A Discussion of The Phrase, This Land

A Discussion
of the Phrase,
This Land
The Book of Mormon
and the
Constitution
A look at the promised land and the foundation of
freedom and liberty found within the prophecies
and promises of the “Gentile Nation”
also
The Words of Joseph Smith
and the
Setting for the “Gentile Nation”
and Land of Promise
and the
Book of Mormon
Compiled by:
Bruce H. Porter
A Discussion of the Phrase, “This Land” bruce h. porter
A Hebrew Text
The Book of Mormon is generally considered to be written origi-
nally in “reformed Egyptian” and founded in a Hebrew or Semitic
based language and/or grammar. Because of this premise there have
been a number of popular articles and even books written on “Hebra-
isms” in The Book of Mormon. John A. Tvedtnes writes:
Though The Book of Mormon expressly states that it is written in the
“language of the Egyptians,” (1 Ne. 1:2), nevertheless, it quite clearly reflects a
number of Hebrew idioms and contains numerous Hebrew words. This is no
doubt due to the fact that the Nephites retained the Hebrew language, albeit
in an altered form (See Mormon 9:35). Moreover, it is not impossible that
the plates themselves contained Hebrew words, idioms, and syntax written
in Egyptian cursive script 1
These “Hebraisms” run from single words to complete phrases that are
mostly found in ancient Semitic writings. The study of Hebrew words and
grammar in the Book of Mormon is often used in an apologetic way to
substantiate this scripture as an ancient text of Semitic origins. This type
of study would then verify that The Book of Mormon, though inspired by
prophecy and revelation, could only have been written by a Hebrew or Se-
mitic language based people in an ancient setting. John Welch, founder of
F.A.R.M.S. writes that “If chiasmus can be convincingly identified in The
Book of Mormon, then specific Hebraisms will testify of its origin, because
there existed no chance that Joseph Smith could have learned of this style
through academic channels.” 2
A Controlled Translation
These “Hebraisms” in The Book of Mormon are considered so
controlled that it becomes apparent that the text itself could only
come by the power of God. Royal Skousen, an LDS scholar, writes
about this control as proof of the divine nature of the text:
In fact, the occurrence of non-English Hebraisms such as the if-and
construction strongly suggests that the text was tightly controlled, down
to the level of the word at least. And the spelling of names such as Co-
riantumr suggests that control could be imposed down to the very letter.
1. John A. Tvedtnes “Hebraisms in The Book of Mormon: a Preliminary Survey,” BYU
Studies, vol. 11 (1970-1971), Number 1 – Autumn 1970, 50.
2. John W. Welch “Chiasmus in The Book of Mormon,” BYU Studies, vol. 10 (1969-1970),
Number 1 – Autumn 1969, 75.
2
All of this evidence (from the original manuscript, witnesses’ state-

ments, and from the text itself ) is thus consistent with the hypothesis that
Joseph Smith could actually see (whether in the interpreters themselves
or in his mind’s eye) the translated English text-word for word and let-
ter for letter-and that he read off this revealed text to his scribe. . . the
evidence suggests that Joseph Smith was not the author of The Book
of Mormon, not even its English language translation, although it was
revealed spiritually through him and in his own language.3
This quote observes that because the text was inspired and trans-
lated by the power of God the “text was tightly controlled down to
the level of the word at least” and is proof that Joseph Smith “was
not the author” in any way. It was written 1840 by M. L. Davis who
quoting Joseph Smith, stated that the translation of the Book of
Mormon was “direct from heaven” and that Joseph “penned it as
dictated by God.” 4 This being the case, the words used within the
text scripture are not Joseph’s but, the Lord’s choice of words and
the Lord’s translation for us. Therefore a study of “textual geography”
(the theoretical determination of geography by scriptures) should also
look at the language and grammatical context, especially of the words
of direction and specificity. In other words, the “demonstratives” that
gives “definiteness, “direction” and “distance” within the text.
It is the responsibility of the author to make his message clear so
that it requires the least amount of personal interpretation to come
to an understanding. The Lord through the Prophet Joseph has used
words and phrases that are simple and easy to understand. As Nephi
declares that his “soul delighteth in plainness” (2 Nephi 25:4). These
words and phrases are not meant to cause division but clarity within
the text. Contention, most often arises because of private interpreta-
tion rather than relying on the clear and simple meaning. The Lord
has discussed this problem as many “do err, for they do wrest the
scriptures and do not understand them” (d&c 10:63) sometimes for
the sake of personal or popular interpretation.
3. Royal Skousen. “Translating The Book of Mormon, Evidence from the Original Manu-
script,” in: Book of Mormon Authorship Revisited: The Evidence for Ancient Origins,
Ed. by Noel B. Reynolds, [Provo: Foundation for Ancient Research and Mormon Studies,
1997] Chapter 4, Conclusion.
4. Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith: The Contempo-
rary Accounts of the Nauvoo Discourses of the Prophet Joseph, [Provo: BYU Religious
Studies Center, 1980], 34.
3
The Demonstrative “THIS”

There exists in the Hebrew language, words that are called “De-
monstratives.” In viewing statements in the Book of Mormon these
demonstratives become very important to the study of Book of Mor-
mon geography as these words give direction, proximity, and answer
the question “which” by directly pointing to a noun or pronoun. This
same grammatical concept also exists in the English language and
should be understood within the same context.
Hebrew, like English, and many other languages uses the “demon-
stratives” to directly point at and indicate something, to answer the
question of ‘which?’ The answer of ‘which’ will fall into two main clas-
sifications. These two classifications are; 1) ‘number’ meaning, singular
or plural, and 2) ‘proximity’ or near or remote. The Hebrew language
would also divide the words used into masculine and feminine, which
does not necessarily transfer into English usage. Gesenius’ Hebrew
Grammar, states that “the singular Demonstrative pronoun always
points out a person or thing that is present.” 5
The Demonstratives are:
singular near: This
plural near: These
singular remote: That
plural remote: Those
A simple way of understanding the demonstrative singular is a
straightforward cliché: “this” is where I am at, and “that” is where
I’m not. Another example might be: “This” dog (pointing to which
dog) is near me, and “that” dog (pointing to which dog) is not near.
Generally speaking, when object equals are discussed the singular and
plural are related in an odd sort of way. “This” may be part of “These”
(and will be mentioned as such when it is), however; “These” are not
part of “This.” For an equal example: “This” apple is mine among
all “these” apples. However, it cannot be the reverse, as in: ‘all these
apples are part of this apple’. Conversely, non equals are different,
therefore; “these seeds may be in this apple.” The important concept
to understand is that: the meaning of the demonstrative “this” is
5. Gesenius’ Hebrew Grammar, (1982) p. 442. § 136 “Demonstratives”
4
singular (among the plural) — definite (within the group)–specific

(among many) and always in the proximity of the speaker, it also must
be intimate in the knowledge and understanding of the speaker and
listener for the word “this” to answer the question of which. The word
“that” is singular, definite, specific, and remote in difference or distance,
in respect to the speaker. When equals are discussed and the singular
and the plural are used together the singular is always; more definite,
more specific and closer in proximity to the speaker. The use of the
demonstrative “this” demands that the speaker and the listener both
have and intimate knowledge of the specific object of discussion or
“this” could not be understood by the listener.
There are in the Book of Mormon a few verses that give an inter-
esting example of the singular demonstratives discussing the record of
the Book of Mormon “this” [which you have] and the Bible or “that”
[which you don’t have]. The separation seen below is the difference
of distance in time and space.
“Therefore repent, and be baptized in the name of Jesus, and lay
hold upon the gospel of Christ, which shall be set before you, not only
in this record but also in the record which shall come unto the Gentiles
from the Jews, which record shall come from the Gentiles unto you.
For behold, this is written for the intent that ye may believe that; and
if ye believe that ye will believe this also; and if ye believe this ye will
know concerning your fathers, and also the marvelous works which
were wrought by the power of God among them.” (Mormon 7:8-9)
Notice the singularity, the definiteness, the specificity and the
proximity. The very nature and use of the demonstrative, and especially
the word “this” in the singular form, is the fact that it takes the “guess”
out of the conversation, as both the speaker and those spoken too are
near and intimate with the object of discussion. As “this apple” is the
one I can see and the one you can see. This grammatical discussion
becomes very important if the ‘Lord had control to the very word’
that was used in the text of the Book of Mormon.
Simple generalities, [distance: in time and space might be that
generality] can and are often found with or without a “definite article.”
However, demonstratives are not used as a ‘generality’ and therefore
they are not meant to be all inclusive. One example in Mosiah is
worth taking a look at.
5
“And behold, the king of the people who are in the land of Zara-
hemla is the man that is commanded to do these things, and who
has this high gift from God.” (Mosiah 8:14)
The ‘direct object’ of the Hebrew sentence is always definite in
nature and will generally have the definite article “the” connected to it
with the object marker “et” attached in the Hebrew. The object marker
has no English translation but the definite article will usually remain
within the text. This would mean that the direct object should have
“the” connected to it. In the verse above “the man” is the direct object
of the sentence. However, closer observation reveals the objects of
discussion by the demonstratives, “these things” we are talking about
(plural, definite, and the object(s) of discussion) and to narrow it down
to the most specific item, of “these things” we read of “this high gift.”
“This high gift” is the most definite, specific and intimate object of
the discussion. Demonstratives are seen as pointing to something
specific, therefore even more definite than the article, because they
point at “the which” at the same time. For example, “the people” is
definite but “this people” is definite and specific among many. “The
land” is definite, yet general or distant, but, “this land” is specific
among [plural] lands, and intimate in relationship to the speaker and
the listener, and always at the point or place of action or speech. The
demonstrative “this” cannot be construed or even suggested as a gen-
erality. This demonstrative linked with its noun or adjective is always
definite, specific and must be as close to the speaker and listener as
possible to be understood correctly.
“This Land”
The further removed from the speaker in time or in space the
more general and less definite the noun or object becomes. Nephi
first learns about a land of promise, if the noun “land” is the subject
of discussion it may become “the land” of promise. Also if “land” is
the ‘direct object’ of the sentence, in Hebrew it will become “the land”
with the definite article. An example of separation of time and space
can be seen as Nephi learns of “a land of promise” in 1 Nephi long
before he arrives there.
“And inasmuch as ye shall keep my commandments, ye shall pros-
per, and shall be led to a land of promise; yea, even a land which I
6
have prepared for you; yea, a land which is choice above all other
lands.” (1 Nephi 2:20)
Having arrived at “the land of promise” when the land becomes
the object of discussion, it becomes more definite and specific in
nature because of proximity or intimacy. In other words: ‘this land
is where they are at’ and “this land” cannot become more definite, or
more specific and cannot become any closer to the speaker because
it is under his feet. Now standing on the land of promise it becomes
the object Lehi’s discussion in the first ten verses of 2 Nephi Chapter
One. Because of the use of the demonstratives even the prophecies
and promises, mentioned below and throughout the Book of Mormon,
can only be fulfilled at the same location, (i.e. “this land”) from which
the prophets speaks. As Lehi speaks of the events that brought them
to the Promised Land he states:
“. . . we have obtained a land of promise, a land which is choice
above all other lands; a land which the Lord God hath covenanted
with me should be a land for the inheritance of my seed. Yea, the
Lord hath covenanted this land unto me, and to my children for-
ever, and also all those who should be led out of other countries by
the hand of the Lord.
. . . none come into this land save they shall be brought by the
hand of the Lord. Wherefore, this land is consecrated unto him
whom he shall bring. And if it so be that they shall serve him ac-
cording to the commandments which he hath given, it shall be a
land of liberty unto them; wherefore, they shall never be brought
down into captivity . . .
. . . it is wisdom that this land should be kept as yet from the
knowledge of other nations . . .
. . . I, Lehi, have obtained a promise, that inasmuch as those whom
the Lord God shall bring out of the land of Jerusalem shall keep his
commandments, they shall prosper upon the face of this land; and they
shall be kept from all other nations, that they may possess this land
unto themselves. And if it so be that they shall keep his command-
ments they shall be blessed upon the face of this land, and there shall
be none to molest them, nor to take away the land of their inheritance;
and they shall dwell safely forever.” (2 Nephi 1:5-9.)
7
The same perception also appears in Jacob’s inspired words below

