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Zenock
Zenock, predicted that Christ would be lifted up, 41–10; his testimony of the Son of God, 280–15; predicted destruction at time of the crucifixion, 420–16.
From the index of the 1920 edition of the Book of Mormon
First appearance1 Nephi 19:10[1]
Last appearance3 Nephi 10:16[1]
AliasZenoch
DeathStoning

In the Book of Mormon, Zenock (/ˈziːnək/)[2] is a prophet who predates the events of the book's main plot and whose prophecies and statements are recorded upon brass plates possessed by the Nephites. Nephite prophets quote or paraphrase Zenock several times in the course of the narrative.

In the earliest manuscripts of the Book of Mormon, the intended spelling of Zenock was Zenoch, resembling the biblical Enoch. Oliver Cowdery, who transcribed part of the Book of Mormon, misspelled the name when he copied the text to a printer's manuscript, and that spelling has carried over to almost all published editions of the Book of Mormon.

Background

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Part of a series on
People in the Book of Mormon
Lehi (far right, bearded) bestowing a blessing on his family. At least 21 different figures are visible (inclusive of infants and children). There is a mix of men, women, and children. A man in blue appears to be writing, perhaps transcribing what Lehi is saying. One infant is nursing. Several men have beards. All but the children wear hats or scarf-like head coverings. The fashion and style is reminiscent of nineteenth-century Christian art of Old Testament scenes. There is a vibrancy of color, with clothing in blues, greens, whites, and reds. The family gather in something like a circle, on a green, grassy field. There are tents visible in the background. This is cropped from a full version of the scene.
Lehi Blessing His Posterity, C. C. A. Christensen (1890)
Prophets and priests
Rulers
Judges
Military leaders
Other leaders
Others

Joseph Smith, founder of the Latter Day Saint movement, believed and taught that he translated an ancient[a] record on metal plates via miraculous power given by God; Smith dictated to friends who wrote his words down in an intermittent process from 1829 to 1830.[4] The resulting text was published in 1830 as the Book of Mormon, and it is the primary religious text of the Latter Day Saint movement.[5]

In the book's narrative, God tells a man named Lehi, along with his family, to leave Jerusalem to avoid the Babylonian captivity.[6] The family goes to the Americas where they establish a society and live as what Terryl Givens calls "pre-Christian Christians"[7] which eventually splits into two peoples, Nephites and Lamanites. The majority of the book is framed as the retrospective work of its narrators, including Nephi and Mormon, who self-reflexively describe their own creation of the text as a record etched onto metal plates.[8] The plates of the framing narrative are modeled on brass plates that Lehi's family bring with them from Jerusalem.[9] The Book of Mormon describes the brass plates as containing "a record of the Jews", "the law", and scriptures.[10]

Synopsis

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Zenos, Neum, and Zenock, ... 33 (line break) Isaiah's writings, ... 34 (line break) Holy One of Israel, ... 36
Zenock in the table of contents

Zenock is described as a prophet[11] who lived in the Old World some time after the "days of Abraham".[12] Nephi quotes Zenock, along with Zenos, while enscribing the small plates of Nephi.[13]

The Book of Mormon narrates that Zenock taught that Jesus would be the Son of God,[14] and would die as part of the Christian atonement.[15] Zenock is described as having taught that God was merciful to people because of this.[16] Zenock's prophecies are vaguer than the other Christological prophecies set during the Book of Mormon's main plot, such as those made by Lehi and Nephi.[17] Because of Zenock's teachings, the people he taught persecuted him, banished him, and stoned him to death.[18]

