Bible passages in the Book of Mormon

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The Book of Mormon contains passages from the King James Bible

Summary: Critics of the Book of Mormon claim that major portions of it are copied, without attribution, from the Bible. They present this as evidence that Joseph Smith wrote the Book of Mormon by plagiarizing the Authorized ("King James") Version of the Bible.


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The Bible and the Book of Mormon

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Introduction

Does the Book of Mormon plagiarize the King James Bible?

The Book of Mormon emulates the language and style of the King James Bible because that is the scriptural style Joseph Smith, translator of the Book of Mormon, was familiar with

The Book of Mormon and the Bible testify of each other, reinforcing a single message of good news to the world.

Critics of the Book of Mormon claim that major portions of it are copied, without attribution, from the Bible. They argue that Joseph Smith wrote the Book of Mormon by plagiarizing the Authorized ("King James") Version of the Bible.

Hugh Nibley: "As to the 'passages lifted bodily from the King James Version,' we first ask, 'How else does one quote scripture if not bodily?'"

LDS scholar Hugh Nibley wrote the following in response to a letter sent to the editor of the Church News section of the Deseret News. His response was printed in the Church News in 1961:[1]

[One of the] most devastating argument[s] against the Book of Mormon was that it actually quoted the Bible. The early critics were simply staggered by the incredible stupidity of including large sections of the Bible in a book which they insisted was specifically designed to fool the Bible-reading public. They screamed blasphemy and plagiarism at the top of their lungs, but today any biblical scholar knows that it would be extremely suspicious if a book purporting to be the product of a society of pious emigrants from Jerusalem in ancient times did not quote the Bible. No lengthy religious writing of the Hebrews could conceivably be genuine if it was not full of scriptural quotations.

...to quote another writer of Christianity Today [magazine],[2] "passages lifted bodily from the King James Version," and that it quotes, not only from the Old Testament, but also the New Testament as well.

How can scripture be cited except 'bodily'?

As to the "passages lifted bodily from the King James Version," we first ask, "How else does one quote scripture if not bodily?" And why should anyone quoting the Bible to American readers of 1830 not follow the only version of the Bible known to them?

Actually the Bible passages quoted in the Book of Mormon often differ from the King James Version, but where the latter is correct there is every reason why it should be followed. When Jesus and the Apostles and, for that matter, the Angel Gabriel quote the scriptures in the New Testament, do they recite from some mysterious Urtext? Do they quote the prophets of old in the ultimate original? Do they give their own inspired translations? No, they do not. They quote the Septuagint, a Greek version of the Old Testament prepared in the third century B.C. Why so? Because that happened to be the received standard version of the Bible accepted by the readers of the Greek New Testament. When "holy men of God" quote the scriptures it is always in the received standard version of the people they are addressing.

Prophets usually use the version of scripture with which their audience is familiar

We do not claim the King James Version of the Septuagint to be the original scriptures—in fact, nobody on earth today knows where the original scriptures are or what they say. Inspired men have in every age have been content to accept the received version of the people among whom they labored, with the Spirit giving correction where correction was necessary.

Since the Book of Mormon is a translation, "with all its faults," into English for English-speaking people whose fathers for generations had known no other scriptures but the standard English Bible, it would be both pointless and confusing to present the scriptures to them in any other form, so far as their teachings were correct.

What is thought to be a very serious charge against the Book of Mormon today is that it, a book written down long before New Testament times and on the other side of the world, actually quotes the New Testament! True, it is the same Savior speaking in both, and the same Holy Ghost, and so we can expect the same doctrines in the same language.

"Faith, hope, and charity" from the New Testament?

But what about the "Faith, Hope and Charity" passage in Moroni 7꞉45? Its resemblance to 1 Corinthians 13:] is undeniable. This particular passage, recently singled out for attack in Christianity Today, is actually one of those things that turn out to be a striking vindication of the Book of Mormon. For the whole passage, which scholars have labeled "the Hymn to Charity," was shown early in this century by a number of first-rate investigators working independently (A. Harnack, J. Weiss, R. Reizenstein) to have originated not with Paul at all, but to go back to some older but unknown source: Paul is merely quoting from the record.

Now it so happens that other Book of Mormon writers were also peculiarly fond of quoting from the record. Captain Moroni, for example, reminds his people of an old tradition about the two garments of Joseph, telling them a detailed story which I have found only in [th' Alabi of Persia,] a thousand-year-old commentary on the Old Testament, a work still untranslated and quite unknown to the world of Joseph Smith. So I find it not a refutation but a confirmation of the authenticity of the Book of Mormon when Paul and Moroni both quote from a once well-known but now lost Hebrew writing.

Why KJV English?

Now as to [the] question, "Why did Joseph Smith, a nineteenth century American farm boy, translate the Book of Mormon into seventeenth century King James English instead of into contemporary language?"

The first thing to note is that the "contemporary language" of the country-people of New England 130 years ago was not so far from King James English. Even the New England writers of later generations, like Webster, Melville, and Emerson, lapse into its stately periods and "thees and thous" in their loftier passages.

∗       ∗       ∗

Furthermore, the Book of Mormon is full of scripture, and for the world of Joseph Smith's day, the King James Version was the Scripture, as we have noted; large sections of the Book of Mormon, therefore, had to be in the language of the King James Version—and what of the rest of it? That is scripture, too.

One can think of lots of arguments for using King James English in the Book of Mormon, but the clearest comes out of very recent experience. In the past decade, as you know, certain ancient nonbiblical texts, discovered near the Dead Sea, have been translated by modern, up-to-date American readers. I open at random a contemporary Protestant scholar's modern translation of the Dead Sea Scrolls, and what do I read? "For thine is the battle, and by the strength of thy hand their corpses were scattered without burial. Goliath the Hittite, a mighty man of valor, thou didst deliver into the hand of thy servant David."[3]

Even professional translators will lapse into the scriptural language that they know

Obviously the man who wrote this knew the Bible, and we must not forget that ancient scribes were consciously archaic in their writing, so that most of the scriptures were probably in old-fashioned language the day they were written down. To efface that solemn antique style by the latest up-to-date usage is to translate falsely.

At any rate, Professor Burrows, in 1955 (not 1835!), falls naturally and without apology into the language of the King James Bible. Or take a modern Jewish scholar who purposely avoids archaisms in his translation of the Scrolls for modern American readers: "All things are inscribed before Thee in a recording script, for every moment of time, for the infinite cycles of years, in their several appointed times. No single thing is hidden, naught missing from Thy presence."[4] Professor Gaster, too, falls under the spell of our religious idiom. [A more recent example of the same phenomenon in the twenty-first century is discussed here.]

By frankly using that idiom, the Book of Mormon avoids the necessity of having to be redone into "modern English" every thirty or forty years. If the plates were being translated for the first time today, it would still be King James English!"

Quotations from the Bible in the Book of Mormon are sometimes uncited quotes from Old Testament prophets on the brass plates, similar to the many unattributed Old Testament quotes in the New Testament; others are simply similar phrasing emulated by Joseph Smith during his translation.

Oddly enough, this actually should not lead one to believe that Joseph Smith simply plagiarized from it. Using the Original and Printer's Manuscripts of the Book of Mormon, Latter-day Saint scholar Royal Skousen has identified 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 quoting, echoing, or alluding to the passages, 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.[5]

Critics also fail to mention that even if all the Biblical passages were removed from the Book of Mormon, there would be a great deal of text remaining. Joseph Smith was able to produce long, intricate religious texts without using the Bible; if he was trying to deceive people, why did he "plagiarize" from the one book—the Bible—which his readership was sure to recognize? The Book of Mormon itself declares that it came forth in part to support the Bible (2 Nephi 29). Perhaps the inclusion of KJV text can allow us to know those places where it is engaging the Bible rather than just cribbing from it. If we didn't get some KJV text, we might think that the Nephites were trying to communicate an entirely different message.

A Proposed Scenario

When considering the the data, Skousen proposes as one scenario that, instead of.Joseph or Oliver looking at a Bible (which is now confirmed by the manuscript evidence and the unequivocal statements of the witnesses to the translation to the Book of Mormon that Joseph employed no notes nor any other reference materials), 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 would be more comprehensible/comfortable to his 19th century, Northeastern, frontier audience. This theology of translation may feel foreign and a bit strange to some Latter-day Saints, but it seems to fit well with the Lord's own words about the nature of revelation to Joseph Smith. Latter-day Saints should take comfort in fact that the Lord accommodates his perfection to our own weakness and uses our imperfect language and nature for the building up of Zion on the earth. It may testify to the fact that God views us not only as creatures but as Gods ourselves—with abilities that can be used effectively to call others to repentance and literally become like Him.

Learn more about biblical allusions or citation in the Book of Mormon
FAIR links
  • Ben McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi," Proceedings of the 2001 FAIR Conference (August 2001). link
  • Sara Riley, "“Even as Moses’ Did”: The Use of the Exodus Narrative in Mosiah 11-18," Proceedings of the 2018 FAIR Conference (August 2018). link
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See also:The New Testament and the Book of Mormon


General questions

Characters

Did Joseph Smith use characters from the Bible as templates for the characters in the Book of Mormon?

Introduction to Question

Critic Fawn Brodie claimed the following in her book No Man Knows My History: the Life of Joseph Smith

Many stories [Joseph Smith] borrowed from the Bible [for the creation of the Book of Mormon]. The daughter of Jared, like Salome, danced before a king and a decapitation followed. Aminadi, like Daniel, deciphered handwriting on a wall, and Alma was converted after the exact fashion of St. Paul. The daughters of the Lamanites were abducted like the dancing daughters of Shiloh; and Ammon, like the American counterpart of David, for want of a Goliath slew six sheep-rustlers with his sling.[6]

So how can we reconcile this? Did Joseph Smith actually use characters from the Bible as templates for Book of Mormon characters?

This article seeks to answer this question.

Response to Question

A Few Similarities Do Not Equate to Causal Influence

One thing that should be pointed out very clearly is that a few similarities do not equate to causal influence. Just because one two characters in two books are both said to have looked at a tree longingly in Central Park in New York City, doesn't mean that the one author read the other and copied the story. The same holds for the Book of Mormon as will be argued in more detail below.

Book of Mormon Central on Type-Scenes

Book of Mormon Central, KnoWhy #414: How Does the Book of Mormon Use an Ancient Storytelling Technique? (Video)

Book of Mormon Central has produced an excellent article that may explain this type of "plagiarism" in the Book of Mormon. That article is reproduced in full (including citations for easy reference) below:

In Genesis 24, Abraham sent his servant to a foreign land to find a wife for Isaac. When he got there, he met a girl named Rebekah at a well, she drew water for him, she ran off to tell her family about it, and later she and Isaac were betrothed. Something similar happened to Jacob. He went to a foreign land to find a wife, he met Rachael by a well, he drew water for her, she ran to tell her family, and Jacob and Rachael were betrothed (see Genesis 29). As with all true stories, the author could have told these stories in many different ways.[7] However, the reason these two stories are so similar is because they are both based on the same pattern, called a type-scene.[8]
A type-scene is an ancient storytelling technique where certain kinds of stories are told in certain ways.[9] The ancient audience expected that when a main character got engaged, for example, he would journey to a foreign land, encounter a woman at a well, and draw water from the well.[10] Then the woman would rush home to tell the family, and the man and the woman would be betrothed.[11] However, each time the storyteller applied this type-scene to a new character, they would change the story slightly. This allowed the type-scene to fit each character’s historical circumstances, but also gave insights into the personalities of each character in the story.[12]
For instance, biblical scholar Robert Alter noted that "it is only in [Isaac's] betrothal scene that the girl, not the stranger, draws water from the well."[13] This fits well with what we see Rebekah doing later, when she took "the initiative at a crucial moment in the story in order to obtain the paternal blessing for her favored son, Jacob."[14] Ultimately, "Rebekah is to become the shrewdest and the most potent of the matriarchs, and so it is entirely appropriate that she should dominate her betrothal scene."[15] The more these stories differ from the basic type-scene, the more one can expect that the characters in the scene will turn out differently than expected.[16]
Alan Goff has pointed out a radically different, but still recognizable, version of this type scene in Alma 17.[17] Just as in the classic type-scene, Ammon went to a foreign land, but in this case, he went to preach the gospel (Alma 17:12).[18] Although Ammon did not meet a woman there, the king offered Ammon his daughter in marriage, but he declined (v. 24).[19] Shortly thereafter, Ammon went to the waters of Sebus, rather than a well, to water the flocks (v. 26).[20] Finally, instead of the woman returning to tell the family about the presence of a potential suitor, the servants returned to the king with the arms of the would-be sheep rustlers (v. 39).[21]
The differences between the basic type-scene and the Ammon story teach us much about Ammon and how we can be like him. Instead of going to a foreign land to find a wife, Ammon went to a foreign land to preach the gospel. When he got there and was offered the hand of the princess, he declined, stating that he wished to work for the king of the Lamanites instead. In addition to simply drawing water for the flocks, he saved them at the peril of his own life. Finally, those present at the watering of the flocks returned to tell the king not about Ammon as a potential suitor, but about the power of God that was with him.
The Ammon story takes the type-scene, in which the hero is simply trying to find a wife, and turns it on its head. Everything Ammon does in the story is done for selfless reasons. The last part of the type-scene, in which the hero becomes betrothed, is conspicuous by its absence. Ammon does not become betrothed at the end of the story because that was not his purpose in traveling to the land of the Lamanites. He went to the Lamanites to preach the gospel and remained focused on that goal the entire time he was in Lamanite lands.
It is easy for us to become so focused on ourselves and our own needs that we rarely think about those around us. Mormon’s masterful reworking of this type-scene reminds us all of the importance of putting others first. If we will all replace selfishness with selflessness, like Ammon did, we can be a true force for good in the lives of those around us and have the power of God with us in our lives, like Ammon did.

Book of Mormon Central has also produced this video on the subject:

So how then does this literary device then work with different characters in the Book of Mormon? Let’s take the claims one by one.

The Daughter of Jared and Salome

BYU Professor Nicholas J. Frederick has authored an insightful paper on this very question in the book Illuminating the Jaredite Records published by the Book of Mormon Academy.[22]

Frederick points out that similarities do exist. Both stories involve:

  1. An unnamed daughter
  2. A female performing a dance before a powerful male figure
  3. Demands for decapitation—one realized, the other foiled
  4. Revenge against a perceived injustice
  5. Swearing of oaths with unfortunate consequences (the beheading of John the Baptist and the destruction of the Jaredites).

But Frederick also points out important dissimilarities:

  1. "[I]n Ether 8 the daughters of Jared is the primary actor; it is she who puts the evil ideas into her father's head and dances before Akish. In Mark's account Salome acts at her mother's behest and presumably does not know that her dance will result in John's death until her mother instructs her after the dance to ask for John's head (see 6:24). She is as much of a pawn in her mother's game as Herod is. Because of this, the daughter of Jared seems to occupy the position or role of both Herodias and Salome , as if both figures were collapsed into one Jaredite female."[23]
  2. The audience of the dance: "Salome dances for her father and his friends, while the daughter of Jared dances for a potential husband. The presence of Herod's guests presumably ensures that Salome's request will not be dismissed, an action that would likely have caused Herod to lose face. The daughters of Jared, in the same fashion, has exactly the audience she requires."[24]
  3. The nature of the request. "Herod is clearly uncomfortable offering up John's head, but he has little choice—his promise must be kept. Akish appears completely comfortable with the request to carry out the murderous plot, as are, one assumes, both Jared and his daughter."[25]
  4. The nature of the dance itself. "The daughter of Jared's dance is prefaced by Moroni's statement that Jared's daughter was "exceedingly fair," suggesting a likely sensual element to her dance, on that is expected to appeal to Akish and that will lead to his matrimonial request. While there is nothing in the text to suggest a salaciousness to the dance itself, it does appear designed to highlight the woman's physical attractiveness. In contrast, Salome is described simply as a 'damsel' (Mark 6:22), and no mention is made of her physical appearance. Nor is there any suggestion that her dance was in any way seductive or erotic, only that it 'pleased Herod' (v. 22). Again, to suggest without textual evidence that Salome's dance contained a lascivious element or that it was, in the words of one scholar, 'hardly more than a striptease' is to surely go beyond the mark."[26]

Frederick proposes a few possible scenarios to answer the question of how we got a story this similar to Salome in the Book of Mormon:

  1. Salome is a direct analogue for the daughter of Jared. This idea, as observed by Frederick, simply does not work.
  2. See the daughter of Jared as a coupling of both Herodias and Salome, a move that combines these two women into one remarkable figure. Yet even then the daughter of Jared is more Herodias than Salome. The dance itself is the only contribution of Salome to the daughter of Jared's story.
  3. See Ether 8 drawing on the Salome story in the nineteenth century with its oversexualized portrayal of Salome. Yet even this does not do the daughter or Jared justice. The daughter of Jared is depicted as calm, shrewd, devoted, knowledgeable, and self-sacrificing. She may be beautiful, but her beauty is one of her features; it does not define her.

Hugh Nibley writes that the account of the daughter of Jared is more similar to ancient accounts that use the same motifs of the dancing princess, old king, and challenger to the throne of the king.

This is indeed a strange and terrible tradition of throne succession, yet there is no better attested tradition in the early world than the ritual of the dancing princess (represented by the salme priestess of the Babylonians, hence the name Salome) who wins the heart of a stranger and induces him to marry her, behead the whole king, and mount the throne. I once collected a huge dossier on this awful woman and even read a paper on her at an annual meeting of the American Historical Association.[27] You find out all about the sordid triangle of the old king, the challenger, and the dancing beauty from Frazer, Jane Harrison, Altheim, B. Chweitzer, Franell, and any number of folklorists.[28] The thing to note especially is that there actually seems to have been a succession rite of great antiquity that followed this pattern. It is the story behind the rites at Olympia and Ara Sacra and the wanton and shocking dances of the ritual hierodules throughout the ancient world.[29] Though it is not without actual historical parallels, as when in A.D. 998 the sister of the khalif obtained as a gift the head of the ruler of Syria,[30] the episode of the a dancing princess is at all times essentially a ritual, and the name of Salome is perhaps no accident, for her story is anything but unique. Certainly the book of Ether is on the soundest possible ground in attributing the behavior of the daughter of Jared to the inspiration of ritual texts – secret directories on the art of deposing an aging king. The Jaredite version, incidentally, is quite different from the Salome story of the Bible, but is identical with many earlier accounts that have come down to us in the oldest records of civilization.[31]

Aminadi and Daniel

The one connection, that both men interpreted the writings of God on a wall, is tenuous. Again, just because stories parallel each other in one respect, doesn't mean that one is dependent on the other for inspiration.

Brant A. Gardner observes:

The story of Aminadi [in Alma 10:2-3] clearly parallels Daniel 5:5-17 with a prophet interpreting Yahweh's writing on a wall, although there is no language dependency. There can be no textual dependency because Daniel describes events during the Babylonian captivity that postdates Lehi's departure from Jerusalem. Just as Alma's conversion experience was similar to, but different from, Paul's (see commentary accompanying Mosiah 27:10-11), it is probable that, if we had a fuller version of Aminadi's story, we would see both similarities and differences.[32]

Alma and Paul

This criticism needs to be looked at in more depth since it has received the largest amount of attention from critics, apologists, and other scholars. We have an entire page at the link below:

Main article:Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?

The Daughers of the Lamanites and the Dancing Daughters of Shiloh

Latter-day Saint philosopher, historian, and Book of Mormon Scholar Alan Goff wrote a short, insightful book chapter on this parallel back in 1991:

A minor story in the Book of Mormon provides an example of how complex the task of reading the book can be. It also illustrates how much richer our understand­ing can be when we remember that the Book of Mormon is an ancient record with connections to other ancient records, par­ticularly the Old Testament. In the book of Mosiah, a band of wicked priests hid in the wilderness and kidnapped some young women to be their wives (see 20:1-5). This story can be read as an adventure tale. If looked at carefully, however, it shows the kind of connections between the Book of Mormon and the Old Testament that demonstrate that the Book of Mormon is an ancient book.
The story of kidnapping by the wicked priests is a minor part of the record of the people of Zeniff. When King Noah, ruler over the Zeniffites, rejected the prophet Abinadi's message and had him killed, the priest Alma and his followers separated from the rest of the people. Soon thereafter, the Lamanites at­tacked the people of Zeniff. As they fled from the Lamanites, F ng Noah commanded them to abandon their families. Instead, they executed Noah and attempted to kill his priests (see Mosiah 17-19). These priests escaped into the wilderness, led by Amu- lon, one of their number, and later kidnapped some daughtersof the Lamanites to be their wives. Angered by the kidnappingand assuming the Zeniffites were guilty, the Lamanites attacked them. Peace was restored when the Lamanites learned who the real kidnappers were (see Mosiah 20).
A Biblical Parallel
This story of the abduction of young Lamanite women is similar to a story in the Bible in which men from the tribe of Benjamin kidnap daughters of Israel at Shiloh. The end of the book of Judges contains three stories about the tribe of Benjamin. In the first, Benjaminites abused and murdered a Levite con­cubine (see Judges 20). In the second, the other eleven tribes gathered to punish the offenders, and a civil war resulted (see Judges 19). The third story tells of the kidnapping (see Judges 21).
After destroying most of the tribe of Benjamin, the Israelites realized that this tribe was in danger of extinction. To preserve the tribe, the Benjaminites needed wives. But the Israelites had vowed not to allow their daughters to marry the Benjaminites. To get around their vow, they instructed the Benjaminites to kidnap the daughters of the Israelites who lived at Shiloh while the young women danced in the vineyards. As the daughters of Shiloh gathered, the Benjaminites lay hidden. The girls danced, and the Benjaminites stole them to be their wives.
The Stealing of the Daughters of the Lamanites
The similarities between the stories in Mosiah and Judges are complex and carefully stated:
Then they said, Behold, there is a feast of the Lord in Shiloh yearly in a place which is on the north side of Beth­el, on the east side of the high­way that goeth up from Beth­el to Shechem, and on the south of Lebonah. Therefore they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards; and see, and behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin (Judges 21:19-21). Now there was a place in Shemlon where the daughters of the Lamanites did gather themselves together to sing, and to dance, and to make themselves merry. And it came to pass that there was one day a small number of them gathered together to sing and to dance (Mosiah 20:1-2).
The Bible clearly mentions the incident as a yearly ritual. The Book of Mormon mentions it as a regular occurrence, not telling us how often ("one day"). In both stories the kidnapped virgins became the wives of the abductors. The record says that the priests of Noah, "being ashamed to return to the city of Nephi, yea, and also fearing that the people would slay them, therefore they durst not return to their wives and their children" (Mosiah 20:3), so they watched the dancers and kidnapped sub­stitute wives. When the narrative returned to the story of Amulon and his fellow priests, the daughters of the Lamanites were then called "their wives" (Mosiah 23:33).
In both stories, the abductors, like peeping toms, waited and watched the spectacle. The Benjaminites lay in wait in the vine­yards watching the dancing. The wicked priests also found the place where the girls danced, then "they laid and watched them" (Mosiah 20:4). We know that the priests hid because in the next verse they "came forth out of their secret places" and abducted twenty-four of the dancing maidens. Not only is the watching stressed in both stories, but also the lying in wait. These were not crimes of passion, but ones of premeditation.
The Meaning of Parallels
Some Book of Mormon critics have seen the parallels between the two stories and concluded that Joseph Smith merely copied the story from Judges, they conclude that any similarities in stories indicate plagiarism. Biblical scholars take a more sophis­ticated approach than do these critics to texts that may appear to borrow from other texts. Scholars often see similarities be­tween stories as evidence of the writer's sophistication and of the richness of the text.
For example, the first of the stories about the Benjaminites, telling of the rape and death of a concubine, is similar to an earlier Bible story of Lot and his two visitors at Sodom. The story in Judges tells of a Levite and his concubine who were returning home from a visit to her father's house in Bethlehem. At a late hour they arrived at Gibeah, a Benjaminite city. Only one old man was willing to take the travelers in. As the host entertained, the men of the city gathered outside and demanded that the host bring the Levite outside so they could rape him. The host protested this violation of the law of hospitality and offered his own virgin daughter and the Levite's concubine as substitutes. The Levite instead pushed his concubine out to the mob, who "abused her all the night until the morning" (Judges 19:25). In the morning she was dead.
This story is obviously similar to the story of Lot's visitors in Genesis 19. In both stories the guests were taken in, the inhabitants of the cities threatened a homosexual rape, and the host offered two women as substitutes to spare the men. Ob­viously readers are meant to see a relationship between the two stories. Biblical scholars see this as an example of conscious borrowing intended both to enhance the meaning of the second story and to emphasize how wicked Gibeah had become. The story in Genesis 19 can easily be read and understood with no awareness of the story in Judges 19, but to understand Judges 19 in any complete way the reader must see the connection to Sodom. The Levite was portrayed unfavorably compared to Lot's divine visitors. The visitors to Sodom effected a divine rescue, while the Levite threw out his own concubine to save himself.[33]
I believe that, in a similar way, the story of the abduction in Mosiah means more when we see it light of the story in Judges. I feel that the author of the story in Mosiah borrowed consciously from the story in Judges, which he knew from the plates of brass, to help make his point.
The story of the abduction of the daughters of Shiloh is the final story in Judges. One of the main purposes of Judges was to justify the establishment of a king. Judges described the evil the Israelites did in the Lord's sight (see Judges 3:7; 4:1), ex­plaining that they did evil because there was no king over the people (see Judges 17:6; 18:1). Judges ends with three stories about the tribe of Benjamin that illustrate this evil. The stories are preceded by a statement about the lack of a king over the land: "And it came to pass in those days, when there was no king in Israel. . . " (Judges 19:1). The third story ends with a similar statement: "In those days there was no king in Israel: every man did that which was right in his own eyes" (Judges 21:25). The topsy-turvy world described in Judges 17-21 dem­onstrates that doing what is right in one's own eyes is often the same thing as doing what is evil in the Lord's eyes.[34]
By emphasizing parallels to the kidnapping story in Judges, the author of the story in Mosiah seems to me to have strength­ened the moral point. The wicked priests led by Amulon were also evil, doing what was right in their own eyes rather than following the Lord.
Other Parallels
Understandably, the text shows disapproval of all that Amu­lon and his fellow priests did. The parallel case from Judges of doing what is right in man's eyes is only one way the text shows this disapproval. There are other parallels that further discredit Amulon and his companions.
After the Lamanites captured Amulon and his people, the record states that "Amulon did gain favor in the eyes of the king of the Lamanites" (Mosiah 24:1). In gaining the favor of the Lamanites, these priests clearly lost favor with God. There is a note of disapproval in the narrator's words when he says that the people of Amulon not only found favor in the eyes of the Lamanite king, but also that the king appointed these men to be teachers over all his people (see Mosiah 24:1). As teachers, these priests taught the Lamanites the language of the Nephites (see Mosiah 24:4), "nevertheless they knew not God; neither did the brethren of Amulon teach them anything concerning the Lord their God, neither the law of Moses; nor did they teach them the words of Abinadi" (Mosiah 24:5).
On the other hand, Alma taught his people how God de­livered both the followers of Limhi and Alma out of bondage (see Mosiah 25:10, 16). He also taught them "repentance and faith on the Lord" (Mosiah 25:15) as he organized them into congregations. The author emphasizes how different from Alma the priests of Noah were. He says directly that the priests of Noah didn't teach the Lamanites Abinadi's words. He also spe­cifically mentions that Alma "went about privately among the people, and began to teach the words of Abinadi" (Mosiah 18:1). Both Alma and Amulon entered the narrative as priests of Noah. Upon hearing the words of Abinadi, Alma repented, but Amulon refused to repent. Alma taught the prophet's words in secret, while Amulon and his priests utterly refused to teach them to the Lamanites.
The reader is led to see the contrasting lives, not just of Alma and Amulon, but of the people of Limhi and Alma and the people of Amulon. Both Alma and Amulon led colonies into the wil­derness: Alma and his people, when Noah's soldiers discovered their "movement," "took their tents and their families and de­parted into the wilderness" (Mosiah 18:32, 34). Amulon and his followers also fled into the wilderness, but at Noah's command they left their families behind (see Mosiah 19:11-23).
The wicked priests abandoned their wives when King Noah "commanded them that all the men should leave their wives and their children, and flee before the Lamanites" (Mosiah 19:11), then they went about trying to find substitute wives. The other Zeniffites would rather have perished than leave their wives and children behind (see Mosiah 19:12). Thus those who remained behind "caused that their fair daughters should stand forth and plead with the Lamanites that they would not slay them" (Mosiah 19:13). The daughters inspired "compassion" among the Lamanites, for they "were charmed with the beauty of their women" (Mosiah 19:14). Later, Amulon would do the same thing, sending out the Lamanite daughters he and the other priests had kidnapped to plead for mercy (see Mosiah 23:33-34).
The text has set up parallel examples for the reader to com­pare. The Zeniffites sent men out to find those who had fled their children and wives, "all save the king and his priests" (Mosiah 19:18), and had vowed that they would return to their wives and children or die seeking revenge if the Lamanites had killed them (Mosiah 19:19). The parallel stories of sending the two sets of daughters to beg for mercy from the Lamanites teach the reader that what appear to be the same actions actually differ when performed by the good-hearted on the one hand or the evil-hearted on the other.
When we compare the people as the text invites us to do, we contrast the care the men of Limhi showed for their wives and children with the abandonment by the priests of Noah. All of these events define the lack of moral character of the priests. The fact that the Lamanite king was willing to permit the stealing of the Lamanite daughters by welcoming Amulon and the priests into his kingdom speaks badly of this king, just as the Israelites' encouragement of the Benjaminites to kidnap their own daugh­ters speaks badly of all Israel. The people of Limhi, on the other hand, "fought for their lives, and for their wives, and for their children" (Mosiah 20:11). These differences reveal not only the character of the priests of Noah, who abandoned their families rather than fall into Lamanite hands, but also of the Nephites, who decided to face death with their families rather than aban­don them.
The text is clearly unsympathetic to the people of Amulon. The connection between the two stories of abduction is a hint from the author that their actions were reminiscent of a time, reported in Judges, when the Israelites didn't follow God's law but did what was right in their own eyes. The priests are por­trayed as indifferent to God, in spite of their position, which should have made them more anxious to follow God.
The Book of Mormon story of the stealing of the Lamanite daughters cannot be accounted for by the simplistic claim that it was just copied from the Bible. The Book of Mormon makes sophisticated use of the story to make its own point. Critics of the Book of Mormon believe that the author of the text used the earlier story from Judges, and I agree. But unlike them, I believe that the parallel enhances the book and reveals it to be an ancient document rather than a modern imitation.[35]

Ammon and David

The only similarity between these two stories is that both men killed another individual or group with a sling. How many stories can we find authored before the Book of Mormon was translated where a protagonist defeats an antagonist with a sling? Hundreds. The comparison is utterly nonsensical and flimsy.

