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Craig C. Christensen, “A Book with a Promise,” Ensign, May 2008, 105-107,Excerpt

Several months ago a friend and I had the opportunity of presenting a set of scriptures to an associate who is not a member of the Church. Knowing that this might be a life-changing event for him—and for us—we took the time to have his name embossed on each volume. As we presented these sacred records to him, we could tell he was deeply moved by the significance and sincerity of our offering. For several minutes he examined each book without speaking, rubbing his hand on the cover and turning some of the pages.

Recognizing the importance of the moment, we helped him turn to the title page of the Book of Mormon and began to explain that the Book of Mormon was another testament, or witness, of Jesus Christ. He then asked a question that all missionary-minded members are anxious to hear: “Why do we need additional witnesses of Jesus Christ other than the Bible?” Rather than responding quickly, we asked him why he thought this might be important. His answer seemed even more inspired than his question. He suggested that since there appeared to be so many variations of the Bible and its teachings, we needed some kind of clarifying voice, something that would help us understand the Bible better. His observation opened the door for us to share our feelings and testimonies regarding both the Bible and the Book of Mormon.

We began by expressing our devotion and deep conviction to the doctrines and teachings of the Bible, especially the New Testament. Being able to read many of the Savior’s words as He taught the gospel during His earthly ministry strengthens us, helps us come to know Him, and teaches us that we can become more like Him. We then declared that, like the Bible, the Book of Mormon is additional evidence that God loves all of His children and has provided a way for us to return and live with Him once again. We spent the next hour or so reviewing many aspects of the Book of Mormon, including its history and divine origin. Allow me to share a few of the things we discussed.

A Book with a Promise

We first explained that the Book of Mormon is a book with a promise. Although its history is compelling by itself, it is a book of scriptural significance that should be received and read under the influence of the Holy Ghost. All who study and ponder its teachings are given a promise found in the last chapter of Moroni (see Moroni 10:3–4) as well as in the introduction to the Book of Mormon, where we read: “We invite all men [and women] everywhere to read the Book of Mormon, to ponder in their hearts the message it contains, and then to ask God, the Eternal Father, in the name of Christ if the book is true. Those who pursue this course and ask in faith will gain a testimony of its truth and divinity by the power of the Holy Ghost.” We then spent several minutes teaching about prayer and how the Holy Ghost can speak to our hearts and confirm that the Book of Mormon is true.

A Book with a Purpose

Next we stated that the Book of Mormon is a book with a purpose. From the title page we read that the Book of Mormon was “written by way of commandment” and “by the spirit of prophecy and of revelation” to “come forth by the gift and power of God” to the convincing of each of us “that Jesus is the Christ, the Eternal God.” In a personal expression of this purpose, Nephi, as one of the authors of the Book of Mormon, wrote, “The fulness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved” (1 Nephi 6:4).

A Book That Teaches the Great Plan of Happiness

Additionally, we explained that the Book of Mormon is a book that teaches “the great plan of happiness” (Alma 42:8; see also vv. 5, 13, 31; 2 Nephi 9). In profound yet understandable terms, the Book of Mormon teaches the purpose of life, from whence we came, and what happens when we die. We learn of faith in Jesus Christ and His atoning sacrifice, of repentance, of the importance of baptism by immersion, and of the gift and power of the Holy Ghost. By studying and feasting upon the doctrines of the Book of Mormon, we gain “a perfect brightness of hope, and a love of God and of all men,” with a desire to “endure to the end” that we may “have eternal life” (2 Nephi 31:20).

A Book That Testifies That Jesus Is the Christ

Most importantly, we declared that the Book of Mormon is a book that testifies that Jesus is the Christ, the Savior of the world. Great prophets throughout the Book of Mormon have borne solemn witness that Jesus Christ is the Creator of the earth (see Mosiah 3:8), the Redeemer of mankind (see Helaman 5:9–12), the Only Begotten of the Father (see 1 Nephi 11:18–21; Jacob 4:11). These Book of Mormon prophets knew Him, as Abraham and Moses did, and received and taught His everlasting gospel. As we read and study their words, we gain a deeper understanding of the Savior’s matchless love, His perfect life and example, and the blessings of His great atoning sacrifice.