Textual history

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The name Zenock does not appear in the Bible.[19] In almost all published editions of the Book of Mormon, the name of this figure is spelled Zenock. However, the earliest spelling of Zenock's name in Book of Mormon manuscripts was Zenoch rather than Zenock.[20][1] When Joseph Smith dictated the original manuscript of the Book of Mormon for Alma 33:15, Oliver Cowdery (who was scribing for Smith at the time) wrote down Zenock. However, he immediately crossed out Zenock and replaced it with Zenoch, likely prompted by Smith. Spelled Zenoch, the name resembles the biblical name Enoch. However, when Cowdery copied the text into the printer's manuscript, he replaced Zenoch with Zenock.[21] The name was spelled Zenock in the 1830 first edition of the Book of Mormon,[22] and the spelling persisted across subsequent editions, including the current edition published by the Church of Jesus Christ of Latter-day Saints (LDS Church).[23] Religious studies scholar Grant Hardy speculates that additional content about Zenock could have existed in "the lost 116 pages", a portion of the original manuscript of the Book of Mormon which Smith and his cohorts lost and never reproduced.[24]

Interpretation

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The Book of Mormon narrator Nephi quotes Zenock along with other nonbiblical and biblical prophets as part of a transition of topic and tone in the record he describes himself keeping. The first portion of Nephi's narration pertains to the history and experiences of his family (1 Nephi 1–18). Nephi introduces Zenock and others in 1 Nephi 19–2 Nephi 5 while writing more about spiritual topics. These citations produce what Frederick W. Axelgard calls an "intense prophetic aspect" of the writing, and after citing Zenock and others, Nephi narrates having a spiritual experience.[25] Nephi citing biblical and nonbiblical prophets provides a bridge between the event- and narrative- focused beginning of his record and the more spiritual and prophetic latter part.[26]

And now Alma said unto them: Do ye believe those scriptures which have been written by them of old? Behold, if ye do, ye must believe what Zenos said; for, behold he said: Thou hast turned away thy judgments because of thy Son. Now behold, my brethren, I would ask if ye have read the scriptures? If ye have, how can ye disbelieve on the Son of God? For it is not written that Zenos alone spake of these things, but Zenock also spake of these things—For behold, he said: Thou art angry, O Lord, with this people, because they will not understand thy mercies which thou hast bestowed upon them because of thy Son. And now, my brethren, ye see that a second prophet of old has testified of the Son of God, and because the people would not understand his words they stoned him to death. But be-
Alma citing Zenock in the 1858 edition of the Book of Mormon published by Jas. O. Wright & Co. Corresponds to Alma 33:12–18 in the LDS edition.

A Book of Mormon prophet named Alma cites Zenock during his ministry in the city of Zoram. While teaching a group of economically poor Zoramites, Alma brings up Zenock and how he was misunderstood and made an outcast. The account of Zenock being an oppressed prophet suggests sympathy with the poor Zoramites amid the injustices they face.[16] By quoting Zenock, Alma sets up his companion Amulek's central message calling for the Zoramites to maintain faith in Christ despite their limited circumstances.[27] Citing Zenock also serves a rhetorical purpose against the wealthy Zoramites opposed to Alma. Alma quotes Zenock saying, "Thou art angry, O Lord, with this people, because they will not understand thy mercies which thou hast bestowed upon them because of thy Son".[28] Zenock's reference to people who refused to understand his own messianic prophecies serves as Alma's indirect reference to his audience's rejection of Jesus as described in Alma's message.[29]

While narrating a divine cataclysm that affects the Nephites, Mormon refers to Zenock and affirms that the events confirmed Zenock's prophecies. As narrator, Mormon presents Zenock's prophecy and its fulfilment within the narrative as proof that religious faith is reasonable.[30]

Reception

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Most adherents of the Latter Day Saint movement believe that the Book of Mormon is an ancient text and describes actual historical people and events.[31] Orson Pratt, a member of the Quorum of the Twelve Apostles and contemporary of Smith,[32] expressed his belief that more prophecies from Zenock were contained in additional ancient plates hidden in the hill Cumorah to someday be recovered and revealed by what he believed would be the will of God.[33] Some Latter-day Saint apologists, such as Hugh Nibley, have argued an ancient setting for the Book of Mormon is plausible by speculating ancient identities of figures described in the Book of Mormon.[34] Nibley associated Zenock with the Teacher of Righteousness mentioned in the Dead Sea Scrolls.[35] A roundtable discussion about the Dead Sea Scrolls, held by BYU professors, noted that this notion circulated among Latter-day Saints, but called it a "false rumor" and stated that the scrolls do not mention Zenock.[36]

