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Journal articles on the topic 'Book of Mormon translation'

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Published: 4 June 2021

Last updated: 9 February 2022

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1

Valdeón, Roberto. "Joseph Smith’s uses of pseudo-, intralingual and intersemiotic translation in the creation of the Mormon canon:The Book of Mormon, theBibleand theBook of Abraham." Across Languages and Cultures 15, no. 2 (December 2014): 219–41. http://dx.doi.org/10.1556/acr.15.2014.2.4.

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2

Stott, G. St John. "Talking to Angels; Talking of Angels: Constructing the Angelology of the Book of Mormon." Religion & Theology 19, no. 1-2 (2012): 92–109. http://dx.doi.org/10.1163/157430112x650348.

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AbstractVision narratives report experiences that cannot be confirmed because they cannot be shared. Those who see angels can only receive confirmation and reassurance from the way that their testimony is accepted by others. Taking the publication of the vision reports found in theBook of Mormon(1830) as an example of a visionary’s concern for validation, the paper shows how Joseph Smith, Jr. (the book’s “author and translator”) could rely on his readers confirming – by their tacit assent to what they read – the truth of what he held to be his own revelatory experience. However, as Smith thought of the ministry of angels as a relational rather than a referential term, and brought all instances of revelation under this heading, there could be a difference between what was described (and assented to) and what was experienced.

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3

Bowman, Matthew. "Review of Michael Hubbard MacKay and Gerrit J Dirkmaat, From Darkness unto Light: Joseph Smith's Translation and Publication of the Book of Mormon." Journal of Book of Mormon Studies 26, no. 2017 (May 30, 2017): 218–22. http://dx.doi.org/10.18809/jbms.2017.0108.

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4

Hodges, Blair Dee. "Book notice of Revelations and Translations, Volume 3: Printer's Manuscript of the Book of Mormon, by Royal Skousen and Robin Scott Jensen." Journal of Book of Mormon Studies 24 (October 1, 2015): 261–64. http://dx.doi.org/10.18809/jbms.2015.0117.

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5

Thomas, John Christopher. "Book of Mormon Pneumatology." Journal of Book of Mormon Studies 24 (October 1, 2015): 217–30. http://dx.doi.org/10.18809/jbms.2015.0112.

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6

Hardy, Grant. "The Book of Mormon Book Club." Journal of Book of Mormon Studies 25 (April 22, 2016): 139–53. http://dx.doi.org/10.18809/jbms.2016.0111.

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7

KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 67, no. 1-2 (January 1, 1993): 109–82. http://dx.doi.org/10.1163/13822373-90002678.