A Book That Authenticates the Prophetic Mission of Joseph Smith

We then testified that the Book of Mormon is tangible evidence that Joseph Smith was chosen by the hand of the Lord to restore the Church of Jesus Christ to the earth in these latter days. As stated in the introduction to the Book of Mormon, “Those who gain [a] divine witness from the Holy Spirit [of the divinity of the Book of Mormon] will also come to know by the same power that Jesus Christ is the Savior of the world, that Joseph Smith is his revelator and prophet in these last days, and that The Church of Jesus Christ of Latter-day Saints is the Lord’s kingdom once again established on the earth.”

Ever since Samuel Smith set out to preach the gospel with a few first-edition copies, the Book of Mormon has blessed the lives of millions around the world. I pray that we will continue to use the Book of Mormon: Another Testament of Jesus Christ to share the gospel message with family and friends. If we do this, as was the case with our dear friend, many will respond with great interest to know more about the life and mission of the Savior and His great plan of happiness for each of us.

I express my solemn witness that the Book of Mormon is true. It is a book that has brought about a mighty change in my life. I know that God lives. Jesus is the Christ. His gospel has been restored to the earth. President Thomas S. Monson is His prophet and living oracle at this time. The Spirit I feel as I daily read, ponder, and pray about the Book of Mormon strengthens my understanding and testimony of these things and reaffirms to me that they are true. I humbly share this testimony and my personal witness with you in the name of Jesus Christ, amen.

Ellis T. Rasmussen, “What are the best evidences to support the authenticity of the Book of Mormon?,” Ensign, May 1986, 53-55 (scroll down),

Ellis T. Rasmussen, professor emeritus of Religious Education at Brigham Young University. The best support for the authenticity of the Book of Mormon is the testimony of the Holy Spirit. In fact, the Lord has exhorted us to seek that kind of witness not only of the entire Book of Mormon, but also of its parts. When Moroni, the last author in the Book of Mormon, gave the promise of spiritual confirmation, he spoke especially of particulars:

“When ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost.

“And by the power of the Holy Ghost ye may know the truth of all things.” (Moro. 10:4–5; italics added.)

The essence of the witness of the Holy Ghost is the witness of the book itself. Great concepts impressively written bear within them a witness of validity and divine origin more convincing than any clues that external evidences can provide, however helpful they may be. Such is the case with the Book of Mormon.

Attempts to prove or disprove the book’s authenticity by focusing on Joseph Smith’s description of how he obtained the gold plates, or on anthropological and archaeological evidence, though interesting, can be only marginally successful. Reconstructing history is difficult at best. The evidence is always incomplete—a clay inscription and a bit of pottery here, or a journal entry and a newspaper account there—so any picture that researchers develop will be, by nature, fragmentary. That picture will change as new information becomes available.

In contrast to the indecisive nature of external evidence, the Lord has provided a way to obtain decisive support for the book’s authenticity—“the Spirit of truth … will guide [us] into all truth.” (John 16:13.) This search is of necessity an individual matter. No matter how many millions have found the gospel and the scriptures true, and no matter how many people have joyfully lived the commandments, each new candidate must gain his own testimony. The Spirit’s witness comes only after individual effort and sincere seeking.

God the Father has set up a system of witnesses for the Book of Mormon. The book openly claims that it is the word of God. Joseph Smith and eleven other witnesses also testified of the book. The Bible itself serves as a witness of the Book of Mormon, and to this is added the witness of the Father himself through the Holy Ghost.