Conclusion

The presence of similarities does not seem to do anything to belief in the authenticity of the Book of Mormon. More research is sure to be forthcoming on the type-scene in the Book of Mormon and readers are encouraged to pay attention for the arrival of that literature.

Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?

Introduction to Criticism

The Book of Mormon records the conversion and ministry of a young man named Alma. Alma, along with four companions known as the four sons of Mosiah, are recorded as going about trying to lead people away from God's church. During the apex of their efforts, an angel appears to them, causing them to fall and tremble because of fear. Because of this experience, Alma was converted to the Gospel and labored to spread it throughout his life.

In 2002, critic Grant H. Palmer asserted that this conversion narrative and much of the rest of Alma’s story "seems to draw" on Paul’s story of conversion and ministry in the New Testament as a narrative structure.[36]

In particular, Palmer asserts that the following parallels exist between the stories of Alma and Paul:

  1. Both men were wicked before their dramatic conversion (Mosiah 27:8; 1 Tim. 1:12-13).
  2. Both traveled about persecuting and seeking to destroy the church of God (Alma 36:6, 14; 1 Cor. 15:9; Acts 22:4)
  3. Both were persecuting the church when they saw a heavenly vision (Mosiah 27: 10-11; Acts 26: 11-13).
  4. Their companions fell to the earth and were unable to understand the voice that spoke (Mosiah 27:12; Acts 22:9; 26:14).
  5. Both were asked in vision why they persecuted the Lord (Mosiah 27:13; Acts 9:4; 22:7).
  6. Both were struck dumb/blind, became helpless, and were assisted by their companions. They went without food before converting (Mosiah 27:19, 23-24; Acts 9:8).
  7. Both preached the gospel and both performed the same miracle (Mosiah 27:32; Alma 15:11; Acts 9:20; 14:10).
  8. While preaching, they supported themselves by their own labors (Alma 30:32; 1 Cor 4:12)
  9. They were put in prison. After they prayed, an earthquake resulted in their bands being loosed (Alma 14:22, 26-28; Acts 16:23, 25-26).
  10. Both used the same phrases in their preaching.

For point ten, Palmer cites 16 examples in which Alma and Paul used similar phrases in their teaching.

This article will seek to examine this criticism and address it in a way that makes sense given orthodox Latter-day Saint theological commitments.

A Few Preliminary Considerations

We should consider a few things about parallels themselves before getting into the specific parallels that Palmer sees between Alma and Paul.

Parallels are Easy to Create

Parallels are easy to create, and the way they are phrased can make them seem more similar than they are—and obscure important differences. For example, the shaking of the earth in Alma's account of conversion is particularly important to that story, but Palmer leaves it out because it isn't parallel.

A Translator Can See Parallels

Secondly, there are likely to be some parallels because it would have been difficult for Joseph as a translator not to see them, and perhaps translated Alma's account in ways that seem parallel to Paul.

A Few Parallels do Not Establish Literary Dependence of One Story on Another

Third, the question is whether the parallels show dependence. They can show similarity, but don't show that the Book of Mormon account had to be connected literarily to the first. There is not reason to believe that the experiences could not have been similar. God is the same and humans can have similar experiences with him.

Are we really to believe that there can't be two narratives of men persecuting a church organization, being visited by a heavenly messenger exhorting them to repent, having them converted to preaching repentance, supporting themselves by their own labor while they preach, and being freed from bands and prison without one narrative being literately dependent on the other?

Scholars John Welch and John F. Hall created a chart noting similarities and differences between Alma's and Paul's conversion.[37] They explain:

The conversions of Saul of Tarsus on the road to Damascus and of Alma the Younger in the land of Zarahemla are similar in certain fundamental respects, as one would expect since the source of their spiritual reversals was one and the same. Interestingly, in each case we have three accounts of their conversions: Paul’s conversion is reported in Acts 9, 22, and 26. Alma’s conversion is given in Mosiah 27, Alma 36, and 38. No two of these accounts are exactly the same. The columns on the far right and left sides of chart 15–17 show the verses of these six accounts in which each element either appears or is absent. Down the middle are found the elements shared by both Paul and Alma, and off center are words or experiences unique to either Paul or Alma. In sum, the personalized differences significantly offset and highlight the individual experiences in the two conversions.

The chart they created can be seen here.

Reviewing Each Alleged Parallel

With those thoughts in place, we can begin to examine each supposed parallel listed by Palmer and highlight areas where Palmer stretches evidence or misreads it given faulty starting assumptions. The parallels are examined below. Each narrative has important similarities and dissimilarities that need to be considered in isolation in order to understand how combining them too hastily can lead to misunderstandings and faulty premises for criticism.

1. Both men were wicked before their dramatic conversion (Mosiah 27:8; 1 Tim. 1:12-13)

A fairly innocuous parallel when taken by itself and one that we could establish with many other books. This parallel can only be seen as convincing when taken in stride with other parallels. Thus we'll have to examine others to see how strong and unique they actually are. This parallel and the next are probably better suited being combined with parallels three and four as one parallel. Both are so naturally tied into 3/4 that they function better as one parallel. Palmer may be trying to craft more parallels than necessary to make this criticism look more persuasive than it actually is.

2. Both traveled about persecuting and seeking to destroy the church of God (Alma 36:6, 14; 1 Cor. 15:9; Acts 22:4)

  1. The account of Alma stresses that they were corrupting people and getting them to not keep the commandments (Mosiah 27:8–10). Paul's emphasizes that he was arresting and persecuting the Saints. Paul imprisoned followers of Christ (Acts 9:1-2) whereas Alma had no such power.
  2. In Alma's case, his actions were illegal. In Paul's, they were legal and sanctioned by the church.
  3. Paul is a part of the majority religion persecuting the minority religion while Alma is the opposite.

Both Alma and Paul were indeed seeking to destroy the Church.

3. Both were persecuting the church when they saw a heavenly vision (Mosiah 27: 10-11; Acts 26: 11-13); 4. Their companions fell to the earth and were unable to understand the voice that spoke (Mosiah 27:12; Acts 22:9; 26:14)

Paul is on the road to Damascus when he has his vision. The Book of Mormon doesn't give us any details as to the location of Alma and his companions when confronted by the angel. It mentions that an angel came in a cloud and that the earth shook upon which Alma and the four sons of Mosiah stood, but it doesn't give specific details as to where they were. Maybe they were in a tent looking out of it while the angel came down. We don't know for sure.

We know that Alma was with four other people at the time of the heavenly appearance. No info is given for how many companions Saul had with him while on the road to Damascus.

"The next slight difference comes in the angel's appearance to them. To Alma the angel comes in a cloud and to Saul with a bright light from heaven (Acts 9:3)."[38]

"The next difference is the description of the voice. No description accompanies the voice in Paul's account, but in Alma's it is 'a voice of thunder' that shakes the earth. Both Saul and Alma fall to the ground—Saul/Paul because he appears to recognize majesty, and with Alma, as a result of the earth's shaking."[38]:4:450

In both accounts, all fall to the ground and all hear the voice of the angel. "The difference is that, in the Book of Mormon account, all fall and all see the messenger (v. 18)…In the Old World example, the companions heard a voice, but the record does not allow us to infer either that they understood it or assumed it to be divine."[38]:4:451

In Alma's case, it is an angel that is not God the Father nor Jesus Christ that appears to him and his companions. In Saul's/Paul's case, it is Jesus Christ.

5. Both were asked in vision why they persecuted the Lord (Mosiah 27:13; Acts 9:4; 22:7)

"The similarity to Paul's experience is that 'persecution' is part of the divine message in both cases. In Saul's case, however, it is Christ who is persecuted and in Alma's it is the church. The fact of persecution exists in both cases; but in the New World, Alma's persecution precedes Jesus's coming in the flesh. Thus, in one sense, there was no person with which the church might be directly identified and against whom one might persecute as in the New Testament example. Alma's version of apostasy was almost certainly like that of Noah and his priests in which he accepted much of the competing religion but also held some beliefs of the Mosaic law. In this case, Alma and the sons of Mosiah could not have accepted a declaration like that given to Saul because they would not have believed that they were persecuting Yahweh himself, only those who believed in the future Atoning Messiah. Nevertheless, the messenger declares that the church was equated with Yahweh. Alma and the sons of Mosiah were not persecuting people who believed in a nonexistent being, but they were directly persecuting their own God."[38]:4:451–52

6. Both were struck dumb/blind, became helpless, and were assisted by their companions. They went without food before converting (Mosiah 27:19, 23-24; Acts 9:9)

  1. Being made dumb is entirely different from being made blind.
  2. Brant Gardner wrote that "Contary to Saul...Alma is completely debilitated. His companions are functional, able to carry him to assistance. Saul was only blind, but Alma was dumb and so weak that he was 'carried helpless.'"[38]:4:454
  3. Paul was incapacitated for three days and Alma for "two days and two nights"[38]:4:457
  4. Paul went without food before converting. That is specified clearly in the account of his conversion. In Alma's conversion, it is the priests who fast before Alma receives his strength again. No mention is made of Alma's ability to eat while without strength in his limbs and while mute.

7. Both preached the gospel and both performed the same miracle (Mosiah 27:32; Alma 15:11; Acts 9:20; 14:10)

Both indeed preached the Gospel. Alma ascended to political power after his conversion and then relinquished it before entering ministry whereas Paul had political power, relinquished it, and did not ascend to it again after conversion and before entering ministry.

Paul and Alma did not perform the same miracle. In Alma's passages, he implores the Lord to heal Zeezrom and allow him to walk whereas in Paul's passages, he merely commands the man from Lystra to walk. The nature of the ailment of the person healed is different between the accounts as well. In Alma's account, Zeezrom is in bed and has a fever. In Paul's account, the man is lame and has not been able to walk since he was born.

8. While preaching, they supported themselves by their own labors (Alma 30:32; 1 Cor 4:12)

This is true.

9. They were put in prison. After they prayed, an earthquake resulted in their bands being loosed (Alma 14:22, 26-28; Acts 16:23, 25-26)

Paul and Silas were placed in prison following their being stripped of their clothes and whipped. Alma and Amulek were also confined to prison after being stripped of clothes but suffered being smitten, spit upon, and having people gnash their teeth at them. Paul was imprisoned three times throughout his ministry and Alma once. It was on the first arrest that Paul was taken with Silas and put into prison.

Palmer is entirely wrong that an earthquake resulted in Alma's bands being loosed. Alma's bands are loosed by God and then the prison walls shake and tumble whereas with Paul, it's the foundations of the prison that shake first, doors open, and then the bands are loosed. The walls of the prison in Paul's narrative do not tumble down. We aren't given more specific information in the passages from Acts whether it was God or not that loosed the bands.

10. Same Phrases in Teaching

Palmer next suggests that both authors used the same phrases in teaching. Yet, the Book of Mormon is replete with phrasing from the New Testament. This is not something unique to Alma and his conversion narratives and thus it can't be used as a peculiarity to establish Joseph Smith's dependence on Paul's conversion narratives for Alma. This does, however, provide potential fodder for saying that Joseph Smith lifted New Testament language to create the Book of Mormon. FAIR has collected links to 9 articles from Book of Mormon Central on this page that explain why New Testament language might appear so frequently in the Book of Mormon text. We strongly encourage readers to read those and see what theories make the most sense for them given commitments to belief in the historicity of the Book of Mormon.

Conclusion

So there are some parallels between the accounts of Alma and Paul's conversion and ministry. It's important to remember that just because there are a few parallels that this does not equate to causal influence by one story on another. That is, just because there are parallels between the stories of Alma and Paul, doesn't mean that Joseph used Paul as a template for creating Alma. There are many important dissimilarities between the two stories and the similarities are more general instead of the unique type of similarity you might look for to establish the type of relationship Palmer wants you to see in the story.

A much more detailed response to this criticism was given by Latter-day Saint philosopher and historian Alan Goff who, in a long paper written for and published in Interpreter: A Journal of Latter-day Saint Faith and Scholarship, argues that "[b]oth the New and Old Testaments appropriate an ancient narrative genre called the prophetic commissioning story. Paul’s and Alma’s commissioning narratives hearken back to this literary genre, and to refer to either as pilfered is to misunderstand not just these individual narratives but the larger approach Hebraic writers used in composing biblical and Book of Mormon narrative."[39] We urge readers to read his paper in full and get familiar with it.

More scholarship on this issue is bound to be forthcoming in the future as scholars continue to wrestle with how the Book of Mormon was translated and how the Book of Mormon's ancient story potentially interacts with the broader ancient Mesopotamian and Mediterranean world.

Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "Alma’s Prophetic Commissioning Type Scene"

Alan Goff,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (April 29, 2022)
The story often referred to as Alma’s conversion narrative is too often interpreted as a simplistic plagiarism of Paul’s conversion-to-Christianity story in the book of Acts. Both the New and Old Testaments appropriate an ancient narrative genre called the prophetic commissioning story. Paul’s and Alma’s commissioning narratives hearken back to this literary genre, and to refer to either as pilfered is to misunderstand not just these individual narratives but the larger approach Hebraic writers used in composing biblical and Book of Mormon narrative. To the modern mind the similarity in stories triggers explanations involving plagiarism and theft from earlier stories and denies the historicity of the narratives; ancient writers — especially of Hebraic narrative — had a quite different view of such concerns. To deny the historical nature of the stories because they appeal to particular narrative conventions is to impose a mistaken modern conceptual framework on the texts involved. A better and more complex grasp of Hebraic narrative is a necessary first step to understanding these two (and many more) Book of Mormon and biblical stories.

Click here to view the complete article

Old Testament

How can 1 Nephi 22:15 in the Book of Mormon quote Malachi 4:1 hundreds of years before Malachi was written?

Book of Mormon Central, KnoWhy #218: Why Did Jesus Give The Nephites Malachi's Prophecies? (Video)

The translation language may resemble Malachi, but the work is not attributed to Malachi

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.

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.

The translation language may resemble Malachi, but the work is not attributed to Malachi. 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.

Joseph used entire chapters (e.g., 3 Nephi 12-14 based on biblical texts that he did not claim were quotations from original texts (even Malachi is treated this way by Jesus in 3 Nephi 24-25. If these are not a problem, then a resemblance to biblical language elsewhere is not either, since that is simply how Joseph translated.

Source(s) of the criticism
Critical sources

New Testament

Did Joseph Smith riff off of Hebrews 7 to produce the material discussing Melchizedek in Alma 12 and 13?

Introduction to Question

Critic David P. Wright argues that "Alma chapters 12-13, traditionally dated to about 82 B.C.E., depends in part on the New Testament epistle to the Hebrews, dated by critical scholars to the last third of the first century C.E. The dependence of Alma 12-13 on Hebrews thus constitutes an anachronism and indicates that the chapters are a composition of Joseph Smith."[40]

"Wright contends that Alma 13:17-19 is a reworking of Hebrews 7:1-4, noting six elements shared by the two texts and appearing in the same order in both.[41]"[42]

This article gives some resources on approaching a response to this criticism.

Resources that Help Respond to this Criticism in Depth

This argument is one that is long, detailed, and hard to summarize easily. The reader will simply have to be directed to resources that will help them in evaluating this criticism as they read from scholars. At another point in the future, perhaps a clearer summary can be presented up front. But, for now, we direct the reader elsewhere.

John A. Tvedtnes’ Review of Wright’s Book Chapter

John Tvedtnes was one of the first to respond to Wright’s contentions in the Review of Books on the Book of Mormon back in 1994. Tvedtnes argues that the parallels do not come from Joseph Smith reading Hebrews 7 but instead that both Hebrews 7 and Alma 13 share in thought from an earlier source discussing Melchizedek. Readers can find a link to his paper at the citation below.[43]

John W. Welch 1990 Book Chapter on the Melchizedek Material in Alma 13

Three years before Wright published on this topic, John W. Welch had written a paper on the Melchizedek material in Alma 12-13. While not giving a direct treatment of Wright’s argument nor having consciousness of it, Welch provides insightful comparisons between Alma 13, Hebrews 7, Genesis 12, and extrabiblical lore about Melchizedek to elucidate how Alma interprets Genesis and frames concepts of priesthood and thus how it differs from Hebrews 7. Readers are strongly encouraged to read Welch’s paper. Link is in the footnotes below.[44]

Book of Mormon Central KnoWhy on Alma and Melchizedek

Book of Mormon Central, KnoWhy #120: Why Did Alma Talk about Melchizedek? (Video)

Book of Mormon Central has written an accessible distillation and analysis of the Melchizedek material in Alma 13 that readers are encouraged to visit.

Brant A. Gardner Commentary in Second Witness

Eminent Book of Mormon scholar Brant A. Gardner has written a commentary on Alma 12 and 13 with Wright’s argument and Tvedtnes' response in consciousness and offers a subtle response to both. In that commentary, "[he takes] the position that the construction of Alma’s text follows a different logic and theme than that of Hebrews. [He develops] this argument in the commentary on the individual verses [of Alma 13]."[45]

Conclusion

When taking in all of the arguments of these scholars, it is the belief of the author that readers will emerge with a nuanced perspective that holds to the conviction that the Book of Mormon is an ancient text and takes into account the theological and linguistic complexities that might emerge from the type of project that Joseph Smith was engaged in: producing a translation of an ancient record for the benefit and understanding of a modern audience.

Does Helaman 12:25-26 quote John 5:29?

We must remember that the speaker in this case is Mormon, who was writing more than three centuries after Jesus Christ, and who had access to a large variety of Nephite records

Some claim that Helaman 12:25-26 quotes John 5:29 [46]:

And I would that all men might be saved. But we read that in the great and last day there are some who shall be cast out, yea, who shall be cast off from the presence of the Lord. [26] Yea, who shall be consigned to a state of endless misery, fulfilling the words which say: They that have done good shall have everlasting life; and they that have done evil shall have everlasting damnation. And thus it is. Amen. (Helaman 12꞉25-26)

It is claimed that the "reading" referred to is from John:

And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.(John 5:29:{{{4}}})

The problem with this is that Helaman 12:26 doesn't quote John, but at best paraphrases. The issue is over the word "read" that is used to force the connection. We must remember that the speaker in this case is Mormon, who was writing more than three centuries after Jesus Christ, and who had access to a large variety of Nephite records.

For example, the following Book of Mormon verses are potential sources for these ideas:

3 Nephi 26꞉5

If they be good, to the resurrection of everlasting life; and if they be evil, to the resurrection of damnation....

Mormon had access to this text, and it approximates that used in Helaman quite closely. (Remember that many who criticize the Book of Mormon on this point claim that Helman is speaking pre-Jesus Christ, rather than the editor Mormon, who is post-Jesus and thus post-3 Nephi.)

Other options include those listed below.

1 Nephi 14꞉7

For the time cometh, saith the Lamb of God, that I will work a great and a marvelous work among the children of men; a work which shall be everlasting, either on the one hand or on the other—either to the convincing of them unto peace and life eternal, or unto the deliverance of them to the hardness of their hearts and the blindness of their minds unto their being brought down into captivity, and also into destruction, both temporally and spiritually, according to the captivity of the devil, of which I have spoken.

2 Nephi 10꞉23

Therefore, cheer up your hearts, and remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life.

Alma 22꞉6

"And also, what is this that Ammon said—If ye will repent ye shall be saved, and if ye will not repent, ye shall be cast off at the last day?"

While Mormon in Helaman doesn't use the "resurrection of life" and "resurrection of damnation" that is found in John, it does use the "shall be cast off" and "the last day". Now it isn't exact either, and its quite likely that it isn't a direct quote of this passage.

2 Nephi 2꞉26

Another source of this teaching in the Book of Mormon comes in 2 Nephi 2, in particular in verse 26:

"And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given." (2 Nephi 2꞉26)

Mormon also uses this passage when he writes in Words of Mormon 1꞉11:

"And they were handed down from king Benjamin, from generation to generation until they have fallen into my hands. And I, Mormon, pray to God that they may be preserved from this time henceforth. And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day, according to the word of God which is written."

Other teaching from Christ's era?

Given that Mormon is writing well after Jesus' visit to the Nephites, it is also possible that he is citing another Christian text from that period—it would be logical for Jesus to teach something similar to John 5:29 among the Nephites, though as we have seen there were ample other pre-crucifixion texts available to the Nephites as well.

Summary

Since we have this idea present in Alma 22:6 (the missionary Aaron quoting Alma the Younger), it seems likely that this was an idea that was taught commonly among the Nephites. This is confirmed by the other passages cited. So whether or not we have the source in one of these passages that the Book of Helaman is referring to, we can see how the passage in Helaman reflects a Nephite theology and need not be a New Testament theology introduced anachronistically.

Ultimately, the idea is not a particularly complex one, and could easily have had multiple sources or approximations. Mormon need not be even citing a particular text, but merely indicating that one can "read" this idea in a variety of Nephite texts, as demonstrated above.

Thus, the claim of plagiarism seems forced, since there are Nephite texts which more closely approximate the citation than does the gospel of John, and a precise citation is not present in any case.

See also:Book of Mormon and KJV textual relationship
Greek words: alpha and omega?
New Testament text?
Quoting Malachi?
Why do portions of Book of Mormon and KJV match so closely?

Learn more about biblical allusions or citation in the Book of Mormon
FAIR links
  • Ben McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi," Proceedings of the 2001 FAIR Conference (August 2001). link
  • Sara Riley, "“Even as Moses’ Did”: The Use of the Exodus Narrative in Mosiah 11-18," Proceedings of the 2018 FAIR Conference (August 2018). link
Online
Video

Navigators

Source(s) of the criticism
Critical sources


Notes

  1. ↑ Church News, 29 July 1961: 10, 15. Reprinted in Hugh W. Nibley, The Prophetic Book of Mormon (Vol. 8 of the Collected Works of Hugh Nibley), (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1989), 214–18. ISBN 0875791794. [Nibley's first edition of Since Cumorah cites such sources as R. Reitzenstein, in Nachrichter v. d. kgl. Ges. d. Wiss. zu Gottingen (1916): 362, 416, and 1917 Heft 1, pp. 130-151, and Historische Zeitschrift 116 (DATE?), pp. 189-202. A von Harnack, in Journal of Biblical Literature 50 (1931), pp. 266ff; cf. Alf. Resch, "Der Paulinismus u. die Logia Jesu," in Texte u. Untersuchungen. N. F. 13 (1904).] Wiki editors have added subheadings to this section to aid in readability and navigation.
  2. ↑ Nibley is responding to Wesley P. Walters, "Mormonism," Christianity Today 5/6 (19 December 1960): 8–10.
  3. ↑ Nibley is quoting Millar Burrows, The Dead Sea Scrolls (Michigan: Baker, 1955; reprinted 1978), 1:397.
  4. ↑ Nibley is quoting Theodore H. Gaster, The Dead Sea Scriptures (New York: Doubleday, 1964), 136.
  5. ↑ Interpreter Foundation, "The History of the Text of the Book of Mormon," <https://interpreterfoundation.org/the-history-of-the-text-of-the-book-of-mormon/> (25 January 2020).
  6. ↑ Fawn M. Brodie, No Man Knows My History: the Life of Joseph Smith, 2nd ed. (New York: Vintage, 1995), 62–63.
  7. ↑ For a concrete example of this in the Book of Mormon, see Book of Mormon Central, "Why Are there Multiple Accounts of Joseph Smith's and Alma's Visions? (Alma 36:6–7)," KnoWhy 264 (January 20, 2017).
  8. ↑ For an introduction to type-scenes, see Michael Austin, "How the Book of Mormon Reads the Bible: A Theory of Types," Journal of Book of Mormon Studies 26, (2017): 51–53. For one perspective on how type-scenes are a subtle witness for the authenticity of the Book of Mormon, see Alan Goff, "Uncritical Theory and Thin Description: The Resistance to History," Review of Books on the Book of Mormon 7, no. 1 (1995): 187–190.
  9. ↑ For a few examples other examples of type-scenes in the Book of Mormon, see Richard Dilworth Rust, "Recurrence in Book of Mormon Narratives," Journal of Book of Mormon Studies 3, no. 1 (1994): 42–43.
  10. ↑ Robert Alter, The Art of Biblical Narrative, 2nd ed. (New York, NY: Basic Books, 2011), 62.
  11. ↑ Ibid.
  12. ↑ Ibid., 63.
  13. ↑ Ibid., 64.
  14. ↑ Ibid.
  15. ↑ Ibid.
  16. ↑ For one example of this, see Ibid., 70.
  17. ↑ Alan Goff, "Reduction and Enlargement: Harold Bloom’s Mormons," Review of Books on the Book of Mormon 5, no. 1 (1993): 105.
  18. ↑ Ibid.
  19. ↑ Ibid.
  20. ↑ Ibid.
  21. ↑ For more context on this story, see Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City, UT: Greg Kofford Books, 2007), 4:275–276.
  22. ↑ Nicholas J. Frederick, "Whence the Daughter of Jared?" in Illuminating the Jaredite Records, ed. Daniel L. Belnap (Provo, UT: BYU Religious Studies Center; Salt Lake City: Deseret Book, 2020), 236–51.
  23. ↑ Ibid., 239.
  24. ↑ Ibid.
  25. ↑ Ibid.
  26. ↑ Ibid.
  27. ↑ At the Pacific Coast meeting in 1940, ARAHA (1940): 90.
  28. ↑ Hugh W. Nibley, "Sparsiones," Classical Journal 40 (1945): 541–43.
  29. ↑ Ibid., for a preliminary treatment.
  30. ↑ E.A. Wallis Budge, Chronology of Bar Hebraeus, (Berlin: De Gruyter, 2010), 1:182, "The sister of the Khalifah had a certain scribe, and Egyptian, in Syiria, and he sent and complained to her about Abu Tahir [the ruler of Syria]. . . . And because her brother always paid very great attention to her, she went and wept before him. And she received [from him] the command, and she sent [it] and killed Abu Tahir, and his head was carried to Egypt."
  31. ↑ Hugh Nibley, Lehi in the Desert, The World of the Jaredites, There Were Jaredites (Provo, UT: FARMS, 1988), 213.
  32. ↑ Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007), 4:164–65.
  33. ↑ Stuart Lasine, "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World," Journal for the Study of the Old Testament 29 (June 1984): 40.
  34. ↑ Lasine, "Gust and Host," 55.
  35. ↑ Alan Goff, "The Stealing of the Daughters of the Lamanites," in Rediscovering the Book of Mormon, ed. John L. Sorenson (Provo, UT: FARMS, 1992), 67–74.
  36. ↑ Grant H. Palmer, An Insider’s View of Mormon Origins (Salt Lake City: Signature Books, 2002), 50&ndash51. Similar arguments are presented in Fawn M. Brodie, No Man Knows My History: the Life of Joseph Smith, 2nd ed. (New York: Vintage, 1995), 62–63 and G. T. Harrison, That Mormon Book: Mormonism’s Keystone Exposed or The Hoax Book (n.p.: n.p., 1981).
  37. ↑ John W. Welch, John F. Hall and J. Gregory Welch, Charting the New Testament: Visual Aids for Personal Study and Teaching (Provo, Utah: FARMS and Institute for the Study and Preservation of Ancient Texts, 2002), chart(s) 15-17. ISBN 0934893640. off-site(Permission in digital version granted for non-profit reproduction and distribution if copyright notice intact and material unaltered.)
  38. ↑ 38.0 38.1 38.2 38.3 38.4 38.5 Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007).
  39. ↑ Alan Goff, "Alma's Prophetic Commissioning Type Scene," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 51 (2022): 115–64.
  40. ↑ David P. Wright, "’In Plain Terms That We Might Understand’: Joseph Smith’s Transformation of Hebrews in Alma 12-13" in New Approaches to the Book of Mormon: Explorations in Critical Methodology, ed. Brent Lee Metcalfe (Salt Lake City: Signature Books, 1993), 165–229 (166).
  41. ↑ To his list of six, Wright adds a seventh that is pure guesswork, saying that the words 'there were many before him, and also there were many afterwards' (Alma 13:19) derive from the notion of no beginning of days or end of life in Hebrews 7:3. This is much too far-fetched.
  42. ↑ John A. Tvedtnes, "Review of New Approaches to the Book of Mormon," in Review of Books on the Book of Mormon 6, no. 1 (1994): 19.
  43. ↑ Tvedtnes, "Review of New Approaches," 19–23.
  44. ↑ John W. Welch, "The Melchizedek Material in Alma 13:13-19," in By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990, ed. John M. Lundquist and Stephen D. Ricks (Salt Lake City: Deseret Book/Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1990), 2:248.
  45. ↑ Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007), 4:213n2.
  46. ↑ Making Life Count Ministries, Inc., "Proof the Book of Mormon Isn't True," (PDF on-line, no date), 1.
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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. [1]

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 several problems with the idea that Joseph simply copied passages from the Holy 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.[2]

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...[3]

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.[4]

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.[5]

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.[6]

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?

