Below are the quotes that were used in the video:
Source: https://www.churchofjesuschrist.org/study/ensign/1978/07/discovery/names-of-christ-in-the-book-of-mormon?lang=eng
Joseph Smith: “The title-page of the Book of Mormon is a literal translation, taken from the very last leaf, on the left hand side of the … book of plates, which contained the record which has been translated, … and … said title page is not by any means a modern composition, either of mine or of any other man who has lived or does live in this generation” (History of the Church, 1:71).
Ezra Taft Benson: “The major mission of the Book of Mormon, as recorded on its title page, is ‘to the convincing of the Jew and Gentile that Jesus is the Christ, the eternal God, manifesting himself unto all nations.’
“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. (“Come unto Christ,” Ensign, Nov. 1987, 83).
Average Number of References to Christ’s Name Per Verse of the Book of Mormon
Joseph Smith: “I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book” (History of the Church, 4:461)
President Ezra Taft Benson: “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” (“The Book of Mormon—Keystone of Our Religion,” Ensign, Nov. 1986, 5).
President Ezra Taft Benson: “If they saw our day, and chose those things which would be of greatest worth to us, is not that how we should study the Book of Mormon? We should constantly ask ourselves, ‘Why did the Lord inspire Mormon (or Moroni or Alma) to include that in his record? What lesson can I learn from that to help me live in this day and age?’” (“The Book of Mormon—Keystone of Our Religion,” Ensign, Nov. 1986, 6).
Joseph Smith: “Through the medium of the Urim and Thummim I translated the record by the gift and power of God” (DHC 1:20).
Elder Russell M. Nelson: “The details of this miraculous method of translation are still not fully known” (“By the Gift and Power of God,” Ensign, July 1993, 61).
Emma Smith: “When my husband was translating the Book of Mormon, I wrote part of it, as he dictated each sentence, word for word, and when he came to proper names he could not pronounce, or long words, he spelled them out, and while I was writing them, if I made a mistake in spelling, he would stop me and correct my spelling, although it was impossible for him to see how I was writing them down at the time” (Edmund Briggs interview, 1856).
Emma Smith: “She remarked of her husband Joseph’s limited education while he was translating the Book of Mormon, and she was scribe at the time, ‘He could not pronounce the word Sariah’” (Edmund Briggs interview, 1856).
Emma Smith: “When he stopped for any purpose at any time he would, when he commenced again, begin where he left off without any hesitation, and one time while he was translating he stopped suddenly, pale as a sheet, and said, ‘Emma, did Jerusalem have walls around it?’ When I answered ‘Yes,’ he replied ‘Oh! I was afraid I had been deceived.’ He had such a limited knowledge of history at that time that he did not even know that Jerusalem was surrounded by walls” (Edmund Briggs interview, 1856).
David Whitmer: One morning when he was getting ready to continue the translation, something went wrong about the house and he was put out about it. Something that Emma, his wife, had done. Oliver and I went upstairs and Joseph came up soon after to continue the translation but he could not do anything. He could not translate a single syllable. He went downstairs, out into the orchard, and made supplication to the Lord; was gone about an hour—came back to the house, and asked Emma’s forgiveness and then came upstairs where we were and then the translation went on all right. He could do nothing save he was humble and faithful” (Braden-Kelley Debate, p. 186.)
Joseph Knight Sr.: “It is ten times Better than I expected,” he remembered Joseph saying. He recalled further the Prophet’s particular fascination with the spectacles. “He seamed to think more of the glasses or the urim and thummem then [than] he Did of the Plates,” wrote Knight, “for, says he, ‘I can see any thing; they are Marvelus’” (Jessee, “Joseph Knight’s Recollection,” 33).
Elder Neal A. Maxwell: “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).
“If by means of these divine instrumentalities the Prophet was seeing ancient words rendered in English and then dictating, he was not necessarily and constantly scrutinizing the characters on the plates—the usual translation process of going back and forth between pondering an ancient text and providing a modern rendering.
“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.
“We do know that this faith-filled process was not easy, however. This fact was clearly demonstrated in Oliver Cowdery’s own attempt at translation. Oliver failed because he “did not continue as [he] commenced,” and because, lacking faith and works, he “took no thought save it was to ask” (D&C 9:5, 7). He was not properly prepared to do it. Even so, we owe so much to Oliver Cowdery for his special service as a scribe.
