The Bible

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Mormonism and the Holy Bible


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The Holy Bible literally contains within its pages the converting, healing Spirit of Christ, which has turned men’s hearts for centuries, leading them to pray, to choose right paths, and to search to find their Savior....The Holy Bible is well named. It is holy because it teaches truth, holy because it warms us with its spirit, holy because it teaches us to know God and understand His dealings with men, and holy because it testifies throughout its pages of the Lord Jesus Christ.

—"Bible: The Word of God," Gospel Topics on LDS.org.
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Do Latter-day Saints consider the Holy Bible to be the Word of God?

Latter-day Saints consider the Bible to be holy scripture

How do Latter-day Saints regard the Holy Bible? Do they consider the Bible to be the Word of God?

Latter-day Saints consider the Bible to be holy scripture. The 8th Article of Faith states:

We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God."

The proviso that the Latter-day Saints believe the Bible to be the word of God as far as it is translated correctly seems to shake some persons' confidence in The Church of Jesus Christ of Latter-day Saints as a Bible-believing church. There is no reason that this should be, for it is hardly a matter of dispute that when men translate words from one language to another they can easily err, and have often done so. Simply comparing different English-language versions of the Bible should demonstrate conclusively that some people understand ancient Hebrew, Aramaic, and Greek (the source languages of the Old and New Testaments) quite differently in some cases.

The Church of Jesus Christ of Latter-day Saints reveres the Bible and uses it extensively in its teaching and practice

But let no one doubt: The Church of Jesus Christ of Latter-day Saints reveres the Bible and uses it extensively in its teaching and practice. The late Elder James E. Talmage, a member of the Quorum of the Twelve, had this to say about the Bible in his classic book about the Articles of Faith:

The Church of Jesus Christ of Latter-day Saints accepts the Holy Bible as the foremost of her standard works, first among the books which have been proclaimed as her written guides in faith and doctrine. In the respect and sanctity with which the Latter-day Saints regard the Bible they are of like profession with Christian denominations in general, but differ from them in the additional acknowledgment of certain other scriptures as authentic and holy, which others are in harmony with the Bible, and serve to support and emphasize its facts and doctrines.

The historical and other data upon which is based the current Christian faith as to the genuineness of the Biblical record are accepted as unreservedly by the Latter-day Saints as by the members of any sect; and in literalness of interpretation this Church probably excels.

Nevertheless, the Church announces a reservation in the case of erroneous translation, which may occur as a result of human incapacity; and even in this measure of caution we are not alone, for Biblical scholars generally admit the presence of errors of the kind—both of translation and of transcription of the text. The Latter-day Saints believe the original records to be the word of God unto man, and, as far as these records have been translated correctly, the translations are regarded as equally authentic. The English Bible professes to be a translation made through the wisdom of man; in its preparation the most scholarly men have been enlisted, yet not a version has been published in which errors are not admitted. However, an impartial investigator has cause to wonder more at the paucity of errors than that mistakes are to be found at all.

There will be, there can be, no absolutely reliable translation of these or other scriptures unless it be effected through the gift of translation, as one of the endowments of the Holy Ghost. The translator must have the spirit of the prophet if he would render in another tongue the prophet's words; and human wisdom alone leads not to that possession. Let the Bible then be read reverently and with prayerful care, the reader ever seeking the light of the Spirit that he may discern between truth and the errors of men.[1]

Do Latter-day Saints believe that the Bible has less value because it contains errors?

Latter-day Saints revere the Bible as Holy scripture

The 8th Article of Faith states:

We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

The proviso that the LDS believe the Bible to be the word of God as far as it is translated correctly seems to shake some persons' confidence in The Church of Jesus Christ of Latter-day Saints as a Bible-believing church. There is no reason that this should be, for it is hardly a matter of dispute that when men translate words from one language to another they can easily err, and have often done so. Simply comparing different English-language versions of the Bible should demonstrate conclusively that some people understand ancient Hebrew, Aramaic, and Greek (the source languages of the Old and New Testaments) quite differently in some cases.

Latter-day Saints spend 50% of their Sunday School curriculum studying the Old and New Testaments, and the other 50% studying the Book of Mormon and Doctrine and Covenants. The Bible clearly receives the majority of attention.

Latter-day Saints wish to defend the Bible

While not believing that the Bible—or any book—is inerrant, the Latter-day Saints are far more concerned with defending the Bible's value than in denigrating it. Harold B. Lee observed, in 1972:

I believe that the problem of our missionaries in our day too might be not so much to prove that the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price are indeed the word of the Lord, but that the Bible, which is generally accepted as the word of God, is being doubted as having been derived from the words of inspired prophets of past generations.

In this day when the Bible is being downgraded by many who have mingled philosophies of the world with Bible scriptures to nullify their true meaning, how fortunate that our Eternal Heavenly Father, who is always concerned about the spiritual well-being of His children, has given to us a companion book of scriptures, known as the Book of Mormon, as a defense for the truths of the Bible that were written and spoken by the prophets as the Lord directed....

It is only as we forsake the traditions of men and recover faith in the Bible, the truth of which has been fully established by recent discovery and fulfillment of prophecy, that we shall once again receive that inspiration which is needed by rulers and people alike.[2]

Articles about the Holy Bible
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Does the Bible itself claim to be inerrant?

The Bible nowhere makes the claim that it is inerrant

As Blake Ostler observed of the "Chicago Statement on Biblical Inerrancy":[3]

The doctrine of inerrancy is internally incoherent. In my opinion, numerous insuperable problems dictate the rejection of inerrancy in general and inerrancy as promulgated in the Chicago Statement in particular. First, the Chicago Statement is self-referentially incoherent. One cannot consistently assert that the Bible is the basis of his or her beliefs and then assert that one must nevertheless accept biblical inerrancy as asserted in the Chicago Statement...This statement contains a number of assertions, propositions if you will, that are not biblical. Inerrancy, at least as recently asserted by evangelicals, is not spelled out in the Bible. Nowhere do the words inerrant or infallible appear in the Bible. Such theoretical views are quite alien to the biblical writers. Further, inerrancy is not included in any of the major creeds. Such a notion is of rather recent vintage and rather peculiar to American evangelicalism. Throughout the history of Christian thought, the Bible has been a source rather than an object of beliefs. The assertion that the Bible is inerrant goes well beyond the scriptural statements that all scripture is inspired or "God-breathed." Thus inerrancy, as a faith commitment, is inconsistent with the assertion that one's beliefs are based on what the Bible says. The doctrine of inerrancy is an extrabiblical doctrine about the Bible based on nonscriptural considerations. It should be accepted only if it is reasonable and if it squares with what we know from scripture itself, and not as an article of faith... However, it is not and it does not.

The Chicago Statement can function only as a statement of belief and not as a reasonable observation of what we find in the Bible. The Chicago Statement itself acknowledges that we do not find inerrant statements in the Bible, for it is only "when all facts are known" that we will see that inerrancy is true. It is very convenient to propose a theory that cannot be assessed unless and until we are in fact omniscient. That is why the Chicago Statement is a useless proposition. It cannot be a statement of faith derived from the Bible because it is not in the Bible. It cannot be a statement about what the evidence shows because the evidence cannot be assessed until we are omniscient.[4]

Is any book of scripture perfect?

No book of scripture is "perfect"

Latter-day Saints do not subscribe to the conservative Protestant belief in scriptural inerrancy. We do not believe that any book of scripture is perfect or infallible. Brigham Young explained:

When God speaks to the people, he does it in a manner to suit their circumstances and capacities.... Should the Lord Almighty send an angel to re-write the Bible, it would in many places be very different from what it now is. And I will even venture to say that if the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation. According as people are willing to receive the things of God, so the heavens send forth their blessings.[5]

So while the Book of Mormon has come down to us with fewer doctrinal errors and corruptions than the Bible, even it could be improved if we were ready to receive further light and knowledge.

Infelicities of language are also to be expected when produced by revelators with little education, said George A. Smith:

The Book of Mormon was denounced as ungrammatical. An argument was raised that if it had been translated by the gift and power of God it would have been strictly grammatical.... When the Lord reveals anything to men, he reveals it in a language that corresponds with their own. If you were to converse with an angel, and you used strictly grammatical language he would do the same. But if you used two negatives in a sentence the heavenly messenger would use language to correspond with your understanding.[6]

Do Latter-day Saints consider the Bible to be untrustworthy?

Early LDS leaders' views on the problems with biblical inerrancy and biblical translation would seem mainstream to most today

It is claimed that Latter-day Saint leaders diminish the Bible as untrustworthy.

Do the Latter-day Saints detract from the Bible? Do they criticize it? No more so than the majority of Biblical scholars.

Early LDS leaders' views on the problems with biblical inerrancy and biblical translation would seem mainstream to most today. Only those who completely reject modern biblical textual criticism would find LDS leaders' views radical or evil. In fact, LDS beliefs on the matter accord well with many other Christian denominations. Those who vilify LDS belief on this point tend to be at the extreme end of the debate about scriptural inerrancy, and would also reject a modern creedal, orthodox scholar's views.

The Latter-day Saints believe that the Bible is true. It is inspired and inspiring, having been inspired by God and written by prophets, apostles, and disciples of Jesus Christ.

In 1979, the Church produced its own King James Bible, complete with a set of footnotes and cross references, as well as translational notes and study helps

Prior to this publication, the Church purchased most of its King James Bibles from Cambridge University Press. Does this sound like an organization that is using the Bible merely as a public relations gimmick? If so, millions of members were never told. The Church and its members have a deep love and appreciation for the Word of God as found in the Bible.

The bold assertion that the LDS do not value the Bible is amusing. There is no presentation of statistics, only anecdotal claims that first, LDS members do not read the Bible and are not familiar with it, and second, that they constantly hear from their leaders that the Bible is less than trustworthy.