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

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.

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 so indicate.

This does not mean that there may not be a better way to render the text than the KJV—but, it would be counterproductive for the DSS committee to spend 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 King James (or any other) translation represented a true difference in the DSS text, or simply the choice of the DSS translators to improve existing translations.

The situation with the Book of Mormon is likely analogous. For example, it is possible that most of the text to which the Nephites had access would not have differed significantly from the Hebrew texts used in later Bible translations. The differences in wording between the KJV and the Book of Mormon may 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.

Since there is no such thing as a "perfect" translation, this allows the reader to easily identify genuine differences between the Isaiah texts of the Old World and the Nephites.

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.[7]

 [needs work]

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.[8]

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.[9] 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.[10]

When one considers that New Testament writers quoted hundreds of Old Testament scriptures including 76 verses from Isaiah[11] 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.[12]

Analysis of Specific Passages

2 Nephi 14:5

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

Isaiah 9꞉1 in 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]."[13]

Despite having all these facts correct, the critic's conclusion is still in error, as we will now see.

=The 'Red' Sea?

In context, Isaiah is prophetically anticipating "a period of gloom and darkness until a new Davidic monarch arises to replace Ahaz."[14] Several interpreters take this chapter to be speaking about the coming Messiah.

Hypothesis #1: 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.[15]

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 #2: 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.[16]

Hypothesis #3: 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.[16]

Hypothesis #4: 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."[17]:56 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.[17]:56-58
  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.[17]

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.[18]

To learn more:KJV italicized text in the Book of Mormon

Hypothesis #5: 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 translated by divine aid (but still going through fallible human hands in the process). 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?[16]

Solution #6: 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".[19] 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? 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. Latter-day Saint linguist and scholar of the textual history of the Book of Mormon 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; 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.[20] 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).[21] 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. 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 that was then correctly translated by Joseph Smith from the plates to the English language. 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. If Nephi is likening this passage to himself and his then-current situation and understanding, then there is no error. It would again just be Joseph Smith’s translation of Nephi’s "likening" of Isaiah. Thus Isaiah meant to say honor, but Nephi changed it to being about affliction of his family by God while they were traveling near the Red Sea.

To strengthen this theory, it's interesting that in 1 Nephi 6, 1 Nephi 7, 1 Nephi 8, 2 Nephi 1, 2 Nephi 2, 2 Nephi 3, 2 Nephi 4, and 2 Nephi 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" (1 Nephi 16꞉14. Emphasis added).

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

A seventh solution was offered by Book of Mormon scholar 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).[22]


2 Nephi 22꞉2

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.[23] and was also in common use in Joseph Smith's day.[24] 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 scholars 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.

Do academic translators copy translations of other documents to use as a "base text"?

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.[25]

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.

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

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, 0꞉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.[26] 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. See both approaches in the next section.

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

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."[27]

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?" In other words, if God is going to reveal the future name of an important person, it would seem that Jesus' name would have priority over Cyrus' name. The same question could be asked about why God would 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. Could it be written like that to be a sign to future audiences that God has predictive power? Perhaps, 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?".

Were the Isaiah passages in the Book of Mormon simply plagiarized from the King James Bible?

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, copies word for word in Micah 4:1-3 from Isaiah's prophecy in Isaiah 2:2-4 without once giving him credit.[28] 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. Of course, Nephi and Jacob do not specify chapter and verse, because these are modern additions to the text (as Joseph Smith somehow knew). 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 [29] 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"[30] 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 Holy 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.[31]

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.[32] 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.[33] 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. [34] Such a translation was "rare for its time."[35] 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. A critic, David Wright, responded to Tvedtnes and Tvedtnes’ review of that critic’s response can be found here.

Accounting for the Rest of the Book of Mormon

If Joseph or anyone else actually tried to plagiarize 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.

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

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

Introduction to Question

A couple of critics of the Book of Mormon have claimed that the changes to the Book of Mormon Isaiah passages do not reflect a better translation of the underlying Hebrew. The lack of a better translation is taken as evidence that Joseph Smith was just randomly making changes to the Isaiah text and hoping that noone found out that the translation he produced doesn’t reflect a better translation than other Bibles.

This article seeks to outline what we know about what changes were made to the passages and how we can view them in light of the evidence.

Response to Question

The Changes Themselves

Here are the changes to the Isaiah text in the Book of Mormon that we know about that try to make a substantial change to the meaning of the text. These changes are taken from Book of Mormon Reference Companion (2003) edited by Dennis L. Largey.[36]

IsaiahDifferences1.png
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IsaiahDifferences7.png

The rest of the changes can be found by trowling through 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.[37] 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 Like

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.[38]

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.[39]

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.

Location in Canon Erroneous Translation Passage Commentary
"Problematic" Book of Mormon Variants from Hebrew Underlying KJV Isaiah
1. 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 BM 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 BM 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." He cites Tvedtnes (The Isaiah Variants, 35, 80, 116-117). Wright 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, a trigger for change as outlined in this section, 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."
2. 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 BM. 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 BM 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'." (John A. Tvedtnes, The Isaiah Variants in the Book of Mormon, 87; note: there is no evidence that this is a scribal mistake. Skousen retains "sons") David P. Wright states: "In one case where the BM 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)
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.[40] Though one could see the "declared" and "have I spoken" changes as Nephi's edits of Isaiah to clarify Isaiah. We know that Nephi was consciously making edits to Isaiah to clarify Isaiah as well as "liken" (1 Nephi 19꞉23) Isaiah to his current historical and theological setting. 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)."[40] Though that allusion is made elsewhere in scripture, and the inclusion of such an illusion in 1 Nephi 20꞉16 is not necessary. Either way, there doesn't seem to be a huge problem here.

Conclusion

The Isaiah changes should be no problem for orthodox Latter-day Saints.

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

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, which was translated not in a scholarly fashion but instead by the gift and power of God through Joseph Smith. Therefore, it is a fallacy to assume that the Book of Mormon text ought to be the exact equivalent to the original text.

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Introduction

Does the Book of Mormon plagiarize the King James Bible?

The Book of Mormon emulates the language and style of the King James Bible because that is the scriptural style Joseph Smith, translator of the Book of Mormon, was familiar with

The Book of Mormon and the Bible testify of each other, reinforcing a single message of good news to the world.

Critics of the Book of Mormon claim that major portions of it are copied, without attribution, from the Bible. They argue that Joseph Smith wrote the Book of Mormon by plagiarizing the Authorized ("King James") Version of the Bible.

Hugh Nibley: "As to the 'passages lifted bodily from the King James Version,' we first ask, 'How else does one quote scripture if not bodily?'"

LDS scholar Hugh Nibley wrote the following in response to a letter sent to the editor of the Church News section of the Deseret News. His response was printed in the Church News in 1961:[41]

[One of the] most devastating argument[s] against the Book of Mormon was that it actually quoted the Bible. The early critics were simply staggered by the incredible stupidity of including large sections of the Bible in a book which they insisted was specifically designed to fool the Bible-reading public. They screamed blasphemy and plagiarism at the top of their lungs, but today any biblical scholar knows that it would be extremely suspicious if a book purporting to be the product of a society of pious emigrants from Jerusalem in ancient times did not quote the Bible. No lengthy religious writing of the Hebrews could conceivably be genuine if it was not full of scriptural quotations.

...to quote another writer of Christianity Today [magazine],[42] "passages lifted bodily from the King James Version," and that it quotes, not only from the Old Testament, but also the New Testament as well.

How can scripture be cited except 'bodily'?

As to the "passages lifted bodily from the King James Version," we first ask, "How else does one quote scripture if not bodily?" And why should anyone quoting the Bible to American readers of 1830 not follow the only version of the Bible known to them?

Actually the Bible passages quoted in the Book of Mormon often differ from the King James Version, but where the latter is correct there is every reason why it should be followed. When Jesus and the Apostles and, for that matter, the Angel Gabriel quote the scriptures in the New Testament, do they recite from some mysterious Urtext? Do they quote the prophets of old in the ultimate original? Do they give their own inspired translations? No, they do not. They quote the Septuagint, a Greek version of the Old Testament prepared in the third century B.C. Why so? Because that happened to be the received standard version of the Bible accepted by the readers of the Greek New Testament. When "holy men of God" quote the scriptures it is always in the received standard version of the people they are addressing.

Prophets usually use the version of scripture with which their audience is familiar

We do not claim the King James Version of the Septuagint to be the original scriptures—in fact, nobody on earth today knows where the original scriptures are or what they say. Inspired men have in every age have been content to accept the received version of the people among whom they labored, with the Spirit giving correction where correction was necessary.

Since the Book of Mormon is a translation, "with all its faults," into English for English-speaking people whose fathers for generations had known no other scriptures but the standard English Bible, it would be both pointless and confusing to present the scriptures to them in any other form, so far as their teachings were correct.

What is thought to be a very serious charge against the Book of Mormon today is that it, a book written down long before New Testament times and on the other side of the world, actually quotes the New Testament! True, it is the same Savior speaking in both, and the same Holy Ghost, and so we can expect the same doctrines in the same language.

"Faith, hope, and charity" from the New Testament?

But what about the "Faith, Hope and Charity" passage in Moroni 7꞉45? Its resemblance to 1 Corinthians 13:] is undeniable. This particular passage, recently singled out for attack in Christianity Today, is actually one of those things that turn out to be a striking vindication of the Book of Mormon. For the whole passage, which scholars have labeled "the Hymn to Charity," was shown early in this century by a number of first-rate investigators working independently (A. Harnack, J. Weiss, R. Reizenstein) to have originated not with Paul at all, but to go back to some older but unknown source: Paul is merely quoting from the record.

Now it so happens that other Book of Mormon writers were also peculiarly fond of quoting from the record. Captain Moroni, for example, reminds his people of an old tradition about the two garments of Joseph, telling them a detailed story which I have found only in [th' Alabi of Persia,] a thousand-year-old commentary on the Old Testament, a work still untranslated and quite unknown to the world of Joseph Smith. So I find it not a refutation but a confirmation of the authenticity of the Book of Mormon when Paul and Moroni both quote from a once well-known but now lost Hebrew writing.

Why KJV English?

Now as to [the] question, "Why did Joseph Smith, a nineteenth century American farm boy, translate the Book of Mormon into seventeenth century King James English instead of into contemporary language?"

The first thing to note is that the "contemporary language" of the country-people of New England 130 years ago was not so far from King James English. Even the New England writers of later generations, like Webster, Melville, and Emerson, lapse into its stately periods and "thees and thous" in their loftier passages.

∗       ∗       ∗

Furthermore, the Book of Mormon is full of scripture, and for the world of Joseph Smith's day, the King James Version was the Scripture, as we have noted; large sections of the Book of Mormon, therefore, had to be in the language of the King James Version—and what of the rest of it? That is scripture, too.

One can think of lots of arguments for using King James English in the Book of Mormon, but the clearest comes out of very recent experience. In the past decade, as you know, certain ancient nonbiblical texts, discovered near the Dead Sea, have been translated by modern, up-to-date American readers. I open at random a contemporary Protestant scholar's modern translation of the Dead Sea Scrolls, and what do I read? "For thine is the battle, and by the strength of thy hand their corpses were scattered without burial. Goliath the Hittite, a mighty man of valor, thou didst deliver into the hand of thy servant David."[43]

Even professional translators will lapse into the scriptural language that they know

Obviously the man who wrote this knew the Bible, and we must not forget that ancient scribes were consciously archaic in their writing, so that most of the scriptures were probably in old-fashioned language the day they were written down. To efface that solemn antique style by the latest up-to-date usage is to translate falsely.

At any rate, Professor Burrows, in 1955 (not 1835!), falls naturally and without apology into the language of the King James Bible. Or take a modern Jewish scholar who purposely avoids archaisms in his translation of the Scrolls for modern American readers: "All things are inscribed before Thee in a recording script, for every moment of time, for the infinite cycles of years, in their several appointed times. No single thing is hidden, naught missing from Thy presence."[44] Professor Gaster, too, falls under the spell of our religious idiom. [A more recent example of the same phenomenon in the twenty-first century is discussed here.]

By frankly using that idiom, the Book of Mormon avoids the necessity of having to be redone into "modern English" every thirty or forty years. If the plates were being translated for the first time today, it would still be King James English!"

Quotations from the Bible in the Book of Mormon are sometimes uncited quotes from Old Testament prophets on the brass plates, similar to the many unattributed Old Testament quotes in the New Testament; others are simply similar phrasing emulated by Joseph Smith during his translation.

Oddly enough, this actually should not lead one to believe that Joseph Smith simply plagiarized from it. Using the Original and Printer's Manuscripts of the Book of Mormon, Latter-day Saint scholar Royal Skousen has identified 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 quoting, echoing, or alluding to the passages, 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.[45]

Critics also fail to mention that even if all the Biblical passages were removed from the Book of Mormon, there would be a great deal of text remaining. Joseph Smith was able to produce long, intricate religious texts without using the Bible; if he was trying to deceive people, why did he "plagiarize" from the one book—the Bible—which his readership was sure to recognize? The Book of Mormon itself declares that it came forth in part to support the Bible (2 Nephi 29). Perhaps the inclusion of KJV text can allow us to know those places where it is engaging the Bible rather than just cribbing from it. If we didn't get some KJV text, we might think that the Nephites were trying to communicate an entirely different message.

A Proposed Scenario

When considering the the data, Skousen proposes as one scenario that, instead of.Joseph or Oliver looking at a Bible (which is now confirmed by the manuscript evidence and the unequivocal statements of the witnesses to the translation to the Book of Mormon that Joseph employed no notes nor any other reference materials), 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 would be more comprehensible/comfortable to his 19th century, Northeastern, frontier audience. This theology of translation may feel foreign and a bit strange to some Latter-day Saints, but it seems to fit well with the Lord's own words about the nature of revelation to Joseph Smith. Latter-day Saints should take comfort in fact that the Lord accommodates his perfection to our own weakness and uses our imperfect language and nature for the building up of Zion on the earth. It may testify to the fact that God views us not only as creatures but as Gods ourselves—with abilities that can be used effectively to call others to repentance and literally become like Him.

Learn more about biblical allusions or citation in the Book of Mormon
FAIR links
  • Ben McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi," Proceedings of the 2001 FAIR Conference (August 2001). link
  • Sara Riley, "“Even as Moses’ Did”: The Use of the Exodus Narrative in Mosiah 11-18," Proceedings of the 2018 FAIR Conference (August 2018). link
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See also:The New Testament and the Book of Mormon


General questions

Characters

Did Joseph Smith use characters from the Bible as templates for the characters in the Book of Mormon?

Introduction to Question

Critic Fawn Brodie claimed the following in her book No Man Knows My History: the Life of Joseph Smith

Many stories [Joseph Smith] borrowed from the Bible [for the creation of the Book of Mormon]. The daughter of Jared, like Salome, danced before a king and a decapitation followed. Aminadi, like Daniel, deciphered handwriting on a wall, and Alma was converted after the exact fashion of St. Paul. The daughters of the Lamanites were abducted like the dancing daughters of Shiloh; and Ammon, like the American counterpart of David, for want of a Goliath slew six sheep-rustlers with his sling.[46]

So how can we reconcile this? Did Joseph Smith actually use characters from the Bible as templates for Book of Mormon characters?

This article seeks to answer this question.

Response to Question

A Few Similarities Do Not Equate to Causal Influence

One thing that should be pointed out very clearly is that a few similarities do not equate to causal influence. Just because one two characters in two books are both said to have looked at a tree longingly in Central Park in New York City, doesn't mean that the one author read the other and copied the story. The same holds for the Book of Mormon as will be argued in more detail below.

Book of Mormon Central on Type-Scenes

Book of Mormon Central, KnoWhy #414: How Does the Book of Mormon Use an Ancient Storytelling Technique? (Video)

Book of Mormon Central has produced an excellent article that may explain this type of "plagiarism" in the Book of Mormon. That article is reproduced in full (including citations for easy reference) below:

In Genesis 24, Abraham sent his servant to a foreign land to find a wife for Isaac. When he got there, he met a girl named Rebekah at a well, she drew water for him, she ran off to tell her family about it, and later she and Isaac were betrothed. Something similar happened to Jacob. He went to a foreign land to find a wife, he met Rachael by a well, he drew water for her, she ran to tell her family, and Jacob and Rachael were betrothed (see Genesis 29). As with all true stories, the author could have told these stories in many different ways.[47] However, the reason these two stories are so similar is because they are both based on the same pattern, called a type-scene.[48]
A type-scene is an ancient storytelling technique where certain kinds of stories are told in certain ways.[49] The ancient audience expected that when a main character got engaged, for example, he would journey to a foreign land, encounter a woman at a well, and draw water from the well.[50] Then the woman would rush home to tell the family, and the man and the woman would be betrothed.[51] However, each time the storyteller applied this type-scene to a new character, they would change the story slightly. This allowed the type-scene to fit each character’s historical circumstances, but also gave insights into the personalities of each character in the story.[52]
For instance, biblical scholar Robert Alter noted that "it is only in [Isaac's] betrothal scene that the girl, not the stranger, draws water from the well."[53] This fits well with what we see Rebekah doing later, when she took "the initiative at a crucial moment in the story in order to obtain the paternal blessing for her favored son, Jacob."[54] Ultimately, "Rebekah is to become the shrewdest and the most potent of the matriarchs, and so it is entirely appropriate that she should dominate her betrothal scene."[55] The more these stories differ from the basic type-scene, the more one can expect that the characters in the scene will turn out differently than expected.[56]
Alan Goff has pointed out a radically different, but still recognizable, version of this type scene in Alma 17.[57] Just as in the classic type-scene, Ammon went to a foreign land, but in this case, he went to preach the gospel (Alma 17:12).[58] Although Ammon did not meet a woman there, the king offered Ammon his daughter in marriage, but he declined (v. 24).[59] Shortly thereafter, Ammon went to the waters of Sebus, rather than a well, to water the flocks (v. 26).[60] Finally, instead of the woman returning to tell the family about the presence of a potential suitor, the servants returned to the king with the arms of the would-be sheep rustlers (v. 39).[61]
The differences between the basic type-scene and the Ammon story teach us much about Ammon and how we can be like him. Instead of going to a foreign land to find a wife, Ammon went to a foreign land to preach the gospel. When he got there and was offered the hand of the princess, he declined, stating that he wished to work for the king of the Lamanites instead. In addition to simply drawing water for the flocks, he saved them at the peril of his own life. Finally, those present at the watering of the flocks returned to tell the king not about Ammon as a potential suitor, but about the power of God that was with him.
The Ammon story takes the type-scene, in which the hero is simply trying to find a wife, and turns it on its head. Everything Ammon does in the story is done for selfless reasons. The last part of the type-scene, in which the hero becomes betrothed, is conspicuous by its absence. Ammon does not become betrothed at the end of the story because that was not his purpose in traveling to the land of the Lamanites. He went to the Lamanites to preach the gospel and remained focused on that goal the entire time he was in Lamanite lands.
It is easy for us to become so focused on ourselves and our own needs that we rarely think about those around us. Mormon’s masterful reworking of this type-scene reminds us all of the importance of putting others first. If we will all replace selfishness with selflessness, like Ammon did, we can be a true force for good in the lives of those around us and have the power of God with us in our lives, like Ammon did.

Book of Mormon Central has also produced this video on the subject:

So how then does this literary device then work with different characters in the Book of Mormon? Let’s take the claims one by one.

The Daughter of Jared and Salome

BYU Professor Nicholas J. Frederick has authored an insightful paper on this very question in the book Illuminating the Jaredite Records published by the Book of Mormon Academy.[62]

Frederick points out that similarities do exist. Both stories involve:

  1. An unnamed daughter
  2. A female performing a dance before a powerful male figure
  3. Demands for decapitation—one realized, the other foiled
  4. Revenge against a perceived injustice
  5. Swearing of oaths with unfortunate consequences (the beheading of John the Baptist and the destruction of the Jaredites).

But Frederick also points out important dissimilarities:

  1. "[I]n Ether 8 the daughters of Jared is the primary actor; it is she who puts the evil ideas into her father's head and dances before Akish. In Mark's account Salome acts at her mother's behest and presumably does not know that her dance will result in John's death until her mother instructs her after the dance to ask for John's head (see 6:24). She is as much of a pawn in her mother's game as Herod is. Because of this, the daughter of Jared seems to occupy the position or role of both Herodias and Salome , as if both figures were collapsed into one Jaredite female."[63]
  2. The audience of the dance: "Salome dances for her father and his friends, while the daughter of Jared dances for a potential husband. The presence of Herod's guests presumably ensures that Salome's request will not be dismissed, an action that would likely have caused Herod to lose face. The daughters of Jared, in the same fashion, has exactly the audience she requires."[64]
  3. The nature of the request. "Herod is clearly uncomfortable offering up John's head, but he has little choice—his promise must be kept. Akish appears completely comfortable with the request to carry out the murderous plot, as are, one assumes, both Jared and his daughter."[65]
  4. The nature of the dance itself. "The daughter of Jared's dance is prefaced by Moroni's statement that Jared's daughter was "exceedingly fair," suggesting a likely sensual element to her dance, on that is expected to appeal to Akish and that will lead to his matrimonial request. While there is nothing in the text to suggest a salaciousness to the dance itself, it does appear designed to highlight the woman's physical attractiveness. In contrast, Salome is described simply as a 'damsel' (Mark 6:22), and no mention is made of her physical appearance. Nor is there any suggestion that her dance was in any way seductive or erotic, only that it 'pleased Herod' (v. 22). Again, to suggest without textual evidence that Salome's dance contained a lascivious element or that it was, in the words of one scholar, 'hardly more than a striptease' is to surely go beyond the mark."[66]

Frederick proposes a few possible scenarios to answer the question of how we got a story this similar to Salome in the Book of Mormon:

  1. Salome is a direct analogue for the daughter of Jared. This idea, as observed by Frederick, simply does not work.
  2. See the daughter of Jared as a coupling of both Herodias and Salome, a move that combines these two women into one remarkable figure. Yet even then the daughter of Jared is more Herodias than Salome. The dance itself is the only contribution of Salome to the daughter of Jared's story.
  3. See Ether 8 drawing on the Salome story in the nineteenth century with its oversexualized portrayal of Salome. Yet even this does not do the daughter or Jared justice. The daughter of Jared is depicted as calm, shrewd, devoted, knowledgeable, and self-sacrificing. She may be beautiful, but her beauty is one of her features; it does not define her.

Hugh Nibley writes that the account of the daughter of Jared is more similar to ancient accounts that use the same motifs of the dancing princess, old king, and challenger to the throne of the king.

This is indeed a strange and terrible tradition of throne succession, yet there is no better attested tradition in the early world than the ritual of the dancing princess (represented by the salme priestess of the Babylonians, hence the name Salome) who wins the heart of a stranger and induces him to marry her, behead the whole king, and mount the throne. I once collected a huge dossier on this awful woman and even read a paper on her at an annual meeting of the American Historical Association.[67] You find out all about the sordid triangle of the old king, the challenger, and the dancing beauty from Frazer, Jane Harrison, Altheim, B. Chweitzer, Franell, and any number of folklorists.[68] The thing to note especially is that there actually seems to have been a succession rite of great antiquity that followed this pattern. It is the story behind the rites at Olympia and Ara Sacra and the wanton and shocking dances of the ritual hierodules throughout the ancient world.[69] Though it is not without actual historical parallels, as when in A.D. 998 the sister of the khalif obtained as a gift the head of the ruler of Syria,[70] the episode of the a dancing princess is at all times essentially a ritual, and the name of Salome is perhaps no accident, for her story is anything but unique. Certainly the book of Ether is on the soundest possible ground in attributing the behavior of the daughter of Jared to the inspiration of ritual texts – secret directories on the art of deposing an aging king. The Jaredite version, incidentally, is quite different from the Salome story of the Bible, but is identical with many earlier accounts that have come down to us in the oldest records of civilization.[71]

Aminadi and Daniel

The one connection, that both men interpreted the writings of God on a wall, is tenuous. Again, just because stories parallel each other in one respect, doesn't mean that one is dependent on the other for inspiration.

Brant A. Gardner observes:

The story of Aminadi [in Alma 10:2-3] clearly parallels Daniel 5:5-17 with a prophet interpreting Yahweh's writing on a wall, although there is no language dependency. There can be no textual dependency because Daniel describes events during the Babylonian captivity that postdates Lehi's departure from Jerusalem. Just as Alma's conversion experience was similar to, but different from, Paul's (see commentary accompanying Mosiah 27:10-11), it is probable that, if we had a fuller version of Aminadi's story, we would see both similarities and differences.[72]

Alma and Paul

This criticism needs to be looked at in more depth since it has received the largest amount of attention from critics, apologists, and other scholars. We have an entire page at the link below:

Main article:Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?

