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Response to MormonThink page "Could Joseph Smith have written the Book of Mormon?"

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A FAIR Analysis of: MormonThink, a work by author: Anonymous

The Lost 116 Pages of the Book of Mormon

Response to claims made on MormonThink page "Could Joseph Smith have written the Book of Mormon?"

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• Response to claim: "the "most correct of any book on earth" has undergone more than 3,000 textual and grammatical corrections."
• Response to claim: "when the BOM was first published, he tried to sell the copyright to the BOM to a publishing company"
• Response to claim: "the first edition of the BOM has on its title page the author listed as Joseph Smith"
• Response to claim: "This wasn't a family of illiterates. Education was important to the Smith family"
• Response to claim: "Joseph was known for story-telling"
• Response to claim: "Roberts...concluded that Joseph Smith had sufficient imagination"
• Response to claim: "Joseph simply incorporated this dream experience, that had such an impact on his father, into the BOM"
• Response to claim: "Many parts of the BOM are identical to the Bible....Plagiarism is not difficult for anyone to do"
• Response to claim: "The King James version of The Holy Bible has some translation problems...the BOM has these same errors"
• Response to claim: "Some LDS apologists admit that Joseph must have used the King James Bible when bringing forth the Book of Mormon"
• Response to claim: "if the sermon on the mount was not translated correctly in the Bible, why then, is it the same incorrect translation in the BOM?"
• Response to claim: "View of the Hebrews was a very popular book published in New England in 1823"
• Response to claim: "There was a reference to View of the Hebrews within Joseph Smith's lifetime"
• Response to claim: "Early American Influences in the Book of Mormon stands in direct contradiction to the testimonies of witnesses to Joseph Smith's translation process"
• Response to claim: "Joseph Smith may simply have had help from someone else to write the Book of Mormon"
• Response to claim: "The Spalding theory often does not get much attention...We think that the Tanners and Fawn Brodie did a disservice to the theory"
• Response to claim: "Dale Broadhurst has amassed a collection of various 1800s newspaper articles that report many accounts of those that support the Spalding Theory"
• Response to claim: "A lost Spalding manuscript was found in Hawaii"
• Response to claim: "Ethan Smith - the author of A View of the Hebrews was Oliver Cowdery's minister from 1823-1828"
• Response to claim: "More ongoing work is currently being performed in order to try to find a link between Rigdon and Smith before the BOM was published"
• Response to claim: "It should also take into consideration the fact that Joseph Smith had years to come up with text and plot"
• Response to claim: "If Joseph was indeed committing a fraud...He simply acted like he didn't know that Jerusalem had walls...OR if the BOM came from another source...then he may have been genuinely surprised"
• Response to claim: "Joseph likely memorized the pages well enough to continue where he left off or he may very well have peaked at the last page before he started again"
• Response to claim: "we were clearly taught that there was a curtain between Joseph and Oliver Cowdery...If that's the case...Joseph could have simply read from notes or even whole papers"
• Response to claim: "knowledgeable LDS historians endorse the idea that Joseph put his face in a hat with a seer stone and dictated the BOM to a scribe"
• Response to claim: "Emma blatantly lies in the following questions seriously damaging her credibility"
• Response to claim: "Emma's answers are blatant lies, as the historical record shows"
• Response to claim: "she didn't want to be portrayed as the woman whose husband made a fool of by claiming divine right to have relations with dozens of other women while he was married to Emma"
• Response to claim: "If there are others that produced works that far exceeded their capabilities, then this would show that Joseph's experience was not unique"
• Response to claim: "Their lack of ability, in each case, did not seem to deter them from producing works which equal, or easily surpass, the Book of Mormon in literary style and quality"
• Response to claim: "A righteous man who was deluded could have written the Book of Mormon, not aware that he was lying"
• Response to claim: "Some people believe that Joseph Smith's hand was moving by some strange force like the channelers do"
• Response to claim: "The book is clearly of purely human origin, penned by an author with a vivid imagination ....Together with the duplicity of Smith's associates Cowdery, Harris and Whitmer"
• Response to claim: "unless Laban was in the habit of coming home with blood-drenched clothing"

Response to claim: "the "most correct of any book on earth" has undergone more than 3,000 textual and grammatical corrections."

The author(s) of MormonThink make(s) the following claim:

Joseph Smith claimed that the Book of Mormon was "the most correct of any book on earth, and the keystone of our religion." However, there have been numerous revisions of the text, the first occurring in 1837 and instituted by Joseph Smith himself.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The Book of Mormon itself acknowledges that it may contain mistakes, but states that any such mistakes are the "mistakes of men." Joseph Smith's statement about the Book of Mormon being the "most correct" book refers to the doctrine contained within it, not its grammatical perfection. The critics have conflated these two items in an attempt to spin a contradiction.

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Articles about the Book of Mormon

Authorship	Book of Mormon Joseph Smith listed as author and proprietor Spalding theory View of the Hebrews theory Late War theory Golden Pot theory Sidney Rigdon theory Mushrooms and entheogenics theory Creative fiction theories Possible 19th Century influences on Book of Mormon Theory of Book of Mormon place names from area around Joseph Smith's home Theory of Book of Mormon place names from Comoros Islands Understanding accusations of plagiarism
Translation process	Seer stones and the Urim and Thummim Gold plates and the translation process Artistic depictions of the translation Joseph Smith and the translation process
Gold plates	Weight and size Plates too heavy to run? Engravings and sealed portion Stone box where the gold plates were deposited Attempts to steal the gold plates from Joseph Smith Gold plates and the translation process Metal plates in ancient Israel
Witnesses	Eleven official witnesses Statement of the Three Witnesses Oliver Cowdery David Whitmer Martin Harris Statement of the Eight Witnesses Christian Whitmer Jacob Whitmer Peter Whitmer Jr. John Whitmer Hiram Page Joseph Smith Sr. Hyrum Smith Samuel Smith Other witnesses to the Book of Mormon
The Bible and the Book of Mormon	Bible passages in the Book of Mormon The New Testament and the Book of Mormon KJV italicized text in the Book of Mormon KJV translation errors in the Book of Mormon Joseph Smith Translation and the Book of Mormon The Apocrypha and the Book of Mormon Isaiah and the Book of Mormon The documentary hypothesis and the Book of Mormon
Language and the Book of Mormon	Hebraisms Chiasmus Names in the Book of Mormon Hebrew and Native American languages Reformed Egyptian and the Book of Mormon The Book of Mormon as an ancient text
Geography	Church statements on Book of Mormon geography Evaluating Book of Mormon geography theories Old world geography in the Book of Mormon Lehi's journey in the Old World Possible locations for the Valley of Lemuel Possible locations for Shazer Possible locations for Nahom Possible locations for Nephi's Bountiful The Hill Cumorah Mesoamerican Model Hemispheric Geography Model Great Lakes Model Heartland Model Hoaxes related to Book of Mormon geography claims Geographical issues related to DNA and the Book of Mormon
DNA	DNA and the Book of Mormon Identifying ancient DNA related to Book of Mormon people Geographical issues related to DNA and the Book of Mormon
Anachronisms	Anachronism overview Biblical texts Horses Elephants Other animals Synagogues and churches Climate Metals and materials Metal plates in ancient Israel Plants Objects and artifacts
Doctrine and teachings	Moroni's promise The fulness of the gospel The Book of Mormon as the most correct book The nature of God Name of Jesus Christ Virgin birth of Jesus Christ Jesus Christ bled from every pore The Holy Ghost Baptism Priesthood authority Temples The Book of Mormon as the Stick of Ephraim Plural marriage Freemasonry Nephite burnt offerings The great and abominable church The tree of life Baptism before or after remission of sins One versus multiple creators
Lamanites	Identity of the Lamanites Native Americans and the Lamanites Relationship of the Maya and the Olmec to the Lamanites and the Jaredites Polynesians and the Lamanites The Lamanite curse Wrath of God on the Lamanites
Other	Population and demographics The Nephite calendar Biblical archaeology compared to the Book of Mormon Thomas Stuart Ferguson and Mormon archaeology Attempt to sell the Book of Mormon copyright in Canada Textual changes The Book of Mormon as history Legal codes in the Book of Mormon Lehi's ancestry and place of residence Three days of darkness The killing of Laban Human sacrifice Warfare in the Book of Mormon Events in Ether The death of Shiz

Why did Joseph Smith say that the Book of Mormon was the "most correct book"?

Joseph Smith: "I told the brethren that the Book of Mormon was the most correct of any book on earth"

In the History of the Church, the following entry is recorded as having been made by Joseph Smith on November 28, 1841.

Sunday, 28.--I spent the day in the council with the Twelve Apostles at the house of President Young, conversing with them upon a variety of subjects. Brother Joseph Fielding was present, having been absent four years on a mission to England. I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.

Critics of the Church assert that the phrase "the Book of Mormon was the most correct of any book on earth" means that the Prophet Joseph Smith was declaring the Book of Mormon to be without error of any kind. Since each edition of the printed Book of Mormon since 1829 (including editions published during the life of Joseph Smith) has included changes of wording, spelling, or punctuation, critics declare Joseph Smith's statement to have been demonstrably false, thus proving that he was a false prophet.

Joseph Smith referred to the Book of Mormon as the "most correct book" because of the principles it teaches

When Joseph Smith referred to the Book of Mormon as the "most correct book" on earth, he was referring to the principles that it teaches, not the accuracy of its textual structure. Critics of the Book of Mormon have mistakenly interpreted "correct" to be synonymous with "perfect," and therefore expect the Book of Mormon to be without any errors in grammar, spelling, punctuation, clarity of phrasing, and other such ways.

But when Joseph Smith said the Book of Mormon was the "most correct of any book," he was referring to more than just wording, a fact made clear by the remainder of his statement: He said "a man would get nearer to God by abiding by its precepts, than by any other book." When read in context, the Prophet's statement refers to the correctness of the principles it teaches. The Book of Mormon is the "most correct of any book" in that it contains the fulness of the gospel and presents it in a manner that is "plain and precious" (1 Nephi 13:35,40).

Does the Book of Mormon contain mistakes?

Book of Mormon Central, KnoWhy #3: Are There Mistakes in the Book of Mormon? (Video)

Mormon said "And now if there be fault, it be the mistake of men"

It should first be noted that the Book of Mormon itself does not claim to be free of errors. As Mormon himself stated in the introduction to the Book of Mormon:

And now if there be fault, it be the mistake of men: wherefore condemn not the things of God, that ye may be found spotless at the judgment seat of Christ. (1830 Book of Mormon title page)

Moroni said "because of the imperfections which are in it"

Mormon's son Moroni also acknowledges that the record that has been created is imperfect:

And whoso receiveth this record, and shall not condemn it because of the imperfections which are in it, the same shall know of greater things than these. Behold, I am Moroni; and were it possible, I would make all things known unto you. Mormon 8꞉12

The Bible nowhere makes the claim that it is inerrant

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

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.

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.

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.

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.

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. 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. 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. 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.

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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

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 74 ( Index of claims ) John Dehlin, "Why People Leave the LDS Church," (2008). John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 182. ( Index of claims ) MormonThink.com website (as of 4 May 2012). Page: http://mormonthink.com/jst.htm Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) xiv. ( Index of claims )

Notes

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Articles about the Book of Mormon

Authorship	Book of Mormon Joseph Smith listed as author and proprietor Spalding theory View of the Hebrews theory Late War theory Golden Pot theory Sidney Rigdon theory Mushrooms and entheogenics theory Creative fiction theories Possible 19th Century influences on Book of Mormon Theory of Book of Mormon place names from area around Joseph Smith's home Theory of Book of Mormon place names from Comoros Islands Understanding accusations of plagiarism
Translation process	Seer stones and the Urim and Thummim Gold plates and the translation process Artistic depictions of the translation Joseph Smith and the translation process
Gold plates	Weight and size Plates too heavy to run? Engravings and sealed portion Stone box where the gold plates were deposited Attempts to steal the gold plates from Joseph Smith Gold plates and the translation process Metal plates in ancient Israel
Witnesses	Eleven official witnesses Statement of the Three Witnesses Oliver Cowdery David Whitmer Martin Harris Statement of the Eight Witnesses Christian Whitmer Jacob Whitmer Peter Whitmer Jr. John Whitmer Hiram Page Joseph Smith Sr. Hyrum Smith Samuel Smith Other witnesses to the Book of Mormon
The Bible and the Book of Mormon	Bible passages in the Book of Mormon The New Testament and the Book of Mormon KJV italicized text in the Book of Mormon KJV translation errors in the Book of Mormon Joseph Smith Translation and the Book of Mormon The Apocrypha and the Book of Mormon Isaiah and the Book of Mormon The documentary hypothesis and the Book of Mormon
Language and the Book of Mormon	Hebraisms Chiasmus Names in the Book of Mormon Hebrew and Native American languages Reformed Egyptian and the Book of Mormon The Book of Mormon as an ancient text
Geography	Church statements on Book of Mormon geography Evaluating Book of Mormon geography theories Old world geography in the Book of Mormon Lehi's journey in the Old World Possible locations for the Valley of Lemuel Possible locations for Shazer Possible locations for Nahom Possible locations for Nephi's Bountiful The Hill Cumorah Mesoamerican Model Hemispheric Geography Model Great Lakes Model Heartland Model Hoaxes related to Book of Mormon geography claims Geographical issues related to DNA and the Book of Mormon
DNA	DNA and the Book of Mormon Identifying ancient DNA related to Book of Mormon people Geographical issues related to DNA and the Book of Mormon
Anachronisms	Anachronism overview Biblical texts Horses Elephants Other animals Synagogues and churches Climate Metals and materials Metal plates in ancient Israel Plants Objects and artifacts
Doctrine and teachings	Moroni's promise The fulness of the gospel The Book of Mormon as the most correct book The nature of God Name of Jesus Christ Virgin birth of Jesus Christ Jesus Christ bled from every pore The Holy Ghost Baptism Priesthood authority Temples The Book of Mormon as the Stick of Ephraim Plural marriage Freemasonry Nephite burnt offerings The great and abominable church The tree of life Baptism before or after remission of sins One versus multiple creators
Lamanites	Identity of the Lamanites Native Americans and the Lamanites Relationship of the Maya and the Olmec to the Lamanites and the Jaredites Polynesians and the Lamanites The Lamanite curse Wrath of God on the Lamanites
Other	Population and demographics The Nephite calendar Biblical archaeology compared to the Book of Mormon Thomas Stuart Ferguson and Mormon archaeology Attempt to sell the Book of Mormon copyright in Canada Textual changes The Book of Mormon as history Legal codes in the Book of Mormon Lehi's ancestry and place of residence Three days of darkness The killing of Laban Human sacrifice Warfare in the Book of Mormon Events in Ether The death of Shiz

Why did Joseph Smith say that the Book of Mormon was the "most correct book"?

Joseph Smith: "I told the brethren that the Book of Mormon was the most correct of any book on earth"

In the History of the Church, the following entry is recorded as having been made by Joseph Smith on November 28, 1841.

Sunday, 28.--I spent the day in the council with the Twelve Apostles at the house of President Young, conversing with them upon a variety of subjects. Brother Joseph Fielding was present, having been absent four years on a mission to England. I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.

Critics of the Church assert that the phrase "the Book of Mormon was the most correct of any book on earth" means that the Prophet Joseph Smith was declaring the Book of Mormon to be without error of any kind. Since each edition of the printed Book of Mormon since 1829 (including editions published during the life of Joseph Smith) has included changes of wording, spelling, or punctuation, critics declare Joseph Smith's statement to have been demonstrably false, thus proving that he was a false prophet.

Joseph Smith referred to the Book of Mormon as the "most correct book" because of the principles it teaches

When Joseph Smith referred to the Book of Mormon as the "most correct book" on earth, he was referring to the principles that it teaches, not the accuracy of its textual structure. Critics of the Book of Mormon have mistakenly interpreted "correct" to be synonymous with "perfect," and therefore expect the Book of Mormon to be without any errors in grammar, spelling, punctuation, clarity of phrasing, and other such ways.

But when Joseph Smith said the Book of Mormon was the "most correct of any book," he was referring to more than just wording, a fact made clear by the remainder of his statement: He said "a man would get nearer to God by abiding by its precepts, than by any other book." When read in context, the Prophet's statement refers to the correctness of the principles it teaches. The Book of Mormon is the "most correct of any book" in that it contains the fulness of the gospel and presents it in a manner that is "plain and precious" (1 Nephi 13:35,40).

Does the Book of Mormon contain mistakes?

Book of Mormon Central, KnoWhy #3: Are There Mistakes in the Book of Mormon? (Video)

Mormon said "And now if there be fault, it be the mistake of men"

It should first be noted that the Book of Mormon itself does not claim to be free of errors. As Mormon himself stated in the introduction to the Book of Mormon:

And now if there be fault, it be the mistake of men: wherefore condemn not the things of God, that ye may be found spotless at the judgment seat of Christ. (1830 Book of Mormon title page)

Moroni said "because of the imperfections which are in it"

Mormon's son Moroni also acknowledges that the record that has been created is imperfect:

And whoso receiveth this record, and shall not condemn it because of the imperfections which are in it, the same shall know of greater things than these. Behold, I am Moroni; and were it possible, I would make all things known unto you. Mormon 8꞉12

The Bible nowhere makes the claim that it is inerrant

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

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.

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.

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.

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.

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. 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. 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. 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.

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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

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 74 ( Index of claims ) John Dehlin, "Why People Leave the LDS Church," (2008). John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 182. ( Index of claims ) MormonThink.com website (as of 4 May 2012). Page: http://mormonthink.com/jst.htm Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) xiv. ( Index of claims )

Notes

FAIR Answers—back to home page

V

Articles about the Holy Bible

Latter-day Saints and the Bible	The Bible as the word of God The 8th Article of Faith The King James Version The Joseph Smith Translation of the Bible
Reliability of the Bible	Biblical inerrancy Textual variants in the Bible Textual criticism of the Bible Doctrinal completeness of the Bible The Documentary Hypothesis
Creation	Cosmology The Creation Age of the Earth Evolution Adam and Eve as historical figures Death before the Fall of Adam and Eve Fall of Adam and Eve
Genesis	Pre-Flood ages of prophets The Flood Peleg Tower of Babel Sodom and Gomorrah
Understanding the Bible	Scriptural interpretations Tips for studying the bible Leaders on bible interpretation Common issues in interpretation and proof-texting Alleged contradictions in scripture Jonah and the whale Authorship of New Testament books Pauline teachings
Cultural issues	Old Testament practices Violence in the scriptures Slavery in the scriptures Sexism in the scriptures Racism and the scriptures Understanding biblical numbers and stories Joseph Smith and Old Testament practices
The Bible and the Book of Mormon	Bible passages in the Book of Mormon Isaiah and the Book of Mormon KJV italicized text in the Book of Mormon KJV translation errors in the Book of Mormon Joseph Smith Translation and the Book of Mormon The New Testament and the Book of Mormon The Apocrypha and the Book of Mormon The Documentary Hypothesis and the Book of Mormon

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":

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.

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.

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.

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.

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. 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. 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. 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

Response to claim: "when the BOM was first published, he tried to sell the copyright to the BOM to a publishing company"

The author(s) of MormonThink make(s) the following claim:

when the BOM was first published, he tried to sell the copyright to the BOM to a publishing company just like a regular book. Hiram Page and Oliver Cowdery went to Toronto for this purpose, but they failed entirely to sell the copyright, returning without any money.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

This is correct. The story, however, has gathered errors in its retelling. Recently, as part of the Joseph Smith Papers project, the text of the original revelation commanding Joseph to do this was discovered.

Question: Are there any eyewitness accounts of the events that resulted in the trip to Canada to sell the Book of Mormon copyright?

Book of Mormon Central, KnoWhy #556: Why Did Joseph Smith Attempt to Secure the Book of Mormon Copyright in Canada? (Video)

Joseph Smith decided this could be an opportunity to relieve some of the financial pressure associated with publishing the Book of Mormon

Joseph Smith had been told there were people in Canada willing to buy the copyrights to useful books. Due to the dire financial position of the Church, he decided this could be an opportunity to relieve some of the financial pressure associated with publishing the Book of Mormon. Four men went to Canada.

Joseph Smith received a revelation directing them to go to Kingston, Canada, with some conditions placed upon their success

Before leaving, Joseph Smith received a revelation directing them to go to Kingston, Canada, with some conditions placed upon their success.

...it Pleaseth me that Oliver Cowderey Joseph Knight Hyram Pagee & Josiah Stowel shall do my work in this thing yea even in securing the Copyright & they shall do it with an eye single to my Glory that it may be the means of bringing souls unto me Salvation through mine only Be{t\gotten} Behold I am God I have spoken it & it is expedient in me Wherefor I say unto you that ye shall go to Kingston seeking me continually through mine only Be{t\gotten} & if ye do this ye shall have my spirit to go with you & ye shall have an addition of all things which is expedient in me. amen & I grant unto my servent a privelige that he may sell a copyright through you speaking after the manner of men for the four Provinces if the People harden not their hearts against the enticeings of my spirit & my word for Behold it lieth in themselves to their condemnation &{◊\or} th{er\eir} salvation.

The text of the actual revelation was recently discovered and published in The Joseph Smith Papers

The text of the revelation was published in the The Joseph Smith Papers: The Revelations and Translations Series. According to Marlin K. Jensen, Church Historian and Recorder,

Another interesting development from work on the Revelations and Translations Series has been the identification of a previously unpublished revelation on securing a copyright for the Book of Mormon in Canada. David Whitmer, after he left the Church, recalled that the revelation promised success in selling the copyright, but upon return of the men charged with the duty, Joseph Smith and others were disappointed by what seemed like failure. Historians have relied upon statements of David Whitmer, Hiram Page, and William McLellin for decades but have not had the actual text of the revelation. Revelation Book 1 will provide that.

Although we still do not know the whole story, particularly Joseph Smith’s own view of the situation, we do know that calling the divine communication a “failed revelation” is not warranted. The Lord’s directive clearly conditions the successful sale of the copyright on the worthiness of those seeking to make the sale as well as on the spiritual receptivity of the potential purchasers.

Hiram Page, one of the participants, stated he for the first time understood how some revelations given to people were not necessarily for their direct benefit

Hiram Page, who was one of the individuals sent to Canada, laid out the event in a letter in 1848. Page wrote that the revelation Joseph Smith received conditioned success upon whether those individuals in Canada capable of buying the Book of Mormon copyright would have their hearts softened. When unable to sell the copyright, the four men returned to Palmyra. Hiram Page stated he for the first time understood how some revelations given to people were not necessarily for their direct benefit—in fact, Hiram Page believed that the revelation was actually fulfilled.

Question: After receiving the revelation to attempt to sell the Book of Mormon copyright in Canada, did Joseph Smith later claim that the revelation was false?

Book of Mormon Central, KnoWhy #556: Why Did Joseph Smith Attempt to Secure the Book of Mormon Copyright in Canada? (Video)

David Whitmer, years after he left the Church, claimed that Joseph said that the revelation did not come from God

David Whitmer claimed that Joseph Smith received a revelation and prophesied that Oliver Cowdery and Hiram Page should go to Canada where they would find a man willing to buy the copyright to the Book of Mormon. When they failed to sell the copyright, Whitmer states that Joseph admitted that the revelation had not come from God.

David Whitmer was not a participant in the trip to Canada

The primary evidence supporting the negative aspects of the Canadian Mission story comes from David Whitmer, who was not a participant in the event, and who had left the church many years before. With the discovery of the Hiram Page letter of 1848 showing that the actual participants involved in the trip felt that Joseph Smith delivered an accurate revelation of what would transpire on the Mission, and in fact even found the event uplifting rather than negative, it is evident that no individual contemporary to the event felt that this represented a false prophecy by Joseph Smith. What we do see is excellent evidence in fulfillment of the teachings of Deuteronomy 12 and 18 that Joseph Smith was perceived as a true prophet of God by those involved in the Mission to Canada in early 1830.

Question: How did the erroneous story of the attempt to sell the Book of Mormon copyright develop over time?

Book of Mormon Central, KnoWhy #556: Why Did Joseph Smith Attempt to Secure the Book of Mormon Copyright in Canada? (Video)

Hiram Page’s 1848 account of the Canadian Mission trip was sent to William McLellin

Hiram Page’s 1848 account of the Canadian Mission trip was sent to William McLellin. Because it was private correspondence, its existence and details were unknown until the 1930’s, when the letter was donated to the RLDS Church’s archives as part of a larger collection of McLellin materials. The content of the letter was not broadly known until after the document was stolen in 1985, but a copy of the original was donated by a private collector around the year 2000 who had made a copy prior to the theft of the original.

In 1872 William McLellin wrote about the journey to Canada

In 1872 William McLellin wrote about the journey to Canada. He had no first hand knowledge of the event, as he did not join the Church until 1831. He apparently got the description of the event from Martin Harris, who was likewise not there and had no first hand knowledge. From the published account, McLellin ignores Hiram Page’s 1848 letter, and asserts that all involved in the Canadian Mission viewed it as a complete failure. Since all involved were dead, and the only known account by one of the participants, who obviously viewed it as a success, was in McLellin's possession, he apparently did not worry about being corrected.

In about 1881 J.L. Traughber wrote a letter to a German correspondent, who published it in 1886, retelling McLellin’s second or third hand knowledge of the event

In 1881 or shortly thereafter a man by the name of J.L. Traughber wrote a letter to a German correspondent, who published it in 1886, retelling McLellin’s second or third hand knowledge of the event.

In 1886, David Whitmer mentions the trip to sell the copyright for the first time

Beginning in 1886, David Whitmer reports for the first time of the Canadian Mission. Initially Whitmer reports the event in the third person, but by the time of his 1887 pamphlet An Address to All Believers in Christ, 57 years after the event occurred, he reports to having been a first hand witness, and Joseph Smith having given a false prophecy. Whitmer states,

Joseph looked into the hat in which he placed the stone, and received a revelation that some of the brethren should go to Toronto, Canada, and that they would sell the copyright of the Book of Mormon. Hiram Page and Oliver Cowdery went to Toronto on this mission, but they failed entirely to sell the copyright, returning without any money. Joseph was at my father's house when they returned. I was there also, and am an eye witness to these facts. Jacob Whitmer and John Whitmer were also present when Hiram Page and Oliver Cowdery returned from Canada.

Well, we were all in great trouble; and we asked Joseph how it was that he had received a revelation from the Lord for some brethren to go to Toronto and sell the copyright, and the brethren had utterly failed in their undertaking. Joseph did not know how it was, so he enquired of the Lord about it, and behold the following revelation came through the stone: "Some revelations are of God: some revelations are of men: and some revelations are of the devil." So we see that the revelation to go to Toronto and sell the copyright was not of God, but was of the devil or of the heart of man.

Whitmer was looking for evidence to support his conclusion that Joseph Smith was a fallen prophet

One must remember that not only was Whitmer looking for evidence to support his conclusion that Joseph Smith was a fallen prophet, but he also wrote with no fear of contradiction, as all the witnesses to the event were dead.

Question: How does David Whitmer's account of the attempt to sell the Book of Mormon copyright compare to those of the eyewitnesses?

Book of Mormon Central, KnoWhy #556: Why Did Joseph Smith Attempt to Secure the Book of Mormon Copyright in Canada? (Video)

Whitmer's account is at variance in several ways with Hiram Page’s account

Whitmer's account is at variance in several ways with Hiram Page’s account. Whitmer gets the destination city in Canada wrong (he says Toronto, the other accounts, and the revelation itself, say Kingston) and he did not correctly identify all of the participants (he identified Hiram Page and Oliver Cowdery, while Page noted Joseph Knight and Josiah Stowell). Note that the text of the revelation itself finally clears up the issue of exactly who the revelation was directed to,

...it Pleaseth me that Oliver Cowderey Joseph Knight Hyram Pagee & Josiah Stowel shall do my work in this thing...

Page, an eyewitness, makes no mention at disappointment in Joseph Smith, nor is there any mention of a "false prophecy"

Page also makes no mention or even a hint at disappointment in Joseph Smith, nor is there an accusation that the trip was based upon a "false prophecy," so naturally no subsequent "revelation" is noted by Page explaining the mission’s failure.

In Whitmer’s 1887 account we learn for the first time of the supposed post-mission revelation where Joseph Smith is told that some revelations are from God, some from devils, some from men. This account is in all likelihood a fabrication. Unlike his consistent, life-long statements concerning the witness of the Gold Plates, this account, which is probably a second-hand retelling of events 57 years after their occurrence, suddenly appears and is wrong on several of the documentable facts, as well as being inconsistent with the first-hand testimony of Hiram Page, given 40 years earlier than Whitmer and by comparison much closer to the actual event.

Question: How did Latter-day Saint scholars respond to the attempt to sell the Book of Mormon copyright prior to Page's letter coming to light?

Book of Mormon Central, KnoWhy #556: Why Did Joseph Smith Attempt to Secure the Book of Mormon Copyright in Canada? (Video)

B.H. Roberts expressed doubt as to the accuracy of the story, and suggested that David Whitmer may not have recalled all of the details correctly

The letter from 1848 by Hiram Page was not publically available until the 20th Century. As a result, various LDS responses to the accounts by Whitmer and McLellin of necessity must explain why the apparent anomalous revelation does not make Joseph Smith a fallen prophet. Such was the case when B.H. Roberts expressed doubt as to the accuracy of the story, and suggested that David Whitmer may not have recalled all of the details correctly, yet went on to address the claim anyway. Roberts concluded:

Does that circumstance vitiate his claim as a prophet? No; the fact remains that despite this circumstance there exists a long list of events to be dealt with which will establish the fact of divine inspiration operating upon the mind of this man Joseph Smith. The wisdom frequently displayed, the knowledge revealed, the predicted events and the fulfilment thereof, are explicable upon no other theory than of divine inspiration giving guidance to him.

As it happens, the passage of time and the uncovering of additional information has vindicated that confidence.

Response to claim: "the first edition of the BOM has on its title page the author listed as Joseph Smith"

The author(s) of MormonThink make(s) the following claim:

the first edition of the BOM has on its title page the author listed as Joseph Smith although the "Preface" page in the first edition of the Book of Mormon states that Joseph translated it. Subsequent editions changed the term 'author and proprietor' to 'translator'.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Joseph was listed as author in the 1830 Book of Mormon because copyright law required it. However, the 1830 edition also contained a statement that Joseph had translated the work. Contrary to MormonThink's assertion, this claim that Joseph was the translator of the work did not only appear in subsequent editions.

Criticism of Mormonism/Websites/MormonThink/Could Joseph Smith have written the Book of Mormon

Response to claim: "This wasn't a family of illiterates. Education was important to the Smith family"

The author(s) of MormonThink make(s) the following claim:

This wasn't a family of illiterates. Education was important to the Smith family, and although Joseph may have only had limited formal education in a typical classroom, his parents undoubtedly schooled him at home. Also Joseph was going to high school when he was 20 years old in Harmony PA with the Stowell children.
....
Even today many people home-school their children. Would anyone say that these home-schooled children are uneducated? It's true that they do not have a formal education but for the most part, home-schooled children have similar, and in some cases superior, education than traditionally-schooled children.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is a strawman. The Church does not claim that Joseph was illiterate. Joseph was obviously capable of reading the Bible, which led to the First Vision. What the Church claims, and what Joseph himself claimed in his 1832 history that was written in his own hand, was that he lacked education. Even his wife Emma confirmed that Joseph was not good at writing. There is a difference between lacking education and being illiterate. The comparison of Joseph Smith's home education to modern "home schooling," with its access to so many resources, is absurd.

FAIR Answers—back to home page

V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

Was Joseph Smith illiterate?

The Church never taught that Joseph Smith was "illiterate." The official account of the First Vision refutes this, since it demonstrates that Joseph was fully capable of reading and understanding the Bible. The statement from the critics that Joseph's family "wasn't a family of illiterates" argues against a point that is never being made.

Here's what Joseph wrote in 1832 (original spelling retained):

I was born in the town of Charon [Sharon] in the State of vermont North America on the twenty third day of December AD 1805 of goodly Parents who spared no pains to instructing me in the christian religion at the age of about ten years my Father Joseph Smith Siegnior moved to Palmyra Ontario County in the State of New York and being in indigent circumstances were obliged to labour hard for the support of a large Family having nine chilldren and as it required the exertions of all that were able to render any assistance for the support of the Family therefore we were deprived of the bennifit of an education suffice it to say I was mearly instructid in reading and writing and the ground rules of Arithmatic which constuted my whole literary acquirements.

Emma Smith, Joseph's wife, later stated:

Joseph Smith could neither write nor dictate a coherent and well-worded letter, let alone dictate a book like the Book of Mormon. And, though I was an active participant in the scenes that transpired, and was present during the translation of the plates, and had cognizance of things as they transpired, it is marvelous to me, 'a marvel and a wonder,' as much so as to anyone else.

Question: Did B.H. Roberts state that it was possible for Joseph Smith to have come up with the Book of Mormon on his own?

B.H. Roberts was a believer in the divine origin of the Book of Mormon, and talked of young Joseph Smith as he sat up late detailing to the family the wonderful conversations he had with the angel

B.H. Roberts retained his belief that the Book of Mormon was of divine origin up until the end of his life. Yet, according to one critical website, B.H. Roberts "postulated that it was certainly possible for Joseph Smith to have come up with the Book of Mormon on his own." Roberts, however, believed that Joseph had conversations with the Angel Moroni.

B.H. Roberts, in his critical study of the Book of Mormon, pointed out how future critics might make use of this.

The face of it is first established by the testimony of the mother who bore him, Lucy Smith. Speaking of the days immediately following the revelation making known the existence of the Book of Mormon to her son...Lucy Smith in her History of the Prophet Joseph Smith, recounts how in the evening of that day, the young prophet sat up late detailing to the family the wonderful conversations he had with the angel;

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Learn more about Joseph Smith: abilities

Online	Brian C. Hales, "Joseph Smith's Education and Intellect as Described in Documentary Sources," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 59/1 (13 October 2023). [1–32] link Jeff Lindsay, "The Great and Spacious Book of Mormon Arcade Game: More Curious Works from Book of Mormon Critics," Interpreter: A Journal of Mormon Scripture 23/8 (13 January 2017). [161–236] link Robert A. Rees, "Joseph Smith, the Book of Mormon, and the American Renaissance: An Update," Interpreter: A Journal of Mormon Scripture 19/1 (26 February 2016). [1–16] link
Video	"Joseph Smith's pre 1830 education," BH Roberts Foundation print-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young Joseph Smith

Notes

Response to claim: "Joseph was known for story-telling"

The author(s) make(s) the following claim:

Critics often say that young Joseph was known for story-telling and often cite the following account from Joseph's mother....LDS apologist and General Authority B.H. Roberts who suggests that Joseph could not have learned any of these things from Moroni:

Author's sources:

1. Lucy Smith, Biographical Sketches, p. 85.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Joseph's mother reported that Joseph was telling them stories about the ancient inhabitants of this continent based upon his interviews with the angel Moroni prior to retrieving the gold plates from which the Book of Mormon was translated.