In a survey published in July 2001, Barna Research Group, Ltd. (BRG) made the following observations:

The study also revealed that barely half of all Protestant adults (54%) read the Bible during a typical week. Barna pointed out that Mormons are more likely to read the Bible during a week than are Protestants-even though most Mormons do not believe that the Bible is the authoritative Word of God.[7]

BRG is not affiliated with the LDS Church, nor was the LDS Church involved in the survey. Members of the LDS Church likewise would not categorize their faith in this fashion—they do, in fact, regard the Bible as authoritative and the Word of God. Yet the survey indicated that they certainly do read the Bible consistently. Also, over the course of two years out of every four years, every member of the Church is asked to read and study the entire text of the Bible as part of the Church's Sunday School curriculum. Asked by whom? By the leaders of the LDS Church.

Early LDS study of biblical languages

One of the often-neglected events in LDS history happened in 1836. Joseph Smith arranged for a Hebrew scholar to come and teach Hebrew to the members of the LDS Church in Kirtland Ohio. The members of the Church had already been studying the Hebrew language, having purchased some grammars, a Hebrew Bible, and a lexicon, and had previously attempted to hire a teacher. The Hebrew scholar who came was Joshua Seixas. He spent several weeks instructing many of the members of the Church in Hebrew.[8] Why the interest in the Hebrew we might ask? Clearly it was to be able to (in the words of Pope Pius XII) 'explain the original text which, having been written by the inspired author himself, has more authority and greater weight than any even the very best translation, whether ancient or modern.'

What this shows is that not only were the early LDS aware of the challenges associated with the Bible, but that they were just as interested in going back to the original language and to the original texts (if possible) as was the rest of Christendom who were aware of these discrepancies. Despite the critics' unfounded assertions to the contrary, there has never been a leader of the LDS Church who has ever suggested that the Bible was not suitable for study and for learning the Gospel due to any shortcomings it may have.

The Book of Mormon on the Bible

Critics often discuss two of Nephi's statements regarding the Bible as found in the Book of Mormon. Nephi's perspective is that of modern Latter-day Saints: The Bible contains truth from God. However, it is still the work of men, and is only as reliable as the men who wrote, translated and copied it.

It is interesting that the Book of Mormon itself has begun to be seen as a witness to the textual criticism of the Bible. Source critical theory of the Old Testament splits the story of David and Goliath into two separate accounts that were later merged into the common story that we have today.[9] Scholars believe these two traditions represent an earlier source and a later source. One of the primary evidences for this argument is the fact that some of the added material is missing from the Septuagint (LXX). In a paper presented at the 2001 FAIR Conference, Benjamin McGuire presented evidence that Nephi, in borrowing from the story of David and Goliath, relied on a text that did not have the added or late material.[10] This would be in harmony with current scholarship of the Old Testament, which indicates that this material was added at the time of the captivity in Babylon, and certainly after Nephi had left Jerusalem with his Brass Plates.

Source(s) of the criticism
Critical sources
  • Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 98. ( Index of claims )


Notes

  1. ↑ James E. Talmage, The Articles of Faith (Salt Lake City, Utah: Deseret Book Company, 1981[1899]), 236–237.
  2. ↑ Harold B. Lee, Teachings of Harold B. Lee (Salt Lake City, Utah: Bookcraft, 1996), 158-159.
  3. ↑ On the Chicago Statement, see Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. and exp. (Chicago: Moody Press, 1986), 181–185.
  4. ↑ Blake T. Ostler, "Bridging the Gulf (Review of How Wide the Divide? A Mormon and an Evangelical in Conversation)," FARMS Review of Books 11/2 (1999): 103–177. off-site (italics in original)
  5. ↑ Brigham Young, Journal of Discourses 9:311. [13 July 1862]
  6. ↑ George A. Smith, Journal of Discourses 12:335. [15 November 1863]
  7. ↑ The full survey, entitled "Protestants, Catholics and Mormons Reflect Diverse Levels of Religious Activity," can be found at the Barna Web site at www.barna.org.
  8. ↑ Perhaps as many as 120 members of the LDS Church studied under Seixas while he was in Kirtland.
  9. ↑ See, for example, Emmanuel Tov, "The Composition of 1 Samuel 16-18 in the Light of the Septuagint Version," in Jeffrey H. Tigay, Empirical Models for Biblical Criticism (Philadelphia: University of Pennsylvania Press, 1985), 97-130.
  10. ↑ Benjamin McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi" (text), or video.

How Mormons interpret the Holy Bible


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Biblical scripture interpretation


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Did Joseph Smith teach animal sacrifice as part of the "restoration of all things"?

Modern Church leaders teach that the need for sacrifice by the shedding of blood was superseded by the sacrifice of Jesus Christ

It is claimed that Joseph Smith favored "Old Testament practices" including "teaching animal sacrifice." However, modern Church leaders teach that the need for sacrifice by the shedding of blood was superseded by the sacrifice of Jesus Christ. Joseph Smith taught that it would be necessary to restore some form of sacrifice as part of the restoration of all things. The Lord clarified that these sacrifices would be a "memorial" to the sacrifices practiced by the Sons of Levi. Joseph Fielding Smith taught that a symbolic restoration of sacrifice would occur.

Official Church publications on the subject

Statements made by Joseph Smith and Joseph Fielding Smith regarding animal sacrifice are included in the Doctrine and Covenants Institute Student Manual, Section 13 - The Restoration of the Aaronic Priesthood. See section: D&C 13:1. What Is Meant by the Sons of Levi Offering an Offering of Righteousness unto the Lord? (online at lds.institute.org) These statements are discussed in the following sections.

The sacrifice of Jesus Christ ended the need for performing sacrifice by the shedding of blood

Monte J. Brough said,

Latter-day Saints believe that the law of sacrifice is an important element of their lives. Because the great sacrifice of the Son of God ended sacrifice by the shedding of blood, today we live the law of sacrifice in other ways.
(Monte J. Brough, "Living the Law of Sacrifice," Ensign, Apr 2000, 44)

M. Russell Ballard,

Usually, the first thing people think of when they hear "law of Moses" is animal sacrifice. The somewhat gruesome nature of blood sacrifice has led some to ask, "How could such an activity have anything to do with the gospel of love?" We can better understand the answer to that question when we understand the two major purposes for the law of sacrifice. These purposes applied to Adam, Abraham, Moses, and the New Testament Apostles, and they apply to us today as we accept and live the law of sacrifice. Its two major purposes are to test and prove us and to assist us in coming unto Christ.
(M. Russell Ballard, "The Law of Sacrifice," Ensign, Oct 1998, 7)

In 1840 Joseph Smith taught that the Old Testament (Malachi 3:3) foretells the restoration of elements associated with ancient Israelite temple service

In 1840 Joseph Smith taught that the Old Testament (Malachi 3:3) foretells the restoration of elements associated with ancient Israelite temple service, including some form of sacrifice.

[Jehovah] continued to [Noah] the keys, the covenants, the power and the glory, with which he blessed Adam at the beginning; and the offering of sacrifice, which also shall be continued at the last time; for all the ordinances and duties that ever have been required by [p.211] the Priesthood, under the directions and commandments of the Almighty in any of the dispensations, shall all be had in the last dispensation, therefore all things had under the authority of the Priesthood at any former period, shall be had again, bringing to pass the restoration spoken of by the mouth of all the Holy Prophets; then shall the sons of Levi offer an acceptable offering to the Lord. 'And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord.' (See Malachi 3:3).

It will be necessary here to make a few observations on the doctrine set forth in the above quotation, and it is generally supposed that sacrifice was entirely done away when the Great Sacrifice [i.e., the sacrifice of the Lord Jesus] was offered up, and that there will be no necessity for the ordinance of sacrifice in future: but those who assert this are certainly not acquainted with the duties, privileges and authority of the priesthood, or with the Prophets . . . .

These sacrifices, as well as every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built, and the sons of Levi be purified, be fully restored and attended to in all their powers, ramifications, and blessings. This ever did and ever will exist when the [p.212] powers of the Melchisedic Priesthood are sufficiently manifest; else how can the restitution of all things spoken of by the holy Prophets be brought to pass? It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies; this has never been spoken of by the Prophets; but those things which existed prior to Moses' day, namely, sacrifice, will be continued. (History of the Church 4:211).

Joseph Smith's comments on animal sacrifice comments were made on 5 October 1840. The Lord further clarified the nature of these sacrifices in the Nauvoo Temple revelation (D&C 124) dated 19 January 1841:

Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices by the sons of Levi, and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house, which my people are always commanded to build unto my holy name. (D&C 124꞉39) (emphasis added)

Joseph Fielding Smith stated that animal sacrifice would happen again to fulfill a symbolic role

Joseph Fielding Smith stated that animal sacrifice would happen again to fulfill a symbolic role as part of the restoration of all things in this dispensation:

Now in the nature of things, the law of sacrifice will have to be restored, or all things which were decreed by the Lord would not be restored. It will be necessary, therefore, for the sons of Levi, who offered the blood sacrifices anciently in Israel, to offer such a sacrifice again to round out and complete this ordinance in this dispensation. Sacrifice by the shedding of blood was instituted in the days of Adam and of necessity will have to be restored.

The sacrifice of animals will be done to complete the restoration when the temple spoken of is built; at the beginning of the millennium, or in the restoration, blood sacrifices will be performed long enough to complete the fulness of the restoration in this dispensation. Afterwards sacrifice will be of some other character. (Doctrines of Salvation 3:94)

Source(s) of the criticism
Critical sources

Is there a contradiction between the Old Testament concept of "cursing" enemies and Latter-day Saint scriptures stating that we should "bless" our enemies?

Some Christians argue that restoration scriptures or remarks by Church leaders are inconsistent with the Christian command to "bless, not curse"

Some Christians claim that Joseph Smith focused on Old Testament ideas and concepts, such as the "cursing of enemies." They appeal to New Testament prohibitions of cursing enemies (e.g., Romans 12:14, and then argue that restoration scriptures or remarks by Church leaders are inconsistent with the Christian command to "bless, not curse." However, if one wishes to condemn anyone who calls God's judgment down on the wicked, they will also condemn every prophet in the Old and New Testament, and a large proportion of the Christian preachers, missionaries, and ministers throughout history.

Such a stance is hypocritical—they condemn Heber J. Grant, George Albert Smith, Joseph Smith, and others not because they pray that God's judgment will come upon the wicked and vindicate the righteous, and not because they (the critics) believe such actions to be always and everywhere wrong. They condemn LDS prophets because have decided already that these men are neither righteous nor prophets.