Christopher Marc Nemelka said that in the late-1980s and early-to-mid-1990s, the deceased Joseph Smith appeared to him and gave him the gold plates of the Book of Mormon from which he said he translated what he called the Book of Lehi. In Nemelka's text, Lehi and Zenock are contemporaries. When Zenock confronts the religious establishment with an accusation of corruption, Lehi believes Zenock's message and rescues him from danger, after which Lehi becomes a target of the Book of Mormon figure Laban.[37] Embaye Melekin, an Eritrean baptized into the LDS Church in 2006, considers Zenock evidence that the Book of Mormon was anciently set not in the Americas but in the Horn of Africa. In Eritrea, which is in the Horn of Africa, it is common to preface names with a z, and Melekin believed that Zenock was the name Enoch prefaced with a z.[38] However, neither of these views has found acceptance among the denominations of the Latter Day Saint movement.

Notes

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References

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Bibliography

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Zenock

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Zenock was a preexilic of ancient whose writings were preserved on the plates of , a sacred record carried from to the by the Lehi around 600 B.C. His ministry occurred sometime after Abraham and before Lehi's departure, placing it in the first millennium B.C. Zenock may have been of the lineage of of and an ancestor of the , the descendants of Lehi who preserved and quoted his words in the . Zenock's prophecies centered on the coming and redemptive mission of Jesus Christ, emphasizing God's mercies extended through His Son. He foretold that the God of Israel would be "lifted up" upon the cross, referring to Christ's . Additionally, Zenock predicted great destruction that would precede Christ's appearance to his posterity in the . Zenock is mentioned five times in the , with his words quoted or referenced by prophets such as Nephi, Alma, and Mormon. According to Alma, Zenock was stoned to death by his contemporaries who rejected and failed to understand his testimony of the . His prophecies are not found in the or other known ancient records outside the .

Role in the Book of Mormon

Scriptural Mentions

Zenock is referenced explicitly five times in the , primarily by Nephite prophets drawing from the brass plates to testify of Jesus Christ, often in conjunction with other ancient prophets such as Zenos and . The first mention occurs in 1 Nephi 19:10, where Nephi cites Zenock's prophecy as part of his explanation of Christ's future suffering and death, integrating it with angelic words and prophecies from Zenos and to underscore the fulfillment of Isaiah's writings. In this verse, Nephi states: "the God of our fathers... yieldeth himself... as a man, into the hands of wicked men, to be lifted up, according to the words of Zenock, and to be crucified, according to the words of , and to be buried in a sepulchre, according to the words of Zenos." This reference supports Nephi's broader discourse in 1 Nephi 19 on the rejection of the by the and the signs of his death, including for the house of scattered on the isles of the sea. The second explicit reference appears in Alma 33:15–17, during Amulek's sermon to the poor Zoramites, where he employs Zenock's words alongside Zenos's to encourage faith in the Son of God and affirm that divine mercy stems from Christ's atoning role. Amulek declares: "For it is not written that Zenos alone spake of these things, but Zenock also spake of these things— For behold, he said: Thou art angry, O Lord, with this people, because they will not understand thy mercies which thou hast bestowed upon them because of thy Son." Here, Amulek uses the prophecy to illustrate how ancient prophets testified of Christ's mercy turning away God's judgments, urging the Zoramites to believe in the Redeemer despite their exclusion from synagogues. Verse 17 further notes that Zenock testified of the Son of God, but because the people would not understand his words, they stoned him to death. A third reference is in Alma 34:7, where Amulek, continuing his sermon, appeals to Zenock's words alongside those of Zenos and to emphasize redemption through the and the condemnatory role of the in revealing sin. Zenock is also mentioned in Helaman 8:20, as part of a list of ancient prophets—including Zenos, Ezias, , , Lehi, and Nephi—who testified of Christ's coming, reinforcing Nephi's (son of Helaman) preaching against corruption and calling for repentance. Finally, in 3 Nephi 10:16, the resurrected Christ references Zenock alongside Zenos, noting that their prophecies particularly concerned the as the remnant of their seed, in the context of explaining the destruction and signs preceding his appearance in the .