FAIR Answers—back to home page

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1. REDIRECTJoseph Smith's trustworthiness

Response to claim: "Roberts...concluded that Joseph Smith had sufficient imagination"

The author(s) of MormonThink make(s) the following claim:

In his book Studies of the Book of Mormon, Roberts answers the question as to whether or not Joseph Smith could have produced the Book of Mormon. He concluded that Joseph Smith had sufficient imagination and was capable of producing the BOM even though he had little formal education. He was, however, prone to made [sic] silly mistakes. It is these telling inconsistencies and problems that Roberts lists: 1) evidence of an undeveloped mind, 2) repetition of the same themes, 3) repetition of the same villains, 4) repetition of same battles and wars, 5) conversions typical of 19th century conversions.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Roberts was stating what future critics would claim, but this did not represent his own belief. Roberts makes this clear in Studies of the Book of Mormon: "Let me say once and for all, so as to avoid what might otherwise call for repeated explanation, that what is herein set forth does not represent any conclusions of mine. This report [is] ... for the information of those who ought to know everything about it pro and con, as well that which has been produced against it as that which may be produced against it. I am taking the position that our faith is not only unshaken but unshakeable in the Book of Mormon, and therefore we can look without fear upon all that can be said against it."

FAIR Answers—back to home page

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1. REDIRECTJoseph Smith's trustworthiness

Question: Did B.H. Roberts lose his faith in the Church and the Book of Mormon?

An excellent argument against the claim that B.H. Roberts abandoned the Book of Mormon can be found in his last book, which he considered his masterwork

Critics charge that the 'problems' with the Book of Mormon made Brigham H. Roberts (an early LDS apologist and member of the First Quorum of Seventy) lose his faith in the its historicity. The primary source upon which this criticism is based originates with Roberts' manuscripts detailing his critical study of the Book of Mormon, which was published under the title Studies of the Book of Mormon years after his death.

An excellent argument against the claim that B.H. Roberts abandoned the Book of Mormon can be found in his last book, which he considered his masterwork. [B. H. Roberts, The Truth, the Way, the Life: An Elementary Treatise on Theology, edited by John W. Welch (Provo, Utah: Brigham Young University Studies, 1994).] Given Roberts' clear respect for the Book of Mormon in this volume, there can be little doubt that he continued to believe in and treasure it.

Ironically for the critics, many of the issues which drew Elder Roberts' attention have now been solved as more information about the ancient world has become available. He expressed faith that this would be the case, and has been vindicated:

We who accept [the Book of Mormon] as a revelation from God have every reason to believe that it will endure every test; and the more thoroughly it is investigated, the greater shall be its ultimate triumph.

Roberts was an able scholar, and he was not afraid to play 'devil's advocate' to strengthen the Church's defenses against its enemies

In a presentation on some potential Book of Mormon 'problems' prepared for the General Authorities, Roberts wrote a caution that subsequent critics have seen fit to ignore:

Let me say once and for all, so as to avoid what might otherwise call for repeated explanation, that what is herein set forth does not represent any conclusions of mine. This report [is] ... for the information of those who ought to know everything about it pro and con, as well that which has been produced against it as that which may be produced against it. I am taking the position that our faith is not only unshaken but unshakeable in the Book of Mormon, and therefore we can look without fear upon all that can be said against it.

Roberts felt that faith in the Book of Mormon was a given, and so did not consider any 'negative' points to be of ultimate concern

Roberts felt that faith in the Book of Mormon was a given, and so did not consider any 'negative' points to be of ultimate concern, though he did seek for better answers than he then had. The critics have often published his list of of "parallels" between the Book of Mormon and Ethan Smith's View of the Hebrews, without informing modern readers that Roberts did not consider the problems insoluable, or a true threat to faith in the Book of Mormon. They also do not generally cite the numerous other statements in which, to the end of his life, he declared the Book of Mormon to be a divine record.

Roberts' studies also made him willing to modify previous conceptions, such as when he concluded that the Book of Mormon was not a history of the only immigrants to the New World.

In 1930, he enthused about the Book of Mormon a century after the Church's organization:

Hear, O heavens, and give ear, O earth, for God hath spoken. ... The Record of Joseph in the hands of Ephraim, the Book of Mormon, has been revealed and translated by the power of God, and supplies the world with a new witness for the Christ, and the truth and the fulness of the Gospel.

Other witnesses by B.H. Roberts of truth of the Church and the Gospel

The book Discourses of B.H. Roberts of the First Council of the Seventy, compiled by Ben R. Roberts (Salt Lake City, Utah: Deseret Book Company 1948) contains the last seven discourses delivered by Elder Roberts: four in Salt Lake City, one in San Francisco (on the radio), and the last two at the World Fellowship of Faith in Chicago, in August-September 1933. He died three weeks after the last discourse. Roberts had returned from a lengthy illness, which made him realize how precious life is. He determined to leave his testimony, especially for the youth of the church.

From the first of these addresses:

It has always been a matter of pride with me, in my more than fifty years of ministry in the Church of Jesus Christ of Latter-day Saints, that it was no trivial thing which called this Church of the New Dispensation into existence. It was not founded upon the idea that men differed in relation to how baptism should be administered, whether by sprinkling or pouring, or immersion; or whether it was for the remission of sins, or because sins had been forgiven. I always rejoice that it had a broader foundation than whether the form of church government and administration should be Episcopal or Congregational, or the Presbyterian form of government; or any other minor [23] difference of theologians. It went to the heart of things, and astonished the world, and at the same time, of course, aroused its opposition.

When the Prophet of the New Dispensation asked God for wisdom, and which of the many churches about him he should join, he was told to join none of them, for they were all wrong; their creeds were false; they drew near to the Lord with their lips, but their hearts were far removed from him; they had a form of godliness but denied the power thereof; that the Christian world, especially, had, in fulfilment of Isaiah’s prophecy, transgressed the laws, changed the ordinances, and had broken the everlasting covenant (Isaiah 44), of which the blood of the Christ was the blood of that everlasting covenant. He promised the incoming of a New Dispensation of the Gospel of Christ, which would link together and unite all former dispensations, from Adam down to the present time, the great stream of events speeding on towards an immense ocean of truth in which it would be united with all truth. It was a world movement. To lay the foundations of a greater faith, it brought forth the American volume of scripture, the Book of Mormon. In time the authority of God, the holy priesthood was restored, the minor phase of it, through John the Baptist; and later Peter, James and John, who held the keys of the kingdom of heaven, bestowed upon them by the Christ, appeared to the Prophet Joseph and Oliver Cowdery, and the divine and supreme authority from God was conferred upon them. By this authority and under the power of it they organized the Church of Jesus Christ of Latter-day Saints, outlined its doctrines, and established it firmly in the earth.

That is how the New Dispensation began—not whether baptism should be by immersion, or for the forgiveness of sins. The rubbish of accumulated ages was swept aside, the rocks made bare, and the foundations relaid” (22-23).

Roberts then refers to a statement in David Whitmer, To All Believers in Christ, about the translation of the Book of Mormon being interrupted due to some problems between Joseph and Emma:

He [Joseph] took up the divine instrument, the Urim and Thummim, tried to translated but utterly failed. Things remained dark to his vision. David Whitmer tells how Joseph left the translating room and [26] went to the woodslot on the Whitmer farm, and there corrected himself, brought himself into a state of humiliation and of exaltation at the same time. He went back to the house, became reconciled to Emma, his wife, came up to the translating room, and again the visions were given and the translation went on. But he could translate only as he was in a state of exaltation of mind and in accord with the Spirit of God, which leads to the source of hidden treasures of knowledge” (25-6).

Roberts then refers to the Book of Moses in the Pearl of Great Price, which was revealed shortly after the Church was organized, in June 1830:

It goes further than we have come, this knowledge by faith. After the Prophet had translated the Book of Mormon he began to receive the revelations which today make up the Book of Moses, the translation of [27] which began to be published about six months after the Book of Mormon had been translated” (26-7).

I admire the achievements of the men of science and hold them in honor…. But what am I to think of the Prophet of God, who speaking a hundred years before him, and speaking by the knowledge that comes by faith, revealed the same truth—viz., that as one earth shall pass away, so shall another come, and there is no end to God’s work? This gives to the Church of the New Dispensation the right to voice her protest against a dying universe—its death blows to the immortality of man.

Oh, ye Elders of Israel, this is our mission, to withstand this theory of a dying universe and this destruction of the idea of the immortality and eternal life of man. We have this knowledge revealed of God, and it is for us to maintain the perpetuity of the universe and the immortal life of man. Such was the mission of the Christ, such is ours” (29).

I am one of the special witnesses of the Gospel of Jesus Christ, made so by the office I hold, and I want to begin a return to my ministry in this pulpit by exercising my duty as a special witness for the Lord Jesus Christ. Here it is: Jesus Christ is the very Son of God, the incarnation of all that is divine, the revelation of God to man, the Redeemer of the world; for as in Adam all die, so shall they in Christ be brought forth alive. Also Jesus is the Savior of individual man, through him and him alone comes repentance and [30] forgiveness of sins, through which the possibility of unity with God comes. As his witness I stand before you on this occasion to proclaim these truths concerning the Christ, not from scientific knowledge or book learning, but from the knowledge that comes by faith” (29-30)

Roberts' general conference addresses between January 1922 and his death in September 1933 evince no show of doubt in the authenticity of the Book of Mormon

Roberts gave his findings on criticisms of the Book of Mormon to top Church leaders in a series of meetings between January to May 1922. One way to test the possibility of his losing faith in the Book of Mormon is to look at his public discourses and the words he uses to describe the Book of Mormon after he presented these findings. Upon careful examination of the historical record, one finds that Elder Roberts presented no doubts in the authenticity and veracity of the Book of Mormon.

• In the October 1922 conference, Roberts discussed the prophetic promises of the Book of Mormon concerning the land of promise and Zion in the latter-days. “The Lord made certain promises in ancient times concerning the land of Zion—North and South America,” Roberts said in his address. “That is the information we get from our Book of Mormon.”
• In the April 1923 conference, Roberts expounded on the title page of the Book of Mormon. “[N]otwithstanding all these testimonies of the New Testament scriptures,” said Roberts in his sermon, “God brings forth a new volume of scripture, the Book of Mormon, which we are learning to call the American scripture, the word of God to the ancient inhabitants of this land of America.”
• Six months later, in the October 1923 conference, Roberts focused some of his remarks of the Book of Mormon. “The great outstanding thing in the Book of Mormon is the fact of the visit of the Redeemer to the inhabitants of this western world, and the message of life and salvation that he delivered here; the Church which he brought into existence, the divine authority which he established here in the western world.” As Roberts went on to explain, “This is what makes the Book of Mormon of so much importance—it is a new witness for God and Christ and the truth of the gospel. These things being true, makes the advent of the Book of Mormon into the world the greatest literary event of the world since the writing of the Decalogue by the finger of God, and bringing it forth by the great Prophet Moses; or the collection and the publication of the testimony in the New Testament that Jesus is the Christ.”
• In the April 1924 conference, Roberts used the Book of Mormon to combat what he feared were the creeping influences of secular biblical scholarship. Referring to Nephi’s “very great visions concerning the life and the mission of the Christ, before he came in the flesh” (1 Nephi 11–15), Roberts named “the Book of Mormon, the record of the Nephite people, and the revelations of God in this new dispensation, clearly recognized in the Doctrine and Covenants, and also in the Pearl of Great Price” as “records [which] would establish the truth of the record of the Twelve Apostles of the Lamb of God” (that is, the New Testament).
• In the October 1925 conference, Roberts delivered an address in which he focused on “three great utterances constitute the message of ‘Mormonism’ to the world” on the nature of God and humankind’s relationship with the divine. “The first comes from a fragment of the teachings of the prophet Moses, found not in musty tomb or ruined temple, but revealed to the Prophet Joseph Smith before this Church of ours was six months old [Moses 1]. The second comes from a revelation from God to him, in the year 1833 [D&C 93]. The third contribution comes from our Book of Mormon, and is the contribution of sleeping nations once inhabiting the American continents, a message through their prophet leader to the modern world, and a contribution to the modern world for its enlightenment. How splendid all that is!” (This talk would go on to be republished in January 1926.7)
• In the October 1926 conference, Roberts exulted over the recent purchasing of the David Whitmer farm. “I rejoice that the Church of Jesus Christ of Latter-day Saints is gradually gathering into its control the sacred places where great historical events happened,” said Roberts at the time. In his remarks, which were republished later in the Improvement Era (see below), Roberts thrice referred to the Book of Mormon as a “translation” or having otherwise been “translated” by Joseph Smith, spoke at length on the importance of the Book of Mormon witnesses, and told of his experience interviewing David Whitmer in 1884.
• In the April 1927 conference, Roberts reported on his missionary work in the eastern United States. In his report, Roberts spoke of his interactions with a Messianic Jew and stressed the importance of the Book of Mormon (which he called a “translation”) as a witness to the Jews that Jesus is the Christ (see below). He expounded on the doctrinal importance of the book’s title page, which, he reminded his audience, was “not [Joseph Smith’s] composition” but rather was “engraven on the title page of the gold plates.” Regretting that he had “taken more time than [he] should have done” with his lengthy sermon, Roberts nevertheless considered “these matters of sufficient importance to have entered upon the record of this conference. . . . I cannot but regard the opening that has come to us in the Eastern States to furnish material by which we may approach our cousin Judah with the message of the Book of Mormon, as an opening of the way by the inspiration and power of the Spirit of the Lord.
• Later that same year, in the October 1927 conference, Roberts recalled “the pleasure” he took in “standing upon the summit of the Hill Cumorah in company with President [Heber J.] Grant.” He remarked, “Being there upon that height of land, which so splendidly commands a view of the whole surrounding country, I could not refrain from recalling the time when Moroni stood upon the crown of that hill with the evidence of the ruins of the civilization of his people about him.” Roberts continued, “And this warning, written in the Book of Ether, let me say, in closing, comes from the prophet of God who was also the historian of the great Jaredite nation, by abridging and translating their history into the Nephrite language. This warning comes, then, from the historian of one civilization that had perished about the Hill Cumorah; it came also from the same man who was a witness of the destruction of the civilization of his own people at the same place. I hold that he was competent to speak upon this question, and it is most fitting, and is one of the evidences of inspiration, in this Book, that one so competent to speak in warning should be chosen to be God’s mouthpiece in warning this great Gentile nation, holding dominion over the land in our day, to beware of their course lest they, too, forfeit their rights to the pride of place they occupy among the nations of the earth. For great as our nation is, it is not above the powers of destruction if it observes not the conditions upon which it may hold its position upon this land.”
• In a lengthy April 1928 conference address, Roberts spoke on the important teachings preserved in the Book of Mormon; teachings that, according to Roberts, “would have been lost to the world but for the bringing forth of the Nephite scriptures, the American volume of scriptures.” This included, most importantly, “the testimony of the scriptures of the western continents—the Book of Mormon—in relation to the resurrection of Christ. What a wonderful testimony that book contains for the thing that is celebrated this day throughout Christendom, namely, the resurrection from the dead of our Lord the Christ!” In this same sermon Roberts also gave his endorsement Anthony W. Ivins’ comments on the Book of Mormon—calling them “a very important contribution, not only to this conference, but to the literature of the Church”—and recalled his youthful debates with a sectarian critic of the Church in which he, Roberts, defended the book.
• In the October 1928 conference, Roberts expanded on “a number of the early revelations that were given in the Church about the time of its organization and the publication of the Book of Mormon,” including those which had been “given . . . to brethren who had rendered some assistance to the Prophet in bringing forth the Book of Mormon.”
• In an April 1929 conference address (the same address, mind you, that Brigham D. Madsen claims somehow shows signs of Roberts backsliding on his faith in the Book of Mormon), Roberts provided commentary on the ninth Article of Faith, which stresses the importance of ongoing revelation in the Church of Jesus Christ. Within this specific context Roberts began his sermon, “One of the things that has greatly delighted me in this conference has been the prominence given to the Book of Mormon and to the importance of it as a means of acquainting the world with that system of truth for which we stand. But the passage from our articles of faith just repeated reminds me that the Book of Mormon is only one out of very many things that may aid us in this work of making God’s message known to the world.” Roberts then related how as a missionary in the South he worked with a confused investigator who did not know how to make up her mind about the Book of Mormon because she was being fed anti-Mormon literature by her local pastor. (A tale as old as time.) But, Roberts related, once she gained a testimony of the Doctrine and Covenants, she was able to make up her mind about the Book of Mormon being inspired. Roberts concluded his anecdote by affirming, “The Book of Doctrine and Covenants stands unquestioned as to its authorship, and I wish to express a belief that there is evidence of inspiration in it equal to that of the Book of Mormon.” Incidentally, Roberts also took the opportunity in this sermon to affirm the value and inspiration of the Pearl of Great Price. “If the world but had the Pearl of Great Price, and the knowledge it conveys, it would shed a penetrating light upon all the scriptures that our Christian friends acknowledge, and make known the truth of God.” Contrary to Madsen’s bizarre misreading of this sermon, Roberts made it clear that “[t]he Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price are prized by [the Latter-day Saints] above all other books.”
• On the centennial anniversary of the founding of the Church, in the April 1930 conference, Roberts affirmed his testimony of the Restoration, in part, thus: “The Church of Jesus Christ has again, and for the last time, been set up and made the depository of God’s truth and the fulness of it and has been given the mission of proclaiming that truth and the fulness of it to every nation and kindred and tongue and people. . . . The Record of Joseph in the hands of Ephraim, the Book of Mormon, has been revealed and translated by the power of God, and supplies the world with a new witness for the Christ, and the truth and the fulness of the Gospel.”
• In his final address delivered before his death in the April 1933 conference, Roberts referred to the Book of Mormon as “that precious volume of scripture” which spoke of “[the] word of the Lord from the Nephite race” that America was a choice land (quoting Ether 13:2). “This is recorded in the Book of Ether,” Roberts remarked, “which Moroni translated and added to the compilation made by his father.” Besides this, Roberts drew his listeners’ attention to “two great prophecies in the Book of Mormon,” namely: (1) “the witness which the Book of Mormon bears to the divinity of the Christ, affirming that he is the Son of God, . . . affirming that he is the Savior of the world, and . . . bearing witness to the truth of the Gospel”; and (2) “prophecies concerning the great Gentile nation that should rise and which would scatter the children of Israel upon the face of the land, and yet, afterwards, be touched by the spirit of pity and concern which would lead them to seek the preservation of the inhabitants of the land; that the seed of Joseph, so wonderfully gathered here and developed into a multitude of nations, should not be utterly destroyed, but should be preserved, and that, too, by this great nation that should be such an instrument in scattering them in the earth.” These, Roberts affirmed, makes the Book of Mormon a “new American witness for God” and “one of the most valuable books that has ever been preserved, even as holy scripture.”

Keep in mind that these are Roberts’ General Conference addresses and sermons that specifically touched on the Book of Mormon. In other talks that he delivered in the 1920s and early 1930s (such as his October 1929 and April 1932 addresses), Roberts also spoke glowingly of both current Church leadership and Heber J. Grant’s prophetic predecessors.

It is difficult to see these as the words of one who has lost his faith in the Church, the Book of Mormon, or Joseph Smith.

Roberts published other works that take as granted the historical authenticity of the Book of Mormon

Roberts published other works between the early 1900s to his death that take the historical authenticity of the Book of Mormon, the divine calling of Joseph Smith, and the truthfulness of the Church as a given. These works include:

• New Witnesses for God
• Outlines of Ecclesiastical History
• The Truth, The Way, The Life
• Comprehensive History of the Church
• The "Falling Away"
• Rasha–The Jew

Truman Madsen: "Among readers who came to the Book of Mormon with hard, skeptical assumptions, B.H. Roberts is notable"

Truman G. Madsen:

Among readers who came to the Book of Mormon with hard, skeptical assumptions, B.H. Roberts is notable. He was capacitated by temperament and equipped by study for penetrating analysis. Moreover, at many junctures of his life he had profound personal reasons and emotional and spiritual stresses which might have led a man of lesser integrity to discard wholesale his religious heritage. But on his other side was his capacity for constant, patient study. This he brought (for more than a half century) to the Book of Mormon as he did to his work in history, never letting go, never fully satisfied with what he had written or said, and never unwilling to consider afresh the latest spate of difficulties.

Response to claim: "Joseph simply incorporated this dream experience, that had such an impact on his father, into the BOM"

The author(s) of MormonThink make(s) the following claim:

Critic's comment: This is the 'Tree of Life' story as told in the Book of Mormon starting in 1 Nephi 11:25. Joseph's father must have told Joseph about this dream many times when Joseph was growing up. Although faithful LDS try to explain this as evidence that Joseph's father was also inspired, there is another more plausible explanation - Joseph simply incorporated this dream experience, that had such an impact on his father, into the BOM.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The dream of Joseph Smith, Sr. was recorded only long after the Book of Mormon was published, and it is highly likely that Lucy Mack Smith was influenced by the Book of Mormon when she wrote about her husband's dream. The authors are speculating that Joseph's father "must have told Joseph about this dream many times." There is no evidence of this

Question: Did Joseph Smith incorporate his father's dream of the tree of life into the Book of Mormon?

Book of Mormon Central, KnoWhy #474: Why Are There So Many Similarities between the Dreams of Lehi and Joseph Smith, Sr.? (Video)

The details of Joseph's father's dream were written long after the Book of Mormon was published

Critics point to similarities between a dream Joseph Smith's father had and Lehi's dream of the tree of life as evidence that Joseph wrote the Book of Mormon based on his own experiences. Significantly, none of Joseph's family regarded the similarities as evidence that Joseph Jr. was engaging in a forgery.

The details of the dream were written long after the Book of Mormon was published. Lucy's account is (at the very least) influenced in its verbiage by the Book of Mormon. Either Joseph Sr. had a remarkably similar dream, or Lucy used the material in the Book of Mormon to either bolster her memory, or it unwittingly influenced her memory.

There are three potential explanations for the similarities

1. Joseph Smith plagiarized Joseph Sr.'s dream when he wrote the Book of Mormon. This is the stance adopted by the critics.
2. Joseph Sr. had a dream that was similar to the dream experienced by Lehi, and this was a sign to the Prophet's family that he was translating a real record that came from God. This is certainly possible, though it is impossible to prove or disprove by historical techniques, and so will not be elaborated on. It remains, however, a viable option.
3. Lucy Mack Smith's account of the dream (which she recorded many years after the fact, when the Book of Mormon account was well-known and published) may have influenced how she remembered and/or recorded her account of Joseph Sr's dream.

Details of Joseph Smith, Sr.'s dream of the tree of life

According to Lucy Mack Smith, Joseph Smith, Senior, the father of the Prophet, had the following dream in 1811 when the family was living in Lebanon, New Hampshire. Joseph Smith, Junior, would have been 5 years old at the time.

I thought...I was traveling in an open, desolate field, which appeared to be very barren. As I was thus traveling, the thought suddenly came into my mind that I had better stop and reflect upon what I was doing, before I went any further. So I asked myself, "What motive can I have in traveling here, and what place can this be?" My guide, who was by my side, as before, said, "This is the desolate world; but travel on." The road was so broad and barren that I wondered why I should travel in it; for, said I to myself, "Broad is the road, and wide is the gate that leads to death, and many there be that walk therein; but narrow is the way, and straight is the gate that leads to everlasting' life, and few there be that go in there at."

Traveling a short distance farther, I came to a narrow path. This path I entered, and, when I had traveled a little way in it, I beheld a beautiful stream of water, which ran from the east to the west. Of this stream I could see neither the source nor yet the termination; but as far as my eyes could extend I could see a rope running along the bank of it, about as high as a man could reach, and beyond me was a low, but very pleasant valley, in which stood a tree such as I had never seen before. It was exceedingly handsome, insomuch that I looked upon it with wonder and admiration. Its beautiful branches spread themselves somewhat like an umbrella, and it bore a kind of fruit, in shape much like a chestnut bur, and as white as snow, or, if possible whiter. I gazed upon the same with considerable interest, and as I was doing so the burs or shells commenced opening and shedding their particles, or the fruit which they contained, which was of dazzling whiteness. I drew near and began to eat of it, and I found it delicious beyond description. As I was eating, I said in my heart, "I can not eat this alone, I must bring my wife and children, that they may partake with me." Accordingly, I went and brought my family, which consisted of a wife and seven children, and we all commenced eating, and praising God for this blessing. We were exceedingly happy, insomuch that our joy could not easily be expressed.

While thus engaged, I beheld a spacious building standing opposite the valley which we were in, and it appeared to reach to the very heavens. It was full of doors and windows, and they were filled with people, who were very finely dressed. When these people observed us in the low valley, under the tree, they pointed the finger of scorn at us, and treated us with all manner of disrespect and contempt. But their contumely we utterly disregarded.

I presently turned to my guide, and inquired of him the meaning of the fruit that was so delicious. He told me it was the pure love of God, shed abroad in the hearts of all those who love him, and keep his commandments. He then commanded me to go and bring the rest of my children. I told him that we were all there. "No," he replied, "look yonder, you have two more, and you must bring them also." Upon raising my eyes, I saw two small children, standing some distance off. I immediately went to them, and brought them to the tree; upon which they commenced eating with the rest, and we all rejoiced together. The more we ate, the more we seemed to desire, until we even got down upon our knees, and scooped it up, eating it by double handfuls.

After feasting in this manner a short time, I asked my guide what was the meaning of the spacious building which I saw. He replied, "It is Babylon, it is Babylon, and it must fall. The people in the doors and windows are the inhabitants thereof, who scorn and despise the Saints of God because of their humility."

I soon awoke, clapping my hands together for joy.

There are many obvious connections between this dream and Lehi's vision of the tree of life

There are many obvious connections between this dream and Lehi's vision of the tree of life recorded in 1 Nephi 8:

• A desolate field representing the world (8:4).
• A narrow path (8:20).
• A river of water (8:13).
• A rope running along the bank of the river (similar in function to the rod of iron in 8:19, 24).
• A tree with dazzling white fruit (8:10–11).
• Joseph, Sr. desires that his family should partake of the fruit also (8:12).
• A spacious building filled with people who are mocking those who eat the fruit (8:26–27).
• Joseph, Sr. and his family ignore the mocking (8:33).
• The fruit represents the love of God (11:22).
• The building represents the world (11:36; 12:18).

The source of the dream is Lucy's manuscript for which she dictated in the winter of 1844–45, 15 years after the publication of the Book of Mormon

The source of the dream is Lucy's manuscript for Joseph Smith, The Prophet And His Progenitors For Many Generations, which she dictated to Martha Jane Coray in the winter of 1844–45. Note the date of Lucy's dictation: more than 15 years after Joseph Smith, Junior, dictated the Book of Mormon.

Dreams are notoriously ephemeral. It is difficult for most people to remember the details of a dream, and those details quickly fade in the first few minutes after awaking.

The amount of detail Lucy records and the second-hand nature and late date of her testimony have led many to the conclusion that Lucy's recollection was strongly influenced by what she read in the Book of Mormon. That is, it is difficult to establish how much Joseph Sr.'s original dream had in common with the Book of Mormon, since the details which we have are only available after the fact, when Lucy's memory would have been affected by what she learned in the more detailed Book of Mormon account (even as it stands, the Book of Mormon account is far more detailed and lengthy than the material from 1844-45).

Thus, it seems plausible that there is a relationship between the Book of Mormon and Lucy's text--but, we cannot know in what direction(s) that influence moved.

Response to claim: "Many parts of the BOM are identical to the Bible....Plagiarism is not difficult for anyone to do"

The author(s) of MormonThink make(s) the following claim:

Many parts of the BOM are identical to the Bible. Entire chapters of the Bible are contained within the BOM. Plagiarism is not difficult for anyone to do.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Plagiarists do not identify the source of their text - the Book of Mormon clearly identifies the writings of Isaiah, and the current chapter headings suggest a comparison to the same verses in the Bible.

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Articles about the Holy Bible

Latter-day Saints and the Bible	The Bible as the word of God The 8th Article of Faith The King James Version The Joseph Smith Translation of the Bible
Reliability of the Bible	Biblical inerrancy Textual variants in the Bible Textual criticism of the Bible Doctrinal completeness of the Bible The Documentary Hypothesis
Creation	Cosmology The Creation Age of the Earth Evolution Adam and Eve as historical figures Death before the Fall of Adam and Eve Fall of Adam and Eve
Genesis	Pre-Flood ages of prophets The Flood Peleg Tower of Babel Sodom and Gomorrah
Understanding the Bible	Scriptural interpretations Tips for studying the bible Leaders on bible interpretation Common issues in interpretation and proof-texting Alleged contradictions in scripture Jonah and the whale Authorship of New Testament books Pauline teachings
Cultural issues	Old Testament practices Violence in the scriptures Slavery in the scriptures Sexism in the scriptures Racism and the scriptures Understanding biblical numbers and stories Joseph Smith and Old Testament practices
The Bible and the Book of Mormon	Bible passages in the Book of Mormon Isaiah and the Book of Mormon KJV italicized text in the Book of Mormon KJV translation errors in the Book of Mormon Joseph Smith Translation and the Book of Mormon The New Testament and the Book of Mormon The Apocrypha and the Book of Mormon The Documentary Hypothesis and the Book of Mormon

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Articles about the Book of Mormon

Authorship	Book of Mormon Joseph Smith listed as author and proprietor Spalding theory View of the Hebrews theory Late War theory Golden Pot theory Sidney Rigdon theory Mushrooms and entheogenics theory Creative fiction theories Possible 19th Century influences on Book of Mormon Theory of Book of Mormon place names from area around Joseph Smith's home Theory of Book of Mormon place names from Comoros Islands Understanding accusations of plagiarism
Translation process	Seer stones and the Urim and Thummim Gold plates and the translation process Artistic depictions of the translation Joseph Smith and the translation process
Gold plates	Weight and size Plates too heavy to run? Engravings and sealed portion Stone box where the gold plates were deposited Attempts to steal the gold plates from Joseph Smith Gold plates and the translation process Metal plates in ancient Israel
Witnesses	Eleven official witnesses Statement of the Three Witnesses Oliver Cowdery David Whitmer Martin Harris Statement of the Eight Witnesses Christian Whitmer Jacob Whitmer Peter Whitmer Jr. John Whitmer Hiram Page Joseph Smith Sr. Hyrum Smith Samuel Smith Other witnesses to the Book of Mormon
The Bible and the Book of Mormon	Bible passages in the Book of Mormon The New Testament and the Book of Mormon KJV italicized text in the Book of Mormon KJV translation errors in the Book of Mormon Joseph Smith Translation and the Book of Mormon The Apocrypha and the Book of Mormon Isaiah and the Book of Mormon The documentary hypothesis and the Book of Mormon
Language and the Book of Mormon	Hebraisms Chiasmus Names in the Book of Mormon Hebrew and Native American languages Reformed Egyptian and the Book of Mormon The Book of Mormon as an ancient text
Geography	Church statements on Book of Mormon geography Evaluating Book of Mormon geography theories Old world geography in the Book of Mormon Lehi's journey in the Old World Possible locations for the Valley of Lemuel Possible locations for Shazer Possible locations for Nahom Possible locations for Nephi's Bountiful The Hill Cumorah Mesoamerican Model Hemispheric Geography Model Great Lakes Model Heartland Model Hoaxes related to Book of Mormon geography claims Geographical issues related to DNA and the Book of Mormon
DNA	DNA and the Book of Mormon Identifying ancient DNA related to Book of Mormon people Geographical issues related to DNA and the Book of Mormon
Anachronisms	Anachronism overview Biblical texts Horses Elephants Other animals Synagogues and churches Climate Metals and materials Metal plates in ancient Israel Plants Objects and artifacts
Doctrine and teachings	Moroni's promise The fulness of the gospel The Book of Mormon as the most correct book The nature of God Name of Jesus Christ Virgin birth of Jesus Christ Jesus Christ bled from every pore The Holy Ghost Baptism Priesthood authority Temples The Book of Mormon as the Stick of Ephraim Plural marriage Freemasonry Nephite burnt offerings The great and abominable church The tree of life Baptism before or after remission of sins One versus multiple creators
Lamanites	Identity of the Lamanites Native Americans and the Lamanites Relationship of the Maya and the Olmec to the Lamanites and the Jaredites Polynesians and the Lamanites The Lamanite curse Wrath of God on the Lamanites
Other	Population and demographics The Nephite calendar Biblical archaeology compared to the Book of Mormon Thomas Stuart Ferguson and Mormon archaeology Attempt to sell the Book of Mormon copyright in Canada Textual changes The Book of Mormon as history Legal codes in the Book of Mormon Lehi's ancestry and place of residence Three days of darkness The killing of Laban Human sacrifice Warfare in the Book of Mormon Events in Ether The death of Shiz

Why does the Book of Mormon's translation of Isaiah material match the King James Version (KJV) of the Bible so closely?

Some have presumed that Joseph simply opened a Bible and copied those chapters when he came to material on the gold plates that he recognized as being from the Bible

Some passages from the Bible (parts of Isaiah, for example) were included in the Book of Mormon text. Some people have long adopted the position that Joseph Smith simply copied the King James Version (KJV) Bible text for the relevant portions of, for example, Isaiah. Even some Church members have presumed that the close match between the texts indicates that Joseph simply opened a Bible and copied those chapters when he came to material on the gold plates that he recognized as being from the Bible.

The Saints do not believe in one fixed, inviolate, "perfect" rendering of a scripture or doctrinal concept. The Book of Mormon likely reflects differences between the Nephite textual tradition and the commonly known Biblical manuscripts.

Joseph did not believe that there was "one and only one" true translation of a given passage or text. The Book of Mormon is "the most correct book" in the sense that it those who read and obey its precepts will draw nearer to God than in reading any other book. This is not a claim about textual perfection. The book itself even insists that some errors will still be present—title page, Mormon 9꞉31). In fact, Brigham Young taught that the Book of Mormon text would have been different if it were redone later:

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.

Why are many of the quotes from Isaiah in the Book of Mormon identical to those in the King James Bible?

Witnesses to the translation process are unanimous that Joseph did not have any books, manuscripts, or notes to which he referred while translating. There are thus several problems with the idea that Joseph simply copied the Bible:

1) Witnesses to the translation process are unanimous that Joseph did not have any books, manuscripts, or notes to which he referred while translating. Recalled Emma, in a later interview:

I know Mormonism to be the truth; and believe the church to have been established by divine direction. I have complete faith in it. In writing for [Joseph] I frequently wrote day after day, often sitting at the table close by him, he sitting with his face buried in his hat , with the stone in it, and dictating hour after hour with nothing between us.

Q. Had he not a book or manuscript from which he read, or dictated to you?

A. He had neither manuscript or book to read from.

Q. Could he not have had, and you not know it?

A. If he had anything of the kind he could not have concealed it from me.

Martin Harris also noted that Joseph would translate with his face buried in his hat in order to use the seer stone/urim and thummim. This would make referring to a Bible or notes virtually impossible:

Joseph Smith would put the seer stone into a hat, and put his face in the hat, drawing it closely around his face to exclude the light; and in the darkness the spiritual light would shine...

2) It is not clear that Joseph even owned a Bible during the Book of Mormon translation. He and Oliver Cowdery later purchased a Bible, which suggests (given Joseph's straitened financial situation) that he did not already own one.

3) It is not clear that Joseph's Biblical knowledge was at all broad during the Book of Mormon translation. It seems unlikely that he would have recognized, say, Isaiah, had he encountered it on the plates. Recalled Emma Smith:

When my husband was translating the Book of Mormon, I wrote a part of it, as he dictated each sentence, word for word, and when he came to proper names he could not pronounce, or long words, he spelled them out, and while I was writing them, if I made a mistake in spelling, he would stop me and correct my spelling, although it was impossible for him to see how I was writing them down at the time. .?. . When he stopped for any purpose at any time he would, when he commenced again, begin where he left off without any hesitation, and one time while he was translating he stopped suddenly, pale as a sheet, and said, "Emma, did Jerusalem have walls around it?" When I answered, "Yes," he replied, "Oh! I was afraid I had been deceived." He had such a limited knowledge of history at the time that he did not even know that Jerusalem was surrounded by walls.