Furthermore, the individual parts of the ancient record—the doctrines, teachings, prophecies, and narratives—carry within them a spirit of authenticity. For me, this internal evidence has been, next to the witness of the Holy Spirit, the most convincing. From the many in the book, I’ve chosen seven key concepts that I feel are especially moving:

The intent of the Book of Mormon authors is to bring us to Christ. Nephi, the young prophetic author of the first books in the record, stated this clearly:

“The fulness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.” (1 Ne. 6:4; see also 2 Ne. 26:33.)

Moroni, the last person mentioned in the record, writes, “Again I would exhort you that ye would come unto Christ. … Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness.” (Moro. 10:30, 32.)

Without a single exception, every prophet between the two teaches us about Christ in some way, and nearly every page of the book contains some reference to him. The overriding intention of the book fits fully the intention of authentic scripture.

Nephi teaches that the condescension of God—the gift of the Savior’s ministry and the saving sacrifice of the Atonement—demonstrates God’s love. In one revelation, an angel asked Nephi, “Knowest thou the condescension of God?” (1 Ne. 11:16.) One meaning of the word—patronizing someone—has a negative connotation, but the other meaning is quite positive: “to waive dignity or superiority voluntarily and assume equality with an inferior.” (Random House Dictionary of the English Language, 1971 unabridged edition.)

To the angel’s question, Nephi replied that he knew that God loved his children but that he didn’t know the meaning of all things. He had just been shown in vision the town of Nazareth, and in it he had seen a beautiful virgin. After the angel’s question, Nephi saw her again with a baby in her arms.

The angel identified the baby as the Lamb of God, the Son of the Eternal Father, equating the gift of Jesus with the love of God. Then the angel declared, “Look and behold the condescension of God!” and Nephi saw the Redeemer of the world teaching the gospel and offering himself as a sacrifice. (See 1 Ne. 11:17–33.)

Eight chapters later, Nephi wrote again of Jesus’ sacrifice:

“The world, because of their iniquity, shall judge him to be a thing of naught; wherefore they scourge him, and he suffereth it. Yea, they spit upon him, and he suffereth it, because of his loving kindness and his long-suffering towards the children of men. …

“[He] yieldeth himself, according to the words of the angel, as a man, into the hands of wicked men, to be lifted up, according to the words of Zenock, and to be crucified, according to the words of Neum, and to be buried in a sepulchre, according to the words of Zenos.” (1 Ne. 19:9–10.)

This is a moving statement of divine condescension, of how God lovingly came to earth and accepted persecution, crucifixion, and suffering so great he bled from every pore. The concept of God’s condescension, unique to the Book of Mormon, is a powerful witness of the truth of the Book of Mormon.

The Book of Mormon identifies the roles of “the Holy Messiah.” The Old Testament prophets spoke often of a divinely appointed future king, of a Davidic branch with great power, and of a suffering servant who would save Israel. Despite the many Messianic prophecies, the use of different titles for the Messiah has caused confusion over who the Messiah was to be and what he was to do.

The Book of Mormon, however, is explicit about the name of the deliverer—Messiah and Christ are synonymous terms—and his work. Lehi, for example, taught his son Jacob that “redemption cometh in and through the Holy Messiah.” He went on to talk of the Messiah’s grace and truth, his sacrifice and mercy, and his intercession for all. (See 2 Ne. 2:6–10.)

In addition to this teaching, other Book of Mormon prophets discuss why Christ’s sacrifice had to be infinite in its outreach (see 2 Ne. 9:7; 2 Ne. 25:16); how man would always be subject to the devil—carnal, sensual, and devilish—without the Atonement (see 2 Ne. 9:8–9; Mosiah 16:3; Alma 42:9–10); and what relationship the Mosaic law has to the Atonement (see Mosiah 3:15).

These teachings clarify the role of the Messiah, and their insights bear within them the stamp of divine authenticity.

The Book of Mormon views the Bible as a great religious heritage from the Jews. The band of Lehi that fled Jerusalem took with them a copy of the Law and the Prophets of brass plates. So valuable was the record that they risked their lives to obtain it. Even 450 years after the time of Lehi, King Benjamin spoke of the importance of these plates:

“I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at the present time, not knowing the mysteries of God.” (Mosiah 1:3.)