Prophetic Content

Zenock's prophetic content, as preserved in the , centers on explicit testimonies of Christ's mortal ministry, suffering, and redemptive role. In 1 Nephi 19:10, Nephi references Zenock's words in describing how the God of Israel would yield himself "as a man, into the hands of wicked men, to be lifted up, according to the words of Zenock." This prophecy foreshadows the , portraying Christ's voluntary submission to suffering at the hands of his adversaries, a theme that underscores divine vulnerability and sacrifice. Complementing this, Alma 33:15–17 highlights Zenock's declaration regarding the , emphasizing that mercy is bestowed because of the Son, and notes that Zenock testified of him but was stoned to death by the people because they would not understand his words. This account links Zenock's martyrdom to the rejection of his testimony of the , aligning with broader motifs of redemption. Alma 34:7 further invokes Zenock's words to affirm redemption through the Son. The mentions in Helaman 8:20 and 3 Nephi 10:16 position Zenock within a of prophets testifying of Christ, with particular to the scattered house of and the Nephites. Thematically, Zenock's prophecies evoke the style of prophets like , who alluded to a suffering servant, but Zenock's references are more direct in naming the of God's and redemptive coming. They highlight Jewish rejection through phrases like "hands of wicked men" and promise redemption for the faithful remnant, particularly those of the house of scattered among the isles of the sea. As part of the brass plates' prophetic tradition, Zenock's contributions form a chain with contemporaries like and Zenos, all testifying to Christ's in a unified that reinforced messianic expectations among the . This interconnectedness underscores the prophecies' role in building faith in the coming Redeemer, distinct yet harmonious with Zenos's extended allegories.

Historical and Cultural Context

Chronological Placement

Zenock is depicted in the Book of Mormon as a preexilic Israelite prophet whose ministry occurred after the time of Abraham and before the departure of Lehi's family from Jerusalem around 600 BC. According to the Guide to the Scriptures, Zenock lived about 150 years before Lehi's departure, around 750 BC. His writings were preserved on the brass plates, a record of Jewish history and prophecies extending from the creation of the world to the reign of King Zedekiah of Judah, which began approximately 597 BC. This places Zenock's era within the first millennium BC, most likely between the 8th and 6th centuries BC, during the period of the divided kingdoms of Israel and Judah. Internal indicators of Zenock's timing include his association with other ancient prophets whose records were also included on the brass plates, such as Zenos, whose allegory of the olive tree is dated to before . The Book of Mormon contains no references to Zenock in postexilic contexts, such as after the , reinforcing his placement in the preexilic period. His prophecies, quoted by Nephi around 588–570 BC, focus on events like the coming of Christ and the scattering and restoration of , consistent with prophetic traditions from that era. There is no known external corroboration for Zenock in the or other ancient Near Eastern texts, which underscores the reliance on internal chronology for his historical placement. This absence highlights the unique nature of the brass plates as a source, distinct from the canonical records available today.