The Daughers of the Lamanites and the Dancing Daughters of Shiloh

Latter-day Saint philosopher, historian, and Book of Mormon Scholar Alan Goff wrote a short, insightful book chapter on this parallel back in 1991:

A minor story in the Book of Mormon provides an example of how complex the task of reading the book can be. It also illustrates how much richer our understand­ing can be when we remember that the Book of Mormon is an ancient record with connections to other ancient records, par­ticularly the Old Testament. In the book of Mosiah, a band of wicked priests hid in the wilderness and kidnapped some young women to be their wives (see 20:1-5). This story can be read as an adventure tale. If looked at carefully, however, it shows the kind of connections between the Book of Mormon and the Old Testament that demonstrate that the Book of Mormon is an ancient book.
The story of kidnapping by the wicked priests is a minor part of the record of the people of Zeniff. When King Noah, ruler over the Zeniffites, rejected the prophet Abinadi's message and had him killed, the priest Alma and his followers separated from the rest of the people. Soon thereafter, the Lamanites at­tacked the people of Zeniff. As they fled from the Lamanites, F ng Noah commanded them to abandon their families. Instead, they executed Noah and attempted to kill his priests (see Mosiah 17-19). These priests escaped into the wilderness, led by Amu- lon, one of their number, and later kidnapped some daughtersof the Lamanites to be their wives. Angered by the kidnappingand assuming the Zeniffites were guilty, the Lamanites attacked them. Peace was restored when the Lamanites learned who the real kidnappers were (see Mosiah 20).
A Biblical Parallel
This story of the abduction of young Lamanite women is similar to a story in the Bible in which men from the tribe of Benjamin kidnap daughters of Israel at Shiloh. The end of the book of Judges contains three stories about the tribe of Benjamin. In the first, Benjaminites abused and murdered a Levite con­cubine (see Judges 20). In the second, the other eleven tribes gathered to punish the offenders, and a civil war resulted (see Judges 19). The third story tells of the kidnapping (see Judges 21).
After destroying most of the tribe of Benjamin, the Israelites realized that this tribe was in danger of extinction. To preserve the tribe, the Benjaminites needed wives. But the Israelites had vowed not to allow their daughters to marry the Benjaminites. To get around their vow, they instructed the Benjaminites to kidnap the daughters of the Israelites who lived at Shiloh while the young women danced in the vineyards. As the daughters of Shiloh gathered, the Benjaminites lay hidden. The girls danced, and the Benjaminites stole them to be their wives.
The Stealing of the Daughters of the Lamanites
The similarities between the stories in Mosiah and Judges are complex and carefully stated:
Then they said, Behold, there is a feast of the Lord in Shiloh yearly in a place which is on the north side of Beth­el, on the east side of the high­way that goeth up from Beth­el to Shechem, and on the south of Lebonah. Therefore they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards; and see, and behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin (Judges 21:19-21). Now there was a place in Shemlon where the daughters of the Lamanites did gather themselves together to sing, and to dance, and to make themselves merry. And it came to pass that there was one day a small number of them gathered together to sing and to dance (Mosiah 20:1-2).
The Bible clearly mentions the incident as a yearly ritual. The Book of Mormon mentions it as a regular occurrence, not telling us how often ("one day"). In both stories the kidnapped virgins became the wives of the abductors. The record says that the priests of Noah, "being ashamed to return to the city of Nephi, yea, and also fearing that the people would slay them, therefore they durst not return to their wives and their children" (Mosiah 20:3), so they watched the dancers and kidnapped sub­stitute wives. When the narrative returned to the story of Amulon and his fellow priests, the daughters of the Lamanites were then called "their wives" (Mosiah 23:33).
In both stories, the abductors, like peeping toms, waited and watched the spectacle. The Benjaminites lay in wait in the vine­yards watching the dancing. The wicked priests also found the place where the girls danced, then "they laid and watched them" (Mosiah 20:4). We know that the priests hid because in the next verse they "came forth out of their secret places" and abducted twenty-four of the dancing maidens. Not only is the watching stressed in both stories, but also the lying in wait. These were not crimes of passion, but ones of premeditation.
The Meaning of Parallels
Some Book of Mormon critics have seen the parallels between the two stories and concluded that Joseph Smith merely copied the story from Judges, they conclude that any similarities in stories indicate plagiarism. Biblical scholars take a more sophis­ticated approach than do these critics to texts that may appear to borrow from other texts. Scholars often see similarities be­tween stories as evidence of the writer's sophistication and of the richness of the text.
For example, the first of the stories about the Benjaminites, telling of the rape and death of a concubine, is similar to an earlier Bible story of Lot and his two visitors at Sodom. The story in Judges tells of a Levite and his concubine who were returning home from a visit to her father's house in Bethlehem. At a late hour they arrived at Gibeah, a Benjaminite city. Only one old man was willing to take the travelers in. As the host entertained, the men of the city gathered outside and demanded that the host bring the Levite outside so they could rape him. The host protested this violation of the law of hospitality and offered his own virgin daughter and the Levite's concubine as substitutes. The Levite instead pushed his concubine out to the mob, who "abused her all the night until the morning" (Judges 19:25). In the morning she was dead.
This story is obviously similar to the story of Lot's visitors in Genesis 19. In both stories the guests were taken in, the inhabitants of the cities threatened a homosexual rape, and the host offered two women as substitutes to spare the men. Ob­viously readers are meant to see a relationship between the two stories. Biblical scholars see this as an example of conscious borrowing intended both to enhance the meaning of the second story and to emphasize how wicked Gibeah had become. The story in Genesis 19 can easily be read and understood with no awareness of the story in Judges 19, but to understand Judges 19 in any complete way the reader must see the connection to Sodom. The Levite was portrayed unfavorably compared to Lot's divine visitors. The visitors to Sodom effected a divine rescue, while the Levite threw out his own concubine to save himself.[73]
I believe that, in a similar way, the story of the abduction in Mosiah means more when we see it light of the story in Judges. I feel that the author of the story in Mosiah borrowed consciously from the story in Judges, which he knew from the plates of brass, to help make his point.
The story of the abduction of the daughters of Shiloh is the final story in Judges. One of the main purposes of Judges was to justify the establishment of a king. Judges described the evil the Israelites did in the Lord's sight (see Judges 3:7; 4:1), ex­plaining that they did evil because there was no king over the people (see Judges 17:6; 18:1). Judges ends with three stories about the tribe of Benjamin that illustrate this evil. The stories are preceded by a statement about the lack of a king over the land: "And it came to pass in those days, when there was no king in Israel. . . " (Judges 19:1). The third story ends with a similar statement: "In those days there was no king in Israel: every man did that which was right in his own eyes" (Judges 21:25). The topsy-turvy world described in Judges 17-21 dem­onstrates that doing what is right in one's own eyes is often the same thing as doing what is evil in the Lord's eyes.[74]
By emphasizing parallels to the kidnapping story in Judges, the author of the story in Mosiah seems to me to have strength­ened the moral point. The wicked priests led by Amulon were also evil, doing what was right in their own eyes rather than following the Lord.
Other Parallels
Understandably, the text shows disapproval of all that Amu­lon and his fellow priests did. The parallel case from Judges of doing what is right in man's eyes is only one way the text shows this disapproval. There are other parallels that further discredit Amulon and his companions.
After the Lamanites captured Amulon and his people, the record states that "Amulon did gain favor in the eyes of the king of the Lamanites" (Mosiah 24:1). In gaining the favor of the Lamanites, these priests clearly lost favor with God. There is a note of disapproval in the narrator's words when he says that the people of Amulon not only found favor in the eyes of the Lamanite king, but also that the king appointed these men to be teachers over all his people (see Mosiah 24:1). As teachers, these priests taught the Lamanites the language of the Nephites (see Mosiah 24:4), "nevertheless they knew not God; neither did the brethren of Amulon teach them anything concerning the Lord their God, neither the law of Moses; nor did they teach them the words of Abinadi" (Mosiah 24:5).
On the other hand, Alma taught his people how God de­livered both the followers of Limhi and Alma out of bondage (see Mosiah 25:10, 16). He also taught them "repentance and faith on the Lord" (Mosiah 25:15) as he organized them into congregations. The author emphasizes how different from Alma the priests of Noah were. He says directly that the priests of Noah didn't teach the Lamanites Abinadi's words. He also spe­cifically mentions that Alma "went about privately among the people, and began to teach the words of Abinadi" (Mosiah 18:1). Both Alma and Amulon entered the narrative as priests of Noah. Upon hearing the words of Abinadi, Alma repented, but Amulon refused to repent. Alma taught the prophet's words in secret, while Amulon and his priests utterly refused to teach them to the Lamanites.
The reader is led to see the contrasting lives, not just of Alma and Amulon, but of the people of Limhi and Alma and the people of Amulon. Both Alma and Amulon led colonies into the wil­derness: Alma and his people, when Noah's soldiers discovered their "movement," "took their tents and their families and de­parted into the wilderness" (Mosiah 18:32, 34). Amulon and his followers also fled into the wilderness, but at Noah's command they left their families behind (see Mosiah 19:11-23).
The wicked priests abandoned their wives when King Noah "commanded them that all the men should leave their wives and their children, and flee before the Lamanites" (Mosiah 19:11), then they went about trying to find substitute wives. The other Zeniffites would rather have perished than leave their wives and children behind (see Mosiah 19:12). Thus those who remained behind "caused that their fair daughters should stand forth and plead with the Lamanites that they would not slay them" (Mosiah 19:13). The daughters inspired "compassion" among the Lamanites, for they "were charmed with the beauty of their women" (Mosiah 19:14). Later, Amulon would do the same thing, sending out the Lamanite daughters he and the other priests had kidnapped to plead for mercy (see Mosiah 23:33-34).
The text has set up parallel examples for the reader to com­pare. The Zeniffites sent men out to find those who had fled their children and wives, "all save the king and his priests" (Mosiah 19:18), and had vowed that they would return to their wives and children or die seeking revenge if the Lamanites had killed them (Mosiah 19:19). The parallel stories of sending the two sets of daughters to beg for mercy from the Lamanites teach the reader that what appear to be the same actions actually differ when performed by the good-hearted on the one hand or the evil-hearted on the other.
When we compare the people as the text invites us to do, we contrast the care the men of Limhi showed for their wives and children with the abandonment by the priests of Noah. All of these events define the lack of moral character of the priests. The fact that the Lamanite king was willing to permit the stealing of the Lamanite daughters by welcoming Amulon and the priests into his kingdom speaks badly of this king, just as the Israelites' encouragement of the Benjaminites to kidnap their own daugh­ters speaks badly of all Israel. The people of Limhi, on the other hand, "fought for their lives, and for their wives, and for their children" (Mosiah 20:11). These differences reveal not only the character of the priests of Noah, who abandoned their families rather than fall into Lamanite hands, but also of the Nephites, who decided to face death with their families rather than aban­don them.
The text is clearly unsympathetic to the people of Amulon. The connection between the two stories of abduction is a hint from the author that their actions were reminiscent of a time, reported in Judges, when the Israelites didn't follow God's law but did what was right in their own eyes. The priests are por­trayed as indifferent to God, in spite of their position, which should have made them more anxious to follow God.
The Book of Mormon story of the stealing of the Lamanite daughters cannot be accounted for by the simplistic claim that it was just copied from the Bible. The Book of Mormon makes sophisticated use of the story to make its own point. Critics of the Book of Mormon believe that the author of the text used the earlier story from Judges, and I agree. But unlike them, I believe that the parallel enhances the book and reveals it to be an ancient document rather than a modern imitation.[75]

Ammon and David

The only similarity between these two stories is that both men killed another individual or group with a sling. How many stories can we find authored before the Book of Mormon was translated where a protagonist defeats an antagonist with a sling? Hundreds. The comparison is utterly nonsensical and flimsy.

Conclusion

The presence of similarities does not seem to do anything to belief in the authenticity of the Book of Mormon. More research is sure to be forthcoming on the type-scene in the Book of Mormon and readers are encouraged to pay attention for the arrival of that literature.

Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?

Introduction to Criticism

The Book of Mormon records the conversion and ministry of a young man named Alma. Alma, along with four companions known as the four sons of Mosiah, are recorded as going about trying to lead people away from God's church. During the apex of their efforts, an angel appears to them, causing them to fall and tremble because of fear. Because of this experience, Alma was converted to the Gospel and labored to spread it throughout his life.

In 2002, critic Grant H. Palmer asserted that this conversion narrative and much of the rest of Alma’s story "seems to draw" on Paul’s story of conversion and ministry in the New Testament as a narrative structure.[76]

In particular, Palmer asserts that the following parallels exist between the stories of Alma and Paul:

  1. Both men were wicked before their dramatic conversion (Mosiah 27:8; 1 Tim. 1:12-13).
  2. Both traveled about persecuting and seeking to destroy the church of God (Alma 36:6, 14; 1 Cor. 15:9; Acts 22:4)
  3. Both were persecuting the church when they saw a heavenly vision (Mosiah 27: 10-11; Acts 26: 11-13).
  4. Their companions fell to the earth and were unable to understand the voice that spoke (Mosiah 27:12; Acts 22:9; 26:14).
  5. Both were asked in vision why they persecuted the Lord (Mosiah 27:13; Acts 9:4; 22:7).
  6. Both were struck dumb/blind, became helpless, and were assisted by their companions. They went without food before converting (Mosiah 27:19, 23-24; Acts 9:8).
  7. Both preached the gospel and both performed the same miracle (Mosiah 27:32; Alma 15:11; Acts 9:20; 14:10).
  8. While preaching, they supported themselves by their own labors (Alma 30:32; 1 Cor 4:12)
  9. They were put in prison. After they prayed, an earthquake resulted in their bands being loosed (Alma 14:22, 26-28; Acts 16:23, 25-26).
  10. Both used the same phrases in their preaching.

For point ten, Palmer cites 16 examples in which Alma and Paul used similar phrases in their teaching.

This article will seek to examine this criticism and address it in a way that makes sense given orthodox Latter-day Saint theological commitments.

A Few Preliminary Considerations

We should consider a few things about parallels themselves before getting into the specific parallels that Palmer sees between Alma and Paul.

Parallels are Easy to Create

Parallels are easy to create, and the way they are phrased can make them seem more similar than they are—and obscure important differences. For example, the shaking of the earth in Alma's account of conversion is particularly important to that story, but Palmer leaves it out because it isn't parallel.

A Translator Can See Parallels

Secondly, there are likely to be some parallels because it would have been difficult for Joseph as a translator not to see them, and perhaps translated Alma's account in ways that seem parallel to Paul.

A Few Parallels do Not Establish Literary Dependence of One Story on Another

Third, the question is whether the parallels show dependence. They can show similarity, but don't show that the Book of Mormon account had to be connected literarily to the first. There is not reason to believe that the experiences could not have been similar. God is the same and humans can have similar experiences with him.

Are we really to believe that there can't be two narratives of men persecuting a church organization, being visited by a heavenly messenger exhorting them to repent, having them converted to preaching repentance, supporting themselves by their own labor while they preach, and being freed from bands and prison without one narrative being literately dependent on the other?

Scholars John Welch and John F. Hall created a chart noting similarities and differences between Alma's and Paul's conversion.[77] They explain:

The conversions of Saul of Tarsus on the road to Damascus and of Alma the Younger in the land of Zarahemla are similar in certain fundamental respects, as one would expect since the source of their spiritual reversals was one and the same. Interestingly, in each case we have three accounts of their conversions: Paul’s conversion is reported in Acts 9, 22, and 26. Alma’s conversion is given in Mosiah 27, Alma 36, and 38. No two of these accounts are exactly the same. The columns on the far right and left sides of chart 15–17 show the verses of these six accounts in which each element either appears or is absent. Down the middle are found the elements shared by both Paul and Alma, and off center are words or experiences unique to either Paul or Alma. In sum, the personalized differences significantly offset and highlight the individual experiences in the two conversions.

The chart they created can be seen here.

Reviewing Each Alleged Parallel

With those thoughts in place, we can begin to examine each supposed parallel listed by Palmer and highlight areas where Palmer stretches evidence or misreads it given faulty starting assumptions. The parallels are examined below. Each narrative has important similarities and dissimilarities that need to be considered in isolation in order to understand how combining them too hastily can lead to misunderstandings and faulty premises for criticism.

1. Both men were wicked before their dramatic conversion (Mosiah 27:8; 1 Tim. 1:12-13)

A fairly innocuous parallel when taken by itself and one that we could establish with many other books. This parallel can only be seen as convincing when taken in stride with other parallels. Thus we'll have to examine others to see how strong and unique they actually are. This parallel and the next are probably better suited being combined with parallels three and four as one parallel. Both are so naturally tied into 3/4 that they function better as one parallel. Palmer may be trying to craft more parallels than necessary to make this criticism look more persuasive than it actually is.

2. Both traveled about persecuting and seeking to destroy the church of God (Alma 36:6, 14; 1 Cor. 15:9; Acts 22:4)

  1. The account of Alma stresses that they were corrupting people and getting them to not keep the commandments (Mosiah 27:8–10). Paul's emphasizes that he was arresting and persecuting the Saints. Paul imprisoned followers of Christ (Acts 9:1-2) whereas Alma had no such power.
  2. In Alma's case, his actions were illegal. In Paul's, they were legal and sanctioned by the church.
  3. Paul is a part of the majority religion persecuting the minority religion while Alma is the opposite.

Both Alma and Paul were indeed seeking to destroy the Church.

3. Both were persecuting the church when they saw a heavenly vision (Mosiah 27: 10-11; Acts 26: 11-13); 4. Their companions fell to the earth and were unable to understand the voice that spoke (Mosiah 27:12; Acts 22:9; 26:14)

Paul is on the road to Damascus when he has his vision. The Book of Mormon doesn't give us any details as to the location of Alma and his companions when confronted by the angel. It mentions that an angel came in a cloud and that the earth shook upon which Alma and the four sons of Mosiah stood, but it doesn't give specific details as to where they were. Maybe they were in a tent looking out of it while the angel came down. We don't know for sure.

We know that Alma was with four other people at the time of the heavenly appearance. No info is given for how many companions Saul had with him while on the road to Damascus.

"The next slight difference comes in the angel's appearance to them. To Alma the angel comes in a cloud and to Saul with a bright light from heaven (Acts 9:3)."[40]

"The next difference is the description of the voice. No description accompanies the voice in Paul's account, but in Alma's it is 'a voice of thunder' that shakes the earth. Both Saul and Alma fall to the ground—Saul/Paul because he appears to recognize majesty, and with Alma, as a result of the earth's shaking."[40]:4:450

In both accounts, all fall to the ground and all hear the voice of the angel. "The difference is that, in the Book of Mormon account, all fall and all see the messenger (v. 18)…In the Old World example, the companions heard a voice, but the record does not allow us to infer either that they understood it or assumed it to be divine."[40]:4:451

In Alma's case, it is an angel that is not God the Father nor Jesus Christ that appears to him and his companions. In Saul's/Paul's case, it is Jesus Christ.

5. Both were asked in vision why they persecuted the Lord (Mosiah 27:13; Acts 9:4; 22:7)

"The similarity to Paul's experience is that 'persecution' is part of the divine message in both cases. In Saul's case, however, it is Christ who is persecuted and in Alma's it is the church. The fact of persecution exists in both cases; but in the New World, Alma's persecution precedes Jesus's coming in the flesh. Thus, in one sense, there was no person with which the church might be directly identified and against whom one might persecute as in the New Testament example. Alma's version of apostasy was almost certainly like that of Noah and his priests in which he accepted much of the competing religion but also held some beliefs of the Mosaic law. In this case, Alma and the sons of Mosiah could not have accepted a declaration like that given to Saul because they would not have believed that they were persecuting Yahweh himself, only those who believed in the future Atoning Messiah. Nevertheless, the messenger declares that the church was equated with Yahweh. Alma and the sons of Mosiah were not persecuting people who believed in a nonexistent being, but they were directly persecuting their own God."[40]:4:451–52

6. Both were struck dumb/blind, became helpless, and were assisted by their companions. They went without food before converting (Mosiah 27:19, 23-24; Acts 9:9)

  1. Being made dumb is entirely different from being made blind.
  2. Brant Gardner wrote that "Contary to Saul...Alma is completely debilitated. His companions are functional, able to carry him to assistance. Saul was only blind, but Alma was dumb and so weak that he was 'carried helpless.'"[40]:4:454
  3. Paul was incapacitated for three days and Alma for "two days and two nights"[40]:4:457
  4. Paul went without food before converting. That is specified clearly in the account of his conversion. In Alma's conversion, it is the priests who fast before Alma receives his strength again. No mention is made of Alma's ability to eat while without strength in his limbs and while mute.

7. Both preached the gospel and both performed the same miracle (Mosiah 27:32; Alma 15:11; Acts 9:20; 14:10)

Both indeed preached the Gospel. Alma ascended to political power after his conversion and then relinquished it before entering ministry whereas Paul had political power, relinquished it, and did not ascend to it again after conversion and before entering ministry.

Paul and Alma did not perform the same miracle. In Alma's passages, he implores the Lord to heal Zeezrom and allow him to walk whereas in Paul's passages, he merely commands the man from Lystra to walk. The nature of the ailment of the person healed is different between the accounts as well. In Alma's account, Zeezrom is in bed and has a fever. In Paul's account, the man is lame and has not been able to walk since he was born.

8. While preaching, they supported themselves by their own labors (Alma 30:32; 1 Cor 4:12)

This is true.

9. They were put in prison. After they prayed, an earthquake resulted in their bands being loosed (Alma 14:22, 26-28; Acts 16:23, 25-26)

Paul and Silas were placed in prison following their being stripped of their clothes and whipped. Alma and Amulek were also confined to prison after being stripped of clothes but suffered being smitten, spit upon, and having people gnash their teeth at them. Paul was imprisoned three times throughout his ministry and Alma once. It was on the first arrest that Paul was taken with Silas and put into prison.

Palmer is entirely wrong that an earthquake resulted in Alma's bands being loosed. Alma's bands are loosed by God and then the prison walls shake and tumble whereas with Paul, it's the foundations of the prison that shake first, doors open, and then the bands are loosed. The walls of the prison in Paul's narrative do not tumble down. We aren't given more specific information in the passages from Acts whether it was God or not that loosed the bands.

10. Same Phrases in Teaching

Palmer next suggests that both authors used the same phrases in teaching. Yet, the Book of Mormon is replete with phrasing from the New Testament. This is not something unique to Alma and his conversion narratives and thus it can't be used as a peculiarity to establish Joseph Smith's dependence on Paul's conversion narratives for Alma. This does, however, provide potential fodder for saying that Joseph Smith lifted New Testament language to create the Book of Mormon. FAIR has collected links to 9 articles from Book of Mormon Central on this page that explain why New Testament language might appear so frequently in the Book of Mormon text. We strongly encourage readers to read those and see what theories make the most sense for them given commitments to belief in the historicity of the Book of Mormon.

Conclusion

So there are some parallels between the accounts of Alma and Paul's conversion and ministry. It's important to remember that just because there are a few parallels that this does not equate to causal influence by one story on another. That is, just because there are parallels between the stories of Alma and Paul, doesn't mean that Joseph used Paul as a template for creating Alma. There are many important dissimilarities between the two stories and the similarities are more general instead of the unique type of similarity you might look for to establish the type of relationship Palmer wants you to see in the story.

A much more detailed response to this criticism was given by Latter-day Saint philosopher and historian Alan Goff who, in a long paper written for and published in Interpreter: A Journal of Latter-day Saint Faith and Scholarship, argues that "[b]oth the New and Old Testaments appropriate an ancient narrative genre called the prophetic commissioning story. Paul’s and Alma’s commissioning narratives hearken back to this literary genre, and to refer to either as pilfered is to misunderstand not just these individual narratives but the larger approach Hebraic writers used in composing biblical and Book of Mormon narrative."[78] We urge readers to read his paper in full and get familiar with it.

More scholarship on this issue is bound to be forthcoming in the future as scholars continue to wrestle with how the Book of Mormon was translated and how the Book of Mormon's ancient story potentially interacts with the broader ancient Mesopotamian and Mediterranean world.

Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "Alma’s Prophetic Commissioning Type Scene"

Alan Goff,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (April 29, 2022)
The story often referred to as Alma’s conversion narrative is too often interpreted as a simplistic plagiarism of Paul’s conversion-to-Christianity story in the book of Acts. Both the New and Old Testaments appropriate an ancient narrative genre called the prophetic commissioning story. Paul’s and Alma’s commissioning narratives hearken back to this literary genre, and to refer to either as pilfered is to misunderstand not just these individual narratives but the larger approach Hebraic writers used in composing biblical and Book of Mormon narrative. To the modern mind the similarity in stories triggers explanations involving plagiarism and theft from earlier stories and denies the historicity of the narratives; ancient writers — especially of Hebraic narrative — had a quite different view of such concerns. To deny the historical nature of the stories because they appeal to particular narrative conventions is to impose a mistaken modern conceptual framework on the texts involved. A better and more complex grasp of Hebraic narrative is a necessary first step to understanding these two (and many more) Book of Mormon and biblical stories.

Click here to view the complete article

Old Testament

How can 1 Nephi 22:15 in the Book of Mormon quote Malachi 4:1 hundreds of years before Malachi was written?

Book of Mormon Central, KnoWhy #218: Why Did Jesus Give The Nephites Malachi's Prophecies? (Video)

The translation language may resemble Malachi, but the work is not attributed to Malachi

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.

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.

The translation language may resemble Malachi, but the work is not attributed to Malachi. 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.

Joseph used entire chapters (e.g., 3 Nephi 12-14 based on biblical texts that he did not claim were quotations from original texts (even Malachi is treated this way by Jesus in 3 Nephi 24-25. If these are not a problem, then a resemblance to biblical language elsewhere is not either, since that is simply how Joseph translated.

Source(s) of the criticism
Critical sources

New Testament

Did Joseph Smith riff off of Hebrews 7 to produce the material discussing Melchizedek in Alma 12 and 13?

Introduction to Question

Critic David P. Wright argues that "Alma chapters 12-13, traditionally dated to about 82 B.C.E., depends in part on the New Testament epistle to the Hebrews, dated by critical scholars to the last third of the first century C.E. The dependence of Alma 12-13 on Hebrews thus constitutes an anachronism and indicates that the chapters are a composition of Joseph Smith."[79]

"Wright contends that Alma 13:17-19 is a reworking of Hebrews 7:1-4, noting six elements shared by the two texts and appearing in the same order in both.[80]"[81]

This article gives some resources on approaching a response to this criticism.

Resources that Help Respond to this Criticism in Depth

This argument is one that is long, detailed, and hard to summarize easily. The reader will simply have to be directed to resources that will help them in evaluating this criticism as they read from scholars. At another point in the future, perhaps a clearer summary can be presented up front. But, for now, we direct the reader elsewhere.

John A. Tvedtnes’ Review of Wright’s Book Chapter

John Tvedtnes was one of the first to respond to Wright’s contentions in the Review of Books on the Book of Mormon back in 1994. Tvedtnes argues that the parallels do not come from Joseph Smith reading Hebrews 7 but instead that both Hebrews 7 and Alma 13 share in thought from an earlier source discussing Melchizedek. Readers can find a link to his paper at the citation below.[82]

John W. Welch 1990 Book Chapter on the Melchizedek Material in Alma 13

Three years before Wright published on this topic, John W. Welch had written a paper on the Melchizedek material in Alma 12-13. While not giving a direct treatment of Wright’s argument nor having consciousness of it, Welch provides insightful comparisons between Alma 13, Hebrews 7, Genesis 12, and extrabiblical lore about Melchizedek to elucidate how Alma interprets Genesis and frames concepts of priesthood and thus how it differs from Hebrews 7. Readers are strongly encouraged to read Welch’s paper. Link is in the footnotes below.[83]

Book of Mormon Central KnoWhy on Alma and Melchizedek

Book of Mormon Central, KnoWhy #120: Why Did Alma Talk about Melchizedek? (Video)

Book of Mormon Central has written an accessible distillation and analysis of the Melchizedek material in Alma 13 that readers are encouraged to visit.

Brant A. Gardner Commentary in Second Witness

Eminent Book of Mormon scholar Brant A. Gardner has written a commentary on Alma 12 and 13 with Wright’s argument and Tvedtnes' response in consciousness and offers a subtle response to both. In that commentary, "[he takes] the position that the construction of Alma’s text follows a different logic and theme than that of Hebrews. [He develops] this argument in the commentary on the individual verses [of Alma 13]."[84]

Conclusion

When taking in all of the arguments of these scholars, it is the belief of the author that readers will emerge with a nuanced perspective that holds to the conviction that the Book of Mormon is an ancient text and takes into account the theological and linguistic complexities that might emerge from the type of project that Joseph Smith was engaged in: producing a translation of an ancient record for the benefit and understanding of a modern audience.

Does Helaman 12:25-26 quote John 5:29?

We must remember that the speaker in this case is Mormon, who was writing more than three centuries after Jesus Christ, and who had access to a large variety of Nephite records

Some claim that Helaman 12:25-26 quotes John 5:29 [85]:

And I would that all men might be saved. But we read that in the great and last day there are some who shall be cast out, yea, who shall be cast off from the presence of the Lord. [26] Yea, who shall be consigned to a state of endless misery, fulfilling the words which say: They that have done good shall have everlasting life; and they that have done evil shall have everlasting damnation. And thus it is. Amen. (Helaman 12꞉25-26)

It is claimed that the "reading" referred to is from John:

And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.(John 5:29:{{{4}}})

The problem with this is that Helaman 12:26 doesn't quote John, but at best paraphrases. The issue is over the word "read" that is used to force the connection. We must remember that the speaker in this case is Mormon, who was writing more than three centuries after Jesus Christ, and who had access to a large variety of Nephite records.

For example, the following Book of Mormon verses are potential sources for these ideas:

3 Nephi 26꞉5

If they be good, to the resurrection of everlasting life; and if they be evil, to the resurrection of damnation....

Mormon had access to this text, and it approximates that used in Helaman quite closely. (Remember that many who criticize the Book of Mormon on this point claim that Helman is speaking pre-Jesus Christ, rather than the editor Mormon, who is post-Jesus and thus post-3 Nephi.)

Other options include those listed below.

1 Nephi 14꞉7

For the time cometh, saith the Lamb of God, that I will work a great and a marvelous work among the children of men; a work which shall be everlasting, either on the one hand or on the other—either to the convincing of them unto peace and life eternal, or unto the deliverance of them to the hardness of their hearts and the blindness of their minds unto their being brought down into captivity, and also into destruction, both temporally and spiritually, according to the captivity of the devil, of which I have spoken.

2 Nephi 10꞉23

Therefore, cheer up your hearts, and remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life.

Alma 22꞉6

"And also, what is this that Ammon said—If ye will repent ye shall be saved, and if ye will not repent, ye shall be cast off at the last day?"

While Mormon in Helaman doesn't use the "resurrection of life" and "resurrection of damnation" that is found in John, it does use the "shall be cast off" and "the last day". Now it isn't exact either, and its quite likely that it isn't a direct quote of this passage.

2 Nephi 2꞉26

Another source of this teaching in the Book of Mormon comes in 2 Nephi 2, in particular in verse 26:

"And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given." (2 Nephi 2꞉26)

Mormon also uses this passage when he writes in Words of Mormon 1꞉11:

"And they were handed down from king Benjamin, from generation to generation until they have fallen into my hands. And I, Mormon, pray to God that they may be preserved from this time henceforth. And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day, according to the word of God which is written."

Other teaching from Christ's era?

Given that Mormon is writing well after Jesus' visit to the Nephites, it is also possible that he is citing another Christian text from that period—it would be logical for Jesus to teach something similar to John 5:29 among the Nephites, though as we have seen there were ample other pre-crucifixion texts available to the Nephites as well.

Summary

Since we have this idea present in Alma 22:6 (the missionary Aaron quoting Alma the Younger), it seems likely that this was an idea that was taught commonly among the Nephites. This is confirmed by the other passages cited. So whether or not we have the source in one of these passages that the Book of Helaman is referring to, we can see how the passage in Helaman reflects a Nephite theology and need not be a New Testament theology introduced anachronistically.

Ultimately, the idea is not a particularly complex one, and could easily have had multiple sources or approximations. Mormon need not be even citing a particular text, but merely indicating that one can "read" this idea in a variety of Nephite texts, as demonstrated above.

Thus, the claim of plagiarism seems forced, since there are Nephite texts which more closely approximate the citation than does the gospel of John, and a precise citation is not present in any case.

See also:Book of Mormon and KJV textual relationship
Greek words: alpha and omega?
New Testament text?
Quoting Malachi?
Why do portions of Book of Mormon and KJV match so closely?