Emma also noted that

Joseph Smith could neither write nor dictate a coherent and wellworded letter; let alone dictating a book like the Book of Mormon. And, though I was an active participant in the scenes that transpired, . . . it is marvelous to me, "a marvel and a wonder," as much so as to any one else.

And, if Joseph was merely inventing the Book of Mormon story, he picked some of the more obscure and difficult Bible passages to include.

4) If Joseph was forging the Book of Mormon, why include Biblical passages at all? Clearly, Joseph was able to rapidly produce a vast and complex text that no biblical content at all. If Joseph was trying to perpetrate a fraud, why did he include near-verbatim quotations from the one book (the KJV Bible) with which his target audience was sure to be familiar?

So, what else ought we to consider regarding the Isaiah passages?

Consideration #1—Adaptation of Isaiah

There are also areas in which Nephi seems to adapt Isaiah as he "likens it unto himself." Ancient scribes and authors did not have the same preoccupation with literal, precise citation that we do. They would adapt texts to make their point, which Nephi explicitly tells us he is doing.

Some differences, then, may not reflect a textual difference at all, but instead represent Nephi's novel adaptation of the text.

To learn more:

Nephi likening the scriptures Summary: This idea is explored in more detail below.

Consideration #2—Bible text itself quotes extensively from past scripture

When considering the presence of Isaiah in the Book of Mormon, we note that one Bible scholar has found that the four gospels attest to the fact that Jesus Christ and the apostles consistently quoted scripture. He calculated that over "ten percent of the daily conversation of Jesus consisted of Old Testament words quoted literally" and nearly 50% of the Lord's words as quoted by John were quotations from the Old Testament.

When we learn that Isaiah is the most quoted of all prophets, being more frequently quoted by Jesus, Paul, Peter, and John (in his Revelation) than any other Old Testament prophet, it should not surprise us that both the Book of Mormon and Doctrine and Covenants also quote Isaiah more than any other prophet. The Lord told the Nephites that "great are the words of Isaiah," and the prophet Nephi confessed, "my soul delighteth in his words... for he verily saw my Redeemer, even as I have seen him" (2 Nephi 11꞉2).

New Testament writers quoted hundreds of Old Testament scriptures including 76 verses from Isaiah

It is clear that the writings of Isaiah held special significance for Jesus Christ and Nephi (see 2 Nephi 11꞉8, 25꞉5; 3 Nephi 20꞉11; 23꞉1-3). Isaiah's prophecies might also have been quoted frequently because they were largely concerned with latter-day events. The Saints understand Isaiah to have foretold the restoration of the gospel through Joseph Smith (see 49), the gathering of Israel in the last days (18), the coming forth of the Book of Mormon (29), wickedness in the last days (33), and the Savior's second coming, and the millennium (13, 26, 27). While he also wrote about the Savior's first coming (32꞉1-4) and events in his own time (20,23), most of what he wrote about is yet to be fulfilled.

When one considers that New Testament writers quoted hundreds of Old Testament scriptures including 76 verses from Isaiah it should not surprise us that Book of Mormon writers did likewise. After all, these writings were part of the old world scriptures brought with them to the new world 1 Nephi 19꞉22-23). If the prophets of the Book of Mormon had not quoted Isaiah we might have cause to question the text's authenticity.

Paul has been called the most original of all New Testament writers but investigations of his epistles show that Paul often quoted from classical writers, orators, dramas, law courts, sports commentaries, and ancient religious rites. Even the well-known Pauline formula of "faith, hope, and charity," which appears also in the Book of Mormon, has been traced to Babylonian writings.

Consideration #3—Analogy with the Dead Sea Scrolls

Even academic translators sometimes copy a previous translation if it serves the purpose of their translation. For example, the discovery of the Dead Sea Scrolls (DSS) provided previously unknown texts of many Biblical writings. However, in some translations of the DSS, approximately 90% is simply copied from the KJV.

Surely we are not expected to believe that the DSS translators dropped back into King James idiom and just happened to come up with a nearly identical text! They, in fact, unabashedly copied the KJV, except where the DSS texts were substantially different from already known Hebrew manuscripts.

In some translations of the Dead Sea Scrolls, approximately 90% is simply copied from the King James Bible

Even academic translators sometimes copy a previous translation if it serves the purpose of their translation. For example, the discovery of the Dead Sea Scrolls (DSS) provided previously unknown texts for many Biblical writings. However, in some translations of the DSS, approximately 90% is simply copied from the KJV.

Surely we are not expected to believe that the DSS translators dropped back into King James idiom and just happened to come up with a nearly identical text! They, in fact, unabashedly copied the KJV, except where the DSS texts were substantially different from already known Hebrew manuscripts.

The purpose of the DSS translation is to highlight the differences between the newly discovered manuscripts and those to which scholars already had access

Why was this done? Because, the purpose of the DSS translation is to highlight the differences between the newly discovered manuscripts and those to which scholars already had access. Thus, in areas where the DSS manuscripts agree with the Biblical texts that were already known, the KJV translation is used to indicate this. Here, for example, is how the first verses of Genesis are treated:

Dead Sea Scrolls Translation: 1 In the beginning God created the heavens and the earth. [2 And] the earth [was] formless and void; and darkness was upon the fac[e of the dee]p: and the Spirit of God moved upon the face of the waters. 3 And God said, "Let there be light," [and there was light. 4 And] God saw that the light was good, and God separated the light [from the darkness.] 5 And God called the light daytime, and the darkness he cal[led ni]ght. And there was evening [and there was morning,] one day.

KJV: 1 In the beginning God created the heaven and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 3 And God said, Let there be light: and there was light. 4 And God saw the light, that it was good: and God divided the light from the darkness. 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

We can see that it generally follows that same King James language. In places, it has variant readings, and it footnotes what ancient texts caused these different readings. You can also see from the various punctuation marks that there is a system in place to help us understand what part of the text comes from which source. Why would a translation made in 1999 (170 years after the Book of Mormon gets published) generally follow the King James Version? It isn't because the King James Version is the best, or the easiest to understand. In 1830, it was the only mass produced translation (the next major translation wouldn't be published for another half century). And it remains today one of the most common translations of the Bible. You don't have to be a specialist to compare the two texts and see what the differences are. In this way, we can (as non-specialists) get a better feel for the various ancient versions of the biblical texts. The same is true for the Book of Mormon except perhaps in reverse. By using the KJV language, we are probably being clued in to the fact that the potential differences aren't the important parts of the Book of Mormon. Rather than focusing on how this or that word was changed, we can focus on what the passages are trying to teach us.

This is not to argue that there may not be a better way to render the text than the KJV—but, it would be counterproductive for the DSS committee spent a lot of time improving on the KJV translation. A reader without access to the original manuscripts could then never be sure if a difference between the DSS translation and the KJV translation represented a true difference in the DSS, or simply the choice of the DSS translators to improve the KJV.

The situation with the Book of Mormon is likely analogous

The situation with the Book of Mormon is likely analogous. For example, most of the text to which the Nephites had access would not have differed significantly from the Hebrew texts used in Bible translations. The differences in wording between the KJV and the Book of Mormon highlight the areas in which there were theologically significant differences between the Nephite versions and the Masoretic text, from which the Bible was translated. Other areas can be assumed to be essentially the same. If one wants an improved or clearer translation of a passage that is identical in the Book of Mormon and the KJV, one has only to go to the original manuscripts available to all scholars. Basing the text on the KJV focuses the reader on the important clarifications, as opposed to doing a new translation from scratch, and distracting the reader with many differences that might be due simply to translator preference.

Furthermore, using a KJV "base text" also helps us to identify the source of some scriptural citations that might be otherwise unclear. Consider this bit from Jacob 1꞉7:

Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness.

This sounds nice, but its real impact on our reading Jacob occurs when we recognize that Jacob is alluding to Psalm 95꞉8-11:

8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: 9 When your fathers tempted me, proved me, and saw my work. 10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways: 11 Unto whom I sware in my wrath that they should not enter into my rest.

Jacob wants us to understand what follows in the context of Israel being led in the wilderness by Moses. Drawing that connection is hard enough for people who don't have a lot of familiarity with the Old Testament. But had it followed language not found in the Bible they had (the KJV)—even if conceptually it was the same—it would have been far more difficult for readers to connect the two to understand the point Jacob was trying to make.

In this way, it makes a lot of sense for a translation—even a divinely inspired translation produced via revelation—to follow a conventional text where it duplicates the same original source material. It isn't just about trying to duplicate the source material, it is also about getting the reader who then reads the text to understand it.

Consideration #4—Accounting for the rest of the Book of Mormon

Even if we insist that Joseph plagiarized the Book of Mormon, critics have failed to show the source of the remaining 93% (when all similar texts are removed). A 100% non-biblical book of scripture wouldn't have been much more difficult to produce—so why tip his hand by quoting the Bible? This is the one text his readers would be sure to know!

Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "Was Joseph Smith Smarter Than the Average Fourth Year Hebrew Student? Finding a Restoration-Significant Hebraism in Book of Mormon Isaiah"

Paul Y. Hoskisson,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (2016)

The brass plates version of Isaiah 2:2, as contained in 2 Nephi 12:2, contains a small difference, not attested in any other pre-1830 Isaiah witness, that not only helps clarify the meaning but also ties the verse to events of the Restoration. The change does so by introducing a Hebraism that would have been impossible for Joseph Smith, the Prophet, to have produced on his own.

Click here to view the complete article

So, were the Isaiah passages in the Book of Mormon simply plagiarized from the KJV?

Nephi and Jacob generally make it clear when they are quoting from Isaiah

If a Christian is making an accusation of plagiarism, then they are, by the same logic, indicting the Bible which they share with us. Close examination of the Old Testament reveals many passages which are copied nearly word for word including grammatical errors. Micah, who lived hundreds of years after Isaiah, copied word for word in Micah 4꞉1-3 from Isaiah's prophecy in Isaiah 2꞉2-4 without ogiving him credit. That would be inappropriate today, but that's simply how ancient writers used other texts. They were far less concerned with originality, or on tracing an idea's source. In fact, if an idea was new, they tended to view it with suspicion. Besides, Micah may have relied on his literate audience knowing Isaiah without being told.

Ancient readers lived and breathed the biblical texts. Even the citation of a few words was enough to bring a whole series of associations, stories, and texts to mind. Modern readers experience something similar if someone says, "May the Force be with you." Without being told, they know that this is a quote from the movie Star Wars, and it brings a host of concepts about dangerous missions, seemingly impossible tasks, and heroism. Ancient readers had at least this rich an association with their holy writings.

We also find the genealogy from Genesis 5꞉10-11,36 repeated in 1 Chronicles, much of the history in Samuel and Kings is repeated in Chronicles, and Isaiah 36꞉2 through Isaiah 38꞉5 is the same as 2 Kings 18꞉17 through 2 Kings 20꞉6.

Although Old Testament scripture was often quoted by Old and New Testament writers without giving credit, Nephi and Jacob generally make it clear when they are quoting from Isaiah. Indeed, much of 2 Nephi may be seen as an Isaiah commentary. It is ironic that critics of the Book of Mormon find fault with its "plagiarism," even though its authors typically mention their sources, while they do not condemn the Bible's authors when they do not.

Additionally, the Church has made clear in the 1981 and the 2013 editions of the Book of Mormon in footnote "a" for 2 Nephi 12꞉2 that: "Comparison with the King James Bible in English shows that there are differences in more than half of the 433 verses of Isaiah quoted in the Book of Mormon, while about 200 verses have the same wording as the KJV" Thus it doesn't appear that the Church is afraid of having its members understand the similarities and differences between the King James Version of the Bible and the Book of Mormon.

Finally, it may be that the use of King James language for passages shared by the Bible and the Book of Mormon allows the Book of Mormon to highlight those areas in which the Book of Mormon's original texts were genuinely different from the textual tradition of the Old World's which gave us the Bible of today.

A closer look at these duplicate Isaiah texts actually provides us an additional witness of the Book of Mormon's authenticity

A closer look at these duplicate texts actually provides us an additional witness of the Book of Mormon's authenticity.

The 21 chapters of Isaiah which are quoted (Chapters 2-14, 29, and 48-54) either partially or completely, represent about one-third of the book of Isaiah, but less than two and one-half percent of the total Book of Mormon. We also find that more than half of all verses quoted from Isaiah (234 of 433) differ from the King James version available to Joseph Smith. Perhaps it may be said that the Book of Mormon follows the King James (Masoretic) text when the original meaning is closer to how the King James renders the passages in question.

Additionally, we often find differences in Book of Mormon Isaiah texts where modern renderings of the text disagree. One verse (2 Nephi 12꞉16), is not only different but adds a completely new phrase: "And upon all the ships of the sea." This non-King James addition agrees with the Greek (Septuagint) version of the Bible, which was first translated into English in 1808 by Charles Thomson. Such a translation was "rare for its time." The textual variants in the two texts have theological import and ancient support. John Tvedtnes has documented many in this study of the Isaiah variants in the Book of Mormon.

Main articles:	Plagiarism of errors in the KJV? Summary: There are many reasons to reject the notion that Joseph Smith either made use of a Bible during the translation of the Book of Mormon or had one nearby that he was memorizing prior to or at the time of the translation of the Book of Mormon. There are also reasons to question the charge of plagiarism.
	Is the Book of Mormon plagiarized from the KJV? Summary: The claim of 'plagiarism' is a superficially appealing one, but it ignores many facts and factors.

Do the changes in the Book of Mormon Isaiah passages reflect a better translation of the underlying Hebrew?

Here are the changes to the Isaiah text in the Book of Mormon that may make a significant change to the meaning of the text. These changes are taken from Book of Mormon Reference Companion (2003) edited by Dennis L. Largey.

Significant changes to Isaiah material in the Book of Mormon

The rest of the changes can be found in Royal Skousen’s Analysis of Textual Variants in the Book of Mormon online.

The vast majority of Book of Mormon changes to Isaiah are on places where italicized text was placed in the King James Bible. Some of these changes do not reflect a better translation of the earliest extant Isaiah source we have today.

The Book of Mormon’s rendering of Isaiah does not purport to be the original text of Isaiah

It should first be mentioned that the Book of Mormon does not purport to be the original text of Isaiah as composed by Isaiah himself. That is an assumption that readers of the Book of Mormon have brought to the text.

We do not know what the original text of Isaiah was

It should next be noted that we do not know what the original text of Isaiah as composed by Isaiah was like. We have early textual witnesses such as the Great Isaiah Scroll (1Qlsa[a]) recovered from the Dead Sea Scrolls, but this is not the original text as composed by Isaiah. We don’t know what the original was like and will likely never know. Thus anyone claiming to know how to judge the Book of Mormon’s rendering of Isaiah based on its fidelity to "the original Hebrew" is acting foolishly and likely tendentiously.

Nephi likely changed wording to comment on Isaiah

The changes in Isaiah can be thought of to be commentary by Book of Mormon authors. Joseph Spencer at BYU has most persuasively argued that Nephi’s selection and edits of Isaiah are deliberate and that they reflect a coherent theological vision of the scattering and gathering of Israel.

Nephi may have been adding these changes in order to clarify Isaiah’s words, clarify the Lord’s words if Isaiah didn’t communicate them clearly enough, or as Nephi’s independent revelatory (or even non-revelatory) adding to Isaiah based in his then-current theological understanding.

Some of the changes do reflect a better translation of the Hebrew

John Tvedtnes has shown that many of the Book of Mormon's translation variants of Isaiah have ancient support.

This throws a huge wrench into any critic's theories that Joseph Smith merely cribbed off of the King James Isaiah.

Some "Problematic" Variants Explained

Critics of the Book of Mormon have pointed to various passages in which the Book of Mormon derives much of its text from KJV Isaiah. These derivations also include some changes from the KJV that vary in their degree of significance. In some cases of these changes, critics allege that the Book of Mormon also changes the wording of the text from the KJV to such an extent that the changes cannot be considered an accurate reflection of the underlying Hebrew. These changes, in turn, become evidence against the notion that the Book of Mormon is a translation of an ancient text. Discussion of these supposed problematic changes has been limited to the Book of Mormon's variants with the KJV Isaiah.

Given the evidence of Nephi's "likening above", much of these variants can actually be considered Nephi's changes and Joseph Smith's accurate translation of Nephi's and not Isaiah's Hebrew. Thus the critics have evidently not considered a theory that could change their assessment of the Book of Mormon's Isaiah and ancient authenticity.

We can explore some of these "problematic variants" pointed to by critics in order to demonstrate that the Book of Mormon variants may fit in with a larger theological project undertaken by Nephi in the Book of Mormon.

"Problematic" Book of Mormon Variants from Hebrew Underlying KJV Isaiah

Location in Canon	Erroneous Translation	Passage	Commentary
1. Isaiah 9꞉1 ~ 2 Nephi 19꞉1	"Red sea"	Nevertheless, the dimness shall not be such as was in her vexation, when at first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterwards did more grievously afflict by the way of the Red Sea beyond Jordan in Galilee of the nations.	See below in section following this table for a full analysis.
2. Isaiah 12꞉2 ~ 2 Nephi 22꞉2	Jehovah	"Behold, God is my salvation; I will trust, and not be afraid; for the Lord Jehovah is my strength and my song; he also has become my salvation."	Some have criticized the use of the name JEHOVAH in 2 Nephi 22꞉2 because it is a later term. Use of the proper name "Jehovah"—which is an anglicized form of the Hebrew Yahweh—was common in the KJV Bible. and was also in common use in Joseph Smith's day. Although the name Jehovah is of more recent origin than the original Book of Mormon plates, it does not mean this name could not properly be used in translating a more ancient Hebrew title denoting the eternal I AM. Why should Joseph Smith be criticized for using the same name that King James translators used? This criticism is the equivalent of complaining that Joseph used the word "God" in his translation. The English word "God" certainly did not exist when Isaiah was written! But this is a translation—and so of course terms that did not exist when the original was written will sometimes be used.
3. Isaiah 50꞉2 ~ 2 Nephi 7꞉2	Wherefore as a declarative	"Wherefore when I came, there was no man; when I called, yea there was none to answer. O house of Israel, is my hand shortened at all that it cannot redeem? Or have I no power to deliver? Behold, at my rebuke I dry up the sea. I make the rivers a wilderness and their fish to stink because the waters are dried up and they dieth because of thirst." (Book of Mormon)	David P. Wright states: "The [Book of Mormon] inverts the italicized words and reads as a statement rather than a "Wherefore, when I came there was no man; when I called, yea, there was none to answer." The [Book of Mormon] reading depends on the ambiguity or polysemy of the English "wherefore." In English this word can be an interrogative ("why?") or a conjunction ("therefore"). It is an interrogative in the KJV verse here, translating the Hebrew word maddûac "why?" The BM reading uses "wherefore" as a conjunction, which is not possible for Hebrew maddûac. This reveals the BM's dependence on the English text." Wright cites Tvedtnes (The Isaiah Variants, 35, 80, 116-117), and states that Tvedtnes "thinks that this variant is due to a misunderstanding by Smith or the scribe (apparently the English copiest). The variant must be intentional and from Smith: not only does it involve italicized words ... the adverb 'yea' also appears in the BM reading. This well fits a change from interrogation to declaration. The variant also appears twice in the passage."
4. Isaiah 51꞉19 ~ 2 Nephi 8꞉19	Sons	"These two sons are come unto thee. Who shall be sorry for thee, thy desolation and destruction and the famine and the sword? And by whom shall I comfort thee." (Book of Mormon)	John A. Tvedtnes writes: "KJV's 'two things' read 'two sons' in [Book of Mormon]. MT has simply štym, the feminine numeral 'two'. It is hence not possible to admit that the original read 'sons'. Moreover, the two 'things' are then listed in the same verse as 'desolation and destruction', then reworded as the parallels 'the famine and the sword'. On the surface, the substitution of another word for the one italicized in KJV looks like normal procedure for Joseph Smith, but it could also be a scribal error. The [Book of Mormon]change was probably prompted by the fact that vs. 18 ends by speaking 'of all the sons she hath brought up', while vs. 20 begins by speaking of 'thy sons'." David P. Wright writes: "In one case where the [Book of Mormon] has another word for an italicized word, the meaning is significantly changed, but not in accordance with the Hebrew original. The phrase 'These two things are come unto thee' becomes 'These two sons are come unto thee' (Isa 51꞉19//2 Ne 8꞉19). This is an extremely unlikely reading for any ancient text since the phrase in Hebrew is formulated in the feminine ($etayim hënnâ qör'ötayik) whereas 'sons' (bänîm) is masculine. The variant in the BM is oblivious to the requirements of Hebrew, and it is doubtful that the Hebrew developed from a masculine to feminine formulation. Smith apparently replaced the italicized word, picking up 'sons' from the context of vv. 18 and 20 which speak of 'sons.'" Interestingly, Joseph Smith, in Old Testament Manuscript 2 (of the Joseph Smith Translation), replaced 'things' with 'sons'. This change was noted by Orson Hyde in a letter dated July 7, 1840: Jews are gathering; and have issued orders, or a circular, and universal proclamation for their brethren, in all the world, to return to Palestine, for the land is ready for their reception. "But there is none to guide her among all the sons whom she hath brought up, but these two things are come unto thee."—See Isaiah 51꞉18,19. Things, you know, in English means any kind of fish, beast, or birds. But the book of Mormon says, "These two sons are come unto thee" this is better sense, and more to the point. As Jerusalem has no sons to take her by the hand and lead her among all thy number whom she hath brought forth, Bro. Page and myself feel that we ought to hurry along and take her by the hand; for are her sons but the Gentiles have brought us up. (Times and Seasons, 1, no. 10 [August 1840]: 156-57)
5. Isaiah 48꞉16 ~ 1 Nephi 20꞉16	Am	1 Nephi 20꞉16 deletes the italicized am in Isaiah 48꞉16's "from the time that it was, there am I". 1 Nephi 20꞉16 adds the word "declared" after "from the time that it was", deletes the italicized "am" from "there am I", and changes the phrase "there am I" to the phrase "have I spoken".	Critics charge that the addition of "declared" requires another underlying Hebrew term that would give us that translation in English rather than merely the current term that is rendered as "that it was". Though here, just as with the addition of "have I spoken", the addition clarifies the underlying message of Isaiah and makes smoother the English translation of it. Scholar Brant Gardner proposed that the addition of "have I spoken" was done by Joseph Smith himself. Though one could see the "declared" and "have I spoken" changes as Nephi's edits of Isaiah to clarify Isaiah. One could also presume that perhaps there is a lost version of Isaiah that was on the brass plates that Joseph Smith eventually translated. Gardner cautions that "from a literary standpoint, ['have I spoken'] removes an important scriptural allusion. The declaration 'there am I' is not just an indication that Yahweh has spoken, as it becomes in the Book of Mormon rendition, but a declaration of the person, power, and reality of the Lord, related thematically to the appellation 'I AM,' since the Lord and the Spirit appear as separate entities (Blenkinsopp, 'Isaiah 40–55, 295)." Though that allusion is made elsewhere in scripture, and the inclusion of such an allusion in 1 Nephi 20꞉16 is not necessary. Either way, there doesn't seem to be a huge problem here.
6. Isaiah 4꞉5 ~ 2 Nephi 14꞉5	defense	And the Lord will create upon every dwelling-place of mount Zion, and upon her assemblies, a cloud and smoke by day and the shining of a flaming fire by night; for upon all the glory of Zion shall be a defence.	Walter Martin claims that Isaiah 4꞉5 is followed (mistakenly) by (2 Nephi 14꞉5). The phrase "For upon all the glory shall be a defense" should actually be "For over all the glory there will be a canopy." Martin ignores that as translation literature, the Book of Mormon may well follow the KJV when the documents upon which the KJV is based match those of the Nephite text. Book of Mormon variants likely reflect only theologically significant changes not available in the Old World textual tradition. To learn more: Table of alleged KJV translations errors persisting in the Book of Mormon Summary: This article provides further, more detailed analysis of this alleged translation error.

2 Nephi 19:1-The 'Red' Sea?

The King James Bible reads as follows (italics from KJV included for convenience):

Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations.

2 Nephi 19꞉1, a quotation of Isaiah by the prophet Nephi, reads:

Nevertheless, the dimness shall not be such as was in her vexation, when at first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterwards did more grievously afflict by the way of the Red Sea beyond Jordan in Galilee of the nations.

The Book of Mormon deletes the word "her" from 9꞉1 and then inserts "Red" before "sea" making the verse read "afflict by way of the Red Sea". "The problem with this", describes one critic "is that (a) Christ quoted Isaiah in Matt. 4꞉14-15 and did not mention the Red Sea [true], (b) 'Red' sea is not found in any source manuscripts [from which one could translate Isaiah. [Also true.], and (c) the Red Sea [he likely is referring more specifically to the Gulf of Aqaba] 25 miles away [from the sea of Galilee, which the Isaiah prophecy refers to in context. Also True]."

Despite having all these facts correct, the critic's conclusion is still overly hasty.

In context, Isaiah is prophetically anticipating "a period of gloom and darkness until a new Davidic monarch arises to replace Ahaz." Several interpreters take this chapter to be speaking about the coming Messiah.

Hypothesis #1: Nephi's "likening" of Isaiah to his contemporary historical and theological context

In another article, we've discussed how this verse in the Book of Mormon actually perpetuates a translation error of Isaiah made by the King James translators of the Bible.

Instead of saying "and afterwards did more grievously afflict by the way of the sea", the text should say "but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan". A question now arises: could the translation of "grievously afflicting" actually be some sort of modification by Nephi that provides commentary on Nephi? We know that there were modifications done by Nephi to affect the meaning and intent of Isaiah's scripture as a sort of commentary on Nephi's present situation that Nephi calls "likening" (1 Nephi 19꞉23). Could there be something similar going on here?

Suffering in the wilderness

As a guess, this may have something to do with the difficult journey that Lehi, Nephi, and their family faced by the borders of the Red Sea as they traveled down the Arabian Peninsula. In 1 Nephi 6, 7, 8, 2 Nephi 1, 2_short Nephi 2, 2_short Nephi 3, _short2 Nephi 4, and 5 Nephi mentions that he and his family experienced afflictions and that they began to murmur against God—perhaps presupposing that God was the source of those afflictions given their wickedness. Nephi says that the afflictions that he and his family faced in 1 Nephi 6 when he lost his bow came at a time when they were traveling in "the most fertile parts of the wilderness, which were in the borders near the Red Sea" (16꞉14, (emphasis added)).

Evidence from the original manuscript

Latter-day Saint linguist and scholar of the textual history of the Book of Mormon Skousen believes that "Red Sea" was not an accident by scribes of the Book of Mormon translation. Instead, "Red Sea" was actually on the plates that Joseph Smith translated from. He deduces this from the fact that there is no manuscript evidence that scribes of the Book of Mormon translation text inserted "Red" next to "sea" even in the original manuscript of the translation of the Book of Mormon.

Furthermore, there are four uses in the Bible of the phrase "by the way of the Red Sea" (Numbers 14꞉25; Numbers 21꞉4; Deuteronomy 1꞉40; Deuteronomy 2꞉1). Familiarity with the phrase, Skousen argues, perhaps led Nephi to add the word "Red" to sea in his copying of Isaiah. Either that or "Red" was actually a part of the text and Nephi didn't add anything to it. Furthermore, out of 82 occurrences of the word "sea" in the Book of Mormon, there is no manuscript evidence that scribes added "Red" to the word "sea", even as a mistake that was then corrected. Skousen retained "Red Sea" in his reconstruction of the earliest text of the Book of Mormon: the text as it came from the mouth of Joseph Smith (or at least the best reconstruction of it).

Nephi is explicitly "likening" Isaiah to his current situation (1 Nephi 19꞉23). It's likely that something similar is going on here. Thus, it's not an error, but (on this theory at least) an intentional emendation by Nephi to creatively "liken" the scriptures Isaiah wrote to his present situation which Joseph translated correctly. Thus, the intent of the verse is changed and does actually lead us into an incorrect understanding of what Isaiah meant to communicate about God’s nature. But it isn’t an error of what Nephi meant to communicate about God with his likening of Isaiah.

Hypothesis #2: Scribal Overcorrection

John Tvedtnes explains:

9:1 (MT 8:23) = 2 Ne. 19꞉1

KJV: "afflict her by the way of the sea"

BM: "afflict by the way of the Red Sea"

The deletion of italicized "her" is understandable, since it is not in [the Masoretic Text: the source for most current translations of Isaiah]. (I) However, [Book of Mormon] must be wrong in speaking of the "RED Sea", which is certainly not "beyond Jordan, in Galilee", nor near the tribes of Zebulun and Naphtali. This appears to be a case of scribal overcorrection, due to prior mention of the Red Sea in the BM text.

In other words, Tvedtnes suggests that the addition of the word "red" is an example of Oliver Cowdery "over-hearing" (hearing "sea" and adding "red" in error).

Hypothesis #3: An error while copying the original manuscript to the printer's manuscript

D. Charles Pyle suggested that the error may be the result of Oliver miscopying the original manuscript to the Printer's manuscript, presumably following similar logic to that of John Tvedtnes.

Hypothesis #4: Egyptian translator's error

Pyle also suggested that it's possible to understand this as an error of an Egyptian translator into Hebrew and that Joseph Smith translated this passage, error and all, into English.

Hypothesis #5: Joseph inserting a word where it was missing

Author Stan Spencer wrote a long article for Interpreter: A Journal of Latter-day Saint Faith and Scholarship in which he discussed the italics in the King James Bible as used in the Book of Mormon. When translating passages in the Book of Mormon that are quotations of the King James Bible, scholars of the Book of Mormon note that a large amount of differences between the King James Bible and the Book of Mormon's quotations of it center around the italics. The italics are sometimes omitted and sometimes revised in the Book of Mormon. Spencer outlined three possibilities to account for the differences between the King James Bible text and the Book of Mormon quotations of it:

Stan Spencer laid out three hypotheses for the italicized words of the KJV in the Book of Mormon including how and why they were revised or omitted:

1. Elder B.H. Roberts hypothesized that the italics interaction represents what was on the actual Book of Mormon plates. In Spencer's words: "Roberts attributes the differences in the Book of Mormon to ancient variants in the Nephite plates, presumably reflecting the record on the brass plates, at least in the chapters Nephi and Jacob say they are reading." According to Roberts, the version of Isaiah in the Book of Mormon is consistently "superior [in] sense and clearness." Spencer calls this the Ancient Variants Hypothesis.
2. Spencer calls the second the Italics Revision Hypothesis. Advocates include Stan Larson, David P. Wright, and believing Book of Mormon scholar Brant Gardner. It holds that Joseph Smith was intentionally targeting italics in the King James Bible, knew what they meant, and intentionally revised them.
3. Spencer's own theory he names the Missing Words Hypothesis. This theory holds that Joseph was given a vision of a biblical passage in his mind with missing KJV italics and that part of the work of translation for Joseph Smith was to decide whether to supply words to the passage and, if so, what words to supply.

Thus, in Spencer's thinking, Joseph Smith could have seen the passage from Isaiah 9꞉1 in the Book of Mormon and inserted "red" before sea—perhaps thinking that the text in Isaiah was somehow in error.

To learn more:

KJV italicized text in the Book of Mormon Summary: Many changes in the Book of Mormon occur in the KJV italicized text. What is that text for? Did Joseph focus on it during the translation?

Hypothesis #6: The way of the Red Sea

The following response is provided by Jeff Lindsay,

The Book of Mormon deletes "her" from the KJV and changes "sea" to "Red Sea." Based on verse 1 in light of verse 2 from Isaiah, many people conclude that the sea is the Sea of Galilee, not the Red Sea. The KJV for Isaiah 9꞉2 is:

The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.

So yes, these verses do appear to be a prophecy of the ministry of Christ, and the Sea of Galilee would make sense. So why does the Book of Mormon have the puzzling reference to the Red Sea? Here is a possible explanation offered by D. Charles Pyle in e-mail received June 2004:

There are those who say that this is an error. It is possible that it is a scribal error on the part of Oliver Cowdery in copying the printer's manuscript from the original manuscript. The problem is that this cannot be proven or disproven because this portion of the original manuscript no longer is extant. It also is possible that the Egyptian textual translation of the Hebrew is in error and that Joseph Smith translated it, error and all. On the other hand, it also is possible that it is not an error at all.

The King's Highway also was part of what was known in ancient times as the Way of the Red Sea, which led out of Egypt along the shores of the Red Sea, passed through Edom and changed direction after meeting with the Way of the Sea, in Galilee, to go into Mesopotamia. It is possible that Joseph journeyed this way, or at least part of this way, to avoid going through Judaea when he took Jesus into Nazareth as a young child. If so, it would be quite correct in that the light would pass into the region of Naphtali via the Way of the Red Sea. Joseph sought to avoid contact with Archelaus and a back route would be one of the best ways to avoid contact.

We also know that Jesus went into the wilderness for his temptation after being baptized in a region on the other side of the Jordan. The English Book of Mormon has Bethabara as do several versions of the Bible while [several other translations have] Bethany beyond Jordan. He would then have come down from Galilee to be baptized on the other side of the Jordan (east of the river; 'beyond Jordan' meant to the east of the Jordan River), and come down around the Way of the Red Sea and around the Dead Sea to the Wilderness of Judaea. Remember, Jesus' wandered the wilderness for forty days, plenty of time to travel around the Dead Sea in that manner, that region being one the most inhospitable in the main. There are possible hints that Jesus came through Edom or Idumea. One way that he could have done so is to travel the Way of the Red Sea, which passes through Edom. The records of Jesus' life and travels are scanty at best and it is impossible to know for certainty at this time. In any case, I am not willing to state without good evidence that this passage is in error with any degree of certainty, for in my opinion there is no certainty either way. I have sifted through much contradictory 'evidence' and have formed no solid conclusion on this textual matter.

Bottom line: we're not really sure, but there are a couple of reasonable possibilities consistent with the concept of the Book of Mormon being an authentic ancient text. ... There is a plausible basis from the ancient world for referring to the sea as the Red Sea. On the other hand, if Joseph were relying on his knowledge of the Bible and fabricating the text, changing "sea" to "Red Sea" would make no sense. What would motivate a Bible literate fabricator to make such a change?

Solution #7: Joseph Smith "restoring" Isaiah intent JST-Style

A seventh solution was offered by Brant Gardner:

Joseph Smith appears to have understood that the italicized words were added by the KJV translators to make sense of the Hebrew. Combined with the addition of the "Red Sea," these changes appear to suggest a modern interaction with the KJV text that intends to both "restore" by removing the italicized words that were not originally present, and by attempting to clarify which sea. Such changes warn us that we should be very cautious about suggesting a literal translation of the plates. The evidence suggests that Joseph's intellect participated in the project (also suggested by D&C 9꞉7–10).

How do we explain multiple "Isaiahs" and the Book of Mormon?

The challenge to the Book of Mormon is that Nephi quotes several chapters from Second Isaiah, who allegedly had not yet written his material in time for Nephi to quote from it

Interpreter: A Journal of Latter-day Saint Faith and Scholarship:

Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "Their Imperfect Best: Isaianic Authorship from an LDS Perspective"

Daniel T. Ellsworth,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (15 September 2017)

For Latter-day Saints, the critical scholarly consensus that most of the book of Isaiah was not authored by Isaiah often presents a problem, particularly since many Isaiah passages in the Book of Mormon are assigned post-exilic dating by critical scholars. The critical position is based on an entirely different set of assumptions than most believers are accustomed to bring to scripture. This article surveys some of the reasons for the critical scholarly position, also providing an alternative set of assumptions that Latter-day Saints can use to understand the features of the text.