Relation to Other Prophets

Zenock is most notably paired with the prophets Zenos and in the , where they collectively serve as witnesses to the circumstances surrounding Christ's death. In 1 Nephi 19:10, Nephi references their prophecies: Zenock testified that the would be "lifted up upon the ," predicted the itself, and Zenos foretold the in a sepulcher. This grouping highlights their shared role in providing detailed messianic foreshadowing preserved on the brass plates. Zenock shares several key attributes with Zenos, another prominent figure among the brass plate prophets. Both were preexilic Israelite prophets whose writings were carried from by Lehi's family around 600 BCE, emphasizing their roots in the ancient Near Eastern prophetic tradition. While Zenos's contributions include an extended allegory of the olive tree symbolizing God's covenant people (Jacob 5), Zenock's recorded testimonies are notably concise, centering on direct affirmations of Christ's suffering and redemption. Their ministries may have been sequential or overlapping within the preexilic period, as both are invoked by later Nephite prophets to reinforce teachings on and divine justice (e.g., Alma 33:15; Helaman 8:19–20). Neum, like Zenock, remains a lesser-known prophet with limited textual presence, primarily noted for his brief of Christ's alongside Zenock's and Zenos's words in 1 Nephi 19:10. This similarity in brevity distinguishes Neum and Zenock from more elaborately quoted figures like Zenos or , yet their inclusion in the trio underscores a deliberate scriptural emphasis on complementary, succinct testimonies to the Savior's mortal ministry. Both prophets' sparse records focus on pivotal events of the , contributing to the Nephite understanding of fulfilled without extensive narrative detail. Together, Zenock, Zenos, and represent a linked chain of prophets whose messianic declarations affirm the continuity of God's revelations across dispensations, bridging Israelite heritage with Nephite doctrine. Their combined testimonies, drawn from the brass plates, reinforced core teachings on Christ's atoning sacrifice and were frequently cited by figures like Nephi and Alma to validate the divine plan of salvation (1 Nephi 19:10; Alma 33:3–17; Helaman 8:16–20). This prophetic triad thus exemplifies the Book of Mormon's portrayal of an unbroken lineage of witnesses to the , enhancing the text's emphasis on scriptural interconnectedness.

Textual Analysis

Name and Etymology

The name Zenock appears consistently as "Zenock" throughout all published editions of the , including the 1830 first edition and subsequent revisions, with references in 1 Nephi 19:10 and Alma 33:15. In the original manuscript, however, the name is spelled "Zenoch" in all five instances, resembling the biblical name ; this spelling was altered to "Zenock" by scribe during preparation of the printer's manuscript, likely as a rather than a correction of dictation. No other variants appear in the extant fragments. Scholars have proposed an Egyptian linguistic origin for the name, interpreting "Zenock" as a compound of the Egyptian morpheme zꜣ or sꜣ (meaning "son of" or "descendant of," often represented by the pin-tailed hieroglyph G39) combined with "," yielding "descendant of ." This etymology aligns with the Book of Mormon's portrayal of Lehi's lineage tracing back through of to figures like in Genesis, suggesting a influenced by Egyptian contact during periods of Hebrew or . An alternative connection notes similarity to the Egyptian proper name Zenekh, attested as a and formerly a serpent in some contexts, though this remains speculative. The name's structure fits within the onomastic patterns of other prophets recorded on the brass plates, such as Zenos and , which exhibit Semitic or Egyptian-influenced forms common in ancient Near Eastern records from the preexilic Israelite period. This stylistic consistency supports the plausibility of Zenock as an authentic ancient name, even though no direct parallel exists in the , where minor prophets' writings may have been omitted or lost during textual transmission.

