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Book of Mormon/Translation
Translation of the Book of Mormon
Summary: What do we know about the translation of the Book of Mormon?
- How were seer stones and the Urim and Thummim used?
- What are the Nephite interpreters?
- Which stones did Joseph use to translate the Book of Mormon?
- Did Joseph ever place the Nephite interpreters into his hat?
- Are there any Biblical parallels to Joseph's use of the seer stone?
- "The Spectacles, the Stone, the Hat, and the Book: A Twenty-first Century Believer’s View of the Book of Mormon Translation"
- What do we know about the gold plates?
- Was the translation dictated to Joseph Smith?
- What is the relationship between the Bible and the Book of Mormon?
- Artistic depictions of the translation
How were seer stones and the Urim and Thummim used?
Question: What are the Nephite interpreters?
The Nephite interpreters are two seer stones set in a framework resembling a set of "spectacles"
The Lord provided a set of seer stones (which were formerly used by Nephite prophets) along with the plates. The term Nephite interpreters can alternatively refer to the stones themselves or the stones in conjunction with their associated paraphernalia (holding rim and breastplate). Some time after the translation, early saints noticed similarities with the seer stones and related paraphernalia used by High Priests in the Old Testament and began to use the term Urim and Thummim interchangeably with the Nephite interpreters and Joseph's other seer stones as well. The now popular use of the term Urim and Thummim has unfortunately obscured the fact that all such devices belong in the same class of consecrated revelatory aids and that more than one were used in the translation.
The manner in which the interpreters were used was never explained in detail
The Nephite interpreters were intended to assist Joseph in the initial translation process, yet the manner in which they were employed was never explained in detail. The fact that the Nephite interpreters were set in rims resembling a pair of spectacles has led some to believe that they may have been worn like a pair of glasses, with Joseph viewing the characters on the plates through them. This, however, is merely speculation that doesn't take into account that Joseph soon disassembled the fixture, the spacing between seer stones being too wide for his eyes. The accompanying breastplate also appeared to have been used by a larger man. Like its biblical counterpart (the High Priest's breastplate contained 12 gems that symbolized him acting as a mediator between God and Israel), the Nephite breastplate was apparently non-essential to the revelatory process.
Joseph Smith's seer stone
Question: Did Joseph Smith use the Nephite interpreters to translate? Or did he use his own seer stone?
Joseph Smith used both the Nephite interpreters and the seer stone, and both were called "Urim and Thummim"
Joseph Smith used both the Nephite Interpreters and his own seer stone during the translation process, yet we only hear of the "Urim and Thummim" being used for this purpose.
- He described the instrument as ‘spectacles’ and referred to it using an Old Testament term, Urim and Thummim.
- He also sometimes applied the term to other stones he possessed, called ‘seer stones’ because they aided him in receiving revelations as a seer. The Prophet received some early revelations through the use of these seer stones.
- Records indicate that soon after the founding of the Church in 1830, the Prophet stopped using the seer stones as a regular means of receiving revelations. Instead, he dictated the revelations after inquiring of the Lord without employing an external instrument.
Emma Smith confirmed that Joseph switched between the Nephite interpreters and his own seer stone during the translation
Emma Smith Bidamon described Joseph's use of several stones during translation to Emma Pilgrim on 27 March 1870 (original spelling retained):
Now the first that my <husband> translated, [the book] was translated by use of the Urim, and Thummim, and that was the part that Martin Harris lost, after that he used a small stone, not exactly, black, but was rather a dark color.”
Into a hat
Question: Did Joseph ever place the Nephite interpreters ("Urim and Thummim") into his hat?
There is evidence that indicates that Joseph did place the "Urim and Thummim" into his hat
The Church states that, "These two instruments—the interpreters and the seer stone—were apparently interchangeable and worked in much the same way such that, in the course of time, Joseph Smith and his associates often used the term “Urim and Thummim” to refer to the single stone as well as the interpreters." and "According to these accounts, Joseph placed either the interpreters or the seer stone in a hat, pressed his face into the hat to block out extraneous light, and read aloud the English words that appeared on the instrument." 
Contemporary accounts indicate that Joseph began the translation using the Nephite interpreters, and finished it using his own seer stone after the loss of the 116 pages of manuscript. Note this account from Martin Harris:
The two stones set in a bow of silver were about two inches in diameter, perfectly round, and about five-eighths of an inch thick at the centre; but not so thick at the edges where they came into the bow. They were joined by a round bar of silver, about three-eighths of an inch in diameter, and about four inches long, which, with the two stones, would make eight inches. The stones were white, like polished marble, with a few gray streaks. I never dared to look into them by placing them in the hat, because Moses said that “no man could see God and live,” and we could see anything we wished by looking into them; and I could not keep the desire to see God out of my mind. And beside, we had a command to let no man look into them, except by the command of God, lest he should “look aught and perish.” 
Martin Harris said that Joseph placed the interpreters in a hat
Harris states that Joseph used the "two stones set in a bow of silver" by "placing them in the hat." He is referring to the Nephite interpreters, what we today refer to as the "Urim and Thummim". Joseph may have therefore placed the Nephite interpreters into his hat - a method of receiving revelation that he was already quite familiar with.
Based upon these accounts, it appears that Joseph began the translation process using the Nephite interpreters, and that at some point he may have used them with a hat. After the loss of the 116 pages, he may have either switched to his own seer stone or continued to use the Nephite “spectacles,” again with the hat. In fact, given the consistent reports of the use of the hat during translation, it is not possible to know with certainty whether Joseph was using the Nephite interpreters or the seer stone in the hat during this period of time. One thing seems certain based upon witness accounts—during the period of the translation process after the loss of the 116 pages, Joseph sat in the open, without a curtain, dictating to his scribe while looking into his hat.
Question: Are there any Biblical parallels to Joseph Smith's understanding of the use of seer stones?
The idea of sacred stones acting as revelators to believers is present in the Bible
The idea of sacred stones acting as revelators to believers is present in the Bible, and Joseph Smith embraced a decidedly "non-magical" and "pro-religious" view of them:
- In Revelation, John incorporates past religious symbols into his message. Thus the most internally consistent interpretation of the "white stone" combines with the book's assurance that the faithful will become "kings and priests" to the Most High (Rev. 1:6). These eternal priests will be in tune with God's will, like the High Priest with the breastplate of shining stones and the Urim. In Hebrew that term means "light," corresponding to the "white" stone of John's Revelation. This correlation should be obvious, but Joseph Smith is virtually alone in confidence that John sees the redeemed as full High Priests: "Then the white stone mentioned in Rev. 2:17 is the Urim and Thummim, whereby all things pertaining to a higher order of kingdoms, even all kingdoms, will be made know." As for genuine religion, Joseph Smith perceived the stone of John's vision not as a stone of chance but as a conduit of enlightenment and a reward of worthiness of character.