Click here to view the complete article

As part of the record Nephi creates for his people, he quotes heavily from the prophet Isaiah. The source for Nephi's text are the brass plates that he and his brothers obtained from Laban before leaving Jerusalem. Traditionally, the Book of Isaiah has been understood to be the composition of a single author living before Nephi, and before the Babylonian exile. However, modern scholars have found evidence in the Book of Isaiah that it was written by multiple authors spanning periods of time before and during the Babylonian exile, including before and after Nephi and his brothers obtained the brass plates. Nephi quotes from some of the passages of Isaiah that scholars believe were written after Nephi and his family left Jerusalem, creating a conundrum for students of the Book of Mormon.

The general division of Isaiah chapters according to this view looks like this:

• Ch. 2-39, First Isaiah (Proto-Isaiah), written about 100 years before Lehi left Jerusalem, and so available to Nephi on Laban's brass plates.
• Ch. 40-55, Second Isaiah (Deutero-Isaiah), written, at the earliest 20-30 years after Lehi left Jerusalem, and so allegedly not available to Nephi on Laban's brass plates.
• Ch. 56-66, Third Isaiah (Trito-Isaiah), written at least 60-70 years after Lehi left Jerusalem, and so not available to Nephi on Laban's brass plates.

The challenge to the Book of Mormon is that Nephi quotes several chapters from Second Isaiah, who allegedly had not yet written his material in time for Nephi to quote from it. The key question is, "Were those passages available to Nephi on the plates of brass?". If some parts of Isaiah were not written until after Nephi obtained the brass plates then they obviously would not be available for Nephi to quote from. This criticism/question is not new to The Church of Jesus Christ of Latter-day Saints. For instance, the semi-official encyclopedic work Encyclopedia of Mormonism (1992, 2007) broached it in their entry on Isaiah in the Book of Mormon. Among the Latter-day Saints who are familiar with this issue there is more than one approach taken. Some argue for single authorship of Isaiah, while others agree that the Book of Isaiah was authored by more than one person and look for ways to resolve that with the Book of Mormon.

We will look at both approaches now.

Option #1—Accepting multiple authorship

Many Latter-day Saint scholars and students have come to agree with mainstream biblical scholars who suggest that parts of the Book of Isaiah were written by multiple authors and at different times. There is no official position from the Church that requires Latter-day Saints to see Isaiah as having been written by one author. Therefore, Latter-day Saints are free to form their own opinions of this issue. Hugh Nibley summarizes the main reasons why many believe Isaiah was written by multiple authors:

"The dating of Deutero-Isaiah rests on three things: (1) the mention of Cyrus (Isa. 44꞉28), who lived 200 years after Isaiah and long after Lehi; (2) the threats against Babylon (Isa. 47꞉1, 48꞉14), which became the oppressor of Judah after the days of Isaiah and (3) the general language and setting of the text, which suggests a historical background commonly associated with a later period than that of Isaiah."

Latter-day Saints who agree with this view do not do so because they don't believe that Isaiah could not prophecy of future events. Certainly it is within God's power to have Isaiah predict the name of Cyrus, or for Isaiah to write as if he were experiencing the Israelite exile to Babylon which would not happen for a couple hundred years. However, it would be very unusual for these things to happen. Those who accept the multiple authorship of Isaiah ask questions like, "Why would God have Isaiah predict the name of Cyrus, which would have been meaningless to his audience, and not predict the name of the Jesus?" Why would God have Isaiah write as if he were experiencing the Babylonian exile? It would make little sense to his contemporary audience, and would not be very helpful to them. They would be long dead before any of those prophecies made sense. It could be written like that as a sign to future audiences that God has predictive power, but to some that seems like an unusual and trivial thing for God to do.

The important question to ask for the purposes of this study is not "Who wrote the text of Isaiah", but rather "When and how was the text of Isaiah written?".

Isaiah in the Book of Mormon

The primary Isaiah passages found in the Book of Mormon are illustrated in the accompanying table.

Isaiah passages found in the Book of Mormon

2 Nephi 12-24 quotes 1st Isaiah. This is not a problem because it is agreed by scholars that this author wrote before Nephi obtained the brass plates. 1 Nephi 20-21, 2 Nephi 7-2 Nephi 8, and 3 Nephi 16꞉18-20all quote from 2nd Isaiah, which is a problem if those chapters were not written by 2nd Isaiah until after Nephi had obtained the brass plates. (The 3 Nephi example is a citation of Isaiah by the risen Christ, so any of the 'Isaiahs' would have written by that point. One could argue, however, that it would be strange for the Savior to cite a prophecy they did not have without pointing that out.)

Along with the quotations from the above table, Third Isaiah is alluded to in Jacob 6꞉3 of the Book of Mormon. It is important to remember that the only part of 2nd Isaiah we need to account for is Isaiah 48-Isaiah 53 and the only part of Trito-Isaiah (it should be remembered that some scholars reject trito-Isaiah) being the one verse from Isaiah 65 (65꞉2). Thus we have four chapters and four verses to account for.

The development of the text of Isaiah

Understanding the proposed development of the text of Isaiah may be helpful:

• 1st Isaiah wrote during a time when a powerful nation, Assyria, threatened the destruction of Israel. While this was the immediate issue in 1st Isaiah's mind, he also may have been inspired to make general prophecies about a more future destruction of Israel. While not specifically mentioning "Bablyon" or "Cyrus", this 1st Isaiah may have made broad prophecies about a future threat to Israel separate from the immediate Assyrian threat.
• Latter-day Saints scholar Sidney B. Sperry has suggested that we pay attention to the research of several non-Latter-day Saint scholars who "held that Isaiah 40-66 arose in exilic times, but consisted in considerable measure of ancient prophecies of Isaiah, which were reproduced by an author of Isaiah's school living in the exilic period, because the events of the day were bringing fulfillment of the prophecies." In other words, our current Isaiah 40-55 (or 40-66) may originate in primitive writings of 1st Isaiah, but they were reworked and reinterpreted by 2nd Isaiah, and it is in this form that we have them. This is very likely the best approach and one the easily accounts for the both the essential unity of the text of Isaiah and the presence of material from other chapters. Marc Schindler describes this approach in detail.
• In the same vein, Latter-day Saint scholar Brant Gardner writes:

Rather than seeing the specificity of "Cyrus" or "Babylon" as denying Isaiah's authorship because they must have been written later, those same techniques of analysis suggest that others added those names later when fulfillment made the intent of the prophecy obvious. Cyrus might not have been named when Isaiah ben Amoz [1st Isaiah] wrote, but anyone living after the fact would certainly recognize the name and perhaps "improve" the original Isaiah text by adding the specifics of the fulfilled prophecy. If the earliest versions of Deutero-Isaiah were actually written by proto-Isaiah, they were later redacted on the basis of the similar historical facts of destruction and hope of return from exile that were part of both the earlier Assyrian and later Babylonian captivity.

Issues of Translation

We now need to ask, "What text was available to Nephi?" He would have only had the text of 1st Isaiah (which presumably would include the 1st Isaiah version of the 4 chapters and 4 verses of Deutero-Isaiah that we need), a text which possibly included broad prophecies of the threat of future exile for Israel. The prophecies on Laban's plates of brass which Nephi was quoting from may not have specifically mentioned "Babylon" as that threat.

Thus, what Nephi quoted as he inscribed on his plates would have been the original, early, 1st Isaiah version of Isaiah 48-52 and all of chs. 2-40. However, the text that we have in the Book of Mormon of Isaiah 48-52 quotes from the later, 2nd Isaiah material (which is a reworked version of 1st Isaiah's earlier material) as found in the KJV Bible. How would advocates of the Deutero-Isaiah option address this?

The answer hinges on the translation process. Some have thought that the Book of Mormon must have been nothing but formal equivalency (word for word translation). The Book of Mormon does not likely represent a one-for-one conversion of text from Reformed Egyptian to English, however.

Using the Original and Printer's Manuscripts of the Book of Mormon, Latter-day Saint scholar Royal Skousen has determined that none of the King James language contained in the Book of Mormon could have been copied directly from the Bible. He deduces this from the fact that spelling of words had indeed been standardized prior to the translation of the Book of Mormon (contrary to popular belief) and that Oliver Cowdery (Joseph's scribe) consistently misspells certain words from the text that he wouldn't have misspelled if he was looking at the then-current edition of the KJB.

A Proposed Scenario

Skousen proposes that, rather than looking at a Bible (the absence of a Bible now near-definitively confirmed by the manuscript evidence and the unequivocal statements of witnesses to the translation to the Book of Mormon), Joseph was provided a page of text via his gift of seership. This page of text contained, in this view, the King James Bible text. Joseph was then free to alter the text for his audience. Thus:

• As Joseph was translating the text of the Book of Mormon, he encounter something that was being roughly similar to texts from the Bible. This would occur most prominently when Nephi quotes from Isaiah.
• Instead of translating Nephi's quotations of Isaiah word-for-word, the Lord gave the passages from Isaiah as contained in the KJV. Reasons for which this may have been done are discussed earlier in this article.
• Consequently, the Isaiah chapters on Nephi's plates would have looked slightly different from the Isaiah chapters that we have now in the Book of Mormon. Nephi's version of Isaiah 48-52 would have been the primitive, early version written by 1st Isaiah. The version of Isaiah 48-52 that we have now in the Book of Mormon would not then be taken directly from Nephi's plates, but rather adapted from the KJV Bible as described.

A mistake Joseph doesn't make

If we're going to criticize the Book of Mormon for containing 2nd Isaiah, we need to give credit where it gets things right. Scholars believe that Isaiah chapter 1 was not part of 1st Isaiah's original book, but was a later addition by a later writer, perhaps 2nd or 3rd Isaiah.

It is noteworthy that the Book of Mormon starts instead with Isaiah 2 and continues until Isaiah 14 without break. So this was a prime opportunity for Joseph Smith to make an error if he is fabricating the Book of Mormon. If you're going to quote that much Isaiah, why not begin from the beginning? But, he didn't.

Option #2—Theories of a “Single Isaiah” and the Book of Mormon

Some take a conservative view and argue for the unity of Isaiah, suggesting that theories about multiple authorship are not correct. This approach was taken by one author in an old article in the Ensign. The following represents part of that answer that was given (the full text may be read on churchofjesuschrist.org at the link below):

Many non-LDS scholars claim that the second half of the book of Isaiah was written after the time Lehi left Jerusalem, Yet the Book of Mormon contains material from both halves. How do we explain this?

....

Literary style in Hebrew is much more accessible to computer analysis than is English. This is partly because the Hebrew characteristic known as the function prefix can help identify speech patterns of a given author. For example, how an author uses Hebrew function prefixes, such as those that translate into “and in this,” “and it is,” and “and to,” are expected to be unique with him. Thus, comparing parts of an author’s work with other parts, as well as comparing his work with work by other authors, can yield statistical evidence for claims of authorship.

Accordingly, we coded the Hebrew text of the book of Isaiah and a random sampling of eleven other Old Testament books onto computer tape. 3 Then, using a computer, we compared rates of literary usage (such as unique expressions and idiomatic phrases including the function prefix and other such literary elements) from text to text. Since any author varies within himself, depending on context, audience, his own change of style, and so forth, variations for a given author were compared with variations between authors for any literary element.

The results of the study were conclusive: there is a unique authorship style throughout the various sections of Isaiah. The rates of usage for the elements of this particular style are more consistent within the book of Isaiah, regardless of the section, than in any other book in the study. This statistical evidence led us to a single conclusion: based on style alone, the book of Isaiah definitely appears to be the work of one man. The two parts of Isaiah most often claimed to have been written by different authors, chapters 1–39 and 40–66, were found to be more similar to each other in style than to any of the other eleven Old Testament books examined.

Single or multiple Isaiahs?—Summary

We should recognize that:

• We have four chapters and four verses to account for. We don't need to have the entire book of Isaiah date to a certain time—just those passages in the Book of Mormon.
• The Book of Mormon uses KJV language for a variety of reasons which do not require "plagiarism" as an explanation.
• Literary arguments for dating a text are often highly subjective and most prone to disagreement. Many scholars use narrative criticism to establish the dating of a text. This is one of the trickiest ways to date a text and several scholars have pointed out how tenuous these approaches can be. This is significant: we have no manuscript evidence that would establish that there were multiple authors. The earliest manuscript of the text "ha[s been] dated using both radiocarbon dating and palaeographic/scribal dating[,] giving calibrated date ranges between 356–103 BCE and 150–100 BCE respectively."
• The argument would be settled were a copy of Isaiah—either whole or few of fragments of the 2nd or 3rd Isaiah material— within 7th century strata. This is unlikely because:
  • The texts themselves, if preserved, would most likely be contained within temple deposits. These would have been ransacked by the Babylonians when they took Israel captive circa 600 BCE. Upon taking Israel, the Babylonians pillaged and destroyed the Israelite's temples, records, and other belongings. The most likely temple site would be the Temple of Solomon which is buried under the Dome of the Rock in Jerusalem. It is archaeologically inaccessible by law for religious and political reasons.
  • The texts, if they survived outside temple deposits and survived Babylonian or other foreign invasion, would rarely survive for two millennia. For example, K.A. Kitchen commenting on arguments against the historicity of the Exodus narratives in the Bible, wrote the following:

Egyptian gods gave only victories to kings—and defeats indicated divine disapproval, not applause! It is no use looking for administrative registers giving the Hebrews "customs clearance" to clear out of Egypt. In fact, 99 percent of all New Kingdom papyri are irrevocably lost (administrative and otherwise), the more so in the sopping mud of the Delta; the few survivors hail from the dry sands of Sawwara and Upper Egypt, far away from Pi-Ramesse's total of our administrative texts so far recovered from Pi-Ramesse!

Thus, depending on what environmental conditions obtained upon deposition, the papyri or scrolls are likely lost. (In some ways, the survival of any ancient text is a near miracle given everything that can happen to it.)

But even in good conditions for preservation, it may be years before such a document were uncovered. Consider that one archaeological excavation took some 30 years to uncover a Philistine cemetery in southern Israel. This argument against the Book of Mormon is an argument from silence. A single discovery can overturn such silence.

⍗

Learn more about Isaiah in the Book of Mormon

FAIR links	Wordprint evidence and 'Deutero-Isaiah' FAIR link
Online	Daniel T. Ellsworth, "Their Imperfect Best: Isaianic Authorship from an LDS Perspective," Interpreter: A Journal of Mormon Scripture 27/1 (15 September 2017). [1–28] link
Video	"Deutero-Isaiah," BH Roberts Foundation print-link. KnoWhy #38, "What Vision Guides Nephi's Choice of Isaiah Chapters?," Scripture Central (12 February 2024). link KnoWhy #214, "Why Did Jesus Mix Together Micah and Isaiah?," Scripture Central (21 August 2019). link KnoWhy #216, "Why Did Jesus Quote All of Isaiah 54?," Scripture Central (21 August 2019). link Saints Unscripted:
Print	Joseph M. Spencer, The Vision of All: Twenty-five Lectures on Isaiah in Nephi's Record. Salt Lake City: Greg Kofford, 2016. This book is remarkable in that, as part of its analysis, it demonstrates clearly that the selection of Isaiah passages in the Book of Mormon is one not done at random but that there is a unifying theme and purpose that drives Nephi's use of Isaiah. Sidney B. Sperry, "The ‘Isaiah Problem’ in the Book of Mormon," in Book of Mormon Compendium. Salt Lake City: Bookcraft, 1968. An explanation of the problem and response from Sidney Sperry concerning the "Isaiah Problem." Kent P. Jackson, "Isaiah in the Book of Mormon," in A Reason for Faith: Navigating LDS Doctrine and Church History. Salt Lake City: Deseret Book Company, 2016. This book chapter responds to common questions about the so-called "Isaiah Problem" and offers resources for further study and help in resolving those questions. David Carr, “Reaching for Unity in Isaiah,” Journal for the Study of the Old Testament 18, no. 57 (1993): 61–80. There is a large bibliography of scholars who believe in a single Isaiah in notes 3-5 of this article. R. K. Harrison, Introduction to the Old Testament. Grant Rapids, MI: Eerdmans, 1969, 371–78. F. W. Bush, D. A. Hubbard, and W. S.LaSor, Old Testament Survey. Grand Rapids, MI: Eerdmans, 1982. Donald Parry and John W. Welch, Isaiah in the Book of Mormon. Provo, UT: FARMS, 1998. One of the largest studies done on Isaiah in the Book of Mormon. John Welch offers his perspective on the "Isaiah Problem" near the end of the volume. Alvin A. and Larry L. Rencher, "A Computer Analysis of the Isaiah Authorship Problem," Adams, BYU Studies 15 (Autumn 1974): 95-102. This analysis takes the English KJV text of Isaiah and through textual analysis argues that there was one singular author of Isaiah. That this study was done with the English translation of Isaiah instead of the original Hebrew is a weakness (though perhaps not necessarily fatal to the authors' arguments). Francis L. Andersen, "Style and Authorship," in The Tyndale Paper 21 (June 1976): 2. E. J. Kissane, The Book of Isaiah. 2 vols. Dublin, Ireland: 1941, 1943. Victor L. Ludlow, Isaiah: Prophet, Seer, and Poet. Salt Lake City, 1981. John A. Tvedtnes, "Isaiah Variants in the Book of Mormon," Isaiah and the Prophets, ed. M. Nyman. Provo, Utah: 1984. Edward J. Young, Introduction to the Old Testament. Grand Rapids, MI: 1949. Joshua M. Sears, "Deutero-Isaiah in the Book of Mormon," in They Shall Grow Together: The Bible in the Book of Mormon, ed. Charles Swift and Nicholas J. Frederick. Provo, UT: Religious Studies Center; Salt Lake City: Deseret Book Company, 2022. Perhaps the best treatment on different approaches taken by Latter-day Saints to the problem and resources for reconciling criticism.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young Bible: Old Testament: Isaiah Book of Mormon Book of Mormon: anachronisms
Sub categories	Isaiah: italics

Why does Isaiah in the Book of Mormon not match the Dead Sea Scrolls?

The English Book of Mormon text of Isaiah does not purport to be the original Isaiah text

Mistranslations of the King James version of Isaiah have been corrected using the Isaiah version found with the Dead Sea scrolls. Why is it that the quotes from Isaiah contained in the Book of Mormon have the same translation errors contained in the King James version instead of matching the original ancient text?

The question makes some inaccurate assumptions:

• It is not the case that the Great Isaiah Scroll (1QIsa[a]) is the original text of Isaiah. It is an earlier witness to the text than we previously had before the discovery of the Dead Sea Scrolls (DSS), but it itself is centuries removed from the original(s).
• The English Book of Mormon text of Isaiah does not purport to be the original text either; that is an assumption that many LDS have brought to the text, but is not necessarily true.

These are basic issues of what is called "textual criticism," which is the science/art of trying to recover to the extent possible the text in its original form. Critical text scholars do not believe that the Great Isaiah Scroll matches exactly the original text of Isaiah. It is true that the masoretic scribal tradition has tried valiantly to copy texts as perfectly as possible. Various approaches have been used, such as counting the letters in a chapter and testing a copy against that, in order to ensure a high degree of accuracy in their work. However, the masoretic scribes did their work in the second half of the first millennium A.D. Prior to that time, many errors had already crept in the text.

The term "redaction" refers to a form of editing in which multiple source texts are combined together in order to make it appear that they comprise a single text. The standard scholarly theory of the development of Isaiah is that it was redacted from two or three different texts. Yet none of this is reflected in the Great Isaiah Scroll, which is close to the canonical form of the text we have today. So if the scholars are correct there was substantial redaction of the text long before the scribes ever had a chance to practice their efforts at copying on the text.

The Book of Mormon text would have been far removed from Isaiah: The brass plates version would have been at least a century after the fact

Even the Book of Mormon text would have been far removed from Isaiah. The brass plates version would have been at least a century after the fact (with many copies intervening), and that was copied and recopied into Book of Mormon records. The Nephite texutal tradition was a Josephite one (Ephraism and Manasseh) from the Northern Kingdom of Israel—this is where Lehi hailed from. It was thus probably an independent stream of textual variation from the Judah-based texts that our modern bible draws from. Differences between these two traditions would be expected.

Notes

Response to claim: "The King James version of The Holy Bible has some translation problems...the BOM has these same errors"

The author(s) of MormonThink make(s) the following claim:

The King James version of The Holy Bible has some translation problems with it as stated in the Articles of Faith. These translation errors occurred when the original Greek and Hebrew Bibles were translated into English. Obviously if the BOM used the Old Testament records that the Nephites brought with them from Jerusalem in 600 BC, then they would not have English translation errors made in the Middle Ages. However the BOM has these same errors.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

Some of the Book of Mormon Isaiah passages generally match the version of Isaiah found in the Bible of the time, however, not all of them do.

FAIR Answers—back to home page

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Articles about the Holy Bible

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Creation	Cosmology The Creation Age of the Earth Evolution Adam and Eve as historical figures Death before the Fall of Adam and Eve Fall of Adam and Eve
Genesis	Pre-Flood ages of prophets The Flood Peleg Tower of Babel Sodom and Gomorrah
Understanding the Bible	Scriptural interpretations Tips for studying the bible Leaders on bible interpretation Common issues in interpretation and proof-texting Alleged contradictions in scripture Jonah and the whale Authorship of New Testament books Pauline teachings
Cultural issues	Old Testament practices Violence in the scriptures Slavery in the scriptures Sexism in the scriptures Racism and the scriptures Understanding biblical numbers and stories Joseph Smith and Old Testament practices
The Bible and the Book of Mormon	Bible passages in the Book of Mormon Isaiah and the Book of Mormon KJV italicized text in the Book of Mormon KJV translation errors in the Book of Mormon Joseph Smith Translation and the Book of Mormon The New Testament and the Book of Mormon The Apocrypha and the Book of Mormon The Documentary Hypothesis and the Book of Mormon

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Articles about the Book of Mormon

Authorship	Book of Mormon Joseph Smith listed as author and proprietor Spalding theory View of the Hebrews theory Late War theory Golden Pot theory Sidney Rigdon theory Mushrooms and entheogenics theory Creative fiction theories Possible 19th Century influences on Book of Mormon Theory of Book of Mormon place names from area around Joseph Smith's home Theory of Book of Mormon place names from Comoros Islands Understanding accusations of plagiarism
Translation process	Seer stones and the Urim and Thummim Gold plates and the translation process Artistic depictions of the translation Joseph Smith and the translation process
Gold plates	Weight and size Plates too heavy to run? Engravings and sealed portion Stone box where the gold plates were deposited Attempts to steal the gold plates from Joseph Smith Gold plates and the translation process Metal plates in ancient Israel
Witnesses	Eleven official witnesses Statement of the Three Witnesses Oliver Cowdery David Whitmer Martin Harris Statement of the Eight Witnesses Christian Whitmer Jacob Whitmer Peter Whitmer Jr. John Whitmer Hiram Page Joseph Smith Sr. Hyrum Smith Samuel Smith Other witnesses to the Book of Mormon
The Bible and the Book of Mormon	Bible passages in the Book of Mormon The New Testament and the Book of Mormon KJV italicized text in the Book of Mormon KJV translation errors in the Book of Mormon Joseph Smith Translation and the Book of Mormon The Apocrypha and the Book of Mormon Isaiah and the Book of Mormon The documentary hypothesis and the Book of Mormon
Language and the Book of Mormon	Hebraisms Chiasmus Names in the Book of Mormon Hebrew and Native American languages Reformed Egyptian and the Book of Mormon The Book of Mormon as an ancient text
Geography	Church statements on Book of Mormon geography Evaluating Book of Mormon geography theories Old world geography in the Book of Mormon Lehi's journey in the Old World Possible locations for the Valley of Lemuel Possible locations for Shazer Possible locations for Nahom Possible locations for Nephi's Bountiful The Hill Cumorah Mesoamerican Model Hemispheric Geography Model Great Lakes Model Heartland Model Hoaxes related to Book of Mormon geography claims Geographical issues related to DNA and the Book of Mormon
DNA	DNA and the Book of Mormon Identifying ancient DNA related to Book of Mormon people Geographical issues related to DNA and the Book of Mormon
Anachronisms	Anachronism overview Biblical texts Horses Elephants Other animals Synagogues and churches Climate Metals and materials Metal plates in ancient Israel Plants Objects and artifacts
Doctrine and teachings	Moroni's promise The fulness of the gospel The Book of Mormon as the most correct book The nature of God Name of Jesus Christ Virgin birth of Jesus Christ Jesus Christ bled from every pore The Holy Ghost Baptism Priesthood authority Temples The Book of Mormon as the Stick of Ephraim Plural marriage Freemasonry Nephite burnt offerings The great and abominable church The tree of life Baptism before or after remission of sins One versus multiple creators
Lamanites	Identity of the Lamanites Native Americans and the Lamanites Relationship of the Maya and the Olmec to the Lamanites and the Jaredites Polynesians and the Lamanites The Lamanite curse Wrath of God on the Lamanites
Other	Population and demographics The Nephite calendar Biblical archaeology compared to the Book of Mormon Thomas Stuart Ferguson and Mormon archaeology Attempt to sell the Book of Mormon copyright in Canada Textual changes The Book of Mormon as history Legal codes in the Book of Mormon Lehi's ancestry and place of residence Three days of darkness The killing of Laban Human sacrifice Warfare in the Book of Mormon Events in Ether The death of Shiz

Does the Book of Mormon reproduce translation errors from the KJV?

The Book of Mormon contains quotations from biblical authors with language mirroring much of that of the King James translation. The Book of Mormon also contains word and phrase borrowings from the King James Bible that are not part of quotations from biblical authors. These quotations, word borrowings, and phrase borrowings contain what are now considered by some scholars and critics to be translation errors.

Some critics believe that the errors are evidence of plagiarism on the part of Joseph Smith in creating the Book of Mormon and specifically from a 1769 edition of the King James Bible. The author of the 'CES Letter', asks "[w]hat are 1769 King James Version edition errors doing in the Book of Mormon? A purported ancient text? Errors which are unique to the 1769 edition that Joseph Smith owned?"

Other critics focus on a statement from Joseph Smith declaring that the Book of Mormon is "the most correct book" and ask "if the Book of Mormon is ‘the most correct book of any on earth,’ why would it contain translational errors that exist in the King James Bible?"

There are five questions that must be confronted regarding supposed KJV translation errors in the Book of Mormon:

1. Is the claimed "translation error" actually an error?
2. Is the error evidence that Joseph Smith was plagiarizing from the KJV? We need to know whether Joseph was plagiarizing from a 1769 edition of the KJV, because that is the edition that Joseph reputedly owned.
3. Do the translation errors change the meaning of the text so drastically as to mislead the reader in theologically significant ways? Joseph Smith it "the most correct book on earth" not because it contained no translation errors, but because by following what the Book of Mormon teaches a person would get closer to God and his nature than by reading any other book.
4. If these are errors, why would God allow such an error in the text of the Book of Mormon?
5. Does the required theory or theology of translation to which the critic adheres make sense in a specifically LDS context?

Question #1: Is the 'error' really an error?

The Lexicons of Today May Not Be the Lexicons of Tomorrow

John Speed's Genealogies recorded in the Sacred Scriptures (1611), bound into first King James Bible in quarto size (1612). Photo by Jeremylinvip at English Wikipedia, CC BY-SA 3.0.

What is a translation error? For example, it is an error to translate the Spanish word "rey" as queen when, it means king. The word for queen in Spanish is "reina". A translation error when a word in the source language is inaccurately and unintentionally given a mistaken word in the target language.

We use lots of words in different ways. Words do not have inherent meaning (a given sound or word does not need to mean anything in particular). But, words are not completely idiosyncratic—they cannot mean just whatever an individual decides they mean. A language community understands them in roughly similar ways—similar enough to allow reliable communication. That is, after all, the whole point of words. If they can mean anything at all, then they mean nothing.

For instance, the object we now refer to as a "fork" may not have been called a fork a long time ago. At some moment or series of moments in the past, people began to apply the name "fork" to a fork and popularized that label to the English linguistic community. We could have called a fork a "spoon" a long time ago, popularized it, and that label ("spoon") would be what we call a fork today. In essence, words refer to what we've used them to refer to. Spelling of words and pronunciation of words are the products of this same arbitrary decisions and popularization.

Lexicons (translators' dictionaries) that translators use today—and especially those that deal with ancient languages—are constantly evolving as new evidence about how words were used becomes available. The lexicons of today may not be the lexicons of tomorrow. Today's lexicons may find that a word has a meaning we didn't understand a decade ago.

This would mean that perceived translation errors today may not actually be translation errors, and we just need to wait for more evidence. Now, lexicons of tomorrow will probably not change drastically since language evolution tends to be conservative. Different societies want to use unique words to pick out unique objects and concepts so as to enhance cooperation and efficiency in problem solving.

We don't have the original manuscripts of the biblical text.

We should also note that we do not have any of the original manuscripts of the Bible. Modern translations of the biblical text we have today come from the earliest known copies of the original manuscripts that are available to the translators at the time of their respective translation. Any claim that the Book of Mormon makes use of an "erroneous" translation from the King James Bible is going to be at least mildly suspect for that simple fact. Wouldn't we want the original manuscripts as composed by the original author before making a definitive claim that any particular translation is "in error"? We do have copies of the manuscripts and they may reproduce the text of the originals reliably, but there's no reason to be certain. There's good reason to doubt it including the fact that the Book of Mormon and Joseph Smith teach that the extant biblical manuscripts don't accurately reproduce the original text.

On the other hand, we do not intend to claim definitively that the Book of Mormon preserves the original, pristine version of the biblical texts it quotes, or alludes to. In some cases, we simply can't know whether it does. If "translate" is being defined as merely "reproducing the text produced in one language in a different language" then perhaps we would declare a given rendering 'in error'. However, translation has the potential to be more broadly and inclusively conceived—and Joseph Smith seems to have understood it in this broader sense.

This broader view of translation includes things like expounding on the text and making amendments to either clarify the intent of the author or make the translation more readable and comprehensible to the translator's audience. For instance, modern individuals in different, highly technical professions have to "translate" the intelligent English of their profession into "layman's terms" or simpler English for those that don't understand the intricacies of the professional's work. The Joseph Smith-era 1828 edition of Webster's Dictionary has no less than 7 different definitions of the word 'translate' that include such things as 'conveying' or 'transporting' an object or person from one place to another, 'changing', and 'explaining'.

We often forget that there are typically three layers we must identify to understand a written text:

1. what's in the author's mind and what he or she intended to write,
2. what is actually written, and
3. our own definitions of words which impact how we interpret what an author writes.

Word meaning can sometimes be culturally separated from the original author such that we misinterpret what the author wrote. Sometimes the author doesn't write what he or she intended to communicate.

With a translated text there is a fourth layer to identify and untangle from the other three:

4. the translation itself and its relation to its source text—here again we must determine what the translator thought and intended to write, what he or she actually wrote, and the definition of the words they used and how we understand them.

Sometimes a translator has his or her own objectives, quirks, and other philosophies about translation that can either clarify or obscure the meaning and content of the source text. There's a sense in which we can never uncover the author's intentions because the mind is by its nature a private, subjective experience. We have to rely on the text that authors produce to accurately convey what is in their mind, but sometimes it doesn't do that because the translator wasn't careful enough. We know that peoples of any culture are going to have culturally-conditioned definitions of words and sometimes we aren't able to learn enough about that culture to uncover definitions as the original author the text understood them.

Thus there may be errors and we wouldn't know it—and supposed errors may not be errors at all and we wouldn't know it either. All of these factors demands some humility on our part.

The most that we can say is that based on current manuscript evidence and scholarship, some of the King James translation of the Bible paralleled in the Book of Mormon is considered erroneous by some scholars and critics based on several questionable and unverifiable assumptions. We can go no further.

With these cautions in mind, we will now proceed to specifics. For the sake of argument, we will assume that that the biblical manuscripts that we translate from today accurately reproduce the text of the Bible as written by its original authors, and that these texts actually reflect the authors' intent. We will also assume that the lexicons of today accurately reflect how words were used anciently to refer to different objects. But remember—these are assumptions, not proved facts.

Question #2: Is the error unique to the 1769 KJV?

1. Do the translation errors prove that Joseph Smith plagiarized from his contemporary King James Version to create the Book of Mormon?

Book of Mormon Central, KnoWhy #38: What Vision Guides Nephi's Choice of Isaiah Chapters? (Video)

First, we deal with the accusation of plagiarism. There are many reasons to reject the notion that Joseph Smith either made use of a Bible during the translation of the Book of Mormon or had one nearby that he was memorizing prior to or at the time of the translation of the Book of Mormon. For these and other reasons mentioned below, we can reject a charge of plagiarism on the part of Joseph Smith:

Plagiarism is implausible #1—Errors not unique to 1769

As a corrective to the 'CES Letter', the "errors" reported in the King James Bible are not unique to the 1769 version. Five major editions of the KJV were published in 1611, 1629, 1638, 1762, and 1769. Many minor editions/revisions have been made since the 1769 edition.

The 1769 text is the standard text of most King James Bibles today including that published by The Church of Jesus Christ of Latter-day Saints. Only the 1611 and 1769 editions can be found online. The "errors" are contained in both editions. Readers can read the 1611 edition online and see for themselves.

The more modern 1769 KJV used in Latter-day Saint scriptures can also be found online and checked. Given that the 1611 and 1769 editions contain the exact same "translation errors", it’s likely, though the author hasn’t yet verified it, that the other major editions published between the 1611 and 1769 editions contain the exact same "errors" which, in turn, makes it more difficult for us to claim with certainty which edition of the KJV, if any, Joseph Smith plagiarized from.

A slow drift in the argument

Anti-Mormon critics' arguments often undergo a slow evolution as they copy from each other, sometimes distorting the original argument along the way. So it proves in this case.

The authors on whom the 'CES Letter' seems to rely did not claim that the translation errors are unique to the 1769 edition of the KJV. Rather, one of them merely noted translation errors and suggested that the King James Bible was a source for the Book of Mormon’s composition. The other also noted translation errors, but he did not claim that the errors were what singled out the 1769 edition. Rather, he noted the use of italics in the KJV to indicate a word that was not present in the original Greek text of the Bible and that "[t]he Book of Mormon sometimes revises the KJV italics that are only found in the 1769 and later printings."

Proof is not ancient?

This, it was argued, proved the Book of Mormon wasn't ancient. That's an absurd claim since the revision of italics does not necessarily prove a modern origin for the Book of Mormon. At most, it can mean that a 1769 King James Bible or later printing is being used in some way as a base text for the Book of Mormon translation.

KJV as a base text?

Stan Spencer writes that

[a]lthough the Bible that was used as a base text for the Book of Mormon was certainly the KJV, it was probably not the 1769 Oxford edition, which most King James Bibles today are based on. The text of that edition was not uniformly used in King James Bibles until after the Book of Mormon was translated. Many distinctive American editions of the KJV were printed in the latter part of the eighteenth and the early part of the nineteenth centuries, and these, along with the contemporary King James Bibles out of Cambridge, had many minor differences from the Oxford 1769 edition, some of which served to modernize the language. Some of these editions more closely match the Book of Mormon than does the 1769 edition — the 1828 Phinney Cooperstown Bible and the 1819 American Bible Society octavo edition being among the closest.