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-Louis Allaire, Samuel M. Wilson, Hispaniola: Caribbean chiefdoms in the age of Columbus. Tuscaloosa: University of Alabama Press, 1990. xi + 170 pp.-Douglas Melvin Haynes, Philip D. Curtin, Death by migration: Europe's encounter with the tropical world in the nineteenth century. Cambridge: Cambridge University Press, 1989. xviii + 251 pp.-Dale Tomich, J.H. Galloway, The sugar cane industry: An historical geography from its origins to 1914. Cambridge: Cambridge University Press, 1989. xii + 266 pp.-Myriam Cottias, Dale Tomich, Slavery in the circuit of sugar: Martinique and the world economy, 1830 -1848. Baltimore: John Hopkins University Press, 1990. xiv + 352 pp.-Robert Forster, Pierre Dessalles, La vie d'un colon à la Martinique au XIXe siècle. Pré-senté par Henri de Frémont. Courbevoie: s.n., 1984-1988, four volumes, 1310 pp.-Hilary Beckles, Douglas V. Armstrong, The old village and the great house: An archaeological and historical examination of Drax Hall Plantation, St Ann's Bay, Jamaica. Chicago: University of Illinois Press, 1990. xiii + 393 pp.-John Stewart, John A. Lent, Caribbean popular culture. Bowling Green OH: Bowling Green State University Popular Press, 1990. 157 pp.-W. Marvin Will, Susanne Jonas ,Democracy in Latin America: Visions and realities. New York: Bergin & Garvey Publishers, 1990. viii + 224 pp., Nancy Stein (eds)-Forrest D. Colburn, Kathy McAfee, Storm signals: Structural adjustment and development alternatives in the Caribbean. London: Zed books, 1991. xii + 259 pp.-Derwin S. Munroe, Peggy Antrobus ,In the shadows of the sun: Caribbean development alternatives and U.S. policy. Carmen Diana Deere (coordinator), Peter Phillips, Marcia Rivera & Helen Safa. Boulder CO: Westview Press, 1990. xvii + 246 pp., Lynne Bolles, Edwin Melendez (eds)-William Roseberry, Louis A. Pérez, Jr., Lords of the mountain: Social banditry and peasant protest in Cuba, 1878-1918. Pittsburgh: University of Pittsburgh Press, 1989. xvii + 267 pp.-William Roseberry, Rosalie Schwartz, Lawless liberators, political banditry and Cuban independence. Durham NC: Duke University Press, 1989. x + 297 pp.-Robert L. Paquette, Robert M. Levine, Cuba in the 1850's: Through the lens of Charles DeForest Fredricks. Tampa: University of South Florida Press, 1990. xv + 86 pp.-José Sánchez-Boudy, Gustavo Pérez Firmat, The Cuban condition: Translation and identity in modern Cuban literature. Cambridge: Cambridge University Press, 1989. viii + 185 pp.-Dick Parker, Jules R. Benjamin, The United States and the origins of the Cuban revolution: An empire of liberty in an age of national liberation. Princeton: Princeton University Press, 1990. xi + 235 pp.-George Irvin, Andrew Zimbalist ,The Cuban economy: Measurement and analysis of socialist performance. Baltimore: John Hopkins University Press, 1989. xiv + 220 pp., Claes Brundenius (eds)-Menno Vellinga, Frank T. Fitzgerald, Managing socialism: From old Cadres to new professionals in revolutionary Cuba. New York: Praeger, 1990. xiv + 161 pp.-Patricia R. Pessar, Eugenia Georges, The making of a transnational community: Migration, development, and cultural change in the Dominican republic. New York: Columbia University Press, 1990. xi + 270 pp.-Lucía Désir, Maria Dolores Hajosy Benedetti, Earth and spirit: Healing lore and more from Puerto Rico. Maplewood NJ: Waterfront Press, 1989. xvii + 245 pp.-Thomas J. Spinner, Jr., Percy C. Hintzen, The costs of regime survival: Racial mobilization, elite domination and control of the state in Guyana and Trinidad. Cambridge: Cambridge University Press, 1989. x + 240 pp.-Judith Johnson, Morton Klass, Singing with the Sai Baba: The politics of revitalization in Trinidad. Boulder CO: Westview, 1991. xvi + 187 pp.-Aisha Khan, Selwyn Ryan, The Muslimeen grab for power: Race, religion and revolution in Trinidad and Tobago. Port of Spain: Inprint Caribbean, 1991. vii + 345 pp.-Drexel G. Woodson, Patrick Bellegarde-Smith, Haiti: The Breached Citadel. Boulder CO: Westview Press, 1990. xxi + 217 pp.-O. Nigel Bolland, Howard Johnson, The Bahamas in slavery and freedom. Kingston, Jamaica: Ian Randle; London: James Currey, 1991. viii + 184 pp.-Keith F. Otterbein, Charles C. Foster, Conchtown USA: Bahamian fisherfolk in Riviera beach, Florida. (with folk songs and tales collected by Veronica Huss). Boca Raton: Florida Atlantic University Press, 1991. x + 176 pp.-Peter van Baarle, John P. Bennett ,Kabethechino: A correspondence on Arawak. Edited by Janette Forte. Georgetown: Demerara Publishers, 1991. vi + 271 pp., Richard Hart (eds)-Fabiola Jara, Joop Vernooij, Indianen en kerken in Suriname: identiteit en autonomie in het binnenland. Paramaribo: Stichting Wetenschappelijke Informatie (SWI), 1989. 178 pp.-Jay Edwards, C.L. Temminck Groll ,Curacao: Willemstad, city of monuments. R.G. Gill. The Hague: Gary Schwartz/SDU Publishers, 1990. 123 pp., W. van Alphen, R. Apell (eds)-Mineke Schipper, Maritza Coomans-Eustatia ,Drie Curacaose schrijvers in veelvoud. Zutphen: De Walburg Pers, 1991. 544 pp., H.E. Coomans, Wim Rutgers (eds)-Arie Boomert, P. Wagenaar Hummelinck, De rotstekeningen van Aruba/The prehistoric rock drawings of Aruba. Utrecht: Uitgeverij Presse-Papier, 1991. 228 pp.-J.K. Brandsma, Ruben S. Gowricharn, Economische transformatie en de staat: over agrarische modernisering en economische ontwikkeling in Suriname, 1930-1960. Den Haag: Uitgeverij Ruward, 1990. 208 pp.-Henk N. Hoogendonk, M. van Schaaijk, Een macro-model van een micro-economie. Den Haag: STUSECO, 1991. 359 pp.-Bim G. Mungra, Corstiaan van der Burg ,Hindostanen in Nederland. Leuven (Belgium)/ Apeldoorn (the Netherlands): Garant Publishers, 1990. 223 pp., Theo Damsteegt, Krishna Autar (eds)-Adrienne Bruyn, J. van Donselaar, Woordenboek van het Surinaams-Nederlands. Muiderberg: Dick Coutinho, 1989. 482 pp.-Wim S. Hoogbergen, Michiel Baud ,'Cultuur in beweging': creolisering en Afro-Caraïbische cultuur. Rotterdam: Bureau Studium Generale, 1989. 93 pp., Marianne C. Ketting (eds)