Jesus cursed a fig tree that had leaves but no fruit

The New Testament command not to curse has some marked exceptions. For example, Jesus cursed a fig tree that had leaves (implying that its fruit would be present, since figs appear before the leaves) but no fruit.

Now in the morning as he returned into the city, he hungered. And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! (Matthew 21:18-20)

Jesus was pronouncing a curse, then, on hypocrites—those who "claim" to have worthy characteristics, but this is only a facade.

Peter described a sinful group whom he declared to be "cursed"

14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children. (2 Peter 2:14)

Paul too was emphatic that false teachers were "accursed"

But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. (Galatians 1:8-9)

Paul's use of the word "anathema" means "a person or thing accursed or consigned to damnation or destruction"

Paul likewise told the Corinthians:

22 If any man love not the Lord Jesus Christ, let him be Anathema (1 Corinthians 16:22).

Anathema means "a person or thing accursed or consigned to damnation or destruction," "any imprecation of divine punishment," or "a curse; execration."[1] (The Greek word is "anathema" (Ανάθεμα)—"bind under a great curse.")[2]

The Doctrine and Covenants contains a cursing—but, significantly, the command comes from God

The critics are, to be sure, not willing to grant that the Doctrine and Covenants is divine scripture. They must, however, concede that Joseph and other members believed they were obeying God's command to curse; they did not take that right upon themselves:

And inasmuch as mine enemies come against you to drive you from my goodly land, which I have consecrated to be the land of Zion, even from your own lands after these testimonies, which ye have brought before me against them, ye shall curse them; And whomsoever ye curse, I will curse, and ye shall avenge me of mine enemies (D&C 103꞉24-25).

Significantly, this instruction was given after mobs drove the Saints from their homes and lands in Missouri with scenes of arson, rape, and murder. Ostensibly committed to justice, religious freedom, and the rule of law, their enemies demonstrated that they had only the hypocrisy of fig leaves—but no fruit.

Were curses pronounced upon the enemies of the Church in the Kirtland Temple?

George A. Smith says nothing about cursing in the temple, but does indicate that some prophesied the death of persecutors and apostates

Critics charge that the Saints cursed their enemies in the Kirtland Temple, citing George A. Smith:

Some of the brethren thought it was best to apostatize, because the spirit of cursing was with men who had been driven from Missouri by mob violence. Yet every word that they prophesied has been fulfilled. They prophesied that the bones of many of those murderers should bleach on the prairie, and that birds should pick out their eyes, and beasts devour their flesh. Men who have traversed the plains of Mexico, California, Nebraska, and Kansas, have often seen the fulfilment of that prophecy in the most marvellous manner. We have seen their names upon trees, on the heads of old trunks, and bits of boards; the names of men that I knew, and I knew just as well, in the Kirtland Temple, what would be their fate, as I know now. But that tried us, some of us were awfully tried about it. The Lord dared not then reveal anything more; He had given us all we could swallow; and persecution raged around us to such an extent that we were obliged to forsake our beautiful Temple, and flee into the State of Missouri.[3]

George A. says nothing about cursing in the temple. He indicates that some prophesied the death of persecutors and apostates (often the same people) and that God fulfilled this prophecy in a miraculous way. The critics misrepresent this source.

Prayers were offered in the Kirtland Temple for their persecutors

The critics also neglect to mention the prayer offered in the Kirtland Temple for their persecutors, praying that his judgment come upon them (D&C 109꞉27-34) but asking that repentance come to them if possible:

47 We ask thee, Holy Father, to remember those who have been driven by the inhabitants of Jackson county, Missouri, from the lands of their inheritance, and break off, O Lord, this yoke of affliction that has been put upon them. Thou knowest, O Lord, that they have been greatly oppressed and afflicted by wicked men; and our hearts flow out with sorrow because of their grievous burdens. O Lord, how long wilt thou suffer this people to bear this affliction, and the cries of their innocent ones to ascend up in thine ears, and their blood come up in testimony before thee, and not make a display of thy testimony in their behalf? Have mercy, O Lord, upon the wicked mob, who have driven thy people, that they may cease to spoil, that they may repent of their sins if repentance is to be found; But if they will not, make bare thine arm, O Lord, and redeem that which thou didst appoint a Zion unto thy people. And if it cannot be otherwise, that the cause of thy people may not fail before thee may thine anger be kindled, and thine indignation fall upon them, that they may be wasted away, both root and branch, from under heaven; But inasmuch as they will repent, thou art gracious and merciful, and wilt turn away thy wrath when thou lookest upon the face of thine Anointed. (D&C 109꞉47-53, (italics added))

Source(s) of the criticism
Critical sources

Did George A. Smith pray that the Lord would kill the mobbers that were attacking the Saints?

George A. does not say "kill the mobbers," or ask that their neighbors die, but rather the members prayed that the mob would be done away

Critics also report with disapproval George A. Smith's prayer that God would kill the mobbers:

We were a pious people in those days; but, notwithstanding our piety, our neighbours soon talked of mobbing us. They had already tarred and feathered the Prophet Joseph and Sidney Rigdon, and they threatened us with mobbing and expulsion. As I remarked, we were then very pious, and we prayed the Lord to kill the mob.

It was but a little time before the Saints were driven out of Jackson county, Missouri, the printing press destroyed, men tarred and feathered, women ravished, and men, women, and children scattered to the four winds of heaven, all in consequence of our religion.[4]

In the face of rape, murder, and expulsion, all the Saints did was pray to God to "kill the mob." George A. does not say "kill the mobbers," or ask that their neighbors die. They only wish for the persecution to stop; "our neighbours soon talked of mobbing us," and the members prayed that the mob would be done away.

If the critics insist on reading this as a plea for God to kill the mobbers, the Saints must at least be credited with leaving judgment and the meting out of justice to the Lord—they do not seek to do the killing themselves.

Did Heber C. Kimball curse the president of the United States?

Heber C. Kimball cursed the U.S. president when the U.S. army invaded Utah based on false rumors about the Saints' actions

Critics describe Heber C. Kimball cursing the U.S. president. They do not reveal that all the statements which they collect were made during the war, when the U.S. army invaded Utah based on false rumors about the Saints' actions:

There is a poor curse who has written the bigger part of those lies which have been printed in the States; and I curse him, in the name of Israel's God, and by the Priesthood and authority of Jesus Christ; and the disease that is in him shall sap and dry up the fountain of life and eat him up. Some of you may think that he has not the disease I allude to; but he is full of pox from the crown of his head to the point of its beginning. That is the curse of that man; it shall be so, and all Israel shall say, Amen. [The vast congregation of Saints said, "Amen."] He is laying plans to destroy us, and is striving with his might to stir up the Government of the United States and the President to send troops here to bring us into collision and destroy this pure people—man, woman, and child. May God Almighty curse such men, [Voices all through the congregation: "Amen!"] and women, and every damned thing there is upon the earth that opposes this people. I tell you I feel to curse them to-day. [Voice: "And they shall be cursed."]. Yes, they will be; and the Devil shall have full possession of every man and woman that raises the tongue to sympathise with those poor curses.[5]

Will the President that sits in the chair of state be tipped from his seat? Yes, he will die an untimely death, and God Almighty will curse him; and he will also curse his successor, if he takes the same stand; and he will curse all those that are his coadjutors, and all who sustain him. What for? For coming here to destroy the kingdom of God, and the Prophets, and Apostles, and inspired men and women; and God Almighty will curse them, and I curse them in the name of the Lord Jesus Christ, according to my calling; and if there is any virtue in my calling, they shall be cursed, every man that lifts his heel against us from this day forth.[6]

And may God Almighty curse our enemies. [Voices: "Amen."] I feel to curse my enemies: and when God won't bless them, I do not think he will ask me to bless them. If I did, it would be to put the poor curses to death who have brought death and destruction on me and my brethren—upon my wives and my children that I buried on the road between the States and this place.

And the President of the United States, inasmuch as he has turned against us and will take a course to persist in pleasing the ungodly curses that are howling around him for the destruction of this people, he shall be cursed, in the name of Israel's God, and he shall not rule over this nation, because they are my brethren; but they have cast me out and cast you out; and I curse him and all his coadjutors in his cursed deeds, in the name of Jesus Christ and by the authority of the Holy Priesthood; and all Israel shall say amen.[7]

...I feel, in the name and by the authority of Jesus Christ and my calling, to curse that man that lifts his heel against my God and his cause and kingdom; and the curse of God shall be upon him: the angels of God shall chase him, and he shall have no peace. The President of the United States and his coadjutors that have caused this thing shall never rest again, for they shall go to hell.[8]

Heber declares that his cursing is done out of his apostolic role—just as Peter, Paul, and even Jesus could declare curses against the ungodly, the adulterer, the hypocrite, or the anti-Christian, so Heber felt justified in calling for God's judgment upon liars, those who stirred up military action on false pretenses, murderers, and those who used political or military means to crush the Church.


Notes

  1. ↑ Dictionary.com Unabridged, based on the Random House Dictionary (Random House, Inc. 2009), s.v. "anathema."
  2. ↑ Strong's number G331.
  3. ↑ George A. Smith, Journal of Discourses 2:216.
  4. ↑ George A. Smith, Journal of Discourses 5:107.
  5. ↑ Heber C. Kimball, Journal of Discourses 5:32.
  6. ↑ Heber C. Kimball, Journal of Discourses 5:133.
  7. ↑ Heber C. Kimball, Journal of Discourses 5:95.
  8. ↑ Heber C. Kimball, Journal of Discourses 6:38.


Articles about Joseph Smith
Life and Character
Youth
Revelations and the Church
Prophetic Statements
Society
Plural marriage (polygamy)
Death

Articles about the Holy Bible
Latter-day Saints and the Bible
Reliability of the Bible
Creation
Genesis
Understanding the Bible
Cultural issues
The Bible and the Book of Mormon

What is the nature of the Joseph Smith Translation (JST)?

Is the JST intended primarily or solely as a restoration of lost Bible text?

Video published by BYU Religious Education.

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The JST is not intended primarily or solely as a restoration of lost Bible text.

