“The honest seeker after truth can gain the testimony that Jesus is the Christ as he prayerfully ponders the inspired words of the Book of Mormon.
“Over one-half of all the verses in the Book of Mormon refer to our Lord. Some form of Christ’s name is mentioned more frequently per verse in the Book of Mormon than even in the New Testament. “He is given over one hundred different names in the Book of Mormon. Those names have a particular significance in describing His divine nature” (Ezra Taft Benson, “Come unto Christ,” Ensign, Nov. 1987, 83).
House of Israel refers to descendants of Abraham, Isaac, and Jacob. Abraham’s grandson Jacob, whose name was changed to Israel, had twelve sons. Their posterity became known as the twelve tribes of Israel. As the posterity of Abraham, the house of Israel was also the Lord’s covenant people. Today, the house of Israel includes those who make covenants with the Lord and keep His commandments. “The name Israel is therefore variously used to denote (1) the man Jacob, (2) the literal descendants of Jacob, and (3) the true believers in Christ, regardless of their lineage or geographical location” (Bible Dictionary, “Israel”).
Jews originally referred to anyone from the tribe of Judah (one of the twelve tribes of Israel). It has come to mean anyone from the kingdom of Judah (in Old Testament times, the southern part of the divided kingdom of Israel), even if they are not from the tribe of Judah. It also refers to “people who practice the religion, life-styles, and traditions of Judaism but may or may not be Jewish by birth” (Guide to the Scriptures, “Jews,” scriptures.lds.org).
Gentiles means “the nations.” It refers to (1) those who are not of the house of Israel, (2) those who do not believe in the God of Israel or who do not have the gospel, regardless of their lineage, and (3) people who are not from or do not live in the land of Judah. For example, pilgrims and colonists are called Gentiles in 1 Nephi 13:3–13. Those who brought forth the Book of Mormon are called Gentiles in 1 Nephi 13:34. The Doctrine and Covenants and Pearl of Great Price were also brought forth by Gentiles (see 1 Nephi 13:39).
An abridgment is a shortened version of something.
A remnant is a remaining part. On the title page of the Book of Mormon, the phrase “the remnant of the House of Israel” refers to the people of scattered Israel and their posterity. As Moroni brought his record to a close and sealed up the golden plates to come forth in the latter days, he was particularly concerned about the surviving Lamanites and their descendants, who his father had said were a “remnant of the house of Israel” (Mormon 7:1). Moroni looked forward to a day when the Lamanites would once again know and embrace the gospel of Jesus Christ (see Moroni 1:4).
“There are three ways in which the Book of Mormon is the keystone of our religion. It is the keystone in our witness of Christ. It is the keystone of our doctrine. It is the keystone of testimony. …
“… Just as the arch crumbles if the keystone is removed, so does all the Church stand or fall with the truthfulness of the Book of Mormon. The enemies of the Church understand this clearly. This is why they go to such great lengths to try to disprove the Book of Mormon, for if it can be discredited, the Prophet Joseph Smith goes with it. So does our claim to priesthood keys, and revelation, and the restored Church. But in like manner, if the Book of Mormon be true … then one must accept the claims of the Restoration and all that accompanies it” (Ezra Taft Benson, “The Book of Mormon—Keystone of Our Religion,” Ensign or Liahona, Oct. 2011, 54, 55).
“We must be careful in the conclusions that we reach. The Book of Mormon teaches the history of three distinct peoples … who came from the old world to this continent. It does not tell us that there was no one here before them. It does not tell us that people did not come after. And so if discoveries are made which suggest differences in race origins, it can very easily be accounted for, and reasonably, for we do believe that other people came to this continent” (Anthony W. Ivins, in Conference Report, Apr. 1929, 15).
“Many who read the Book of Mormon understandably desire to know more about its coming forth, including the actual process of translation. This was certainly so with faithful and loyal Hyrum Smith. Upon inquiring, Hyrum was told by the Prophet Joseph that ‘it was not intended to tell the world all the particulars of the coming forth of the Book of Mormon’ and that ‘it was not expedient for him to relate these things’ (History of the Church, 1:220). Thus what we do know about the actual coming forth of the Book of Mormon is adequate, but it is not comprehensive. …
“The Prophet Joseph alone knew the full process, and he was deliberately reluctant to describe details. We take passing notice of the words of David Whitmer, Joseph Knight, and Martin Harris, who were observers, not translators. David Whitmer indicated that as the Prophet used the divine instrumentalities provided to help him, ‘the hieroglyphics would appear, and also the translation in the English language … in bright luminous letters.’ Then Joseph would read the words to Oliver (quoted in James H. Hart, “About the Book of Mormon,” Deseret Evening News, 25 Mar. 1884, 2). Martin Harris related of the seer stone: ‘Sentences would appear and were read by the Prophet and written by Martin’ (quoted in Edward Stevenson, “One of the Three Witnesses: Incidents in the Life of Martin Harris,” Latter-day Saints’ Millennial Star,6 Feb. 1882, 86–87). Joseph Knight made similar observations (see Dean Jessee, “Joseph Knight’s Recollection of Early Mormon History,” BYU Studies 17 [Autumn 1976]: 35).
“Oliver Cowdery is reported to have testified in court that the Urim and Thummim enabled Joseph ‘to read in English, the reformed Egyptian characters, which were engraved on the plates’ (“Mormonites,” Evangelical Magazine and Gospel Advocate, 9 Apr. 1831). If these reports are accurate, they suggest a process indicative of God’s having given Joseph ‘sight and power to translate’ (D&C 3:12). …
“The revelatory process apparently did not require the Prophet to become expert in the ancient language. The constancy of revelation was more crucial than the constant presence of opened plates, which, by instruction, were to be kept from the view of unauthorized eyes anyway.
“While the use of divine instrumentalities might also account for the rapid rate of translation, the Prophet sometimes may have used a less mechanical procedure. We simply do not know the details. …
“Whatever the details of the process, it required Joseph’s intense, personal efforts along with the aid of the revelatory instruments. The process may have varied as Joseph’s capabilities grew, involving the Urim and Thummim but perhaps with less reliance upon such instrumentalities in the Prophet’s later work of translation. Elder Orson Pratt of the Quorum of the Twelve Apostles said Joseph Smith told him that he used the Urim and Thummim when he was inexperienced at translation but that later he did not need it, which was the case in Joseph’s translation of many verses of the Bible (see Latter-day Saints’ Millennial Star, 11 Aug. 1874, 498–99)” (Neal A. Maxwell, “By the Gift and Power of God,” Ensign, Jan. 1997, 39).