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8

Fenton, Elizabeth. "Understanding the Book of Mormon." Journal of Book of Mormon Studies 25 (April 22, 2016): 37–51. http://dx.doi.org/10.18809/jbms.2016.0105.

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9

Sherlock, Richard, B. H. Roberts, and Brigham Madsen. "Studies of the Book of Mormon." Western Historical Quarterly 18, no. 1 (January 1987): 71. http://dx.doi.org/10.2307/968944.

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10

Lambert, T. Allen. "Views on the Book of Mormon." Anthropology News 44, no. 5 (May 2003): 4. http://dx.doi.org/10.1111/an.2003.44.5.4.1.

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11

Hauglid, Brian M., Mark Alan Wright, Joseph M. Spencer, and Janiece Johnson. "A Book of Mormon Studies Prospective." Journal of Book of Mormon Studies 25 (April 22, 2016): 13–19. http://dx.doi.org/10.18809/jbms.2016.0103.

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12

Shepherd, Gordon, B. H. Roberts, Brigham D. Madsen, and Sterling M. McMurrin. "Studies of the Book of Mormon." Sociological Analysis 47, no. 3 (1986): 273. http://dx.doi.org/10.2307/3711382.

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13

Murphy, Thomas. "The Book of Mormon: A Biography." Nova Religio 17, no. 3 (February 2013): 128–29. http://dx.doi.org/10.1525/nr.2014.17.3.128.

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14

Frederick, Nicholas J., and Joseph M. Spencer. "John 11 in the Book of Mormon." Journal of the Bible and its Reception 5, no. 1 (September 25, 2018): 81–105. http://dx.doi.org/10.1515/jbr-2016-0025.