"The Spectacles, the Stone, the Hat, and the Book: A Twenty-first Century Believer’s View of the Book of Mormon Translation"
Roger Nicholson, Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (June 7, 2013)
This essay seeks to examine the Book of Mormon translation method from the perspective of a regular, nonscholarly, believing member in the twenty-first century, by taking into account both what is learned in Church and what can be learned from historical records that are now easily available. What do we know? What should we know? How can a believing Latter-day Saint reconcile apparently conflicting accounts of the translation process? An examination of the historical sources is used to provide us with a fuller and more complete understanding of the complexity that exists in the early events of the Restoration. These accounts come from both believing and nonbelieving sources, and some skepticism ought to be employed in choosing to accept some of the interpretations offered by some of these sources as fact. However, an examination of these sources provides a larger picture, and the answers to these questions provide an enlightening look into Church history and the evolution of the translation story. This essay focuses primarily on the methods and instruments used in the translation process and how a faithful Latter-day Saint might view these as further evidence of truthfulness of the restored Gospel.
What do we know about the gold plates?
Descriptions of the gold plates
Jump to Subtopic:
- Question: What material were the plates made from?
- Question: How much did the gold plates weigh?
- Question: What was the size of each of the gold plates?
- Question: What was the thickness of each gold plate?
- Question: What was the thickness of entire volume of gold plates?
- Question: What were the characteristics of the sealed vs. unsealed portion of the gold plates?
- Question: What were the characteristics of the rings which held the gold plates together?
- Question: What was the appearance of the engravings on the gold plates?
- Question: What is the description of the stone box in which the plates were hidden?
- Question: What happened to the stone box in which gold plates were deposited?
Weight of the gold plates
Jump to Subtopic:
- Question: How much did the gold plates weigh?
- Question: What did Joseph Smith say about efforts that were made to steal the gold plates from him?
- Lucy Mack Smith: "They stood in the yard near the door, and were devising plans to find "Joe Smith's gold bible," as they expressed themselves"
- Question: Is it inconceivable that anybody could run carrying a 50 lb. set of metal plates, jumping over logs and such and be able to outrun three men?
Why were the gold plates needed?
Question: Why were the gold plates needed at all if they weren't used directly during the translation process?
Joseph did not need the plates physically present to translate, since the translation was done by revelation
Much is made of the fact that Joseph used a seer stone, which he placed in a hat, to dictate the text of the Book of Mormon without viewing the plates directly. 
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.  Therefore, if the plates themselves were not being used during the translation process, why was it necessary to have plates at all?
Joseph did not need the plates physically present to translate, since the translation was done by revelation. The existence of the plates was vital, however, to demonstrate that the story he was translating was literally true.
The existence of the physical plates attested to the reality of the Nephite record
If there had been no plates, and Joseph had simply received the entire Book of Mormon through revelation, there would have been no Anthon visit, nor would there have been any witnesses. The very fact that plates existed served a greater purpose, even if they were not directly viewed during all of the translation process.
The plates served a variety of purposes.
- They were viewed by witnesses as solid evidence that Joseph did indeed have an ancient record.
- Joseph's efforts to obtain them over a four year period taught him and matured him in preparation for performing the translation,
- Joseph's efforts to protect and preserve them helped build his character. If Joseph were perpetrating a fraud, it would have been much simpler to claim direct revelation from God and forgo the physical plates.
- Joseph copied characters off the plates to give to Martin Harris, which he subsequently showed to Charles Anthon. This was enough to convince Martin to assist with the production of the Book of Mormon.
The plates' existence as material artifacts eliminated the possibility that Joseph was simply honestly mistaken. Either Joseph was knowingly perpetuating a fraud, or he was a genuine prophet.
The existence of actual plates eliminates the idea that the Book of Mormon was "spiritually true," but fictional
Furthermore, the existence of actual plates eliminates the idea that the Book of Mormon was "spiritually true," but fictional. There is a great difference between an allegorical or moral fiction about Nephites, and real, literal Nephites who saw a literal Christ who was literally resurrected.
Was the translation dictated to Joseph Smith?
Research conducted by Royal Skousen and Stanford Carmack on the original text of the Book of Mormon evidences a "tight translation," meaning Joseph simply read the words that appeared in the stones.
- Royal Skousen, "Translating the Book of Mormon: Evidence from the Original Manuscript," in Book of Mormon Authorship Revisited: The Evidence for Ancient Origins, 1997.
- Stanford Carmack, "Joseph Smith Read the Words," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 18 (2016): 41–64.
What is the relationship between the Bible and the Book of Mormon?
How can text from the New Testament appear in the Book of Mormon?
Question: How can text from the New Testament appear in the Book of Mormon?
The Book of Mormon claims to be a "translation," and the language used is that of Joseph Smith
It is claimed that the Book of Mormon cannot be an ancient work because it contains material that is also found in the New Testament. In fact, in the Book of Mormon, Jesus quotes a paraphrase of Moses' words found in Acts 3:22-26. However, all these parallels demonstrate is that:
- the Book of Mormon translation language is closely based in KJV English; and
- King James phrases were exceedingly common in the speech and writing of Joseph's day.
Neither of these is news, and neither can tell us much but that the Book of Mormon was translated in the nineteenth century.
The Book of Mormon claims to be a "translation." Therefore, the language used is that of Joseph Smith. Joseph could choose to render similar (or identical) material using King James Bible language if that adequately represented the text's intent.
Only if we presume that the Book of Mormon is a fraud at the outset is this proof of anything. If we assume that it is a translation, then the use of Bible language tells us merely that Joseph used biblical language.
If Joseph was a fraud, why would he plagiarize the one text—the King James Bible—which his readers would be sure to know, and sure to react negatively if they noticed it? The Book of Mormon contains much original material—Joseph didn't "need" to use the KJV; he is obviously capable of producing original material.
Furthermore, many of the critics examples consist of a phrase or a concept that Joseph has supposedly lifted from the New Testament. This complaint, however ignores several factors.
Chief among the difficulty is that the critics seem ignorant or unconcerned about the extent to which the language of the King James Bible dominated preaching, common speech, and discussion of religious and non-religious topics in Joseph Smith's day.
In a Bible-based culture like Joseph Smith's, Biblical phrases are simply "in the air," and are often used without an awareness of where they come from (this is especially true for those whose literary exposure did not extend much beyond the Bible—like Joseph). By analogy, many modern authors or speakers will use phrases like the following, completely unaware that they are quoting Shakespeare!
Common phrases originally from Shakespeare
"All's well that ends well"
"As good luck would have it"
"Be-all and the end-all"
"Beggar all description"
"Brave new world"
"Break the ice"
"not budge an inch"
"Dead as a doornail"
"For goodness' sake"
"Heart of gold"
"Love is blind"
"Melted into thin air"
"I have not slept one wink"
"One fell swoop"
"Play fast and loose with"
"We have seen better days"
"The short and the long of it"
"Too much of a good thing"
"Wear my heart upon my sleeve"
"What the dickens"
"The world's my [mine] oyster"
Would we accuse someone who used these phrases of "plagiarizing" Shakespeare? Hardly, since these are common expressions in our language. Most people are probably unaware that they even come from Shakespeare, and most have probably not read the plays at all. In a similar way, some biblical phrases and vocabulary were likely part of Joseph Smith's subconscious verbal world. It would be strange if it were otherwise.
- often the relation between the texts is not that close; only a few words are used that are the same. It is sometimes hard to see how there would be a different way of discussing the same sort of issue. Even if one believes Joseph forged the Book of Mormon, it seems more plausible that these cases are just a coincidence, or a case where one is almost "forced" to use the same type of language (e.g., 1 Nephi 1:18, Alma 19:10, Mosiah 16:7).