as it can be seen that “this land” is the where he is at. The manifesta-
tion and definition of the demonstrative is imperative in the under-
standing of the passage:
“But behold, this land, said God, shall be a land of thine inheri-
tance, and the Gentiles shall be blessed upon the land. And this land
shall be a land of liberty unto the Gentiles, and there shall be no kings
upon the land, who shall raise up unto the Gentiles. And I will fortify
this land against all other nations.” (2 Nephi 10:10-12)
The phrase “this land” in the passages above must be intimate to
the speaker and the listener, or the prophet writing the text. “This
land” must then be definite, specific, and under the feet of the listener
to answer the question of “which land.” The demonstrative solidifies
the understanding of which land is “this land” (the land where they
are at) the same land that the specific prophecies and promises are
to be fulfilled.
Because of specifics and generalities the only way that the words
“this land” (the singular) could be forced to mean North America,
South America, and the land bridge connecting the two continents, is
for the Nephite writers to be totally aware of the entire extent of the
land from north to south, and from east to west before the statements
were made. The use of the phrase “this land” would indicate that there
were other lands that were not part of “this land” indicating within the
text a non hemispherical setting. The phrase “this land” can only be
defined as singular within “lands” around the speaker to even warrant
the need of the demonstrative. If the discussion was meant to include
all the lands within the hemisphere that are connected at the point
or place of discussion, the text would not require the demonstrative
“this” but only the definite article. One would not say “this chair” in a
room full of chairs to mean all chairs. Nor would one say “this land”
in a hemisphere of many lands. The words “this land” is definite and
specific because it cannot be confused with any other land or lands,
because of its understood proximity to the speaker, as it cannot get
any nearer, and must be the very land upon which they stand, speak,
and live. An example of this concept is clearly visible in the Book
of Mosiah as Limhi speaks to Ammon and this brethren stating: “I
am Limhi, the son of Noah, who was the son of Zeniff, who came
8
up out of the land of Zarahemla to inherit this land, which was the
land of their fathers, who was made a king by the voice of the people”
(Mosiah 7:9). In this example the use of this demonstrative phrase
“this land” can only mean ‘where they are at’ and cannot to be confused
with any other part of the lands that might be near.
The quote above by Royal Skousen stated that “the occurrence
of non-English Hebraisms . . . strongly suggests that the text was
tightly controlled, down to the level of the word at least” believing
this should then inform the reader that even the use of the “demon-
stratives” indicating “singular and plural” as well as “near or remote”
is inspired and controlled by divine intervention. The use of the de-
monstrative paradigm and the Hebrew “zeh” can easily be found in
almost any Hebrew Grammar. Suffice it to say, the demonstratives
used in Classical Hebrew are without question evident in Book of
Mormon passages. This important grammatical and ‘inspired’ use
of the demonstrative often seems to be ignored within the Book of
Mormon text or redefined and forced to fit generalities that are not
intended by the author/translator; ancient, modern or divine.
The scriptures themselves are the best commentary on the scrip-
tures. The Book of Mormon loudly declares a geographical setting
when viewed in context with the Doctrine and Covenants, as will
be demonstrated below. The witness of the Standard Works and the
words of the prophet translator, Joseph Smith, will provide insights
into the geography of the Book of Mormon that have been purpose-
fully neglected for the sake of tradition and monumental ruins. As
noted above, the scriptures are the standard, the Iron Rod to which
all must hold fast.
“This Land” A Choice Land, Chosen Land, Promised Land, a Land

of Promise, a Land of Inheritance and a Land of Liberty
1. A promised land
“…we have obtained a land of promise, a land which is choice
above all other lands; a land which the Lord God hath covenanted
with me should be a land for the inheritance of my seed…and also
all those who should be led out of other countries by the hand of
the Lord. Wherefore, I, Lehi, prophesy…that there shall none come
into this land save they shall be brought by the hand of the Lord.
9
Wherefore, this land is consecrated unto him whom he shall bring…”

(2 Nephi 1:5-7)
“. . . The Lord did pour out his blessings upon this land, which was
choice above all other lands; and he commanded that whoso should
possess the land should possess it unto the Lord, or they should be
destroyed when they were ripened in iniquity. . .” (Ether 9:20)
“. . . after the waters had receded from off the face of this land it
became a choice land above all other lands, a chosen land of the Lord;
wherefore the Lord would have that all men should serve him who
dwell upon the face thereof…” (Ether 13:2-4)
2. A land where all shall worship God or be destroyed
“Wherefore, I will consecrate this land unto thy seed, and them
who shall be numbered among thy seed, forever, for the land of their
inheritance; for it is a choice land, saith God unto me, above all other
lands, wherefore I will have all men that dwell thereon that they shall
worship me, saith God.” (2 Nephi 10:19)
“And he [The Lord] had sworn in his wrath unto the brother of
Jared, that whoso should possess this land of promise, from that time
henceforth and forever, should serve him, the true and only God, or
they should be swept off when the fulness of his wrath should come
upon them. And now, we can behold the decrees of God concerning
this land, that it is a land of promise; and whatsoever nation shall
possess it shall serve God, or they shall be swept off when the ful-
ness of his wrath shall come upon them . . . For behold, this is a land
which is choice above all other lands; wherefore he that doth possess
it shall serve God or shall be swept off; for it is the everlasting decree
of God. . .” (Ether 2:8-10)
3. The New Jerusalem is built upon this land
“. . . after the waters had receded from off the face of this land it
became a choice land above all other lands, a chosen land of the Lord .
. . And that it was the place of the New Jerusalem, which should come
down out of heaven . . . Behold, Ether saw the days of Christ, and
he spake concerning a New Jerusalem upon this land.” (Ether 13:2-4)
“that a New Jerusalem should be built up upon this land, unto the
remnant of the seed of Joseph . . .” (Ether 13:6)
10
“Wherefore, the remnant of the house of Joseph shall be built

