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Latter-day Saint scripture/Supposed contradictions
Alleged Contradictions in Latter-day Saint Scripture
Questions
Home > The Bible > The Joseph Smith Translation of the Bible
Latter-day Saint scripture/Supposed contradictions
Summary: Joseph Smith created an inspired "translation" of parts of the King James version of the Bible, mostly from 1830-1833, then continued until his death in 1844. It was complied into a book in 1867 by The Reorganized Church (now Community of Christ). In 1979 it was included in as footnotes in the The Church of Jesus Christ of Latter-day Saints 1979 King James Version of the Bible.
The JST as compiled/published in 1867 is not considered scripture, but some of it has been canonized in the Pearl of Great Price, the Book of Moses, and the Book of Matthew. We believe some of it was restoring the original intent of some Biblical verses. Some of it was restoring missing scripture or missing events. Some was for clarifying or harmonizing similar verses. Some of the same verses have different interpretations for some temporary purpose. Some call it inspired commentary. See the JST on the church website.
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Is the JST a restoration of lost Bible text?
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.
FAIR Resources on the Joseph Smith Translation of the Bible
- How was the JST translated?
- Was the JST ever completed?
- Why are there discrepancies between translations in the Book of Mormon, KJV, and the JST?
- Why is the JST Genesis creation account not more like the Book of Abraham?
- Why does the church use the KJV instead of the JST as its official Bible?
- Was the JST influenced by outside sources?
- Did Adam Clarke's Bible commentary influence the JST?
- Why does the Book of Mormon and Book of Moses use "God" while the Book of Abraham use "Gods"?
- Why does the Book of Moses contain New Testament language?
- What is the relationship between the JST and biblical manuscripts?
- Was Joseph Smith a "self certifying prophet" with JST Genesis 50:33?
- Is the church embarrassed by the JST?
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Notes
- ↑ Video published by BYU Religious Education
Doctrine and Covenants | Alleged Contradiction with Book of Mormon
Alleged Contradiction Between Doctrine and Covenants 20:37 and 3 Nephi 12:2
Summary: It is claimed that D&C 20꞉37 (first case) and 2 Nephi 31꞉17, 3 Nephi 12꞉2, and Moroni 8꞉11 (second case) are contradictory about the order in which one receives baptism and a remission of sins and that that "Mormon theologians" have ignored this issue.
As is typical in such charges of self-contradiction, the critics either:
- misinterpret Latter-day Saint scripture;
- compare verses of scripture which do not speak about identical issues;
- read Protestant terminology or theology into Latter-day Saint scripture.
In this case, the critics have committed all three mistakes. As such, it is not surprising that "Mormon theologians" have devoted little attention to the issues. The critics are looking to find fault and so strain at gnats. Latter-day Saint thinkers understand Latter-day Saint doctrine and therefore see clearly that there is no contradiction.
These scriptures are not contradictory, for at least three reasons—any one of which is sufficient to disprove the critics' claim. We will first list the scriptural texts, and then discuss each of the three reasons for which they are not properly seen as contradictory.
These scriptures are not contradictory, for at least three reasons
These scriptures are not contradictory for at least three reasons. We will first need to list the scriptures.
The following is what we can label the first case.
And again, by way of commandment to the church concerning the manner of baptism—All those who humble themselves before God, and desire to be baptized, and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his church (D&C 20꞉37).
Next, we have the second case.
Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost (2 Nephi 31꞉17).
...Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins (3 Nephi 12꞉2).
And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins (Moroni 8꞉11).