As expressed in the Bible Dictionary on churchofjesuschrist.org "The JST to some extent assists in restoring the plain and precious things that have been lost from the Bible."

Two main points should be kept in mind with regards to the Joseph Smith "translation" of the Bible:

  • The JST is not intended primarily or solely as restoration of text. Many mainline LDS scholars who have focused on the JST (such as Robert J. Matthews and Kent Jackson) are unanimous in this regard. The assumption that it is intended primarily or solely as a restoration of text is what leads to expectations that the JST and Book of Mormon should match up in every case. At times the JST does not even match up with itself, such as when Joseph Smith translated the same passage multiple times in different ways. This does not undermine notions of revelation, but certainly challenges common assumptions about the nature and function of Joseph's understanding of "translation".
  • One of the main tendencies of the JST is harmonization. Readers are well aware of differences in Jesus' sayings between different Gospels. For example, Jesus' statements about whether divorce is permitted and under what conditions differ significantly. Matthew offers an exception clause that Mark and Luke do not, and this has severely complicated the historical interpretation of Jesus' view of divorce.
The JST often makes changes that harmonize one gospel with another. While one gospel says "judge not" (though this may not be as absolute as some make it out to be), John 7:24 has Jesus commanding to "judge righteous judgment." The JST change harmonizes the two gospels by making Matthew agree with John. If there is a real difference between being commanded to "Judge righteously" and being commanded to "Judge not", then it is a problem inherently present in the differing accounts of the Gospels, which the JST resolves.

Matthews: "To regard the New Translation...as a product of divine inspiration given to Joseph Smith does not necessarily assume that it be a restoration of the original Bible text"

In describing the nature of the Joseph Smith Translation (JST), the leading expert, Robert J. Matthews, said:

To regard the New Translation [i.e. JST] as a product of divine inspiration given to Joseph Smith does not necessarily assume that it be a restoration of the original Bible text. It seems probable that the New Translation could be many things. For example, the nature of the work may fall into at least four categories:

  1. Portions may amount to restorations of content material once written by the biblical authors but since deleted from the Bible.
  2. Portions may consist of a record of actual historical events that were not recorded, or were recorded but never included in the biblical collection
  3. Portions may consist of inspired commentary by the Prophet Joseph Smith, enlarged, elaborated, and even adapted to a latter-day situation. This may be similar to what Nephi meant by "Likening" the scriptures to himself and his people in their particular circumstance. (See 1 Nephi 19:23-24; 2 Nephi 11:8).
  4. Some items may be a harmonization of doctrinal concepts that were revealed to the Prophet Joseph Smith independently of his translation of the Bible, but by means of which he was able to discover that a biblical passage was inaccurate.

The most fundamental question seems to be whether or not one is disposed to accept the New Translation as a divinely inspired document.[1]

The same author later observed:

It would be informative to consider various meanings of the word translate. The Oxford English Dictionary (OED) gives these definitions: "To turn from one language into another retaining the sense"; also, "To express in other words, to paraphrase." It gives another meaning as, "To interpret, explain, expound the significance of." Other dictionaries give approximately the same definitions as the OED. Although we generally think of translation as having to do with changing a word text from one language to another, that is not the only usage of the word. Translate equally means to express an idea or statement in other words, even in the same language. If people are unfamiliar with certain terminology in their own tongue, they will need an explanation. The explanation may be longer than the original, yet the original had all the meaning, either stated or implied. In common everyday discourse, when we hear something stated ambiguously or in highly technical terms, we ask the speaker to translate it for us. It is not expected that the response must come in another language, but only that the first statement be made clear. The speaker's new statement is a form of translation because it follows the basic purpose and intent of the word translation, which is to render something in understandable form…Every translation is an interpretation—a version. The translation of language cannot be a mechanical operation … Translation is a cognitive and functional process because there is not one word in every language to match with exact words in every other language. Gender, case, tense, terminology, idiom, word order, obsolete and archaic words, and shades of meaning—all make translation an interpretive process.[2]

What is the relationship between the JST and biblical manuscripts?

The Joseph Smith Translation does claim to be, in part, a restoration of the original content of the Bible. This may have been done (a) by reproducing the text as it was originally written down; or, (b) it may have been about reproducing the original intent and clarifying the message of the original author of the text in question. We are not entirely sure, but in either case the JST does claim to be, in part, a restoration.

Critics who fault the JST because it doesn't match known manuscripts of the Bible are being too hasty: we do not have the original manuscripts of any text of the Bible, nor do we know the exact nature of every change made in the JST and whether a particular change was meant to be a restoration of original text.

Kent P. Jackson, another leading expert on the JST, wrote:

Some may choose to find fault with the Joseph Smith Translation because they do not see correlations between the text on ancient manuscripts. The supposition would be that if the JST revisions were justifiable, they would agree with the earliest existing manuscripts of the biblical books. This reasoning is misdirected in two ways. First, it assumes that extant ancient manuscripts accurately reproduce the original test, and both Joseph Smith and the Book of Mormon teach otherwise.[3] Because the earliest Old and New Testament manuscripts date from long after the original documents were written, we no longer have original manuscripts to compare with Joseph Smith's revisions. The second problem with faulting the JST because it does not match ancient texts is that to do so assumes that all the revisions Joseph Smith made were intended to restore original text. We have no record of him making that claim, and even in places in which the JST would restore original text it would do so not in Hebrew or Greek but in Modern English and in the scriptural idiom of early nineteenth-century America. Revisions that fit in others of the categories listed above are likewise in modern English, "given unto my servants in their weakness, after the manner of their language" (D&C 1꞉24)/[4]

The Joseph Smith Translation (JST) is not a translation in the traditional sense. Joseph did not consider himself a "translator" in the academic sense. The JST is better thought of as a kind of "inspired commentary". The Joseph Smith Translation of the Bible is not, as some members have presumed, simply a restoration of lost Biblical text or an improvement on the translation of known text. Rather, the JST also involves harmonization of doctrinal concepts, commentary and elaboration on the Biblical text, and explanations to clarify points of importance to the modern reader. As expressed in the Bible Dictionary on lds.org "The JST to some extent assists in restoring the plain and precious things that have been lost from the Bible". Joseph did not claim to be mechanically preserving some hypothetically 'perfect' Biblical text. Rather, Joseph used the extant King James text as a basis for commentary, expansion, and clarification based upon revelation, with particular attention to issues of doctrinal importance for the modern reader. Reading the JST is akin to having the prophet at your elbow as one studies—it allows Joseph to clarify, elaborate, and comment on the Biblical text in the light of modern revelation.

The JST comes from a more prophetically mature and sophisticated Joseph Smith, and provides doctrinal expansion based upon additional revelation, experience, and understanding. In general, it is probably better seen as a type of inspired commentary on the Bible text by Joseph. Its value consists not in making it the new "official" scripture, but in the insights Joseph provides readers and what Joseph himself learned during the process.

The Book of Moses was produced as a result of Joseph's efforts to clarify the Bible. This portion of the work was canonized and is part of the Pearl of Great Price. There was no attempt to canonize the rest of the JST then, or now.

What was the translation procedure used by Joseph Smith and his scribes to produce the JST?

Kent Jackson reports:

The original manuscripts of the JST, as well as the Bible used in the revision, still exist. They show the following process at work: Joseph Smith had his Bible in front of him, likely in his lap or on a table, and he dictated the translation to his scribes, who recorded what they heard him say. ... there are no parts of the translation in which the scribes "copied out the text of the Bible." The evidence on the manuscripts is clear that this did not happen. The Prophet dictated without punctuation and verse breaks, and those features were inserted as a separate process after the text was complete. [Some have argued that after supposedly] copying of text out of the Bible, the scribes then inserted the "numerous strikethroughs of words and phrases, interlinear insertions, and omissions," and thus Joseph Smith’s revised text was born. But the overwhelming majority of the revisions were in the original dictation and are simply part of the original writing on the manuscripts. There are indeed strikeouts and interlinear insertions on the manuscripts, but they came during a second pass through parts of the manuscripts and comprise only a minority of the revisions Joseph Smith made.[5]:20-21

Did Adam Clarke's Bible Commentary significanly influence the JST?

In March 2017, Thomas Wayment, professor of Classics at Brigham Young University, published a paper in BYU’s Journal of Undergraduate Research titled "A Recently Recovered Source: Rethinking Joseph Smith’s Bible Translation". In a summary of their research, Wayment and his research assistant wrote:

Joseph Smith’s translation of the Bible has attracted significant attention in recent decades, drawing the interest of a wide variety of academics and those who affirm its nearly canonical status in the LDS scriptural canon. More recently, in conducting new research into the origins of Smith’s Bible translation, we uncovered evidence that Smith and his associates used a readily available Bible commentary while compiling a new Bible translation, or more properly a revision of the King James Bible. The commentary, Adam Clarke’s famous Holy Bible, Containing the Old and New Testaments, was a mainstay for Methodist theologians and biblical scholars alike, and was one of the most widely available commentaries in the mid-1820s and 1830s in America. Direct borrowing from this source has not previously been connected to Smith’s translation efforts, and the fundamental question of what Smith meant by the term "translation" with respect to his efforts to rework the biblical text can now be reconsidered in light of this new evidence. What is noteworthy in detailing the usage of this source is that Adam Clarke’s textual emendations come through Smith’s translation as inspired changes to the text. Moreover, the question of what Smith meant by the term translation should be broadened to include what now appears to have been an academic interest to update the text of the Bible. This new evidence effectively forces a reconsideration of Smith’s translation projects, particularly his Bible project, and how he used academic sources while simultaneously melding his own prophetic inspiration into the resulting text. In presenting the evidence for Smith’s usage of Clarke, our paper also addressed the larger question of what it means for Smith to have used an academic/theological Bible commentary in the process of producing a text that he subsequently defined as a translation. In doing so, we first presented the evidence for Smith’s reliance upon Adam Clarke to establish the nature of Smith’s usage of Clarke. Following that discussion, we engaged the question of how Smith approached the question of the quality of the King James Bible (hereafter KJV) translation that he was using in 1830 and what the term translation meant to both Smith and his close associates. Finally, we offered a suggestion as to how Smith came to use Clarke, as well as assessing the overall question of what these findings suggest regarding Smith as a translator and his various translation projects.