upon this land; and it shall be a land of their inheritance; and they
shall build up a holy city unto the Lord, like unto the Jerusalem of
old. . . (Ether 13:8)
“And they [the Gentiles] shall assist my people, the remnant of
Jacob, and also as many of the house of Israel as shall come, that they
may build a city, which shall be called the New Jerusalem.” (3 Nephi
21:23)
4. “This land” kept from the knowledge and populations of
other nations
“And behold, it is wisdom that this land should be kept as yet
from the knowledge of other nations; for behold, many nations would
overrun the land, that there would be no place for an inheritance.
Wherefore, I, Lehi, have obtained a promise, that inasmuch as those
whom the Lord God shall bring out of the land of Jerusalem shall
keep his commandments, they shall prosper upon the face of this
land; and they shall be kept from all other nations, that they may
possess this land unto themselves. And if it so be that they shall keep
his commandments they shall be blessed upon the face of this land,
and there shall be none to molest them, nor to take away the land of
their inheritance; and they shall dwell safely forever.” (2 Nephi 1:8, 9)
5. Seed of Lehi to be visited by Christ on this land
“For, behold, saith the Lamb: I will manifest myself unto thy seed,
[Nephites] that they shall write many things which I shall minister
unto them, which shall be plain and precious; and after thy seed
shall be destroyed, and dwindle in unbelief, and also the seed of thy
brethren, behold, these things [records] shall be hid up, to come forth
unto the Gentiles, by the gift and power of the Lamb.” (1 Nephi 13:35)
6. The record is for the inhabitants of the land of promise
“… they [the Nephites] shall leave a record behind them, and I
will preserve them for other nations which shall possess the land;
yea, even this will I do that I may discover the abominations of this
people to other nations…” (Mosiah 12:8)
“And they [the records] have been kept and preserved by the
hand of the Lord, that he should discover to every creature who
11
should possess the land the iniquities and abominations of his people;”
(Mosiah 28:15)
“And for this very purpose are these plates preserved, which con-
tain these records—that the promises of the Lord might be fulfilled,
which he made to his people…that the Lamanites might come to the
knowledge of their fathers, and that they might know the promises
of the Lord, and that they may believe the gospel and rely upon the
merits of Jesus Christ, (d&c 3:19-20)
“…that a knowledge of these things must come unto the remnant
of these people, and also unto the Gentiles, who the Lord hath said
should scatter this people…therefore I write a small abridgment…
And now behold, this I [Mormon] speak unto their [Descendents
of Lehi] seed, and also to the Gentiles who have care for the house
of Israel, that realize and know from whence their blessings come.”
(Mormon 5:9-10)
“Now these things are written unto the remnant of the house of
Jacob; and they are written after this manner, because it is known of
God that wickedness will not bring them forth unto them; and they
are to be hid up unto the Lord that they may come forth in his own
due time…they shall come forth according to the commandment of
the Lord, when he shall see fit, in his wisdom. And behold, they shall
go unto the unbelieving of the Jews; and for this intent shall they
go—that they may be persuaded that Jesus is the Christ, the Son of
the living God; that the Father may bring about, through his most
Beloved, his great and eternal purpose, in restoring the Jews, or all the
house of Israel, to the land of their inheritance, which the Lord their
God hath given them, unto the fulfilling of his covenant; And also
that the seed of this people may more fully believe his gospel, which
shall go forth unto them from the Gentiles…” (Mormon 5:12-15)
“This Land” of Freedom and Liberty

7. Land shall be a land of liberty
“Wherefore, this land is consecrated unto him whom he shall bring.
. . it shall be a land of liberty unto them; wherefore, they shall never be
12
brought down into captivity; if so, it shall be because of iniquity; for

if iniquity shall abound cursed shall be the land for their sakes, but
unto the righteous it shall be blessed forever.” (2 Nephi 1:7)
“…I desire that this inequality should be no more in this land,
especially among this my people; but I desire that this land be a land
of liberty, and every man may enjoy his rights and privileges alike, so
long as the Lord sees fit that we may live and inherit the land, yea,
even as long as any of our posterity remains upon the face of the
land.” (Mosiah 29:32)
“…[Amalickiah] led away the hearts of many people to do wick-
edly; yea, and to seek . . . to destroy the foundation of liberty which
God had granted unto them, or which blessing God had sent upon
the face of the land for the righteous’ sake.” (Alma 46:10)
“And therefore, at this time, Moroni prayed that the cause of the
Christians, and the freedom of the land might be favored.” (Alma
46:16)
“And it came to pass that when he had poured out his soul to God,
he named all the land …—A chosen land, and the land of liberty.”
(Alma 46:17)
“Behold, this is a choice land, and whatsoever nation shall possess
it shall be free from bondage, and from captivity, and from all other
nations under heaven, if they will but serve the God of the land, who
is Jesus Christ, who hath been manifested by the things which we
have written.” (Ether 2:12)
The Constitution
“Have mercy, O Lord, upon all the nations of the earth; have
mercy upon the rulers of our land; may those principles, which were
so honorably and nobly defended, namely, the Constitution of our
land, by our fathers, be established forever.” (d&c 109:54)
“And that law of the land which is constitutional, supporting that
principle of freedom in maintaining rights and privileges, belongs to
all mankind, and is justifiable before me.” (d&c 98:5)
“…the laws and constitution of the people, which I have suffered
to be established, and should be maintained for the rights and protec-
tion of all flesh, according to just and holy principles; That every man
13
may act in doctrine and principle pertaining to futurity, according to

the moral agency which I have given unto him, that every man may
be accountable for his own sins in the day of judgment. Therefore, it
is not right that any man should be in bondage one to another. And
for this purpose have I established the Constitution of this land, by
the hands of wise men whom I raised up unto this very purpose, and
redeemed the land by the shedding of blood. (d&c 101:77-80)
“Therefore, I, the Lord, justify you, and your brethren of my church,
in befriending that law which is the constitutional law of the land;
And as pertaining to law of man, whatsoever is more or less than this,
cometh of evil. I, the Lord God, make you free, therefore ye are free
indeed; and the law also maketh you free. Nevertheless, when the
wicked rule the people mourn.” (d&c 98:6-9)
Why does “This Promised Land” need to be Free?

“. . . this work [the Gold Plates] does contain all those parts of my
gospel which my holy prophets, yea, and also my disciples, desired
in their prayers should come forth unto this people . . . their faith in
their prayers was that this gospel should be made known also, if it
were possible that other nations should possess this land; And thus
they did leave a blessing upon this land . . . that it might be free unto
all of whatsoever nation, kindred, tongue, or people they may be. And
now, behold, according to their faith in their prayers will I bring this
part of my gospel to the knowledge of my people . . . for this cause
have I said: If this generation harden not their hearts, I will establish
my church among them.” (d&c 10:46-53)
“…these works and the works which shall be wrought among
you hereafter shall come forth from the Gentiles, unto your seed…
For thus it behooveth the Father that it [the ‘fullness of the Gospel]
should come forth from the Gentiles, that he may show forth his
power unto the Gentiles, for this cause that the Gentiles, if they will
not harden their hearts, that they may repent and come unto me and
be baptized in my name and know of the true points of my doctrine,
that they may be numbered among my people, O house of Israel;”
(3 Nephi 21:5-6)
“…if they [the Gentiles] will repent and hearken unto my words,
and harden not their hearts, I will establish my church among them,
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and they shall come in unto the covenant and be numbered among
this the remnant of Jacob, unto whom I have given this land for their
inheritance;” (3 Nephi 21:22)
“…for verily I say unto you that when these things which I declare
unto you, and which I shall declare unto you hereafter of myself…
shall be made known unto the Gentiles that they [the Gentiles]
may know concerning this people who are a remnant of the house
of Jacob, and concerning this my people who shall be scattered by
them [the Gentiles] …when these things shall be made known unto
them [the Gentiles] of the Father, and shall come forth of the Father,
from them [the Gentiles] unto you; For it is wisdom in the Father
that they [the Gentiles] should be established in this land, and be
set up as a free people by the power of the Father, that these things
[the Book of Mormon] might come forth from them [the Gentiles]
unto a remnant of your seed…” (3 Nephi 21:3-4)
This land and nation chosen and protected by God exists by the
Constitutional Rights of ‘freedom’ for the purpose of the coming
forth of the Book of Mormon and the Restoration of the Gospel
and Church of Jesus Christ. The Freedom of Religion guaranteed in
the “Bill of Rights” set the stage for the “plain and precious” truths
to ‘come forth and go forth’ unto the world for the convincing of Jew
and Gentile that Jesus is the Christ.
8. Gentiles come out of captivity to this land
“And it came to pass that I beheld the Spirit of God, that it
wrought upon other Gentiles; and they went forth out of captivity,
upon the many waters.” (1 Nephi 13:13)
9. Mother Gentiles to battle against gentiles who came out
of captivity
“And I beheld that their mother Gentiles were gathered together
upon the waters, and upon the land also, to battle against them.”
(1 Nephi 13:17)
10. Gentiles upon this land are protected by God
“And I beheld that the power of God was with them, and also
that the wrath of God was upon all those that were gathered together
against them to battle. And I, Nephi, beheld that the Gentiles that
15
had gone out of captivity were delivered by the power of God out of
the hands of all other nations.” (1 Nephi 13:18-19)
11. “This land” a land of prosperity and security to the Gentiles
“. . . The Spirit of the Lord . . . was upon the Gentiles, and they
did prosper and obtain the land for their inheritance; and I beheld
that they were white, and exceedingly fair and beautiful, like unto my
people before they were slain.” (1 Nephi 13:15)
“…this land, said God, shall be a land of thine inheritance, and
the Gentiles shall be blessed upon the land.” (2 Nephi 10:10)
12. Gentiles will become a “mighty nation” upon “this land”
“… after all the house of Israel have been scattered and confounded,
that the Lord God will raise up a mighty nation among the Gentiles,
yea, even upon the face of this land…” (1 Nephi 22:7)
“… the Gentiles who have gone forth out of captivity, and have
been lifted up by the power of God above all other nations, upon
the face of the land which is choice above all other lands, which is
the land that the Lord God hath covenanted with thy father that his
seed should have for the land of their inheritance…” (1 Nephi 13:30)
13. “This land” will be without kings a ‘land of liberty’ to the
Gentiles
“…this land, said God, shall be a land of thine inheritance, and
the Gentiles shall be blessed upon the land. And this land shall be a
land of liberty unto the Gentiles, and there shall be no kings upon
the land, who shall raise up unto the Gentiles. And I will fortify this
land against all other nations. (2 Nephi 10:10-12)
“For it is wisdom in the Father that they [the Gentiles] should be
established in this land, and be set up as a free people by the power
of the Father…” (3 Nephi 21:4)
14. Gentiles to obtain “this land” of promise for an inheritance
“And I beheld the Spirit of the Lord, that it was upon the Gentiles,
and they did prosper and obtain the land for their inheritance…”
(1 Nephi 13:15)
“And I hold forth and deign to give unto you greater riches, even
a land of promise, a land flowing with milk and honey, upon which
there shall be no curse when the Lord cometh; And I will give it unto
16
you for the land of your inheritance, if you seek it with all your hearts.
And this shall be my covenant with you, ye shall have it for the land
of your inheritance, and for the inheritance of your children forever,
while the earth shall stand, and ye shall possess it again in eternity,
no more to pass away” (d&c 38:18-20)
“For it is wisdom in the Father that they [the Gentiles] should be
established in this land…” (3 Nephi 21:4)
“And behold, the Lord hath reserved their [Nephite’s] blessings,
which they might have received in the land, for the Gentiles who
shall possess the land.” (Mormon 5:19)
15. Gentiles will be blessed on the promised land
“And it shall come to pass, that if the Gentiles shall hearken unto
the Lamb of God in that day that he shall manifest himself unto them
in word, and also in power, in very deed …they shall be numbered
among the seed of thy father; yea, they shall be numbered among the
house of Israel; and they shall be a blessed people upon the promised
land forever; they shall be no more brought down into captivity; and
the house of Israel shall no more be confounded. (1 Nephi 14:1-2)
“…I will soften the hearts of the Gentiles…wherefore, the Gentiles
shall be blessed and numbered among the house of Israel. (2 Nephi
10:18)
“…I beheld many multitudes of the Gentiles upon the land of
promise…” (1 Nephi 13:14)
16. Gentiles will bring the Bible to the remnant
“…I, Nephi, beheld that they [the Gentiles] did prosper in the
land; and I beheld a book, and it was carried forth among them.
(1 Nephi 13:20)
“…I beheld the remnant of the seed of my brethren, and also
the book of the Lamb of God, which had proceeded forth from the
mouth of the Jew, that it came forth from the Gentiles unto the
remnant of the seed of my brethren. (1 Nephi 13:38)
17. The Lord’s servant to be among the Gentiles
“For in that day, for my sake shall the Father work a work, which
shall be a great and a marvelous work among them; and there shall
be among them those who will not believe it, although a man shall
17
declare it unto them. But behold, the life of my servant shall be in my

