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Book of Mormon/Translation: Difference between revisions
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|summary=We have a number of accounts of the translation process from the perspective of various contemporary second-hand witnesses who viewed the Prophet as he dictated to his scribes. The only person other than Joseph who attempted to directly translate was Oliver Cowdery. Oliver, however, did not record any details regarding the exact ''physical'' process that he employed during his attempt—we only have the ''spiritual'' aspect of the process. | |summary=We have a number of accounts of the translation process from the perspective of various contemporary second-hand witnesses who viewed the Prophet as he dictated to his scribes. The only person other than Joseph who attempted to directly translate was Oliver Cowdery. Oliver, however, did not record any details regarding the exact ''physical'' process that he employed during his attempt—we only have the ''spiritual'' aspect of the process. | ||
|sublink1=A compilation of published statements on the Book of Mormon translation method in both Church and non-Church publications | |sublink1=A compilation of published statements on the Book of Mormon translation method in both Church and non-Church publications | ||
Revision as of 20:16, 9 April 2017
Translation of the Book of Mormon
Summary: What do we know about the method used to translate the Book of Mormon? Were the plates sometimes not in the room while Joseph was translating them? It is claimed that each sentence and word in the 1830 Book of Mormon "had supposedly come directly from God."
Joseph claimed that the Book of Mormon translation was performed by the "gift and power of God"
Summary: What was the precise method by which the Book of Mormon was translated? What roles do the Nephite interpreters, the spectacles, the seer stone, and the hat play in the process? Why did Joseph claim that the translation was performed by the "gift and power of God?"The lost 116 pages of the Book of Mormon manuscript
Summary: It is claimed that Joseph Smith did not retranslate the 116 lost pages of the Book of Lehi because he knew that he could not reproduce the exact same text. They claim that alterations in a different handwriting to the stolen manuscript would have been readily apparent. Some suggest that the writing of the 116 pages served as an “apprenticeship” to allow Joseph to improve his writing skills.The Anthon transcript
Summary: What do we know about the Anthon transcript and the translation of the Book of Mormon? What is the current scholarly thought on the transcript? Didn't Charles Anthon deny having "validating" the characters?Eyewitness descriptions of the gold plates from which the Book of Mormon was translated
Summary: A variety of persons who handled and/or saw the plates left descriptions. We list these descriptions in this sub-article.Chronology of events
Summary: A chronology of events related to the Book of Mormon translation and publication.Book of Mormon Translation method
Summary: We have a number of accounts of the translation process from the perspective of various contemporary second-hand witnesses who viewed the Prophet as he dictated to his scribes. The only person other than Joseph who attempted to directly translate was Oliver Cowdery. Oliver, however, did not record any details regarding the exact physical process that he employed during his attempt—we only have the spiritual aspect of the process.Mainly italics altered in the portions dependent on the KJV?
Summary: Some have claimed that the differences between the KJV and the Book of Mormon text (in, for example, the Isaiah passages in 2 Nephi) differ mainly in the italics of the KJV version.Tight versus loose translation
Summary: Was the Prophet provided with the exact wording of every sentence in the Book of Mormon or was he simply given impressions which he then dictated within the context of his own understanding?Artistic depictions of the Book of Mormon translation
Summary: People are sometimes troubled when they see artists' depictions of the Prophet and Oliver sitting at a table while Joseph views the plates as they sit in plain sight. Obviously, the plates never sat exposed in plain view, and these artistic interpretations originate purely in the mind of the artist. Some accounts indicate that the plates sat on a table covered with a cloth "in plain view," with Emma indicating that she actually moved them around in order to perform her household chores.[1]Location of the plates during translation
Summary: Some witness accounts suggest that Joseph was able to translate while the plates were covered, or when they were not even in the same room with him.[2] Therefore, if the plates themselves were not being used during the translation process, why was it necessary to have plates at all?Hiding the facts in plain sight using Church publications
Summary: Quite a few items that are claimed to have been hidden by the Church were actually published in Church magazines such as the New Era, the Ensign and the Friend.Critical website MormonThink's "Translation of the Book of Mormon" page source quotes without critical commentary
Summary: The critical website "MormonThink" also has numerous source quotes related to the translation method. We provide here the "no spin" version: All of the complete primary and secondary source quotes while removing all of the anti-Mormon commentary.Joseph Smith's seer stone and the Urim and Thummim
Summary: Joseph Smith used the Nephite Interpreters as well as his own seer stone (both of which were later referred to as "Urim and Thummim") to translate the Book of Mormon.