Manuscript History

The name Zenock first appears in the Book of Mormon's Original Manuscript (O) at Alma 33:15, where scribe Oliver Cowdery initially wrote it as "Zenock" before immediately crossing out the entry and correcting it inline to "Zenoch," likely reflecting Joseph Smith's dictation of a pronunciation akin to the biblical Enoch. Subsequent occurrences of the name in the surviving portions of O also use "Zenoch." However, when Cowdery copied O into the Printer's Manuscript (P) for the 1830 printing, he consistently spelled the name "Zenock" across all five references, introducing what scholars consider a scribal error that persisted. The 1830 first edition, typeset directly from P by E. B. Grandin in , retained the "Zenock" spelling without alteration, as no emendations were made to the name during proofreading or composition. Later revisions, including the 1840 Nauvoo edition edited by , the 1879 edition by , and the 1981 edition by the Church of Jesus Christ of Latter-day Saints, preserved "Zenock" unchanged, with no substantive variants identified for these passages despite broader textual updates for and . Typographical discussions of the name remain rare and focus solely on the O-to-P shift, without evidence of intentional modifications in any edition. The transcription process for Zenock's references derived from Joseph Smith's oral dictation to Cowdery between April 1828 and June 1829, captured in English longhand on O, even though the Book of Mormon's narrative attributes the prophet's words to ancient Hebrew inscriptions on the brass plates brought from . This English transmission via dictation introduced no reported interruptions or clarifications specific to Zenock during the process. In modern scholarly editions, Zenock appears in Royal Skousen's Book of Mormon Critical Text Project, which analyzes O, P, and all printed versions; the project's culmination, The Book of Mormon: The Earliest Text (2009), restores "Zenoch" based on the corrected O reading, underscoring the name's overall textual stability across 190 years of transmission. Skousen's Analysis of Textual Variants (2004–2009) further confirms no other variants for the name beyond the initial scribal correction and P's standardization.

Interpretations and Legacy

Theological Significance

In Latter-day Saint theology, Zenock serves as an ancient Israelite whose recorded prophecies affirm key elements of , particularly the , , and redemption of Christ. His writings, preserved on the plates and quoted by Nephi, describe the Savior yielding himself as a man into the hands of wicked men to be lifted up, directly foreshadowing the events of the and serving as a pre-Christian to the redemptive sacrifice. This testimony bridges the doctrinal gap between the Old and New Testaments, illustrating that prophecies of the Messiah's suffering and victory over death were known and taught among the house of long before Christ's mortal ministry. Zenock's prophecies are applied in scriptural sermons to emphasize , , and the consequences of rejecting Christ, underscoring the continuity of prophetic revelation. Nephi invokes Zenock's words to teach his people about the Savior's impending death as a to the house of and inhabitants of the isles of the sea, urging them to liken the prophecies to themselves for spiritual edification. Similarly, Amulek draws on Zenock during his address to the Zoramites, quoting the prophet's declaration that God's anger toward the people stems from their failure to understand mercies bestowed through the Son, thereby teaching reliance on Christ's for and encouraging immediate and humble . The broader theological implications of Zenock's role bolster the Book of Mormon's claim as an additional witness of Christ, demonstrating that ancient prophets outside the provided plain testimonies of the Savior's divinity and mission. His martyrdom—being stoned to death by those who rejected his words about the —exemplifies bold, unwavering testimony amid , modeling the sacrificial devotion required of prophets in . Furthermore, Zenock's prophecies reinforce doctrinal themes of unbelief among the , who would scourge and crucify the despite ancient warnings, while extending mercy and inclusion to gentiles through the signs given to distant isles.