hand; therefore they shall not hurt him, although he shall be marred
because of them. Yet I will heal him, for I will show unto them that
my wisdom is greater than the cunning of the devil. Therefore it shall
come to pass that whosoever will not believe in my words, who am
Jesus Christ, which the Father shall cause him to bring forth unto
the Gentiles, and shall give unto him power that he shall bring them
forth unto the Gentiles, (it shall be done even as Moses said) they
shall be cut off from among my people who are of the covenant.”
(3 Nephi 21:9-11)
“Now these words, O Lord, we have spoken before thee, concern-
ing the revelations and commandments which thou hast given unto
us, who are identified with the Gentiles.” (d&c 109:60)
“For Joseph truly testified, saying: A seer shall the Lord my God
raise up, who shall be a choice seer unto the fruit of my loins…Thus
saith the Lord unto me: A choice seer will I raise up out of the fruit
of thy loins; and he shall be esteemed highly among the fruit of thy
loins. And unto him will I give commandment that he shall do a work
for the fruit of thy loins… And I will give unto him a commandment
that he shall do none other work, save the work which I shall com-
mand him. And I will make him great in mine eyes; for he shall do
my work…and unto him will I give power to bring forth my word
unto the seed of thy loins—and not to the bringing forth my word
only, saith the Lord, but to the convincing them of my word, which
shall have already gone forth among them. And thus prophesied
Joseph, saying: Behold, that seer will the Lord bless; and they that
seek to destroy him shall be confounded; for this promise, which I
have obtained of the Lord, of the fruit of my loins, shall be fulfilled.
Behold, I am sure of the fulfilling of this promise; And his name shall
be called after me; and it shall be after the name of his father. And
he shall be like unto me; for the thing, which the Lord shall bring
forth by his hand, by the power of the Lord shall bring my people
unto salvation.” (2 Nephi 3:6-15)
18. Gentiles shown mercy by the Lord and receive the gospel
“Wherefore saith the Lamb of God: I will be merciful unto the
Gentiles…after I have visited them [the remnant of Lehi] in judg-
18
ment, and smitten them by the hand of the Gentiles, and after the
Gentiles do stumble exceedingly, because of the most plain and pre-
cious parts of the gospel of the Lamb which have been kept back…
—I will be merciful unto the Gentiles in that day, insomuch that I
will bring forth unto them, in mine own power, much of my gospel,
which shall be plain and precious, saith the Lamb.” (1 Nephi 13:33-34)
“And it shall come to pass, that if the Gentiles shall hearken unto
the Lamb of God in that day that he shall manifest himself unto
them in word, and also in power, in very deed, unto the taking away
of their stumbling blocks”(1 Nephi 14:1)
“… in the latter day shall the truth come unto the Gentiles, that the
fulness of these things shall be made known unto them.” (3 Nephi 16:7)
“…then fulfilleth the Father the covenant which he made with
Abraham, saying: In thy seed shall all the kindreds of the earth be
blessed—unto the pouring out of the Holy Ghost through me upon
the Gentiles, which blessing upon the Gentiles shall make them
mighty above all, unto the scattering of my people, O house of Israel.”
(3 Nephi 20:27)
19. Church to be established among Gentiles of this land
“…if they [the Gentiles] will repent and hearken unto my words,
and harden not their hearts, I will establish my church among them,
and they shall come in unto the covenant and be numbered among
this the remnant of Jacob, unto whom I have given this land for their
inheritance;” (3 Nephi 21:22)
“Now, this is not all—their [Nephite Prophets] faith in their
prayers was that this gospel should be made known also, if it were
possible that other nations should possess this land…And for this
cause have I said: If this generation harden not their hearts, I will
establish my church among them [the Gentiles].” (d&c 10:49, 53.)
20. Gentiles to have other books of truth
“And after it had come forth unto them I beheld other books,
which came forth by the power of the Lamb, from the Gentiles unto
them, unto the convincing of the Gentiles and the remnant of the
seed of my brethren, and also the Jews who were scattered upon all
the face of the earth, that the records of the prophets and of the twelve
19
apostles of the Lamb are true…These last records, which thou hast
seen among the Gentiles, shall establish the truth of the first, which
are of the twelve apostles of the Lamb, and shall make known the
plain and precious things which have been taken away from them…”
(1 Nephi 13:39-40)
Joseph Smith Knew

What the Prophet Joseph Smith knew of the geography of the
Book of Mormon can be learned from his statements that are re-
corded in journals and accounts prepared and published by him and
later by the Church. These published accounts give substantial clues
to his knowledge on this matter. There are two key concepts espoused
pertaining to the statements of Joseph Smith in the extensive amount
of geographical discussion that has taken place over the years by
Mesoamerican theorists. These concepts are; One, Joseph just didn’t
know, or was unaware of the geography of the Book of Mormon,
and Two, He never claimed inspiration on the matter of geography.
This book is dedicated to the fact that the Prophet Joseph Smith did
know about the geographical setting for the Book of Mormon and
that he did claim inspiration for the statements he made about this
geography. This chapter is not meant to be an exhaustive study on
the Prophet’s statements that might outline arguments for or against
any one geographical theory. Nor is it intended to debate the implied
meaning, or authorship of the accounts reviewed. That is reserved for a
following chapter. Joseph Smith’s published accounts and his claim of
revelation on the matter of geography mentioned below will be left to
stand on their own, as authoritative statements from a prophet of God.
The “authority” of scripture, prophet, person or law, in a person’s
life is completely dependent on the individual’s acceptance or rejec-
tion of that authority. The Standard Works have no authority in
anyone’s life unless the person gives scripture that authority. Nor
do the words of a prophet, modern or ancient have any authority or
bearing in someone’s life unless they decide to accept the prophet and
their words as authoritative. If an individual considers their education,
knowledge, or beliefs more authoritative and correct than scripture
or Joseph Smith’s statements, which right they have, are placing their
trust in the arm of flesh. The decision must be made by the individual
20
to accept or reject the statements of Joseph Smith. Often training and

tradition will condition and influence an individual in their acceptance
of an “authority” in their life. That is an individual decision and choice.
“This Continent”
To begin, it must be kept in mind the prior discussion about the
demonstrative “this” as a word that is used to indicate the defined
noun within proximity of the speaker. First a look at the words of
Moroni described by Joseph Smith and found in the canonized scrip-
tures. The Prophet Joseph writes that Moroni appeared and taught
him about a book “written upon gold plates,” Joseph was told by this
angelic messenger sent from God, that this record gave an account of
the “former inhabitants of this continent.” ( Joseph Smith-History: 34)
The interpretation of the phrase “former inhabitants of this con-
tinent” must, for the necessity of understanding, have one of two
meanings or conclusions. One, it means what it says “this continent”
or, Two, it doesn’t. A person with the point of view of the latter would
then have to ignore the demonstrative “this” and then redefine “this
continent” into a generality of hemisphere, or continent(s). To assume
the latter would mean that either Joseph or Moroni made a mistake
in the description and the use of the demonstrative in pointing to the
“which” continent. The inspired text should be able to be understood
as correctly in 1830 as well as 2030 by reading the words chosen by
the Lord.
Lucy Mack Smith