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Abstract In a 1978 study, Krister Stendahl traced the use of Johannine theology in the Book of Mormon’s most central narrative: the climactic story of the resurrected Jesus visiting the ancient Americas. According to Stendahl, the reproduction of the Sermon on the Mount with occasional slight variations suggests an attempt at deliberately recasting the Matthean text as a Johannine sermon. Building on Stendahl’s work, this essay looks at the use of John earlier in the Book of Mormon, in a narrative presented as having occurred almost a century before the time of Jesus. In an inventive reworking of the narrative of John 11, the story of the raising of Lazarus, the Book of Mormon suggests that it bears a much more complex relationship to the Johannine theology than its unhesitant embrace at the book’s climax indicates. Broad parallels and unmistakable allusions together make clear that the Book of Mormon narrative means to re-present the story from John 11. But the parallels and allusions are woven with alterations to the basic structure of the Johannine narrative. As in John 11, the reworked narrative focuses on the story of two men, one of them apparently dead, and two women, both attached to the (supposedly) dead man. But the figure who serves as the clear parallel to Jesus is unstable in the Book of Mormon narrative: at first a Christian missionary, but then a non-Christian and racially other slave woman, and finally a non-Christian and racially other queen. But still more striking, in many ways, is the fashion in which the Book of Mormon narrative recasts the Lazarus story in a pre-Christian setting, before human beings are asked to confront the Johannine mystery of God in the flesh. Consequently, although the Book of Mormon narrative uses the basic structure and many borrowed phrases from John 11, it recasts the meaning of this structure and these phrases by raising questions about the meaning of belief before the arrival of the Messiah. The Book of Mormon thereby embraces the Johannine theology of a realized eschatology while nonetheless outlining a distinct pre-Christian epistemology focused on trusting prophetic messengers who anticipate eschatology.

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15

Hammer, Olav. "Myth, Materiality, and Book of Mormon Apologetics." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 8, no. 3 (January 26, 2018): 261–88. http://dx.doi.org/10.1558/post.33678.

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The Book of Mormon, first published in 1830, presents a detailed account of the migration of several groups from the ancient Near East to the Americas, and how these groups became the ancestors of the Native Americans. The description of these migrations fits well with common early nineteenth-century beliefs about the origins of the indigenous populations of America, but contradicts in numerous ways the scientific consensus that emerged roughly a century ago. Key apologists have constructed a range of arguments for the literal truth of the Book of Mormon account. This article examines the structure of a number of common apologetic arguments, and shows how interpretive commentary can project new meanings on a canonical text.

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16

Egan, Kathryn. "The Consolation of the Book of Mormon." Glimpse 6 (2004): 29–34. http://dx.doi.org/10.5840/glimpse200466.

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17

Sebesta, Judith. "The Book of Mormon (review)." Theatre Journal 64, no. 1 (2012): 99–101. http://dx.doi.org/10.1353/tj.2012.0021.

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18

Hickman, J. "The Book of Mormon as Amerindian Apocalypse." American Literature 86, no. 3 (January 1, 2014): 429–61. http://dx.doi.org/10.1215/00029831-2717371.

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19

Howes, Graham. "Book Review: The Mormon Culture of Salvation." Theology 104, no. 820 (July 2001): 314–15. http://dx.doi.org/10.1177/0040571x0110400443.

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20

Rush, Adam. "Oh, what a beautiful Mormon: Rodgers and Hammerstein, intertextuality and The Book of Mormon." Studies in Musical Theatre 11, no. 1 (March 1, 2017): 39–50. http://dx.doi.org/10.1386/smt.11.1.39_1.

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21

Lively, Robert L. "The Mormon Missionary: Who Is That Knocking at My Door?" International Bulletin of Mission Research 41, no. 3 (April 20, 2017): 251–60. http://dx.doi.org/10.1177/2396939317706445.

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I have encountered Mormon missionaries in various regions of the United States and the world—but I never could find any detailed information about them written by a non-Mormon. I found this absence surprising, since their church has sent over 1.1 million missionaries around the world since its founding. With encouragement from my students, I, a non-Mormon, wrote the book The Mormon Missionary: Who Is That Knocking at My Door? (2015, 576 pages). This article tells the story of my interviews with nearly three hundred Mormon missionaries, my findings, and the book’s reception by the Mormon scholarly and missionary communities.

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22

Huff, Peter A. "Book Review: Claiming Christ: A Mormon-Evangelical Debate." Missiology: An International Review 36, no. 2 (April 2008): 263. http://dx.doi.org/10.1177/009182960803600213.

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23

Walch, Timothy. "Book Review: Audacious Women: Early British Mormon Immigrants." International Migration Review 31, no. 4 (December 1997): 1133–34. http://dx.doi.org/10.1177/019791839703100426.

