphing, versification, and so forth. The differences will be categorized and can be searched in terms of the type of change. I\u00a0am planning to make this electronic collation available at the same time volume 3 is published.<\/p>\n

4. What are some of the major findings of this project?<\/strong><\/p>\n

(a) The original manuscript supports the hypothesis that the text was given to Joseph Smith word for word and that he could see the spelling of the names (in support of what witnesses of the translation process claimed about Joseph\u2019s translation \u2013 namely, that he spelled out the Book of Mormon names, at\u00a0least when the name first appeared).<\/p>\n

(b) The original text is much more consistent and systematic in expression than has ever been realized.<\/p>\n

(c) There are a number of errors in the text that have never been corrected in any LDS or RLDS edition, although none of them fundamentally alter the text.<\/p>\n

(d) There are occasional errors in the original manuscript itself (see, for instance, the reading \u201cIshmael and also his hole hole\u201d in 1 Nephi 7:5); errors could enter the text from its very earliest transmission; many of the errors in the original manuscript show that this manuscript was written down from oral dictation.<\/p>\n

(e) Errors in the printer\u2019s manuscript clearly show that this manuscript was produced by visual copying from another text, not by oral dictation.<\/p>\n

(f) Joseph Smith\u2019s editing for the second and third editions (1837 and 1840) represents human editing, not a revealed revision of the text.<\/p>\n

(g) The original text includes unique kinds of expression that appear to be uncharacteristic of English in any time and place; some of these expressions are Hebraistic in nature.<\/p>\n

(h) The early transmission of the Book of Mormon text does not in general support the traditional assumptions of textual criticism \u2013 namely, the assumptions that the transmitted text tends to remove difficult readings and lengthen the text; instead, the early transmission of the Book of Mormon text tends to introduce more difficult readings and to omit words and phrases.<\/p>\n

(i) The vocabulary of the Book of Mormon text appears to derive from the 1500s and the 1600s, not\u00a0from the 1800s.<\/p>\n

This last finding is quite remarkable. Lexical evidence suggests that the original text contained a\u00a0number of expressions and words with meanings that were lost from the English language by 1700, including the following (with the date of their last citation in the Oxford English Dictionary given in parentheses):<\/p>\n

to require<\/em> \u2018to request\u2019 (1665)<\/p>\n

Enos 1:18 reads \u201cthy fathers have also required<\/strong> of me this thing\u201d<\/p>\n

[Ezra 8:22: \u201cfor I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way\u201d]<\/p>\n

sermon<\/em> \u2018talk, discourse, speech\u2019 (1594) [conjectural emendation]<\/p>\n

Mosiah 19:24 should read \u201cafter they had ended the sermon<\/strong>\u201d<\/p>\n

(not the current reading \u201cafter they had ended the ceremony<\/strong>\u201d)<\/p>\n

to cast arrows<\/em> \u2018to shoot arrows\u2019 (1609)<\/p>\n

Alma 49:4 reads \u201cthe Lamanites could not cast<\/strong> their stones and their arrows<\/strong> at\u00a0them\u201d<\/p>\n

[Proverbs 26:18: \u201cas a mad<\/em> man who casteth firebrands arrows and death\u201d]<\/p>\n

to counsel<\/em> \u2018to counsel with\u2019 (1547)<\/p>\n

Alma 37:37 originally read \u201ccounsel the Lord<\/strong> in all thy doings\u201d<\/p>\n

[similarly in Alma 39:10]<\/p>\n

but if<\/em> \u2018unless\u2019 (1596)<\/p>\n

Mosiah 3:19 originally read \u201cfor the natural man is an enemy to God …<\/p>\n

and will be forever and ever but if<\/strong> he yieldeth to the enticings of the Holy Spirit\u201d<\/p>\n

to depart<\/em> \u2018to part\u2019 (1677)<\/p>\n

Helaman 8:11 originally read \u201cto smite upon the waters of the Red Sea<\/p>\n

and they departed<\/strong> hither and thither\u201d<\/p>\n

extinct:<\/em> in reference to an individual\u2019s death (1675)<\/p>\n

Alma 44:7 reads \u201cand inflect the wounds of death in your bodies<\/p>\n

that ye may become extinct<\/strong>\u201d [similarly in several other places]<\/p>\n

the pleading bar of God<\/em> (not in the Oxford English Dictionary, but three early 1600 citations have been found, including one in a legal context) [conjectural emendation]<\/p>\n