Learn more about biblical allusions or citation in the Book of Mormon
FAIR links
  • Ben McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi," Proceedings of the 2001 FAIR Conference (August 2001). link
  • Sara Riley, "“Even as Moses’ Did”: The Use of the Exodus Narrative in Mosiah 11-18," Proceedings of the 2018 FAIR Conference (August 2018). link
Online
Video

Navigators

Source(s) of the criticism
Critical sources


Notes

  1. ↑ Brigham Young, Journal of Discourses 9:311.
  2. ↑ Joseph Smith III, "Last Testimony of Sister Emma," Saints’ Advocate 2 (Oct. 1879): 51
  3. ↑ David Whitmer, An Address to All Believers in Christ by a Witness to the Divine Authenticity of The Book of Mormon (David Whitmer: Richmond, Virginia, 1887), 12 ; cited frequently, including Neal A. Maxwell, Ensign (January 1997): 34–41. off-site
  4. ↑ John A. Tvedtnes and Matthew Roper, "Joseph Smith's Use of the Apocrypha: Shadow or Reality? (Review of Joseph Smith's Use of the Apocrypha by Jerald and Sandra Tanner)," FARMS Review 8/2 (1996). [326–372] link
  5. ↑ Emma Smith to Edmund C. Briggs, "A Visit to Nauvoo in 1856," Journal of History 9 (January 1916): 454.
  6. ↑ Joseph Smith III, "Last Testimony of Sister Emma," Saints’ Advocate 2 (Oct. 1879): 51
  7. ↑ [citation needed]
  8. ↑ Jay P. Green Sr., The Interlinear Bible, Hebrew-Greek-English (Sovereign Grace Publishers, 1995), 975.
  9. ↑ LDS KJV, Bible Dictionary, 707. off-site.
  10. ↑ Bruce R. McConkie, "Ten Keys to Understanding Isaiah," Ensign/10 (October 1973): 78–83. off-site
  11. ↑ See LDS KJV, Bible Dictionary, "Quotations from the Old Testament found in the New Testament," 756-59. off-site
  12. ↑ Hugh W. Nibley, Since Cumorah, 2nd edition, (Vol. 7 of the Collected Works of Hugh Nibley), edited by John W. Welch, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1988), 128. ISBN 0875791395.
  13. ↑ Jeremy T. Runnells, CES Letter: My Search for Answers to My Mormon Doubts (n.p.: CES Letter Foundation, 2017), 9.
  14. ↑ Marvin A. Sweeney, "Isaiah," in The New Oxford Annotated Bible, ed. Michael D. Coogan, 5th ed. (New York: Oxford University Press, 2018), 992n8.18–9.7.
  15. ↑ John Tvedtnes, "The Isaiah Variants in the Book of Mormon," FARMS Preliminary Reports (1981): 45.
  16. ↑ 16.0 16.1 16.2 Jeff Lindsay, "Why does 2 Nephi 19:1 incorrectly change 'sea' in Isaiah 9 to 'Red Sea'?", LDS FAQ: Mormon Answers.
  17. ↑ 17.0 17.1 17.2 Cite error: Invalid <ref> tag; no text was provided for refs named spencer
  18. ↑ Stan Spencer, "Missing Words: King James Bible Italics, the Translation of the Book of Mormon, and Joseph Smith as an Unlearned Reader," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 38 (2020): 45–106 (esp. 56–68).
  19. ↑ Royal Skousen, The History of the Text of the Book of Mormon, Part Five: King James Quotations in the Book of Mormon (Provo, UT: FARMS, 2019), 216.
  20. ↑ Royal Skousen, Analysis of Textual Variants of the Book of Mormon Part Two: [https://www.churchofjesuschrist.org/study/scriptures/bofm/2-ne/1?lang=eng 2 Nephi 1 – Mosiah 6] (Provo, UT: FARMS, 2014), 732–33.
  21. ↑ Royal Skousen, ed., The Book of Mormon: The Earliest Text (New Haven, CT: Yale University Press, 2009), 119; Royal Skousen, ed., The Book of Mormon: The Earliest Text, 2nd ed. (New Haven, CT: Yale University Press, 2022), 119.
  22. ↑ Brant A. Gardner, Second Witness: Analytical & Contextual Commentary on the Book of Mormon, Volume 2: Second Nephi through Jacob (Salt Lake City: Greg Kofford Books, 2007), 267.
  23. ↑ See Exodus 6꞉3; Psalms 83꞉18; Isaiah 12꞉2; 26꞉4.
  24. ↑ See such scriptural examples as D&C 109꞉34,42,56,68; 110꞉1-3; 128꞉9. See also Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 220, 221, 250–251. off-site
  25. ↑ See, for example, Martin G. Abegg, Jr., Peter Flint, Eugene Ulrich, The Dead Sea Scrolls Bible (New York: HarperCollins, 2012). Other examples of similar choices in translation include: Robert H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament (Oxford: Clarendon, 1913), Theodor H. Gaster, The Dead Sea Scriptures, 3rd ed. (Garden City, NY: Anchor, 1976), and Robert Lisle Lindsey, A Hebrew Translation of the Gospel of Mark (Jerusalem: Baptist House, n.d.).
  26. ↑ Legrande Davies, "Isaiah: Texts in the Book of Mormon," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992). Worthy of mention is that two then-current apostles, Elder Neal A. Maxwell and Elder Dallin H. Oaks, and one future apostle, Elder Jeffrey R. Holland, were advisors for the encyclopedia and its editorial board. They are recognized in the acknowledgements to the encyclopedia.
  27. ↑ Hugh W. Nibley, Since Cumorah, 2nd edition, (Vol. 7 of the Collected Works of Hugh Nibley), edited by John W. Welch, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1988), "Chapter 5: The Bible in the Book of Mormon", subsection "The Book of Mormon Explains Isaiah". ISBN 0875791395.
  28. ↑ See A. Melvin McDonald, Day of Defense (Sounds of Zion Inc., 1986; 2004), 49.
  29. ↑ These were the only editions consulted for this point. More editions may render the same however the author did not have access to them at this time.
  30. ↑ See page 81 of either edition of the Book of Mormon
  31. ↑ See Michael Hickenbotham, Answering Challenging Mormon Questions: Replies to 130 Queries by Friends and Critics of the LDS Church (Springville, UT: Cedar Fort Publisher, 2004),193–196. (Key source)
  32. ↑ See Book of Mormon note to 2 Nephi 12꞉2
  33. ↑ See also See also Kirk Holland Vestal and Arthur Wallace, The Firm Foundation of Mormonism (Los Angeles, CA: The L. L. Company, 1981), 70–72.
  34. ↑ The implications of this change represent a more complicated textual history than previously thought. See discussion in Dana M. Pike and David R. Seely, "'Upon All the Ships of the Sea, and Upon All the Ships of Tarshish': Revisiting 2 Nephi 12:16 and Isaiah 2:16," Journal of Book of Mormon Studies 14/2 (2005). [12–25] link For earlier discussions, see Gilbert W. Scharffs, The Truth about ‘The God Makers’ (Salt Lake City, Utah: Publishers Press, 1989; republished by Bookcraft, 1994), 172. Full text FAIR link ISBN 088494963X.; see also Milton R. Hunter and Thomas Stuart Ferguson, Ancient America and the Book of Mormon (Kolob Book Company, 1964),100–102.; Hugh W. Nibley, Since Cumorah, 2nd edition, (Vol. 7 of the Collected Works of Hugh Nibley), edited by John W. Welch, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1988),129–143. ISBN 0875791395.
  35. ↑ Wikipedia, "Thomson's Translation," <http://en.m.wikipedia.org/wiki/Thomson%27s_Translation> (11 February 2015).
  36. ↑ Please forgive blurriness from scanning/transmitting the images.
  37. ↑ Stan Spencer, "Missing Words: King James Bible Italics, The Translation of the Book of Mormon, and Joseph Smith as an Unlearned Reader," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 38 (2020): 45–106.
  38. ↑ See Joseph M. Spencer, The Vision of All: 25 Lectures on Isaiah in Nephi’s Record (Salt Lake City: Greg Kofford Books, 2016). For a good summary, see BMC Team, "What Vision Guides Nephi’s Choice of Isaiah Chapters?" KnoWhy #38 (February 22, 2016).
  39. ↑ John A. Tvedtnes, "Isaiah Variants in the Book of Mormon," in Isaiah and the Prophets: Inspired Voices from the Old Testament, ed. Monte S. Nyman and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, Brigham Young University, 1984), 165–78. A critic, David Wright, responded to John Tvedtnes' chapter there. Tvedtnes responds to Wright in John A. Tvedtnes, "Isaiah in the Bible and the Book of Mormon," The FARMS Review 16, no. 2 (2004): 161–72.
  40. ↑ 40.0 40.1 40.2 40.3 40.4 40.5 40.6 40.7 Brant H. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007), 1:394–95. Cite error: Invalid <ref> tag; name "Gardner" defined multiple times with different content
  41. ↑ Church News, 29 July 1961: 10, 15. Reprinted in Hugh W. Nibley, The Prophetic Book of Mormon (Vol. 8 of the Collected Works of Hugh Nibley), (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1989), 214–18. ISBN 0875791794. [Nibley's first edition of Since Cumorah cites such sources as R. Reitzenstein, in Nachrichter v. d. kgl. Ges. d. Wiss. zu Gottingen (1916): 362, 416, and 1917 Heft 1, pp. 130-151, and Historische Zeitschrift 116 (DATE?), pp. 189-202. A von Harnack, in Journal of Biblical Literature 50 (1931), pp. 266ff; cf. Alf. Resch, "Der Paulinismus u. die Logia Jesu," in Texte u. Untersuchungen. N. F. 13 (1904).] Wiki editors have added subheadings to this section to aid in readability and navigation.
  42. ↑ Nibley is responding to Wesley P. Walters, "Mormonism," Christianity Today 5/6 (19 December 1960): 8–10.
  43. ↑ Nibley is quoting Millar Burrows, The Dead Sea Scrolls (Michigan: Baker, 1955; reprinted 1978), 1:397.
  44. ↑ Nibley is quoting Theodore H. Gaster, The Dead Sea Scriptures (New York: Doubleday, 1964), 136.
  45. ↑ Interpreter Foundation, "The History of the Text of the Book of Mormon," <https://interpreterfoundation.org/the-history-of-the-text-of-the-book-of-mormon/> (25 January 2020).
  46. ↑ Fawn M. Brodie, No Man Knows My History: the Life of Joseph Smith, 2nd ed. (New York: Vintage, 1995), 62–63.
  47. ↑ For a concrete example of this in the Book of Mormon, see Book of Mormon Central, "Why Are there Multiple Accounts of Joseph Smith's and Alma's Visions? (Alma 36:6–7)," KnoWhy 264 (January 20, 2017).
  48. ↑ For an introduction to type-scenes, see Michael Austin, "How the Book of Mormon Reads the Bible: A Theory of Types," Journal of Book of Mormon Studies 26, (2017): 51–53. For one perspective on how type-scenes are a subtle witness for the authenticity of the Book of Mormon, see Alan Goff, "Uncritical Theory and Thin Description: The Resistance to History," Review of Books on the Book of Mormon 7, no. 1 (1995): 187–190.
  49. ↑ For a few examples other examples of type-scenes in the Book of Mormon, see Richard Dilworth Rust, "Recurrence in Book of Mormon Narratives," Journal of Book of Mormon Studies 3, no. 1 (1994): 42–43.
  50. ↑ Robert Alter, The Art of Biblical Narrative, 2nd ed. (New York, NY: Basic Books, 2011), 62.
  51. ↑ Ibid.
  52. ↑ Ibid., 63.
  53. ↑ Ibid., 64.
  54. ↑ Ibid.
  55. ↑ Ibid.
  56. ↑ For one example of this, see Ibid., 70.
  57. ↑ Alan Goff, "Reduction and Enlargement: Harold Bloom’s Mormons," Review of Books on the Book of Mormon 5, no. 1 (1993): 105.
  58. ↑ Ibid.
  59. ↑ Ibid.
  60. ↑ Ibid.
  61. ↑ For more context on this story, see Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City, UT: Greg Kofford Books, 2007), 4:275–276.
  62. ↑ Nicholas J. Frederick, "Whence the Daughter of Jared?" in Illuminating the Jaredite Records, ed. Daniel L. Belnap (Provo, UT: BYU Religious Studies Center; Salt Lake City: Deseret Book, 2020), 236–51.
  63. ↑ Ibid., 239.
  64. ↑ Ibid.
  65. ↑ Ibid.
  66. ↑ Ibid.
  67. ↑ At the Pacific Coast meeting in 1940, ARAHA (1940): 90.
  68. ↑ Hugh W. Nibley, "Sparsiones," Classical Journal 40 (1945): 541–43.
  69. ↑ Ibid., for a preliminary treatment.
  70. ↑ E.A. Wallis Budge, Chronology of Bar Hebraeus, (Berlin: De Gruyter, 2010), 1:182, "The sister of the Khalifah had a certain scribe, and Egyptian, in Syiria, and he sent and complained to her about Abu Tahir [the ruler of Syria]. . . . And because her brother always paid very great attention to her, she went and wept before him. And she received [from him] the command, and she sent [it] and killed Abu Tahir, and his head was carried to Egypt."
  71. ↑ Hugh Nibley, Lehi in the Desert, The World of the Jaredites, There Were Jaredites (Provo, UT: FARMS, 1988), 213.
  72. ↑ Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007), 4:164–65.
  73. ↑ Stuart Lasine, "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World," Journal for the Study of the Old Testament 29 (June 1984): 40.
  74. ↑ Lasine, "Gust and Host," 55.
  75. ↑ Alan Goff, "The Stealing of the Daughters of the Lamanites," in Rediscovering the Book of Mormon, ed. John L. Sorenson (Provo, UT: FARMS, 1992), 67–74.
  76. ↑ Grant H. Palmer, An Insider’s View of Mormon Origins (Salt Lake City: Signature Books, 2002), 50&ndash51. Similar arguments are presented in Fawn M. Brodie, No Man Knows My History: the Life of Joseph Smith, 2nd ed. (New York: Vintage, 1995), 62–63 and G. T. Harrison, That Mormon Book: Mormonism’s Keystone Exposed or The Hoax Book (n.p.: n.p., 1981).
  77. ↑ John W. Welch, John F. Hall and J. Gregory Welch, Charting the New Testament: Visual Aids for Personal Study and Teaching (Provo, Utah: FARMS and Institute for the Study and Preservation of Ancient Texts, 2002), chart(s) 15-17. ISBN 0934893640. off-site(Permission in digital version granted for non-profit reproduction and distribution if copyright notice intact and material unaltered.)
  78. ↑ Alan Goff, "Alma's Prophetic Commissioning Type Scene," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 51 (2022): 115–64.
  79. ↑ David P. Wright, "’In Plain Terms That We Might Understand’: Joseph Smith’s Transformation of Hebrews in Alma 12-13" in New Approaches to the Book of Mormon: Explorations in Critical Methodology, ed. Brent Lee Metcalfe (Salt Lake City: Signature Books, 1993), 165–229 (166).
  80. ↑ To his list of six, Wright adds a seventh that is pure guesswork, saying that the words 'there were many before him, and also there were many afterwards' (Alma 13:19) derive from the notion of no beginning of days or end of life in Hebrews 7:3. This is much too far-fetched.
  81. ↑ John A. Tvedtnes, "Review of New Approaches to the Book of Mormon," in Review of Books on the Book of Mormon 6, no. 1 (1994): 19.
  82. ↑ Tvedtnes, "Review of New Approaches," 19–23.
  83. ↑ John W. Welch, "The Melchizedek Material in Alma 13:13-19," in By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990, ed. John M. Lundquist and Stephen D. Ricks (Salt Lake City: Deseret Book/Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1990), 2:248.
  84. ↑ Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007), 4:213n2.
  85. ↑ Making Life Count Ministries, Inc., "Proof the Book of Mormon Isn't True," (PDF on-line, no date), 1.

The New Testament and the Book of Mormon


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The Bible and the Book of Mormon

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Introduction

Does the Book of Mormon plagiarize the King James Bible?

The Book of Mormon emulates the language and style of the King James Bible because that is the scriptural style Joseph Smith, translator of the Book of Mormon, was familiar with

The Book of Mormon and the Bible testify of each other, reinforcing a single message of good news to the world.

Critics of the Book of Mormon claim that major portions of it are copied, without attribution, from the Bible. They argue that Joseph Smith wrote the Book of Mormon by plagiarizing the Authorized ("King James") Version of the Bible.

Hugh Nibley: "As to the 'passages lifted bodily from the King James Version,' we first ask, 'How else does one quote scripture if not bodily?'"

LDS scholar Hugh Nibley wrote the following in response to a letter sent to the editor of the Church News section of the Deseret News. His response was printed in the Church News in 1961:[1]

[One of the] most devastating argument[s] against the Book of Mormon was that it actually quoted the Bible. The early critics were simply staggered by the incredible stupidity of including large sections of the Bible in a book which they insisted was specifically designed to fool the Bible-reading public. They screamed blasphemy and plagiarism at the top of their lungs, but today any biblical scholar knows that it would be extremely suspicious if a book purporting to be the product of a society of pious emigrants from Jerusalem in ancient times did not quote the Bible. No lengthy religious writing of the Hebrews could conceivably be genuine if it was not full of scriptural quotations.

...to quote another writer of Christianity Today [magazine],[2] "passages lifted bodily from the King James Version," and that it quotes, not only from the Old Testament, but also the New Testament as well.

How can scripture be cited except 'bodily'?

As to the "passages lifted bodily from the King James Version," we first ask, "How else does one quote scripture if not bodily?" And why should anyone quoting the Bible to American readers of 1830 not follow the only version of the Bible known to them?

Actually the Bible passages quoted in the Book of Mormon often differ from the King James Version, but where the latter is correct there is every reason why it should be followed. When Jesus and the Apostles and, for that matter, the Angel Gabriel quote the scriptures in the New Testament, do they recite from some mysterious Urtext? Do they quote the prophets of old in the ultimate original? Do they give their own inspired translations? No, they do not. They quote the Septuagint, a Greek version of the Old Testament prepared in the third century B.C. Why so? Because that happened to be the received standard version of the Bible accepted by the readers of the Greek New Testament. When "holy men of God" quote the scriptures it is always in the received standard version of the people they are addressing.

Prophets usually use the version of scripture with which their audience is familiar

We do not claim the King James Version of the Septuagint to be the original scriptures—in fact, nobody on earth today knows where the original scriptures are or what they say. Inspired men have in every age have been content to accept the received version of the people among whom they labored, with the Spirit giving correction where correction was necessary.

Since the Book of Mormon is a translation, "with all its faults," into English for English-speaking people whose fathers for generations had known no other scriptures but the standard English Bible, it would be both pointless and confusing to present the scriptures to them in any other form, so far as their teachings were correct.

What is thought to be a very serious charge against the Book of Mormon today is that it, a book written down long before New Testament times and on the other side of the world, actually quotes the New Testament! True, it is the same Savior speaking in both, and the same Holy Ghost, and so we can expect the same doctrines in the same language.

"Faith, hope, and charity" from the New Testament?

But what about the "Faith, Hope and Charity" passage in Moroni 7꞉45? Its resemblance to 1 Corinthians 13:] is undeniable. This particular passage, recently singled out for attack in Christianity Today, is actually one of those things that turn out to be a striking vindication of the Book of Mormon. For the whole passage, which scholars have labeled "the Hymn to Charity," was shown early in this century by a number of first-rate investigators working independently (A. Harnack, J. Weiss, R. Reizenstein) to have originated not with Paul at all, but to go back to some older but unknown source: Paul is merely quoting from the record.

Now it so happens that other Book of Mormon writers were also peculiarly fond of quoting from the record. Captain Moroni, for example, reminds his people of an old tradition about the two garments of Joseph, telling them a detailed story which I have found only in [th' Alabi of Persia,] a thousand-year-old commentary on the Old Testament, a work still untranslated and quite unknown to the world of Joseph Smith. So I find it not a refutation but a confirmation of the authenticity of the Book of Mormon when Paul and Moroni both quote from a once well-known but now lost Hebrew writing.

Why KJV English?

Now as to [the] question, "Why did Joseph Smith, a nineteenth century American farm boy, translate the Book of Mormon into seventeenth century King James English instead of into contemporary language?"

The first thing to note is that the "contemporary language" of the country-people of New England 130 years ago was not so far from King James English. Even the New England writers of later generations, like Webster, Melville, and Emerson, lapse into its stately periods and "thees and thous" in their loftier passages.

∗       ∗       ∗

Furthermore, the Book of Mormon is full of scripture, and for the world of Joseph Smith's day, the King James Version was the Scripture, as we have noted; large sections of the Book of Mormon, therefore, had to be in the language of the King James Version—and what of the rest of it? That is scripture, too.

One can think of lots of arguments for using King James English in the Book of Mormon, but the clearest comes out of very recent experience. In the past decade, as you know, certain ancient nonbiblical texts, discovered near the Dead Sea, have been translated by modern, up-to-date American readers. I open at random a contemporary Protestant scholar's modern translation of the Dead Sea Scrolls, and what do I read? "For thine is the battle, and by the strength of thy hand their corpses were scattered without burial. Goliath the Hittite, a mighty man of valor, thou didst deliver into the hand of thy servant David."[3]

Even professional translators will lapse into the scriptural language that they know

Obviously the man who wrote this knew the Bible, and we must not forget that ancient scribes were consciously archaic in their writing, so that most of the scriptures were probably in old-fashioned language the day they were written down. To efface that solemn antique style by the latest up-to-date usage is to translate falsely.

At any rate, Professor Burrows, in 1955 (not 1835!), falls naturally and without apology into the language of the King James Bible. Or take a modern Jewish scholar who purposely avoids archaisms in his translation of the Scrolls for modern American readers: "All things are inscribed before Thee in a recording script, for every moment of time, for the infinite cycles of years, in their several appointed times. No single thing is hidden, naught missing from Thy presence."[4] Professor Gaster, too, falls under the spell of our religious idiom. [A more recent example of the same phenomenon in the twenty-first century is discussed here.]

By frankly using that idiom, the Book of Mormon avoids the necessity of having to be redone into "modern English" every thirty or forty years. If the plates were being translated for the first time today, it would still be King James English!"

Quotations from the Bible in the Book of Mormon are sometimes uncited quotes from Old Testament prophets on the brass plates, similar to the many unattributed Old Testament quotes in the New Testament; others are simply similar phrasing emulated by Joseph Smith during his translation.

Oddly enough, this actually should not lead one to believe that Joseph Smith simply plagiarized from it. Using the Original and Printer's Manuscripts of the Book of Mormon, Latter-day Saint scholar Royal Skousen has identified 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 quoting, echoing, or alluding to the passages, 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.[5]

Critics also fail to mention that even if all the Biblical passages were removed from the Book of Mormon, there would be a great deal of text remaining. Joseph Smith was able to produce long, intricate religious texts without using the Bible; if he was trying to deceive people, why did he "plagiarize" from the one book—the Bible—which his readership was sure to recognize? The Book of Mormon itself declares that it came forth in part to support the Bible (2 Nephi 29). Perhaps the inclusion of KJV text can allow us to know those places where it is engaging the Bible rather than just cribbing from it. If we didn't get some KJV text, we might think that the Nephites were trying to communicate an entirely different message.

A Proposed Scenario

When considering the the data, Skousen proposes as one scenario that, instead of.Joseph or Oliver looking at a Bible (which is now confirmed by the manuscript evidence and the unequivocal statements of the witnesses to the translation to the Book of Mormon that Joseph employed no notes nor any other reference materials), 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 would be more comprehensible/comfortable to his 19th century, Northeastern, frontier audience. This theology of translation may feel foreign and a bit strange to some Latter-day Saints, but it seems to fit well with the Lord's own words about the nature of revelation to Joseph Smith. Latter-day Saints should take comfort in fact that the Lord accommodates his perfection to our own weakness and uses our imperfect language and nature for the building up of Zion on the earth. It may testify to the fact that God views us not only as creatures but as Gods ourselves—with abilities that can be used effectively to call others to repentance and literally become like Him.

Learn more about biblical allusions or citation in the Book of Mormon
FAIR links
  • Ben McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi," Proceedings of the 2001 FAIR Conference (August 2001). link
  • Sara Riley, "“Even as Moses’ Did”: The Use of the Exodus Narrative in Mosiah 11-18," Proceedings of the 2018 FAIR Conference (August 2018). link
Online
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See also:The New Testament and the Book of Mormon


General questions

Characters

Did Joseph Smith use characters from the Bible as templates for the characters in the Book of Mormon?

Introduction to Question

Critic Fawn Brodie claimed the following in her book No Man Knows My History: the Life of Joseph Smith

Many stories [Joseph Smith] borrowed from the Bible [for the creation of the Book of Mormon]. The daughter of Jared, like Salome, danced before a king and a decapitation followed. Aminadi, like Daniel, deciphered handwriting on a wall, and Alma was converted after the exact fashion of St. Paul. The daughters of the Lamanites were abducted like the dancing daughters of Shiloh; and Ammon, like the American counterpart of David, for want of a Goliath slew six sheep-rustlers with his sling.[6]

So how can we reconcile this? Did Joseph Smith actually use characters from the Bible as templates for Book of Mormon characters?

This article seeks to answer this question.

Response to Question

A Few Similarities Do Not Equate to Causal Influence

One thing that should be pointed out very clearly is that a few similarities do not equate to causal influence. Just because one two characters in two books are both said to have looked at a tree longingly in Central Park in New York City, doesn't mean that the one author read the other and copied the story. The same holds for the Book of Mormon as will be argued in more detail below.

Book of Mormon Central on Type-Scenes

Book of Mormon Central, KnoWhy #414: How Does the Book of Mormon Use an Ancient Storytelling Technique? (Video)

Book of Mormon Central has produced an excellent article that may explain this type of "plagiarism" in the Book of Mormon. That article is reproduced in full (including citations for easy reference) below:

In Genesis 24, Abraham sent his servant to a foreign land to find a wife for Isaac. When he got there, he met a girl named Rebekah at a well, she drew water for him, she ran off to tell her family about it, and later she and Isaac were betrothed. Something similar happened to Jacob. He went to a foreign land to find a wife, he met Rachael by a well, he drew water for her, she ran to tell her family, and Jacob and Rachael were betrothed (see Genesis 29). As with all true stories, the author could have told these stories in many different ways.[7] However, the reason these two stories are so similar is because they are both based on the same pattern, called a type-scene.[8]
A type-scene is an ancient storytelling technique where certain kinds of stories are told in certain ways.[9] The ancient audience expected that when a main character got engaged, for example, he would journey to a foreign land, encounter a woman at a well, and draw water from the well.[10] Then the woman would rush home to tell the family, and the man and the woman would be betrothed.[11] However, each time the storyteller applied this type-scene to a new character, they would change the story slightly. This allowed the type-scene to fit each character’s historical circumstances, but also gave insights into the personalities of each character in the story.[12]
For instance, biblical scholar Robert Alter noted that "it is only in [Isaac's] betrothal scene that the girl, not the stranger, draws water from the well."[13] This fits well with what we see Rebekah doing later, when she took "the initiative at a crucial moment in the story in order to obtain the paternal blessing for her favored son, Jacob."[14] Ultimately, "Rebekah is to become the shrewdest and the most potent of the matriarchs, and so it is entirely appropriate that she should dominate her betrothal scene."[15] The more these stories differ from the basic type-scene, the more one can expect that the characters in the scene will turn out differently than expected.[16]
Alan Goff has pointed out a radically different, but still recognizable, version of this type scene in Alma 17.[17] Just as in the classic type-scene, Ammon went to a foreign land, but in this case, he went to preach the gospel (Alma 17:12).[18] Although Ammon did not meet a woman there, the king offered Ammon his daughter in marriage, but he declined (v. 24).[19] Shortly thereafter, Ammon went to the waters of Sebus, rather than a well, to water the flocks (v. 26).[20] Finally, instead of the woman returning to tell the family about the presence of a potential suitor, the servants returned to the king with the arms of the would-be sheep rustlers (v. 39).[21]
The differences between the basic type-scene and the Ammon story teach us much about Ammon and how we can be like him. Instead of going to a foreign land to find a wife, Ammon went to a foreign land to preach the gospel. When he got there and was offered the hand of the princess, he declined, stating that he wished to work for the king of the Lamanites instead. In addition to simply drawing water for the flocks, he saved them at the peril of his own life. Finally, those present at the watering of the flocks returned to tell the king not about Ammon as a potential suitor, but about the power of God that was with him.
The Ammon story takes the type-scene, in which the hero is simply trying to find a wife, and turns it on its head. Everything Ammon does in the story is done for selfless reasons. The last part of the type-scene, in which the hero becomes betrothed, is conspicuous by its absence. Ammon does not become betrothed at the end of the story because that was not his purpose in traveling to the land of the Lamanites. He went to the Lamanites to preach the gospel and remained focused on that goal the entire time he was in Lamanite lands.
It is easy for us to become so focused on ourselves and our own needs that we rarely think about those around us. Mormon’s masterful reworking of this type-scene reminds us all of the importance of putting others first. If we will all replace selfishness with selflessness, like Ammon did, we can be a true force for good in the lives of those around us and have the power of God with us in our lives, like Ammon did.