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24

Riess, Jana. "Comprehending the Book of Mormon through Its Editors." Journal of Book of Mormon Studies 25 (April 22, 2016): 76–84. http://dx.doi.org/10.18809/jbms.2016.0107.

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25

Reynolds, Noel B. "Biblical Merismus in Book of Mormon Gospel References." Journal of Book of Mormon Studies 26, no. 2017 (May 30, 2017): 106–34. http://dx.doi.org/10.18809/jbms.2017.0104.

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26

Marini, Stephen A. "Book Review: Michael Hicks, The Mormon Tabernacle Choir." Mormon Studies Review 3 (January 1, 2016): 179–83. http://dx.doi.org/10.18809/msr.2016.0116.

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27

St. John Stott, G. "A Conjectural Reading of the Book of Mormon." Forum for Modern Language Studies 42, no. 4 (October 1, 2006): 447–58. http://dx.doi.org/10.1093/fmls/cql075.

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28

Zeuske, Michael. "The ‘Cimarrón’ in the archives: a re-reading of Miguel Barnet’s biography of Esteban Montejo." New West Indian Guide / Nieuwe West-Indische Gids 71, no. 3-4 (January 1, 1997): 265–79. http://dx.doi.org/10.1163/13822373-90002608.

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[First paragraph]"Aunque por supuesto nuestro trabajo no es historico (Miguel Barnet)" Apart from Manuel Moreno Fraginals's El ingenio, there is hardly any other book in Cuban historiography that has met with such wide circulation as Biografia de un cimarron by Miguel Barnet.1 It is, in spite of a series of contradictions, the classic in testimonio literature for contemporary studies on slavery as well as for the genre of historical slave narratives extending far beyond Cuba. In particular the various new editions and translations, such as the English versions that have been published under the titles Autobiography of a Runaway Slave (Barnet 1968), Autobiography of a Runaway Slave (Esteban Montejo & Miguel Barnet 1993) or Biography of a Runaway Slave (Barnet 1994) and the discussion that Barnet's book stimulated bear witness to this position.2

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29

Gardner, Brant A. "Two Authors: Two Approaches in the Book of Mormon." Journal of Book of Mormon Studies 24 (October 1, 2015): 254–59. http://dx.doi.org/10.18809/jbms.2015.0116.

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30

Shepherd, Gordon, and Ernest H. Taves. "Trouble Enough: Joseph Smith and the Book of Mormon." Journal for the Scientific Study of Religion 25, no. 2 (June 1986): 268. http://dx.doi.org/10.2307/1385489.

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31

Bulankulama, Dr S. W. G. K. "New Testament Words and Quotations in the Book of Mormon." IOSR Journal of Humanities and Social Science 22, no. 2 (February 2017): 01–04. http://dx.doi.org/10.9790/0837-2202010104.

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32

Chambers, Terrence L. "New Testament Words and Quotations in the Book of Mormon." IOSR Journal of Humanities and Social Science 22, no. 2 (February 2017): 120–47. http://dx.doi.org/10.9790/0837-220201120147.

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33

Harvey, Paul. "Book Review: John G. Turner, The Mormon Jesus: A Biography." Mormon Studies Review 4 (January 1, 2017): 137–42. http://dx.doi.org/10.18809/msr.2017.0113.

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34

Brink, T. L., and David Persuitte. "Joseph Smith and the Origins of the Book of Mormon." Sociological Analysis 47, no. 3 (1986): 272. http://dx.doi.org/10.2307/3711381.

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35

Scales, Laura Thiemann. "A New “Mormon Moment”?The Book of Mormonin Literary Studies." Literature Compass 13, no. 11 (November 2016): 735–43. http://dx.doi.org/10.1111/lic3.12334.

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36

Lineham, Peter. "The Book of Mormon: A Biography, by Paul C. Gutjahr." Relegere: Studies in Religion and Reception 3, no. 1 (2013): 216–19. http://dx.doi.org/10.11157/rsrr3-1-606.

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37

Bowman, Matthew. "Matthew Philip Gill and Joseph Smith: The Dynamics of Mormon Schism." Nova Religio 14, no. 3 (February 1, 2011): 42–63. http://dx.doi.org/10.1525/nr.2011.14.3.42.