The King James Bible itself is a very conservative revision of the 1602 edition of the Bishop's Bible. The original, 1568 edition of the Bishop's Bible is available online and may be checked if one is curious as to whether an 'error' in the KJV is a holdover from this earlier translation.

The key point is that the King James translators may not have been the translators that originated many of these errors. Instead, they were likely reproducing prior errors. (If this happened in the case of the Book of Mormon, it would no more prove that Joseph was not translating the Book of Mormon than the presence of such errors in the KJV prove that the KJV translators were not translating.)

Spencer explains why the KJV is used as the Book of Mormon's base text:

The use of the KJV as a base text for biblical passages in the Book of Mormon makes sense since it allows for any important differences to be easily seen. A completely independent retranslation of the Isaiah chapters would have differed more in wording than in meaning. The differences in wording would have invited fruitless criticism of the suitability of word choice in the Book of Mormon. The use of wording from the KJV precludes such a diversion of attention from the intended messages of the Book of Mormon. Even for short biblical interactions, the use of KJV wording makes it more clear that the Bible is indeed being quoted or alluded to. An independent translation of these shorter passages would have differed enough in wording from the KJV that some of these interactions would have been less clear.

Related article:

Academic use of base texts for new translation Summary: See here for discussion of translators using earlier translations as a base text to showcase only the important differences between their text and well-known versions.

Plagiarism is implausible #2—Announcing a quotation is not plagiarism

Nephi and the Savior generally make it clear when they are quoting from Isaiah. Regardless of whether a modern or ancient author is responsible for the Book of Mormon text, citing sources directly is not plagiarism. At most, all we can say is that Joseph Smith (or his supposed co-conspirators) are haphazardly using Isaiah to create the Book of Mormon, not plagiarizing it.

As far as material from Micah is concerned, this is a word-for-word quotation/reproduction of God's message in Micah 4꞉12-13 and {{s_short|Micah|5|8-14)). (3 Nephi 16꞉14-15; 20꞉16-20; 21꞉12 Mormon uses Micah 5꞉8 similarly in Mormon 5꞉24.

As for the Sermon on the Mount, it is not difficult to believe that Christ's message would be the same to all people. For him to repeat himself is not plagiarism. If Joseph is trying to fool us, putting the most well-known sermon in all of Christendom into the mouth of the resurrected Jesus is a foolish way to do it.

John W. Welch has documented important differences between the Sermon on the Mount recorded in the New Testament and what he calls the Sermon at the Temple in 3rd Nephi. Welsh demonstrates that Joseph Smith is not just mindlessly coping the Sermon on the mount.

Plagiarism is implausible #3—The Book of Mormon author clearly has no need to plagiarize to produce large amounts of text

Regarding Exodus, Mark, 1 Corinthians, and 1 John, why would Joseph or his supposed co-conspirators plagiarize the one source most familiar to their audience? Why copy whole chapters haphazardly when that audience was so familiar with the source material? Whoever produced the Book of Mormon is clearly able to write text that has nothing to do with the KJV. Joseph does not need it for filler—he can produce immense amounts of text very quickly in a short period of time.

Related article:

Timeline of the Book of Mormon translation and publications Summary: Our current Book of Mormon was translated from 7 April to end of June 1829.

Plagiarism is implausible #4—Some 'errors' find confirmation in texts unknown to Joseph Smith

A closer look at these duplicate texts actually provides us an additional witness of the Book of Mormon's authenticity. One verse (2 Nephi 12꞉16) is not only different but adds a completely new phrase: "And upon all the ships of the sea." This non-King James addition agrees with the Greek (Septuagint) version of the Bible, which was first translated into English in 1808 by Charles Thomson. It is also contained in the Coverdale 1535 translation of the Bible. John Tvedtnes has also shown that many of the Book of Mormon's translation variants of Isaiah have ancient support. BYU Professor Paul Y. Hoskisson has shown that "[t]he brass plates version of Isaiah 2꞉2, as contained in 2 Nephi 12꞉2, contains a small difference, not attested in any other pre-1830 Isaiah witness, that not only helps clarify the meaning but also ties the verse to events of the Restoration. The change does so by introducing a Hebraism that would have been impossible for Joseph Smith, the Prophet, to have produced on his own."

These factors throw huge wrench into any critic's theories that Joseph Smith merely cribbed off of the King James Isaiah. Why would Joseph Smith crib the KJV including all of its translation errors but then somehow find the one phrase, "upon all the ships of the sea", from the Greek Septuagint and 1535 Coverdale Bible? How could he make sure that his translation of Isaiah had support from ancient renderings of Isaiah, and make sure that his version of Isaiah in the Book of Mormon had authentic Hebraisms made to be part of the text as well? It's obviously possible that he did, but highly unlikely.

Plagiarism is implausible #5—Witnesses all insist no papers or bible was ever consulted

The witnesses to the translation are unanimous that a Bible was not consulted during the translation of the Book of Mormon.

Related article:

All descriptions of Book of Mormon translation process Summary: This page collects all first- and second-hand descriptions of the translation of the Book of Mormon, and groups them by theme (e.g., weight of the plates, use of seer stone, etc.)

Stan Spencer observed,

[I]f Joseph Smith used a physical bible, he would have had to do so frequently, since biblical interactions are scattered throughout the Book of Mormon. Continuously removing his face from the hat to make use of a physical Bible would not have gone unnoticed by those who watched him translate.

Indeed, given the all the different quotations of whole chapters, phrasal interactions between the Old Testament and the Book of Mormon, as well as the phrasal interactions/similarities between the New Testament and the Book of Mormon, to conceive of Joseph either memorizing these passages and phrases (a process for which there is no evidence) or consulting a Bible during the translation (likewise) is ludicrous. Someone would have noticed that. Yet no one reports a Bible, and some are specifically clear that he did not have any book or manuscript to which he referred.

Plagiarism is implausible #6—The original manuscript shows no signs of visual copying of the KJV

Latter-day Saint scholar Royal Skousen, using the Original and Printer's Manuscripts of the Book of Mormon, has provided a persuasive argument that none of the King James language contained in the Book of Mormon could have been copied directly from the Bible. He deduces this from the fact that when the Book of Mormon quotes, echoes, or alludes to passages in the King James Bible, Oliver (Joseph's amanuensis for the dictation of the Book of Mormon) consistently misspells certain words from the text that he wouldn't have misspelled if he was looking at the then-current edition of the KJV.

Of course, it's possible that Joseph Smith dictated every portion of the Book of Mormon that quotes Isaiah to Oliver while looking at the Bible and Oliver isn't; but that's less likely given the consistency with which Oliver misspells the words (wouldn't there be at least one time, throughout all the time that Joseph and Oliver were translating, where Joseph Smith hands Oliver the Bible to more efficiently copy the passages and where Oliver then spells the words correctly?)

When considering the data, Skousen proposes that, instead of Joseph or Oliver looking at a Bible, that God was simply able to provide the page of text from the King James Bible to Joseph's mind and then Joseph was free to alter the text as he pleased. In those cases where the Book of Mormon simply alludes to or echoes KJV language, perhaps the Lord allowed these portions of the text to be revealed in such a way that they would be more comprehensible/comfortable to the 19th century audience. Even if Joseph Smith were using the King James Bible out in the open and on the translating table as a base text, that would hardly be out of line with best practices for translators and hardly considered plagiarism. The available eyewitness and manuscript data is more consistent with the theory that the KJV was used as a base text but through divine revelation from God rather than out in the open on the table.

Plagiarism is implausible #7—Archaic vocabulary

Evidence Central, Evidence #361: Book of Mormon Evidence: Archaic Vocabulary (Article)

Skousen and Latter-day Saint linguist Stanford Carmack are adamant that Joseph Smith merely read the words off the seer stone/Urim and Thummim and did not consult a bible during translation of the Book of Mormon. A reason they believe this is that the Book of Mormon contains Early Modern English in its translation. They provide many examples that they believe predate Joseph’s English, the English of the 1769 edition of the King James Bible, and even the 1600s edition of the King James Bible. Skousen and Carmack have produced a massive amount arguing for this stance. Readers are encouraged to read that work and decide for themselves. This information is summarized by Evidence Central at the hotlink to the right.

Plagiarism is implausible #8—A bible was purchased only after the translation was finished

We know that Oliver Cowdery purchased a Bible on 8 October 1829. However, the Book of Mormon was already at press by this time, with the copyright being registered on 11 June 1829.

Prior to that time, the only Bible Joseph is known to have had access to was the Smith family Bible, which was not in his possession after he married and moved out of the Smith home. Joseph was poor and even poorer after moving away from home. Yet Oliver purchased the Bible for Joseph in October 1829 from the print shop that did the type-setting for the Book of Mormon. This bible was later to be used to produce the Joseph Smith Translation of the Bible (JST). Given the family's poverty, why purchase a bible if they already had access to one for the Book of Mormon?

Plagiarism is implausible #9—Over half the Isaiah verses have alterations

As the Church has made clear in the 1981 and the 2013 editions of the Book of Mormon in footnote "a" for 2 Nephi 12꞉2: "Comparison with the King James Bible in English shows that there are differences in more than half of the 433 verses of Isaiah quoted in the Book of Mormon, while about 200 verses have the same wording as the KJV". This provides excellent evidence that Joseph Smith is not mindlessly cribbing off the KJV version of Isaiah. A lot of these changes are indeed (around 30% of the Isaiah variants) merely changes to the italicized words of the King James passages. But many others aren't. We can actually show that Nephi is engaging with the text and making changes to Isaiah that "liken" Isaiah’s messages to Nephi’s then-current situation and theological understanding (1 Nephi 19꞉23). We can also demonstrate that Nephi is selecting passages of Isaiah with an overriding, coherent theological agenda. Book of Mormon Central's description in the above link is an excellent summary. Thus, rather than mindless copy-paste, there is meaningful engagement with the text of Isaiah in the Book of Mormon.

Royal Skousen, with extensive analysis of the Original and Printer's Manuscript of the Book of Mormon, has concluded that the original manuscript, including the quoted Bible chapters, was written from dictation rather than copying of another document. One of the reasons he believes this is that Joseph Smith’s dictation consistently includes precise and sometimes unusual spellings of some words not contained in the King James Bible nor any document in his immediate environment, suggesting that exact words including their exact spelling were revealed to him and that he wasn't taking inspiration from other sources. An example of this is the name Coriantumr spelled with mr and not an mer as might be expected if Joseph were just getting ideas in his head of what to say and dictating them to Oliver or another one of his scribes. This suggests that Joseph could see words on the stone/Urim and Thummim and that he could spell them out exactly to his scribes in cases (such as names) where precision was important for meaning.

Plagiarism is implausible #10—The manuscript shows signs of dictation from a text, not improvisation

Skousen also believes the Original Manuscript was dictated because "[t]he manuscripts include consistent phraseology that suggests Joseph Smith was reading from a carefully prepared text rather than composing the English translation based on thoughts or impressions as he dictated."

Plagiarism is implausible #11—There's no evidence Joseph knew what the italics meant

Emma Smith reported that, during the Book of Mormon translation, Joseph didn't know that Jerusalem was surrounded by walls, a far more basic fact than the meaning of italics. If Joseph didn't know this basic fact, how likely is it that he knew the Bible well enough to plagiarize it, much less repeat that plagiarism from memory?

Lucy Mack Smith, Joseph's mother, stated that

I presume our family presented an aspect as singular as any that ever lived upon the face of the earth-all seated in a circle, father, mother, sons and daughters, and giving the most profound attention to a boy, eighteen years of age, who had never read the Bible through in his life; he seemed much less inclined to the perusal of books than any of the rest of our children, but far more given to meditation and deep study.

Related article:

What did Joseph know about the italics in the KJV? Summary: How aware was Joseph about what the italics in the Book of Mormon meant?

Plagiarism is implausible #12—No evidence Joseph's memory would allow the feat critics require

1. There is no evidence that Joseph Smith had an eidetic (or "photographic") memory.
2. 

   Evidence Central, Evidence #1: Book of Mormon Evidence: Joseph Smith’s Limited Education (Article)

   There is no evidence that Joseph Smith was ever seen trying to memorize long passages from the King James Bible at, near, or leading up to the time of translation. Joseph's level of education may suggest that he was not even capable of memorizing such lengthy passages.

Related article:

Plagiarism from King James Bible? Summary: This further discusses the problems with plagiarism theories for the Book of Mormon text.

2. Are the KJV translation errors really errors? If so, do they lead us into erroneous ethical ideas or theological ideas about God?

Royal Skousen has given us a representative list of what can be considered translation errors. Skousen did "not intend to list every possible error. Rather, [he] simply recognize[d] that the Book of Mormon translation will reflect errors because of its dependence on the King James Bible."

Skousen also has given us a list of cultural translations "where the original meaning is obscured by providing a translation that speakers from the Early Modern English period would have readily understood." Some of these might be considered "errors" by our critics and so we will discuss specifics below.

Along with these cultural translations and alleged translation errors, emerging scholarship is demonstrating that the Book of Mormon also holds significant intertextual relationships with the New Testament. That is, the Book of Mormon echoes, alludes to, and sometimes quotes New Testament language at length as a means of communicating the Book of Mormon’s message.

Critics have alleged that this demonstrates that Joseph Smith was plagiarizing the King James rendering of the New Testament in order to create the Book of Mormon.

Main article:

The New Testament and the Book of Mormon

In written correspondence with those who study New Testament intertextuality with the Book of Mormon, the author has found out that there are three items that may currently be considered "translation errors" by scholars. There may be more. However, none of these that immediately came to mind for them seem to threaten the Book of Mormon's authenticity in any significant way. Those are also discussed below.

All of these potential problems are discussed in the expandable table below.

Click "expand" below to view the entire table.