- some phrases which approximate the New Testament are quite famous, classic renderings in the King James. Such phrases might be used almost instinctively or subconsciously when translating (e.g., 1 Nephi 12:11, 2 Nephi 4:17). Even academic translators sometimes struggle to avoid using the type of scriptural language with which they are very familiar—it can take a real effort to give a different rendering than one that is well known.
- the Book of Mormon never hides its intent to use King James style English. It is not surprising, then, that there are parallels in language and vocabulary. The translation may even intend to call to mind these biblical verses or phrases, since the Book of Mormon is intended to complement the Bible
- Joseph is clearly able to produce huge amounts of text that do not rely on the KJV at all. Why, if he wants to produce a believable forgery, does he adapt the occasional well-known phrase that could be noticed by even a relatively casual Bible reader? The critics require Joseph to be clever enough to produce independent text, and yet foolish enough to betray his dependence on the Bible.
- Often, although the wording may be similar, the concept being explored is expanded, or the context is substantially altered in the Book of Mormon. The critics seem to think that Joseph flips through the Bible to find something, but the Book of Mormon certainly extends and adapts this material dramatically. The "copying" model seems more complex than needed, as it has Joseph taking small snippets of text from the Bible and other sources and somehow weaving it into the Book of Mormon text. Yet, eyewitnesses do not describe anything like this process; it is not even clear that Joseph owned a Bible during the Book of Mormon translation.
Book of Mormon Central's 9 Part Series on New Testament Language in the Book of Mormon
Book of Mormon Central has produced a 9 part series exploring this criticism in depth. This is the latest take on New Testament - Book of Mormon Intertextuality and will prove the most beneficial.
- Why Do New Testament Words and Phrases Show Up in the Book of Mormon?
- Why do New Testament Words and Phrases Show Up in the Book of Mormon? Part 2: The Resurrected Jesus as the Source
- Why Do New Testament Words and Phrases Show up in the Book of Mormon? Part 3: Revelations to Nephite Prophets as a Source (Part A)
- Why Do New Testament Words and Phrases Show Up in the Book of Mormon? Part 4: Revelations to Nephite Prophets as the Source (Part B)
- Why New Testament Words and Phrases Are in the Book of Mormon Part 5: How Often Were Scriptures on the Plates of Brass the Common Source?. One option that is explored here is whether the common phraseology stems from an ancient source antedating Lehi's departure from Jerusalem but not on the brass plates. That should also be considered.
- Why New Testament Words and Phrases Are in the Book of Mormon? Part 6: Why Do Similar Clusters of Old Testament Texts Appear in Both?
- Why New Testament Words and Phrases Are in the Book of Mormon Part 7: How Often Did These Commonalities Come through the Hand of Mormon or Moroni?
- Why New Testament Words and Phrases Are in the Book of Mormon Part 8: Were These Expressions Parts of Joseph Smith's Linguistic Toolbox?
- Why New Testament Words and Phrases Are in the Book of Mormon Part 9: Above All, Were These Words Given by the Gift and Power of God?
- One explanation not explored by Book of Mormon Central is if the common phraseology is just a coincidence and two authors just happened to use the same phrase in their writings. A potential example of this may be seen in the first verse of the Book of Mormon where Nephi says that he had a great knowledge of the "mysteries of God". Mysteries of God is a phrase that 1 Nephi 1:1 holds in common with 1 Corinthians 4:1. It seems that it is equally plausible that the Book of Mormon is using a New Testament phrase to express Nephi's idea as it is that the commonality of phraseology is due to simple coincidence and both authors using the same phrase in their respective languages.
Appendix: New Testament Phrases in the Book of Mormon
For those looking to further understand the interaction of the New Testament and the Book of Mormon, BYU Professor Nicholas Frederick has provided an exhaustive listing of New Testament/Book of Mormon interactions at the phrasal level. Overall, Frederick finds approximately 600 interactions. Frederick follows a rigorous methodology laid out in detail in the Journal of Book of Mormon Studies that improves substantially on the methods of other scholars and critics in identifying phrases that may depend in some measure on the New Testament text contained in the King James Bible. He divides the types of interactions into 7 different groups:
- Simple: A verse in the Book of Mormon uses a phrase from the New Testament with no significant change in language.
- Simple—Expanded: A verse in the Book of Mormon uses a phrase from the New Testament, but the Book of Mormon usage is a redactional expansion of the New Testament phrase.
- Simple—Condensed: A verse in the Book of Mormon uses a phrase from the New Testament, but the Book of Mormon usage is a redactional condensing of the New Testament usage.
- Compound: A Book of Mormon verse redacts a series of phrases from multiple verses within the same New Testament document.
- Complex: A series of verses from the Book of Mormon redact a series of phrases from one lengthy New Testament pericope.
- Hybrid: A verse from the Book of Mormon redacts phrases from multiple New Testament documents.
- Paraphrase: A verse from the Book of Mormon incorporates the New Testament version of an Old Testament passage, rather than directly incorporating the Old Testament verse itself.
The table below first gives the location of the phrase in the Book of Mormon, then the New Testament passage that the Book of Mormon is interacting with, and finally what type of interaction the Book of Mormon makes with the New Testament according to the typology Frederick has given us above. Readers may use the table below, as well as the list of potential explanations given above, to explore the Book of Mormon/New Testament interactions and decide which explanation in which instance seems the most plausible for them.