Our research has revealed that the number of direct parallels between Smith’s translation and Adam Clarke’s biblical commentary are simply too numerous and explicit to posit happenstance or coincidental overlap. The parallels between the two texts number into the hundreds, a number that is well beyond the limits of this paper to discuss. A few of them, however, demonstrate Smith’s open reliance upon Clarke and establish that he was inclined to lean on Clarke’s commentary for matters of history, textual questions, clarification of wording, and theological nuance. In presenting the evidence, we have attempted to both establish that Smith drew upon Clarke, likely at the urging of Rigdon, and we present here a broad categorization of the types of changes that Smith made when he used Clarke as a source.[6]

Wayment and Wilson-Lemmon then published a more detailed account of their findings together in Producing Ancient Scripture: Joseph Smith's Translation Projects in the Development of Mormon Christianity (2020) edited by BYU professor Michael Hubbard MacKay, Joseph Smith Papers researcher Mark Ashurst-McGee, and former BYU professor Brian M. Hauglid.[7] Wayment then published an additional article on the subject in the July 2020 issue of the Journal of Mormon History.[8]

Wayment outlined what he and Haley Wilson believed they had found:

What we found, a student assistant (Hailey Wilson Lamone) and I, we discovered that in about 200 to 300 — depending on how much change is being involved — parallels where Joseph Smith has the exact same change to a verse that Adam Clarke does. They’re verbatim. Some of them are 5 to 6 words; some of them are 2 words; some of them are a single word. But in cases where that single word is fairly unique or different, it seemed pretty obvious that he’s getting this from Adam Clarke. What really changed my worldview here is now I’m looking at what appears obvious as a text person, that the prophet has used Adam Clarke. That in the process of doing the translation, he’s either read it, has it in front of him, or he reads it at night. We started to look back through the Joseph Smith History. There’s a story of his brother-in-law presenting Joseph Smith with a copy of Adam Clarke. We do not know whose copy of Adam Clarke it is, but we do know that Nathaniel Lewis gives it to the prophet and says, "I want to use the Urim and Thummim. I want to translate some of the strange characters out of Adam Clarke’s commentary." Joseph will clearly not give him the Urim and Thummim to do that, but we know he had it in his hands. Now looking at the text, we can say that a lot of the material that happens after Genesis 24. There are no parallels to Clarke between Genesis 1–Genesis 24. But when we start to get to Matthew, it’s very clear that Adam Clarke has influenced the way he changes the Bible. It was a big moment. That article comes out in the next year. We provide appendi [sic] and documentation for some of the major changes, and we try to grapple with what this might mean.[9]

Accusation of plagiarism

In another interview with Kurt Manwaring, Wayment addressed the charge of plagiarism directly:

When news inadvertently broke that a source had been uncovered that was used in the process of creating the JST, some were quick to use that information as a point of criticism against Joseph or against the JST. Words like "plagiarism" were quickly brought forward as a reasonable explanation of what was going on. To be clear, plagiarism is a word that to me implies an overt attempt to copy the work of another person directly and intentionally without attributing any recognition to the source from which the information was taken.

To the best of my understanding, Joseph Smith used Adam Clarke as a Bible commentary to guide his mind and thought process to consider the Bible in ways that he wouldn’t have been able to do so otherwise. It may be strong to say, but Joseph didn’t have training in ancient languages or the history of the Bible, but Adam Clarke did. And Joseph appears to have appreciated Clarke’s expertise and in using Clarke as a source, Joseph at times adopted the language of that source as he revised the Bible. I think that those who are troubled by this process are largely troubled because it contradicts a certain constructed narrative about the history of the JST and about how revelation works.

The reality of what happened is inspiring.

Joseph, who applied his own prophetic authority to the Bible in the revision process, drew upon the best available scholarship to guide his prophetic instincts. Inspiration following careful study and consideration is a prophetic model that can include many members of the church.

I hope people who read the study when it comes out will pause long enough to consider the benefit of expanding the definition of the prophetic gift to include academic study as a key component before rejecting the evidence outright.[10]

Mark Ashurst McGee of the Joseph Smith Papers team made similar points as those of Wayment at the 2020 FAIR Conference held in Provo:

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A rebuttal to the Adam Clarke hypothesis

In October 2020, Kent P. Jackson (Emeritus Professor of Ancient Scripture at Brigham Young University and a leading expert on the JST) responded to Wayment and Wilson-Lemmon's work.[5]

Jackson's paper identified several striking weakness to the Adam Clarke hypothesis. These include:

  • "I have examined in detail every one of the JST passages they set forth as having been influenced by Clarke, and I have examined what Clarke wrote about those passages. I now believe that the conclusions they reached regarding those connections cannot be sustained. I do not believe that there is [Page 17] Adam Clarke-JST connection at all, and I have seen no evidence that Joseph Smith ever used Clarke’s commentary in his revision of the Bible. None of the passages that Wayment and Wilson-Lemmon have set forward as examples, in my opinion, can withstand careful scrutiny."[5]:16-17
  • "Too often Wayment and Wilson-Lemmon did not read carefully what Clarke wrote, and thus they frequently misinterpret him by ascribing intentions to him that cannot be sustained from his own words."[5]:28
  • "There is much evidence in the JST to show that when the Prophet removed or replaced words, he had a tendency to save the deleted words and place them elsewhere, and this [Psalms 33:2] is a good example. All of these revisions are the opposite of what Clarke wanted."[5]:30
  • [there are] "several examples in which Wayment and Wilson-Lemmon isolate one small similarity to something Clarke wrote in his commentary, but it is in a Bible passage where nothing in Clarke can account for the other changes Joseph Smith made."[5]:31
  • "In his commentary on the surrounding verses in Isaiah 34, Clarke makes several suggestions for revising the text. The fact that none of those suggestions are reflected in Joseph Smith’s translation adds to the unlikelihood that Clarke was the Prophet’s source here at all."[5]:33
  • Regarding Mark 8, "Clarke provides what he felt was better wording for four passages in this chapter. Joseph Smith’s translations contains none of them. And Joseph Smith made over thirty changes in the chapter, some of them rather extensive, and none of them resemble anything in Clarke."[5]:39
  • "There is even further reason to rule out Clarke as the source for this change [in John 2:24]. [Clarke's] commentary on John 2 has over 3,000 words, and he recommends changing the text in ten places. Joseph Smith made over thirty changes in this short chapter, but this is the only one that resembles anything in Clarke. Why, among Clarke’s thousands of words and scores of thoughtful insights, would Joseph Smith make only this one small revision of minimal consequence if he had Clarke’s commentary in front of him?"[5]:40
  • "Wayment states that Adam Clarke 'shaped Smith’s Bible revision in fundamental ways.' Even if all of the passages he attributes to Clarke were really influenced by Clarke, it seems difficult to justify such a sweeping statement, given the mostly minor rewordings that we have seen. If among the verses listed above are the best examples, as Wilson-Lemmon states,102 then the Adam Clarke-JST theory can be dismissed out of hand."[5]:53

Jackson concluded that "none of the examples they provide can be traced to Clarke’s commentary, and almost all of them can be explained easily by other means."[5]:15

Similarly, Latter-day Saint scholar Kevin L. Barney, who has published on the JST in the past,[11] wrote that the chances for the Adam Clarke commentary influencing the production of the JST are "de minimis or negligible."[12]

To be sure, neither Jackson nor Barney are opposed to the idea that there could be secondary source influence on the production of the JST. Thus, this is a faith-neutral issue for both.

At the 2022 FAIR Conference held in Provo, UT, Professor Kent Jackson responded to the theory directly and in depth.[13]

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Was the JST ever completed?

As one LDS scholar noted:

"The Bible Dictionary in the English LDS Bible states that Joseph Smith 'continued to make modifications [in the translation] until his death in 1844.' Based on information available in the past, that was a reasonable assumption, and I taught it for many years. But we now know that it is not accurate. The best evidence points to the conclusion that when the Prophet called the translation 'finished,' he really meant it, and no changes were made in it after the summer (or possibly the fall) of 1833."[14]

Joseph did not view his revisions to the Bible as a "once and for all" or "finally completed translation" goal—he simply didn't see scripture that way. The translation could be acceptable for purposes, but still subject to later clarification or elaboration. Joseph was, however, collecting funds to publish the JST—which indicates that he believed it was ready for public use and consumption.

George Q. Cannon reported that Brigham Young heard Joseph speak about further revisions:

We have heard President Brigham Young state that the Prophet, before his death, had spoken to him about going through the translation of the scriptures again and perfecting it upon points of doctrine which the Lord had restrained him from giving in plainness and fullness at the time of which we write.[15]

We again see that the JST or any other scripture is not the ultimate source of LDS doctrine—having a living prophet is what is most vital.

Why does the Church continue to use the KJV instead of the JST as its official bible?

The answer to this question is complex. There is no single reason; instead, there are many:

  1. There is no revelation that has directed the Church to replace the KJV with the JST. Such a change would require both prophetic instruction and a sustaining vote of the membership.
  2. The original manuscripts for the JST were retained by Emma Smith when the Saints went west. She later gave them to her son, Joseph III, and he had the first JST Bible printed under the auspices of the Reorganized Church of Jesus Christ of Latter Day Saints. At this time there was a great deal of animosity between the LDS and RLDS churches; Brigham Young feared that the RLDS church had tampered with the JST text and that it didn't accurately reflect Joseph Smith's original translation. Given that the Utah Church could not verify the translation, along with the fact that they did not own the copyright, kept the Utah Saints from embracing the JST. The LDS interest in the JST came much later, largely due to the scholarly work of Robert Matthews on the manuscripts in the early 1970s, and apostle Bruce R. McConkie's embrace of the JST.
  3. From a practical sense, adoption of the JST could cause a stumbling block for converts. The doctrine of Joseph Smith, modern prophets, and modern books of scripture are already difficult for many Christians to consider. In this sense, the KJV serves as a connection between the LDS Church and the remainder of the Christian world.
  4. Portions of the JST have been canonized: Our Book of Moses and Joseph Smith—Matthew are excerpts from the JST.