Jacob 6:13 should read \u201cuntil I shall meet you before the pleading bar<\/strong> of God\u201d, not\u00a0\u201cthe\u00a0pleasing bar<\/strong> of God\u201d [similarly in Moroni 10:34]<\/p>\n

As noted, only two of these instances of archaic vocabulary (dating from Early Modern English) are found in the 1611 King James Bible.<\/p>\n

5. What have been the most significant events in the history of this project?<\/strong><\/p>\n

Besides the actual publishing of the volumes of the critical text themselves, there are two events that stand out:<\/p>\n

(a) April 1991: two weeks spent in Independence, Missouri, making a careful examination of my transcript of the printer\u2019s manuscript against the actual manuscript, with the assistance of my wife, Sirkku, and Ron Romig, archivist for the Community of Christ (then the RLDS Church).<\/p>\n

(b) October 1991: three weeks working with Robert Espinosa and his fellow conservators at the BYU library on fragments of the original manuscript owned by the Wilford Wood family of Bountiful, Utah; these fragments were photographed in ultraviolet light by David Hawkinson and constitute about two percent of the original manuscript.<\/p>\n

6. What has been your relationship with the LDS and <\/strong>RLDS<\/strong> <\/strong>Churches<\/strong> in this project?<\/strong><\/p>\n

This project began as an independent scholarly project, and I have made sure by legal agreements that this independence has been preserved. Since the beginning of this project (in\u00a01988) the LDS Historical Department has provided full access to ultraviolet photographs of\u00a0the original manuscript and has allowed me to directly examine the original manuscript as\u00a0well\u00a0as\u00a0their enormous library of Book of Mormon editions. Without their cooperation, this\u00a0project would never have been possible. Similarly, archivist Ron Romig, church historian Richard Howard (now retired), and\u00a0the leadership of the Community of Christ (formerly the RLDS Church) have also been fully cooperative in providing access to the printer\u2019s manuscript as well as an enlarged photocopy of that manuscript, plus their large collection of Book of Mormon editions.<\/p>\n

In 1994 the LDS Church Scriptures Committee requested that I provide information about\u00a0my findings on the text. For the next four to five years, this information was conveyed to the Scriptures Committee. Prior to submitting this information, however, the Church, BYU, and I\u00a0signed a\u00a0legally binding letter of understanding guaranteeing the independence of the critical text project, with these two important provisos: (1) I would hold the copyright to the critical text, and\u00a0(2) I would exercise complete control over the content of the critical text, including my interpretations and analyses of the text.<\/p>\n

The critical text project is a scholarly one and has not received any ecclesiastical approval or endorsement. The transcripts and the textual interpretations represent my own scholarly work, with peer review from a number of scholars (especially David Calabro, a\u00a0graduate student in Hebrew studies at the University of Chicago). I have received no explicit response regarding any of my interpretations or suggestions for changes from the Church Scriptures Committee. The Church committee has had full access to my findings and is free to use them (or not use them) as they wish.<\/p>\n

I have also retained the right to legally extend this freedom to use the results of the critical text project to anyone wishing to create their own single reading of the Book of Mormon text, including the Community of Christ and other churches as well as publishing firms interested in producing a\u00a0noncritical edition of the Book of Mormon.<\/p>\n

7. Will any of these changes appear in subsequent LDS editions of the Book of Mormon?<\/strong><\/p>\n

I do not know the answer to this question. The Church will decide for itself what changes, if any, will be implemented. The Church has never engaged in a public discussion of such changes or the arguments for making (or not making) those changes. On the other hand, this scholarly critical text project promotes public discussion and, when done properly, establishes an on-going process and allows others to contribute. For instance, as part of this project, I have requested anyone who has any suggestions for emendations to the text or questions about problematic readings to send them to me. Thus far I have received over a hundred suggestions for change \u2013 and\u00a0about thirty percent of these have led to emendations in the text. Surprisingly, most of these emendations have come not from scholars but from regular members of the Church \u2013 readers of the Book of Mormon who are simply striving to understand the text. Such an open request for participation has significantly improved the findings of this project.<\/p>\n