|Book of Mormon Location||New Testament Location||Type of Interaction|
|1 Nephi 1:1 (1 Nephi 2:16)||1 Corinthians 4:1||Simple|
|1 Nephi 1:9||Revelation 21:10||Simple—Expanded|
|1 Nephi 1:14||Revelation 4:8; 15:3; 16:7; 21:22||Simple|
|1 Nephi 2:10 (3 Nephi 6:14)||1 Corinthians 15:58||Simple—Expanded|
|1 Nephi 2:11||Romans 1:21||Simple—Expanded|
|1 Nephi 2:18 (twenty-five times total)||Mark 3:5||Simple|
|1 Nephi 2:24 (2 Nephi 5:25; Mosiah 1:17; 6:3; Alma 4:19; 25:6; Helaman 11:4, 34)||2 Peter 3:1 (2 Peter 1:13)||Simple|
|1 Nephi 3:20||Acts 3:21||Simple—Expanded|
|1 Nephi 4:13||John 11:50||Simple|
|1 Nephi 5:8||Acts 12:11||Simple|
|1 Nephi 5:18 (1 Nephi 11:36; 13:40; 14:11; 19:17; 22:28; 2 Nephi 26:13; 30:8; Mosiah 3:20; 15:28; 16:1; Alma 37:4; 45:16; 3 Nephi 26:4; 28:29)||Revelation 14:6 (Revelation 5:9; 7:9)||Simple|
|1 Nephi 6:5||John 15:19 (John 17:14)||Simple|
|1 Nephi 7:16 (Alma 44:16; 46:2; 49:27; 51:14; Helaman 1:7)||Matthew 2:16||Simple|
|1 Nephi 8:23 (1 Nephi 8:24; 12:4, 17; 3 Nephi 8:22)||2 Peter 2:17||Simple|
|1 Nephi 10:4||Acts 3:22 (Acts 7:37)||Paraphrase [Deuteronomy 18:15]|
|1 Nephi 10:4 (1 Nephi 13:40)||John 4:42 (1 John 4:14)||Simple|
|1 Nephi 10:8||John 1:23, 26–27||Paraphrase [Isaiah 40:3]|
|1 Nephi 10:9||John 1:26, 28, 31, 33||Complex|
|1 Nephi 10:10||John 1:29, 32||Complex|
|1 Nephi 10:12||Romans 11:17||Simple—Condensed|
|1 Nephi 10:18 (twenty-two times total)||Matthew 13:35 (Matthew 25:34; Luke 11:50; Hebrews 4:3; Revelation 13:8; 17:8)||Simple|
|1 Nephi 10:18 (2 Nephi 2:4; 27:23; 29:9; Alma 31:17; Mormon 9:9; Moroni 10:19)||Hebrews 13:8||Simple|
|1 Nephi 11:1||Revelation 21:10||Simple|
|1 Nephi 11:7 (1 Nephi 1:9; 12:6; 3 Nephi 11:8; 17:24)||Revelation 21:10||Simple|
|1 Nephi 11:13 (1 Nephi 13:15; 2 Nephi 5:21; 3 Nephi 2:15–16; 4 Nephi 1:10; Ether 7:4; 8:9)||Acts 7:20||Simple|
|1 Nephi 11:19 (1 Nephi 11:29; 14:30; 15:1)||Revelation 17:3||Simple|
|1 Nephi 11:21 (thirty-five times total)||John 1:29 (John 1:36)||Simple|
|1 Nephi 11:22||Romans 5:5||Simple|
|1 Nephi 11:27||John 1:32||Simple|
|1 Nephi 11:32||John 1:34||Simple|
|1 Nephi 11:34||Revelation 19:19||Simple|
|1 Nephi 11:35 (1 Nephi 11:36; 12:9; 13:26; 13:39; 13:40–41; 14:20)||Revelation 21:14||Simple|
|1 Nephi 12:2 (1 Nephi 12:21; 14:15–16; 2 Ne. 25:12; Mormon 8:30)||Matthew 24:6 (Mark 13:7)||Simple|
|1 Nephi 12:4 (2 Nephi 26:6)||Revelation 8:5 (Revelation 11:19; 16:18)||Simple|
|1 Nephi 13:7||Revelation 18:12||Simple—Condensed|
|1 Nephi 13:27||Acts 13:10 and John 12:40||Hybrid|
|1 Nephi 13:42 (Jacob 5:63; Ether 13:12)||Matthew 19:30 (Matthew 20:16; Luke 13:30)||Simple|
|1 Nephi 14:9 (1 Nephi 14:10, 13, 16)||Revelation 17:5||Simple—Condensed|
|1 Nephi 14:11||Revelation 17:1 and 17:15||Compound|
|1 Nephi 14:12||Revelation 17:1||Simple|
|1 Nephi 15:11 (Enos 1:15; Mosiah 4:21)||Matthew 21:22||Simple|
|1 Nephi 15:13 (3 Nephi 16:4)||Romans 11:25||Simple|
|1 Nephi 15:15 (Alma 16:17)||John 15:1||Simple|
|1 Nephi 15:16||Romans 11:24||Simple|
|1 Nephi 15:18 (1 Nephi 22:9; 3 Nephi 20:25, 27)||Acts 3:25||Paraphrase [Genesis 22:18; 26:4]|
|1 Nephi 15:24||Ephesians 6:16||Simple|
|1 Nephi 15:30 (2 Nephi 9:16; Jacob 6:10; Mosiah 2:38; 3:27; Alma 12:17)||Revelation 14:11||Simple—Expanded|
|1 Nephi 17:5 (Alma 18:13; 31:21; 37:38)||Matthew 1:23 (Mark 5:41; 15:22; 34; John 1:38, 41; Acts 4:36)||Simple|
|1 Nephi 17:46||Luke 3:5||Simple—Expanded|
|1 Nephi 17:48 (fourteen times total)||Matthew 18:6||Simple|
|1 Nephi 18:21||Mark 4:39 (Luke 8:24)||Simple|
|1 Nephi 22:14 (2 Nephi 28:15; Mosiah 12:26)||Acts 13:10||Simple|
|1 Nephi 22:17||1 Corinthians 3:15||Simple|
|1 Nephi 22:18 (Mormon 8:29)||Acts 2:19||Paraphrase [Joel 2:30]|
|1 Nephi 22:20||Acts 3:22–23||Paraphrase [Deuteronomy 18:15, 19]|
|1 Nephi 22:25||John 10:27, 16, 9||Compound|
|2 Nephi 1:1 (1 Nephi 7:11; Alma 62:50; Ether 6:30)||Mark 5:19||Simple|
|2 Nephi 1:10 (2 Nephi 6:3)||Romans 1:20||Simple|
|2 Nephi 1:23||2 Corinthians 6:7||Simple|
|2 Nephi 2:5||Romans 3:20 (Galatians 2:16)||Simple—Condensed|
|2 Nephi 2:6||John 1:14||Simple|
|2 Nephi 2:8 (3 Nephi 9:22)||John 10:17||Simple—Expanded|
|2 Nephi 2:9||Revelation 14:4||Simple|
|2 Nephi 2:18||Revelation 20:2 (Revelation 12:9)||Simple|
|2 Nephi 2:29||John 1:13||Simple|
|2 Nephi 2:30||Luke 10:42||Simple|
|2 Nephi 3:15 (Mosiah 24:3; Alma 63:11)||Luke 1:59||Simple|
|2 Nephi 4:17 (1 Nephi 1:14; 14:7; 2 Nephi 1:10; Jacob 4:8; Alma 26:15; Helaman 16:16; 3 Nephi 21:9; 28:31, 32; 4 Nephi 1:5)||Revelation 15:3||Simple|
|2 Nephi 4:17||Romans 7:24||Simple—Condensed|
|2 Nephi 4:18||Hebrews 12:1||Simple—Condensed|
|2 Nephi 4:35||James 1:5 and 4:3||Compound|
|2 Nephi 9:5||Luke 24:46||Simple|
|2 Nephi 9:6||Romans 5:12||Simple|
|2 Nephi 9:7 (Mosiah 16:10; Alma 5:15; 40:2; 41:4)||1 Corinthians 15:53||Simple|
|2 Nephi 9:9||2 Corinthians 11:14||Simple|