Alleged KJV Translation Errors in the Book of Mormon

Location in Canon	Erroneous Translation	Passage	Commentary
1. Exodus 15꞉4 ~ 1 Nephi 2꞉5	Red Sea	This one isn't a quotation of a biblical passage per se but the use of a particular biblical name. The Book of Mormon and King James Bible consistently call the sea that Moses and the children of Israel crossed when fleeing from the Egyptians the "Red Sea". (1611 | 1769 | Bible Hub)	Critics contend that this is based on a mistranslation of the Hebrew yam sûp. Instead of "Red Sea", critics contend that it should read "Reed sea". We have responded to this theory elsewhere on the wiki.
2. Isaiah 49꞉4 ~ 1 Nephi 21꞉4	Work	"Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the Lord, and my work with my God." (1611 | 1769 | Bible Hub)	Critic David P. Wright asserts that the better translation would be "reward" instead of "work". The verses concern either Israel's, the Messiah's, or Isaiah's response to God who in verse 3 calls one of them His servant in whom He will be glorified. One of them responds that, in their own judgement, they are weak and frail as a servant but that nonetheless, God will judge and reward them. The intent of the passage can be argued as correct no matter the translation, however. If the passage is translated as "reward", the Book of Mormon already teaches that God rewards us despite our frailties both moral and vocational. The Book of Mormon already teaches that God is our reward. Nephi teaches us that beautifully in his psalm recorded in 2 Nephi 4. If the passage is translated as "work", one could interpret it in a few ways. One could say that God works through his servants to do good things despite their frailties. In that case, Paul tells the Phillipians that "it is God which worketh in you both to will and to do of his good pleasure." In the previous chapter, Isaiah 8, God tells Israel "I have refined thee, but not with silver; I have chosen thee in the furnace of affliction." One could alternatively interpret it as saying that the work of Isaiah, the Messiah, or Israel is chosen or ordained by God to do a work on their own: without God's intervening power. Isaiah recounts how God called him in Isaiah 6. God indicates that Israel is his chosen, covenant people throughout the Old Testament text. The Messiah is the anointed one and is prophesied of throughout Isaiah's record and in other Old Testament prophecies. It seems that no matter the translation and interpretation, there is nothing that isn't clearly taught elsewhere in the Book of Mormon.
3. Isaiah 49꞉5 ~ 1 Nephi 21꞉5	Though Israel be not gathered	"And now, saith the Lord that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength." (1611 | 1769 | Bible Hub)	Critics assert that the better translation would be "to restore Jacob to him, and that Israel be gathered to him." Neither the Book of Mormon rendering nor the critics' change the meaning significantly.
4. Isaiah 49꞉8 ~ 1 Nephi 21꞉8	Have I heard thee	"Thus saith the Lord, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;" (1611 | 1769 | Bible Hub)	Wright asserts that the better translation would be "I answer/have answered you." Interestingly, in the ancient Near East, hearing and doing something or responding to them were functionally the same thing. You didn't hear someone if you didn't respond to them. Something similar may be going on here. The passage means that the Lord heard the cries of Israel and helped them, which is already affirmed with "in a day of salvation have I helped thee".
5. Isaiah 49꞉24 ~ 1 Nephi 21꞉24	Or the lawful captive delivered	"Shall the prey be taken from the mighty, or the lawful captive delivered?" (1611 | 1769 | Bible Hub)	Wright asserts that the better translation would be "Can...captives (be) retrieved from a victor?" Popular English biblical translations vary between saying captives of the "mighty", "tyrant", "righteous", "victor", or "conquerer". The verse can only be considered a translation variant rather than an error. "The rhetorical questions function here as assertions of divine power insofar as the LORD can make these things happen". God is asserting that he can free the Israelites taken captive by those that oppress them. Thus, regardless of the translation options, the intent of the verse is not changed substantively.
6. Isaiah 50꞉4 ~ 2 Nephi 7꞉4	Know how to speak a word in season	"The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned." (1611 | 1769 | Bible Hub)	Critic David P. Wright laughably asserts that "the underlying Hebrew is unintelligible" and then, in the next clause of the sentence, that "the KJV is likely wrong." This passage, according to Wright, "is apparently taking the word läcût to mean 'to speak/do in season.'" Yet again, Wright tells us that "[h]ow it is to be understood is not clear." Then he tells us that "[s]ome modern scholars, with hesitation, take the verb to mean 'to aid/help/succor.'" Even this is part of Wright's essay discussing KJV translation errors perpetuated in the Book of Mormon. As such, it can only be considered a translation variant. Even with the wording as is, it clearly teaches that Isaiah's gift is to speak to him that is weary. That can only mean a form of succoring/aiding.
7. Isaiah 51꞉4 ~ 2 Nephi 8꞉4	Rest	"Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people." (1611 | 1769 | Bible Hub)	Critics think that the metaphor "make my judgment to rest/repose for a light" is merely "odd." "Many modern versions take the verb (which the KJV translates 'make rest') with the beginning of the next verse (sometimes with emendation)." The sentence construction is a bit odd but it doesn't substantively change the meaning of the verse, which is that God's judgement (sometimes translated "justice") will be a light for the people. Where exactly would the judgement "rest"? This is not certain. Perhaps on the wicked? Regardless, the rhetorical goals of the verse are accomplished. Some might think that the verse is communicating that God will cease to judge and that this will be a light to the people, which would indeed be incorrect teaching; but that interpretation is inconsistent with the first clause ("for a law shall proceed from me").
8. Isaiah 2꞉4 ~ 2 Nephi 12꞉4	Rebuke	"And he shall judge among the nations and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more." (1611 | 1769 | Bible Hub)	"The Hebrew verb here lacks the negative sense of rebuke—that is, it means 'to judge' rather than 'to reprove'; note the preceding parallel line: 'and he shall judge among the nations'." The act of judging or arbitrating disputes between peoples may mean that God actually will rebuke peoples that come down on the negative side of God's judgements. In any dispute, there will be rebukes that God sends forth—implicitly or otherwise—for the wrongdoer. The Lord tells us that he chastens us and scourges us because he loves us in Proverbs 3꞉11-12, Hebrews 12꞉5-6, and Helaman 15꞉3.
9. Isaiah 2꞉6 ~ 2 Nephi 12꞉6	Please themselves in the children of strangers	"Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers." (1611 | 1769 | Bible Hub)	Wright asserts that the better translation is closer to things like "they strike hands with foreigners," "make bargain/covenant with foreigners," or "are crowded with foreigners." The verse concerns the idolatry of Israel. "Pleasing themselves" is ambiguous because it could certainly be used (though, admittedly, awkwardly) to refer to making deals with the people of idolatrous nations. It could refer to any type of positive activity with foreigners/strangers. Regardless of the positive activity, it is clear that doing it with foreigners symbolizes the kind of idolatry and apostasy the Lord/Isaiah mean to refer to in this verse. Thus it's unclear that there's a substantive change of meaning and, even if there were, the passage would still accomplish what it sets out to do.
10. Isaiah 2꞉9 ~ 2 Nephi 12꞉9	Boweth down	"And the mean man boweth down, and the great man humbleth himself not: therefore forgive them not" (Book of Mormon, 1830 Edition) (1611 | 1769 | Bible Hub)	Runnells asserts that the correct translation is "and the mean man boweth down not, and the great man humbleth himself [not]: therefore forgive them not." Interestingly, the current edition of the Book of Mormon contains just this translation. "And the mean man boweth not down, and the great man humbleth himself not, therefore, forgive him not." The only difference between Runnells' proposal and the current edition of the Book of Mormon is that the Book of Mormon replaces them in "forgive them not" to him and omits the second not that the critic has in brackets. The essential message of the evils of idolatry is not affected. But both the critic and Latter-day Saints still have errors to account for here. nearly every single popular, English biblical translation of these verses rejects using "not" after "boweth down". The correct translation is actually how it is rendered in the King James Bible! The critic claims to have been working from the 1830 edition of the Book of Mormon and making comparisons to the an online version of the 1769 KJV with apocrypha. The 1830 edition of the Book of Mormon (the first edition) has this verse rendered as "and the mean man boweth down, and the great man humbleth himself not: therefore forgive him not." Skousen in his earliest reconstruction of the Book of Mormon text renders it as "and the mean man boweth down and the great man humbleth himself; therefore forgive them not." This is the correct translation of the text. Skousen notes a rather complex textual history of this verse in his Analysis of Textual Variants. Thus the Book of Mormon actually originally had the correct translation of this passage and it was changed, likely by the first printer and typesetter of the Book of Mormon, John Gilbert. This is at most an error perpetuated by modern editors. But now what about modern editions of the Book of Mormon that don't have the correct translation? Are they in true error? In context, Isaiah is condemning the house of Jacob for idolatry and bowing themselves down to idols mentioned in verse 8. Thus that's why the correct translation refers to people being humbled and bowing because they're being humbled and bowing to the idols. The modern editions of the Book of Mormon would be in error if whoever composes the text today meant to refer to the idols. But the modern editions could be referring to God. If the mean man and great man don't bow to God, then they're committing idolatry and God shouldn't forgive them. In the 1830s edition, its saying that the mean man bows down and the great man doesn't bow down. This could be read to mean that the mean man bows down to the idols and the great man doesn't bow down to God. No matter which edition we're consulting here, we are not compelled to read the essential intent of the verse wrongly and, indeed, with careful reading, it seems that the essential intent of the verse will be captured by careful, studious readers no matter which translation/edition is consulted. It seems implausible to believe the author (ancient or modern) meant to endorse or encourage idolatry.
11. Isaiah 2꞉16 ~ 2 Nephi 12꞉16	Pictures	"and upon all the ships of Tarshish and upon all the pleasant pictures" (1611 | 1769 | Bible Hub)	The better translation according to Skousen is "and upon all the pleasant ships". Critic Jeremy Runnells thinks it should be either "image", "ships," or "crafts". Yes, he includes "image" as somehow a potentially more correct translation than "pictures". Critic David P. Wright thinks it should be either "grand ships" or "precious things". Though there are at least four modern, popular, English biblical translations that render this verse similar to how it is rendered in the Book of Mormon. Popular English translations vary between referring to ships/crafts or pleasant imagery/pictures. It's not entirely certain, but the more likely correct translation is ships. Isaiah intends to use the rhetorical device of accumulatio to communicate and emphasize that everything will be brought down and taken away so as to eliminate pride. Either ships, crafts, or pleasant imagery/pictures can do/be a part of that. Thus the intent hasn't changed at all and no doctrinal error occurs.
12. Isaiah 3꞉2 ~ 2 Nephi 13꞉2	Prudent	"The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient" (1611 | 1769 | Bible Hub)	"In the phrase 'the prudent and the ancient', the adjectival noun prudent is a mistranslation of the Hebrew word for divining. This phrase is translated, for instance, as 'the diviner and the elder' in the English Standard Version." Critic David P. Wright agrees. The verse concerns the Assyrians' coming invasion of Israel and carrying them away into captivity. The New Oxford Annotated Bible notes that "[t]he Assyrians were well known for deporting the leading figures and skilled craftspeople of a conquered society in order to exploit their talents elsewhere in the empire and to destabilize the conquered society to prevent further revolt." Thus, the intent of the verse is to use accumulatio to communicate and emphasize that the most talented and wisest of Israelite society were going to be taken away captive by the Assyrians. That can include the prudent. Also, diviners may be described as prudent. In any case, this does not alter the verses' meaning—men of importance or value are being subject to capture and deportation.
13. Isaiah 3꞉3 ~ 2 Nephi 13꞉3	Orator	"The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator." (1611 | 1769 | Bible Hub)	"Here in the Hebrew the sense of orator is 'enchanter.' The English word derives from the Latin verb meaning 'to pray' (see definition 1 under orator in the [Oxford English Dictionary])." Critic David P. Wright derives the same analysis as Skousen. Same commentary here as made for the preceeding entry for 2 Nephi 13꞉2.
14. Isaiah 3꞉8 ~ 2 Nephi 13꞉3	Provoke the eyes of his glory	"For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the Lord, to provoke the eyes of his glory." (1611 | 1769 | Bible Hub)	Critic David Wright asserts that the better translation is "Rebel against/defy/insult his glorious presence/glance/gaze." The Book of Mormon actually changes this verse from the KJV. In the Book of Mormon it is rendered "For Jerusalem is ruined, and Judah is fallen: because their tongues and their doings have been against the Lord, to provoke the eyes of his glory." 4-5 other modern, popular, English biblical translations render it with "provoke". This is a good example of the diachronic nature of language since one of the definitions of the word provoke is "to challenge" which is clearly in agreement with modern translations of the Bible. The Oxford English Dictionary similarly provides examples of writers near the time of the King James translation using "provoke" to mean "[t]o call out or summon to a fight; to challenge, to defy" and "[t]o incite (a person or animal) to anger; to annoy, vex, irritate, or exasperate, esp. deliberately." This fits in with Wright's suggestions of insult and defiance.
15. Isaiah 3꞉18 ~ 2 Nephi 13꞉18	Cauls	"the Lord will take away the bravery of tinkling ornaments and cauls" (1611 | 1769 | Bible Hub)	"The Oxford English Dictionary defines caul as 'a netted cap or head-dress, often richly ornamented'. The Hebrew today is usually translated today as a headband." Isaiah's intent is to communicate that the Lord will take away the most prized possessions of the women of Jerusalem because those possessions cause arrogance. Whether headbands or cauls being taken away, it doesn't change the essential message of Isaiah—and both are worn on the head.
16. Isaiah 3꞉18 ~ 2 Nephi 13꞉18	Tires like the moon	"and cauls and round tires like the moon" (1611 | 1769 | Bible Hub)	"In the Hebrew, the word tire refers to something round, either a crescent or perhaps a round pendant for the neck. The use of tire here in Isaiah 3꞉18 originated in the 1560 Geneva Bible: 'in that day shall the Lord take away the ornament of the slipper and the cauls and the round tires', where tire is a shortening from attire and refers to an ornament for a woman's head. The 1568 Bishop's Bible expanded on this by placing an internal note in square brackets after round tires: 'and the cauls and the round tires [after the fashion of the moon]'. This interpretative remark was apparently derived from the Greek Septuagint and the Latin Vulgate, where the word used for 'crescent ornament' or 'little crescent' was a diminutive of the word for moon. The 1611 King James translators decided to embed this remark within the text itself by omitting the brackets, thus 'and round tires like the moon'. Since this interpretative prepositional phrase was not in the original Hebrew, it should have been placed in italics in the King James text." This doesn't appear to be translation error, but just a variant.
17. Isaiah 3꞉20 ~ 2 Nephi 13꞉20	Tablets	"The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings," (1611 | 1769 | Bible Hub)	The Theological Dictionary of the Old Testament states that the best translation would be something like the Latin Vulgate's "scent-bottles". It states that the translation rendered literally is "'little houses [containers] of vital energy [life],' made use of by breathing." The Hebrew and Aramaic Lexicon of the Old Testament states that the translation is better rendered as something like "tomb" or "grave". This is most likely a translation variant, given the disagreement among scholars. It may not be an error at all. The verse is using the rhetorical device of accumulatio to communicate and emphasize that everything will be taken from the "daughters of Zion" (v. 17) so that they will be humbled. Whether a scent-bottle, a tomb, or a grave, it doesn't change the intent of the verse. (Given the poetic nature of Isaiah, all of these resonances may be intended--their scent bottles of life are ironically death which they pack around with them.)
18. Isaiah 3꞉20 ~ 2 Nephi 13꞉20	Earrings	"The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings," (1611 | 1769 | Bible Hub)	The Hebrew and Aramaic Lexicon of the Old Testament states that the translation is best rendered as "amulets". The verse is using the rhetorical device of accumulatio to communicate and emphasize that everything will be taken from the "daughters of Zion" (v. 17) so that they will be humbled. Whether amulets or earrings, it doesn't change the intent of the verse.
19. Isaiah 3꞉22 ~ 2 Nephi 13꞉22	Wimples	"The changeable suits of apparel, and the mantles and the wimples, and the crisping pins" (1611 | 1769 | Bible Hub)	"The Hebrew word refers to a wide or flowing cloak. The English word used by the King James translators, wimple, is quite different: 'a garment of linen or silk formerly worn by women, so folded as to envelop the head, chin, sides of the face, and neck; now retained in the dress of nuns' (the first definition under the noun wimple in the Oxford English Dictionary)." The verse is using the rhetorical device of accumulatio to communicate and emphasize that everything will be taken from the "daughters of Zion" (v. 17) so that they will be humbled. Whether a cloak or a wimple, (both items of clothing to cover and protect) it doesn't change the intent of the verse, which implies that the soon-to-be captive will be stripped naked literally by the Assyrians, and spiritually by their vulnerability to the pagan invaders.
20. Isaiah 3꞉22 ~ 2 Nephi 13꞉22	Crisping pins	"The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins" (1611 | 1769 | Bible Hub)	"The modern-day equivalent of crisping pin would be curling iron. The Hebrew is generally interpreted here as referring to purses or handbags." Similar considerations apply as for "wimples" above. Whether they are seen as losing their fancy, well-coifed hair or their purses containing cosmetics or riches, the ironic fall of the daughters of Zion is graphically illustrated.
21. Isaiah 3꞉23 ~ 2 Nephi 13꞉23	Glasses	"The glasses, and the fine linen, and the hoods, and the vails." (1611 | 1769 | Bible Hub)	The Hebrew and Aramaic Lexicon of the Old Testament states that the translation is best rendered as "papyrus garments" or "mirrors". The verse is using the rhetorical device of accumulatio to communicate and emphasize that everything will be taken from the "daughters of Zion" (v. 17) so that they will be humbled. Whether glasses, papyrus garments, or mirrors, it doesn't change the intent of the verse. The irony is again thick in either case--if mirrors, then those who cannot see their spiritual state clearly will lose the mirrors in which they admire themselves in pride. If papyrus garments, these are delicate and easily stripped away by the Assyrians who will lead them into slavery--again, a dramatic type of shameful exposure to those so concerned about externals.
22. Isaiah 3꞉24 ~ 2 Nephi 13꞉24	Rent	"And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle, a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty." (1611 | 1769 | Bible Hub)	"There are two Hebrew verbs, both with identical consonants, but with different meanings: one means 'to tear' and the other means 'to go around or to surround'. The noun rent derives from the first verb, but the noun rope or cord (meaning to go around the body) derives from the second. Here the word girdle takes the archaic meaning 'belt'. Modern translators have typically rendered this line in Isaiah 3꞉24 as 'and instead of a belt, a rope.'" The intent of Isaiah is to contrast the former dignity and pride of the daughters of Zion with their current shame. Interestingly, in the ancient Near East, uncovering someone's nakedness was a way to make them feel shame (see, for example, Isaiah 47꞉3 which reflects this attitude) so keeping "rent" (i.e. cut/gap) where perhaps a person's belt line was would uncover someone's buttocks and genitals and is an appropriate way to make the contrast between current dignity and subsequent shame or lower social status. The intent of the passage is unaltered and correct.
23. Isaiah 3꞉24 ~ 2 Nephi 13꞉24	Stomacher	"and instead of a stomacher, a girding of sackcloth" (1611 | 1769 | Bible Hub)	"The Hebrew word here, patigil, is otherwise unattested. The Greek Septuagint translated it as 'a tunic of mixed purple', which has led to the general translation of this article of clothing as 'a fine garment' or 'a rich robe'. Miles Coverdale, in his 5 Bible, translated it more specifically as stomacher, 'an ornamental covering for the chest (often covered with jewels) worn by women under the lacing of the bodice'." As the Hebrew remains uncertain, this can only be seen as a translation variant rather than error. The essential message of Isaiah in contrasting fine, luxurious things with things of lower social status and shame that await the future Assyrian captives remains unaffected.
24. Isaiah 4꞉5 ~ 2 Nephi 14꞉5	Defence	"And the Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day and the shining of a flaming fire by night; for upon all the glory of Zion shall be a defence." (1611 | 1769 | Bible Hub)	Critics allege that word translated here as "defence" is better rendered as "canopy". Ture, "canopy" is in most popular English biblical translations. However, nearly all of these popular English biblical translations see a canopy as a defending structure, and the King James translation as well as the Book of Mormon see it precisely that way. Robert S. Boylan stated that "[t]he offending word here is חֻפָּה. The term means a 'chamber' (as a covering or enclosing), per BDB, or a 'shelter' (per Holladay's Hebrew and Aramaic Lexicon of the Old Testament). As the word 'defense' in KJV English refers to any kind of shelter, including a canopy and other terms that this Hebrew word can be translated as, there is no issue." Similarly, Daniel C. Peterson, responded to this claim as follows in a 1993 review of an anti-Mormon book: In 2 Nephi 14꞉5, the Book of Mormon follows KJV Isaiah 4꞉5 in rendering the Hebrew chuppah as "defence": "For upon all the glory of Zion shall be a defence." But the proper reading, say Ankerberg and Weldon, should have been not "defence," but "canopy" (p. 322). Therefore, they contend, the Book of Mormon is fraudulent. Their reading of chuppah is, it must be admitted, correct. It has the support of the majority of modern translations. But does the Book of Mormon's "defence" represent so serious a distortion of Isaiah's meaning, so serious an error, as to call into question its own antiquity? I think not. The ancient Latin translation of the Bible known as the Vulgate seems to have interpreted Isaiah 4꞉5 in the same way as did the King James translators, rendering the last phrase of the verse as super omnem enim gloriam protectio. The ancient Greek Septuagint, on the other hand, has pase te doxe skepaslllcsetai, in which the final verb is clearly related to the nouns skepas and skepc, both of which mean "covering" or "shelter." The Jewish Publication Society's translation, Tanakh, says that the "canopy ... shall serve as a pavilion for shade from heat by day and as a shelter for protection against drenching rain." The New Jerusalem Bible says that it will give "refuge and shelter from the storm and the rain," using much the same language as does the New English Bible. The Evangelical Protestant New International Version says that the "canopy ... will be a shelter and shade from the heat of the day, and a refuge and hiding place from the storm and rain." Is "defence" really so very out of place in such a context? Thus, at best, there is no translation error here at all. At worst, it is a bit too broad of a translation.
25. Isaiah 5꞉2 ~ 2 Nephi 15꞉2	Fenced	"And he fenced it and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes." (1611 | 1769 | Bible Hub)	"The Hebrew verb for fenced in Isaiah 5꞉2 is now translated as 'to dig about' or 'to hoe or weed'; in other words, "he dug about it and cleared it of its stones." Critic David P. Wright derives basically the same analysis as Skousen. This is a good example of the diachronic nature of language. The verse here is a part of verses 1–7 that describe Isaiah's Song of the Vineyard. The New Oxford Annotated Bible notes that it "allegorically portrays the Lord as Isaiah's friend ... who worked so hard to ensure a productive vineyard only to be disappointed when it yielded sour grapes. The allegory, which is explained only at the end, draws in the audience, as many in ancient Judah would have had extensive experience in vineyards. Its conclusion makes puns to make its point, viz., the Lord expects justice (Heb "mishpat") but sees only bloodshed (Heb "mispah") and hopes for righteousness (Heb "tsedaqah") only to hear a cry (Heb "tse'aqah)." "The 1828 Webster notes that the word fence means 'a wall, hedge, ditch,' the third example fitting well with the modern renderings." The KJV translators may have meant to say that the Lord allegorically protected the vineyard by fencing it with a ditch. (Or earth/stones dug from the ditch are then piled as a barrier on the edge of the ditch, combining the images.) The Oxford English Dictionary notes that, at its broadest, "to fence" meant simply to put up a type of barrier at the time of the King James Version's translation. Thus there are examples of writers from the 17th century saying, for instance, "The lands of [private] men..were fenced with ditches." This usage fits into the Book of Mormon's and KJV's usage. Other examples of writings from the 17th century say that you can fence with a battlement, walls, iron armor, shells, and so forth. To fence was to simply put up a type of barrier.
26. Isaiah 5꞉17 ~ 2 Nephi 15꞉17	Then shall the lambs feed after their manner	"Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat." (1611 | 1769 | Bible Hub)	Wright asserts that the better translation is "then lambs shall feed as at their pasture/meadow" or "in their old pastures." The passage is contrasting the type of success one can have with the Lord and the grave misfortune one can have when one does not follow the Lord. The previous verse to this (v.16) begins that contrast. The intent of the passage is to say that lambs shall return to their normal feeding. Thus saying that they return to their old pasture to feed and saying that they'll feed "after their manner" is really not a substantive change in meaning. The author judges this as a translation variant rather than an error. Even if the image shifts slightly, it is inconsequential.
27. Isaiah 5꞉25 ~ 2 Nephi 15꞉25	Carcases	"Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still." (1611 | 1769 | Bible Hub)	Wright asserts that the better translation is "their corpses were as refuse in the midst of the streets." This is a good example of the diachronic nature of language. The Oxford English Dictionary notes that the word "carcass" could refer to either animal or human remains at the time that the King James Bible was translated. After about the year 1750, it came to be used as a form of contempt for human remains. These usages fit perfectly within the context of Isaiah. This appears an attempt to find fault where there is none—a carcass and a corpse are the same thing.
28. Isaiah 5꞉25 ~ 2 Nephi 15꞉25	Were torn	"Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still." (1611 | 1769 | Bible Hub)	Wright asserts that the better translation is "their corpses were as refuse in the midst of the streets." To say that the corpses "were torn" in the midst of the streets does leave ambiguity since "were torn" could refer to people or perhaps animals actively tearing up dead human remains in the streets or, alternatively, it could refer to the dead bodies already being torn up in the streets. "Refuse" refers to trash. To say that their corpses were torn in the streets is functionally the same thing as saying that they're refuse. Regarding "torn", Robert S. Boylan stated that "[t]he Hebrew term in question here is כַּסּוּחָה. Again, this is not a KJV error that made its way into the Book of Mormon...if the Hebrew is read as a verb, as in the KJV, it means 'cut of' or 'torn off'; only by reading it as a noun prefixed preposition it would mean 'as offal.'" In either case, the sense of horror to an Israelite audience would be profound, who would be troubled both by the desecration of a body if it were torn by scavangers and by the fact that the dead lay in the street, unburied. A proper burial was vital in the ancient world, and not receiving it was regarded as a terrible fate.
29. Isaiah 5꞉30 ~ 2 Nephi 15꞉30	And the light is darkened in the heavens thereof	"And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof." (1611 | 1769 | Bible Hub)	Wright asserts that the better translation is "the light is darkened by/in its clouds." Whether the light is darkened in the sky or by clouds, the intent of the verse isn't changed. (And what in the sky, one wonders, would darken light if not clouds?)
30. Isaiah 6꞉2 ~ 2 Nephi 16꞉2	It	"Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly" (1611 | 1769 | Bible Hub)	Wright asserts that the better translation is "above him" (referring to the Lord in v. 1) instead of "above it" (which would be referring to the train of his garment in v. 1). Though it's uncertain if saying that the angel standing above the garment train is a denial that the angel stood above God.
31. Isaiah 6꞉2 ~ 2 Nephi 16꞉2	Seraphims	"Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly" (Book of Mormon, 1830 edition) (1611 | 1769 | Bible Hub)	The current edition of the Book of Mormon just has seraphim without the s. Skousen's earliest reconstruction of the verses as well as the 1830 edition of the Book of Mormon have "seraphims". Under a certain perspective, a more correct translation of these verses would indeed render it as only "seraphim" and not "seraphims" with an s. That is because the suffix -im in Hebrew already indicates that the object is pluralized. Though one could argue that there really is no error in translation given that the KJV translators were just using English conventions in order to assure readers that the object was pluralized. Consider the 1828 Webster's Dictionary, for instance, that said that the plural of seraph could be seraphs.
32. Isaiah 6꞉6 ~ 2 Nephi 16꞉6	Seraphims	"Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar" (Book of Mormon, 1830 edition) (1611 | 1769 | Bible Hub)	The same analysis as applies to the "error" in 2 Nephi 16꞉2 in the previous entry. One anti-mormon used a similar argument in claiming that the 1830 edition of the Book of Mormon was in error by using the word "cherubims" from the KJV. The same reasoning applies against his claim. Consider the 1828 Webster's Dictionary, for instance, that said that the plural of cherub could be cherubs.
33. Isaiah 6꞉13 ~ 2 Nephi 16꞉13	Whose substance is in them, when they cast their leaves, so the holy seed shall be the substance thereof.	"But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof." (1611 | 1769 | Bible Hub)	Wright asserts that the better translation is "whose stock/stump remains when they are felled (or: their leaves fall): its stock/stump is the holy seed." Though the verse retains the substance of meaning proposed by the critic. The verse means to communicate that "[a] part of Israel would return, and like the oak and terebinth, which though they are eaten or consumed right to their substance or stumps, yet they possess a seed in them that can regenerate." "Despite the horrific imagery of a mere ten-percent survival rate (tenth part), the account concludes with a hopeful image of new growth from the ravaged stump that will constitute the holy seed of restoration (see Ezra 9꞉2)." Is saying that the "substance" of the tree remains really a denial of the stump/stock being that substance? Are the rhetorical goals of the verse not accomplished by changing "stock/stump" to "substance"? It could be seen as the tree's "vital force" or "substance" hidden within and life apparently gone, but awaiting the chance to burst forth anew.
34. Isaiah 7꞉14 ~ 2 Nephi 17꞉14	Virgin	"Therefore, the Lord himself shall give you a sign—Behold, a virgin shall conceive, and shall bear a son, and shall call his name Immanuel." (1611 | 1769 | Bible Hub)	This passage in Isaiah 7꞉14 and its proper translation is one of the most contested in all of scripture. The verses have been crucial for Christians who want to support Matthew's use of the passage in his Gospel to theologically support the notion that the Savior would be born of Mary, who was a virgin. Jews and the majority of biblical scholars contend, and not without merit, that the proper translation of the verse is to have merely "young woman" instead of "virgin". What's more, Christians have needed to contend that prophecies can have more than one fulfillment since the verses could be referring to a son of Ahaz that would be named Immanuel in context. Some of our critics contend, based on this mistranslation, that the idea of the virgin birth is anachronistic to the time of Nephi, but we have responded to that in depth elsewhere on the Wiki. The issue of translation has been explored elsewhere by non-Latter-day Saint Christian scholars as well as Latter-day Saint scholars. Perhaps the best commentary was offered by the editors of netbible.org who observed that the Hebrew term translated as "virgin" (ʿalmah), in the vast majority of cases, refers to just a young woman who has reached sexual maturity, but that it can be and has been used in select instances to refer to a virgin (e.g. Gen 24꞉43). Thus, one's view of the doctrine of virgin birth may be entirely unaffected by disputes over translation. There are other issues to deal with if wanting the verse to work as a reference to Christ, but as far as a translation of the verse, we've explicated all the most relevant issues. It should be remembered that one of the reasons that Isaiah 7꞉14 and 2 Nephi 7꞉14 retain the "virgin" translation may very well be because Nephi had already seen a vision of the virgin Mary (1 Nephi 11꞉13, 15) and, like Matthew, may have wanted Isaiah 7꞉14 to say "virgin" as part of a theological commentary on Isaiah that we know that he was engaged in given the substantive differences between the KJV and Book of Mormon versions of Isaiah.
35. Isaiah 7꞉15 ~ 2 Nephi 17꞉15	That	"Butter and honey shall he eat, that he may know to refuse the evil, and choose the good." (1611 | 1769 | Bible Hub)	Wright assert that the logical relation of the second clause to the first is not clear. It is as if eating butter and honey leads to moral knowledge. Clarification is needed. Compare the New Jerusalem Bible: "On curds and honey will he feed until he knows how to refuse the bad and choose the good." Certainly clarification of the logic is preferable here, but the rhetorical goals of the verse are still accomplished given this translation, and there are no grave errors as constructed.
36. Isaiah 7꞉23 ~ 2 Nephi 17꞉23	Silverlings	"where there were a thousand vines at a thousand silverlings" (1611 | 1769 | Bible Hub)	"The Hebrew here literally reads 'a thousand of silver', where the presumed measure of weight is the shekel. The Greek Septuagint translated this phrase as 'a thousand shekels'. The use of silverlings in the English translation originated with Miles Coverdale's 1535 Bible. The English word silvering was chosen because it was morphologically analyzed as a silver + ling, but its value was not the same as a shekel's." The intent of the scripture appears to remain unharmed.
37. Isaiah 7꞉25 ~ 2 Nephi 17꞉25	Mattock	"and all the hills that shall be digged with the mattock" (1611 | 1769 | Bible Hub)	"This is a tool that in the Hebrew is based on the verb meaning 'to pick' or 'to hoe'. The English mattock refers to a tool that is more specific than simply a pick or a hoe." The intent of the passage seems to remain unchanged.
38. Isaiah 8꞉1 ~ 2 Nephi 18꞉1	Man's pen	"Moreover the Lord said unto me, Take thee a great roll, and write in it with a man’s pen concerning Maher-shalal-hash-baz." (1611 | 1769 | Bible Hub)	Wright asserts the better translation is "common/ordinary letters" or "common/ordinary stylus." The concern here is over "man" and what the significance of saying "a man's pen" is. It's certainly not clear enough to communicate that Isaiah means that the pen is common or average. But it's also not erroneous.
39. Isaiah 8꞉6 ~ 2 Nephi 18꞉6	Rejoice	"Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son;" (1611 | 1769 | Bible Hub)	Wright asserts that the better translation "may be" "but melt (with fear) before Rezin and Remaliah's son." Experts affirm that the meaning of the Hebrew is uncertain. Most modern, popular, English biblical translations have "rejoice" instead of "melt in fear". Either translation works and makes enough sense in historical context. The Lord merely means to express his "dissatisfaction with Ahaz's refusal to accept the divine offer of protection." The Lord does not want Judah to associate with with Rezin and Pekah. Those that do associate themselves reject the offer and "rejoice" in Rezin and Pekah by gladly joining them in their quest to defend against the incoming invasion of the Assyrians. The Contemporary English Version (2000) translates this verse as "These people have refused the gentle waters of Shiloah and have gladly gone over to the side of King Rezin and King Pekah." This captures the spirit of what is meant to be "rejoicing" in Rezin and Pekah. Though one could also translate it as "melt in fear" and say that the people join Rezin and Pekah because of fear of them. At worst, "rejoice" is merely a translation variant; and at best, it's an entirely correct translation and "melt in fear" is in error.
40. Isaiah 8꞉12 ~ 2 Nephi 18꞉12	All them	"Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid." (1611 | 1769 | Bible Hub)	Wright asserts the better translation is "...to all that this people calls a confederacy/conspiracy." The Book of Mormon omits the "them" from Isaiah 8꞉12 and just has "say ye not a confederacy to all to whom this people shall say a confederacy". The Book of Mormon's sentence construction doesn't change substantively from Wright' proposal.
41. Isaiah 8꞉19-20 ~ 2 Nephi 18꞉19-20	To the law and to the testimony: if they speak not according to this word, it is because there is no light in them	"And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they shall speak not according to this word, it is because there is no light in them." (1611 | 1769 | Bible Hub v. 18 | Bible Hub v. 20)	Wright asserts that the Hebrew is obscure and that the KJV and Book of Mormon translation are also obscure. He asks us to compare the following modern translation "And should people say to you, 'Go and consult ghosts and wizards that whisper and mutter'–a people should certainly consult its gods and the dead on behalf of the living! As regards instruction and testimony, without doubt this is how they will talk, and hence there will be no dawn for them" (New Jerusalem Bible). The current edition of the Book of Mormon reads as follows (differences from KJV bolded): "And when they shall say unto you: Seek unto them that have familiar spirits, and unto wizards that peep and mutter—should not a people seek unto their God for the living to hear from the dead? To the law and to the testimony; and if they speak not according to this word, it is because there is no light in them." So the only real differences to which Wright draws our eye is the KJV/BoM's bad (?) translation of "to the law and to the testimony: if they speak not according to this word, it is because there is no light in them". This can only be considered a translation variant and not an error on Wright's theory (if indeed the Hebrew is obscure). But the Book of Mormon and KJV likely capture the better sense of the verse.
42. Isaiah 8꞉22 ~ 2 Nephi 18꞉22	And; and they shall be driven	"And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness." (1611 | 1769 | Bible Hub)	Critic David P. Wright curiously asserts that "[t]he Hebrew here is ... obscure" and then, in the same sentence, states that "the KJV offers an unlikely translation, especially of the last phrase." This in part of an essay dedicated to KJV errors in the Book of Mormon. He asks us to compare the KJV to the following translations: "or he may look below, but behold, distress and darkness, with no daybreak, straitness and gloom, with no dawn" (Tanakh of the Jewish Publication Society) and "then (he will look) down to the earth, there will be only anguish, gloom, the confusion of night, swirling darkness" (New Jerusalem Bible). Most modern, popular, English biblical translations render this verse as "driven" or "thrust" into thick darkness. The meaning of the underlying Hebrew is confirmed uncertain by scholar Marvin Sweeney. Thus this can only be considered a translation variant. The intent and overall meaning of the passage is not affected. The passage concerns Isaiah warning people to not practice necromancy as was often practiced (and condemned) in ancient Israel (Isaiah 19꞉3; Leviticus 19꞉31; Deuteronomy 18꞉10-11). With the practice of necromancy, Israel will only see greater and greater darkness and distress as they call upon the dead thought to inhabit the shadow lands of the underworld. Whether they are "thrust" into darkness, "driven" into darkness, or that they look and see utter darkness with no break of day, makes little difference. This again looks like straining to find fault.
43. Isaiah 9꞉1 ~ 2 Nephi 19꞉1	Nevertheless the dimness shall not be such as was in her vexation	"Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations." (1611 | 1769 | Bible Hub)	Wright asserts that the better translation is "For if there were to be any break of day for that [land] which is in straits" (Tanakh of the Jewish Publication Society); "But there will be no gloom for her that was in anguish" (Revised Standard Version); and "For is not everything dark as night for a country in distress" (New Jerusalem Bible). It seems that the substantive meaning of the verse is not changed from Wright's proposals. The verse simply means that the dimness or gloom will not be like it was when these nations mentioned were distressed or vexed.
44. Isaiah 9꞉1 ~ 2 Nephi 19꞉1	Grievously afflict	"Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterwards did more grievously afflict by the way of the Red Sea beyond Jordan in Galilee of the nations." (1611 | 1769 | Bible Hub)	The better translation is "but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan". The Book of Mormon actually changes this verse quite a bit from the original one in Isaiah 9꞉1. It reads: "Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations." 2 Nephi 19꞉1 reads: "Nevertheless, the dimness shall not be such as was in her vexation, when at first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterwards did more grievously afflict her by the way of the Red Sea beyond Jordan in Galilee of the nations." Thus, the Book of Mormon makes the verse refer to the Red Sea. Critics have made fun of the Book of Mormon for this and leveled other criticisms. See here and [[Question: Why does 2 Nephi 19꞉1 change the word "sea" in Isaiah 9 to "Red Sea"?|here]] for commentary on the criticisms that have arisen. We now must ask—could the translation of "grievously afflicting" actually be some sort of modification by Nephi that provides commentary on his own situation or experience? We know that there were modifications done by Nephi to affect the meaning and intent of Isaiah's scripture as a sort of commentary on his own situation that Nephi calls "likening" (1 Nephi 19꞉23). Could there be something similar going on here? As a guess, this may have something to do with the difficult journey that Lehi, Nephi, and their family faced by the borders of the Red Sea as they traveled down the Arabian Peninsula. Skousen actually tells us that he believes that "Red Sea" was not an accident by scribes of the Book of Mormon translation. He believes that "Red Sea" was actually on the plates that Joseph Smith translated from. He deduces this from the fact that there is no manuscript evidence that scribes of the Book of Mormon translation text inserted "Red" next to "sea" even in the original manuscript of the translation of the Book of Mormon. Also, there are four uses in the Bible of the phrase "by the way of the Red Sea" (Numbers 14꞉25; Numbers 21꞉4; Deuteronomy 1꞉40; 2꞉1). Familiarity with the phrase, Skousen argues, perhaps led Nephi to add the word "Red" to sea in his copying of Isaiah. Either that or "Red" was actually a part of the text and Nephi didn't add anything to it. Furthermore, out of 82 occurrences of the word "sea" in the Book of Mormon, there is no manuscript evidence that scribes added "Red" to the word "sea", even as a mistake that was then corrected. Skousen retained "Red Sea" in his reconstruction of the earliest text of the Book of Mormon: the text as it came from the mouth of Joseph Smith (or at least his best reconstruction of it). Again, Nephi was "likening" Isaiah to his current situation and understanding all throughout the Book of Mormon quotations of Isaiah by changing text (1 Nephi 19꞉23). It's likely that something similar is going on here. This may thus be an intentional emendation by Nephi to creatively liken the scriptures Isaiah wrote to his present situation that was then correctly translated by Joseph Smith from the plates to the English language. Tthe intent of the verse is changed and does actually lead us into an incorrect understanding of what Isaiah's original text meant. But it isn’t an error regarding what Nephi meant to communicate about God. If Nephi is likening this passage to himself and his then-current situation and understanding, then there is no error.
45. Isaiah 9꞉2 ~ 2 Nephi 19꞉2	Shadow of death	"The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined." (1611 | 1769 | Bible Hub)	Wright asserts that the Hebrew term almäwet which this verse translates should be simply "darkness." It is not connected with the term mäwet "death." More than a few modern, popular, English biblical translations render this verse with "the land of the shadow of death". The verse merely "symbolizes the mortal world where there is darkness, and death." Whether saying "the land of darkness", "the land of the shadow of death", or something close to it, the meaning or referent is still the same: the mortal, fallen world/earth.
46. Isaiah 9꞉5 ~ 2 Nephi 19꞉5	For every battle of the warrior is with confused noise	"For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire." (1611 | 1769 | Bible Hub)	Wright asserts that the better translation is "For every boot that tramps with noise/in battle." Skousen's reconstruction of the earliest text of the Book of Mormon changes this verse to read "For every battle of the warrior with confused noise and garments rolled in blood—but this shall be with burning and fuel of fire." The verse concerns imminent military oppression. "Military oppression is symbolized by the yoke (10.27; 14.25), the bar (10.24), the rod (10.24; 14.4; Gen 49꞉10), and trampling boots." The "confused noise" of the battle could be correctly interpreted as the trampling boots. Regardless, Isaiah means to say that the military oppressors will be overthrown and that the oppression will be fuel for fire. The reader can still come to the accurate conclusion that all of it—the battles with confused noise and the garments rolled in blood—will be burned. The details are different; the message is the same.
47. Isaiah 10꞉4 ~ 2 Nephi 20꞉4	Without me	"Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still." (1611 | 1769 | Bible Hub)	Wright asserts that the KJV's translation is "doubtful". The better translation is supposedly "so that they do not cower among the prisoners" (Revised English Bible); "Nothing remains but to crouch among the prisoners" (Revised Standard Version). The verse is meant to merge with the rhetorical question of the previous verse which reads (New Revised Standard Version) "To whom will you flee for help and where will you leave your wealth, so as not to crouch among the prisoners or fall among the slain?" The verse can still make sense as constructed in the KJV and Book of Mormon, since the verse simply means to say that "[d]uring the day of visitation the wicked will fall in the destruction or become prisoners with other captives." The without me can then function as the Lord saying "without my intervention and aid, these people will have to crouch among prisoners or die". Meaning has changed but not significantly.
48. Isaiah 10꞉15 ~ 2 Nephi 20꞉15	As if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood	"Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood." (1611 | 1769 | Bible Hub)	Wright asserts that the Hebrew should be translated "as if a rod raised the one who lifted it, as if a staff lifted the one who is not wood." The verses concern the Lord declaring his superior power against the Assyrians. The Lord uses the imagery of an axe and saw and essentially says that they can't declare their superiority over the one who wields them. The verses still accomplish their rhetorical goals. The detail has changed, the intent has not.
49. Isaiah 10꞉18 ~ 2 Nephi 20꞉18	As when a standardbearer fainteth	"And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth." (1611 | 1769 | Bible Hub)	Critics assert that the better translation is something like "and it will be as when a sick man wastes away," "and it will be as when a weak person despairs," or "and it will be as when someone falls in a fit." Most translations have something like the first suggestion. Though at least three modern, popular, English biblical translations carry something like "as when a standard-bearer faints". The superior translation clearly seems to be "when a sick man wastes away" since the verse is trying to describe how the Lord "destroys both soul and body as well as that man's 'forest and fruitful field'." The verse may still work with "standard-bearer faints", however. Ellicot's Commentary for English Readers notes that "[t]he 'standard-bearer' was chosen for his heroic strength and stature. When he 'fainted' and gave way, what hope was there that others would survive? A more correct rendering, however, gives As a sick man pineth away." Similarly, Pulpit Commentary notes that "[u]tter prostration and exhaustion is indicated, whichever way the passage is translated."
50. Isaiah 10꞉27 ~ 2 Nephi 20꞉27	The anointing	And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing (1611 | 1769 | Bible Hub)	Wright asserts that the better translation is something like "the yoke shall be destroyed because of fatness." He asserts that some emend the text of the masoretic text of Isaiah (the earliest manuscript of Isaiah we have) since it doesn't make clear sense. Most modern, popular, English biblical translations agree with the critic though some retain a reference to an anointing with oil. The literal meaning of the Hebrew is "because of oil". The best way to translate that Hebrew and expand it into a more coherent idea is still uncertain. Thus this can only be considered a translation variant. The essential message of this passage is that the yoke of Assyria's oppression against Israel will be taken off. Different translations use different imagery that are compatible with that essential message. With fatness, the yoke will be taken off or fall off of Israel because they have become fat and the yoke is too small. The Douay-Rheims translation of this verse makes the imagery mean that the oil will rot off the yoke. Anointing is typically associated with ordaining someone to success. Thus, with the translation as it stands in the KJV and Book of Mormon, perhaps the imagery can be that God has ordained or anointed Israel to be successful before her enemies and thus the yoke will be destroyed because of God's protection of Israel. Thus, given different translations, the detail certainly changes, but the essential meaning does not.
51. Isaiah 11꞉3 ~ 2 Nephi 21꞉3	Make him of quick understanding	"And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears" (1611 | 1769 | Bible Hub)	Critics assert that the underlying Hebrew translated as "make him of quick understanding" is "unclear" but "probably" doesn't mean "make him of quick understanding". The better translation is "probably" something like "He shall sense the truth by his reverence for the Lord" (Tanakh of the Jewish Publication Society); "And his delight shall be the fear of the Lord" (New American Bible). The chapter speaks about a coming Messiah. The majority of popular, English biblical translations render this passage as the second suggestion from the critic. The gist of the verse as constructed in the KJV and Book of Mormon is that the Messiah will be filled with great knowledge—though arguably in context one would only be said to be genuinely of quick understanding if one feared God and obeyed him. Thus "reverence for the Lord" is the best evidence of "quick understanding." The true wisdom and genius, we might say, is in knowing to obey God, and not simply because one quickly master's man's learning or priorities.
52. Isaiah 11꞉15 ~ 2 Nephi 21꞉15	Dry-shod	"he shall. . .make men go over dry-shod" (1611 | 1769 | Bible Hub)	"The past participial phrase dry-shod is equivalent to the adverbial phrase 'with dry shoes'. Here the Hebrew as well as the Greek and the Latin translations simply use the phrase 'in sandals', without any reference to getting one's sandals wet." The adverbial phrase still makes sense in context, however. The whole verse in Isaiah 11꞉15 reads as follows: "And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dry-shod." Scholars recognize that this is an allusion to the Exodus when the Israelites crossed the Red Sea with dry feet. This is at best a variant, and it may make explicit what the ancient readers would have understood implicitly.
53. Isaiah 13꞉12 ~ 2 Nephi 23꞉12	Wedge	"I will make a man more precious than fine gold; even a man than the golden wedge of Ophir" (1611 | 1769 | Bible Hub)	The better translation is "more precious. . .than the gold of Ophir". Regardless of the translation, the essence is that a man is being made more precious than piece of gold from Ophir. No significant alteration in meaning.
54. Isaiah 13꞉14 ~ 2 Nephi 23꞉14	Roe	"and it shall be as the chased roe" (1611 | 1769 | Bible Hub)	"In English, a roe is a species of small deer. The word in the Hebrew refers to a gazelle. The word gazelle entered English in the late 1500s and early 1600s and would not have been readily available to the King James translators. All the earlier English translations, dating back to Miles Coverdale's 1535 Bible, had the phrase chased doe rather than chased roe." Both the gazelle and roe—speedy hooved herbivores often hunted—work as illustrations of the imagery of fleeing to one's own people and lands. Thus the intent of the passage is not changed.
55. Isaiah 13꞉15 ~ 2 Nephi 23꞉15	That is joined	"Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword." (1611 | 1769 | Bible Hub)	Wright asserts that the better translation is "who are caught/captured". The verse intends to create a type of parallelism between the first and second clauses. It doesn't seem to be a substantive shift in meaning to say that all who are caught will be killed and all who are joined to the people who are caught will be killed. Interestingly, the Book of Mormon changes "found" in Isaiah 13꞉15 to read "proud" and substitutes "the wicked" for "them" such that the verse reads "[e]very one that is proud shall be thrust through; yea, and every one that is joined to the wicked shall fall by the sword."
56. Isaiah 13꞉21 ~ 2 Nephi 23꞉21	Satyrs	"But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there." (1611 | 1769 | Bible Hub)	"The Hebrew word here in the singular is sa'ir, which in the Hebrew refers to hairy demons or monsters that inhabit the deserts. This word has been incorrectly translated into its phonetically similar Greek word satyr, which refers to a woodland god that is half-human and half-beast." No significant change in meaning. The vast majority of popular English biblical translations render this as wild goats, goat-demons, or satyrs (mythical half-human, half-goat creatures). The intent of the verse is to communicate that Babylon will be made desolate and no man shall live there. Instead, animals will infest their lands and inhabit them. No significant change in intent.
57. Isaiah 13꞉22 ~ 2 Nephi 23꞉22	Wild beasts	"And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged. For I will destroy her speedily; yea, for I will be merciful unto my people, but the wicked shall perish." (1611 | 1769 | Bible Hub)	Jeremy Runnells asserts that the better translation would be something like either "howling beast", "jackal", or "hyena". The word איים (aym) refers to a howling desert animal and most translators seem to take that as a reference to either jackals or hyenas. There is no evidence that jackals or hyenas were domesticated in ancient Israel. They have remained wild in most cultures. Thus "wild" isn't truly an inaccurate translation here either. Even critic David Wright thinks that the passage is translated accurately as either "wild beasts" or "desert beasts". The passage in the KJV already says that the wild beasts "shall cry" in desolate houses, so why "howling beast" needs to be added on top of "cry" is at least mildly uncertain. This is a case where the translation is at best not erroneous at all and at worst just too broad. Certainly there is no shift away from the intent of the passage. This too looks like straining to find fault.
58. Isaiah 13꞉22 ~ 2 Nephi 23꞉22	Of the islands	"And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged. For I will destroy her speedily; yea, for I will be merciful unto my people, but the wicked shall perish." (1611 | 1769 | Bible Hub)	Wright asserts that the better translation would be to omit "of the islands" and render it simply "wild/desert beasts" or specifically "jackals" or "hyenas." The verse concerns the Lord's/Isaiah's prediction that Babylon will revert to its primitive condition when it is overthrown. Whether "hyenas" or "wild beasts of the islands" crying in the towers of Babylon does not matter or changee the intent of the verse.
59. Isaiah 13꞉22 ~ 2 Nephi 23꞉22	Dragons	"And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged. For I will destroy her speedily; yea, for I will be merciful unto my people, but the wicked shall perish." (1611 | 1769 | Bible Hub)	Runnells asserts that the better translation would be to replace "dragons" with "jackals". The majority of popular English biblical translations render this verse with "jackals" instead of dragons though at least one modern, popular translation keep dragons. "Dragon" could refer to merely a snake at the time of the King James translation, according to the Oxford English Dictionary. One places "hedgehogs" here and another "wild dogs". We can make similar commentary here as we did for the "of the islands" error. The verses concern a reversion of Babylon to a primitive, uncivilized, even dangerous condition when the Lord desolates it. Whether jackals or dragons in the palaces, it doesn't really matter. The verses are meant to depict the desolated and grim condition of Babylon after the Lord ravages it. Details have changed, the underlying imagery and intent has not.
60. Isaiah 14꞉2 ~ 2 Nephi 24꞉2	Handmaids	"And the people shall take them and bring them to their place; yea, from far unto the ends of the earth; and they shall return to their lands of promise. And the house of Israel shall possess them, and the land of the Lord shall be for servants and handmaids; and they shall take them captives unto whom they were captives; and they shall rule over their oppressors." (1611 | 1769 | Bible Hub)	Skousen says that "[i]n this verse the sense of handmaid is 'a female slave', especially since the paired noun servant means 'a male slave'. In biblical contexts, handmaid usually means 'a female personal servant', but not here." But a handmaid in the 1828 Webster's Dictionary understands a handmaid to be a "maid that waits at hand; a female servant or attendant." Similarly, the Oxford English Dictionary notes that the main usage of handmaid is to refer to "[a] female personal attendant or servant." Thus it's not certain why Skousen considers this to be an error. Popular biblical translations more contemporary to the 1800s as well as two more modern translations render it as "handmaids".
61. Isaiah 14꞉4 ~ 2 Nephi 24꞉4	Golden city	"And it shall come to pass in that day, that thou shalt take up this proverb against the king of Babylon, and say: How hath the oppressor ceased, the golden city ceased!" (1611 | 1769 | Bible Hub)	Skousen claims that the better translation is "how hath the oppressor ceased, the assaulting ceased". Critic David P. Wright asserts that the KJV translation is "doubtful" and that the translation should "probably" be "boisterous behavior, frenzy, [or] arrogance". This is Isaiah's taunt song against Babylon. Calling Babylon "the golden city" that is laid down and humbled is a great way to taunt Babylon given that Isaiah would then be contrasting their former glory with their current misery. Five other biblical translations (two of which are modern and three much older) render it as "golden city". Scholar Seth Erlandson makes a compelling case for translating this passage as "golden city". Given that "golden city", "assaulting", and "boisterous behavior, frenzy, or arrogance" would all be referring to Babylon ceasing or Babylon's action ceasing, this isn't a translation error at all. The meaning or referent does not change no matter which way the verse is translated! At best we have no error. At worst we have a translation variant.
62. Isaiah 14꞉5 ~ 2 Nephi 24꞉5	Scepter	"The Lord hath broken the staff of the wicked, the scepter of the rulers." (1611 | 1769 | Bible Hub)	Skousen proposes that the better translation is "the Lord hath broken the staff of the wicked, and the rod of the rulers". But the vast majority of popular, English biblical translations render this verse with "scepter" or "sceptre" instead of rod. Either way, it does not seem that the essential object being referred to nor the ethical message change. In Skousen's reconstruction of the earliest text of the Book of Mormon (the best reconstruction of the original words dictated by Joseph Smith), the text reads "scepters" in the plural. This also doesn't seem to significantly change the essential meaning of the text—a sceptre represents the rod of force or correction used by a sovereign to rule. This is a distinction without a difference, though KJV translators would have been more familiar with the more fancy and elaborate sceptre compared to the simple rod.
63. Isaiah 14꞉12 ~ 2 Nephi 24꞉12	Weaken	"How art thou fallen from heaven, O Lucifer, son of the morning! Art thou cut down to the ground which did weaken the nations!" (1611 | 1769 | Bible Hub)	"There are two meanings for this verb in the Hebrew: one means 'to weaken', the other 'to defeat or to lay prostrate'. In this context, the second of these works better and is the one adopted in modern translations, such as the English Standard Version: 'How you are cut down to the ground, you who laid the nations low!'" The essential message of bringing the nations down and humbling them is not altered given this variation. Eight other popular English biblical translations (six of which are modern) render this verse as "weaken".
64. Isaiah 14꞉29 ~ 2 Nephi 24꞉29	Cockatrice	"for out of the serpent's root shall come forth a cockatrice" (1611 | 1769 | Bible Hub)	"The cockatrice is a mythical serpent with a deadly glance that is hatched by a reptile from a cock's egg. However, the Hebrew word here is based on a verb meaning 'to hiss' and simply refers to a viper or adder." This verse provides "imagery explaining that while an oppressor of the Philistines may perish, another, more severe will follow." It's "a metaphor suggesting that Philistia's next oppressor (the cockatrice or deadly viper) will somehow be related to its first (the serpent or snake), perhaps a descendant." Either a cockatrice or viper/adder can accomplish the rhetorical goals of the verse. Some might think that a cockatrice is somehow more powerful than a fiery flying serpent. That may be the case. Who exactly knows the power differentials that Philistia's next oppressors would have? The prophecy may refer to Babylon since they were part of the Assyrian empire and yet overcame the Assyrian empire and destroyed Jerusalem, which the Assyrians never managed to do. around 587 BC. "Philistia attempted to revolt against Assyria" in 715 BCE and "Sargon put down the Philistine revolt in 713 BCE" just two years later. Or, alternatively, the Philistines may have considered themselves oppressed by the Assyrians, and so revolted. But, whatever they thought of the oppression that led to their revolt, it was nothing compared to the brutal treatment they would receive from Sargon II when he arrived to beseige their land to reassert his control.
65. Isaiah 14꞉29 ~ 2 Nephi 24꞉29	Fiery flying serpent	"Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken; for out of the serpent’s root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent." (1611 | 1769 | Bible Hub)	"The correct rendition of the Hebrew for Isaiah 14꞉29 should be 'a flying fiery serpent'. The compound fiery serpent is represented in the Hebrew by a single word saraf, which comes from the verb saraf 'to burn'; here we have a flying serpent whose sting burns (in other words, 'a flying poisonous serpent')." Regardless, we have a mythical serpent creature on the attack. No significant alteration in meaning. Five other popular, English biblical translations (two of which are modern) render it as the Book of Mormon does here.
66. Isaiah 29꞉16 ~ 2 Nephi 27꞉27	Surely your turning of things upside down shall be esteemed as the potter's clay	"And wo unto them that seek deep to hide their counsel from the Lord! And their works are in the dark; and they say: Who seeth us, and who knoweth us? And they also say: Surely, your turning of things upside down shall be esteemed as the potter’s clay. But behold, I will show unto them, saith the Lord of Hosts, that I know all their works. For shall the work say of him that made it, he made me not? Or shall the thing framed say of him that framed it, he had no understanding?" (1611 | 1769 | Bible Hub)	Critic David P. Wright claims that a better translation would be: "How perverse of you! Can the potter be considered as the clay? Can a work say of its maker, 'He did not make me,' and can what is formed say to the one that formed it, 'He has no creative intelligence?'" Wright is correct that this verse's translation changes the meaning of the original text significantly. Isaiah means to use a metaphor that "shows the foolishness of mortals who pretend to be mightier than their Creator (cf. D&C 10꞉5-34)." As currently rendered in the Book of Mormon, the verse means that the wicked who hide their works in darkness are telling God that His "turning of things upside down" will be esteemed as the potter's clay. The "turning of things upside down" might refer to God threatening to humble the mighty and powreful by sending them into slavery. (Compare the daughters of Zion verses which are full of ironic contrasts between the glamorous, worldly daughters before and after their captivity.) Here the wicked are so arrogant that they dismiss God's ability to cause a revolution in their comfortable lives. But this is as foolish, says the Book of Mormon's rendition, as a clay pot thinking that the potter cannot throw it back into the clay for destruction and remixing into something new if he decides to. The Book of Mormon, in line with the translation outlined by Wright, already teaches us that God is all-searching and all-wise.
67. Isaiah 29꞉21 ~ 2 Nephi 27꞉32	Reproveth	"And they that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of naught." (1611 | 1769 | Bible Hub)	"The verb reprove is used four times in the Book of Mormon, all in biblical quotes. The King James use of reprove adds a negative sense that is not in the Hebrew original. In all cases, the neutral verb 'judge' would be a more appropriate translation." Twelve other popular, English biblical translations (only two of which are modern) render this verse similar to how the Book of Mormon and King James Version do. The act of judging or arbitrating disputes between peoples may mean that the judge at the city gates actually will reprove those who receive the negative side of his judgements. To be found guilty or liable in a court is always an implicit reproof of behavior. The intent of the passage is to point to the judge at the gate and the judge can both arbitrate and reprove—indeed, one cannot do one without the other. One arbitrates by finding who is in the right and who in the wrong, and arranging a settlement of disparate interests. If one side gets everything they want, the other is reproved. If neither side gets everything they want, there is an implicit reproof of some aspect of both their conduct, and their inability to resolve the matter themselves.
68. 1 John 5꞉7 ~ 2 Nephi 31꞉21	The potential presence of the Johannine Comma in 2 Nephi 31꞉21	"For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." (1611 |1769 | Bible Hub)	This one is considered a stretch even by the scholar with whom the author corresponded. The passages from 1 John 5꞉7 and 2 Nephi 31꞉21 just don't line up like the critics might want them to.
69. Exodus 20꞉13 ~ Mosiah 13꞉21	Kill	"Thou shalt not kill." (1611 | 1769 | Bible Hub)	Some have said that the Book of Mormon's inclusion of the word "kill" here is incorrect and that one should have "murder" instead. There's a complex discussion to be had regarding proper translation that can be found, in part, here. Nevertheless, these debates would have been of little moment to the Book of Mormon's audience, who understood that the command against killing referred to murder, and not to some other forms of death dealing (e.g., self defense, judicial punishment, or lawful warfare).
70. Isaiah 53꞉8 ~ Mosiah 14꞉8	He was taken from prison and from judgment: and who shall declare his generation?	"He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken." (1611 | 1769 | Bible Hub)	Wright thinks that the first phrase might be rendered as the KJV has it though many moderns translate it as "by oppression and judgment he was taken away" (New International Version). The second phrase, the critic tells us, is obscure in the Hebrew. It has been rendered variously: "who could consider his stock/descendants," "who could consider his fate," "who could describe his abode," or "who could plead his cause." This can only be considered a translation variant. It is not ideal since "declaring a generation" isn't very clear in meaning, though it can plausibly be interpreted to include Wright's suggestions and especially the last one.
71. Matthew 23꞉37 ~ 3 Nephi 10꞉5	Chickens	"And again, how oft would I have gathered you as a hen gathereth her chickens under her wings, yea, O ye people of the house of Israel, who have fallen; yea, O ye people of the house of Israel, ye that dwell at Jerusalem, as ye that have fallen; yea, how oft would I have gathered you as a hen gathereth her chickens, and ye would not." (1611 | 1769 | Bible Hub)	'CES Letter' asserts that this is a translation error. The author believes that it should be rendered "chicks". This isn't an error, but a good example of the diachronic nature of language. The 1828 Webster's Dictionary defines "chicken" as "[t]he young of fowls, particularly of the domestic hen, or gallinaceous fowls." The Oxford English Dictionary has examples from the 10th to the 16th centuries of "chicken" being used to designate "[t]he young of the domestic fowl [and] its flesh" as well as "the young of any bird". This looks like seeking to find fault.
72. Matthew 5꞉15 ~ 3 Nephi 12꞉15	Candle	"do men light a candle and put it under bushel?" (1611 | 1769 | Bible Hub)	"The corresponding Greek means simply 'a lamp', in fact, 'a small oil lamp." The intent of the passage is to use the metaphor of hiding a light when needed to guide towards goodness and truth. Both a candle and lamp can do that; the source of light is simply a question of culture. Even a translation as far from the original as "no one turns on their flashlight and then hides it under the bedclothes" would convey the same message.
73. Matthew 5꞉15 ~ 3 Nephi 12꞉15	Candlestick	"nay, but on a candlestick" (1611 | 1769 | Bible Hub)	"The corresponding Greek word means 'a lamp stand' (that is, a specific stand for placing a lamp)." The intent of the passage is to say that a person shouldn't hide their spiritual light but show it to others. Both a lamp/lampstand and candle/candlestick are effective imagery for communicating that message. See above discussion.
74. Matthew 5꞉27 ~ 3 Nephi 12꞉27	By them of old time	"Ye have heard that it was said by them of old time, Thou shalt not commit adultery:" (1611 | 1769 | Bible Hub)	Newer translations of the Bible, based on the earliest extant manuscripts, omit the phrase "by them of old time". But there is no significant change of meaning nor intent in the verse, and Jesus is quoting Exodus 20꞉14 and Deuteronomy 5꞉18. Those are certainly references to prophets "of old time" relevant to Jesus. Further, as Robert S. Boylan has observed, "While the earliest Greek texts do lack the phrase [translated as "by them of old time"] τοῖς ἀρχαίοις, the meaning of the phrase is implicit in the Greek whether or not the phrase is original. This is because the parallel sayings in Matt 5꞉21 and 5:33 contain the phrase τοῖς ἀρχαίοις, so these words are understood in v.27 (via subtext), just as they are understood in vv. 38 and 43 where no Greek manuscript evidenced a need to repeat the obvious either." This cannot be considered an error. Only an evidence that the Book of Mormon has the King James Bible as its "base text" for translation. One critic takes this further and says that "by them of old time" is a mistranslation of the Greek tois archaiois. It is more properly rendered as "to them of old time" suggesting that God is the one that told the prophets "thou shalt not commit adultery". This is correct, but that doesn't negate the Book of Mormon's historicity, nor does it mean that the Book of Mormon can't retain its status as the "most correct book". The ethical message is the same: don't commit adultery and don't look on someone to lust after them. Whether it was said by the prophets of old (which is still correct) or to the prophets of old doesn't matter at all! If prophets speak the word of the Lord, anything they say to the people has alrady been said to them by God.
75. Matthew 5꞉30 ~ 3 Nephi 12꞉30	Should be cast into hell	"And if they right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell." (1611 | 1769 | Bible Hub)	Stan Larson asserts that this should read "that thy whole body should go into hell" instead of "be cast into hell". Larson asserts that the earliest manuscripts of Matthew support this reading. The differences, however, seem to be trivial, and "cast into hell" can be the translated phrase from the earliest manuscripts. Many popular English biblical translations (including a few modern translations) render this verse as "cast into hell" though the rest vary between saying "go into hell", "thrown into hell", "depart into hell", and "fall into hell" so, again, the essential intent of the verse is retained no matter the translation.
76. Matthew 5꞉40 ~ 3 Nephi 12꞉40	Coat	"if any man will sue thee at the law and take away thy coat, let him have thy cloak also" (1611 | 1769 | Bible Hub)	"The Greek word for coat is chiton 'tunic', which actually refers to an inner garment worn under the coat, next to the skin, whereas the Greek word for cloak is himation, a more general word used to refer to an outer garment (such as a coat or a cloak)." "Jesus is saying that, if we are sued even for a trifling amount, rather than countersuing and ratcheting up the hostility, we should be willing to give up what is rightfully ours to defuse the situation."
77. Matthew 5꞉44 ~ 3 Nephi 12꞉44	Bless them that curse you, do good to them that hate you, and ... which despitefully use you	"But behold I say unto you, love your enemies, do good to them that hate you, and pray for them who despitefully use you and persecute you;" (1611 | 1769 | Bible Hub)	Newer translations based on earlier manuscripts do render things differently. The newer translations are more simple, something along the lines of "But I say to you that you shall love those who hate you and pray for those who persecute you." The verses meaning nor intent seem to change in any significant ways. Obviously there's no doctrinal error.
78. Matthew 6꞉4 ~ 3 Nephi 13꞉4	Openly	"That thine alms may be in secret: and thy Father which seeth in secret, himself shall reward thee openly." (1611 | 1769 | Bible Hub)	The word "openly" in this verse is omitted in most modern, popular, English biblical translations. That the Lord will reward us openly is repeated in verses 6 and 18 of Matthew 6 and verses 6 and 18 of 3 Nephi 3. "Openly" is omitted in most biblical translations of those verses as well. Some believe that "openly" is implied in the original Greek word αποδιδωμι (ah-poh-dih-doh-mee) while others don't. Regardless of the correct translation of the Matthean verses, it remains correct doctrine. Proverbs 10꞉22 says that "The blessing of the LORD, it maketh rich, and he addeth no sorrow with it." 2 Corinthians 9꞉8 says that "God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work". In other words, God is able to bless us abundantly with riches and provisions so that we can continue to do good to others at home and abroad. Is that not blessing us "openly"? Thus this is either a case where there is no translation error at all or there is an intelligible type change in intent.
79. Matthew 6꞉13 ~ 3 Nephi 13꞉13	Temptation	"And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen." (1611 | 1769 | Bible Hub)	One critic claims that "temptation" should be rendered as "the time of trial". The majority of popular, academic, modern, English biblical translations, however, disagree with the author. Further, "the time of trial" is "temptation". To "tempt" someone is "to put them to the test," or to have a "trial" of their strength or character. Webster's 1828 dictionary defines "tempt" as "In Scripture', to try; to prove; to put to trial for proof." Webster also regards "temptation" as meaning "trial," and even includes this precise phrase ("Lead us not into temptation") as an illustration. The critic is simply ignorant of the meaning of the word, and sees fault where there is none.
80. Matthew 6꞉13 ~ 3 Nephi 13꞉13	Evil	"And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen." (1611 | 1769 | Bible Hub)	One critic claims that "evil" should be rendered as "the evil one". Evil is personified in "the evil one." Satan was seen as the ultimate source of all evil; to be delivered from him was to be delievered from evil, and vice-versa. At most this is a variant.
81. Matthew 6꞉13 ~ 3 Nephi 13꞉13	For thine is the kingdom, and the power, and the glory, for ever, Amen	"For thine is the kingdom, and the power, and the glory, forever. Amen." (1611 | 1769 | Bible Hub)	Critics believe that this verse, known as the doxology, was not original to Jesus; that Jesus didn't actually say this. The earliest manuscripts of the Bible do not contain these phrases. The inclusion of the doxology in 3 Nephi 13꞉13 is not a problem for the Book of Mormon. See: here. The doxology is obviously not a doctrinal error about God. The doxology is probably based on a reading of 1 Chronicles 29꞉10-11 which reads "Wherefore David blessed the Lord before all the congregation: and David said, Blessed be thou, Lord God of Israel our father, for ever and ever. Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all." Robert S. Boylan, citing John W. Welch, offered other important considerations that provide plausibility for the utterance of the doxology by Jesus. Swiss theologian Ulrich Luz observed that "[t]he three-member doxology, which is usual in our services, is missing in the best manuscripts." He then argued that 2 Timothy 4꞉18 and Didache 8:2 "show that the Lord’s Prayer was prayed in the Greek church from the beginning with a doxology."
82. Matthew 6꞉28 ~ 3 Nephi 13꞉28	Lillies	"consider the lilies of the field" (1611 | 1769 | Bible Hub)	"Here the Greek word krinon, modified as being 'in the field', most likely refers to a colorful wild flower." The verses are meant to suggest that the birds of the air, flowers of the field, and other things do not worry about the span of their lives nor worry about what they're going to eat to survive and yet the Lord provides for them. The intent of the verse is unchanged.
83. Matthew 7꞉2 ~ 3 Nephi 14꞉2	Again	"For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again." (1611 | 1769 | Bible Hub)	Stan Larson asserts that the "again" at the end of 3 Nephi 14꞉2 is erroneous. John W. Welch responded as follows in the FARMS Review: "Example 3 concerns the difference between 'measured to you' (which appears in older Matthean texts) and "measured to you again" (which appears in KJV Matthew 7꞉2 and 3 Nephi 14꞉2). Larson says that I 'downplay the difference among the variants at Matthew 7꞉2' (p. 123). He does not say, however, why I find the difference to be negligible. The difference is over the presence or absence of the Greek prefix anti- (English again). I believe that 'with or without this prefix on the verb, the sentence means exactly the same thing.' Indeed, the similarity is such that 'this variant was not considered significant enough to be noted in the United Bible Societies' Greek New Testament.' Larson tries to salvage his point by arguing that 'it can usually (but not always) be shown what Greek text the Latin, Syriac, and Coptic versions were based upon' and 'it is often such fine distinctions that are clues in textual criticism' (p. 123). But if one were to imagine a world in which no Greek manuscripts of the New Testament existed, scholars would not stake their reputations on claiming to know for sure (given the clear sense of the passage) whether antimetrethesetai or metrethesetai stood behind an English translation that renders Matthew 7꞉2 as 'measured again.' Similarly, one cannot be sure what Aramaic verb originally was used here or what version of a Nephite verb stood on the plates of Mormon behind the translation 'measured again.' In light of the fact that Luke 6꞉38 contains the word antimetrethesetai ('measured again'), is there any reason not to believe that early Christians used the words antimetrethesetai and metrethesetai interchangeably? Larson has not shown that this is one of those cases where one can determine from the translation what the underlying text was, or that this is one of those 'fine distinctions' of textual analysis (because there is virtually no distinction in meaning here). If no difference exists, Larson has not proved that 3 Nephi 14꞉2 is in error." John Gee and Royal Skousen also address these issues for those who want to learn more.
84. Isaiah 52꞉15 ~ 3 Nephi 20꞉45	Sprinkle	"So he shall sprinkle many nations; the kings shall shut their mouths at him, for that which had not been told them shall they see; and that which they had not heard shall they consider." (1611 | 1769 | Bible Hub)	The Hebrew verb for sprinkle doesn't make much sense in context here. Other translations have made this verse something like "the nations shall marvel upon him". Joseph Smith in his "New Translation" of the Bible replaced sprinkle with gather, showing the difficulty of rendering this verse. Some translations render it as nations gathering to God, standing in wonder of him, or being startled by him. The majority of popular, English biblical translations render it as "sprinkle". Scholars today are still not certain about the meaning of the Hebrew. If that's the case, then this can't be considered a translation error. At worst, it can only be a translation variant. The question really becomes, if the verse is translated as "sprinkle", sprinkle with what? And how will that sprinkling be part of what causes kings to shut their mouths in the Lord's presence?
85. Micah 5꞉14 ~ 3 Nephi 21꞉18	Groves	"And I will pluck up thy groves out of the midst of thee; so will I destroy thy cities." (1611 | 1769 | Bible Hub)	"Here the noun grove is used to refer to a sacred grove used for cultic rites. However, the original Hebrew in these passages refers to Asherim, that is, wooden images of the Canaanite goddess Asherah." Given that "groves" refers to areas where cultic, idolatrous rites were practiced, the Book of Mormon does not alter the essential message of Isaiah: that idolatry is wrong (Mosiah 13꞉12-13) and that God was going to take action to remove idolatrous practices from the Israelites. Four other popular, English biblical translations (only one modern) render this verse as "groves". It's difficult to see this even as a mistranslation, since the wooden images were conceptually trees or groves anyway. Some scholars believe that they actually were trees sometimes: These poles represent living trees, with which the goddess is associated. Some scholars believe that asherim [the wooden images] were not poles, but living trees (like the one depicted on the Tanaach Cult Stand). The poles were either carved to look like trees or to resemble the goddess (this could also be reflected in the numerous pillar figurines found throughout Israel). "Grove" may in fact give more nuance and depth to the ideas being conveyed. It is certainly not a mistranslation or misleading rendering.
86. Isaiah 54꞉11-12 ~ 3 Nephi 22꞉11-12	Stones and architectural details mentioned	"O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones." (1611 | 1769 | Bible Hub v. 11 | Bible Hub v. 12)	Critic David P. Wright curiously claims that "the meaning of several of the terms in this passage is unclear" and then, in the next clause of the sentence, that "the KJV cannot be considered accurate." He asks us to compare the Revised English Bible: "Storm-battered city, distressed and desolate, now I shall set your stones in the finest mortar and lay your foundations with sapphires; I shall make your battlements of red jasper and your gates of garnet; all your boundary stones will be precious jewels." So the main differences are to substitute "finest mortar" for "fair colours", "battlements" for "windows", "red jasper" for "agates", and "garnet" for "carbuncle". Carbuncle is garnet so that complaint doesn't make much sense. A battlement is a type of window so it likewise doesn't make much sense to fuss over it. Agate is similar to jasper. The overall intent of the passage is to state that "[t]he new Jerusalem is adorned with precious stones and gems by builders supernaturally instructed; cf. Ezekiel 28꞉13-19. Christian apocalyptic literature draws on this imagery to describe the new Jerusalem (Rev 21꞉18-21)."
87. Mark 16꞉15-18 ~ Mormon 9꞉22-24; Ether 4꞉18	Longer ending of Mark in the books of Mormon and Ether	"Go ye into all the world, and preach the gospel to every creature; And he that believeth and is baptized shall be saved, but he that believeth not shall be damned; And these signs shall follow them that believe—in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover" (1611 |1769 | Bible Hub v. 15 | Bible Hub v. 16 | Bible Hub v. 17 | Bible Hub v. 18)	See our commentary on this issue here.
88. 1 Corinthians 13꞉1 ~ Moroni 7꞉47	The use of "charity" in Moroni 7, relying upon the KJV rendering of "agape". Apparently it should just be rendered "love".	"Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal." (1611 |1769 | Bible Hub)	It's difficult to know exactly how passages like Moroni 7꞉47 would be translated. There we learn that "charity is the pure love of Christ". Should we translate that passage as "love is the pure love of Christ"? Or "agape is the pure love of Christ"? Maybe the latter, but it doesn't seem to be a substantive improvement on just retaining "charity" in the verse, especially for a Christianized 19th century audience.