Book of Mormon Central has also produced this video on the subject:

So how then does this literary device then work with different characters in the Book of Mormon? Let’s take the claims one by one.

The Daughter of Jared and Salome

BYU Professor Nicholas J. Frederick has authored an insightful paper on this very question in the book Illuminating the Jaredite Records published by the Book of Mormon Academy.[22]

Frederick points out that similarities do exist. Both stories involve:

  1. An unnamed daughter
  2. A female performing a dance before a powerful male figure
  3. Demands for decapitation—one realized, the other foiled
  4. Revenge against a perceived injustice
  5. Swearing of oaths with unfortunate consequences (the beheading of John the Baptist and the destruction of the Jaredites).

But Frederick also points out important dissimilarities:

  1. "[I]n Ether 8 the daughters of Jared is the primary actor; it is she who puts the evil ideas into her father's head and dances before Akish. In Mark's account Salome acts at her mother's behest and presumably does not know that her dance will result in John's death until her mother instructs her after the dance to ask for John's head (see 6:24). She is as much of a pawn in her mother's game as Herod is. Because of this, the daughter of Jared seems to occupy the position or role of both Herodias and Salome , as if both figures were collapsed into one Jaredite female."[23]
  2. The audience of the dance: "Salome dances for her father and his friends, while the daughter of Jared dances for a potential husband. The presence of Herod's guests presumably ensures that Salome's request will not be dismissed, an action that would likely have caused Herod to lose face. The daughters of Jared, in the same fashion, has exactly the audience she requires."[24]
  3. The nature of the request. "Herod is clearly uncomfortable offering up John's head, but he has little choice—his promise must be kept. Akish appears completely comfortable with the request to carry out the murderous plot, as are, one assumes, both Jared and his daughter."[25]
  4. The nature of the dance itself. "The daughter of Jared's dance is prefaced by Moroni's statement that Jared's daughter was "exceedingly fair," suggesting a likely sensual element to her dance, on that is expected to appeal to Akish and that will lead to his matrimonial request. While there is nothing in the text to suggest a salaciousness to the dance itself, it does appear designed to highlight the woman's physical attractiveness. In contrast, Salome is described simply as a 'damsel' (Mark 6:22), and no mention is made of her physical appearance. Nor is there any suggestion that her dance was in any way seductive or erotic, only that it 'pleased Herod' (v. 22). Again, to suggest without textual evidence that Salome's dance contained a lascivious element or that it was, in the words of one scholar, 'hardly more than a striptease' is to surely go beyond the mark."[26]

Frederick proposes a few possible scenarios to answer the question of how we got a story this similar to Salome in the Book of Mormon:

  1. Salome is a direct analogue for the daughter of Jared. This idea, as observed by Frederick, simply does not work.
  2. See the daughter of Jared as a coupling of both Herodias and Salome, a move that combines these two women into one remarkable figure. Yet even then the daughter of Jared is more Herodias than Salome. The dance itself is the only contribution of Salome to the daughter of Jared's story.
  3. See Ether 8 drawing on the Salome story in the nineteenth century with its oversexualized portrayal of Salome. Yet even this does not do the daughter or Jared justice. The daughter of Jared is depicted as calm, shrewd, devoted, knowledgeable, and self-sacrificing. She may be beautiful, but her beauty is one of her features; it does not define her.

Hugh Nibley writes that the account of the daughter of Jared is more similar to ancient accounts that use the same motifs of the dancing princess, old king, and challenger to the throne of the king.

This is indeed a strange and terrible tradition of throne succession, yet there is no better attested tradition in the early world than the ritual of the dancing princess (represented by the salme priestess of the Babylonians, hence the name Salome) who wins the heart of a stranger and induces him to marry her, behead the whole king, and mount the throne. I once collected a huge dossier on this awful woman and even read a paper on her at an annual meeting of the American Historical Association.[27] You find out all about the sordid triangle of the old king, the challenger, and the dancing beauty from Frazer, Jane Harrison, Altheim, B. Chweitzer, Franell, and any number of folklorists.[28] The thing to note especially is that there actually seems to have been a succession rite of great antiquity that followed this pattern. It is the story behind the rites at Olympia and Ara Sacra and the wanton and shocking dances of the ritual hierodules throughout the ancient world.[29] Though it is not without actual historical parallels, as when in A.D. 998 the sister of the khalif obtained as a gift the head of the ruler of Syria,[30] the episode of the a dancing princess is at all times essentially a ritual, and the name of Salome is perhaps no accident, for her story is anything but unique. Certainly the book of Ether is on the soundest possible ground in attributing the behavior of the daughter of Jared to the inspiration of ritual texts – secret directories on the art of deposing an aging king. The Jaredite version, incidentally, is quite different from the Salome story of the Bible, but is identical with many earlier accounts that have come down to us in the oldest records of civilization.[31]

Aminadi and Daniel

The one connection, that both men interpreted the writings of God on a wall, is tenuous. Again, just because stories parallel each other in one respect, doesn't mean that one is dependent on the other for inspiration.

Brant A. Gardner observes:

The story of Aminadi [in Alma 10:2-3] clearly parallels Daniel 5:5-17 with a prophet interpreting Yahweh's writing on a wall, although there is no language dependency. There can be no textual dependency because Daniel describes events during the Babylonian captivity that postdates Lehi's departure from Jerusalem. Just as Alma's conversion experience was similar to, but different from, Paul's (see commentary accompanying Mosiah 27:10-11), it is probable that, if we had a fuller version of Aminadi's story, we would see both similarities and differences.[32]

Alma and Paul

This criticism needs to be looked at in more depth since it has received the largest amount of attention from critics, apologists, and other scholars. We have an entire page at the link below:

Main article:Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?

The Daughers of the Lamanites and the Dancing Daughters of Shiloh

Latter-day Saint philosopher, historian, and Book of Mormon Scholar Alan Goff wrote a short, insightful book chapter on this parallel back in 1991:

A minor story in the Book of Mormon provides an example of how complex the task of reading the book can be. It also illustrates how much richer our understand­ing can be when we remember that the Book of Mormon is an ancient record with connections to other ancient records, par­ticularly the Old Testament. In the book of Mosiah, a band of wicked priests hid in the wilderness and kidnapped some young women to be their wives (see 20:1-5). This story can be read as an adventure tale. If looked at carefully, however, it shows the kind of connections between the Book of Mormon and the Old Testament that demonstrate that the Book of Mormon is an ancient book.
The story of kidnapping by the wicked priests is a minor part of the record of the people of Zeniff. When King Noah, ruler over the Zeniffites, rejected the prophet Abinadi's message and had him killed, the priest Alma and his followers separated from the rest of the people. Soon thereafter, the Lamanites at­tacked the people of Zeniff. As they fled from the Lamanites, F ng Noah commanded them to abandon their families. Instead, they executed Noah and attempted to kill his priests (see Mosiah 17-19). These priests escaped into the wilderness, led by Amu- lon, one of their number, and later kidnapped some daughtersof the Lamanites to be their wives. Angered by the kidnappingand assuming the Zeniffites were guilty, the Lamanites attacked them. Peace was restored when the Lamanites learned who the real kidnappers were (see Mosiah 20).
A Biblical Parallel
This story of the abduction of young Lamanite women is similar to a story in the Bible in which men from the tribe of Benjamin kidnap daughters of Israel at Shiloh. The end of the book of Judges contains three stories about the tribe of Benjamin. In the first, Benjaminites abused and murdered a Levite con­cubine (see Judges 20). In the second, the other eleven tribes gathered to punish the offenders, and a civil war resulted (see Judges 19). The third story tells of the kidnapping (see Judges 21).
After destroying most of the tribe of Benjamin, the Israelites realized that this tribe was in danger of extinction. To preserve the tribe, the Benjaminites needed wives. But the Israelites had vowed not to allow their daughters to marry the Benjaminites. To get around their vow, they instructed the Benjaminites to kidnap the daughters of the Israelites who lived at Shiloh while the young women danced in the vineyards. As the daughters of Shiloh gathered, the Benjaminites lay hidden. The girls danced, and the Benjaminites stole them to be their wives.
The Stealing of the Daughters of the Lamanites
The similarities between the stories in Mosiah and Judges are complex and carefully stated:
Then they said, Behold, there is a feast of the Lord in Shiloh yearly in a place which is on the north side of Beth­el, on the east side of the high­way that goeth up from Beth­el to Shechem, and on the south of Lebonah. Therefore they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards; and see, and behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin (Judges 21:19-21). Now there was a place in Shemlon where the daughters of the Lamanites did gather themselves together to sing, and to dance, and to make themselves merry. And it came to pass that there was one day a small number of them gathered together to sing and to dance (Mosiah 20:1-2).
The Bible clearly mentions the incident as a yearly ritual. The Book of Mormon mentions it as a regular occurrence, not telling us how often ("one day"). In both stories the kidnapped virgins became the wives of the abductors. The record says that the priests of Noah, "being ashamed to return to the city of Nephi, yea, and also fearing that the people would slay them, therefore they durst not return to their wives and their children" (Mosiah 20:3), so they watched the dancers and kidnapped sub­stitute wives. When the narrative returned to the story of Amulon and his fellow priests, the daughters of the Lamanites were then called "their wives" (Mosiah 23:33).
In both stories, the abductors, like peeping toms, waited and watched the spectacle. The Benjaminites lay in wait in the vine­yards watching the dancing. The wicked priests also found the place where the girls danced, then "they laid and watched them" (Mosiah 20:4). We know that the priests hid because in the next verse they "came forth out of their secret places" and abducted twenty-four of the dancing maidens. Not only is the watching stressed in both stories, but also the lying in wait. These were not crimes of passion, but ones of premeditation.
The Meaning of Parallels
Some Book of Mormon critics have seen the parallels between the two stories and concluded that Joseph Smith merely copied the story from Judges, they conclude that any similarities in stories indicate plagiarism. Biblical scholars take a more sophis­ticated approach than do these critics to texts that may appear to borrow from other texts. Scholars often see similarities be­tween stories as evidence of the writer's sophistication and of the richness of the text.
For example, the first of the stories about the Benjaminites, telling of the rape and death of a concubine, is similar to an earlier Bible story of Lot and his two visitors at Sodom. The story in Judges tells of a Levite and his concubine who were returning home from a visit to her father's house in Bethlehem. At a late hour they arrived at Gibeah, a Benjaminite city. Only one old man was willing to take the travelers in. As the host entertained, the men of the city gathered outside and demanded that the host bring the Levite outside so they could rape him. The host protested this violation of the law of hospitality and offered his own virgin daughter and the Levite's concubine as substitutes. The Levite instead pushed his concubine out to the mob, who "abused her all the night until the morning" (Judges 19:25). In the morning she was dead.
This story is obviously similar to the story of Lot's visitors in Genesis 19. In both stories the guests were taken in, the inhabitants of the cities threatened a homosexual rape, and the host offered two women as substitutes to spare the men. Ob­viously readers are meant to see a relationship between the two stories. Biblical scholars see this as an example of conscious borrowing intended both to enhance the meaning of the second story and to emphasize how wicked Gibeah had become. The story in Genesis 19 can easily be read and understood with no awareness of the story in Judges 19, but to understand Judges 19 in any complete way the reader must see the connection to Sodom. The Levite was portrayed unfavorably compared to Lot's divine visitors. The visitors to Sodom effected a divine rescue, while the Levite threw out his own concubine to save himself.[33]
I believe that, in a similar way, the story of the abduction in Mosiah means more when we see it light of the story in Judges. I feel that the author of the story in Mosiah borrowed consciously from the story in Judges, which he knew from the plates of brass, to help make his point.
The story of the abduction of the daughters of Shiloh is the final story in Judges. One of the main purposes of Judges was to justify the establishment of a king. Judges described the evil the Israelites did in the Lord's sight (see Judges 3:7; 4:1), ex­plaining that they did evil because there was no king over the people (see Judges 17:6; 18:1). Judges ends with three stories about the tribe of Benjamin that illustrate this evil. The stories are preceded by a statement about the lack of a king over the land: "And it came to pass in those days, when there was no king in Israel. . . " (Judges 19:1). The third story ends with a similar statement: "In those days there was no king in Israel: every man did that which was right in his own eyes" (Judges 21:25). The topsy-turvy world described in Judges 17-21 dem­onstrates that doing what is right in one's own eyes is often the same thing as doing what is evil in the Lord's eyes.[34]
By emphasizing parallels to the kidnapping story in Judges, the author of the story in Mosiah seems to me to have strength­ened the moral point. The wicked priests led by Amulon were also evil, doing what was right in their own eyes rather than following the Lord.
Other Parallels
Understandably, the text shows disapproval of all that Amu­lon and his fellow priests did. The parallel case from Judges of doing what is right in man's eyes is only one way the text shows this disapproval. There are other parallels that further discredit Amulon and his companions.
After the Lamanites captured Amulon and his people, the record states that "Amulon did gain favor in the eyes of the king of the Lamanites" (Mosiah 24:1). In gaining the favor of the Lamanites, these priests clearly lost favor with God. There is a note of disapproval in the narrator's words when he says that the people of Amulon not only found favor in the eyes of the Lamanite king, but also that the king appointed these men to be teachers over all his people (see Mosiah 24:1). As teachers, these priests taught the Lamanites the language of the Nephites (see Mosiah 24:4), "nevertheless they knew not God; neither did the brethren of Amulon teach them anything concerning the Lord their God, neither the law of Moses; nor did they teach them the words of Abinadi" (Mosiah 24:5).
On the other hand, Alma taught his people how God de­livered both the followers of Limhi and Alma out of bondage (see Mosiah 25:10, 16). He also taught them "repentance and faith on the Lord" (Mosiah 25:15) as he organized them into congregations. The author emphasizes how different from Alma the priests of Noah were. He says directly that the priests of Noah didn't teach the Lamanites Abinadi's words. He also spe­cifically mentions that Alma "went about privately among the people, and began to teach the words of Abinadi" (Mosiah 18:1). Both Alma and Amulon entered the narrative as priests of Noah. Upon hearing the words of Abinadi, Alma repented, but Amulon refused to repent. Alma taught the prophet's words in secret, while Amulon and his priests utterly refused to teach them to the Lamanites.
The reader is led to see the contrasting lives, not just of Alma and Amulon, but of the people of Limhi and Alma and the people of Amulon. Both Alma and Amulon led colonies into the wil­derness: Alma and his people, when Noah's soldiers discovered their "movement," "took their tents and their families and de­parted into the wilderness" (Mosiah 18:32, 34). Amulon and his followers also fled into the wilderness, but at Noah's command they left their families behind (see Mosiah 19:11-23).
The wicked priests abandoned their wives when King Noah "commanded them that all the men should leave their wives and their children, and flee before the Lamanites" (Mosiah 19:11), then they went about trying to find substitute wives. The other Zeniffites would rather have perished than leave their wives and children behind (see Mosiah 19:12). Thus those who remained behind "caused that their fair daughters should stand forth and plead with the Lamanites that they would not slay them" (Mosiah 19:13). The daughters inspired "compassion" among the Lamanites, for they "were charmed with the beauty of their women" (Mosiah 19:14). Later, Amulon would do the same thing, sending out the Lamanite daughters he and the other priests had kidnapped to plead for mercy (see Mosiah 23:33-34).
The text has set up parallel examples for the reader to com­pare. The Zeniffites sent men out to find those who had fled their children and wives, "all save the king and his priests" (Mosiah 19:18), and had vowed that they would return to their wives and children or die seeking revenge if the Lamanites had killed them (Mosiah 19:19). The parallel stories of sending the two sets of daughters to beg for mercy from the Lamanites teach the reader that what appear to be the same actions actually differ when performed by the good-hearted on the one hand or the evil-hearted on the other.
When we compare the people as the text invites us to do, we contrast the care the men of Limhi showed for their wives and children with the abandonment by the priests of Noah. All of these events define the lack of moral character of the priests. The fact that the Lamanite king was willing to permit the stealing of the Lamanite daughters by welcoming Amulon and the priests into his kingdom speaks badly of this king, just as the Israelites' encouragement of the Benjaminites to kidnap their own daugh­ters speaks badly of all Israel. The people of Limhi, on the other hand, "fought for their lives, and for their wives, and for their children" (Mosiah 20:11). These differences reveal not only the character of the priests of Noah, who abandoned their families rather than fall into Lamanite hands, but also of the Nephites, who decided to face death with their families rather than aban­don them.
The text is clearly unsympathetic to the people of Amulon. The connection between the two stories of abduction is a hint from the author that their actions were reminiscent of a time, reported in Judges, when the Israelites didn't follow God's law but did what was right in their own eyes. The priests are por­trayed as indifferent to God, in spite of their position, which should have made them more anxious to follow God.
The Book of Mormon story of the stealing of the Lamanite daughters cannot be accounted for by the simplistic claim that it was just copied from the Bible. The Book of Mormon makes sophisticated use of the story to make its own point. Critics of the Book of Mormon believe that the author of the text used the earlier story from Judges, and I agree. But unlike them, I believe that the parallel enhances the book and reveals it to be an ancient document rather than a modern imitation.[35]

Ammon and David

The only similarity between these two stories is that both men killed another individual or group with a sling. How many stories can we find authored before the Book of Mormon was translated where a protagonist defeats an antagonist with a sling? Hundreds. The comparison is utterly nonsensical and flimsy.

Conclusion

The presence of similarities does not seem to do anything to belief in the authenticity of the Book of Mormon. More research is sure to be forthcoming on the type-scene in the Book of Mormon and readers are encouraged to pay attention for the arrival of that literature.

Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?

Introduction to Criticism

The Book of Mormon records the conversion and ministry of a young man named Alma. Alma, along with four companions known as the four sons of Mosiah, are recorded as going about trying to lead people away from God's church. During the apex of their efforts, an angel appears to them, causing them to fall and tremble because of fear. Because of this experience, Alma was converted to the Gospel and labored to spread it throughout his life.

In 2002, critic Grant H. Palmer asserted that this conversion narrative and much of the rest of Alma’s story "seems to draw" on Paul’s story of conversion and ministry in the New Testament as a narrative structure.[36]

In particular, Palmer asserts that the following parallels exist between the stories of Alma and Paul:

  1. Both men were wicked before their dramatic conversion (Mosiah 27:8; 1 Tim. 1:12-13).
  2. Both traveled about persecuting and seeking to destroy the church of God (Alma 36:6, 14; 1 Cor. 15:9; Acts 22:4)
  3. Both were persecuting the church when they saw a heavenly vision (Mosiah 27: 10-11; Acts 26: 11-13).
  4. Their companions fell to the earth and were unable to understand the voice that spoke (Mosiah 27:12; Acts 22:9; 26:14).
  5. Both were asked in vision why they persecuted the Lord (Mosiah 27:13; Acts 9:4; 22:7).
  6. Both were struck dumb/blind, became helpless, and were assisted by their companions. They went without food before converting (Mosiah 27:19, 23-24; Acts 9:8).
  7. Both preached the gospel and both performed the same miracle (Mosiah 27:32; Alma 15:11; Acts 9:20; 14:10).
  8. While preaching, they supported themselves by their own labors (Alma 30:32; 1 Cor 4:12)
  9. They were put in prison. After they prayed, an earthquake resulted in their bands being loosed (Alma 14:22, 26-28; Acts 16:23, 25-26).
  10. Both used the same phrases in their preaching.

For point ten, Palmer cites 16 examples in which Alma and Paul used similar phrases in their teaching.

This article will seek to examine this criticism and address it in a way that makes sense given orthodox Latter-day Saint theological commitments.

A Few Preliminary Considerations

We should consider a few things about parallels themselves before getting into the specific parallels that Palmer sees between Alma and Paul.

Parallels are Easy to Create

Parallels are easy to create, and the way they are phrased can make them seem more similar than they are—and obscure important differences. For example, the shaking of the earth in Alma's account of conversion is particularly important to that story, but Palmer leaves it out because it isn't parallel.

A Translator Can See Parallels

Secondly, there are likely to be some parallels because it would have been difficult for Joseph as a translator not to see them, and perhaps translated Alma's account in ways that seem parallel to Paul.

A Few Parallels do Not Establish Literary Dependence of One Story on Another

Third, the question is whether the parallels show dependence. They can show similarity, but don't show that the Book of Mormon account had to be connected literarily to the first. There is not reason to believe that the experiences could not have been similar. God is the same and humans can have similar experiences with him.

Are we really to believe that there can't be two narratives of men persecuting a church organization, being visited by a heavenly messenger exhorting them to repent, having them converted to preaching repentance, supporting themselves by their own labor while they preach, and being freed from bands and prison without one narrative being literately dependent on the other?

Scholars John Welch and John F. Hall created a chart noting similarities and differences between Alma's and Paul's conversion.[37] They explain:

The conversions of Saul of Tarsus on the road to Damascus and of Alma the Younger in the land of Zarahemla are similar in certain fundamental respects, as one would expect since the source of their spiritual reversals was one and the same. Interestingly, in each case we have three accounts of their conversions: Paul’s conversion is reported in Acts 9, 22, and 26. Alma’s conversion is given in Mosiah 27, Alma 36, and 38. No two of these accounts are exactly the same. The columns on the far right and left sides of chart 15–17 show the verses of these six accounts in which each element either appears or is absent. Down the middle are found the elements shared by both Paul and Alma, and off center are words or experiences unique to either Paul or Alma. In sum, the personalized differences significantly offset and highlight the individual experiences in the two conversions.

The chart they created can be seen here.

Reviewing Each Alleged Parallel

With those thoughts in place, we can begin to examine each supposed parallel listed by Palmer and highlight areas where Palmer stretches evidence or misreads it given faulty starting assumptions. The parallels are examined below. Each narrative has important similarities and dissimilarities that need to be considered in isolation in order to understand how combining them too hastily can lead to misunderstandings and faulty premises for criticism.

1. Both men were wicked before their dramatic conversion (Mosiah 27:8; 1 Tim. 1:12-13)

A fairly innocuous parallel when taken by itself and one that we could establish with many other books. This parallel can only be seen as convincing when taken in stride with other parallels. Thus we'll have to examine others to see how strong and unique they actually are. This parallel and the next are probably better suited being combined with parallels three and four as one parallel. Both are so naturally tied into 3/4 that they function better as one parallel. Palmer may be trying to craft more parallels than necessary to make this criticism look more persuasive than it actually is.

2. Both traveled about persecuting and seeking to destroy the church of God (Alma 36:6, 14; 1 Cor. 15:9; Acts 22:4)

  1. The account of Alma stresses that they were corrupting people and getting them to not keep the commandments (Mosiah 27:8–10). Paul's emphasizes that he was arresting and persecuting the Saints. Paul imprisoned followers of Christ (Acts 9:1-2) whereas Alma had no such power.
  2. In Alma's case, his actions were illegal. In Paul's, they were legal and sanctioned by the church.
  3. Paul is a part of the majority religion persecuting the minority religion while Alma is the opposite.

Both Alma and Paul were indeed seeking to destroy the Church.

3. Both were persecuting the church when they saw a heavenly vision (Mosiah 27: 10-11; Acts 26: 11-13); 4. Their companions fell to the earth and were unable to understand the voice that spoke (Mosiah 27:12; Acts 22:9; 26:14)

Paul is on the road to Damascus when he has his vision. The Book of Mormon doesn't give us any details as to the location of Alma and his companions when confronted by the angel. It mentions that an angel came in a cloud and that the earth shook upon which Alma and the four sons of Mosiah stood, but it doesn't give specific details as to where they were. Maybe they were in a tent looking out of it while the angel came down. We don't know for sure.

We know that Alma was with four other people at the time of the heavenly appearance. No info is given for how many companions Saul had with him while on the road to Damascus.

"The next slight difference comes in the angel's appearance to them. To Alma the angel comes in a cloud and to Saul with a bright light from heaven (Acts 9:3)."[38]

"The next difference is the description of the voice. No description accompanies the voice in Paul's account, but in Alma's it is 'a voice of thunder' that shakes the earth. Both Saul and Alma fall to the ground—Saul/Paul because he appears to recognize majesty, and with Alma, as a result of the earth's shaking."[38]:4:450

In both accounts, all fall to the ground and all hear the voice of the angel. "The difference is that, in the Book of Mormon account, all fall and all see the messenger (v. 18)…In the Old World example, the companions heard a voice, but the record does not allow us to infer either that they understood it or assumed it to be divine."[38]:4:451

In Alma's case, it is an angel that is not God the Father nor Jesus Christ that appears to him and his companions. In Saul's/Paul's case, it is Jesus Christ.

5. Both were asked in vision why they persecuted the Lord (Mosiah 27:13; Acts 9:4; 22:7)

"The similarity to Paul's experience is that 'persecution' is part of the divine message in both cases. In Saul's case, however, it is Christ who is persecuted and in Alma's it is the church. The fact of persecution exists in both cases; but in the New World, Alma's persecution precedes Jesus's coming in the flesh. Thus, in one sense, there was no person with which the church might be directly identified and against whom one might persecute as in the New Testament example. Alma's version of apostasy was almost certainly like that of Noah and his priests in which he accepted much of the competing religion but also held some beliefs of the Mosaic law. In this case, Alma and the sons of Mosiah could not have accepted a declaration like that given to Saul because they would not have believed that they were persecuting Yahweh himself, only those who believed in the future Atoning Messiah. Nevertheless, the messenger declares that the church was equated with Yahweh. Alma and the sons of Mosiah were not persecuting people who believed in a nonexistent being, but they were directly persecuting their own God."[38]:4:451–52

6. Both were struck dumb/blind, became helpless, and were assisted by their companions. They went without food before converting (Mosiah 27:19, 23-24; Acts 9:9)

  1. Being made dumb is entirely different from being made blind.
  2. Brant Gardner wrote that "Contary to Saul...Alma is completely debilitated. His companions are functional, able to carry him to assistance. Saul was only blind, but Alma was dumb and so weak that he was 'carried helpless.'"[38]:4:454
  3. Paul was incapacitated for three days and Alma for "two days and two nights"[38]:4:457
  4. Paul went without food before converting. That is specified clearly in the account of his conversion. In Alma's conversion, it is the priests who fast before Alma receives his strength again. No mention is made of Alma's ability to eat while without strength in his limbs and while mute.

7. Both preached the gospel and both performed the same miracle (Mosiah 27:32; Alma 15:11; Acts 9:20; 14:10)

Both indeed preached the Gospel. Alma ascended to political power after his conversion and then relinquished it before entering ministry whereas Paul had political power, relinquished it, and did not ascend to it again after conversion and before entering ministry.

Paul and Alma did not perform the same miracle. In Alma's passages, he implores the Lord to heal Zeezrom and allow him to walk whereas in Paul's passages, he merely commands the man from Lystra to walk. The nature of the ailment of the person healed is different between the accounts as well. In Alma's account, Zeezrom is in bed and has a fever. In Paul's account, the man is lame and has not been able to walk since he was born.

8. While preaching, they supported themselves by their own labors (Alma 30:32; 1 Cor 4:12)

This is true.

9. They were put in prison. After they prayed, an earthquake resulted in their bands being loosed (Alma 14:22, 26-28; Acts 16:23, 25-26)

Paul and Silas were placed in prison following their being stripped of their clothes and whipped. Alma and Amulek were also confined to prison after being stripped of clothes but suffered being smitten, spit upon, and having people gnash their teeth at them. Paul was imprisoned three times throughout his ministry and Alma once. It was on the first arrest that Paul was taken with Silas and put into prison.

Palmer is entirely wrong that an earthquake resulted in Alma's bands being loosed. Alma's bands are loosed by God and then the prison walls shake and tumble whereas with Paul, it's the foundations of the prison that shake first, doors open, and then the bands are loosed. The walls of the prison in Paul's narrative do not tumble down. We aren't given more specific information in the passages from Acts whether it was God or not that loosed the bands.

10. Same Phrases in Teaching

Palmer next suggests that both authors used the same phrases in teaching. Yet, the Book of Mormon is replete with phrasing from the New Testament. This is not something unique to Alma and his conversion narratives and thus it can't be used as a peculiarity to establish Joseph Smith's dependence on Paul's conversion narratives for Alma. This does, however, provide potential fodder for saying that Joseph Smith lifted New Testament language to create the Book of Mormon. FAIR has collected links to 9 articles from Book of Mormon Central on this page that explain why New Testament language might appear so frequently in the Book of Mormon text. We strongly encourage readers to read those and see what theories make the most sense for them given commitments to belief in the historicity of the Book of Mormon.

Conclusion

So there are some parallels between the accounts of Alma and Paul's conversion and ministry. It's important to remember that just because there are a few parallels that this does not equate to causal influence by one story on another. That is, just because there are parallels between the stories of Alma and Paul, doesn't mean that Joseph used Paul as a template for creating Alma. There are many important dissimilarities between the two stories and the similarities are more general instead of the unique type of similarity you might look for to establish the type of relationship Palmer wants you to see in the story.

A much more detailed response to this criticism was given by Latter-day Saint philosopher and historian Alan Goff who, in a long paper written for and published in Interpreter: A Journal of Latter-day Saint Faith and Scholarship, argues that "[b]oth the New and Old Testaments appropriate an ancient narrative genre called the prophetic commissioning story. Paul’s and Alma’s commissioning narratives hearken back to this literary genre, and to refer to either as pilfered is to misunderstand not just these individual narratives but the larger approach Hebraic writers used in composing biblical and Book of Mormon narrative."[39] We urge readers to read his paper in full and get familiar with it.