|2 Nephi 9:12||Revelation 20:13||Simple|
|2 Nephi 9:15||2 Corinthians 5:10||Simple|
|2 Nephi 9:16||Revelation 22:11 and Revelation 14:10–11||Compound|
|2 Nephi 9:18||Hebrews 12:2 and Matthew 25:34||Hybrid|
|2 Nephi 9:19 (2 Nephi 9:26; 28:23; Alma 14:14)||Revelation 20:10||Simple|
|2 Nephi 9:34 (2 Nephi 9:36; 2 Nephi 28:15)||Luke 10:15||Simple|
|2 Nephi 9:39||Romans 8:6||Simple|
|2 Nephi 10:16||Galatians 3:28 and Matthew 12:30 (Luke 11:23)||Hybrid|
|2 Nephi 25:12 (Alma 5:48; 9:26; 13:9)||Matthew 24:6 and John 1:14 (John 1:18)||Hybrid|
|2 Nephi 25:20 (2 Nephi 31:21; Mosiah 3:17; 5:8)||Acts 4:12||Simple—Expanded|
|2 Nephi 25:29 (Mormon 9:29)||John 6:37||Simple|
|2 Nephi 26:3 (2 Nephi 28:10; 3 Nephi 10:12; Mormon 8:27, 41; Ether 8:22)||Revelation 17:6||Simple|
|2 Nephi 26:24||John 3:16 and 10:17 and 12:32||Compound|
|2 Nephi 26:30||1 Corinthians 13:2||Simple|
|2 Nephi 26:33 (Alma 1:30)||Galatians 3:28||Simple—Expanded|
|2 Nephi 28:7||Luke 12:19 and 1 Corinthians 15:32||Hybrid/Paraphrase [Isaiah 22:13]|
|2 Nephi 28:8||Luke 12:48||Simple|
|2 Nephi 28:11||Romans 3:12||Paraphrase [Psalms 14:3]|
|2 Nephi 28:28||Mark 4:16 and Matthew 7:24–27 (Luke 6:47–49)||Hybrid|
|2 Nephi 28:30||Matthew 25:29 (Mark 4:25; Luke 8:18)||Simple|
|2 Nephi 29:11||Revelation 20:12||Simple—Expanded|
|2 Nephi 30:1||Luke 13:3 (Luke 13:5)||Simple|
|2 Nephi 30:6||Acts 9:18||Simple—Expanded|
|2 Nephi 31:4||John 1:29||Simple|
|2 Nephi 31:5||Matthew 3:14–15||Simple—Condensed|
|2 Nephi 31:8||Luke 3:22||Simple—Condensed|
|2 Nephi 31:9||Matthew 7:14||Simple|
|2 Nephi 31:10||John 21:22||Simple—Condensed|
|2 Nephi 31:15 (Alma 32:13; 38:2)||Matthew 10:22 and Matthew 24:13||Compound|
|2 Nephi 31:21 (Mormon 7:7)||1 John 5:7||Simple—Expanded|
|2 Nephi 32:4||Matthew 7:7||Simple—Condensed|
|2 Nephi 32:9||Luke 18:1||Simple|
|Jacob 1:19 (Jacob 2:2)||Romans 11:13||Simple|
|Jacob 3:11||Revelation 20:14 (Revelation 21:8)||Simple|
|Jacob 4:8||Romans 11:33||Simple—Expanded|
|Jacob 5:7||John 15:6||Simple|
|Jacob 5:9||Romans 11:17||Simple|
|Jacob 5:42 (Jacob 5:46, 49, 66; 6:7; Helaman 14:18; 3 Nephi 27:11; Mormon 8:21)||Matthew 3:10 (Matthew 7:19; Luke 3:9)||Simple|
|Jacob 5:47 (Jacob 5:64, 76)||Luke 13:8||Simple—Expanded|
|Jacob 6:4||Romans 10:21||Paraphrase [Isaiah 65:2]|
|Jacob 6:5||Acts 11:23||Simple|
|Jacob 6:6||Hebrews 3:7–8||Paraphrase [Psalms 95:7–8]|
|Jacob 6:10||Revelation 21:8 and Revelation 14:11||Compound|
|Jacob 7:14||Luke 22:42||Simple—Condensed|
|Enos 1:1||Ephesians 6:4||Simple|
|Enos 1:8||Mark 10:52 (Matthew 9:22; Mark 5:34; Luke 8:48; 17:19)||Simple|
|Enos 1:15||Matthew 21:22||Simple—Expanded|
|Enos 1:27||1 Corinthians 15:53 and Matthew 25:34 and John 14:2||Hybrid|
|Omni 1:26||Matthew 10:22||Simple—Expanded|
|Mosiah 3:3 (Alma 13:22; Helaman 16:14)||Luke 2:10||Simple|
|Mosiah 3:5||Matthew 11:5||Simple|
|Mosiah 3:9 (3 Nephi 1:14)||John 1:11||Simple|
|Mosiah 3:21 (Mosiah 5:15)||Revelation 19:6||Simple|
|Mosiah 3:24||Revelation 20:13||Simple|
|Mosiah 3:26||Revelation 14:10 (Revelation 16:19)||Simple|
|Mosiah 3:27||Revelation 20:10 and 14:10–11||Compound|
|Mosiah 4:11||Acts 22:16||Simple|
|Mosiah 5:13 (Alma 12:7; 18:32; 21:6)||Hebrews 4:12||Simple|
|Mosiah 5:15 (Alma 1:25)||1 Corinthians 15:58||Simple|
|Mosiah 10:8||Matthew 3:4||Simple|
|Mosiah 13:1||Matthew 8:29 (Mark 1:24)||Simple|
|Mosiah 13:8 (Mosiah 25:7)||Acts 3:10||Simple|
|Mosiah 13:34||Philippians 2:6–7||Simple|
|Mosiah 15:2||Luke 1:35||Simple|
|Mosiah 15:24||Revelation 20:6||Simple|
|Mosiah 16:3 (Alma 42:10)||James 3:15||Simple|
|Mosiah 16:7||1 Corinthians 15:14, 55||Paraphrase [Isaiah 25:8 and Hosea 13:14]|
|Mosiah 16:8||1 Corinthians 15:54||Complex|
|Mosiah 16:9||John 1:4–5||Simple—Expanded|
|Mosiah 16:10||1 Corinthians 15:53||Complex|
|Mosiah 16:11||John 5:29||Simple—Expanded|
|Mosiah 16:14 (Mosiah 13:10)||Colossians 2:17||Simple|
|Mosiah 18:18||Acts 1:3||Simple|
|Mosiah 18:21||Ephesians 4:5 and Colossians 2:2 and 1 Thessalonians 3:12||Hybrid|
|Mosiah 23:13 (Alma 58:40; 61:9, 21)||Galatians 5:1||Simple|
|Mosiah 26:27||Matthew 7:23 and Matthew 25:41||Compound|
|Mosiah 26:39||1 Thessalonians 5:12, 17–18||Compound|
|Mosiah 27:24||John 3:5–8||Simple—Condensed|
|Mosiah 27:25||John 3:7||Simple—Expanded|
|Mosiah 27:29 (Alma 41:11; Mormon 8:31; Moroni 8:14)||Acts 8:23||Simple|
|Mosiah 27:31 (Mormon 9:27)||Philippians 2:10||Paraphrase [Isaiah 45:23]|
|Alma 1:1||1 Timothy 1:18||Simple|
|Alma 1:25||1 Corinthians 16:13 and 1 Corinthians 15:58||Compound|
|Alma 5:14 (Mosiah 27:25, 28; Alma 22:15; 36:5, 23, 24, 26; 38:6)||1 John 3:9 (1 John 4:7; 5:1, 4, 18)||Simple|
|Alma 5:15||1 Corinthians 15:53 and 15:42||Compound|
|Alma 5:24 (Alma 7:25; Helaman 3:30)||Matthew 8:11||Simple|
|Alma 5:28||Matthew 3:2||Complex|
|Alma 5:35–36||Matthew 3:8, 10||Complex|