Nephi also saw in vision the effect the Bible would have in the future. He saw that the Bible would “go forth from the Jews in purity unto the Gentiles, according to the truth which is in God” and that his peoples’ record and the Bible would verify each other and become established as one. (1 Ne. 13:25, 40–41.)

At a later time, Nephi prophesied that most would not acknowledge or thank the Jews for their record:

“What thank they the Jews for the Bible which they receive from them? … Do they remember the travails, and the labors, and the pains of the Jews, and their diligence unto me, in bringing forth salvation unto the Gentiles?

“O ye Gentiles, have ye remembered the Jews, mine ancient covenant people? Nay; but ye have cursed them, and have hated them, and have not sought to recover them.” (2 Ne. 29:4–5.)

These are but a few samples from the Book of Mormon on the worth of the Bible, a theme whose validity rings true and which can easily be tested.

The Book of Mormon prophesiesof its role as a companion witness with the Bible. When the Book of Mormon was first published in 1830, it boldly declared on its title page that its purpose was “the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations.” Many felt then that the claim was presumptuous, yet the millions of readers who have since believed in Christ because of the Book of Mormon have proved that the purpose was valid.

The role of the Book of Mormon as a companion witness of Christ was explained to Nephi by an angel. Nephi learned that the scriptures of his descendants would “come forth unto the Gentiles, by the gift and power of the Lamb. …

“And the words of the Lamb shall be made known in the records of [Nephi’s] seed, as well as in the records of the twelve apostles of the Lamb; wherefore they both shall be established in one.” (1 Ne. 13:35, 41.)

The Book of Mormon performs a complementary role with the Bible, declaring that the “whole meaning of the law of Moses” is to point our souls to Christ, our divine Redeemer. (See Alma 34:13–14.)

In our day, when billions of people do not know the gospel of the Lamb of God, and when many doubt the Bible and the divinity of Jesus, a second witness of the Savior is sorely needed so mankind can know the truth and obtain the blessings of the gospel. This witness is provided by the Book of Mormon and serves as one more mark of its truth and authenticity.

The Book of Mormon is full of valuable warnings and admonitions about the last days. Oftentimes the warnings are detailed and clearer than those in the Bible. One example is a warning in 2 Nephi 27, [2 Ne. 27] the Book of Mormon rendering of Isaiah 29. [Isa. 29] Many readers of Isaiah 29 have difficulty understanding who is being warned and what the warning is. Nephi’s account, however, is a clear warning to the people who fight against Zion—the people of the Lord in the last days. It follows a chiastic realignment of phrasing:

a “In the last days … all the nations of the Gentiles and also the Jews … will be drunken with iniquity and all manner of abominations.

b “They shall be visited of the Lord of Hosts” with great catastrophes.

c “All nations that fight against Zion … shall be as a dream of a night vision; … even as unto a hungry man which dreameth, and behold he eateth but he awaketh and his soul is empty.

c¹ “Or like unto a thirsty man which dreameth, and behold he drinketh but he awaketh and behold he is faint … ; yea, even so shall … the nations be that fight against Mount Zion.

b¹ “All ye that doeth iniquity, stay yourselves and wonder, for ye shall cry out, and cry [apparently because of the catastrophes].

a¹ “Ye shall be drunken but not with wine, ye shall stagger but not with strong drink.” (2 Ne. 27:1–4.)

Through study and prayer, a critical reader may test such statements of warning and admonition. In this area of scripture, too, the Book of Mormon bears witness that it is valid, valuable, realistic, and authentic.

The authors of the Book of Mormon are deeply concerned with the welfare of individual souls. The word soul in the Book of Mormon most frequently denotes the eternal self. Worship centers in the soul, and the devil seeks to cheat the souls of men. If one yields to the devil but later repents, it is the soul that is racked with torment until repentance takes place. When communication comes from heaven, it pierces the very souls of men and women.