The earliest account of the life of Joseph Smith and the events that
surrounded the Smith family during the prophet’s youth is recorded by
his mother. Lucy Mack Smith, the mother of Joseph Smith described
the family gatherings as young Joseph rehearsed those thing that he
had learned from the Lord and the messengers sent to teach him of
this great work. Remember that this is between the “First Vision” and
the retrieval of the plates by Joseph from the Hill Cumorah.
From this time forth, Joseph continued to receive instructions
from the Lord, and we continued to get the children together every
evening for the purpose of listening while he gave us a relation of
21
the same. I presume our family presented an aspect as singular as any

that ever lived upon the face of the earth—all seated in a circle, father,
mother, sons and daughters, and giving the most profound attention
to a boy, eighteen years of age, who had never read the Bible through
in his life: he seemed much less inclined to the perusal of books than
any of the rest of our children, but far more given to meditation and
deep study.
During our evening conversations, Joseph would occasionally give
us some of the most amusing recitals that could be imagined. He
would describe the ancient inhabitants of this continent, their dress,
mode of traveling, and the animals upon which they rode; their cities,
their buildings, with every particular; their mode of warfare; and also
their religious worship. This he would do with as much ease, seemingly,
as if he had spent his whole life among them.6
This description of the first family home evenings in this dispensa-
tion gives insight into his revelations and learning as Joseph Smith’s
mother states that he “continued to receive instructions from the
Lord.” She describes that his insights and inspiration were as though
“he had spent his whole life among” those who were the “ancient
inhabitants of this continent.” Again the records are loud and clear
as to the inspiration Joseph received, what he knew, and the land
were these things happened. Joseph’s knowledge and understanding
of this culture was comprehensive, according to his mother. There
is not another person, anthropologist or archaeologist, then or now
who would know more about the details of the day to day life of the
Nephite and Lamanite cultures, than Joseph Smith. Joseph is the only
prophet who has, in confidence declared, ‘where’ places and events
took place that were recorded in the Book of Mormon.
Mission to the Lamanites

As described in the Title Page of the Book of Mormon written
by Moroni, this record is to be taken to the “remnant” of the seed
of Lehi, to convince that Jesus is the Christ. Almost as soon as the
Church was organized the Lord instructs Joseph that this gospel is
to be taken to the Lamanites. The Lord through the Prophet Joseph
6. Lucy Mack Smith, History of Joseph Smith by His Mother (Salt Lake City: Stevens
& Wallis, Inc., 1945), 82.
22
instructs Oliver Cowdery to “go unto the Lamanites” and that he

will receive revelations about this important mission to the Lama-
nites but that he is not to write them down as part of the latter-day
commandments. It would appear from the references below that the
Lord would know that the Lamanites are locatable and there is also
a “remnant” that remains upon the land.
“And now, behold, I say unto you that you shall go unto the Lama-
nites and preach my gospel unto them; and inasmuch as they receive
thy teachings thou shalt cause my church to be established among
them; and thou shalt have revelations, but write them not by way of
commandment.” (d&c 28:8.)
The Lord later instructs Joseph and the brethren that the city of
Zion shall be built on the border by the Lamanites. And that they
are to take their journey among the Lamanites.
“And now, behold, I say unto you that it is not revealed, and no man
knoweth where the city Zion shall be built, but it shall be given hereafter.
Behold, I say unto you that it shall be on the borders by the Lamanites.
And thou shalt assist to settle all these things, according to the cov-
enants of the church, before thou shalt take thy journey among the
Lamanites.” (d&c 28:9, 14)
In the same month the Lord instructs that Peter Whitmer and
Oliver Cowdery are to be the first missionaries to take the gospel and
words of the record to the Lamanites as declared by Christ in Third
Nephi. The exact location of this mission is given by instruction and
revelation from the Lord a short time later.
“Behold, I say unto you, Peter, that you shall take your journey with
your brother Oliver; for the time has come that it is expedient in me
that you shall open your mouth to declare my gospel; therefore, fear
not, but give heed unto the words and advice of your brother, which
he shall give you.
And be you afflicted in all his afflictions, ever lifting up your heart
unto me in prayer and faith, for his and your deliverance; for I have
given unto him power to build up my church among the Lamanites.”
(d&c 30:5-6)
In October of 1830 two more missionaries are called to assist in
the teaching of the Lamanites. This first missionary force will now
23
have the addition of Parley P. Pratt, Ziba Peterson, and the Lord as
they go among the Lamanite remnant to teach.
“And now concerning my servant Parley P. Pratt, behold, I say unto
him that as I live I will that he shall declare my gospel and learn of
me, and be meek and lowly of heart.
And that which I have appointed unto him is that he shall go
with my servants, Oliver Cowdery and Peter Whitmer, Jun., into the
wilderness among the Lamanites.
And Ziba Peterson also shall go with them; and I myself will go
with them and be in their midst; and I am their advocate with the
Father, and nothing shall prevail against them.
And they shall give heed to that which is written, and pretend
to no other revelation; and they shall pray always that I may unfold
the same to their understanding.” (Doctrine and Covenants 32:1-4)
The four missionaries, Parley P. Pratt, Oliver Cowdery, Peter
Whitmer, Jr., and Ziba Peterson left immediately upon the Lord’s
instruction and commenced the very first mission of the church west
of New York. The History of the Church describes the events of this
Lamanite mission after these revelations were received in these words:
Immediately on receiving this revelation, preparations were made
for the journey of the brethren therein designated, to the borders of the
Lamanites, and a copy of the revelation was given them. They bade adieu
to their brethren and friends, and commenced their journey, preaching
by the way, and leaving a sealing testimony behind them, lifting up their
voice like a trump in the different villages through which they passed.
They continued their journey until they came to Kirtland, Ohio, where
they tarried some time, there being quite a number in that place and
vicinity who believed their testimony, and came forward and obeyed the
Gospel. Among the number was Mr. Sidney Rigdon, and a large portion
of the church over which he presided.7
The Mission to the Lamanites as declared and described by the Lord
in the Doctrine and Covenants clearly reflects that Joseph sent the mis-
sionaries to the exact areas that the Lord had revealed and directed. Also
the scriptures imply that not only were they Native Americans, on this
continent, but also a remnant of the seed of Lehi that are “Lamanites”
as described in the Book of Mormon and Doctrine and Covenants by
the Lord.8
7. H.C. 1: 120.

8. The writers of the articles of fairlds.org have concluded that perhaps these revelations
24
Parley P. Pratt also speaks of this first mission to the Lamanites

in these words as he describes and names the Native American tribes
he was sent to preach the gospel.
Thus ended our first Indian Mission, in which we had preached
the gospel in its fulness, and distributed the record of their forefathers
among three tribes, viz: the Catteraugus Indians, near Buffalo, N.Y., the
Wyandots of Ohio, and the Delawares west of Missouri. We trust that
at some future day, when the servants of God go forth in power to the
remnant of Joseph, some precious seed will be found growing in their
hearts, which was sown by us in that early day.9
Elder Pratt walked about “fifteen hundred miles” and preached the
“gospel to tens of thousands of Gentiles and two nations of Indians.” 10
It must be realized and accepted that the Lord knew, and therefore
Joseph knew where the Lamanites were located and that a remnant
was left in fulfillment of the Prophecies and Promises that are revealed
in the Book of Mormon. These first missionaries to the Lamanites
were sent to where the Lord meant them to go. There is no indication
in Church History of dissatisfaction by the Lord in their mission, nor
is there any reason to think that they did not preach to the “Lamanites”
as directed by the Lord.
Following the loss of the 116 pages of manuscript, when the Lord
requested something from Joseph, the Prophet began immediately to
try and accomplish it. This mission to the Lamanites is and example of
were not directly from the Lord but just Joseph’s choice of words and therefore cannot
be taken at face value without secondary interpretation. FAIR writes: “Many readers as-
sume that revelations in the Doctrine and Covenants in which Joseph Smith speaks in
“God’s voice” are direct “quotations” from God. Joseph didn’t claim to be hearing a voice,
and he didn’t claim to be quoting God or “taking dictation.” Rather, impressions would
come to him, which he would put into words. Joseph clearly did not consider them “direct
quotations” from God, since he was quite happy to revise them, edit them later, etc . . .
This means that “Lamanites” to describe the American Indians was Joseph’s word choice.”
It would appear that there is a need by FAIR to maintain a legitimacy for the Limited
Geography Theory (LGT) by also writing “The few personal statements he made on Book
of Mormon geography indicate that he believed it took place on a hemispheric scale, so it
would be natural for him to believe that all Native Americans were pure descendants of
Laman, and hence were literal “Lamanites.” See also :http://en.fairmormon.org/Laman-
ites_in_the_Doctrine_and_Covenants accessed 3/4/2009.
9. Autobiography of Parley P. Pratt, pp. 56-61. See also, Andrew Jensen, The Historical
Record, Vol. 7, p389, 1888.
10. Andrew Jensen, The Historical Record, Vol. 7, p387, 1888.
25
Joseph’s dedication to the requirements established by the Lord. It was

117 years later that the gospel was taken to Mesoamerica. The promises
of the Savior at Bountiful to those who gathered there emphatically
stated that when the Gentiles received “these things” [the Book of
Mormon] they would then be taken to the Lamanite remnant. This
objective was a major concern of Joseph Smith until his death. This
will be discussed in a following chapter as the words of Ron Walker
are reviewed that pertain to this important mission and revelation.
The Wentworth Letter