|Alma 5:37||Matthew 9:36||Simple|
|Alma 5:38 (Alma 5:39, 41, 57, 60; Helaman 7:18)||John 10:11,14||Simple|
|Alma 5:42||Romans 6:23||Simple|
|Alma 5:44||Romans 8:39||Simple|
|Alma 5:48||John 1:14 and 1:29 and 1:12||Compound|
|Alma 5:50||Matthew 3:2||Complex|
|Alma 5:52||Matthew 3:10||Complex|
|Alma 5:52||Matthew 3:12||Complex|
|Alma 5:54||Matthew 3:8||Complex|
|Alma 5:57||2 Corinthians 6:17||Paraphrase [Isaiah 52:11]|
|Alma 5:58||Revelation 13:8 (Revelation 17:8; 20:15)||Simple|
|Alma 7:9||Matthew 3:2 and 3:3||Simple—Condensed|
|Alma 7:10||Luke 1:35||Simple—Condensed|
|Alma 7:14||John 3:5 and John 1:29 and 1 John 1:9||Hybrid|
|Alma 7:15||Hebrews 12:1||Simple—Condensed|
|Alma 7:20 (Mormon 9:9)||James 1:17||Simple—Expanded|
|Alma 7:21||Revelation 22:11||Simple|
|Alma 7:24||1 Corinthians 13:13 and 2 Corinthians 9:8||Hybrid|
|Alma 9:15||Matthew 10:15 (Matthew 11:22, 24; Mark 6:11; Luke 10:14)||Simple|
|Alma 9:20||Revelation 14:6 and Revelation 1:4||Compound|
|Alma 9:22||Matthew 4:23 (Matthew 10:1)||Simple|
|Alma 9:25 (Alma 10:20; Helaman 5:32)||Matthew 3:2||Simple—Expanded|
|Alma 9:26||John 1:14||Simple—Expanded|
|Alma 9:30 (Alma 12:15; 13:13)||Matthew 3:8||Simple|
|Alma 11:22||Matthew 4:9||Simple|
|Alma 11:37||Ephesians 5:5||Simple—Condensed|
|Alma 11:39||Revelation 22:13||Simple—Condensed|
|Alma 12:8||Acts 24:15||Simple—Expanded|
|Alma 12:14||Revelation 6:16||Simple|
|Alma 12:17||Revelation 14:10–11||Simple—Condensed|
|Alma 12:26||Romans 9:6 (Mark 7:13)||Simple—Expanded|
|Alma 12:27||Hebrews 9:27||Simple—Expanded|
|Alma 12:35||Hebrews 3:11||Paraphrase [Psalms 95:11]|
|Alma 13:7||Hebrews 7:3||Complex|
|Alma 13:9||Hebrews 7:17 (Hebrews 5:6; 7:21)||Complex|
|Alma 13:9||Hebrews 7:3||Complex|
|Alma 13:9||Hebrews 7:3 and John 1:14||Hybrid|
|Alma 13:15||Hebrews 7:1–2||Complex|
|Alma 13:17||Hebrews 7:1||Complex|
|Alma 13:18||Hebrews 7:5||Complex|
|Alma 13:18||Hebrews 7:2||Complex|
|Alma 13:20||2 Peter 3:16||Simple—Expanded|
|Alma 13:28||Matthew 26:41 and 1 Corinthians 10:13||Hybrid|
|Alma 14:3||Matthew 1:19||Simple|
|Alma 14:18||Luke 23:9||Simple|
|Alma 14:27||Matthew 27:51||Simple|
|Alma 18:13||John 1:38||Simple|
|Alma 18:14||Mark 10:51||Simple|
|Alma 18:22||Matthew 10:16||Simple—Condensed|
|Alma 22:14||1 Corinthians 15:55–56||Simple—Condensed|
|Alma 25:12||Matthew 9:36||Simple—Condensed|
|Alma 26:22||Mark 4:11||Simple—Condensed|
|Alma 27:28||1 Corinthians 15:54||Simple—Expanded|
|Alma 31:37||Matthew 6:25, 31 (Luke 12:22)||Simple—Condensed|
|Alma 32:21||Hebrews 11:1||Simple—Expanded|
|Alma 32:38||Matthew 13:6 (Mark 4:6)||Simple—Expanded|
|Alma 32:41 (Alma 33:23)||John 4:14||Simple|
|Alma 34:13||Matthew 5:18||Simple—Expanded|
|Alma 34:23 (Mosiah 2:37; 4:14; Moroni 9:6)||Acts 13:10||Simple|
|Alma 34:29||Matthew 5:13||Simple|
|Alma 34:37||Philippians 2:12||Simple—Condensed|
|Alma 34:38||John 4:24||Simple—Condensed|
|Alma 36:18||Mark 10:47 and Acts 8:23||Hybrid|
|Alma 37:15||Luke 22:31||Simple—Condensed|
|Alma 37:34 (Alma 37:33; Moro. 7:43, 33)||Matthew 11:29||Simple|
|Alma 38:9||John 1:4 and John 1:1||Compound|
|Alma 39:9||1 John 2:16||Simple|
|Alma 40:13||Matthew 8:12 (Matthew 22:13; 25:30)||Simple—Expanded|
|Alma 40:14||Hebrews 10:27||Simple—Condensed|
|Alma 40:25||Matthew 13:43||Simple—Condensed|
|Alma 41:11||Acts 8:23 and Ephesians 2:12||Hybrid|
|Alma 42:27||Revelation 22:17||Simple—Condensed|
|Alma 43:10||John 4:23 (John 4:24) and 1 Thessalonians 1:9||Hybrid|
|Alma 48:17 (twenty times)||John 1:51 (nineteen times)||Simple|
|Alma 60:23||Matthew 23:26||Simple—Condensed|
|Helaman 3:29||Hebrews 4:12||Simple—Condensed|
|Helaman 5:8||Matthew 6:20||Simple|
|Helaman 5:44||1 Peter 1:8||Simple|
|Helaman 8:14||John 3:14||Simple|
|Helaman 8:25 (3 Nephi 27:32)||Matthew 6:20 and Romans 2:5||Hybrid|
|Helaman 9:21||Acts 7:51||Simple—Expanded|
|Helaman 10:7||Matthew 16:19 (Matthew 18:18)||Simple|
|Helaman 10:8 (Helaman 14:22; 3 Nephi 8:18; 28:19; 4 Nephi 1:30)||Matthew 27:51||Simple|
|Helaman 12:24||John 1:16||Simple—Expanded|
|Helaman 12:26 (3 Nephi 26:5)||John 5:29||Simple|
|Helaman 13:33 (3 Nephi 8:25)||Matthew 23:37||Simple—Expanded|
|Helaman 14:25||Matthew 27:52–53||Simple—Condensed|
|Helaman 15:1||Matthew 23:38 (Luke 13:35)||Paraphrase [Isaiah 5:9]|
|Helaman 15:2||Matthew 24:19–20||Simple—Expanded|
|3 Nephi 1:25||Matthew 5:18||Simple|
|3 Nephi 7:8||2 Peter 2:22||Simple—Condensed|
|3 Nephi 8:17–18||Matthew 27:51||Simple|
|3 Nephi 9:5 (3 Nephi 9:7, 8, 9, 11)||Revelation 18:24 (Revelation 16:6)||Simple|
|3 Nephi 9:15||John 1:3; 1:2; 14:11; 12:28||Complex/Compound|
|3 Nephi 9:16||John 1:11||Complex|
|3 Nephi 9:17||John 1:12||Complex|
|3 Nephi 9:18||John 8:12 and Revelation 22:13||Hybrid|
|3 Nephi 10:4 (3 Nephi 10:5, 6)||Matthew 23:37||Simple—Condensed|
|3 Nephi 11:7||Matthew 17:5||Simple—Expanded|