In his farewell address, Nephi urges his people to adopt a way of life that will be good for the welfare of their souls: “I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul.” (2 Ne. 32:9; italics added.)

These seven points are only a brief sampling of the internal evidences that the Book of Mormon is true and authentic scripture. But the real burden of proof of its authenticity lies with each reader. In each instance of doctrine, in each narrative passage, in each great character of the Book of Mormon, the Lord has challenged us to ask the Father in the name of Christ whether these things are true, and he will manifest the truth unto us by the power of the Holy Ghost.

Boyd K. Packer, “The Things of My Soul,” Ensign, May 1986, 59,

I speak to those who have never read the Book of Mormon. This includes many members who have started to read it several times, but, for one reason or another, have never finished it.

My message may help those as well who have read the Book of Mormon once but have not returned to it.

I have chosen as a title “The Things of My Soul.”

Perhaps no other book has been denounced so vigorously by those who have never read it as has the Book of Mormon.

Because of that, I hope to introduce the book in such a way that, in case you decide to read it, you will know beforehand what awaits you.

Except for the Bible, the Book of Mormon is different from any book you have read. It is not a novel. It is not fiction. For the most part, it is not difficult to read. However, like all books of profound value, it is not casual reading. But if you persist, I assure you that it will be the most rewarding book you have ever set your mind to read.

The Book of Mormon is not biographical, for not one character is fully drawn. Nor, in a strict sense, is it a history.

While it chronicles a people for 1,021 years and has the record of an earlier people, it is in fact not a history of those people. It is the saga of a message, a testament. As the influence of that message is traced from generation to generation, more than twenty writers record the fate of individuals and of civilizations who accepted or rejected that testament.

The saga began in Jerusalem six hundred years before Christ. King Zedekiah ruled the doomed kingdom of Judah.

The prophet Lehi was warned in a dream to take his family and leave Jerusalem before that destruction which soon was to be recorded by the Old Testament prophet Jeremiah. (See Jer. 44:1–8.)

Lehi was commanded of the Lord to obtain and take with them a record of their people. It is with that record, the brass plates of Laban, that the saga of the Book of Mormon began.

Lehi’s son Nephi obtained the record for his father and said, “It is wisdom in God that we should obtain these records, that we may preserve unto our children the language of our fathers.” (1 Ne. 3:19; italics added.)

They found that the record contained:

• “The five books of Moses, which gave an account of the creation of the world, and also of Adam and Eve, who were our first parents.” (1 Ne. 5:11.)

• And “the words … of all the holy prophets, which have been delivered unto them by the Spirit and power of God.” (1 Ne. 3:20; italics added.)

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

• And “a genealogy of [Lehi’s] fathers.” (1 Ne. 5:12, 14.)

Lehi’s little band left Jerusalem with the record. In time, they were separated from their homeland by an ocean. But they had that precious spiritual record.

A later prophet, Benjamin, said of this record:

“Were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments, … [we] would have dwindled in unbelief.” (Mosiah 1:5; italics added.)

A second record joined this saga when Lehi began the chronicles of his little band of sojourners. He kept something of a secular account of their journeys, interspersed with his revelations and teachings and spiritual experiences.

Nephi succeeded his father, Lehi, as keeper of that record, which became known as the large plates of Nephi.

Nephi wrote that “upon [these] plates should be engraven an account of the reign of the kings, and the wars and contentions of my people.” (1 Ne. 9:4; italics added.)

Later, when they grew to be a numerous people, this account was kept by the kings.

No doubt this record contained a great resource of historical information. Generations later, as Mormon abridged this record, he repeated six times that he could not include “a hundredth part” of what was in that record. (Jacob 3:13; W of M 1:5; Hel. 3:14; 3 Ne. 5:8; 3 Ne. 26:6; Ether 15:33.)

But it was not the most valuable record, for Nephi was commanded to keep yet another account—not a secular account this time, but a record of the ministry. This record, the small plates of Nephi, was kept by the prophets rather than by the kings.