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In 2007, Matthew Philip Gill, a resident of Derbyshire, England, announced the formation of the Latter Day Church of Jesus Christ. He claimed to be acting under angelic direction, and produced a new scripture, the Book of Jeraneck, to usher in his new faith. Gill's church is a restoration of a restoration: he claims to have restored the Mormon movement, which Joseph Smith founded as a restoration of the church Jesus organized, but which Gill claims has fallen into apostasy——particularly its primary iteration, the Church of Jesus Christ of Latter-day Saints (LDS), which Gill was raised in but has abandoned. This article analyzes the relationship between Gill's movement and the LDS church, pointing out the ways in which Gill draws upon the Mormon tradition to claim authority for his new church, but also the ways in which Gill seeks to alter the balance of tension between the LDS church and the culture around it. The article particularly explores Gill's founding narrative, comparing its language, motifs, and forms of spirituality with those of Joseph Smith; the Book of Jeraneck's intertextual relationship with the Book of Mormon; and Gill's story of LDS apostasy.

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38

McDonald, Roderick. "Translation and authority: Authorities in translation [Book Review]." Journal of the Australian Early Medieval Association 15 (2019): 148–49. http://dx.doi.org/10.35253/jaema.2019.1.19.

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Review(s) of: Translation and authority: Authorities in translation, by de Leemans, Pieter, and Goyens, Michele (eds), The Medieval Translator/Traduire au Moyen Age, vol. 16 (Turnhout: Brepols, 2016) paperback, 391 pages, 7 b/w illustrations, RRP euro85.00; ISBN: 9782503566764.

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39

Sproat, Ethan. "Skins as Garments in the Book of Mormon: A Textual Exegesis." Journal of Book of Mormon Studies 24 (October 1, 2015): 138–65. http://dx.doi.org/10.18809/jbms.2015.0106.

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40

Easton-Flake, Amy. "Beyond Understanding: Narrative Theory as Expansion in Book of Mormon Exegesis." Journal of Book of Mormon Studies 25 (April 22, 2016): 116–38. http://dx.doi.org/10.18809/jbms.2016.0110.

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41

Reynolds, Noel B. "The Gospel according to Mormon." Scottish Journal of Theology 68, no. 2 (April 1, 2015): 218–34. http://dx.doi.org/10.1017/s003693061500006x.

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AbstractAlthough scholarly investigation of the Book of Mormon has increased significantly over the last three decades, only a tiny portion of that effort has been focused on the theological or doctrinal content of this central volume of Latter-day Saints (LDS) scripture. This article identifies three inclusios which promise definitions of the doctrine or gospel of Jesus Christ and proposes a cumulative methodology to explain how these definitions work. This approach reveals a consistently presented, six-part formula defining ‘the way’ by which mankind can qualify for eternal life. In this way the article provides a starting point for scholarly examinations of the theological content of this increasingly influential religious text.While the names of the six elements featured in Mormon's gospel will sound familiar to students of the New Testament, the meanings he assigns to these may differ substantially from traditional Christian discourse in ways which make Mormon's characterisation of the gospel or doctrine of Christ unique. (1) Faith is understood primarily as action displaying complete trust or reliance on Christ and the power of his atonement. (2) Repentance requires turning away from one's own way and humbly submitting – by covenant – to the way of the Lord. (3) Water baptism is then the prescribed sign of that covenant a repentant person gives in witnessing both to God and to the world that she has repented and undertaken to follow Christ in all things. (4) The baptism of fire and of the Holy Ghost brings the remission of sins in a spiritual rebirth to the repentant individual at such time as God judges her repentance to be true. It also provides converts with a direct witness of the Father and of the Son and of the promises of salvation for those who follow this gospel – as they may be led by the continuing guidance of the Holy Ghost. (5) But only those who endure to the end in this way will (6) receive salvation in the kingdom of God.The overall pattern suggested is a dialogue between man and God, who initially invites all people to trust in Christ and repent. Those who respond by repenting and seeking baptism will be visited by fire and by the Holy Ghost, which initiates a lifelong interaction, leading the convert day by day in preparation for the judgement, at which she may finally be invited to enter the kingdom of God.