|3 Nephi 11:11||John 8:12 and John 18:11||Compound|
|3 Nephi 11:14||John 20:27||Simple—Expanded|
|3 Nephi 11:25||Matthew 28:19||Simple|
|3 Nephi 11:27||1 John 5:7 and John 14:11 and John 10:30||Hybrid|
|3 Nephi 11:32||Acts 17:30||Simple|
|3 Nephi 11:33–34||Mark 16:16||Simple—Expanded|
|3 Nephi 11:39||Matthew 16:18||Simple—Condensed|
|3 Nephi 12:1||Matthew 3:11 and John 8:28||Hybrid|
|3 Nephi 12:47 (3 Nephi 15:2)||2 Corinthians 5:17||Simple|
|3 Nephi 15:17 (3 Nephi 15:21)||John 10:16||Simple|
|3 Nephi 16:15||Matthew 5:13||Simple—Condensed|
|3 Nephi 18:13||Matthew 7:26–27||Simple|
|3 Nephi 18:18||Matthew 26:41 and Luke 22:31||Hybrid|
|3 Nephi 18:29||1 Corinthians 11:29||Simple—Expanded|
|3 Nephi 19:20||John 17:6||Complex|
|3 Nephi 19:23||John 17:20–22||Complex|
|3 Nephi 19:29||John 17:9–10 and John 17:21–23||Complex|
|3 Nephi 20:23||Acts 3:22–23||Paraphrase [Deuteronomy 18:15, 18–19/1 Nephi 22:20]|
|3 Nephi 20:24||Acts 3:24||Complex|
|3 Nephi 20:25||Acts 3:25||Complex|
|3 Nephi 20:26||Acts 3:26||Complex|
|3 Nephi 20:35 (3 Nephi 28:10)||John 10:30||Simple|
|3 Nephi 21:9||Acts 13:41||Paraphrase [Habakkuk 1:5]|
|3 Nephi 26:3||2 Peter 3:10 and Revelation 6:14 and Revelation 21:1||Hybrid|
|3 Nephi 26:4||Revelation 7:9 and Revelation 20:12 and 2 Corinthians 5:10||Hybrid|
|3 Nephi 26:18||2 Corinthians 12:4||Simple|
|3 Nephi 26:19||Acts 2:44||Simple|
|3 Nephi 27:14||John 12:32||Simple—Expanded|
|3 Nephi 27:17||Matthew 24:13 and Matthew 3:10||Compound|
|3 Nephi 27:29||Matthew 7:7–8||Simple—Condensed|
|3 Nephi 27:30 (3 Nephi 27:31)||John 17:12||Simple|
|3 Nephi 27:32||Matthew 6:19||Simple—Condensed|
|3 Nephi 27:33||Matthew 7:13–14 and John 9:4||Hybrid|
|3 Nephi 28:8||1 Corinthians 15:51–53||Simple—Condensed|
|3 Nephi 28:13||2 Corinthians 12:2 and 12:4||Complex|
|3 Nephi 28:14||2 Corinthians 12:4||Complex|
|3 Nephi 28:15||2 Corinthians 12:2||Complex|
|3 Nephi 28:31||2 Corinthians 5:10||Complex|
|4 Nephi 1:3||Acts 2:44 and Hebrews 6:4 and Revelation 13:16||Hybrid|
|Mormon 3:15 (Mormon 8:20)||Romans 12:19||Paraphrase [Deuteronomy 32:35]|
|Mormon 5:14||Matthew 16:16||Simple|
|Mormon 6:21||1 Corinthians 15:52||Simple—Expanded|
|Mormon 7:5||1 Corinthians 15:55||Paraphrase [Isaiah 25:8 and Hosea 13:14]|
|Mormon 7:8||Hebrews 6:18||Simple—Expanded|
|Mormon 8:17||Matthew 5:22||Simple|
|Mormon 8:30||Matthew 24:6–7||Simple—Condensed|
|Mormon 9:2||2 Peter 3:10 and Revelation 6:14||Hybrid|
|Mormon 9:14||Revelation 22:11||Simple|
|Mormon 9:22||Mark 16:15||Complex|
|Mormon 9:23||Mark 16:16||Complex|
|Mormon 9:24||Mark 16:17–18||Complex|
|Mormon 9:27||Philippians 2:12||Simple|
|Mormon 9:28||James 4:3||Simple|
|Mormon 9:29||Matthew 24:13 and John 6:37||Hybrid|
|Ether 4:12||John 8:12 and John 14:6||Compound|
|Ether 4:18||Mark 16:16–17||Simple|
|Ether 4:19||Matthew 25:34||Simple|
|Ether 12:4||Hebrews 6:19||Simple—Expanded|
|Ether 12:6||Hebrews 11:1||Simple—Condensed|
|Ether 12:8||Hebrews 3:1 and Hebrews 6:4||Compound|
|Ether 12:11||1 Corinthians 12:31||Simple—Expanded|
|Ether 12:26–27 (Moroni 10:32)||2 Corinthians 12:9–10||Simple—Expanded|
|Ether 12:32||John 14:2||Simple|
|Ether 12:33||John 10:17||Simple—Expanded|
|Ether 12:35||Matthew 25:28–29||Simple|
|Ether 13:9||Revelation 21:1 and 2 Corinthians 5:17||Hybrid|
|Ether 13:10||Revelation 21:2 and Revelation 7:14||Compound|
|Moroni 6:4||Hebrews 12:2||Simple|
|Moroni 7:1||1 Corinthians 13:13||Complex|
|Moroni 7:6||1 Corinthians 13:3||Complex|
|Moroni 7:7||Romans 4:3||Paraphrase [Genesis 15:6]|
|Moroni 7:16||1 Corinthians 12:7||Simple—Expanded|
|Moroni 7:18||Matthew 7:2||Simple|
|Moroni 7:26||John 14:13||Simple—Expanded|
|Moroni 7:44||1 Corinthians 13:2||Complex|
|Moroni 7:45||1 Corinthians 13:4–7||Complex|
|Moroni 7:46||1 Corinthians 13:2, 13:8, 13:13||Complex|
|Moroni 7:48||1 John 3:1–3||Simple—Condensed|
|Moroni 8:3||Acts 4:30||Simple|
|Moroni 8:8||Matthew 9:12–13||Simple—Condensed|
|Moroni 8:12||Acts 10:34||Simple|
|Moroni 8:16||1 John 4:18||Simple|
|Moroni 10:8||1 Corinthians 12:4–7||Complex|
|Moroni 10:9||1 Corinthians 12:8||Complex|
|Moroni 10:10||1 Corinthians 12:8||Complex|
|Moroni 10:11||1 Corinthians 12:9||Complex|
|Moroni 10:12||1 Corinthians 12:10||Complex|
|Moroni 10:13||1 Corinthians 12:10||Complex|
|Moroni 10:14||1 Corinthians 12:10||Complex|
|Moroni 10:15||1 Corinthians 12:10||Complex|
|Moroni 10:16||1 Corinthians 12:10||Complex|
|Moroni 10:17||1 Corinthians 12:11||Complex|
|Moroni 10:21||1 Corinthians 13:13||Simple—Expanded|
|Moroni 10:34||Acts 10:42 (2 Timothy 4:1; 1 Peter 4:5)||Simple—Expanded|
Frederick has observed the potential presence of the Johannine Comma in 2 Nephi 31:21. Though he revealed to the author that he now considers this a stretch. The passages from 1 John 5:7 and 2 Nephi 31:21 just don't line up like we might want them to.