One important fact that I realized early on in this project is that the original text is not fully recoverable by scholarly means. Only 28 percent of the Book of Mormon text is extant in the original manuscript. Over half of the new readings that have never appeared in any standard printed edition derive from readings in the original manuscript. Oliver Cowdery averaged about three textual changes per manuscript page as he copied from the original manuscript into the printer\u2019s manuscript. The clear majority of these changes would be unrecoverable if those portions of the original manuscript were not extant. In most cases we have no clue that there is even an error in the current text unless the original manuscript tells us so. Given that the majority of the original manuscript is no longer extant, we will be unable to fully recover the original text by human means. And even the extant portions of the original manuscript probably have errors that we are unaware of. The only way that the original text could be fully restored would be if the Lord chose to reveal it again. Such is definitely not within the purview of this scholarly project.<\/p>\n

One valuable aspect of this public, scholarly discussion of the text is that later changes in the text\u00a0could be made by the Church without engendering the typical complaint that the Church is\u00a0making changes for political reasons. Note, in particular, the uproar over the 1981 change in\u00a02\u00a0Nephi 30:6 from \u201ca white<\/strong> and a delightsome people\u201d to \u201ca pure<\/strong> and a delightsome people\u201d. The\u00a0change was first implemented in the 1840 edition; Joseph Smith\u2019s motivation for making\u00a0that change was based on quite something else, as I argue in part 2 of volume 4 under 2\u00a0Nephi 30:6. An\u00a0independent public discussion in a scholarly context will avoid having the Church take abuse\u00a0for making alterations to the text.<\/p>\n

8. Does this project have an apologetic purpose? In other words, is one of its purposes to defend the Book of Mormon against detractors?<\/strong><\/p>\n

My task, as I have always seen it, is to recover the original English-language text to the extent scholarly and academic analysis will allow. I have therefore restricted my discussion to the text per se and have completely avoided discussions of whether there are practices found among the cultures of the world (including the Americas) in support of particular readings. Nor have I engaged in any discussion of external evidences for the Book of Mormon, including questions of geography, genetics, and archaeology.<\/p>\n

My initial endeavor as editor of the critical text project was to produce a detailed transcription of the original and printer\u2019s manuscripts. And right from the beginning, I\u00a0discovered errors that had crept into the text as Oliver Cowdery and the other scribes produced the printer\u2019s manuscript from the original manuscript. Within a year or so I recognized that I would not be able to completely recover the original text by scholarly methods. Yet at the same time, I began to see considerable evidence for the traditional interpretation that witnesses of the translation process claimed: (1) the text was given word for word, (2)\u00a0Book of Mormon names were frequently spelled out the first time they occurred in the text, and (3)\u00a0during dictation there was no rewriting of the text except to correct errors in taking down the dictation. Joseph Smith was literally reading off an already composed English-language text. The evidence in the manuscripts and in the language of the text itself supports the hypothesis that the Book of Mormon was a precisely determined text. I\u00a0do not\u00a0consider this conclusion apologetic, but instead as one demanded by the evidence.<\/p>\n

The opposing viewpoint, that Joseph Smith got ideas and he translated them into his own\u00a0English, cannot be supported by the manuscript and textual evidence. The only substantive argument for this alternative view has been the nonstandard nature of the text, with its implication that God would never speak ungrammatical English, so the nonstandard usage must be the\u00a0result of Joseph Smith putting the ideas he received into his own language. Yet with the recent finding that the original vocabulary of the text appears to be dated from the 1500s and 1600s (not the 1800s), we now need to consider the possibility that the ungrammaticality of the original text may also date from that earlier period of time, not necessarily from Joseph\u2019s own time and place. Joseph Smith is not the author of the Book of Mormon, nor is he actually the translator. Instead, he was the revelator: through him the Lord revealed the English-language text (by means of the interpreters, later called the Urim and Thummim, and the seer stone). Such a view is consistent, I believe, with Joseph\u2019s use elsewhere of the verb translate<\/em> to mean \u2018transmit\u2019 and the noun translation<\/em> to mean \u2018transmission\u2019 (as in the eighth Article of\u00a0Faith).<\/p>\n

I should also point out that my personal testimony of the Book of Mormon is not dependent upon my work on this project. The Book of Mormon stands on its own and is ultimately not dependent on how that text may vary in printed editions or in the manuscripts. Moroni promised that the Lord will give a testimony of the book to the prayerful reader \u2013 irrespective of any infelicities and errors in the text (which Moroni recognized could be there, as\u00a0he himself noted in the last sentence on the title page of the Book of Mormon). I received my own personal witness of this book long before I ever began work on this project. I have never needed to prove to myself that the text is from the Lord. Nor have errors in the text ever prevented the Spirit from bearing witness that the book is the Lord\u2019s.<\/p>\n