In 1978, the Church produced its new version of the KJV after years of work—it included multiple footnote and appendix entries from the JST. (Ironically, the JST was the focus of serious attention by the Church long before critics of the Church began to insist that leaders were ashamed of it.[16])

The Church magazines also launched a concerted effort to introduce Latter-day Saints to the JST material that was now easily available, and to encourage its use.[17]

Among Church leaders, Elder Bruce R. McConkie was especially vocal about the JST. In 1980, he said:

[Joseph] translated the Book of Abraham and what is called the Joseph Smith Translation of the Bible. This latter is a marvelously inspired work; it is one of the great evidences of the divine mission of the Prophet. By pure revelation, he inserted many new concepts and views as, for instance, the material in the fourteenth chapter of Genesis about Melchizedek. Some chapters he rewrote and realigned so that the things said in them take on a new perspective and meaning, such as the twenty-fourth chapter of Matthew and the first chapter in the gospel of John.[18]

In 1985 Elder McConkie told members during a satellite broadcast:

As all of us should know, the Joseph Smith Translation, or Inspired Version as it is sometimes called, stands as one of the great evidences of the divine mission of the Prophet. The added truths he placed in the Bible and the corrections he made raise the resultant work to the same high status as the Book of Mormon and the Doctrine and Covenants. It is true that he did not complete the work, but it was far enough along that he intended to publish it in its present form in his lifetime.[19]

Source(s) of the criticism
Critical sources

Why does the JST translation of Genesis (the Pearl of Great Price's Book of Moses) contain New Testament language?

The Book of Moses comes from the few chapters of the JST—it is essentially the JST of the first chapters of Genesis.

The translation includes many phrases from the New Testament. The following occurences of New Testament language and concepts reflected in the Book of Moses were documented by David M. Calabro—a Latter-day Saint and Curator of Eastern Christian Manuscripts at the Hill Museum and Manuscript Library at Saint John’s University.[20]

Phrase Location in Book of Moses Location in New Testament
"Only Begotten" and "Only Begotten Son" Moses 1:6, 13, 16, 17, 19, 21, 32, 33; 2:1, 26, 27; 3:18; 4:1, 3, 28, 5:7, 9, 57; 6:52, 57, 59, 62; 7:50, 59, 62 John 1:14, 18; 3:16, 18; Hebrews 11:17; 1 John 4:9
"transfigured before" God Moses 1:11 Matthew 17:2; Mark 9:2
"get thee hence, Satan" Moses 1:16 Matthew 4:10
the Holy Ghost "beareth record" of the Father and the Son Moses 1:24; 5:9 1 John 5:7
"by the word of my power" Moses 1:32, 35; 2:5 Hebrews 1:3
"full of grace and truth" Moses 1:32, 5:7 John 1:14; cf. John 1:17
"immortality and eternal life" Moses 1:39 Both terms are absent from the Old Testament but are relatively frequent in the New Testament: immortality occurs six times, all in Pauline epistles; eternal life occurs twenty-six times in the Gospels, Pauline epistles, epistles of John, and Jude; "eternal life" also appears elsewhere like in Moses 5:11; 6:59; 7:45.
"them that believe" Moses 1:42; 4:32 Mark 16:17; John 1:12; Romans 3:22; 4:11; 1 Corinthians 1:21; 14:22; Galatians 3:22; 2 Thessalonians 1:10; Hebrews 10:39; the contrasting phrase "them that do not believe" also appears (Rom. 15:31; 1 Cor. 10:27; 14:22)
"I am the Beginning and the End" Moses 2:1 Revelation 21:6; 22:13
"Beloved Son" as a title of Christ Moses 4:2 Matthew 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; 2 Peter 1:17; the phrase "beloved son" appears elsewhere in the New Testament (Luke 20:13; 1 Cor. 4:17; 2 Tim. 1:2) and in the Greek Septuagint of Gen. 22:2, but it is absent from the Hebrew and KJV Old Testament.
"my Chosen," as a title of Christ Moses 4:2; 7:39 Compare "chosen of God" in reference to Christ in Luke 23:35 and 1 Pet. 2:4
"thy will be done" Moses 4:2 Matthew 6:10; 26:42; Luke 11:2
"the glory be thine forever" Moses 4:2 Compare Matthew 6:13 - "For thine is the kingdom, and the power, and the glory, for ever;" note the proximity of this phrase to "thy will be done" both in Moses 4:2 and in the Lord’s prayer in Matthew 6:9–1.
"by the power of mine Only Begotten, I caused that [Satan] should be cast down" Moses 4:3 Compare Revelation 12:10 - "Now is come . . . the power of his Christ: for the accuser of our brethren is cast down"; note that the Hebrew title Satan means "accuser"
"the devil" Moses 4:4 Sixty-one instances in the New Testament, translating the Greek word diabolos
"carnal, sensual, and devilish" Moses 5:13; 6:49 James 3:15 "earthly, sensual, and devilish"
"Satan desireth to have thee" Moses 5:23 Luke 22:31 "Satan hath desired to have you"
"Perdition," as the title of a person Moses 5:24 Compare "the son of perdition" in John 17:12; 2 Thessalonians 2:3; the word perdition as an abstract noun meaning "destruction" (translating the Greek word apoleia) occurs elsewhere in the King James version of the New Testament (Philippians 1:28; 1 Timothy 6:9; Hebrews 10:39; 2 Peter 3:7; Revelation 17:8, 11)
"the Gospel" Moses 5:58, 59, 8:19 Eighty-three instances in the New Testament; the word gospel, irrespective of the English definite article, occurs 101 times in the New Testament but is not found in the Old Testament.
"holy angels" Moses 5:58 Matthew 25:31; Mark 8:38; Luke 9:26; Acts 10:22 (singular "holy angel"); Revelation 14:10
"gift of the Holy Ghost" Moses 5:58; 6:52 Acts 2:38; 10:45
"anointing" the eyes in order to see Moses 6:35 – "anoint thine eyes with clay, and wash them, and thou shalt see" Compare John 9:6–7, 11 (Jesus anoints the eyes of a blind man with clay and commands him to wash in the pool of Siloam, and he "came seeing"); Revelation 3:18 (the Lord tells the church in Laodicea, "anoint thine eyes with eyesalve, that thou mayest see"); these are the only passages in the Bible that refer to anointing the eyes
"no man laid hands on him" Moses 6:39 John 7:30, 44; 8:20
"my God, and your God" Moses 6:43 John 20:17
"only name under heaven whereby salvation shall come" Moses 6:52 Acts 4:12
collocation of water, blood, and Spirit Moses 6:59-60 1 John 5:6, 8
"born again of water and the Spirit"; "born of the Spirit"; "born again"; "born of water and of the Spirit"; "born of the Spirit" Moses 6:59, 65 John 3:3, 5-8
"the mysteries of the kingdom of heaven" Moses 6:59 Matthew 13:11. The phrase "kingdom of heaven" is absent from the Old Testament; in the New Testament it is found only in Matthew (thirty-two occurrences), but it is frequent in rabbinic literature
"cleansed by blood, even the blood of mine Only Begotten" Moses 6:59 Compare 1 John 1:7 ("the blood of Jesus Christ his Son cleanseth us from all sin")
"the words of eternal life" Moses 6:59 John 6:68
eternal life "in the world to come" Moses 6:59 Mark 10:30; Luke 18:30; the phrase "the world to come" is absent from the Old Testament but occurs five times in the New Testament; other than the two just quoted, see Matthew 12:32; Hebrews 2:5; 6:5
"by the Spirit ye are justified" Moses 6:60 Compare 1 Corinthians 6:11; 1 Timothy 3:16
"the Comforter," referring to the Holy Ghost Moses 6:61 John 14:16, 26; 15:26; 16:7
"the inner man" Moses 6:65 Ephesians 3:16; Romans 7:22; 2 Corinthians 4:16
"baptized with fire and with the Holy Ghost" Moses 6:66 Matthew 3:11; Luke 3:16
"they were of one heart and one mind" Moses 7:18 Compare Acts 4:32
"in the bosom of the Father," referring to heaven Moses 7:24, 47 John 1:18 (note that JST deletes this phrase in this verse, perhaps implying that it entered the text sometime after its original composition)
"a great chain in his hand" Moses 7:26 Revelation 20:1 (here the one holding the chain is an angel, unlike Moses 7:26, in which it is the devil)
commandment to "love one another" Moses 7:33 John 13:34, 35; 15:12, 17; Romans 12:10; 13:8; 1 Thessalonians 3:12; 4:9; 1 Peter 1:22; 1 John 3:11, 23; 4:7, 11, 12; 2 John 1:5
"without affection" Moses 7:33 Romans 1:31; 2 Timothy 3:3
"the Lamb is slain from the foundation of the world" Moses 7:47 Compare Revelation 13:8 – "the Lamb slain from the foundation of the world," as a noun phrase); the term "the Lamb" is used as a title of the Messiah only in the New Testament and is distinctively Johannine (John 1:29, 36; twenty-seven instances in Revelation), and the words lamb and slain collocate only in Revelation 5:6, 12; 13:8.
"climb up" by a gate or door, as a metaphor of progression through Christ Moses 7:53 John 10:1

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This language can be explained by a few possible factors, not all mutually exclusive.

"After the Manner of Their Language" – Doctrine & Covenants 1:24

The first possibility to consider is that Joseph Smith translated the Book of Moses into a vernacular that was comprehensible to his 19th century audience. Joseph's contemporaries were steeped in biblical language and used it even in everyday speech. The language of the New Testament was the natural way to discuss certain theological ideas.

D&C 1꞉24 tells us that in revelation, God uses the language of his audience to communicate effectively" Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding."[21]

An early Christian context for the creation of the Book of Moses

Another possibility is that the Book of Moses was originally written in an early Christian context. That would place the composition of the Book of Moses in the 1st and 2nd century AD (about 1900 to 1800 years ago). Calabro outlined and defended this theory.[20] Calabro argues that the Book of Moses can still preserve actual events from the life of Moses while placing the story in a Christian context describing it with Christian language. Thus, Joseph Smith could actually be restoring lost understanding of Moses—but that information has already been filtered through New Testament language.