In 1841, at the request of John Wentworth, Joseph Smith wrote a
letter describing the rise of the Church of Jesus Christ of Latter-day
Saints and a proclamation of the basic beliefs that distinguish the
Church from other religions. It is from this inspired letter that the
Thirteen Articles of Faith are gleaned that so many Latter-day Saints
have memorized as children. The Wentworth Letter was written in
Joseph’s own words and signed by him personally. The statement be-
low clearly relates “this country” [that is where Joseph is at] to “this
continent” and the inhabitants and Prophets that lived there. Again
the interpretation is left with two distinct possibilities. One, Joseph
Smith understood that words have specific meaning especially in
the context of a revelation, or Two, he doesn’t. It is important to note
that the statements of Joseph contained in this letter boldly testify
of his inspiration and the revelations on matters pertaining not only
to the record and the history of the people, but also the land where
it took place.
On the evening [of ] the 21st of September, a.d. 1823, while I was
praying unto God and endeavoring to exercise faith in the precious
promises of scripture, on a sudden a light like that of day, only of a far
purer and more glorious appearance and brightness, burst into the room.
Indeed the first sight was as though the house was filled with consum-
ing fire. The appearance produced a shock that affected the whole body.
In a moment a personage stood before me, surrounded with a glory yet
greater than that with which I was already surrounded. This messenger
proclaimed himself to be an angel of God, sent to bring the joyful tid-
ings that the covenant which God made with ancient Israel was at hand
to be fulfilled; that the preparatory work for the second coming of the
Messiah was speedily to commence; that the time was at hand for the
26
gospel in all its fulness to be preached in power unto all nations, that a
people might be prepared for the millennial reign. I was informed that
I was chosen to be an instrument in the hands of God to bring about
some of His purposes in this glorious dispensation.
I was also informed concerning the aboriginal inhabitants of this country
[America] and shown who they were, and from whence they came; a brief
sketch of their origin, progress, civilization, laws, governments, of their righ-
teousness and iniquity, and the blessings of God being finally withdrawn from
them as a people, was [also] made known unto me; I was also told where
were deposited some plates on which were engraven an abridgment of the
records of the ancient prophets that had existed on this continent. The angel
appeared to me three times the same night and unfolded the same things.
After having received many visits from the angels of God, unfolding the
majesty and glory of the events that should transpire in the last days, on the
morning of the 22nd of September, a.d. 1827, the angel of the Lord delivered
the records into my hands.
In this important and interesting book the history of ancient America
is unfolded, from its first settlement by a colony that came from the
Tower of Babel at the confusion of languages to the beginning of the fifth
century of the Christian era. We are informed by these records that The
first were called Jaredites and came directly from the Tower of Babel. The
second race came directly from the city of Jerusalem about six hundred
years before Christ. They were principally Israelites of the descendants
of Joseph. The Jaredites were destroyed about the time that the Israelites
came from Jerusalem, who succeeded them in the inheritance of the
country. The principal nation of the second race fell in battle towards the
close of the fourth century. The remnant are the Indians that now inhabit
this country. This book also tells us that our Savior made His appearance
upon this continent after His Resurrection; that He planted the gospel
here in all its fulness, and richness, and power, and blessing; that they
had apostles, prophets, pastors, teachers, and evangelists—the same order,
the same priesthood, the same ordinances, gifts, powers, and blessings,
as were enjoyed on the eastern continent; that the people were cut off in
consequence of their transgressions; that the last of their prophets who
existed among them was commanded to write an abridgment of their
prophecies, history, etc., and to hide it up in the earth; and that it should
come forth and be united with the Bible for the accomplishment of the
purposes of God in the last days. For a more particular account I would
refer to The Book of Mormon, which can be purchased at Nauvoo, or
from any of our traveling elders. 11
11. Joseph Smith, Discourses of the Prophet Joseph Smith, compiled by Alma P. Burton
(Salt Lake City: Deseret Book Co., 1977), 275 – 276.
27
It is common knowledge that when Joseph prepared something

for publication, he was overtly concerned about being so correct in
his choice of words, that there could be no misunderstanding in the
intended meaning by the reader. This is a prophetic responsibility to
make sure there could be no mistake in comprehension, which might
lead to false information or doctrine. The Prophet reveals in the above
quote that the remnants of the people in the Book of Mormon are
the “Indians that now inhabit this country,” [not all natives in the
western hemisphere]. The Prophet Joseph then continues with the
statement that “This book also tells us that our Savior made His ap-
pearance upon this continent after His resurrection; that He planted
the Gospel here” 12
Joseph used again the demonstrative that is singular and points to
“which” country and “which” continent and correctly pronounces, “this
continent” is where he stands when making the statement. He states
that the Savior appeared on “this continent” as recorded in The Book
of Mormon. This should clearly indicate that the continent of South
America is not included. Central or Mesoamerica is considered to be
a part of the North American continent, but not a part of Joseph’s
“this country” which unmistakably refers to the United States, the
“country” in which he lived, which eventually grew from the shores
of the Atlantic to the Pacific ocean.
Following the loss of the 116 pages of the Book of Mormon manu-
script, the Lord speaks to the Prophet Joseph about the Nephite
record, the land and nations that will be upon “this land.” These
statements directed to Joseph Smith from the Lord do not imply a
land other than where Joseph is receiving the revelation. To try and
stretch the meaning of “this land” in this revelation to include Central
or South America is beyond comprehension. This revelation is directly
from the Lord to Joseph Smith and about the Gospel and the land
where Joseph received the revelation. The verses below become im-
portant in understanding the location of “this people” and “this land”
that will be free unto all, because this passage is not from the Book
of Mormon and cannot be construed to have a hemispherical setting.
This passage should be reviewed at this time but, will be quoted again
in a comparison with the words of Christ in Third Nephi.
12. Ibid.
28
“And, behold, all the remainder of this work does contain all those
parts of my gospel which my holy prophets, yea, and also my disciples,
desired in their prayers should come forth unto this people.
And I said unto them, that it should be granted unto them accord-
ing to their faith in their prayers; Yea, and this was their faith—that
my gospel, which I gave unto them that they might preach in their
days, might come unto their brethren the Lamanites, and also all that
had become Lamanites because of their dissensions.
Now, this is not all—their faith in their prayers was that this
gospel should be made known also, if it were possible that other
nations should possess this land; And thus they did leave a blessing
upon this land in their prayers, that whosoever should believe in this
gospel in this land might have eternal life; Yea, that it might be free
unto all of whatsoever nation, kindred, tongue, or people they may
be.” (Doctrine and Covenants 10:46-51)
Without doubt it is intended by the Lord that “this land” meant
“this land” as it would be a land “free unto all of whatsoever nation
. . . or people they may be.” This is a discussion between the Prophet
Joseph and the Lord, not a passing reference in the Book of Mormon
of ‘a land’ or ‘the land’ meant to be general and inclusive of the entire
western hemisphere. “This land” in this context and in this discussion
with Joseph Smith would mean the very land upon which Joseph
Smith stands and declares that the land of the Nephites and the land
were Joseph receives this revelation are one and the same.
Traditional thought and the consensus of current scholarly posi-
tion on Book of Mormon geography nearly demands a belief in a
Mesoamerican setting for the Book of Mormon. If the realities were
so distant and general the Lord would not have been so specific to
Joseph about “this land.”
The common explanation of most Mesoamerican theorists is that
all of the statements by Joseph Smith should include the entire west-
ern hemisphere. However, this premise cannot be construed from the
statements and personal letters of the Prophet Joseph. The Prophet is
clear and concise in his statements about Book of Mormon geography,
yet the magnet of Mesoamerican ruins and a desire for physical proof
seems to determine the interpretation and interpolation of the words
29
of the Prophet Joseph Smith. It is a shame that so many can not take
Joseph Smith at his word.
Joseph Smith sent the following letter to N. C. Saxton, the editor
of a Rochester, New York, newspaper, written, as Joseph Smith later
indicated, “by the commandment of God.”
Kirtland 4th Jany. 1833—

Mr. Editor Sir,
Considering the Liberal principles upon which your interesting and
valuable paper is published and myself being a subscriber and feeling a
deep interest in the cause of Zion and in the happiness of my brethren
of mankind I cheerfully take up my pen to contribute my mite at this
every [very] interesting and important period
The Book of Mormon is a record of the forefathers of our western
Tribes of Indians, having been found through the ministration of an holy
Angel translated into our own Language by the gift and power of God,
after having been hid up in the earth for the last fourteen hundred years
containing the word of God, which was delivered unto them, By it we
learn that our western tribes of Indians are desendants from that Joseph
that was sold into Egypt, and that the land of America is a promised land
unto them, and unto it all the tribes of Israel will come. with as many
of the gentiles as shall comply with the requesitions of the new co[v]
enant. But the tribe of Judah will return to old Jerusalem. The City, of
Zion, spoken of by David in the 102 Psalm will be built upon the Land
of America and the ransomed of the Lord shall return and come to it
with songs and everlasting joy upon their heads, and then they will be
delivered from the overflowing scourge that shall pass through the Land
But Judah shall obtain deliverence at Jerusalem see Joel 2:32. Isaiah 26, 20
& 21, Jer. 31:12, Psalm 50:5, Ezekiel 34, 11, 12 & 13,
(Signed) Joseph Smith Jr 13
Noting that the letter he had sent on January 4 to the Roch-

ester newspaper editor had appeared in abbreviated form, Joseph
again addressed Mr. Saxton on February 12 urging the importance
of publishing the document in its entirety. The Prophet realized his
responsibilities to make sure that his statements that are published
are to be doctrinally sound and correct and that a misunderstanding
13. Joseph Smith, The Personal Writings of Joseph Smith, compiled and edited by Dean C.
Jessee (Salt Lake City: Deseret Book Co., 1984), 273 – 274. See also: H.C. 1:301. 2. D&C 87:1.
30
could not be construed. Because of this responsibility the Prophet

Joseph writes again to Mr. Saxton.
Dear sir
I was somewhat disappointed on receiving my paper with only a part
of my letter inserted in it. The letter which I wrote you for publication I
wrote by the commandment of God, and I am quite anxious to have it all
laid before the public for it is of importance to them, But I have no clame
upon you, neither do I wish to urge you beyond that which is reasonable
to do it. I have only to appeal to your extended generosity to all religious
societies that claim that Christ has come in the flesh and also tell you
what will be the consequence of a neglect to publish it—Joseph Smith Jr.14
The reply of Joseph to Mr. Saxton leaves no room to doubt that
the explanation that was first sent to the newspaper was inspired. The
declaration of the Prophet Joseph to Mr. Saxton was that it was writ-
ten by “commandment of God” and therefore, revelatory in nature. It
cannot be claimed that Joseph had no knowledge about geography, or
that he never claimed any inspiration on the matter as has been done
by many who support a setting contrary to the words of Joseph Smith.
Zion’s March and Zelph