My own personal witness of this book dates from 1979, when I was reading the book during a\u00a0time of difficulty. I was reading the words that king Lamoni\u2019s queen expresses as she comes out of her state of unconsciousness:<\/p>\n

Alma 19:29-30 (original text)<\/p>\n

she arose and stood upon her feet and cried with a loud voice saying<\/p>\n

O blessed Jesus who has saved me from an awful hell<\/p>\n

O blessed God have mercy on this people<\/p>\n

and when she had said this she clapped her hands being filled with joy<\/p>\n

speaking many words which were not understood<\/p>\n

As I was reading this passage, the Spirit witnessed to me, \u201cThis really happened.\u201d What is interesting about this passage is that I didn\u2019t actually read \u201cshe clapped her hands\u201d (the reading based on the printer\u2019s manuscript), but instead I read \u201cshe clasped her hands\u201d (the reading found in the 1830 edition as well as in all LDS editions). Now I do not take this personal witness as evidence that I should reject the earliest reading, clapped<\/em>. It simply means that the Lord witnesses the truthfulness of this book irrespective of the minor errors that may have crept in. I know of no error that changes any doctrine or the basic account of the text. There is no error, awkward expression, or ungrammaticality in any of the printed editions of the book that will prevent the honest reader from gaining a testimony of the Book of Mormon.<\/p>\n

9. So why should we be interested in recovering the original English-language text of the Book of Mormon?<\/strong><\/p>\n

The major thrust of this project is oriented towards scholars, not the lay readers of the book. There is no reason to restore in the current standard text the nonstandard language and the non-English Hebraisms that were largely eliminated by Joseph Smith himself in his editing of the\u00a0text for the second (1837) edition. On the other hand, many of the word and phrase changes proposed by the critical text project (such as those listed under question 2 above) make the text much more systematic and consistent. The Church (especially in its 1920 and 1981 editions) has sought to print an accurate text, including the restoration of original readings (providing the language itself is standard English).<\/p>\n

From a scholarly perspective, restoring the original text provides new ways of viewing the Book of Mormon text. By studying the language of the text, I have seen much that confirms my personal testimony of the book as well as what early witnesses of the translation were able to observe.<\/p>\n

10. Won\u2019t changing the text prove embarrassing for some commentaries and interpretations by church leaders and scholars?<\/strong><\/p>\n

I do not think this is much of a problem. There are so few examples where restoring an original reading will cause difficulties for previous commentary. In virtually every case, the original text will reinforce and make gospel principles even clearer. As an example, there is the passage in\u00a0Alma 39:13 where Alma tells his son Corianton (in the current text) to \u201creturn unto them [the\u00a0Zoramites] and acknowledge your faults and that wrong which ye have done\u201d. Yet the original text read here \u201creturn unto them and acknowledge your faults and repair<\/strong> that wrong which ye have done\u201d. The original text emphasizes that repentance involves more than saying \u201cI\u2019m sorry\u201d: it requires us to do all we can to make restitution for our sins. This doctrine is, of course, supported by other passages in the Book of Mormon (see, for instance, Helaman 5:17).<\/p>\n

One place where the original reading will lead to some revision of commentary deals with the parenthetical phrase that Joseph Smith added to the 1840 edition in 1 Nephi 20:1, which explains that the phrase \u201cthe waters of Judah\u201d means \u2018the waters of baptism\u2019. The 1920 edition removed the parentheses that Joseph had placed around the extra phrase \u201cor out of the waters of baptism\u201d, which has subsequently led some church writers to interpret the additional phraseology as part of the original Isaiah text, with a few writers even accusing ancient Jewish scribes as having purposely removed a clear Old Testament reference to baptism from the book of Isaiah!<\/p>\n

11. Would it be worth doing textual criticism for the translations of the English-language Book of Mormon into other languages?<\/strong><\/p>\n