“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)” (https://www.churchofjesuschrist.org/study/ensign/1997/01/by-the-gift-and-power-of-god?lang=eng).
Ezra Taft Benson: “The major mission of the Book of Mormon, as recorded on its title page, is ‘to the convincing of the Jew and Gentile that Jesus is the Christ, the eternal God, manifesting himself unto all nations.’
“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. (“Come unto Christ,” Ensign, Nov. 1987, 83).
Average Number of References to Christ’s Name Per Verse of the Book of Mormon
Joseph Smith: “I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book” (History of the Church, 4:461)
President Ezra Taft Benson: “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” (“The Book of Mormon—Keystone of Our Religion,” Ensign, Nov. 1986, 5).
President Ezra Taft Benson: “If they saw our day, and chose those things which would be of greatest worth to us, is not that how we should study the Book of Mormon? We should constantly ask ourselves, ‘Why did the Lord inspire Mormon (or Moroni or Alma) to include that in his record? What lesson can I learn from that to help me live in this day and age?’” (“The Book of Mormon—Keystone of Our Religion,” Ensign, Nov. 1986, 6).
Joseph Smith: “Through the medium of the Urim and Thummim I translated the record by the gift and power of God” (DHC 1:20).
Elder Russell M. Nelson: “The details of this miraculous method of translation are still not fully known” (“By the Gift and Power of God,” Ensign, July 1993, 61).
Emma Smith: “When my husband was translating the Book of Mormon, I wrote part of it, as he dictated each sentence, word for word, and when he came to proper names he could not pronounce, or long words, he spelled them out, and while I was writing them, if I made a mistake in spelling, he would stop me and correct my spelling, although it was impossible for him to see how I was writing them down at the time” (Edmund Briggs interview, 1856).
Emma Smith: “She remarked of her husband Joseph’s limited education while he was translating the Book of Mormon, and she was scribe at the time, ‘He could not pronounce the word Sariah’” (Edmund Briggs interview, 1856).
Emma Smith: “When he stopped for any purpose at any time he would, when he commenced again, begin where he left off without any hesitation, and one time while he was translating he stopped suddenly, pale as a sheet, and said, ‘Emma, did Jerusalem have walls around it?’ When I answered ‘Yes,’ he replied ‘Oh! I was afraid I had been deceived.’ He had such a limited knowledge of history at that time that he did not even know that Jerusalem was surrounded by walls” (Edmund Briggs interview, 1856).
David Whitmer: One morning when he was getting ready to continue the translation, something went wrong about the house and he was put out about it. Something that Emma, his wife, had done. Oliver and I went upstairs and Joseph came up soon after to continue the translation but he could not do anything. He could not translate a single syllable. He went downstairs, out into the orchard, and made supplication to the Lord; was gone about an hour—came back to the house, and asked Emma’s forgiveness and then came upstairs where we were and then the translation went on all right. He could do nothing save he was humble and faithful” (Braden-Kelley Debate, p. 186.)
Joseph Knight Sr.: “It is ten times Better than I expected,” he remembered Joseph saying. He recalled further the Prophet’s particular fascination with the spectacles. “He seamed to think more of the glasses or the urim and thummem then [than] he Did of the Plates,” wrote Knight, “for, says he, ‘I can see any thing; they are Marvelus’” (Jessee, “Joseph Knight’s Recollection,” 33).
Elder Neal A. Maxwell: “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).
“If by means of these divine instrumentalities the Prophet was seeing ancient words rendered in English and then dictating, he was not necessarily and constantly scrutinizing the characters on the plates—the usual translation process of going back and forth between pondering an ancient text and providing a modern rendering.
“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.
“We do know that this faith-filled process was not easy, however. This fact was clearly demonstrated in Oliver Cowdery’s own attempt at translation. Oliver failed because he “did not continue as [he] commenced,” and because, lacking faith and works, he “took no thought save it was to ask” (D&C 9:5, 7). He was not properly prepared to do it. Even so, we owe so much to Oliver Cowdery for his special service as a scribe.
“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)” (https://www.churchofjesuschrist.org/study/ensign/1997/01/by-the-gift-and-power-of-god?lang=eng).