Summary of conclusions

For those who do not wish to examine each case in detail, we provide our conclusions:

• Some cases aren't errors.
• Some aren't translation errors but rather correct translations of younger biblical manuscripts. Biblical scholars typically like the older manuscripts as they often contain a version of the text more likely to be closer to what the original author wanted to be in the text. Sometimes, this intuition is incorrect.
• In four cases pointed to as an "error", the "error" wasn't an error at all but a good example of the diachronic nature of language—that is, language changes and evolves over time. What the King James translators (or perhaps their translating predecessors) meant to refer to when they said "virtue", for instance, is not the same thing we mean to refer to when we say "virtue". They meant to refer to something like power and we mean to refer to something like strength in doing moral good or sometimes chastity.
• In two cases below, the "errors" weren't errors, but instead a case of modern translators using the conventions of their language. This is the case with Isaiah 6꞉2 and 6꞉6 (and corresponding passages in 2 Nephi 16꞉2 and 16꞉6 in the 1830 edition of the Book of Mormon) with their use of the word "seraphims" to refer to multiple seraph(s). The problem is that the suffix -im in Hebrew already pluralizes the word seraph. But the King James translators (or perhaps their translating predecessors) are also referring to multiple seraph(s) but just using the conventions of English by adding an "s" to the end of the word. This is the sort of error an academic translator would avoid, but it means little in this context.
• In some cases, the errors are merely translation variants (rather than errors) where one variant is not necessarily superior to another. This is because the meaning of the underlying Hebrew or Greek is uncertain.
• In some cases, the meaning of the verses has been changed from the original text but it hasn't changed so drastically as to not include the more specific meaning of the passage captured in other translations. In these cases, the translation can only be said to be too broad or general rather than necessarily erroneous. It’s like saying that "king" refers to royalty. Technically correct, but it could be more specific ("a particular male royal") for more clarity.
• In some cases, the translation errors are legitimately errors. These errors thus change the meaning of one or more words in the respective passages; but they don't always lead us away from the original and overall intent of the passages.
• In some cases, the errors actually do lead us away from the original and overall intent, but this isn’t a bad thing since the changed intent does not necessarily reflect an inaccurate doctrinal understanding. In some cases, the intent is changed from the clear, original intent of the biblical authors to an equally clear message that is not necessarily in line with the original author's intent. We'll term this type of change of intent the intelligible type. In other cases, the original intent is changed to an unintelligible message. We'll term this type of change of the intent the unintelligible type.

In the case of an intelligible type, we can show that the Book of Mormon both confirms the intent of the original biblical author and the truth of the message of the text as currently constituted in the Book of Mormon in other passages within the Book of Mormon. In the case of the unintelligible type, we can confirm that the intent of the original biblical author is already communicated clearly in other parts of the Book of Mormon.

• In many cases, it is very difficult (if not impossible) to determine with a reliable degree of certainty in which of the above 9 categories the translation falls. We can make a reasonable case for fitting them into multiple categories.

In no case, however, is there a translation variant, broadening of meaning, change in meaning, change in intent, etc. that teaches incorrect doctrine or otherwise compels a reader into believing something false.

Skousen says that "[n]one of these scholarly objections matter much since the Book of Mormon is a creative, cultural translation. In other words, the use of the King James text, warts and all, is not only unsurprising, but it is in fact expected." The table below, along with the "errors" identified by Skousen and other Book of Mormon scholars, will also include close to 50 other claims of translation errors by seven critics of the Book of Mormon.

This table catalogues, as far as we can ascertain, every potential error that has been pointed to by critics and other scholars of the Book of Mormon to date. These lists include exactly 88 items.

As a reminder, these tables contain links to the passages from both the 1611 and 1769 editions of the King James Bible as well as to lists of translations at biblehub.com in order to refute the 'CES Letter's contention above that the translation errors are unique to the 1769 edition of the KJV.

We start with the basic translation "errors", then catalogue the cultural translations, and finish off with the New Testament "errors". The tables below include the errors' location in the Bible and Book of Mormon, the supposed erroneous translation, the passage in question, and commentary on the alleged error. They are organized in the order they appear in the Book of Mormon. Those troubled by other "errors" they may find in the Book of Mormon might seriously consider using a similar approach taken by the author of this article to resolve concerns. If someone finds an "error" that they'd like FAIR to comment on, or that person has already done that work and would like to submit it to FAIR to be included in this article, they are strongly encouraged to send that work/ask those questions to FAIR volunteers at this link.

3. Why did God allow the KJV errors to exist in the Book of Mormon?

All the tabulated data above supports the conclusion that the Book of Mormon, if indeed a translation of an ancient text, is a cultural and creative translation of that text. But why did God allow the translation errors?

The only description of the translation process that Joseph Smith ever gave was that it was performed by the "gift and power of God," and that the translation was performed using the "Urim and Thummim."

We have some of the Lord's own words about the nature of revelation to Joseph Smith. The Lord speaks to his servants "after the manner of their language that they may come to understanding" according to the Doctrine & Covenants (Doctrine & Covenants 1꞉24). That same idea is confirmed in 2 Nephi 31꞉3. He can even use error for his own holy, higher purposes. The formal name for this idea in theology is "accomodation". The wiki page on the nature of prophetic revelation discusses this idea from a Latter-day Saint point of view. God can accommodate erroneous translations and even perspectives for higher, holier objectives. That should be comforting to u—the Lord accommodates his perfection to our weakness and uses our imperfect language and nature for the building up of Zion on the earth.

Joseph Smith quoted from Malachi 4꞉5-6 in Doctrine and Covenants 128꞉17-18. At the top of verse 18: "I might have rendered a plainer translation to this, but it is sufficiently plain to suit my purpose as it stands." Joseph here is content with a translation that is functionally sufficient. It doesn’t need to be 100% exact in order to be divine and achieve divine purposes.

The Lord can start with the plates, use Joseph's culturally-saturated mind as a springboard and filter for further modification of the text as well as decide which changes absolutely need to be made to the text in order to communicate the right message (the one that leads to salvation and exaltation), and then provide that "accommodated", functionally-sufficient translation, word-for-word, on the seer stone and Urim and Thummim. (Part of this discussion depends upon whether one understands the Book of Mormon to have been a loose translation versus tight translation.)

Conclusion

The data above confirms what scripture and other revelation teaches about the nature of revelation. Here is something interesting that Brigham Young taught:

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.

Brigham recognized that the Book of Mormon's translation could take different shapes. The Latter-day Saints have never been scriptural inerrantists. It is the message and the messenger that matter, not the precise words.

Notes

Ensign (Sept. 1977): "If his translation was essentially the same as that of the King James version, he apparently quoted the verse from the Bible"

Richard Lloyd Anderson (Ensign, September 1977):

In fact, the language in the sections of the Book of Mormon that correspond to parts of the Bible is quite regularly selected by Joseph Smith, rather than obtained through independent translation. For instance, there are over 400 verses in which the Nephite prophets quote from Isaiah, and half of these appear precisely as the King James version renders them. Summarizing the view taken by Latter-day Saint scholars on this point, Daniel H. Ludlow emphasizes the inherent variety of independent translation and concludes: “There appears to be only one answer to explain the word-for-word similarities between the verses of Isaiah in the Bible and the same verses in the Book of Mormon.” That is simply that Joseph Smith must have opened Isaiah and tested each mentioned verse by the Spirit: “If his translation was essentially the same as that of the King James version, he apparently quoted the verse from the Bible.” Thus the Old Testament passages from Isaiah display a particular choice of phraseology that suggests Joseph Smith’s general freedom throughout the Book of Mormon for optional wording.

NOTE: Witnesses to the translation process, including Joseph's wife Emma, state that Joseph Smith never consulted a Bible or any other book as he was dictating. If Joseph did indeed quote passages from the Bible word-for-word, as Richard Lloyd Anderson suggests, he did it without the aid of having a physical Bible present during the translation. For details, see Question: Could Joseph have used a Bible during and simply dictated from it during Book of Mormon translation?.

Response to claim: "Some LDS apologists admit that Joseph must have used the King James Bible when bringing forth the Book of Mormon"

The author(s) make(s) the following claim:

Some LDS apologists admit that Joseph must have used the King James Bible when bringing forth the Book of Mormon. They explain that translating was hard on Joseph, and when he recognized that parts of the golden plates were identical to the Bible, he used the Bible instead so Joseph would not have to go through the more laborious method of translating the BOM using the seer stones. This apologetic answer really sounds like they are grasping for straws to provide some sort of answer to this problem.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The critics try to spin the presentation of this data by implying that apologists are "grasping for straws". Although some apologists believe that Joseph used a Bible during translation, how did he hide it as he was dictating using the stone and the hat? Did he completely and accurately memorize extensive passages from Isaiah? Joseph's wife, Emma, would later say of the translation that he did not have a book to read from, and "[i]f he had had anything of the kind he could not have concealed it from me." - Joseph Smith III, " Last Testimony of Sister Emma," Saints' Herald 26 (October 1, 1879): 289–90; and Joseph Smith III, "Last Testimony of Sister Emma," Saints' Advocate 2 (October 1879): 50–52. The critics are unable to explain this, yet they accuse apologists of "grasping for straws." In this instance, however, it is the critics that are "grasping for straws."

Response to claim: "if the sermon on the mount was not translated correctly in the Bible, why then, is it the same incorrect translation in the BOM?"

The author(s) of MormonThink make(s) the following claim:

Christ's Sermon on the Mount in the BOM and the Bible are identical. Yet later on, in the Joseph Smith translation of the Bible, Joseph corrected many of the parts of the Sermon on the Mount. So the question is, if the sermon on the mount was not translated correctly in the Bible, why then, is it the same incorrect translation in the BOM? Why is it not corrected like Joseph later did with his Bible translation?

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

The purposes of the Book of Mormon and JST translations were not identical. The LDS do not believe in one fixed, inviolate, "perfect" rendering of a scripture or doctrinal concept. The Book of Mormon likely reflects differences between the Nephite textual tradition and the commonly known Biblical manuscripts. The JST is a harmonization, expansion, commentary, and clarification of doctrinally important points. Neither is intended as "the final word" on a given concept or passage—continuing revelation, adapted to the circumstances in which members of the Church find themselves, precludes such an intent. Critics impose their own inerrantist assumptions on LDS scriptures, but such assumptions simply do not apply to LDS doctrine or scripture.

Response to claim: "View of the Hebrews was a very popular book published in New England in 1823"

The author(s) of MormonThink make(s) the following claim:

View of the Hebrews was a very popular book published in New England in 1823 which said that the American Indians are really descended from Hebrews and that they came over here to America and separated into two factions, one civilized and one wild and bloodthirsty, and that there were lots of wars between them, and finally the wild faction wiped out the civilized faction.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The authors imply that Joseph used View of the Hebrews to create the Book of Mormon. There is so little similarity between View of the Hebrews and the Book of Mormon that BYU actually republished the book in the 1990s just so that people could get access to it and read it for themselves.

Question: Could Joseph Smith have used Ethan Smith's View of the Hebrews as a guideline for creating the Book of Mormon?

Book of Mormon Central, KnoWhy #502: Is the Book of Mormon Like Any Other Nineteenth Century Book? (Video)

Criticisms related to View of the Hebrews and the Book of Mormon

• It is claimed that a 19th century work by Ethan Smith, View of the Hebrews, provided source material for Joseph Smith's construction of the Book of Mormon.
• Some also postulate a link between Ethan Smith and Oliver Cowdery, since both men lived in Poultney, Vermont while Smith served as the pastor of the church that Oliver Cowdery's family attended at the time that View of the Hebrews was being written.

Many of the criticisms proposed are based upon B. H. Roberts' list of parallels, which only had validity if one applied a hemispheric geography model to the Book of Mormon

The View of the Hebrews theory is yet another attempt to fit a secular origin to the Book of Mormon. Many of the criticisms proposed are based upon B. H. Roberts' list of parallels, which only had validity if one applied a hemispheric geography model to the Book of Mormon. There are a significant number of differences between the two books, which are easily discovered upon reading Ethan Smith's work. Many points that Ethan Smith thought were important are not mentioned at all in the Book of Mormon, and many of the "parallels" are no longer valid based upon current scholarship.

Advocates of the Ethan Smith theory must also explain why Joseph, the ostensible forger, had the chutzpah to point out the source of his forgery. They must also explain why, if Joseph found this evidence so compelling, he did not exploit it for use in the Book of Mormon text itself, since the Book of Mormon contains no reference to the many "unparallels" that Ethan assured his readers virtually guaranteed a Hebrew connection to the Amerindians.

Question: Was the View of the Hebrews theory of Book of Mormon origin advanced during the lifetime of Joseph Smith?

The theory the Joseph Smith plagiarized View of the Hebrews was never advanced during Joseph Smith's lifetime

The theory the Joseph Smith plagiarized View of the Hebrews was never advanced during his lifetime. The prevailing theory of the day was the Spalding Theory, which quickly lost credibility upon the discovery of an actual Spalding manuscript in 1884 which bore no resemblance to the Book of Mormon. There are no records which indicate that Joseph Smith came into contact with the View of the Hebrews during the period of time that he was translating the Book of Mormon. The View of the Hebrews theory was in fact first proposed by I. Woodbridge Riley in 1902, 58 years after the death of the prophet.

Joseph Smith quoted View of the Hebrews as supporting the Book of Mormon

There was, however, a reference to View of the Hebrews within Joseph Smith's lifetime, but it came from the prophet himself. In an article published in the Times and Seasons on June 1, 1842, Joseph quoted View of the Hebrews in support of the Book of Mormon:

If such may have been the fact, that a part of the Ten Tribes came over to America, in the way we have supposed, leaving the cold regions of Assareth behind them in quest of a milder climate, it would be natural to look for tokens of the presence of Jews of some sort, along countries adjacent to the Atlantic. In order to this, we shall here make an extract from an able work: written exclusively on the subject of the Ten Tribes having come from Asia by the way of Bherings Strait, by the Rev. Ethan Smith, Pultney, Vt., who relates as follows: "Joseph Merrick, Esq., a highly respectable character in the church at Pittsfield, gave the following account: That in 1815, he was leveling some ground under and near an old wood shed, standing on a place of his, situated on (Indian Hill)... [Joseph then discusses the supposed phylacteries found among Amerindians, citing View of the Hebrews p. 220, 223.]

It strains credulity to claim that Joseph drew attention to the work from which he derived most of his ideas. Why would he call attention to the source of his forgery?

Question: What did B.H. Roberts say about View of the Hebrews and the Book of Mormon?

B.H. Roberts was playing "devil's advocate" when he examined View of the Hebrews, and showing what a critic might do

Main article:

B.H. Roberts and Studies of the Book of Mormon

The View of the Hebrews theory was examined in detail by B. H. Roberts in 1921 and 1922. Roberts took the position of examining the Book of Mormon from a critical perspective in order to alert the General Authorities to possible future avenues of attack by critics. The resulting manuscripts were titled Book of Mormon Difficulties and A Parallel. Roberts, who believed in a hemispheric geography for the Book of Mormon, highlighted a number of parallels between View of the Hebrews and The Book of Mormon. Roberts stated,

[C]ould the people of Mulek and of Lehi...part of the time numbering and occupying the land at least from Yucatan to Cumorah...live and move and have their being in the land of America and not come in contact with other races and tribes of men, if such existed in the New World within Book of Mormon times? To make this seem possible the area occupied by the Nephites and Lamanites would have to be extremely limited, much more limited, I fear, than the Book of Mormon would admit our assuming.