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42

Spencer, Joseph M. "The Self-Critical Book of Mormon: Notes on an Emergent Literary Approach." Journal of Book of Mormon Studies 24 (October 1, 2015): 180–93. http://dx.doi.org/10.18809/jbms.2015.0108.

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43

Austin, Michael. "How the Book of Mormon Reads the Bible: A Theory of Types." Journal of Book of Mormon Studies 26, no. 2017 (May 30, 2017): 48–81. http://dx.doi.org/10.18809/jbms.2017.0102.

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44

Monson, Paul G. "Book Review: Thomas Carter, Building Zion: The Material World of Mormon Settlement." Mormon Studies Review 4 (January 1, 2017): 180–84. http://dx.doi.org/10.18809/msr.2017.0121.

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45

Fenton, Elizabeth. "Open Canons: Sacred History and American History in The Book of Mormon." J19: The Journal of Nineteenth-Century Americanists 1, no. 2 (2013): 339–61. http://dx.doi.org/10.1353/jnc.2013.0036.

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46

Spencer, Joseph M. "Isaiah 52 in the Book of Mormon: Notes on Isaiah's Reception History." Relegere: Studies in Religion and Reception 6, no. 2 (November 24, 2016): 189. http://dx.doi.org/10.11157/rsrr6-2-707.

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47

Das, Sri Michael. "Religion and Revolution: Joseph Smith, Abraham Lincoln, and the Book of Mormon." Journal of Research in Philosophy and History 4, no. 2 (June 23, 2021): p42. http://dx.doi.org/10.22158/jrph.v4n2p42.

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The name Joseph Smith, b. 23 December 1803, d. 27 June, 1844 invokes words like heretic, false prophet, con artist and fruitcake. No stranger to con artistry or the interior of a prisoner cell, Smith was arrested numerous times on legitimate charges, he also accomplished something no other Prophet did: developed the character and strategies for First Citizen of Humanity, Abraham Lincoln and helped start a War Between the States that enslaved men might be free. Though he never lived to see his Book of Mormon accomplish its ends, he, along with the Latter Day Saints were never given recognition, not even informally for this, humankind’s the most important task. The most important in human history. In this paper I detail important elements of Smith’s and his Church’s work and also illuminate his ties to Mr. Lincoln, and mourn the wayward Church of today. Perhaps revisiting Mister Smith’s Vision will reignite all of us and cause us to rise up and wage one more War against tyranny, weaponry, waste, abuse, neglect, and utter ignorance of our innate spiritual principals.

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48

Pratama, Agus Darma Yoga. "Translation of Children’s Picture Book." RETORIKA: Jurnal Ilmu Bahasa 5, no. 2 (October 15, 2019): 168–76. http://dx.doi.org/10.22225/jr.5.2.1355.168-176.

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Abstract:

Children’s story books serve not only as a medium of verbal communication but also as that of non-verbal one. Messages conveyed through children’s story books will not be attracting to children if not accompanied by their non-verbal forms, such as pictures and symbols. Therefore every story book should be able to influence the child psychologically through pictures or symbols. This in turn affects the process of translating children’s storybook texts, including in determining translation techniques. This study examines the technique of translating Balinese children’s story books from English into Indonesian. This study was conducted with a qualitative research design. The results of the study show that the translation of Balinese children’s textbooks is mostly done literally using simple language. The writing children’s story books emphasizes the presentation of non-verbal forms of communication to foster and maintain their interest in reading. The writing and translation of children’s story texts is based on consideration of their psychological aspects so that the translator avoids the use of complicated words.

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Hagley, Scott J. "Book Review: Translation as Intervention." Missiology: An International Review 37, no. 1 (January 2009): 128–30. http://dx.doi.org/10.1177/009182960903700134.

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50

Brodie, Geraldine. "Book Review: Voices in Translation." Opticon1826 7, no. 12 (April 30, 2012): 15. http://dx.doi.org/10.5334/opt.121207.

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