The statements of the Prophet Joseph Smith that should not be
overlooked or forgotten are those about Zelph, which also pertain
to a geographical setting for the Book of Mormon. These important
statements are those made during Zion’s March. These include the
Zelph account and the letter written by the Prophet to his wife Emma.
These will be reviewed at this point as they are directly related to the
discussion above about the Prophet’s inspiration and his discussion
about “this country,” “this continent” and “this land.” These sources
have been and will continue to be, a point of discussion and dispute
for many Mesoamerican theorists. Many articles have been written
that are contrary to the words of Joseph Smith and try to cast doubt
on the validity of these statements and the inspiration claimed by
the Prophet. The Zelph account and the events pertaining to it are
discussed here as they give legitimacy to the inspiration and knowl-
edge of Joseph Smith, the Wentworth Letter, and the Doctrine and
Covenants.
14. Ibid. 275 – 276.
31
On June 2, 1834, Joseph Smith Jr. along with several members of

the now famous Zion’s Camp, crossed the Illinois River and camped
on the west bank. The next morning, June 3rd, 1834, Joseph, with sev-
eral other brethren, visited a prominent mound on top of the bluffs
overlooking the river which had been located the previous day by
a reconnaissance party. This location today is approximately a mile
south of Valley City, Illinois, and is now known as Naples Russell
Mound number 8.
While standing atop the mound a marvelous event took place
that surely must have impacted all those present. Joseph’s experience
is historically recorded as follows.
. . . on top of the mound were ….. stones which presented the appear-
ance of three altars having been erected one above the other, according to
the ancient order; and the remains of bones were strewn over the surface
of the ground. 15
Joseph then requested a shovel be brought in order that the mound
might be dug into.
The brethren procured a shovel and a hoe, and removing the earth
to the depth of about one foot, discovered the skeleton of a man, almost
entire, and between his ribs the stone point of a Lamanitish arrow, which
evidently produced his death. Elder Burr Riggs retained the arrow. . . .
the visions of the past being opened to my understanding by the Spirit
of the Almighty, I discovered that the person whose skeleton was before
us was a white Lamanite, a large, thick-set man, and a man of God. His
name was Zelph. He was a warrior and chieftain under the great prophet
Onandagus, who was known from the hill Cumorah or eastern sea to the
Rocky Mountains. He was killed in battle by the arrow found among his
ribs, during the last great struggle with the Lamanites and Nephites.16
15. H.C. 2: 79 – 80.

16. Ibid., See also: in Joseph Fielding Smith, Doctrines of Salvation, 3:239-240. Heber C.
Kimball is quoted in his journal as saying: “While on our way we felt anxious to know
who the person was who had been killed by that arrow. It was made known to Josephthat
he had been an officer who fell in battle, in the last destruction among the Lamanites,
and his name was Zelph. This caused us to rejoice much, to think that God was so mind-
ful of us as to show these things to his servant. Brother Joseph had inquired of the Lord,
and it was made known in a vision.” Joseph Fielding Smith goes on to state in the same
reference that: “In the face of this evidence coming from the Prophet Joseph Smith, Oli-
ver Cowdery, and David Whitmer, we cannot say that the Nephites and Lamanites did
not possess the territory of the United States and that the Hill Cumorah is in Central
America. Neither can we say that the great struggle which resulted in the destruction
of the Nephites took place in Central America. If Zelph, a righteous man, was fighting
32
Wilford Woodruff, Heber C. Kimball, Reuben McBride, Moses

Martin, Levi Handcock, George A. Smith and other men all bore
record in their personal journals of this event and each gave similar
accounts. The journal of Joseph Smith records the event in the same
way and same words as do the journals of those who were there. It is
known that Joseph’s journal was not always written by him personally;
however, it would be reviewed and approved by the Prophet. One
congruent fact in all journal accounts is the inspiration attributed to
Joseph as a revelation just as the Prophet states, that the “visions of the
past being opened to my understanding by the Spirit of the Almighty.”
Joseph received a revelation from God, and a vision of the past,
indicating quite precisely where events of the Book of Mormon
took place. This great prophet Onandagus, was known from the Hill
Cumorah or eastern sea to the Rocky Mountains.” This information
may also help to establish a location for the “eastern sea” mentioned
in the text of the Book of Mormon. Also Joseph declares that this was
the area of “the last great struggle with the Lamanites and Nephites”
(not the last battle) and not Mesoamerica as the Limited Geography
Theory would demand. The Lord, through Joseph, could not have
been any clearer that this very mound was within the boundaries of
the Book of Mormon lands. Even though these statements do not
necessarily agree with the Mesoamerican consensus on geography,
they should not be cast away as frivolous statements. There are more
witnesses than one, that testifies of Joseph’s inspiration on this oc-
casion. The rejection by theorists of the Zelph account and other
statements made by the Prophet indicate that the methodology used
and the conclusions reached are flawed, especially if they must reject
these statements for acceptance of their proposed theories.
Donald Q. Cannon, a reputable church historian and scholar
has expressed similar feelings about the statements of the Prophet
Joseph Smith. Cannon addresses the rejection of the Prophet state-
ments about the Zelph mound by current LDS scholars, as found in
the journals:
under a great prophet-general in the last battles between the Nephites and Lamanites; if
that great prophet-general was known from the Rocky Mountains to “the Hill Cumorah
or eastern sea,” then some of those battles, and evidently the final battles did take place
within the borders of what is now the United States.”
33
The journal accounts of Joseph Smith’s activities and his letter in-
dicate that he believed that Book of Mormon history, or at least a part
of it, transpired in North America. What does one do with such a pro-
phetic statement? Some have dismissed it as a joke or playful exercise
of Joseph’s imagination. Others have chosen to emphasize discrepancies
and possible contradictions in the source accounts, thereby discrediting
what Joseph Smith said.
It seems to me that either approach carries heavy risks. When one
chooses to state that Joseph Smith can’t be taken seriously on this issue,
the door is opened to question his statements on other issues. Where
does it stop? Does the First Vision, with the discrepancies in the primary
source accounts, also come under the doubt and skepticism applied here
to Zelph? Why can’t we simply take Joseph Smith at his word? 17
Letter to Emma
While on Zion’s Camp March, just two days after the vision re-
garding Zelph on the mound above the Illinois River, Joseph Smith
recorded in a letter to his wife Emma. This letter, by the Prophet
dated 4th of June, 1834, reveals his feelings and thoughts about Book
of Mormon geography that may have come from the vision and
inspiration two days before at the Zelph mound.
The whole of our journey, in the midst of so large a company of so-
cial honest and sincere men, wandering over the plains of the Nephites,
recounting occasionally the history of The Book of Mormon, roving
over the mounds of that once beloved people of the Lord, picking
up their skulls & their bones, as a proof of its divine authenticity, and
gazing upon a country the fertility, the splendour and the goodness
so indescribable, all serves to pass away time unnoticed.18
This personal letter and the Zelph account, which he testified
came to him by revelation and inspiration, reveal the knowledge that
Joseph Smith had about Book of Mormon geography,. The statements
above give no indication that the Prophet was confused or unaware
where the history of the Book of Mormon took place, or that he
had ‘no inspiration on the matter.’ Good research should not ignore
17. Donald Q. Cannon, Church History Regional Studies, BYU Department of Church
History and Doctrine, Regional Studies, Illinois,-“Zelph Revisited,” 97-109.
18. Joseph Smith, The Personal Writings of Joseph Smith, comp. and ed., Dean C. Jessee
(Salt Lake City: Deseret Book, 1984), 324.
34
or dismiss these statements as flawed, uninspired and insufficient

evidence of Joseph’s knowledge about Book of Mormon geography
even though these statements do not fit a favored hypothetical theory.
Joseph Smith is clear, concise and inspired, leaving no doubt about
his thoughts as to the setting of this sacred history. This being the
case these statements cannot be set aside, as they become a primary
witness along with the scriptures. These two witnesses should be used
in every theory or methodology for the determination of a setting for
the Book of Mormon.
According to journal accounts the Prophet Joseph also declared,
that the Book of Mormon city of Manti was not far from this area.
In 1836, the Prophet Joseph Smith, Brigham Young, and others, found
it best, on account of apostasy and bitterness, to leave Kirtland and
go to Far West, Mo., where the Saints were endeavoring to establish
themselves. On September 25, they passed through Huntsville, Ran-
dolph Co., and reported that the prophet told the brethren that that
place, where a stake of Zion had been established, was “the ancient
site of the city of Manti.” 19
The camp passed through Huntsville, in Randolph County, which
has been appointed as one of the stakes of Zion, and is the ancient
site of the City of Manti, and pitched tents at Dark Creek, Salt Licks,
seventeen miles. It was reported to the camp that one hundred and
ten men had volunteered from Randolph and gone to Far West to
settle difficulties.
The following account of the same event is taken from the daily
journal of the Kirtland Camp, and was written by Samuel D. Tyler:
“September 25, 1838. We passed through Huntsville, Co, seat of Ran-
dolph Co, Pop. 450, and three miles further we bought 32 bu, of corn
off one of the brethren who resides in this place. There are several
of the brethren round about here and this is the ancient site of the
City of Manti, which is spoken of in the Book of Mormon and this
is appointed one of the Stakes of Zion, and it is in Randolph County,
Missouri, three miles west of the county seat.”20
19. Andrew Jenson, The Historical Record, Vol. 7, 601.