More scholarship on this issue is bound to be forthcoming in the future as scholars continue to wrestle with how the Book of Mormon was translated and how the Book of Mormon's ancient story potentially interacts with the broader ancient Mesopotamian and Mediterranean world.

Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "Alma’s Prophetic Commissioning Type Scene"

Alan Goff,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (April 29, 2022)
The story often referred to as Alma’s conversion narrative is too often interpreted as a simplistic plagiarism of Paul’s conversion-to-Christianity story in the book of Acts. Both the New and Old Testaments appropriate an ancient narrative genre called the prophetic commissioning story. Paul’s and Alma’s commissioning narratives hearken back to this literary genre, and to refer to either as pilfered is to misunderstand not just these individual narratives but the larger approach Hebraic writers used in composing biblical and Book of Mormon narrative. To the modern mind the similarity in stories triggers explanations involving plagiarism and theft from earlier stories and denies the historicity of the narratives; ancient writers — especially of Hebraic narrative — had a quite different view of such concerns. To deny the historical nature of the stories because they appeal to particular narrative conventions is to impose a mistaken modern conceptual framework on the texts involved. A better and more complex grasp of Hebraic narrative is a necessary first step to understanding these two (and many more) Book of Mormon and biblical stories.

Click here to view the complete article

Old Testament

How can 1 Nephi 22:15 in the Book of Mormon quote Malachi 4:1 hundreds of years before Malachi was written?

Book of Mormon Central, KnoWhy #218: Why Did Jesus Give The Nephites Malachi's Prophecies? (Video)

The translation language may resemble Malachi, but the work is not attributed to Malachi

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.

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.

The translation language may resemble Malachi, but the work is not attributed to Malachi. 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.

Joseph used entire chapters (e.g., 3 Nephi 12-14 based on biblical texts that he did not claim were quotations from original texts (even Malachi is treated this way by Jesus in 3 Nephi 24-25. If these are not a problem, then a resemblance to biblical language elsewhere is not either, since that is simply how Joseph translated.

Source(s) of the criticism
Critical sources

New Testament

Did Joseph Smith riff off of Hebrews 7 to produce the material discussing Melchizedek in Alma 12 and 13?

Introduction to Question

Critic David P. Wright argues that "Alma chapters 12-13, traditionally dated to about 82 B.C.E., depends in part on the New Testament epistle to the Hebrews, dated by critical scholars to the last third of the first century C.E. The dependence of Alma 12-13 on Hebrews thus constitutes an anachronism and indicates that the chapters are a composition of Joseph Smith."[40]

"Wright contends that Alma 13:17-19 is a reworking of Hebrews 7:1-4, noting six elements shared by the two texts and appearing in the same order in both.[41]"[42]

This article gives some resources on approaching a response to this criticism.

Resources that Help Respond to this Criticism in Depth

This argument is one that is long, detailed, and hard to summarize easily. The reader will simply have to be directed to resources that will help them in evaluating this criticism as they read from scholars. At another point in the future, perhaps a clearer summary can be presented up front. But, for now, we direct the reader elsewhere.

John A. Tvedtnes’ Review of Wright’s Book Chapter

John Tvedtnes was one of the first to respond to Wright’s contentions in the Review of Books on the Book of Mormon back in 1994. Tvedtnes argues that the parallels do not come from Joseph Smith reading Hebrews 7 but instead that both Hebrews 7 and Alma 13 share in thought from an earlier source discussing Melchizedek. Readers can find a link to his paper at the citation below.[43]

John W. Welch 1990 Book Chapter on the Melchizedek Material in Alma 13

Three years before Wright published on this topic, John W. Welch had written a paper on the Melchizedek material in Alma 12-13. While not giving a direct treatment of Wright’s argument nor having consciousness of it, Welch provides insightful comparisons between Alma 13, Hebrews 7, Genesis 12, and extrabiblical lore about Melchizedek to elucidate how Alma interprets Genesis and frames concepts of priesthood and thus how it differs from Hebrews 7. Readers are strongly encouraged to read Welch’s paper. Link is in the footnotes below.[44]

Book of Mormon Central KnoWhy on Alma and Melchizedek

Book of Mormon Central, KnoWhy #120: Why Did Alma Talk about Melchizedek? (Video)

Book of Mormon Central has written an accessible distillation and analysis of the Melchizedek material in Alma 13 that readers are encouraged to visit.

Brant A. Gardner Commentary in Second Witness

Eminent Book of Mormon scholar Brant A. Gardner has written a commentary on Alma 12 and 13 with Wright’s argument and Tvedtnes' response in consciousness and offers a subtle response to both. In that commentary, "[he takes] the position that the construction of Alma’s text follows a different logic and theme than that of Hebrews. [He develops] this argument in the commentary on the individual verses [of Alma 13]."[45]

Conclusion

When taking in all of the arguments of these scholars, it is the belief of the author that readers will emerge with a nuanced perspective that holds to the conviction that the Book of Mormon is an ancient text and takes into account the theological and linguistic complexities that might emerge from the type of project that Joseph Smith was engaged in: producing a translation of an ancient record for the benefit and understanding of a modern audience.

Does Helaman 12:25-26 quote John 5:29?

We must remember that the speaker in this case is Mormon, who was writing more than three centuries after Jesus Christ, and who had access to a large variety of Nephite records

Some claim that Helaman 12:25-26 quotes John 5:29 [46]:

And I would that all men might be saved. But we read that in the great and last day there are some who shall be cast out, yea, who shall be cast off from the presence of the Lord. [26] Yea, who shall be consigned to a state of endless misery, fulfilling the words which say: They that have done good shall have everlasting life; and they that have done evil shall have everlasting damnation. And thus it is. Amen. (Helaman 12꞉25-26)

It is claimed that the "reading" referred to is from John:

And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.(John 5:29:{{{4}}})

The problem with this is that Helaman 12:26 doesn't quote John, but at best paraphrases. The issue is over the word "read" that is used to force the connection. We must remember that the speaker in this case is Mormon, who was writing more than three centuries after Jesus Christ, and who had access to a large variety of Nephite records.

For example, the following Book of Mormon verses are potential sources for these ideas:

3 Nephi 26꞉5

If they be good, to the resurrection of everlasting life; and if they be evil, to the resurrection of damnation....

Mormon had access to this text, and it approximates that used in Helaman quite closely. (Remember that many who criticize the Book of Mormon on this point claim that Helman is speaking pre-Jesus Christ, rather than the editor Mormon, who is post-Jesus and thus post-3 Nephi.)

Other options include those listed below.

1 Nephi 14꞉7

For the time cometh, saith the Lamb of God, that I will work a great and a marvelous work among the children of men; a work which shall be everlasting, either on the one hand or on the other—either to the convincing of them unto peace and life eternal, or unto the deliverance of them to the hardness of their hearts and the blindness of their minds unto their being brought down into captivity, and also into destruction, both temporally and spiritually, according to the captivity of the devil, of which I have spoken.

2 Nephi 10꞉23

Therefore, cheer up your hearts, and remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life.

Alma 22꞉6

"And also, what is this that Ammon said—If ye will repent ye shall be saved, and if ye will not repent, ye shall be cast off at the last day?"

While Mormon in Helaman doesn't use the "resurrection of life" and "resurrection of damnation" that is found in John, it does use the "shall be cast off" and "the last day". Now it isn't exact either, and its quite likely that it isn't a direct quote of this passage.

2 Nephi 2꞉26

Another source of this teaching in the Book of Mormon comes in 2 Nephi 2, in particular in verse 26:

"And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given." (2 Nephi 2꞉26)

Mormon also uses this passage when he writes in Words of Mormon 1꞉11:

"And they were handed down from king Benjamin, from generation to generation until they have fallen into my hands. And I, Mormon, pray to God that they may be preserved from this time henceforth. And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day, according to the word of God which is written."

Other teaching from Christ's era?

Given that Mormon is writing well after Jesus' visit to the Nephites, it is also possible that he is citing another Christian text from that period—it would be logical for Jesus to teach something similar to John 5:29 among the Nephites, though as we have seen there were ample other pre-crucifixion texts available to the Nephites as well.

Summary

Since we have this idea present in Alma 22:6 (the missionary Aaron quoting Alma the Younger), it seems likely that this was an idea that was taught commonly among the Nephites. This is confirmed by the other passages cited. So whether or not we have the source in one of these passages that the Book of Helaman is referring to, we can see how the passage in Helaman reflects a Nephite theology and need not be a New Testament theology introduced anachronistically.

Ultimately, the idea is not a particularly complex one, and could easily have had multiple sources or approximations. Mormon need not be even citing a particular text, but merely indicating that one can "read" this idea in a variety of Nephite texts, as demonstrated above.

Thus, the claim of plagiarism seems forced, since there are Nephite texts which more closely approximate the citation than does the gospel of John, and a precise citation is not present in any case.

See also:Book of Mormon and KJV textual relationship
Greek words: alpha and omega?
New Testament text?
Quoting Malachi?
Why do portions of Book of Mormon and KJV match so closely?

Learn more about biblical allusions or citation in the Book of Mormon
FAIR links
  • Ben McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi," Proceedings of the 2001 FAIR Conference (August 2001). link
  • Sara Riley, "“Even as Moses’ Did”: The Use of the Exodus Narrative in Mosiah 11-18," Proceedings of the 2018 FAIR Conference (August 2018). link
Online
Video

Navigators

Source(s) of the criticism
Critical sources


Notes

  1. ↑ Church News, 29 July 1961: 10, 15. Reprinted in Hugh W. Nibley, The Prophetic Book of Mormon (Vol. 8 of the Collected Works of Hugh Nibley), (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1989), 214–18. ISBN 0875791794. [Nibley's first edition of Since Cumorah cites such sources as R. Reitzenstein, in Nachrichter v. d. kgl. Ges. d. Wiss. zu Gottingen (1916): 362, 416, and 1917 Heft 1, pp. 130-151, and Historische Zeitschrift 116 (DATE?), pp. 189-202. A von Harnack, in Journal of Biblical Literature 50 (1931), pp. 266ff; cf. Alf. Resch, "Der Paulinismus u. die Logia Jesu," in Texte u. Untersuchungen. N. F. 13 (1904).] Wiki editors have added subheadings to this section to aid in readability and navigation.
  2. ↑ Nibley is responding to Wesley P. Walters, "Mormonism," Christianity Today 5/6 (19 December 1960): 8–10.
  3. ↑ Nibley is quoting Millar Burrows, The Dead Sea Scrolls (Michigan: Baker, 1955; reprinted 1978), 1:397.
  4. ↑ Nibley is quoting Theodore H. Gaster, The Dead Sea Scriptures (New York: Doubleday, 1964), 136.
  5. ↑ Interpreter Foundation, "The History of the Text of the Book of Mormon," <https://interpreterfoundation.org/the-history-of-the-text-of-the-book-of-mormon/> (25 January 2020).
  6. ↑ Fawn M. Brodie, No Man Knows My History: the Life of Joseph Smith, 2nd ed. (New York: Vintage, 1995), 62–63.
  7. ↑ For a concrete example of this in the Book of Mormon, see Book of Mormon Central, "Why Are there Multiple Accounts of Joseph Smith's and Alma's Visions? (Alma 36:6–7)," KnoWhy 264 (January 20, 2017).
  8. ↑ For an introduction to type-scenes, see Michael Austin, "How the Book of Mormon Reads the Bible: A Theory of Types," Journal of Book of Mormon Studies 26, (2017): 51–53. For one perspective on how type-scenes are a subtle witness for the authenticity of the Book of Mormon, see Alan Goff, "Uncritical Theory and Thin Description: The Resistance to History," Review of Books on the Book of Mormon 7, no. 1 (1995): 187–190.
  9. ↑ For a few examples other examples of type-scenes in the Book of Mormon, see Richard Dilworth Rust, "Recurrence in Book of Mormon Narratives," Journal of Book of Mormon Studies 3, no. 1 (1994): 42–43.
  10. ↑ Robert Alter, The Art of Biblical Narrative, 2nd ed. (New York, NY: Basic Books, 2011), 62.
  11. ↑ Ibid.
  12. ↑ Ibid., 63.
  13. ↑ Ibid., 64.
  14. ↑ Ibid.
  15. ↑ Ibid.
  16. ↑ For one example of this, see Ibid., 70.
  17. ↑ Alan Goff, "Reduction and Enlargement: Harold Bloom’s Mormons," Review of Books on the Book of Mormon 5, no. 1 (1993): 105.
  18. ↑ Ibid.
  19. ↑ Ibid.
  20. ↑ Ibid.
  21. ↑ For more context on this story, see Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City, UT: Greg Kofford Books, 2007), 4:275–276.
  22. ↑ Nicholas J. Frederick, "Whence the Daughter of Jared?" in Illuminating the Jaredite Records, ed. Daniel L. Belnap (Provo, UT: BYU Religious Studies Center; Salt Lake City: Deseret Book, 2020), 236–51.
  23. ↑ Ibid., 239.
  24. ↑ Ibid.
  25. ↑ Ibid.
  26. ↑ Ibid.
  27. ↑ At the Pacific Coast meeting in 1940, ARAHA (1940): 90.
  28. ↑ Hugh W. Nibley, "Sparsiones," Classical Journal 40 (1945): 541–43.
  29. ↑ Ibid., for a preliminary treatment.
  30. ↑ E.A. Wallis Budge, Chronology of Bar Hebraeus, (Berlin: De Gruyter, 2010), 1:182, "The sister of the Khalifah had a certain scribe, and Egyptian, in Syiria, and he sent and complained to her about Abu Tahir [the ruler of Syria]. . . . And because her brother always paid very great attention to her, she went and wept before him. And she received [from him] the command, and she sent [it] and killed Abu Tahir, and his head was carried to Egypt."
  31. ↑ Hugh Nibley, Lehi in the Desert, The World of the Jaredites, There Were Jaredites (Provo, UT: FARMS, 1988), 213.
  32. ↑ Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007), 4:164–65.
  33. ↑ Stuart Lasine, "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World," Journal for the Study of the Old Testament 29 (June 1984): 40.
  34. ↑ Lasine, "Gust and Host," 55.
  35. ↑ Alan Goff, "The Stealing of the Daughters of the Lamanites," in Rediscovering the Book of Mormon, ed. John L. Sorenson (Provo, UT: FARMS, 1992), 67–74.
  36. ↑ Grant H. Palmer, An Insider’s View of Mormon Origins (Salt Lake City: Signature Books, 2002), 50&ndash51. Similar arguments are presented in Fawn M. Brodie, No Man Knows My History: the Life of Joseph Smith, 2nd ed. (New York: Vintage, 1995), 62–63 and G. T. Harrison, That Mormon Book: Mormonism’s Keystone Exposed or The Hoax Book (n.p.: n.p., 1981).
  37. ↑ John W. Welch, John F. Hall and J. Gregory Welch, Charting the New Testament: Visual Aids for Personal Study and Teaching (Provo, Utah: FARMS and Institute for the Study and Preservation of Ancient Texts, 2002), chart(s) 15-17. ISBN 0934893640. off-site(Permission in digital version granted for non-profit reproduction and distribution if copyright notice intact and material unaltered.)
  38. ↑ 38.0 38.1 38.2 38.3 38.4 38.5 Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007).
  39. ↑ Alan Goff, "Alma's Prophetic Commissioning Type Scene," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 51 (2022): 115–64.
  40. ↑ David P. Wright, "’In Plain Terms That We Might Understand’: Joseph Smith’s Transformation of Hebrews in Alma 12-13" in New Approaches to the Book of Mormon: Explorations in Critical Methodology, ed. Brent Lee Metcalfe (Salt Lake City: Signature Books, 1993), 165–229 (166).
  41. ↑ To his list of six, Wright adds a seventh that is pure guesswork, saying that the words 'there were many before him, and also there were many afterwards' (Alma 13:19) derive from the notion of no beginning of days or end of life in Hebrews 7:3. This is much too far-fetched.
  42. ↑ John A. Tvedtnes, "Review of New Approaches to the Book of Mormon," in Review of Books on the Book of Mormon 6, no. 1 (1994): 19.
  43. ↑ Tvedtnes, "Review of New Approaches," 19–23.
  44. ↑ John W. Welch, "The Melchizedek Material in Alma 13:13-19," in By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990, ed. John M. Lundquist and Stephen D. Ricks (Salt Lake City: Deseret Book/Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1990), 2:248.
  45. ↑ Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007), 4:213n2.
  46. ↑ Making Life Count Ministries, Inc., "Proof the Book of Mormon Isn't True," (PDF on-line, no date), 1.
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Introduction

Does the Book of Mormon plagiarize the King James Bible?

The Book of Mormon emulates the language and style of the King James Bible because that is the scriptural style Joseph Smith, translator of the Book of Mormon, was familiar with

The Book of Mormon and the Bible testify of each other, reinforcing a single message of good news to the world.

Critics of the Book of Mormon claim that major portions of it are copied, without attribution, from the Bible. They argue that Joseph Smith wrote the Book of Mormon by plagiarizing the Authorized ("King James") Version of the Bible.

Hugh Nibley: "As to the 'passages lifted bodily from the King James Version,' we first ask, 'How else does one quote scripture if not bodily?'"

LDS scholar Hugh Nibley wrote the following in response to a letter sent to the editor of the Church News section of the Deseret News. His response was printed in the Church News in 1961:[1]

[One of the] most devastating argument[s] against the Book of Mormon was that it actually quoted the Bible. The early critics were simply staggered by the incredible stupidity of including large sections of the Bible in a book which they insisted was specifically designed to fool the Bible-reading public. They screamed blasphemy and plagiarism at the top of their lungs, but today any biblical scholar knows that it would be extremely suspicious if a book purporting to be the product of a society of pious emigrants from Jerusalem in ancient times did not quote the Bible. No lengthy religious writing of the Hebrews could conceivably be genuine if it was not full of scriptural quotations.

...to quote another writer of Christianity Today [magazine],[2] "passages lifted bodily from the King James Version," and that it quotes, not only from the Old Testament, but also the New Testament as well.

How can scripture be cited except 'bodily'?

As to the "passages lifted bodily from the King James Version," we first ask, "How else does one quote scripture if not bodily?" And why should anyone quoting the Bible to American readers of 1830 not follow the only version of the Bible known to them?

Actually the Bible passages quoted in the Book of Mormon often differ from the King James Version, but where the latter is correct there is every reason why it should be followed. When Jesus and the Apostles and, for that matter, the Angel Gabriel quote the scriptures in the New Testament, do they recite from some mysterious Urtext? Do they quote the prophets of old in the ultimate original? Do they give their own inspired translations? No, they do not. They quote the Septuagint, a Greek version of the Old Testament prepared in the third century B.C. Why so? Because that happened to be the received standard version of the Bible accepted by the readers of the Greek New Testament. When "holy men of God" quote the scriptures it is always in the received standard version of the people they are addressing.

Prophets usually use the version of scripture with which their audience is familiar

We do not claim the King James Version of the Septuagint to be the original scriptures—in fact, nobody on earth today knows where the original scriptures are or what they say. Inspired men have in every age have been content to accept the received version of the people among whom they labored, with the Spirit giving correction where correction was necessary.

Since the Book of Mormon is a translation, "with all its faults," into English for English-speaking people whose fathers for generations had known no other scriptures but the standard English Bible, it would be both pointless and confusing to present the scriptures to them in any other form, so far as their teachings were correct.

What is thought to be a very serious charge against the Book of Mormon today is that it, a book written down long before New Testament times and on the other side of the world, actually quotes the New Testament! True, it is the same Savior speaking in both, and the same Holy Ghost, and so we can expect the same doctrines in the same language.

"Faith, hope, and charity" from the New Testament?

But what about the "Faith, Hope and Charity" passage in Moroni 7꞉45? Its resemblance to 1 Corinthians 13:] is undeniable. This particular passage, recently singled out for attack in Christianity Today, is actually one of those things that turn out to be a striking vindication of the Book of Mormon. For the whole passage, which scholars have labeled "the Hymn to Charity," was shown early in this century by a number of first-rate investigators working independently (A. Harnack, J. Weiss, R. Reizenstein) to have originated not with Paul at all, but to go back to some older but unknown source: Paul is merely quoting from the record.

Now it so happens that other Book of Mormon writers were also peculiarly fond of quoting from the record. Captain Moroni, for example, reminds his people of an old tradition about the two garments of Joseph, telling them a detailed story which I have found only in [th' Alabi of Persia,] a thousand-year-old commentary on the Old Testament, a work still untranslated and quite unknown to the world of Joseph Smith. So I find it not a refutation but a confirmation of the authenticity of the Book of Mormon when Paul and Moroni both quote from a once well-known but now lost Hebrew writing.

Why KJV English?

Now as to [the] question, "Why did Joseph Smith, a nineteenth century American farm boy, translate the Book of Mormon into seventeenth century King James English instead of into contemporary language?"

The first thing to note is that the "contemporary language" of the country-people of New England 130 years ago was not so far from King James English. Even the New England writers of later generations, like Webster, Melville, and Emerson, lapse into its stately periods and "thees and thous" in their loftier passages.

∗       ∗       ∗

Furthermore, the Book of Mormon is full of scripture, and for the world of Joseph Smith's day, the King James Version was the Scripture, as we have noted; large sections of the Book of Mormon, therefore, had to be in the language of the King James Version—and what of the rest of it? That is scripture, too.

One can think of lots of arguments for using King James English in the Book of Mormon, but the clearest comes out of very recent experience. In the past decade, as you know, certain ancient nonbiblical texts, discovered near the Dead Sea, have been translated by modern, up-to-date American readers. I open at random a contemporary Protestant scholar's modern translation of the Dead Sea Scrolls, and what do I read? "For thine is the battle, and by the strength of thy hand their corpses were scattered without burial. Goliath the Hittite, a mighty man of valor, thou didst deliver into the hand of thy servant David."[3]

Even professional translators will lapse into the scriptural language that they know

Obviously the man who wrote this knew the Bible, and we must not forget that ancient scribes were consciously archaic in their writing, so that most of the scriptures were probably in old-fashioned language the day they were written down. To efface that solemn antique style by the latest up-to-date usage is to translate falsely.

At any rate, Professor Burrows, in 1955 (not 1835!), falls naturally and without apology into the language of the King James Bible. Or take a modern Jewish scholar who purposely avoids archaisms in his translation of the Scrolls for modern American readers: "All things are inscribed before Thee in a recording script, for every moment of time, for the infinite cycles of years, in their several appointed times. No single thing is hidden, naught missing from Thy presence."[4] Professor Gaster, too, falls under the spell of our religious idiom. [A more recent example of the same phenomenon in the twenty-first century is discussed here.]

By frankly using that idiom, the Book of Mormon avoids the necessity of having to be redone into "modern English" every thirty or forty years. If the plates were being translated for the first time today, it would still be King James English!"

Quotations from the Bible in the Book of Mormon are sometimes uncited quotes from Old Testament prophets on the brass plates, similar to the many unattributed Old Testament quotes in the New Testament; others are simply similar phrasing emulated by Joseph Smith during his translation.

Oddly enough, this actually should not lead one to believe that Joseph Smith simply plagiarized from it. Using the Original and Printer's Manuscripts of the Book of Mormon, Latter-day Saint scholar Royal Skousen has identified 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 quoting, echoing, or alluding to the passages, 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.[5]

Critics also fail to mention that even if all the Biblical passages were removed from the Book of Mormon, there would be a great deal of text remaining. Joseph Smith was able to produce long, intricate religious texts without using the Bible; if he was trying to deceive people, why did he "plagiarize" from the one book—the Bible—which his readership was sure to recognize? The Book of Mormon itself declares that it came forth in part to support the Bible (2 Nephi 29). Perhaps the inclusion of KJV text can allow us to know those places where it is engaging the Bible rather than just cribbing from it. If we didn't get some KJV text, we might think that the Nephites were trying to communicate an entirely different message.

A Proposed Scenario

When considering the the data, Skousen proposes as one scenario that, instead of.Joseph or Oliver looking at a Bible (which is now confirmed by the manuscript evidence and the unequivocal statements of the witnesses to the translation to the Book of Mormon that Joseph employed no notes nor any other reference materials), 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 would be more comprehensible/comfortable to his 19th century, Northeastern, frontier audience. This theology of translation may feel foreign and a bit strange to some Latter-day Saints, but it seems to fit well with the Lord's own words about the nature of revelation to Joseph Smith. Latter-day Saints should take comfort in fact that the Lord accommodates his perfection to our own weakness and uses our imperfect language and nature for the building up of Zion on the earth. It may testify to the fact that God views us not only as creatures but as Gods ourselves—with abilities that can be used effectively to call others to repentance and literally become like Him.

Learn more about biblical allusions or citation in the Book of Mormon
FAIR links
  • Ben McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi," Proceedings of the 2001 FAIR Conference (August 2001). link
  • Sara Riley, "“Even as Moses’ Did”: The Use of the Exodus Narrative in Mosiah 11-18," Proceedings of the 2018 FAIR Conference (August 2018). link
Online
Video

Navigators

See also:The New Testament and the Book of Mormon


General questions

Characters

Did Joseph Smith use characters from the Bible as templates for the characters in the Book of Mormon?

Introduction to Question

Critic Fawn Brodie claimed the following in her book No Man Knows My History: the Life of Joseph Smith

Many stories [Joseph Smith] borrowed from the Bible [for the creation of the Book of Mormon]. The daughter of Jared, like Salome, danced before a king and a decapitation followed. Aminadi, like Daniel, deciphered handwriting on a wall, and Alma was converted after the exact fashion of St. Paul. The daughters of the Lamanites were abducted like the dancing daughters of Shiloh; and Ammon, like the American counterpart of David, for want of a Goliath slew six sheep-rustlers with his sling.[6]

So how can we reconcile this? Did Joseph Smith actually use characters from the Bible as templates for Book of Mormon characters?

This article seeks to answer this question.

Response to Question

A Few Similarities Do Not Equate to Causal Influence

One thing that should be pointed out very clearly is that a few similarities do not equate to causal influence. Just because one two characters in two books are both said to have looked at a tree longingly in Central Park in New York City, doesn't mean that the one author read the other and copied the story. The same holds for the Book of Mormon as will be argued in more detail below.

Book of Mormon Central on Type-Scenes

Book of Mormon Central, KnoWhy #414: How Does the Book of Mormon Use an Ancient Storytelling Technique? (Video)

Book of Mormon Central has produced an excellent article that may explain this type of "plagiarism" in the Book of Mormon. That article is reproduced in full (including citations for easy reference) below:

In Genesis 24, Abraham sent his servant to a foreign land to find a wife for Isaac. When he got there, he met a girl named Rebekah at a well, she drew water for him, she ran off to tell her family about it, and later she and Isaac were betrothed. Something similar happened to Jacob. He went to a foreign land to find a wife, he met Rachael by a well, he drew water for her, she ran to tell her family, and Jacob and Rachael were betrothed (see Genesis 29). As with all true stories, the author could have told these stories in many different ways.[7] However, the reason these two stories are so similar is because they are both based on the same pattern, called a type-scene.[8]
A type-scene is an ancient storytelling technique where certain kinds of stories are told in certain ways.[9] The ancient audience expected that when a main character got engaged, for example, he would journey to a foreign land, encounter a woman at a well, and draw water from the well.[10] Then the woman would rush home to tell the family, and the man and the woman would be betrothed.[11] However, each time the storyteller applied this type-scene to a new character, they would change the story slightly. This allowed the type-scene to fit each character’s historical circumstances, but also gave insights into the personalities of each character in the story.[12]
For instance, biblical scholar Robert Alter noted that "it is only in [Isaac's] betrothal scene that the girl, not the stranger, draws water from the well."[13] This fits well with what we see Rebekah doing later, when she took "the initiative at a crucial moment in the story in order to obtain the paternal blessing for her favored son, Jacob."[14] Ultimately, "Rebekah is to become the shrewdest and the most potent of the matriarchs, and so it is entirely appropriate that she should dominate her betrothal scene."[15] The more these stories differ from the basic type-scene, the more one can expect that the characters in the scene will turn out differently than expected.[16]
Alan Goff has pointed out a radically different, but still recognizable, version of this type scene in Alma 17.[17] Just as in the classic type-scene, Ammon went to a foreign land, but in this case, he went to preach the gospel (Alma 17:12).[18] Although Ammon did not meet a woman there, the king offered Ammon his daughter in marriage, but he declined (v. 24).[19] Shortly thereafter, Ammon went to the waters of Sebus, rather than a well, to water the flocks (v. 26).[20] Finally, instead of the woman returning to tell the family about the presence of a potential suitor, the servants returned to the king with the arms of the would-be sheep rustlers (v. 39).[21]
The differences between the basic type-scene and the Ammon story teach us much about Ammon and how we can be like him. Instead of going to a foreign land to find a wife, Ammon went to a foreign land to preach the gospel. When he got there and was offered the hand of the princess, he declined, stating that he wished to work for the king of the Lamanites instead. In addition to simply drawing water for the flocks, he saved them at the peril of his own life. Finally, those present at the watering of the flocks returned to tell the king not about Ammon as a potential suitor, but about the power of God that was with him.
The Ammon story takes the type-scene, in which the hero is simply trying to find a wife, and turns it on its head. Everything Ammon does in the story is done for selfless reasons. The last part of the type-scene, in which the hero becomes betrothed, is conspicuous by its absence. Ammon does not become betrothed at the end of the story because that was not his purpose in traveling to the land of the Lamanites. He went to the Lamanites to preach the gospel and remained focused on that goal the entire time he was in Lamanite lands.
It is easy for us to become so focused on ourselves and our own needs that we rarely think about those around us. Mormon’s masterful reworking of this type-scene reminds us all of the importance of putting others first. If we will all replace selfishness with selflessness, like Ammon did, we can be a true force for good in the lives of those around us and have the power of God with us in our lives, like Ammon did.