Yes. In fact, I can think of one very specific aspect that could be of tremendous benefit to my own project \u2013 namely, the question of how translators have dealt with problematic passages. Their solutions may suggest possible conjectural emendations for the English-language text. As an example, consider the English-language reading for Mosiah 17:13: \u201cthey took him and bound him and scourged<\/strong> his skin with fagots yea even unto death\u201d. This passage literally states that Abinadi was whipped to death with bundles of sticks. I have conjectured that the word scourged<\/em> here is a mishearing for scorched<\/em>, the verb used in the next verse (Mosiah 17:14) to refer to Abinadi\u2019s death by fire (\u201cand now when the flames began to scorch<\/strong> him\u201d). And some foreign language translators have also realized that the text intends to say that Abinadi was burnt to death and have therefore substituted for scourged<\/em> a verb that is equivalent to burning rather than whipping. Some students in my class on textual criticism have involved themselves in projects of this sort, but their work has been limited to a few languages and only to checking whether the English-language conjectures proposed in this project can be found in any of the translations. It would undoubtedly be worthwhile checking the other side of the coin: Are there readings in the translations that suggest conjectures for the English-language text?<\/p>\n

12. What role has your theory of Analogical Modeling played in the Book of Mormon project?<\/strong><\/p>\n

Analogical Modeling (AM) is a theory of language that I have worked on since the 1970s. The traditional method for describing language has been in terms of rules, but in Analogical Modeling there are no rules, only examples (instances) of past behavior that a speaker uses to understand and produce language. AM is actually a general theory of description that uses both nearest neighbors and not-so-near neighbors (under certain well-defined conditions of homogeneity) to predict behavior.<\/p>\n

AM has been implicitly used in many aspects of the critical text project, particularly in finding instances of usage for testing the reliability of readings. One important characteristic of the Book of Mormon \u2013 one that is very helpful in establishing the text \u2013 is the size of the book (584 pages of canonical text in the 1830 edition). The specific language of the text is sufficiently repeated throughout the book so that there are usually enough exemplars to make a reasoned analysis for any given expression or phrase. It has not, in my opinion, been fully appreciated how huge a scriptural text the Book of Mormon is and what an advantage that is in analyzing and establishing its text.<\/p>\n

In distinction to the findings of computerized stylistic analyses of the Book of Mormon text, I\u00a0have found that many expressions, phrases, and words extend throughout the text, such as the term pleading bar<\/em> by both Jacob and Moroni (in Jacob 6:13 and Moroni 10:34) or the precise expression \u201cyea even the\u00a0sword of the justice of the eternal God\u201d by both Nephi and Moroni (in 1\u00a0Nephi 12:18 and Ether 8:23). Sometimes Jacob uses expressions that are unique to him (at least in the original text), such as \u201cthe commands of God\u201d. As many readers have recognized, every time Jacob starts to speak or write, his flowing style is almost immediately distinguishable from his brother Nephi\u2019s complex syntax \u2013 and it doesn\u2019t take a statistical analysis of function words within passages of five thousand words to figure this out!<\/p>\n

As a result of my work in AM, I have continually attempted to look for exemplars that might be responsible for creating errors in the Book of Mormon text. As an example, in 2\u00a0Nephi 20:29 all the printed editions as well as the printer\u2019s manuscript read Ramath<\/em> instead of the Ramah<\/em> found in Isaiah 10:29 (the original manuscript is not extant for this passage). A number of scholars have noted that Ramath<\/em> would have been the earlier Hebrew form for Ramah<\/em> and have therefore claimed that the Book of Mormon text here maintains the earlier Hebrew name for this place, thus showing that the Book of Mormon text was translated from a more ancient version of the book of Isaiah. What has not been noticed in all of this discussion is that within the Book of Mormon quotation for Isaiah\u00a02-14 (found in 2\u00a0Nephi 12-24), a number of names are misspelled in the printer\u2019s manuscript. The 1830 typesetter corrected all of these misspellings by reference to his own King James Bible \u2013 except for the case of Ramath<\/em>. And for each of these misspelled names there is an analogical source for the misspelling \u2013 either a nearby word in the Isaiah quotation or a common English word or biblical name:<\/p>\n\n\n\n\n\n\n\n\n\n
<\/td>\nKing James Bible <\/em><\/td>\nmisspelling in P <\/em><\/td>\nanalogical source<\/em><\/td>\n<\/tr>\n
2\u00a0Nephi 18:2<\/td>\nJeberechiah<\/td>\nJere<\/strong>bechiah<\/strong><\/td>\nJere<\/strong>miah<\/strong><\/td>\n<\/tr>\n
2\u00a0Nephi 18:6<\/td>\nRezin<\/td>\nRaz<\/strong>in<\/td>\nraz<\/strong>or<\/td>\n<\/tr>\n
2\u00a0Nephi 19:1<\/td>\nZebulun<\/td>\nZeb<\/strong>ulon<\/strong><\/td>\nBab<\/strong>ylon<\/strong><\/td>\n<\/tr>\n
2\u00a0Nephi 20:26<\/td>\nMidian<\/td>\nMideon<\/strong><\/td>\nGideon<\/strong><\/td>\n<\/tr>\n
2\u00a0Nephi 20:28<\/td>\nMichmash<\/td>\nMishmash<\/strong><\/td>\nmishmash<\/strong><\/td>\n<\/tr>\n
2\u00a0Nephi 20:29<\/td>\nRamah<\/td>\nRamath<\/strong><\/td>\nHamath<\/strong><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