One potential weakness of this theory is that it disrupts the understanding of many Church members about the Book of Moses, since it has more traditionally been seen as a restoration of Moses' writings in Genesis. However, Joseph Smith does not seem to have left a detailed account of what the Book of Moses represents. Joseph saw the JST as a restoration of "many important points touching the salvation of men, [that] had been taken from the Bible, or lost before it was compiled."[22]

This theory could also, in essence, be turned on its head, making an ancient version of the Book of Moses the source of subsequent Christian writing. Latter-day Saint author Jeff Lindsay and former BYU professor Noel Reynolds have theorized that the Book of Moses influenced the language of the Book of Mormon via the brass plates or another source.[23]

Similar messages to different nations

Speaking in reference to the Bible, the Book of Mormon has God announce that "I speak the same words unto one nation like unto another. And when the two enations shall run together the testimony of the two nations shall run together also."[24]

It is certainly possible that the same concepts were revealed to Moses with similar language as that used in the New Testament.

Conclusion—New Testament and the Book of Moses

There are therefore multiple models which would explain the similarity between the Book of Moses and the New Testament. Given that the Book of Moses claims to be a translation, it is hardly strange that it would echo another translation (the KJV bible) that discusses the same ideas and issues.

Why does the Book of Mormon and Book of Moses describe "God" as creating, while the Book of Abraham describes "Gods?"

Latter-day Saints believe that God is one, but accept the Biblical witness that this is a oneness of purpose, intent, mind, will, and love

The scriptures affirm that there is "One God" consisting of Father, Son, and Holy Ghost. A great debate in Christian history has been the nature of this oneness.

Protestant critics do not like the fact that Latter-day Saints reject the nonbiblical Nicene Creed, which teaches a oneness of substance. Latter-day Saints believe that God is one, but accept the Biblical witness that this is a oneness of purpose, intent, mind, will, and love, into which believers are invited to participate (see John 17꞉22-23). Thus, it is proper to speak of "God" in a singular sense, but Latter-day Saints also recognize that there is more than one divine person—for example, the Father and the Son.

This is not a contradiction; it merely demonstrates that the Latter-day Saints do not accept Nicene trinitarianism.

When Joseph performed his inspired translation of the Bible, why didn't he rewrite the creation account in Genesis to read more like that in the Book of Abraham?

The Bible does support plurality of gods

When God gives new insight and revelation, he doesn't typically "rewrite" all scripture that has gone before: He simply adds to it.

The creation account in the Book of Abraham supports a plurality of gods. Critics claim that the Bible does not support this. However, there are two errors in the assumption that the Bible does not support a plurality of gods.

There are clearly multiple divine personages in Genesis

Error #1: It is debatable that the unedited King James Version of Genesis truly only includes "one God." There are clearly multiple divine personages in Genesis:

And the LORD God said, Behold, the man is become as one of us, to know good and evil.... (Genesis 3꞉22)

Only creeds or convictions that insist on a single divine being make us unable to notice.

The Joseph Smith Translation of Genesis, the Book of Moses, actually did clarify the role and existence of multiple divine personages

Error #2: The Joseph Smith Translation of Genesis actually did clarify the role and existence of multiple divine personages. The Book of Moses in the Pearl of Great Price (which is the simply the Joseph Smith Translation of Genesis) has many examples of multiple divine personages:

I have a work for thee, Moses, my son; and thou art in the similitude of mine Only Begotten; and mine Only Begotten is and shall be the Savior, for he is full of grace and truth; but there is no God beside me, and all things are present with me, for I know them all (Moses 1꞉6).

Moses looked upon Satan and said: Who art thou? For behold, I am a son of God, in the similitude of his Only Begotten; and where is thy glory, that I should worship thee? (Moses 1꞉13)

for God said unto me: Thou art after the similitude of mine Only Begotten....Call upon God in the name of mine Only Begotten, and worship me. (Moses 1꞉16-17)

Moses lifted up his eyes unto heaven, being filled with the Holy Ghost, which beareth record of the Father and the Son; (Moses 1꞉24)

And worlds without number have I created; and I also created them for mine own purpose; and by the Son I created them, which is mine Only Begotten. (Moses 1꞉33)

That's just the first chapter of the JST of Genesis. There are many, many more examples in Moses.

In chapter 2 of Moses, God prefaces his remarks by saying, "I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest" (Moses 2꞉1).

So, in each case when "I, God" did something in the creation, it should be understood that the Only Begotten is also involved, since it is by him that God created all. So, there are multiple divine personages in each mention in the verses that follow.

Is the Church "embarrassed" by the Joseph Smith Translation of the Bible?

This claim is contradicted by an enormous amount of historical evidence

Some critics have claimed that the Church is "embarrassed" by the Joseph Smith Translation of the Bible. [25]

This claim is contradicted by an enormous amount of historical evidence. The claim was made in 1977. In 1978, the Church produced its new version of the KJV after years of work. Thus, the JST was the focus of serious attention by the Church long before the Tanners began to insist that leaders were ashamed of it.[26] It had multiple footnote and appendix entries from the JST.

The Church magazines also launched a concerted effort to introduce Latter-day Saints to the JST material that was now easily available, and to encourage its use. Some examples of this effort published around the time the Tanners were making their claim include:

  • Robert J. Matthews, “The Bible and Its Role in the Restoration,” Ensign, Jul 1979, 41 off-site
  • Robert J. Matthews, “Plain and Precious Things Restored,” Ensign, Jul 1982, 15 off-site
  • Robert J. Matthews, “Joseph Smith’s Efforts to Publish His Bible ‘Translation’,” Ensign, Jan 1983, 57–58. off-site
  • Monte S. Nyman, “Restoring ‘Plain and Precious Parts’: The Role of Latter-day Scriptures in Helping Us Understand the Bible,” Ensign, Dec 1981, 19–25 off-site

The Church is not, and was not, embarrassed by the JST. In its historical context, the critics' claim is incredibly ill-informed.

Source(s) of the criticism
Critical sources

Why are there discrepancies between translations in the Book of Mormon, King James Bible and the Joseph Smith Translation of the Bible?

Parallel passages from the Book of Mormon and Joseph Smith Translation of the Bible sometimes disagree not only with the King James Version of the Bible, but also with each other

Parallel passages from the Book of Mormon and Joseph Smith Translation of the Bible sometimes disagree not only with the King James Version of the Bible, but also with each other. Critics ask why Joseph's earlier work (i.e., the Book of Mormon) generally followed the King James Version of the Bible closely while his later work (i.e., the Joseph Smith Translation of the Bible) did not. Critics ask which translation did Joseph get right, implying that one is wrong, hence bringing his prophetic calling into question. Critics generally cite any of a number of passages from Matthew 5-7 from the King James Version and Joseph Smith Translation and 3 Nephi 12-14 from the Book of Mormon. A much celebrated example is:

Matthew 6:25-27 (King James Version)

25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
27 Which of you by taking thought can add one cubit unto his stature?

3 Nephi 13꞉25-27) (Book of Mormon)

25 And now it came to pass that when Jesus had spoken these words he looked upon the twelve whom he had chosen, and said unto them: Remember the words which I have spoken. For behold, ye are they whom I have chosen to minister unto this people. Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
26 Behold the fowls of the air, for they sow not, neither do they reap nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
27 Which of you by taking thought can add one cubit unto his stature?

Matthew 6:25-27 (Joseph Smith Translation)

25 And, again, I say unto you, go ye into the world, and care not for the world; for the world will hate you, and will persecute you, and will turn you out of their synagogues.
26 Nevertheless, ye shall go forth from house to house, teaching the people; and I will go before you.
27 And your heavenly Father will provide for you, whatsoever things ye need for food, what ye shall eat; and for raiment, what ye shall wear or put on.

Joseph had different purposes in mind in his different translations

Joseph had different purposes in mind in his different translations. This is not unique or unusual in scripture—even the Bible. Hence, neither the Book of Mormon nor the Joseph Smith Translation of the Bible can be discounted because of seeming discrepancies with each other or with the King James Version of the Bible.

Joseph Smith had different purposes in mind when bringing forth the Book of Mormon and the Joseph smith Translation. His purpose in bringing forth the Book of Mormon was to witness "the reality that "Jesus is the Christ, the Eternal God, manifesting himself unto all nations". Departing from the King James Version, i.e., the translation familiar to those who would become the Book of Mormon's first readers, would have been a stumbling block in achieving its purpose. On the other hand, Joseph's later purpose in bringing forth the Joseph Smith Translation is largely understood to have been one of redaction, or inspired commentary—to resolve confusion regarding biblical interpretation[27] Hence the different wording, and in some cases, even content.

Biblical Parallel

Gleason Archer, well known Evangelical Christian and the Author of a highly respected book called "Encyclopedia of Bible Difficulties", addresses the issue of Paul citing deficient Greek Septuagint translations that appear in our New Testaments today in lieu of better translations of the Old Testament he could have come up with. Archer says:

Suppose Paul had chosen to work out a new, more accurate translation into Greek directly from Hebrew. Might not the Bereans have said in reply, "that’s not the way we find it in our Bible. How do we know you have not slanted your different rendering here and there in order to favor you new teaching about Christ?" In order to avoid suspicion and misunderstanding, it was imperative for the apostles and evangelists to stick with the Septuagint in their preaching and teaching, both oral and written.

We, like the first-century apostles, resort to these standard translations to teach our people in terms they can verify by resorting to their own Bibles, yet admittedly, none of these translations is completely free of faults. We use them nevertheless, for the purpose of more effective communication than if we were to translate directly from the Hebrew or Greek.[28]

Archer's point is that it is more important in certain settings that Paul's writings be familiar rather than 100% precise.