What Biblical passages were modified?
Summary: It is claimed that in the Book of Mormon material which parallels the KJV, Joseph Smith generally modified the italicized text.
Jump to Subtopic:
- Question: What are the criticisms of the Book of Mormon based in its use of italics and how can one respond to those criticisms?
- Question: What do the italicized words in the Bible represent, and why is it relevant to the Book of Mormon?
- Question: Did Joseph know what the italics in the Bible meant?
- Question: Could Joseph have used a Bible during and simply dictated from it during Book of Mormon translation?
- Question: Did Joseph own a Bible at the time of the Book of Mormon translation?
- Question: Why does 2 Nephi 19:1 change the word "sea" in Isaiah 9 to "Red Sea"?
- Barney: "three types of evidence favoring the conclusion that Joseph understood the meaning of the italicized words"
- 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"
How does the Joseph Smith Translation relate to the Book of Mormon?
Jump to Subtopic:
- Question: Why does the Book of Mormon match the King James Version (KJV) of the Bible so closely?
- Question: Why are many of the quotes from Isaiah in the Book of Mormon identical to those in the King James Bible?
- Question: Do academic translators copy translations of other documents to use as a "base text"?
- Question: If the Joseph Smith Translation (JST) is Joseph Smith's 'correction' of Biblical errors, why do these corrections not match known Biblical manuscripts?
- Question: How do we explain multiple "Isaiahs" and the Book of Mormon?
Artistic depictions of the translation
Question: What message does the Book of Mormon translation painting convey?
The translation was carried out openly—Joseph had no opportunity to hide notes or books
What religious message(s) does the Del Parson translation picture convey?
- The translation was carried out openly—Joseph had no opportunity to hide notes or books. This was confirmed by Elizabeth Ann Cowdery and Emma Smith.
- The plates had a physical reality, and Oliver Cowdery was convinced of this reality. Unlike some of the other Three Witnesses, who spoke only of seeing the angel and the plates, Oliver Cowdery insisted that "I beheld with my eyes and handled with my hands the gold plates from which it was translated. I also beheld the Interpreters. That book is true…I wrote it myself as it fell from the lips of the Prophet." Oliver is also quoted in one account as describing Joseph "as sitting at a table with the plates before him, translating them by means of the Urim and Thummim, while he (Oliver) sat beside him writing every word as Joseph spoke them to him. This was done by holding the "translators" over the hieroglyphics..." This alternative technique was confirmed by John Whitmer, who said of Oliver that "[w]hen the work of translation was going on he sat at one table with his writing material and Joseph at another with the breast-plate and Urim and Thummim. The later were attached to the breast-plate and were two crystals or glasses, into which he looked and saw the words of the book."
- The translation was not a weird, esoteric exercise.
The hat detail causes problems for the critical theory that Joseph cheated with notes while dictating. With a curtain in place, it is much easier to postulate that Joseph used notes or a Bible in the translation process. With the stone and the hat, however, witnesses were able to view the entire process, thus highlighting the total lack of notes or Bible in the translation process. Note also that in Parson's painting, with it's open setting, the cheat-notes theory can't get any traction.
One needs to consider the impressive witness testimonies of the plates' reality, and the fact that the use of a seer stone in a hat is not intrinsically less plausible than the use of two seer stones mounted in a set of "spectacles" attached to a breastplate. In fact, there are even accounts which effectively mix the two methods, with Joseph purportedly removing one of the stones from the "spectacles" and placing it in a hat.
Efforts to diminish the miracle of the translation effort by emphasizing the substitution of one seer stone for another seems to convey something to a modern audience that it never portrayed to the participants—that the Book of Mormon was uninspired and uninspiring.
- "Emma Smith Bidamon to Emma Pilgrim, 27 March 1870," in Dan Vogel, Early Mormon Documents, 5 vols. (Salt Lake City: Signature Press, 1996-2003) 1:532.
- "Book of Mormon Translation," Gospel Topics on LDS.org
- “Martin Harris Interview with Joel Tiffany, 1859,” in Early Mormon Documents, 2:305.
- Roger Nicholson, "The Spectacles, the Stone, the Hat, and the Book: A Twenty-first Century Believer’s View of the Book of Mormon Translation," Interpreter: A Journal of Mormon Scripture 5 (2013): 121-190
- Richard L. Anderson, "The Mature Joseph Smith and Treasure Searching," Brigham Young University Studies 24 no. 4 (1984). PDF link
Caution: this article was published before Mark Hofmann's forgeries were discovered. It may treat fraudulent documents as genuine. Click for list of known forged documents.
Discusses money-digging; Salem treasure hunting episode; fraudulent 1838 Missouri treasure hunting revelation; Wood Scrape; “gift of Aaron”; “wand or rod”; Heber C. Kimball rod and prayer; magic; occult; divining lost objects; seerstone; parchments; talisman
- John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014).
- 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.
- Nicholas J. Frederick, "The Book of Mormon and Its Redaction of the King James New Testament: A Further Evaluation of the Interaction between the New Testament and the Book of Mormon," Journal of Book of Mormon Studies 27 (2018): 44–87; "The Language of Paul 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, Brigham Young University; Salt Lake City: Deseret Book Company, 2022), 227–28.
- Nicholas J. Frederick, "Evaluating the Interaction between the New Testament and the Book of Mormon: A Proposed Methodology," Journal of Book of Mormon Studies 24, no. 1 (2015): 1–30. This methodology is certainly better than Jerald Tanner and Sandra Tanner, Joseph Smith’s Plagiarism of the Bible in the Book of Mormon (Salt Lake City: Utah Lighthouse Ministry, 2010), 47–148 and similar projects taken up by critics.
- Frederick says that "I recognize that the modern versification of the Book of Mormon wasn’t done until Orson Pratt completed his edition of the Book of Mormon in 1879. However, I believe it is useful to examine the multiple forms of redaction using modern versification, even if those divisions did not exist in 1830."
- Cowdery: “Joseph never had a curtain drawn between him and his scribe” [John W. Welch and Tim Rathbone, “The Translation of the Book of Mormon: Basic Historical Information,” F.A.R.M.S. report WRR–86, 25.] Emma: Joseph translated "hour after hour with nothing between us." [Joseph Smith III, “Last Testimony of Sister Emma,” Saints’ Advocate 2 (October 1879).]
- Reuben Miller Journal (21 Oct. 1848), LDS Church Historian's Office; Richard L. Anderson, "Reuben Miller, Recorder of Oliver Cowdery’s Reaffirmations," Brigham Young University Studies 8 no. 3 (Spring 1968), 278.
- Oliver Cowdery; as cited by Personal statement of Samuel W. Richards, 25 May 1907, in Harold B. Lee Library, BYU, Special Collections, cited in Anderson, "By the Gift and Power of God," 85.
- John Whitmer, in S. Walker, "Synopsis of a Discourse Delivered at Lamoni, Iowa," 26 Saints' Herald 370 (15 December 1879).