20. Joseph Fielding Smith, Doctrines of Salvation, edited by Bruce R. McConkie, 3:239.
35
The Prophet Joseph, according to these diary accounts revealed

where the Book of Mormon city of Manti was located. This is not
the only ancient city mentioned in this dispensation that has a link
to the Promised Land in the Book of Mormon. The Lord in the
Doctrine and Covenants told the Prophet Joseph Smith that a city
was to be built opposite the city of Nauvoo on the west bank of the
river. However, Speaking of “new” cities and “old” cities, the scriptures
record in Ether:
“Behold, Ether saw the days of Christ, and he spake concerning
a New Jerusalem upon this land. And he spake also concerning the
house of Israel, and the Jerusalem from whence Lehi should come–
after it should be destroyed it should be built up again, a holy city
unto the Lord; wherefore, it could not be a new Jerusalem for it had
been in a time of old; but it should be built up again, and become a
holy city of the Lord; and it should be built unto the house of Israel.
And that a New Jerusalem should be built up upon this land, unto
the remnant of the seed of Joseph, for which things there has been
a type.” (Ether 13:4-6)
These verses teach that if a city existed before and that another
city should be built by the same name it should be called “New” as in
the case of Jerusalem. Thus a city that is to be built named Jerusalem
in a different place must be called “New Jerusalem” because there was
another city by that name in another time and another place. Likewise
if there were to be a city built by the name of Zerahemla, that would
be in a different place than the ancient city it should be called New
Zerahemla. In the Doctrine and Covenants the Lord declares that
“Zerahemla” should be built west of Nauvoo. “Let them build up a
city unto my name upon the land opposite the city of Nauvoo, and let
the name of Zarahemla be named upon it.” (Doctrine and Covenants
125:3) This Zarahemla could be a “New Zarahemla” except the Lord’s
instructions for the naming of cities with the same name would at
least imply that Zarahemla might have been in the area of Montrose,
west of Nauvoo. However, there exists no direct and sure statement
that would leave without doubt, that the ancient city Zarahemla
was west of Nauvoo, except for the implication as explained above.
36
The Sac and Fox Indians at Nauvoo

Late in the summer of 1841 a group of Native Americans, of the
Sac and Fox tribes, who had been displaced from their homelands
in Michigan west of the Mississippi now in present-day Iowa came
to visit the Prophet Joseph Smith. The meeting was recorded in the
History of the Church. Joseph writes of this meeting.
Thursday, 12.—A considerable number of the Sac and Fox Indians
have been for several days encamped in the neighborhood of Montrose.
The ferryman brought over a great number on the ferryboat and two flat
boats for the purpose of visiting me. The military band and a detach-
ment of Invincibles [part of the Legion] were on shore ready to receive
and escort them to the grove, but they refused to come on shore until
I went down. I accordingly went down, and met Keokuk, Kis-ku-kosh,
Appenoose, and about one hundred chiefs and braves of those tribes,
with their families. At the landing, I was introduced by Brother Hyrum
to them; and after salutations, I conducted them to the meeting grounds
in the grove, and instructed them in many things which the Lord had
revealed unto me concerning their fathers, and the promises that were
made concerning them in the Book of Mormon. I advised them to cease
killing each other and warring with other tribes; also to keep peace with
the whites; all of which was interpreted to them.21
This account of the visit of the Sac and Fox tribes to Joseph teach
two important concepts; One, that the Lord had revealed things
to the Prophet concerning their fathers, and Two, he taught them
about the promises that were made concerning them in the Book of
Mormon. Respectively, these concepts let us know of the inspiration
and revelation that Joseph Smith received, and that he knew that
these Lamanite remnants were recipient heirs of the promises of the
Book of Mormon.
Many claim that Joseph Smith’s belief in a setting for the Book
of Mormon changed or evolved as he grew near the time of his death.
However just days before his martyrdom the Prophet teaches that his
view in relation to who the remnant Lamanites were had not changed.
In May of 1844 the Prophet records another visit by the Sac & Fox in
his personal journal wherein he again restates that the Lord told him.
21. H.C. 4: 401.
37
23 May 1844 ” Thursday 1. P.M. held council with the Indians Sac &
Fox &c in my back kitchen. They told me ( Joseph) “You are a big chief.
We are sons of big men, and Priests as ever inhabited this land. You preach
a great deal so say great Spirit. You be as great & good as our fathers
that will do. Our worship is different, but we are good as any other men.
I [ Joseph Smith] Replied. Great spirit wants you to be united & live in
peace. [I] found a book, (presenting the Book of Mormon) which told
me about your fathers & Great Spirit told me. you must send to all the
tribes you can, & tell them to live in peace, & when any of our people
come to see you treat them as we treat you.22
Joseph explains to the Sac and Fox that the Book of Mormon
taught about ‘their fathers’. Joseph then explains to them, that the
Lord (Great Spirit) “told me” that the book must be given to all the
tribes. Just a few days before his death the Prophet Joseph reaffirms
his testimony and actions that the Native North Americans were the
Lamanites remnant prophesied in the Book of Mormon.
It is evident that the Prophet Joseph Smith had revelations, and
inspiration about the “ancient inhabitants of this continent” as Moroni
declared in the Pearl of Great Price. Joseph Smith also states that
“He [the angel] said that the Indians were the literal descendants of
Abraham.”23
The words that Joseph and others used to describe his inspiration
specifically about a Book of Mormon setting in North America are
listed below. Each of these phrases pertains to statements Joseph
Smith made about the geographical setting of the Book of Mormon
and loudly declare that he received this knowledge by inspiration
and revelation.
“things which the Lord had revealed unto me”
“Joseph continued to receive instruction from the Lord”
“the visions of the past being opened to my understanding by
the Spirit of the Almighty”
“this publication I wrote by the commandment of God”
22. Joseph Smith, Diary, kept by Willard Richards, 23 May 1844, LDS Church History
Library.
23. The Diaries and Journals of Joseph Smith, ed. Scott H. Faulring, p. 51, 1989
38
“We are informed by these records”

“It was [also] made known unto me”
“I was also told”
“the angel said”
“I was also informed concerning the aboriginal inhabitants of
this country [America] and shown”
“I was informed”
It is a shame that the statements made by Joseph Smith about
his inspiration and revelations are often disregarded or ignored for
the sake of a personal theory or agenda, even consensus and tradi-
tion. Joseph Smiths statements must be addressed in the search for
a swetting for the Book of Mormon. Did he make these statements?
Yes he did. Was he inspired? He claimed he was. However, the ter-
rible question is: Do we believe him? Or do we try and find reasons
not to believe him. This is evident as some scholars have written that
‘he never claimed inspiration on the matter’ of the geography of the
Book of Mormon. What message is sent to those unfriendly to the
Church and Mormonism, when many of the best scholars of the
Church openly disagree with (or reject) the words and inspiration
of the founding prophet of this dispensation? Joseph Smith knew.
He was clear and concise in his declaration of inspiration, and in
his knowledge of the geographical setting for the Book of Mormon.
Bruce H. Porter, PhD

Scholar of Middle Eastern Linguistics
Bruce H. Porter earned his bachelor’s degree in Ancient Near Eastern Studies
from Brigham Young University and went on to receive his master’s degree in
Middle East Studies with an emphasis in Semitic languages, Hebrew Aramaic,
Akkadian, Coptic, and Hieroglyphics, with a minor in ancient Near Eastern
Religions. His Ph.D. was acquired in the History of Religions, with empha-
sis in Egyptian religion and textual studies, with a minor in Anthropology.
Porter has done extensive research for the LDS Religious Studies Center on the
Pearl of Great Price and the Book of Abraham. He has presented papers for the
Society for Early Historic Archaeology, and the Journal of Egyptian Archeology.
39

A Discussion of The Phrase, This Land

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A Discussion

All of this evidence (from the original manuscript, witnesses’ state-

The Demonstrative “THIS”

5. Gesenius’ Hebrew Grammar, (1982) p. 442. § 136 “Demonstratives”

singular (among the plural) — definite (within the group)–specific

The same perception also appears in Jacob’s inspired words below

“This Land” A Choice Land, Chosen Land, Promised Land, a Land

Wherefore, this land is consecrated unto him whom he shall bring…”

“Wherefore, the remnant of the house of Joseph shall be built

“This Land” of Freedom and Liberty

brought down into captivity; if so, it shall be because of iniquity; for

may act in doctrine and principle pertaining to futurity, according to

Why does “This Promised Land” need to be Free?

declare it unto them. But behold, the life of my servant shall be in my

Joseph Smith Knew

to accept or reject the statements of Joseph Smith. Often training and

Lucy Mack Smith

the same. I presume our family presented an aspect as singular as any

Mission to the Lamanites

instructs Oliver Cowdery to “go unto the Lamanites” and that he

7. H.C. 1: 120.

Parley P. Pratt also speaks of this first mission to the Lamanites

Joseph’s dedication to the requirements established by the Lord. It was

The Wentworth Letter

It is common knowledge that when Joseph prepared something

Kirtland 4th Jany. 1833—

Noting that the letter he had sent on January 4 to the Roch-

could not be construed. Because of this responsibility the Prophet

Zion’s March and Zelph

On June 2, 1834, Joseph Smith Jr. along with several members of

15. H.C. 2: 79 – 80.

Wilford Woodruff, Heber C. Kimball, Reuben McBride, Moses

or dismiss these statements as flawed, uninspired and insufficient

19. Andrew Jenson, The Historical Record, Vol. 7, 601.

The Prophet Joseph, according to these diary accounts revealed

The Sac and Fox Indians at Nauvoo

21. H.C. 4: 401.

“We are informed by these records”

Bruce H. Porter, PhD

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