In the case of Ramath<\/em>, we find Hamath<\/em> earlier in the same chapter (2 Nephi 20:9). Another influence that would have led Oliver Cowdery to write Ramath<\/em> instead of the correct Ramah<\/em> would have been the name Aiath<\/em>, found in the immediately preceding verse (2 Nephi 20:28). In\u00a0fact, these two earlier occurrences of names ending in -ath<\/em> could have readily misled the 1830\u00a0typesetter into thinking that he didn\u2019t need to check his King James Bible for the spelling Ramath<\/em>.<\/p>\n

Three AM books have been published and are all available, two authored by me and one edited by me and colleagues:<\/p>\n

(a) Analogical Modeling of Language<\/em> (Kluwer: Dordrecht, The Netherlands, 1989)<\/p>\n

(b) Analogy and Structure<\/em> (Kluwer: Dordrecht, The Netherlands, 1992)<\/p>\n

(c) Analogical Modeling: An Exemplar-Based Approach to Language,<\/em> edited by Royal Skousen, Deryle Lonsdale, and Dilworth B. Parkinson (John Benjamins: Amsterdam, 2002)<\/p>\n

These books are rather technical. For a general introduction to AM, see my article \u201cAnalogical Modeling: Exemplars, Rules, and Quantum Computing\u201d, Proceedings of the Twenty-Ninth Annual Meeting of the Berkeley Linguistics Society<\/em> (Berkeley, California: Berkeley Linguistics Society, 2003), pages 425-39. A preprint version of this paper is available from our research group\u2019s AM website: <http:\/\/humanities.byu.edu\/am\/>.<\/p>\n","protected":false},"excerpt":{"rendered":"

Last month we posted Royal Skousen’s discussion of his work on recovering the earliest version of the Book of Mormon, along with some updates.\u00a0 Unfortunately, that post garnered some annoying formatting problems — mostly due to the new format T&S adopted this year.\u00a0 We’re happy to now present to you mark III of Royal Skousen’s 12 questions interview.\u00a0 Royal Skousen’s book, The Book of Mormon: The Earliest Text, was published last month by Yale University Press and yes, you can order\u00a0 it at Amazon.<\/p>\n","protected":false},"author":20,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[12,28,52,17,13],"tags":[],"class_list":["post-9837","post","type-post","status-publish","format-standard","hentry","category-12-questions","category-book-of-mormon","category-book-reviews","category-church-history","category-scriptures"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/timesandseasons.org\/index.php\/wp-json\/wp\/v2\/posts\/9837","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/timesandseasons.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/timesandseasons.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/timesandseasons.org\/index.php\/wp-json\/wp\/v2\/users\/20"}],"replies":[{"embeddable":true,"href":"https:\/\/timesandseasons.org\/index.php\/wp-json\/wp\/v2\/comments?post=9837"}],"version-history":[{"count":1,"href":"https:\/\/timesandseasons.org\/index.php\/wp-json\/wp\/v2\/posts\/9837\/revisions"}],"predecessor-version":[{"id":9846,"href":"https:\/\/timesandseasons.org\/index.php\/wp-json\/wp\/v2\/posts\/9837\/revisions\/9846"}],"wp:attachment":[{"href":"https:\/\/timesandseasons.org\/index.php\/wp-json\/wp\/v2\/media?parent=9837"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/timesandseasons.org\/index.php\/wp-json\/wp\/v2\/categories?post=9837"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/timesandseasons.org\/index.php\/wp-json\/wp\/v2\/tags?post=9837"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}