Scholarly Perspectives

Scholarly analysis of Zenock has primarily occurred within Latter-day Saint academic contexts, where his status as a pre-exilic Israelite is debated in relation to the broader of the . Non-LDS scholars and critics emphasize the complete absence of archaeological, biblical, or extrabiblical evidence for Zenock, viewing him as one of many figures indicative of 19th-century invention rather than ancient . This perspective aligns with broader critiques that highlight the lack of external corroboration for prophets, attributing their narratives to Smith's contemporary cultural and religious milieu. In contrast, Latter-day Saint apologists propose Zenock as a lost minor whose writings were preserved exclusively on the plates, a record carried from but omitted from the due to selective transmission or destruction. Linguistic studies have focused on the plausibility of Zenock's name within ancient Near Eastern contexts. Pioneering work by identified "Zenekh" as an attested Egyptian proper name, possibly denoting a serpent-god, and suggested its compatibility with Hebrew naming patterns influenced by Egyptian culture during Lehi's era, as evidenced by multicultural prisoner lists from Nebuchadnezzar's time. Building on this, Eve Koller's analysis in BYU Studies Quarterly argues for an Egyptian linguistic component, interpreting "Zenock" (originally spelled "Zenoch" in early manuscripts) as a compound form meaning "descendant of ," incorporating the filial prefix zꜣ (rendered phonetically as "za" or "sa") common in Egyptian nomenclature and linked to the G39 hieroglyph for a pin-tailed . This etymology draws support from genealogical references tying Zenock to of Egypt's lineage, enhancing the name's ancient authenticity over 19th-century fabrication claims. Resources from and the Foundation for Apologetic Information & Research (FAIR) further explore these connections through the lens of brass plates authenticity, positing that Zenock's inclusion reflects a fuller Nephite scriptural lost to Judean records. However, research on Zenock remains limited due to his minor role in the text, with opportunities for future onomastic investigations into Semitic-Egyptian name formations potentially bridging current evidential gaps.

References

  1. https://archive.bookofmormoncentral.org/sites/default/files/zenock.pdf
  2. https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?filename=130&article=1093&context=mi&type=additional
  3. https://www.churchofjesuschrist.org/study/scriptures/gs/zenock?lang=eng
  4. https://www.churchofjesuschrist.org/study/scriptures/bofm/1-ne/19.10?lang=eng
  5. https://www.churchofjesuschrist.org/study/scriptures/bofm/1-ne/19?lang=eng
  6. https://www.churchofjesuschrist.org/study/scriptures/bofm/alma/33?lang=eng
  7. https://www.churchofjesuschrist.org/study/scriptures/bofm/alma/33.17?lang=eng
  8. https://www.churchofjesuschrist.org/study/scriptures/bofm/alma/34.7?lang=eng
  9. https://www.churchofjesuschrist.org/study/scriptures/bofm/hel/8.20?lang=eng
  10. https://www.churchofjesuschrist.org/study/scriptures/bofm/3-ne/10.16?lang=eng
  11. https://www.churchofjesuschrist.org/study/manual/book-of-mormon-student-manual-2018/chapter-6-1-nephi-19-22?lang=eng
  12. https://www.churchofjesuschrist.org/study/scriptures/bofm/hel/15.11?lang=eng
  13. https://rsc.byu.edu/book-mormon-first-nephi-doctrinal-foundation/prophecies-prophets
  14. https://archive.bookofmormoncentral.org/sites/default/files/zenos.pdf
  15. https://journal.interpreterfoundation.org/the-brass-plates-can-modern-scholarship-help-identify-their-contents/
  16. https://journal.interpreterfoundation.org/the-original-text-of-the-book-of-mormon-and-its-publication-by-yale-university-press/
  17. https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=4885&context=byusq
  18. https://www.fairlatterdaysaints.org/evidences/Category:Zenoch
  19. https://scholarsarchive.byu.edu/byusq/vol57/iss4/7/
  20. https://rsc.byu.edu/joseph-smith-prophet-man/book-mormon-critical-text-project
  21. https://journal.interpreterfoundation.org/changes-in-the-book-of-mormon/
  22. https://www.churchofjesuschrist.org/study/ensign/2000/02/one-familys-testimony-of-christ?lang=eng
  23. https://www.churchofjesuschrist.org/study/manual/book-of-mormon-study-guide-for-home-study-seminary-students-2013/alma/unit-19-day-1-alma-33-35?lang=eng
  24. https://www.churchofjesuschrist.org/study/general-conference/1999/10/a-testimony-of-the-book-of-mormon?lang=eng
  25. https://scholarsarchive.byu.edu/byusq/vol57/iss4/7
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