This study presents a textual and grammatical analysis of 52 passages of Isaiah as they are found in Cave IV of the Dead Sea Scrolls, the Masoretic Text, the Septuagint, the King James version, and the Book of Mormon. The objective was to determine the relationship, if any, of those verses in the Book of Mormon with the other textual traditions. Based on the differences between the Book of Mormon text and the King James version, and upon the confirmation of those Book of Mormon differences by the other traditions, it was concluded that The Book of Mormon follows its own tradition.

The problem of this study was to investigate Brigham Young's recreational philosophy, views, practices and activities. This historical research was conducted and information gathered from Brigham Young's journals, the Manuscript History of Brigham Young, compilations of Brigham Young's discourses, books and articles written by his daughters, accounts written by those who were present when recreational events occurred, compilations of manuscripts and documents, and interpretations of various historians who interpreted events as they read them.The historical data collected indicated Brigham Young developed over a period of time a definite philosophy of recreation in regards to his personal life. He enjoyed not only large group gatherings where recreational events occurred but he enjoyed cultural refinement recreational pursuits as well.

Moab, located in southeastern Utah, began as an agricultural village, in accordance with the economy of early Utah. However, Moab's growth was limited by a restricted physical site. The purpose of this study is to trace the development of the economic functions of Moab in relation to its resource base. Despite the physical limitations of the area, agriculture remained the chief economic activity up to the mid-twentieth century. Periodic booms in speculative mining were only temporary and not significant to the permant economy of the community.However, in the 1950s, a spectacular uranium boom brought unprecedented growth to the town. As the uranium boom slackened, economic and population decline threatened the town's new status. Potash production and tourist-service industries emerged to buoy up the sagging economy. Although the economy was aided by the addition of other activities, the sectors of the economy still remained disproportionately unbalanced in comparison to the norm. The future economic stability of the community remains questionable unless balance can be attained.

In 1939, when Germany mobilized its military against neighboring Poland, LDS missionaries were notified to evacuate their missions. In August 1940, the full-time missionaries in the South African and Pacific missions were also evacuated because of the spread of hostilities in Europe. Later the missionaries were released from the missions in South America. By 1943 the only missionaries serving outside of North America were in Hawaii.All of the more than eight hundred missionaries were transported at Church expense to America, where they were either reassigned to missions within the United States or released to return to their homes. All this was accomplished without serious illness or accident. This thesis recounts their activities, experiences, and problems. Special research emphasis has been given to personal interviews and contemporary journal accounts.

The purpose of this study has been to write a biography on the life of the versatile William Wines Phelps in conjunction with his contributions to and influence on the issues and problems of Mormon Pioneer History from Kirtland, Ohio, to the Great Basin.Prior to the year 1831, W.W. Phelps was active in the State of New York as an Anti-Masonic newspaper editor. The Anti-Masonic movement had grown out of the political enviornment that existed throughout the nation and especially in the State of New York during that period of time.During the year of 1831, W.W. Phelps completely abandoned the cause of Anti-Masonry to accept "Mormonism." As a result, when Joseph Smith, W.W. Phelps and others arrived in Missouri, Phelps was called to be the first Mormon editor-publisher, bringing with him the same enthusiasm and skill to the cause of Mormonism.

Although much has been done in the study of values several important questions relative to the study of values remain. This thesis discusses the questions of what happens to the value systems of those who leave their culture for extended periods of time, do the perceptions of value systems become more accurate after exposure, and how does religiosity affect value systems.The study was based on the idea that each of the cultures being tested (Latin and United States) had a distinct, general value system which differentiated it from the other and yet unified the individuals within it. In this particular study this was not true. However, the possible reasons for this occurrance suggest some intriguing questions for further study. It is possible for example, that these results occurred because the sample group contained all LDS individuals and that this similarity in religion caused more similarity than culture caused differences between the sample groups. Also there was an indication that it is easier to differentiate cultures on the basis of their stereotypes of each other than on the basis of their value systems.

In the years 1920-80 the Mormon Church developed, expanded and refined an architectural program based on the concept of the standard plan. Standard plan buildings were selected, individualized and built for local ward units under the direction of the Church Building Department which created uniform standards of quality and appearance across the worldwide Church and created a tangible link between foreign members and the central Church.Although functional and financial considerations directed virtually all design decisions and formed the operative basis of the program other elements also determined the nature of the Mormon approach to building. Growth, in the membership, more than any other single factor, affected the nature of building in the Church of Jesus Christ of Latter-day Saints. The mid-century emphasis on the accelerated missionary program, internationalization of the Church, and the emphasis on global uniformity of Church programs led to the use of the standard plan as the exclusive method of new construction in 1980.

This thesis explores the stories which revolve around folk legend Hugh Winder Nibley and what those stories mean to the people of Brigham Young University. Folklore reveals who we are and what is important to us. But, interestingly, folklore tends to reveal more about the person telling the story than about the subject of the story itself. People can't remember every story they hear. The ones they do remember are important to them. The stories are important because they fulfill basic needs of the teller. Such needs are a desire to look up to a hero, a need to fit in and belong to a group, a need to feel superior, a need to reinforce paradigms, a wish to instill others with values one believes in, a wish fulfillment, or a desire for entertainment. Nibley plays many roles for the people of BYU including hero, iconoclast, eccentric, spiritual guide, and defender of the faith. Whether remembering our group past or individual past, stories fill the functions of codifying what is acceptable behavior, releasing tension, illustrating an important point, mitigating the harshness of life, and providing a unifying link between people in a community. Stories are important. The Nibley stories I have collected demonstrate what BYU as a community feels deeply about.

The problem of this thesis is: To determine whether there are Hebraic idioms in the Small Plates of Nephi in the Book of Mormon that have been retained in translation. An idiom is defined as any peculiar genius of the language: grammatical, syntactical, or verbal imagery. Non-Hebraic idioms were not considered.The assumptions underlying the problem are:1. The Book of Mormon is a record of the Nephites whose cultural, social, and lingual milieu originated in Israel.2. The Book of Mormon was originally written according to a Hebrew pattern of thought and communication.3. Joseph Smith, as a young man inexperienced with languages and inept by training as a translator, tended to translate literally.

This study analyzes the intent and primary bases of the L.D.S. concepts of Zion, consecration, and stewardship as it applies to the individual. Only the scripture and the statements of the Prophets, Seers, and Revelators of the L.D.S. Church are considered. An exhaustive history of consecration or stewardship is not provided. No attempt is made to establish Church doctrine.Major conclusions are: (1) the most important definition of Zion is the "pure in heart" who, when a community, are the perfect society; (2) the concept of consecration is to wholly love God, and is achieved through the gospel of Jesus Christ, resulting in Christ-like love or charity; (3) the royal law--to love others--fulfills every law of God, and those with charity extend the love of Christ in divine service, any resultant community has a unity with the Lord; (4) the earth and all therein is the Lord's--the individual's stewardship is his sphere of accountability in regard to the earth, its possessions, Jesus Christ, and the individual's inter-relationship with others.