Learn more about the Joseph Smith Translation (JST) of the bible
Key sources
  • Kent P. Jackson, "Some Notes on Joseph Smith and Adam Clarke," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 40/2 (2 October 2020). [15–60] link
FAIR links
  • Jeffrey Bradshaw, "The Message of the Joseph Smith Translation: A Walk in the Garden," Proceedings of the 2008 FAIR Conference (August 2008). link
  • Kent P. Jackson, "Was Joseph Smith Influenced by Outside Sources in His Translation of the Bible?," Proceedings of the 2022 FAIR Conference (August 2022). link
Online
  • W. John Welsh, "Why Didn't Joseph Correct KJV Errors When Translating the JST?", lightplanet.com off-site
  • Garold N. Davis, "Review of The Legacy of the Brass Plates of Laban: A Comparison of Biblical and Book of Mormon Isaiah Texts by H. Clay Gorton," FARMS Review 7/1 (1995). [123–129] link
  • Kevin L. Barney, "The Joseph Smith Translation and Ancient Texts of the Bible," Dialogue: A Journal of Mormon Thought 19 no. 3 (Fall 1986), 85–102.off-site
  • Cynthia L. Hallen, "Redeeming the Desolate Woman: The Message of Isaiah 54 and 3 Nephi 22," Journal of Book of Mormon Studies 7/1 (1998). [40–47] link
  • Matthew L. Bowen, "'They Shall Be Scattered Again': Some Notes on JST Genesis 50:24–25, 33–35," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 57/4 (23 June 2023). [107–128] link
  • Brant A. Gardner, "Joseph Smith's Translation Projects under a Microscope," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 41/15 (18 December 2020). [257–264] link
  • Kent P. Jackson, "Some Notes on Joseph Smith and Adam Clarke," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 40/2 (2 October 2020). [15–60] link
  • Spencer Kraus, "An Unfortunate Approach to Joseph Smith's Translation of Ancient Scripture," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 52/1 (17 June 2022). [1–64] link
  • Mark J. Johnson, "Review of The Legacy of the Brass Plates of Laban: A Comparison of Biblical and Book of Mormon Isaiah Texts by H. Clay Gorton," FARMS Review 7/1 (1995). [130–138] link
  • Stephen D. Ricks, "Review of The Use of the Old Testament in the Book of Mormon by Wesley P. Walters," Review of Books on the Book of Mormon 4/1 (1992). [235–250] link
  • Dana M. Pike and David R. Seely, "'Upon All the Ships of the Sea, and Upon All the Ships of Tarshish': Revisiting 2 Nephi 12:16 and Isaiah 2:16," Journal of Book of Mormon Studies 14/2 (2005). [12–25] link
  • A. Don Sorensen, "'The Problem of the Sermon on the Mount and 3 Nephi (Review of “A Further Inquiry into the Historicity of the Book of Mormon,” Sunstone September–October 1982, 20–27)'," FARMS Review 16/2 (2004). [117–148] link
  • Sidney B. Sperry, "'Literary Problems in the Book of Mormon involving 1 Corinthians 12, 13, and Other New Testament Books'," Journal of Book of Mormon Studies 4/1 (1995). [166–174] link
  • Sidney B. Sperry, "The Book of Mormon and the Problem of the Sermon on the Mount," Journal of Book of Mormon Studies 4/1 (1995). [153–165] link
  • Sidney B. Sperry, "The 'Isaiah Problem' in the Book of Mormon," Journal of Book of Mormon Studies 4/1 (1995). [129–152] link
  • Sidney B. Sperry, "The Isaiah Quotation: 2 Nephi 12–24," Journal of Book of Mormon Studies 4/1 (1995). [192–208] link
  • John A. Tvedtnes, "Isaiah in the Bible and the Book of Mormon (Review of 'Isaiah in the Book of Mormon: Or Joseph Smith in Isaiah.' in American Apocrypha: Essays on the Book of Mormon, 157–234.)," FARMS Review 16/2 (2004). [161–172] link
  • Kurt Manwaring, “10 questions with Thomas Wayment”.
  • LDS Perspectives, Joseph Smith's Use of Bible Commentaries in His Translations - Thomas A. Wayment .
  • Thomas Wayment and Haley Wilson, “A Recently Recovered Source: Rethinking Joseph Smith’s Bible Translation".
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  • Robert J. Matthews, "A Plainer Translation": Joseph Smith's Translation of the Bible: A History and Commentary (Provo, UT: Brigham Young University Press, 1985).
  • Matthew B. Brown, "The Restoration of Biblical Texts," in All Things Restored, 2d ed. (American Fork, UT: Covenant, 2006),159–181. AISN B000R4LXSM. ISBN 1577347129.
Navigators

Source(s) of the criticism—Discrepancies between KJV, JST, and Book of Mormon
Critical sources


Notes

  1. ↑ Robert J. Matthews, "A Plainer Translation": Joseph Smith's Translation of the Bible: A History and Commentary (Provo, UT: Brigham Young University Press, 1985), 253.
  2. ↑ Robert J. Matthews, "Joseph Smith as Translator," in Joseph Smith, The Prophet, The Man, edited by Susan Easton Black and Charles D. Tate, Jr. (Provo: Religious Studies Center, 1993), 80, 84.
  3. ↑ "History of Joseph Smith," 592; 1 Nephi 13:28; see 13:23–29.
  4. ↑ Kent P. Jackson, Understanding Joseph Smith's Translation of the Bible (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book Company, 2022), 34–35.
  5. ↑ 5.00 5.01 5.02 5.03 5.04 5.05 5.06 5.07 5.08 5.09 5.10 Kent P. Jackson, "Some Notes on Joseph Smith and Adam Clarke," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 40/2 (2 October 2020). [15–60] link
  6. ↑ Haley Wilson and Thomas Wayment, "A Recently Recovered Source: Rethinking Joseph Smith’s Bible Translation," Journal of Undergraduate Research (March 2017) off-site
  7. ↑ Thomas A. Wayment and Haley Wilson-Lemmon, "A Recovered Resource: The Use of Adam Clarke’s Bible Commentary in Joseph Smith’s Bible Translation," in Producing Ancient Scripture: Joseph Smith’s Translation Projects in the Development of Mormon Christianity, eds. Michael Hubbard MacKay, Mark Ashurst-McGee, and Brian M. Hauglid (Salt Lake City: University of Utah Press, 2020), 262–84.
  8. ↑ Thomas A. Wayment, "Joseph Smith, Adam Clarke, and the Making of a Bible Revision," Journal of Mormon History 46, no. 3 (July 2020): 1–22.
  9. ↑ Transcript of Laura Harris Hales, "Joseph Smith's Use of Bible Commentaries in His Translations - Thomas A. Wayment," LDS Perspectives, September 26, 2019, https://www.ldsperspectives.com/2017/09/26/jst-adam-clarke-commentary/.
  10. ↑ Kurt Manwaring, "10 Questions with Thomas Wayment," From the Desk of Kurt Manwaring, January 2, 2019, https://www.fromthedesk.org/10-questions-thomas-wayment/.
  11. ↑ See, for instance, Kevin L. Barney, "A Commentary on Joseph Smith’s Revision of First Corinthians," Dialogue: A Journal of Mormon Thought 53, no. 2 (Summer 2020): 57–105.
  12. ↑ Kevin Barney, "On Secondary Source Influence in the JST," By Common Consent, April 16, 2021, https://bycommonconsent.com/2021/04/16/on-secondary-source-infuence-in-the-jst/
  13. ↑ Kent P. Jackson, "Was Joseph Smith Influenced by Outside Sources in His Translation of the Bible?," Proceedings of the 2022 FAIR Conference (August 2022). link
  14. ↑ Kent P. Jackson, "New Discoveries in the Joseph Smith Translation of the Bible," in Religious Educator 6, no. 3 (2005): 149–160 (link).
  15. ↑ George Q. Cannon, The Life of Joseph Smith (Salt Lake City: Juvenile Instructor Office, 1888), 142.
  16. ↑ Lavina Fielding Anderson, "Church Publishes First LDS Edition of the Bible," Ensign (Oct 1979): 9.
  17. ↑ Robert J. Matthews, "The Bible and Its Role in the Restoration," Ensign, Jul 1979, 41 off-site; "Plain and Precious Things Restored," Ensign, Jul 1982, 15 off-site; "Joseph Smith’s Efforts to Publish His Bible ‘Translation’," Ensign, Jan 1983, 57–58. off-site; Monte S. Nyman, "Restoring ‘Plain and Precious Parts’: The Role of Latter-day Scriptures in Helping Us Understand the Bible," Ensign, Dec 1981, 19–25 off-site
  18. ↑ Bruce R. McConkie, "This Generation Shall Have My Word Through You," Ensign (June 1980): 54.
  19. ↑ Bruce R. McConkie, "https://www.lds.org/ensign/1985/12/come-hear-the-voice-of-the-lord?lang=eng Come: Hear the Voice of the Lord]," Ensign (December 1985): 54.
  20. ↑ 20.0 20.1 David M. Calabro, "An Early Christian Context for the Book of Moses," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 47/7 (20 September 2021). [181–262] link
  21. ↑ See also 2 Nephi 31꞉3.
  22. ↑ Joseph Smith, Teachings of the Prophet Joseph Smith, ed. Joseph Fielding Smith (Salt Lake City: Deseret Book Company, 1938), 10–11.
  23. ↑ Jeff Lindsay and Noel B. Reynolds, "'Strong Like unto Moses': The Case for Ancient Roots in the Book of Moses Based on Book of Mormon Usage of Related Content Apparently from the Brass Plates," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 44/1 (26 March 2021). [1–92] link Noel B. Reynolds, "The Brass Plates Version of Genesis," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 34/5 (15 November 2019). [63–96] link
  24. ↑ 2 Nephi 29:8
  25. ↑ Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 385.( Index of claims )
  26. ↑ Lavina Fielding Anderson, "Church Publishes First LDS Edition of the Bible," Ensign (Oct 1979): 9.
  27. ↑ Kevin Barney, "The Joseph Smith Translation and Ancient Texts of the Bible," Dialogue: A Journal of Mormon Thought 19 no. 3 (Fall 1986), 85-102.
  28. ↑ Gleason L. Archer, An Encyclopedia of Bible Difficulties (Grand Rapids, Michigan, Zondervan, 1982), 31. ISBN 0310435706.
  1. REDIRECTCreation out of nothing (creatio ex nihilo)
  2. REDIRECTCreation out of nothing (creatio ex nihilo)
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