Roberts concluded that, if one assumed that Joseph Smith wrote the Book of Mormon himself, that View of the Hebrews could have provided him with a foundation for creating the book. In fact, many of the issues highlighted by Roberts vanish when a limited geography theory is considered. The acceptance of the View of the Hebrews theory is therefore contingent upon the acceptance of a hemispheric geography model for the Book of Mormon. In order to promote View of the Hebrews as a source, critics necessarily reject any limited geography theory proposal for the Book of Mormon.

Roberts rejected the idea that the Book of Mormon was not divine

In 1985, Roberts' manuscripts were published under the title Studies of the Book of Mormon. This book is used by critics to support their claim that B. H. Roberts lost his testimony after performing the study. Roberts, however, clearly continued to publicly support the Book of Mormon until his death, and reaffirmed his testimony both publicly and in print.

Question: What are the similarities and differences between View of the Hebrews and the Book of Mormon?

Examples of parallels and differences

Some parallels do exist between the two books. For example, View of the Hebrews postulates the existence of a civilized and a barbarous nation who were constantly at war with one another, with the civilized society eventually being destroyed by their uncivilized brethren. This has obvious similarities to the story of the Nephites and the Lamanites in the Book of Mormon.

"Parallels" that actually aren't parallels

Many of the "parallels" that are discussed are not actually parallels at all once they are fully examined:

Both speak of...	View of the Hebrews	Book of Mormon
...the destruction of Jerusalem...	...by the Romans in A.D. 70.	...by the Babylonians in 586 B.C.
...Israelites coming to the American continent...	...via dry land across the Bering Strait.	...via the ocean on board a ship.
...colonists spread out to fill the entire land...	...from the North to the South.	...from the South to the North.
...a great lawgiver (whom some assume to be associated with the legend of Quetzalcoatl)...	...who is identified as Moses.	...who is identified as Jesus Christ.
...an ancient book that was preserved for a long time and then buried...	...because they had lost the knowledge of reading it and it would be of no further use to them.	...in order to preserve the writings of prophets for future generations.
...a buried book taken from the earth...	...in the form of four, dark yellow, folded leaves of old parchment.	...in the form of a set of gold metal plates.
...the Egyptian language, since	...an Egyptian influence is present in hieroglyphic paintings made by native Americans.	...a reformed Egyptian was used to record a sacred history.

Parallels that are everywhere

Some "parallels" between the Book of Mormon and View of the Hebrews are actually parallels with the Bible as well:

The Book of Mormon	View of the Hebrews	The King James Bible
The Book of Mormon tells the story of inspired seers and prophets.	View of the Hebrews talks of Indian traditions that state that their fathers were able to foretell the future and control nature.	The Bible tells the story of inspired seers and prophets.
The Book of Mormon was translated by means of the Nephite interpreters, which consisted of two stones fastened to a breastplate, and later by means of a seer stone, both of which were later referred to by the name "Urim and Thummim" three years after the translation was completed.	View of the Hebrews describes a breastplate with two white buttons fastened to it as resembling the Urim and Thummim.	The Bible describes the Urim and Thummim as being fastened to a breastplate (Exodus 28:30).

This highlights the fact that general parallels are likely to be found between works that treat the same types of subjects, such as ancient history. In what ancient conflict did one side not see themselves as representing light and civilization against the dark barbarism of their enemies?

"Unparallels"

Critics generally ignore the presence of many "unparallels"—these are elements of Ethan Smith's book which would have provided a rich source of material for Joseph to use in order to persuade his contemporaries that the Book of Mormon was an ancient history of the American Indians, and that they were descended from Israel. Yet, the Book of Mormon consistently ignores such supposed "bulls-eyes," which is good news for proponents of the Book of Mormon's authenticity, since virtually all of Ethan's "evidences" have been judged to be false or misleading.

The lack of such "unparallels" is bad news, however, for anyone wanting to claim that Joseph got his inspiration or information from Ethan Smith.

Scripture use in View of the Hebrews and the Book of Mormon

If the View of the Hebrews served as the basis for the Book of Mormon, one would think that the Bible scriptures used by Ethan Smith would be mined by Joseph Smith for the Book of Mormon. Yet, this is not the case.

Why was this only discovered later?

No contemporary critic of Joseph Smith and the Book of Mormon pointed out the supposedly "obvious" connection to the View of the Hebrews and the Book of Mormon. It is only with the failure of the Spaulding theory that critics began seeking a new naturalistic explanation for Joseph's production of a 500+ book of scripture. As Stephen Ricks notes:

Beyond these "unparallels," there is a further question that must be answered by proponents of the View of the Hebrews hypothesis: why do none of the early critics of the Book of Mormon mention Ethan Smith in their attacks on it? If the parallels are so evident, why weren't they noticed by individuals who were not only acquainted with Ethan Smith's book, but were also existentially interested in its claims? Why wasn't it prominently mentioned as a source for the Book of Mormon until the beginning of the twentieth century, when the book itself had only an antiquarian interest and its contents were no longer so widely a part of popular discussion? My suspicion is that what appear today to be "distinctives" of View of the Hebrews, eschatological and otherwise, seemed less so in the early part of the nineteenth century, when these ideas flowed freely in published and unpublished forums.

Question: Has the book View of the Hebrews been readily available?

Because availability was limited, BYU's Religious Studies Center re-published the 1825 edition of View of the Hebrews in 1996

The View of the Hebrews theory became more popular as the availability of the book itself diminished. The best evidence that argues against View of the Hebrews as the primary source for the Book of Mormon is a reading of the text itself, yet the ability to access that text had become more difficult over the years. In order to provide the interested reader with the ability to decide for themselves, BYU's Religious Studies Center re-published the 1825 edition of View of the Hebrews in 1996. It is also available at wikisource.

Question: Is there a link between Ethan Smith, author of View of the Hebrews, and Oliver Cowdery?

Both Ethan Smith and Oliver Cowdery lived in Poultney, Vermont while Smith served as the pastor of the church that Oliver Cowdery's family attended

Critics postulate a link between Ethan Smith and Oliver Cowdery, since both men lived in Poultney, Vermont while Smith served as the pastor of the church that Oliver Cowdery's family attended at the time that View of the Hebrews was being written. Beyond speculation based upon this circumstantial evidence, there is no indication of a connection between View of the Hebrews, Oliver Cowdery, and the Book of Mormon.

This article from BYU Studies shows that the type of connection that critics align with Oliver and Ethan almost certainly did not exist.

Testimony from Lorenzo Saunders

At least one critic has attempted to place Oliver Cowdery on the Joseph Smith farm beginning in 1826 based on the testimony of one Lorenzo Saunders to strengthen the supposed connection between Ethan Smith, Oliver Cowdery, and the origins of the Book of Mormon. Dan Vogel writes:

On 19 Janaury 1885, Thomas Gregg of Hamilton, Hancock County, Illinois, wrote to Lorenzo Saunders living near Reading, Michigan, requesting information about Mormon origins. Gregg's letter, as reproduced by Charles A. Shook reads as follows:

Charles A. Shook wrote an expose of Mormonism in 1914 called The True Origin Of The Book of Mormon. He quoted this letter from Lorenzo (brother-in-law to Sally and Willard Chase —the same Chases who had trouble with Joseph) as a means of placing Oliver close to Joseph Smith in years before the publication of the Book of Mormon. However, as Vogel himself writes as commentary in a footnote to this letter:

4. Saunders' claim that Cowdery first came to Palmyra and Manchester in the summer of 1826 is not corroborated in any other source. However, it is known that Cowdery's brother Lyman was in the area as early as 1825 and possibly taught school in Manchester prior to Oliver's arrival for the 1828-1829 winter term. This is another example of Saunders' tendency to remember things in conformity with the demands of his interviewers, which should be considered when assessing his statements regarding Rigdon's appearances in the Palmyra/Manchester area (see note 10 below).

Thus we have:

1. A late source as the letter comes a little more than 5 decades after Saunders was supposed to have seen Saunders on the farm.
2. A biased source as Thomas Gregg was an avid Spaulding theorist and Saunders was certainly no friend to Joseph.
3. A more than plausible alternative for this supposed presence of Oliver on the Smith farm in 1826 which Saunders can easily misremember or remember in conformity with the demands of the situation which, as Vogel notes, is something he was wont to do.

This source is nearly worthless in establishing anything of value in the historical record. Any claims of the evidence being "inconclusive" for Oliver's presence on the Smith farm or meeting Joseph before 1829 based upon this source are of the the same value.

Response to claim: "There was a reference to View of the Hebrews within Joseph Smith's lifetime"

The author(s) of MormonThink make(s) the following claim:

There was a reference to View of the Hebrews within Joseph Smith's lifetime, but it came from the prophet himself. In an article published in the Times and Seasons on June 1, 1842, Joseph quoted View of the Hebrews in support of the Book of Mormon: "If such may have been the fact, that a part of the Ten Tribes came over to America..."

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

This text was taken from the FairMormon Answer Wiki, so we will add our final comment on the item as well: "It strains credulity to claim that Joseph drew attention to the work from which he derived most of his ideas. Why would he call attention to the source of his forgery?"

From the FairMormon Answers Wiki article Book of Mormon/Authorship theories/View of the Hebrews:

There was, however, a reference to View of the Hebrews within Joseph Smith's lifetime, but it came from the prophet himself. In an article published in the Times and Seasons on June 1, 1842, Joseph quoted View of the Hebrews in support of the Book of Mormon:

If such may have been the fact, that a part of the Ten Tribes came over to America, in the way we have supposed, leaving the cold regions of Assareth behind them in quest of a milder climate, it would be natural to look for tokens of the presence of Jews of some sort, along countries adjacent to the Atlantic. In order to this, we shall here make an extract from an able work: written exclusively on the subject of the Ten Tribes having come from Asia by the way of Bherings Strait, by the Rev. Ethan Smith, Pultney, Vt., who relates as follows: "Joseph Merrick, Esq., a highly respectable character in the church at Pittsfield, gave the following account: That in 1815, he was leveling some ground under and near an old wood shed, standing on a place of his, situated on (Indian Hill)... [Joseph then discusses the supposed phylacteries found among Amerindians, citing View of the Hebrews p. 220, 223.][3] It strains credulity to claim that Joseph drew attention to the work from which he derived most of his ideas. Why would he call attention to the source of his forgery?

Response to claim: "Early American Influences in the Book of Mormon stands in direct contradiction to the testimonies of witnesses to Joseph Smith's translation process"

The author(s) of MormonThink make(s) the following claim:

Early American Influences in the Book of Mormon stands in direct contradiction to the testimonies of witnesses to Joseph Smith's translation process. Translation is a generous term considering the word for word dictation method as observed by those closest to Smith. The multiple accounts of Smith's glowing stone in his hat delivering each word in order leaves little room for Smith interpreting or translating what he saw. Yet, when compared to available contemporary writing, the Book of Mormon is shown repeatedly to borrow verbiage and phrases from its time.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Why wouldn't the Book of Mormon incorporate verbiage and phrases from "its time" (presumably the 19th century)? It was a translation into 19th Century English. "Translation" is defined as "The act or process of translating, especially from one language into another." Just exactly what target language would MormonThink find acceptable?

Response to claim: "Joseph Smith may simply have had help from someone else to write the Book of Mormon"

The author(s) of MormonThink make(s) the following claim:

Joseph Smith may simply have had help from someone else to write the Book of Mormon. Someone else may have written the BOM (or most of it) and Joseph was merely the one to deliver it to the world. There are many theories regarding this idea. They generally involve some combination of Joseph Smith, Oliver Cowdery, Sidney Rigdon and perhaps an author by the name of Solomon Spalding.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Response to claim: "The Spalding theory often does not get much attention...We think that the Tanners and Fawn Brodie did a disservice to the theory"

The author(s) of MormonThink make(s) the following claim:

The Spalding theory often does not get much attention because two of the biggest critics of the LDS Church dismissed it years ago - The Tanners and Fawn Brodie. LDS apologists dismiss it similarly saying that it was refuted long ago. We think that the Tanners and Fawn Brodie did a disservice to the theory as there is some significant information that supports the theory that is worthy of further study.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Spalding Theory was dismissed because in order to have validity it must assume the existence of a lost second Spalding manuscript, despite the fact that the existing Spalding manuscript was unfinished. It also must assume that Joseph met Sidney Rigdon well before the Book of Mormon was published, rather than afterward as has been documented. It also must assume that Joseph and Sidney kept their collusion on the production of the Book of Mormon secret, even after Joseph and Sidney had a falling out and parted ways. Even to his death, Sidney insisted he had nothing to do with it. That is why most critics have rejected it. The authors' "significant information" is the Jocker/Criddle study, which tries (and fails) to breathe life back into the defunct Spalding theory. Yet, the Criddle paper is deeply and embarrassingly flawed--a rebuttal was published in the same statistical journal in which the original effort appeared.

Criddle's methodology is so flawed that when his methodology was used on The Federalist Papers, it found a 99% probability that Sidney Rigdon wrote them.

Criddle's methodology, when applied to his own paper, found a 99% probability that Oliver Cowdery had written their paper.

an authorship attribution study requires the consistent, coherent, and congruent conjunction of historical, biographical, and stylometric evidence to support the conjecture of a writer as the author of a text with disputed authorship. Such a combination of mutually supporting evidence was not set forth by Criddle and associates.32 Even as a stylometric analysis the Criddle and associates study is invalid since they made a fundamental error in their study design by considering Book of Mormon authorship to be a closed-set problem and then making the logical error of saying the results exclude any other possible authorship, when in fact the researchers had not even allowed for the possibility of other authors in their study design. The open-set possibility is sometimes called the "none of the above" possibility, and in authorship attribution studies an open set is more often the case than not.

The Criddle and associates study used the Nearest Shrunken Centroid (NSC) classification method in an attempt to find evidence in support of the Spalding-Rigdon theory. However, their study design was fundamentally flawed. Although NSC is a sound classification technique, the Criddle and associates study was an unsuitable and mistaken use of the technique. The compounding effect of at least eight major errors rendered their results utterly meaningless....

The eight errors are:

• Failing to Include Joseph Smith as a Candidate Author [in the Criddle method, if you don't include someone as a possible author, the method cannot detect them, and will conclude (with high probability) that someone else is the author.]
• Misapplying a Closed-Set Technique for an Open-Set Problem [Criddle's method will always give the closest of those tested, but this is useless if the true author isn't included]
• Confusing "Closest" to Mean "Close" [since some author must be closest, one must then determine "how close": and Rigdon wasn't close at all]
• Misinterpreting Relative Probabilities as Absolute Probabilities
• Ignoring a High Rate of False Classifications
• Using Circular Statistical Thinking
• Disregarding Statistical Problems of Homogeneity and Multiplicity
• Confounding the Primary Candidate Author's Differing Writing Styles

Response to claim: "Dale Broadhurst has amassed a collection of various 1800s newspaper articles that report many accounts of those that support the Spalding Theory"

The author(s) of MormonThink make(s) the following claim:

Dale Broadhurst has amassed a collection of various 1800s newspaper articles that report many accounts of those that support the Spalding Theory and witnesses that claimed Sidney Rigdon admitted his involvement in producing the Book of Mormon.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

Yet, Broadhurst can never find the alleged "second manuscript" nor can he find that elusive "missing link" that Joseph and Rigdon colluded to produce the Book of Mormon.

Response to claim: "A lost Spalding manuscript was found in Hawaii"

The author(s) of MormonThink make(s) the following claim:

A lost Spalding manuscript was found in Hawaii and LDS believers have said that puts the nail in the Spalding Theory coffin. The manuscript that was discovered was Manuscript Story, not Manuscript Found, even though it was given that name later on, perhaps as wishful thinking so the Spalding theory would die. Yet discussions have included both names over the years. So then if there was only one manuscript, then it was/is Manuscript Story, and Manuscript Found doesn't exist, unless it is indeed the second manuscript, the one which Solomon Spalding did indeed submit to a print shop in Pittsburgh. The point of contention then becomes whether that manuscript later became the basis for the Book of Mormon.

FAIR's Response

Fact checking results: This claim is false

Wrong. The "point of contention" is whether or not a second manuscript even exists, given that the one located in Hawaii, which was unfinished, is the only known Spalding manuscript in existence.

Book of Mormon/Authorship theories/Spalding manuscript/Summary

Response to claim: "Ethan Smith - the author of A View of the Hebrews was Oliver Cowdery's minister from 1823-1828"

The author(s) of MormonThink make(s) the following claim:

1. Ethan Smith - the author of A View of the Hebrews was Oliver Cowdery's minister from 1823-1828 - they both are from Poultney, VT. This is also where the book was published. 2.Solomon Spalding was also a classmate of Ethan Smith and both were graduates of the same religious college. Some people believe that both Ethan and Solomon's works are plagiarized in the Book of Mormon.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Ethan Smith, author of A View of the Hebrews (an entirely different Book of Mormon authorship theory) was Oliver Cowdery's minister, and Solomon Spalding was a classmate of Ethan Smith.

• So, are you implying that Spalding gave Ethan Smith ideas, and that these were transferred to Cowdery?
• Are you implying that Ethan Smith gave Solomon Spalding ideas?
• Are you implying that it was Oliver Cowdery that actually wrote the Book of Mormon based upon ideas that he got from Spalding and/or Smith?
• Wait, what happened to Sidney Rigdon in all of this?

This type of thing is why intelligent critics tend to reject the Spalding Theory.

Response to claim: "More ongoing work is currently being performed in order to try to find a link between Rigdon and Smith before the BOM was published"

The author(s) of MormonThink make(s) the following claim:

We don't necessarily support the Spalding theory; however there is more evidence to support the theory than we initially thought. If this theory is true then it neatly answers many of the concerns that faithful members have who question the church based on other problematic issues such as the temple ceremony and Book of Abraham translation issues but still don't think that Joseph could have come up with the Book of Mormon on his own. Many people currently support the theory. It may or may not be true, but it's certainly worthy of further study. More ongoing work is currently being performed in order to try to find a link between Rigdon and Smith before the BOM was published.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Anyone who has read the convoluted attempts above to link Spalding to Sidney Rigdon, Oliver Cowdery, or the Book of Mormon can clearly see that the Spalding theory does not "neatly answer" anything. Yes, finding a link between Rigdon and Smith before the Book of Mormon is a daunting task, considering that Rigdon joined the Church after reading the Book of Mormon. Finding a second, complete Spalding manuscript when the original bears little resemblance to the Book of Mormon, and wasn't even completed, is a daunting task. The critics' optimism regarding "more ongoing work" to find a link between Rigdon and Joseph Smith before the Book of Mormon was published is misplaced.

Response to claim: "It should also take into consideration the fact that Joseph Smith had years to come up with text and plot"

The author(s) of MormonThink make(s) the following claim:

It should also take into consideration the fact that Joseph Smith had years to come up with text and plot. There are tons of books, far superior in writing style and story line, that didn't take nearly as long as the Book of Mormon did to complete. It may have been dictated in 90 days but he had been working on it, if only in his head, for years. Of course if the Spalding theory has any validity to it, the translating speed is not an issue at all as he would have basically been dictating a book already written.

Author's sources:

1. An Insider's View of Mormon Origins, Grant Palmer, pp 66-67.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

And your evidence supporting this is.....precisely nothing? Are you asserting that Joseph had an eidetic memory as well? Oh, but if that doesn't work out, there's always the Spalding Theory. And the critics accuse apologists of making desperate attempts to explain things.

Response to claim: "If Joseph was indeed committing a fraud...He simply acted like he didn't know that Jerusalem had walls...OR if the BOM came from another source...then he may have been genuinely surprised"

The author(s) of MormonThink make(s) the following claim:

Critic's Comment: If Joseph was indeed committing a fraud, but wanted to convince his wife that he was really translating an ancient document, then that is exactly the kind of stunt that Joseph would do. He simply acted like he didn't know that Jerusalem had walls so she would think he was translating from another document and not merely making it up. OR if the BOM came from another source such as Sidney Rigdon, then he may have been genuinely surprised to read that and simply stated as such.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The absurdity of this statement is astounding - it is simply a way to explain different ways Joseph could be a fraud. So, the point here is that Joseph had to keep up the appearance that he didn't really know what he was dictating, so he threw out the question about whether or not Jerusalem had walls....or if Rigdon really wrote it, then Joseph really was surprised. OK...

Response to claim: "Joseph likely memorized the pages well enough to continue where he left off or he may very well have peaked at the last page before he started again"

The author(s) of MormonThink make(s) the following claim:

Critic's Comment: According to Oliver Cowdery, Oliver scribed the entire Book of Mormon 'save a few pages'. Emma may have only done a few pages here and there. Joseph likely memorized the pages well enough to continue where he left off or he may very well have peaked at the last page before he started again - it's not like Emma kept the pages. Joseph would have kept the pages already done, and he simply looked at them before he gave them to Emma to begin translating again. It's not that remarkable when you think about it. And if there was a curtain between them, as was commonly taught when we were growing up in the Church, then Joseph could have obviously had notes or any material he wanted to look at.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is pure spin, and it contradicts the eyewitness statements. Don't critics agree that Joseph dictated openly using a stone and a hat? Is the curtain simply a convenient explanation this time around? The critics are just making this up as they go, right? If you were to examine that actual historical sources, you would discover that the curtain was likely used while Martin Harris and Emma were scribes while Joseph used the Nephite interpreters, and that after the loss of the 116 pages, the curtain was gone and Joseph dictated openly using the stone and the hat. This means that any material dictated when the curtain was in place was likely part of the lost 116 pages. The entire Book of Mormon text dictated to Oliver appears to have been produced using the stone and the hat. So, where are all these notes and things that Joseph "likely memorized." Not one single note or page has ever turned up to support this.

Response to claim: "we were clearly taught that there was a curtain between Joseph and Oliver Cowdery...If that's the case...Joseph could have simply read from notes or even whole papers"

The author(s) of MormonThink make(s) the following claim:

Growing up in the church we were clearly taught that there was a curtain between Joseph and Oliver Cowdery, the principle scribe for the BOM. This was done presumably so that the scribe could not see the plates. If that's the case, then the dictation isn't even an issue as Joseph could have simply read from notes or even whole papers that were already developed by him or someone else.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Actually, the curtain was between Joseph and Martin Harris. With Oliver, there was no curtain. Even the critics (although apparently not this one) make a big deal about Joseph sitting on the stairs or in some other location with his head in his hat dictating to Oliver right out in the open. Unless, of course, the notes were in the bottom of the hat. But, Joseph had his face in the hat, so how did he read the notes? Sometimes its simply easier to believe in the "gift and power of God"...

Response to claim: "knowledgeable LDS historians endorse the idea that Joseph put his face in a hat with a seer stone and dictated the BOM to a scribe"

The author(s) of MormonThink make(s) the following claim:

However, LDS historians support the idea that there was often not a curtain between Joseph and the scribe. If a curtain was used at all, it was to separate Joseph and Oliver from others in the house. Although still unknown to the vast majority of Latter-day Saints, knowledgeable LDS historians endorse the idea that Joseph put his face in a hat with a seer stone and dictated the BOM to a scribe when the plates were either covered or not even in the room.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

This section originally read: "LDS faithful such as Daniel Peterson are now endorsing the idea that Joseph put his face in a hat with a seer stone and dictated the BOM to a scribe when the plates were either covered or not even in the room." However, knowledge of the stone in the hat being used for translation has been know by LDS historians for decades. This isn't recent at all—the historical data has been around for a long time. It has been written about for a long time.

Response to claim: "Emma blatantly lies in the following questions seriously damaging her credibility"

The author(s) of MormonThink make(s) the following claim:

When LDS faithful quote the above two questions and answers by Emma they never quote the rest of the interview by Emma. That's because Emma blatantly lies in the following questions seriously damaging her credibility. Here are other questions and her answers from that same letter:

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

So, Emma claimed that Joseph sat in the open dictating using the stone and the hat, but she lied about Joseph's polygamy. Is the critic asking us to disbelieve Emma's claim about the stone in the hat?

1. REDIRECTEmma Smith's reaction to Joseph Smith's plural marriages#How did Emma Hale Smith react to Joseph's practice of plural marriage?

Response to claim: "Emma's answers are blatant lies, as the historical record shows"

The author(s) of MormonThink make(s) the following claim:

Critic's Comment: Emma's answers are blatant lies, as the historical record shows. Her intentions are fairly clear - she is lying in order to protect Joseph Smith's legacy. What she said in the same letter about Smith's involvement in creating the Book of Mormon is equally suspect. Emma said this to her (and Joseph's) son, Joseph Smith III, who was president of the Reorganized Church. She had ample motive to defend the Book of Mormon to her own son who was president of a Church that she was a member of, and which also considered the Book of Mormon to be scripture.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Historical data shows that Emma knew about Joseph's polygamy, so we know that what she said to her son during this interview is incorrect. Her reasons for doing this are not known. However, dismissing Emma's entire interview as "blatant lies" is a very odd position for critics to take, since she clearly supports the Book of Mormon translation method of using the stone in a hat with the plates covered on a table. This translation method is corroborated by a number of other witnesses, so there is no reason to dismiss what Emma said in this case.

Response to claim: "she didn't want to be portrayed as the woman whose husband made a fool of by claiming divine right to have relations with dozens of other women while he was married to Emma"

The author(s) of MormonThink make(s) the following claim:

Comments on Emma

Although Emma likely believed Joseph, even if she didn't, she would still have supported her husband. If she suspected that Joseph was indeed making this stuff up and she stated that to the public, Joseph's enemies surely would have taken it out on him. Emma obviously wouldn't want any harm to come to her husband, and the father of her children, regardless of the reason. Also Emma lied when she felt it was necessary. In addition to her false claim that Smith couldn't "write nor dictate a coherent and well-worded letter", she also lied to her son about polygamy. She lied repeatedly to her children when asked if their father practiced polygamy. She denied it so strongly so her children would not have a tainted view of their father. Emma's lies are one of the reasons that the RLDS (Community of Christ) church was formed.

In view of the documentary record, together with the fact that Emma also testified that Joseph had no wife but her, it can be surmised that her "memory" was probably more concerned with how she wanted things to be remembered more than how they had actually happened. And of course she didn't want to be portrayed as the woman whose husband made a fool of by claiming divine right to have relations with dozens of other women while he was married to Emma.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

We will let Emma speak for herself on this one. Just because she denied polygamy does not mean you get to conveniently dismiss everything that she ever said. Here's what Emma said in 1879:

Question. What of the truth of Mormonism?

Answer. I know Mormonism to be the truth; and believe the Church to have been established by divine direction. I have complete faith in it. In writing for your father I frequently wrote day after day, often sitting at the table close by him, and dictating hour after hour with nothing between us.

Question. Had he not a book or manuscript from which he read, or dictated to you?

Answer. He had neither manuscript nor book to read from.

Question. Could he not have had, and you not know it?

Answer. If he had had anything of the kind he could not have concealed it from me.

Question. Are you sure that he had the plates at the time you were writing for him?

Answer. The plates often lay on the table without any attempt at concealment, wrapped in a small linen tablecloth, which I had given him to fold them in. I once felt of the plates, as they thus lay on the table, tracing their outline and shape. They seemed to be pliable like thick paper, and would rustle with a metallic sound when the edges were moved by the thumb, as one does sometimes thumb the edges of a book.

Question. Where did father and Oliver Cowdery write?

Answer. Oliver Cowdery and your father wrote in the room where I was at work.

Question. Could not father have dictated the Book of Mormon to you, Oliver Cowdery and the others who wrote for him, after having first written it, or having first read it out of some book?

Answer. Joseph Smith [and for the first time she used his name direct, having usually used the words, "your father" or "my husband"] could neither write nor dictate a coherent and well-worded letter, let alone dictate a book like the Book of Mormon. And, though I was an active participant in the scenes that transpired, and was present during the translation of the plates, and had cognizance of things as they transpired, it is marvelous to me, "a marvel and a wonder," as much so as to anyone else.

Question. I should suppose that you would have uncovered the plates and examined them?

Answer. I did not attempt to handle the plates, other than I have told you, nor uncover them to look at them. I was satisfied that it was the work of God, and therefore did not feel it to be necessary to do so;

Major Bidamon here suggested: Did Mr. Smith forbid your examining the plates?

Answer. I do not think he did. I knew that he had them, and was not specially curious about them. I moved them from place to place on the table, as it was necessary in doing my work.

Question. Mother, what is your belief about the authenticity, or origin, of the Book of Mormon?

Answer. My belief is that the Book of Mormon is of divine authenticity - I have not the slightest doubt of it. I am satisfied that no man could have dictated the writing of the manuscripts unless he was inspired; for, when acting as his scribe, your father would dictate to me hour after hour; and when returning after meals, or after interruptions, he could at once begin where he had left off, without either seeing the manuscript or having any portion of it read to him. This was a usual thing for him to do. It would have been improbable that a learned man could do this; and, for one so ignorant and unlearned as he was, it was simply impossible.

Response to claim: "If there are others that produced works that far exceeded their capabilities, then this would show that Joseph's experience was not unique"

The author(s) of MormonThink make(s) the following claim:

One reason stated by many Latter-day Saints to support their belief in the Book of Mormon is their assertion that Joseph Smith didn't have the education and knowledge to produce such a work. They cite that no one else of Joseph's Smith comparable background ever produced anything well-beyond their apparent capabilities as Joseph did. If there are others that produced works that far exceeded their capabilities, then this would show that Joseph's experience was not unique and perhaps there are more earthly explanations for the Book of Mormon's origins.

FAIR's Response

Fact checking results: This claim is false

No, this is incorrect. Latter-day Saints do not base their belief on the idea that no one other than Joseph Smith ever produced anything "beyond their apparent capabilities." What makes the Book of Mormon unique is that one determines its truthfulness by asking God to demonstrate it to them.

Response to claim: "Their lack of ability, in each case, did not seem to deter them from producing works which equal, or easily surpass, the Book of Mormon in literary style and quality"

The author(s) of MormonThink make(s) the following claim:

Both Mohammed and Pearl Curran were of like mental ability to Joseph Smith. Mrs. Curran had a slightly better education than Smith, although it was still not outstanding by any means. Mohammed's formal education, on the other hand, was virtually nil. He was illiterate, unlike Smith, who could read and write. (It should be noted that the claim that Mohammed was unlettered has been disputed by a number of professional historians, including some Muslim scholars).

Their lack of ability, in each case, did not seem to deter them from producing works which equal, or easily surpass, the Book of Mormon in literary style and quality. We find then that the LDS claim that Smith could not have written the Book of Mormon is without foundation. Not only has a similar feat been performed before, it has been performed better.

If the Book of Mormon is held up as proof of Joseph Smith's prophetic calling on the basis that he could not have written it, then we must grant the same status to Pearl Curran and Mohammed, on the same grounds. Anything less would amount to intellectual dishonesty.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

So, now we're back to the claim that Joseph did write it. Joseph dictated the text in 65 working days. Mohammed dictated his over a period of approximately 23 years.

Did Mrs. Curran found a religious movement? Are her texts revered as life-changing scripture by millions? No--she claimed to channel a departed spirit, and produced material that was published. Few of the works remain in print today, and they are little read.

Thus, Joseph did something which is probably unequaled in terms of the influence that it has had and the short time frame in which it occurred. It is a pity that MormonThink cannot simply admit that it is amazing--they don't have to accept that Joseph could not have written it. But, they need to quit acting as if there is nothing particularly amazing about it (except when they want to foist the whole thing on Spalding or Rigdon as the mood strikes them). MormonThink again caricatures the LDS position--the fact that the Book of Mormon was apparently beyond Joseph's capacity is not the only argument for its divine nature--simply one of them. It supports the idea, it does not prove it. Since Mohammed and Mrs. Curran do not share the many other characteristics that Joseph's work does, it is not intellectually dishonest to come to different conclusions about them. It is, however, intellectually dishonest to misrepresent the believer's argument. We are, however, quite happy that they realize (if only implicitly) that Joseph belongs in a very select group--the handful of people who have produced a new sacred text that has founded a major religious movement that persists to the present. That alone ought to give us pause.

Response to claim: "A righteous man who was deluded could have written the Book of Mormon, not aware that he was lying"

The author(s) of MormonThink make(s) the following claim:

A righteous man who was deluded could have written the Book of Mormon, not aware that he was lying. There are hundreds of examples of well-meaning (righteous) people who have produced "scriptures" which we (as LDS members) would not accept such as Mohammed, Zoroaster, Lao Tze, to mention only a few. Even well-meaning believers in Joseph Smith have produced nice-sounding scriptures. Here are a few examples:

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is an absurd argument. Doesn't this throw the entire critical argument of Joseph being a con-man out the window? Which is it? Is he a liar memorizing a fake text for years and dictating it, or cribbing a text from Solomon Spalding (a second text, not the text we know about), faking up plates to pack around and trick people with, or is he delusion who believes it all real?

Response to claim: "Some people believe that Joseph Smith's hand was moving by some strange force like the channelers do"

The author(s) of MormonThink make(s) the following claim:

Some people believe that Joseph Smith's hand was moving by some strange force like the channelers do. Now the channeling hypotheses cannot be dismissed out of hand. Joseph was trained by his father in the hermitic arts. His use of the seer stone is consistent with a long tradition stretching back to Europe. Our Thoughts: We don't give credence to any particular theory of channeling, but just state that those who "believe" (or who say that they do) are capable of complex and lengthy documents that seem to greatly exceed the normal capabilities demonstrated by the 'mediums' when not in a trance.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

So, just in case Joseph didn't write it, and just in case Oliver Cowdery or Sidney Rigdon didn't write it, we will throw in the possibility that the Book of Mormon simply wrote itself. That should cover every possible way of explaining the Book of Mormon without having to believe in God's hand in it.

Response to claim: "The book is clearly of purely human origin, penned by an author with a vivid imagination ....Together with the duplicity of Smith's associates Cowdery, Harris and Whitmer"

The author(s) of MormonThink make(s) the following claim:

Ending summary by critics. The book is clearly of purely human origin, penned by an author with a vivid imagination ....Together with the duplicity of Smith's associates Cowdery, Harris and Whitmer, their affirmation of the Book of Mormon as a part of "God's restoration of the true Church" helped attract the hundreds, than thousands who would travel with them across the Midwest to create their own religious utopia, Zion, which would evolve into the LDS Church of today.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

So, the critics just dismiss everyone as liars and move on. This is easier than dealing with what the witnesses actually said.

Response to claim: "unless Laban was in the habit of coming home with blood-drenched clothing"

The author(s) of MormonThink make(s) the following claim:

The only thing remarkable about the Book of Mormon is how remarkably bad it is. How much genius does it take to write about god telling Nephi to hack off Laban's head and then put on Laban's clothing to fool Laban's servants into thinking that Nephi was Laban? (A slightly intelligent writer would almost instantly see that there was a problem with this scenario, unless Laban was in the habit of coming home with blood-drenched clothing and dripping blood and gore all over the place.)

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

This is simply sarcastic spin.

Book of Mormon/Nephi's killing of Laban/Blood loss from decapitation

Source quotes without critical commentary

Summary: If you would like to read all of the source quotes without wading through all of the "Critic's comments," "Apologetic rebuttals" and "Our Thoughts" sections, we present the critical web page as it would appear if only the source quotes were provided without any additional commentary. We also try to provide accurate references and direct links to the original source text rather than simply linking to other websites where you have to search for them.

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