Reason #1: The scriptures are discussing two slightly different issues
There is a difference between "received of the Spirit of Christ" (which is given to every man—see Moroni 7꞉16—but may be received or not depending on choices and heed paid to it) and the baptism of "fire and the Holy Ghost" which happens after baptism, as Joseph Smith taught:
There is a difference between the Holy Ghost and the gift of the Holy Ghost. Cornelius received the Holy Ghost before he was baptized, which was the convincing power of God unto him of the truth of the Gospel, but he could not receive the gift of the Holy Ghost until after he was baptized. Had he not taken this sign or ordinance upon him, the Holy Ghost which convinced him of the truth of God, would have left him. [1]
Reason #2: The audience and presumed intent for the audience are slightly different
Note too that those in the first instance have repented and expressed a desire to be baptized, which desire and sincerity can then lead to a remission of their sins (i.e., the intent is what matters, and a willingness to follow through on that intent).
In the second case, Nephi is encouraging those who may not have accepted the Messiah to do so, and to obey the commandments and example given by the Messiah—including baptism. So, his target audience is those who have perhaps not yet "desire[d] to be baptized." When they have that desire (by hearkening to the Spirit of Christ), they will then repent and hearken to it, and will choose to be baptized. This decision to repent and follow Jesus will ultimately lead to forgiveness, the baptism of fire, and the purging out of sin that comes with receiving the Holy Ghost (after baptism).
In short, the audience in the first case is further along in the process than the audience in the second.
Reason #3: The question presupposes that "forgiveness" is a single, unique event, when in fact it is an on-going process
Here, we see that the critics are viewing this question through the lenses of conservative protestantism.
The critics assume that the Book of Mormon aligns with their view of salvation, in which someone is "saved" once and for all by some "altar call" or confession. By contrast, Latter-day Saint theology sees salvation, repentance, forgiveness, purification, and transformation by the Holy Ghost as ongoing processes. The experience begins before baptism, leads us to it, and fulfills the promises and covenants of baptism, which must then be persevered in as we "endure to the end."
As the second case in the scriptures explains, as we learn of Jesus, we are humbled and desire to repent. Repentance requires that we recognize we have not kept all of God's commandments and regret not doing so. We become resolved to keep God's commandments from henceforth, and the first commandment which we can obey is to choose baptism. The baptism is an outward sign of our repentance and determination to keep God's commandments, and this willingness to covenant with Jesus allows us (as the first case notes) to "receive...of the Spirit of Christ," which begins the process of remitting our sins. If we do not persist in our intention to follow Jesus, however, and were to choose not to be baptized suddenly, we would have returned to sin.
When we have been baptized, we receive the gift of the Holy Ghost, which purifies us as if by fire, as sin and evil are burned out of us, and we walk in newness of life, following Jesus. We must then endure to the end, for if we do not, the remission of our sins (which we have only received because we have chosen to enter a covenant with Christ) will be null and void. The subsequent verses of 2 Nephi 1 explain this clearly:
And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive. And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save. Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father, Ye shall have eternal life (2 Nephi 31꞉18-20).
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Notes
Some present two or more scriptures from LDS scripture, and insist that the scriptures contradict each other.
Answer
The links below examine the supposed contradictions, presents the scriptures cited in context, and demonstrate that claims of contradiction rest on:
- a misinterpretation of LDS scripture
- comparing two verses which are speaking about different things
- reading Protestant meanings into scriptural terminology
Topics
Contradictions in LDS scripture table
Summary: Many conservative Protestant critics have reproduced a table which purports to show how LDS scripture contradicts itself.Multiple versus single creators
Summary: It is claimed that LDS scripture is contradictory, since the Book of Mormon and Moses describe "God" as creating, while the Book of Abraham describes "Gods." 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.Detailed Analysis
Holy Bible scriptures
| Scripture | Scripture | Scripture | Scripture |
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Book of Mormon scriptures
| 1 Nephi - 2 Nephi | Jacob - Mosiah | Alma | 3 Nephi - Moroni |
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Doctrine and Covenants scriptures
| Sections 1-25 | Section 26-50 | Section 51-100 | Section 100+ |
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Pearl of Great Price scriptures
| Moses | Abraham | Joseph Smith History | Articles of Faith |
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Further reading and additional sources responding to these claims
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