This account of their ministry became the foundation for what is now the Book of Mormon.

Perhaps the best insight into the purpose for keeping this record is from Jacob, who received the plates from his brother Nephi.

“And he gave me, Jacob, a commandment that I should write upon these [small] plates a few of the things which I considered to be most precious; that I should not touch, save it were lightly, concerning the history of this people. …  

“For he said that the history of his people should be engraven upon his other [large] plates, and that I should preserve these [small] plates and hand them down unto my seed, from generation to generation.

“And if there were preaching which was sacred, or revelation which was great, or prophesying, that I should engraven … them upon these [small] plates, and touch upon them as much as it were possible, for Christ’s sake, and for the sake of our people.” (Jacob 1:2–4; italics added.)

Did you notice that he was “not to touch (save it were lightly)” on the history of the people but he was to touch upon the sacred things “as much as it were possible”!

Nephi explained:

“It mattereth not to me that I am particular to give a full account of all the things of my father, … for I desire the room that I may write of the things of God.

“For the fulness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.

“Wherefore, I shall give commandment unto my seed, that they shall not occupy these plates with things which are not of worth unto the children of men.” (1 Ne. 6:3–4, 6; italics added.)

“This I do that the more sacred things may be kept for the knowledge of my people. … I do not write anything upon plates save it be that I think it be sacred.” (1 Ne. 19:5–6; italics added.)

Notice why he did as he did:

“I have received a commandment of the Lord that I should make these plates, for the special purpose that there should be an account engraven of the ministry of my people.” (1 Ne. 9:3; italics added.)

And then this verse from which I take my title:

“And upon these [small plates] I write the things of my soul, and many of the scriptures which are engraven upon the plates of brass. For my soul delighteth in the scriptures, and my heart pondereth them, and writeth them for the learning and the profit of my children.” (2 Ne. 4:15; italics added.)

Those preachings which were sacred, the revelations which were great, and the prophesying, all testified of the coming of the Messiah.

Prophecies concerning the Messiah appear in the Old Testament. But the Book of Mormon records a vision of that event which has no equal in the Old Testament.

After the people of Lehi had arrived in the Western Hemisphere, Lehi had a vision of the tree of life. His son Nephi prayed to know its meaning. In answer, he was given a remarkable vision of Christ.

In that vision he saw:

• • A virgin bearing a child in her arms,
• • One who should prepare the way—John the Baptist,
• • The ministry of the Son of God,
• • Twelve others following the Messiah,
• • The heavens open and angels ministering to them,
• • The multitudes blessed and healed,
• • The crucifixion of the Christ,
• • The wisdom and pride of the world opposing his work. (See 1 Ne. 11:14–36.)

That vision is the central message of the Book of Mormon.

The Book of Mormon is in truth another testament of Jesus Christ.

It is sometimes introduced as “a history of the ancient inhabitants of the American continent, the ancestors of the American Indians.”

That does not reveal the contents of this sacred book any better than an introduction of the Bible as “a history of the ancient inhabitants of the Near East, the ancestors of the modern Israelites” would reveal the contents of the Bible.

The history in the Book of Mormon is incidental. There are prophets and dissenters and genealogies to move them from one generation to another, but the central purpose is not historical.

As the saga of the message is traced, one writer (Alma) requires 160 pages to cover thirty-eight years, while seven others (Enos, Jarom, Omni, Amaron, Chemish, Abinadom, Amaleki) together use only 6 pages to cover over three hundred years. In either case, the testament survives.

The Book of Mormon is a book of scripture. It is another testament of Jesus Christ. It is written in biblical language, the language of the prophets.

For the most part, it is in easy-flowing New Testament language, with such words as spake for spoke, unto for to, with and it came to pass, with thus and thou and thine.

You will not read many pages into it until you catch the cadence of that language and the narrative will be easy to understand. As a matter of fact, most teenagers readily understand the narrative of the Book of Mormon.