Video published by the Church History Department.
Jump to Subtopic:
- Joseph Smith's use of seer stones as a youth
- The "Urim and Thummim" used by Joseph Smith to translate the "gold plates"
- Joseph Smith used the same "rock in hat" seer stone for translating that he used for "money digging"
What is the Joseph Smith Translation (JST)?
Joseph Smith created an inspired "translation" of parts of the King James version of the Bible, mostly from 1830-1833, then continued until his death in 1844. It was complied into a book in 1867 by The Reorganized Church (now Community of Christ). In 1979 it was included in as footnotes in the The Church of Jesus Christ of Latter-day Saints 1979 King James Version of the Bible.
The JST as compiled/published in 1867 is not considered scripture, but some of it has been canonized in the Pearl of Great Price, the Book of Moses, and the Book of Matthew. We believe some of it was restoring the original intent of some Biblical verses. Some of it was restoring missing scripture or missing events. Some was for clarifying or harmonizing similar verses. Some of the same verses have different interpretations for some temporary purpose. Some call it inspired commentary. See the JST on the church website.
[3]
Is the JST a restoration of lost Bible text?
The JST is not intended primarily or solely as a restoration of lost Bible text.
As expressed in the Bible Dictionary on churchofjesuschrist.org "The JST to some extent assists in restoring the plain and precious things that have been lost from the Bible."
Two main points should be kept in mind with regards to the Joseph Smith "translation" of the Bible:
- The JST is not intended primarily or solely as restoration of text. Many mainline LDS scholars who have focused on the JST (such as Robert J. Matthews and Kent Jackson) are unanimous in this regard. The assumption that it is intended primarily or solely as a restoration of text is what leads to expectations that the JST and Book of Mormon should match up in every case. At times the JST does not even match up with itself, such as when Joseph Smith translated the same passage multiple times in different ways. This does not undermine notions of revelation, but certainly challenges common assumptions about the nature and function of Joseph's understanding of "translation".
- One of the main tendencies of the JST is harmonization. Readers are well aware of differences in Jesus' sayings between different Gospels. For example, Jesus' statements about whether divorce is permitted and under what conditions differ significantly. Matthew offers an exception clause that Mark and Luke do not, and this has severely complicated the historical interpretation of Jesus' view of divorce.
- The JST often makes changes that harmonize one gospel with another. While one gospel says "judge not" (though this may not be as absolute as some make it out to be), John 7:24 has Jesus commanding to "judge righteous judgment." The JST change harmonizes the two gospels by making Matthew agree with John. If there is a real difference between being commanded to "Judge righteously" and being commanded to "Judge not", then it is a problem inherently present in the differing accounts of the Gospels, which the JST resolves.
More about the JST
Why are there discrepancies between translations in the Book of Mormon, KJV, and the JST?
Why is the JST Genesis creation account not more like the Book of Abraham?
Why does the church use the KJV instead of the JST as its official Bible?
Was the JST influenced by outside sources?
Did Adam Clarke's Bible commentary influence the JST?
Why does the Book of Mormon and Book of Moses use "God" while the Book of Abraham use "Gods"?
Why does the Book of Moses contain New Testament language?
What is the relationship between the JST and biblical manuscripts?
Was Joseph Smith a "self certifying prophet" with JST Genesis 50:33?
Is the church embarrassed by the JST?
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Notes
- ↑ Interview of Emma Smith by her son Joseph Smith III, "Interview with Joseph Smith III, 1879," Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:541–542.
- ↑ Interview of Emma Smith by her son Joseph Smith III, "Interview with Joseph Smith III, 1879," in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:539.
- ↑ Video published by BYU Religious Education
Notes