Then, just as you settle in to move comfortably along, you will meet a barrier. The style of the language changes to Old Testament prophecy style. For, interspersed in the narrative, are chapters reciting the prophecies of the Old Testament prophet Isaiah. They loom as a barrier, like a roadblock or a checkpoint beyond which the casual reader, one with idle curiosity, generally will not go.

You, too, may be tempted to stop there, but do not do it! Do not stop reading! Move forward through those difficult-to-understand chapters of Old Testament prophecy, even if you understand very little of it. Move on, if all you do is skim and merely glean an impression here and there. Move on, if all you do is look at the words.

Soon you will emerge from those difficult chapters to the easier New Testament style which is characteristic of the rest of the Book of Mormon.

Because you are forewarned about that barrier, you will be able to surmount it and finish reading the book.

You will follow the prophecies of the coming of the Messiah through the generations of Nephite people to that day when those prophecies are fulfilled and the Lord appears to them.

You will be present, through eyewitness accounts, at the ministry of the Lord among the “other sheep” of whom he spoke in the New Testament. (See John 10:16.)

Thereafter, you will be able to understand the Bible as never before. You will come to understand much in the Old Testament and to know why we, as a people, hold it in such esteem. You will come to revere the New Testament, to know that it is true. The account of the birth and the life and the death of the man Jesus as recorded in the New Testament is true. He is the Christ, the Only Begotten Son of God, the Messiah, the Redeemer of mankind.

The Book of Mormon, another testament of Jesus Christ, will verify the Old and the New Testaments.

Perhaps only after you read the Book of Mormon and return to the Bible will you notice that the Lord quotes Isaiah seven times in the New Testament; in addition, the Apostles quote Isaiah forty more times. One day you may revere these prophetic words of Isaiah in both books. The Lord had a purpose in preserving the prophecies of Isaiah in the Book of Mormon, notwithstanding they become a barrier to the casual reader.

Those who never move beyond the Isaiah chapters miss the personal treasures to be gathered along the way. They miss the knowledge of:

• • The purpose of mortal life and death,
• • The certainty of life after death,
• • What happens when the spirit leaves the body,
• • The description of the Resurrection,
• • How to receive and retain a remission of your sins,
• • What hold justice or mercy may have on you,
• • What to pray for,
• • Covenants and ordinances,
• • And many other jewels that make up the gospel of Jesus Christ.

It is beyond that barrier, near the end of the book, that you will find a promise addressed to you and to everyone who will read the book with intent and sincerity.

Let me read that promise to you, from the last chapter in the Book of Mormon:

“And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost.

“And by the power of the Holy Ghost ye may know the truth of all things.” (Moro. 10:4–5.)

No missionary, no member can fulfill that promise—neither Apostle nor President can fulfill that promise. It is a promise of direct revelation to you on the conditions described in the book. After you have read the Book of Mormon, you become qualified to inquire of the Lord, in the way that He prescribes in the book, as to whether the book is true. You will be eligible, on the conditions He has established, to receive that personal revelation.

I bear witness that the Book of Mormon is true—that it is another testament of Jesus Christ. I have read the Book of Mormon with a sincere heart, with intent, as a humble serviceman, and thereafter pled with the Lord. I received that revelation. Accompanying that revelation is the revelation that Jesus is the Christ, the Son of God, our Redeemer, and of Him I bear witness, in the name of Jesus Christ, amen.

Excerpt from LDS.org

 Joseph Smith translated the Book of Mormon by the gift and power of God. During the process of dictating, transcribing, copying, typesetting, and printing, some human errors were made. Soon after the first printing of the Book of Mormon, in 1830, readers began finding typographical, spelling, and other mistakes. The Prophet Joseph Smith and Oliver Cowdery made over 1,000 corrections for the second edition (1837). For the third edition (1840), Joseph Smith made further corrections after careful prophetic review, comparing the original manuscript with the printed text.

 
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