Book of Mormon Central has also produced this video on the subject:

So how then does this literary device then work with different characters in the Book of Mormon? Let’s take the claims one by one.

The Daughter of Jared and Salome

BYU Professor Nicholas J. Frederick has authored an insightful paper on this very question in the book Illuminating the Jaredite Records published by the Book of Mormon Academy.[22]

Frederick points out that similarities do exist. Both stories involve:

  1. An unnamed daughter
  2. A female performing a dance before a powerful male figure
  3. Demands for decapitation—one realized, the other foiled
  4. Revenge against a perceived injustice
  5. Swearing of oaths with unfortunate consequences (the beheading of John the Baptist and the destruction of the Jaredites).

But Frederick also points out important dissimilarities:

  1. "[I]n Ether 8 the daughters of Jared is the primary actor; it is she who puts the evil ideas into her father's head and dances before Akish. In Mark's account Salome acts at her mother's behest and presumably does not know that her dance will result in John's death until her mother instructs her after the dance to ask for John's head (see 6:24). She is as much of a pawn in her mother's game as Herod is. Because of this, the daughter of Jared seems to occupy the position or role of both Herodias and Salome , as if both figures were collapsed into one Jaredite female."[23]
  2. The audience of the dance: "Salome dances for her father and his friends, while the daughter of Jared dances for a potential husband. The presence of Herod's guests presumably ensures that Salome's request will not be dismissed, an action that would likely have caused Herod to lose face. The daughters of Jared, in the same fashion, has exactly the audience she requires."[24]
  3. The nature of the request. "Herod is clearly uncomfortable offering up John's head, but he has little choice—his promise must be kept. Akish appears completely comfortable with the request to carry out the murderous plot, as are, one assumes, both Jared and his daughter."[25]
  4. The nature of the dance itself. "The daughter of Jared's dance is prefaced by Moroni's statement that Jared's daughter was "exceedingly fair," suggesting a likely sensual element to her dance, on that is expected to appeal to Akish and that will lead to his matrimonial request. While there is nothing in the text to suggest a salaciousness to the dance itself, it does appear designed to highlight the woman's physical attractiveness. In contrast, Salome is described simply as a 'damsel' (Mark 6:22), and no mention is made of her physical appearance. Nor is there any suggestion that her dance was in any way seductive or erotic, only that it 'pleased Herod' (v. 22). Again, to suggest without textual evidence that Salome's dance contained a lascivious element or that it was, in the words of one scholar, 'hardly more than a striptease' is to surely go beyond the mark."[26]

Frederick proposes a few possible scenarios to answer the question of how we got a story this similar to Salome in the Book of Mormon:

  1. Salome is a direct analogue for the daughter of Jared. This idea, as observed by Frederick, simply does not work.
  2. See the daughter of Jared as a coupling of both Herodias and Salome, a move that combines these two women into one remarkable figure. Yet even then the daughter of Jared is more Herodias than Salome. The dance itself is the only contribution of Salome to the daughter of Jared's story.
  3. See Ether 8 drawing on the Salome story in the nineteenth century with its oversexualized portrayal of Salome. Yet even this does not do the daughter or Jared justice. The daughter of Jared is depicted as calm, shrewd, devoted, knowledgeable, and self-sacrificing. She may be beautiful, but her beauty is one of her features; it does not define her.

Hugh Nibley writes that the account of the daughter of Jared is more similar to ancient accounts that use the same motifs of the dancing princess, old king, and challenger to the throne of the king.

This is indeed a strange and terrible tradition of throne succession, yet there is no better attested tradition in the early world than the ritual of the dancing princess (represented by the salme priestess of the Babylonians, hence the name Salome) who wins the heart of a stranger and induces him to marry her, behead the whole king, and mount the throne. I once collected a huge dossier on this awful woman and even read a paper on her at an annual meeting of the American Historical Association.[27] You find out all about the sordid triangle of the old king, the challenger, and the dancing beauty from Frazer, Jane Harrison, Altheim, B. Chweitzer, Franell, and any number of folklorists.[28] The thing to note especially is that there actually seems to have been a succession rite of great antiquity that followed this pattern. It is the story behind the rites at Olympia and Ara Sacra and the wanton and shocking dances of the ritual hierodules throughout the ancient world.[29] Though it is not without actual historical parallels, as when in A.D. 998 the sister of the khalif obtained as a gift the head of the ruler of Syria,[30] the episode of the a dancing princess is at all times essentially a ritual, and the name of Salome is perhaps no accident, for her story is anything but unique. Certainly the book of Ether is on the soundest possible ground in attributing the behavior of the daughter of Jared to the inspiration of ritual texts – secret directories on the art of deposing an aging king. The Jaredite version, incidentally, is quite different from the Salome story of the Bible, but is identical with many earlier accounts that have come down to us in the oldest records of civilization.[31]

Aminadi and Daniel

The one connection, that both men interpreted the writings of God on a wall, is tenuous. Again, just because stories parallel each other in one respect, doesn't mean that one is dependent on the other for inspiration.

Brant A. Gardner observes:

The story of Aminadi [in Alma 10:2-3] clearly parallels Daniel 5:5-17 with a prophet interpreting Yahweh's writing on a wall, although there is no language dependency. There can be no textual dependency because Daniel describes events during the Babylonian captivity that postdates Lehi's departure from Jerusalem. Just as Alma's conversion experience was similar to, but different from, Paul's (see commentary accompanying Mosiah 27:10-11), it is probable that, if we had a fuller version of Aminadi's story, we would see both similarities and differences.[32]

Alma and Paul

This criticism needs to be looked at in more depth since it has received the largest amount of attention from critics, apologists, and other scholars. We have an entire page at the link below:

Main article:Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?

The Daughers of the Lamanites and the Dancing Daughters of Shiloh

Latter-day Saint philosopher, historian, and Book of Mormon Scholar Alan Goff wrote a short, insightful book chapter on this parallel back in 1991:

A minor story in the Book of Mormon provides an example of how complex the task of reading the book can be. It also illustrates how much richer our understand­ing can be when we remember that the Book of Mormon is an ancient record with connections to other ancient records, par­ticularly the Old Testament. In the book of Mosiah, a band of wicked priests hid in the wilderness and kidnapped some young women to be their wives (see 20:1-5). This story can be read as an adventure tale. If looked at carefully, however, it shows the kind of connections between the Book of Mormon and the Old Testament that demonstrate that the Book of Mormon is an ancient book.
The story of kidnapping by the wicked priests is a minor part of the record of the people of Zeniff. When King Noah, ruler over the Zeniffites, rejected the prophet Abinadi's message and had him killed, the priest Alma and his followers separated from the rest of the people. Soon thereafter, the Lamanites at­tacked the people of Zeniff. As they fled from the Lamanites, F ng Noah commanded them to abandon their families. Instead, they executed Noah and attempted to kill his priests (see Mosiah 17-19). These priests escaped into the wilderness, led by Amu- lon, one of their number, and later kidnapped some daughtersof the Lamanites to be their wives. Angered by the kidnappingand assuming the Zeniffites were guilty, the Lamanites attacked them. Peace was restored when the Lamanites learned who the real kidnappers were (see Mosiah 20).
A Biblical Parallel
This story of the abduction of young Lamanite women is similar to a story in the Bible in which men from the tribe of Benjamin kidnap daughters of Israel at Shiloh. The end of the book of Judges contains three stories about the tribe of Benjamin. In the first, Benjaminites abused and murdered a Levite con­cubine (see Judges 20). In the second, the other eleven tribes gathered to punish the offenders, and a civil war resulted (see Judges 19). The third story tells of the kidnapping (see Judges 21).
After destroying most of the tribe of Benjamin, the Israelites realized that this tribe was in danger of extinction. To preserve the tribe, the Benjaminites needed wives. But the Israelites had vowed not to allow their daughters to marry the Benjaminites. To get around their vow, they instructed the Benjaminites to kidnap the daughters of the Israelites who lived at Shiloh while the young women danced in the vineyards. As the daughters of Shiloh gathered, the Benjaminites lay hidden. The girls danced, and the Benjaminites stole them to be their wives.
The Stealing of the Daughters of the Lamanites
The similarities between the stories in Mosiah and Judges are complex and carefully stated:
Then they said, Behold, there is a feast of the Lord in Shiloh yearly in a place which is on the north side of Beth­el, on the east side of the high­way that goeth up from Beth­el to Shechem, and on the south of Lebonah. Therefore they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards; and see, and behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin (Judges 21:19-21). Now there was a place in Shemlon where the daughters of the Lamanites did gather themselves together to sing, and to dance, and to make themselves merry. And it came to pass that there was one day a small number of them gathered together to sing and to dance (Mosiah 20:1-2).
The Bible clearly mentions the incident as a yearly ritual. The Book of Mormon mentions it as a regular occurrence, not telling us how often ("one day"). In both stories the kidnapped virgins became the wives of the abductors. The record says that the priests of Noah, "being ashamed to return to the city of Nephi, yea, and also fearing that the people would slay them, therefore they durst not return to their wives and their children" (Mosiah 20:3), so they watched the dancers and kidnapped sub­stitute wives. When the narrative returned to the story of Amulon and his fellow priests, the daughters of the Lamanites were then called "their wives" (Mosiah 23:33).
In both stories, the abductors, like peeping toms, waited and watched the spectacle. The Benjaminites lay in wait in the vine­yards watching the dancing. The wicked priests also found the place where the girls danced, then "they laid and watched them" (Mosiah 20:4). We know that the priests hid because in the next verse they "came forth out of their secret places" and abducted twenty-four of the dancing maidens. Not only is the watching stressed in both stories, but also the lying in wait. These were not crimes of passion, but ones of premeditation.
The Meaning of Parallels
Some Book of Mormon critics have seen the parallels between the two stories and concluded that Joseph Smith merely copied the story from Judges, they conclude that any similarities in stories indicate plagiarism. Biblical scholars take a more sophis­ticated approach than do these critics to texts that may appear to borrow from other texts. Scholars often see similarities be­tween stories as evidence of the writer's sophistication and of the richness of the text.
For example, the first of the stories about the Benjaminites, telling of the rape and death of a concubine, is similar to an earlier Bible story of Lot and his two visitors at Sodom. The story in Judges tells of a Levite and his concubine who were returning home from a visit to her father's house in Bethlehem. At a late hour they arrived at Gibeah, a Benjaminite city. Only one old man was willing to take the travelers in. As the host entertained, the men of the city gathered outside and demanded that the host bring the Levite outside so they could rape him. The host protested this violation of the law of hospitality and offered his own virgin daughter and the Levite's concubine as substitutes. The Levite instead pushed his concubine out to the mob, who "abused her all the night until the morning" (Judges 19:25). In the morning she was dead.
This story is obviously similar to the story of Lot's visitors in Genesis 19. In both stories the guests were taken in, the inhabitants of the cities threatened a homosexual rape, and the host offered two women as substitutes to spare the men. Ob­viously readers are meant to see a relationship between the two stories. Biblical scholars see this as an example of conscious borrowing intended both to enhance the meaning of the second story and to emphasize how wicked Gibeah had become. The story in Genesis 19 can easily be read and understood with no awareness of the story in Judges 19, but to understand Judges 19 in any complete way the reader must see the connection to Sodom. The Levite was portrayed unfavorably compared to Lot's divine visitors. The visitors to Sodom effected a divine rescue, while the Levite threw out his own concubine to save himself.[33]
I believe that, in a similar way, the story of the abduction in Mosiah means more when we see it light of the story in Judges. I feel that the author of the story in Mosiah borrowed consciously from the story in Judges, which he knew from the plates of brass, to help make his point.
The story of the abduction of the daughters of Shiloh is the final story in Judges. One of the main purposes of Judges was to justify the establishment of a king. Judges described the evil the Israelites did in the Lord's sight (see Judges 3:7; 4:1), ex­plaining that they did evil because there was no king over the people (see Judges 17:6; 18:1). Judges ends with three stories about the tribe of Benjamin that illustrate this evil. The stories are preceded by a statement about the lack of a king over the land: "And it came to pass in those days, when there was no king in Israel. . . " (Judges 19:1). The third story ends with a similar statement: "In those days there was no king in Israel: every man did that which was right in his own eyes" (Judges 21:25). The topsy-turvy world described in Judges 17-21 dem­onstrates that doing what is right in one's own eyes is often the same thing as doing what is evil in the Lord's eyes.[34]
By emphasizing parallels to the kidnapping story in Judges, the author of the story in Mosiah seems to me to have strength­ened the moral point. The wicked priests led by Amulon were also evil, doing what was right in their own eyes rather than following the Lord.
Other Parallels
Understandably, the text shows disapproval of all that Amu­lon and his fellow priests did. The parallel case from Judges of doing what is right in man's eyes is only one way the text shows this disapproval. There are other parallels that further discredit Amulon and his companions.
After the Lamanites captured Amulon and his people, the record states that "Amulon did gain favor in the eyes of the king of the Lamanites" (Mosiah 24:1). In gaining the favor of the Lamanites, these priests clearly lost favor with God. There is a note of disapproval in the narrator's words when he says that the people of Amulon not only found favor in the eyes of the Lamanite king, but also that the king appointed these men to be teachers over all his people (see Mosiah 24:1). As teachers, these priests taught the Lamanites the language of the Nephites (see Mosiah 24:4), "nevertheless they knew not God; neither did the brethren of Amulon teach them anything concerning the Lord their God, neither the law of Moses; nor did they teach them the words of Abinadi" (Mosiah 24:5).
On the other hand, Alma taught his people how God de­livered both the followers of Limhi and Alma out of bondage (see Mosiah 25:10, 16). He also taught them "repentance and faith on the Lord" (Mosiah 25:15) as he organized them into congregations. The author emphasizes how different from Alma the priests of Noah were. He says directly that the priests of Noah didn't teach the Lamanites Abinadi's words. He also spe­cifically mentions that Alma "went about privately among the people, and began to teach the words of Abinadi" (Mosiah 18:1). Both Alma and Amulon entered the narrative as priests of Noah. Upon hearing the words of Abinadi, Alma repented, but Amulon refused to repent. Alma taught the prophet's words in secret, while Amulon and his priests utterly refused to teach them to the Lamanites.
The reader is led to see the contrasting lives, not just of Alma and Amulon, but of the people of Limhi and Alma and the people of Amulon. Both Alma and Amulon led colonies into the wil­derness: Alma and his people, when Noah's soldiers discovered their "movement," "took their tents and their families and de­parted into the wilderness" (Mosiah 18:32, 34). Amulon and his followers also fled into the wilderness, but at Noah's command they left their families behind (see Mosiah 19:11-23).
The wicked priests abandoned their wives when King Noah "commanded them that all the men should leave their wives and their children, and flee before the Lamanites" (Mosiah 19:11), then they went about trying to find substitute wives. The other Zeniffites would rather have perished than leave their wives and children behind (see Mosiah 19:12). Thus those who remained behind "caused that their fair daughters should stand forth and plead with the Lamanites that they would not slay them" (Mosiah 19:13). The daughters inspired "compassion" among the Lamanites, for they "were charmed with the beauty of their women" (Mosiah 19:14). Later, Amulon would do the same thing, sending out the Lamanite daughters he and the other priests had kidnapped to plead for mercy (see Mosiah 23:33-34).
The text has set up parallel examples for the reader to com­pare. The Zeniffites sent men out to find those who had fled their children and wives, "all save the king and his priests" (Mosiah 19:18), and had vowed that they would return to their wives and children or die seeking revenge if the Lamanites had killed them (Mosiah 19:19). The parallel stories of sending the two sets of daughters to beg for mercy from the Lamanites teach the reader that what appear to be the same actions actually differ when performed by the good-hearted on the one hand or the evil-hearted on the other.
When we compare the people as the text invites us to do, we contrast the care the men of Limhi showed for their wives and children with the abandonment by the priests of Noah. All of these events define the lack of moral character of the priests. The fact that the Lamanite king was willing to permit the stealing of the Lamanite daughters by welcoming Amulon and the priests into his kingdom speaks badly of this king, just as the Israelites' encouragement of the Benjaminites to kidnap their own daugh­ters speaks badly of all Israel. The people of Limhi, on the other hand, "fought for their lives, and for their wives, and for their children" (Mosiah 20:11). These differences reveal not only the character of the priests of Noah, who abandoned their families rather than fall into Lamanite hands, but also of the Nephites, who decided to face death with their families rather than aban­don them.
The text is clearly unsympathetic to the people of Amulon. The connection between the two stories of abduction is a hint from the author that their actions were reminiscent of a time, reported in Judges, when the Israelites didn't follow God's law but did what was right in their own eyes. The priests are por­trayed as indifferent to God, in spite of their position, which should have made them more anxious to follow God.
The Book of Mormon story of the stealing of the Lamanite daughters cannot be accounted for by the simplistic claim that it was just copied from the Bible. The Book of Mormon makes sophisticated use of the story to make its own point. Critics of the Book of Mormon believe that the author of the text used the earlier story from Judges, and I agree. But unlike them, I believe that the parallel enhances the book and reveals it to be an ancient document rather than a modern imitation.[35]

Ammon and David

The only similarity between these two stories is that both men killed another individual or group with a sling. How many stories can we find authored before the Book of Mormon was translated where a protagonist defeats an antagonist with a sling? Hundreds. The comparison is utterly nonsensical and flimsy.

Conclusion

The presence of similarities does not seem to do anything to belief in the authenticity of the Book of Mormon. More research is sure to be forthcoming on the type-scene in the Book of Mormon and readers are encouraged to pay attention for the arrival of that literature.

Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?

Introduction to Criticism

The Book of Mormon records the conversion and ministry of a young man named Alma. Alma, along with four companions known as the four sons of Mosiah, are recorded as going about trying to lead people away from God's church. During the apex of their efforts, an angel appears to them, causing them to fall and tremble because of fear. Because of this experience, Alma was converted to the Gospel and labored to spread it throughout his life.

In 2002, critic Grant H. Palmer asserted that this conversion narrative and much of the rest of Alma’s story "seems to draw" on Paul’s story of conversion and ministry in the New Testament as a narrative structure.[36]

In particular, Palmer asserts that the following parallels exist between the stories of Alma and Paul:

  1. Both men were wicked before their dramatic conversion (Mosiah 27:8; 1 Tim. 1:12-13).
  2. Both traveled about persecuting and seeking to destroy the church of God (Alma 36:6, 14; 1 Cor. 15:9; Acts 22:4)
  3. Both were persecuting the church when they saw a heavenly vision (Mosiah 27: 10-11; Acts 26: 11-13).
  4. Their companions fell to the earth and were unable to understand the voice that spoke (Mosiah 27:12; Acts 22:9; 26:14).
  5. Both were asked in vision why they persecuted the Lord (Mosiah 27:13; Acts 9:4; 22:7).
  6. Both were struck dumb/blind, became helpless, and were assisted by their companions. They went without food before converting (Mosiah 27:19, 23-24; Acts 9:8).
  7. Both preached the gospel and both performed the same miracle (Mosiah 27:32; Alma 15:11; Acts 9:20; 14:10).
  8. While preaching, they supported themselves by their own labors (Alma 30:32; 1 Cor 4:12)
  9. They were put in prison. After they prayed, an earthquake resulted in their bands being loosed (Alma 14:22, 26-28; Acts 16:23, 25-26).
  10. Both used the same phrases in their preaching.

For point ten, Palmer cites 16 examples in which Alma and Paul used similar phrases in their teaching.

This article will seek to examine this criticism and address it in a way that makes sense given orthodox Latter-day Saint theological commitments.

A Few Preliminary Considerations

We should consider a few things about parallels themselves before getting into the specific parallels that Palmer sees between Alma and Paul.

Parallels are Easy to Create

Parallels are easy to create, and the way they are phrased can make them seem more similar than they are—and obscure important differences. For example, the shaking of the earth in Alma's account of conversion is particularly important to that story, but Palmer leaves it out because it isn't parallel.

A Translator Can See Parallels

Secondly, there are likely to be some parallels because it would have been difficult for Joseph as a translator not to see them, and perhaps translated Alma's account in ways that seem parallel to Paul.

A Few Parallels do Not Establish Literary Dependence of One Story on Another

Third, the question is whether the parallels show dependence. They can show similarity, but don't show that the Book of Mormon account had to be connected literarily to the first. There is not reason to believe that the experiences could not have been similar. God is the same and humans can have similar experiences with him.

Are we really to believe that there can't be two narratives of men persecuting a church organization, being visited by a heavenly messenger exhorting them to repent, having them converted to preaching repentance, supporting themselves by their own labor while they preach, and being freed from bands and prison without one narrative being literately dependent on the other?

Scholars John Welch and John F. Hall created a chart noting similarities and differences between Alma's and Paul's conversion.[37] They explain:

The conversions of Saul of Tarsus on the road to Damascus and of Alma the Younger in the land of Zarahemla are similar in certain fundamental respects, as one would expect since the source of their spiritual reversals was one and the same. Interestingly, in each case we have three accounts of their conversions: Paul’s conversion is reported in Acts 9, 22, and 26. Alma’s conversion is given in Mosiah 27, Alma 36, and 38. No two of these accounts are exactly the same. The columns on the far right and left sides of chart 15–17 show the verses of these six accounts in which each element either appears or is absent. Down the middle are found the elements shared by both Paul and Alma, and off center are words or experiences unique to either Paul or Alma. In sum, the personalized differences significantly offset and highlight the individual experiences in the two conversions.

The chart they created can be seen here.

Reviewing Each Alleged Parallel

With those thoughts in place, we can begin to examine each supposed parallel listed by Palmer and highlight areas where Palmer stretches evidence or misreads it given faulty starting assumptions. The parallels are examined below. Each narrative has important similarities and dissimilarities that need to be considered in isolation in order to understand how combining them too hastily can lead to misunderstandings and faulty premises for criticism.

1. Both men were wicked before their dramatic conversion (Mosiah 27:8; 1 Tim. 1:12-13)

A fairly innocuous parallel when taken by itself and one that we could establish with many other books. This parallel can only be seen as convincing when taken in stride with other parallels. Thus we'll have to examine others to see how strong and unique they actually are. This parallel and the next are probably better suited being combined with parallels three and four as one parallel. Both are so naturally tied into 3/4 that they function better as one parallel. Palmer may be trying to craft more parallels than necessary to make this criticism look more persuasive than it actually is.

2. Both traveled about persecuting and seeking to destroy the church of God (Alma 36:6, 14; 1 Cor. 15:9; Acts 22:4)

  1. The account of Alma stresses that they were corrupting people and getting them to not keep the commandments (Mosiah 27:8–10). Paul's emphasizes that he was arresting and persecuting the Saints. Paul imprisoned followers of Christ (Acts 9:1-2) whereas Alma had no such power.
  2. In Alma's case, his actions were illegal. In Paul's, they were legal and sanctioned by the church.
  3. Paul is a part of the majority religion persecuting the minority religion while Alma is the opposite.

Both Alma and Paul were indeed seeking to destroy the Church.

3. Both were persecuting the church when they saw a heavenly vision (Mosiah 27: 10-11; Acts 26: 11-13); 4. Their companions fell to the earth and were unable to understand the voice that spoke (Mosiah 27:12; Acts 22:9; 26:14)

Paul is on the road to Damascus when he has his vision. The Book of Mormon doesn't give us any details as to the location of Alma and his companions when confronted by the angel. It mentions that an angel came in a cloud and that the earth shook upon which Alma and the four sons of Mosiah stood, but it doesn't give specific details as to where they were. Maybe they were in a tent looking out of it while the angel came down. We don't know for sure.

We know that Alma was with four other people at the time of the heavenly appearance. No info is given for how many companions Saul had with him while on the road to Damascus.

"The next slight difference comes in the angel's appearance to them. To Alma the angel comes in a cloud and to Saul with a bright light from heaven (Acts 9:3)."[38]

"The next difference is the description of the voice. No description accompanies the voice in Paul's account, but in Alma's it is 'a voice of thunder' that shakes the earth. Both Saul and Alma fall to the ground—Saul/Paul because he appears to recognize majesty, and with Alma, as a result of the earth's shaking."[38]:4:450

In both accounts, all fall to the ground and all hear the voice of the angel. "The difference is that, in the Book of Mormon account, all fall and all see the messenger (v. 18)…In the Old World example, the companions heard a voice, but the record does not allow us to infer either that they understood it or assumed it to be divine."[38]:4:451

In Alma's case, it is an angel that is not God the Father nor Jesus Christ that appears to him and his companions. In Saul's/Paul's case, it is Jesus Christ.

5. Both were asked in vision why they persecuted the Lord (Mosiah 27:13; Acts 9:4; 22:7)

"The similarity to Paul's experience is that 'persecution' is part of the divine message in both cases. In Saul's case, however, it is Christ who is persecuted and in Alma's it is the church. The fact of persecution exists in both cases; but in the New World, Alma's persecution precedes Jesus's coming in the flesh. Thus, in one sense, there was no person with which the church might be directly identified and against whom one might persecute as in the New Testament example. Alma's version of apostasy was almost certainly like that of Noah and his priests in which he accepted much of the competing religion but also held some beliefs of the Mosaic law. In this case, Alma and the sons of Mosiah could not have accepted a declaration like that given to Saul because they would not have believed that they were persecuting Yahweh himself, only those who believed in the future Atoning Messiah. Nevertheless, the messenger declares that the church was equated with Yahweh. Alma and the sons of Mosiah were not persecuting people who believed in a nonexistent being, but they were directly persecuting their own God."[38]:4:451–52

6. Both were struck dumb/blind, became helpless, and were assisted by their companions. They went without food before converting (Mosiah 27:19, 23-24; Acts 9:9)

  1. Being made dumb is entirely different from being made blind.
  2. Brant Gardner wrote that "Contary to Saul...Alma is completely debilitated. His companions are functional, able to carry him to assistance. Saul was only blind, but Alma was dumb and so weak that he was 'carried helpless.'"[38]:4:454
  3. Paul was incapacitated for three days and Alma for "two days and two nights"[38]:4:457
  4. Paul went without food before converting. That is specified clearly in the account of his conversion. In Alma's conversion, it is the priests who fast before Alma receives his strength again. No mention is made of Alma's ability to eat while without strength in his limbs and while mute.

7. Both preached the gospel and both performed the same miracle (Mosiah 27:32; Alma 15:11; Acts 9:20; 14:10)

Both indeed preached the Gospel. Alma ascended to political power after his conversion and then relinquished it before entering ministry whereas Paul had political power, relinquished it, and did not ascend to it again after conversion and before entering ministry.

Paul and Alma did not perform the same miracle. In Alma's passages, he implores the Lord to heal Zeezrom and allow him to walk whereas in Paul's passages, he merely commands the man from Lystra to walk. The nature of the ailment of the person healed is different between the accounts as well. In Alma's account, Zeezrom is in bed and has a fever. In Paul's account, the man is lame and has not been able to walk since he was born.

8. While preaching, they supported themselves by their own labors (Alma 30:32; 1 Cor 4:12)

This is true.

9. They were put in prison. After they prayed, an earthquake resulted in their bands being loosed (Alma 14:22, 26-28; Acts 16:23, 25-26)

Paul and Silas were placed in prison following their being stripped of their clothes and whipped. Alma and Amulek were also confined to prison after being stripped of clothes but suffered being smitten, spit upon, and having people gnash their teeth at them. Paul was imprisoned three times throughout his ministry and Alma once. It was on the first arrest that Paul was taken with Silas and put into prison.

Palmer is entirely wrong that an earthquake resulted in Alma's bands being loosed. Alma's bands are loosed by God and then the prison walls shake and tumble whereas with Paul, it's the foundations of the prison that shake first, doors open, and then the bands are loosed. The walls of the prison in Paul's narrative do not tumble down. We aren't given more specific information in the passages from Acts whether it was God or not that loosed the bands.

10. Same Phrases in Teaching

Palmer next suggests that both authors used the same phrases in teaching. Yet, the Book of Mormon is replete with phrasing from the New Testament. This is not something unique to Alma and his conversion narratives and thus it can't be used as a peculiarity to establish Joseph Smith's dependence on Paul's conversion narratives for Alma. This does, however, provide potential fodder for saying that Joseph Smith lifted New Testament language to create the Book of Mormon. FAIR has collected links to 9 articles from Book of Mormon Central on this page that explain why New Testament language might appear so frequently in the Book of Mormon text. We strongly encourage readers to read those and see what theories make the most sense for them given commitments to belief in the historicity of the Book of Mormon.

Conclusion

So there are some parallels between the accounts of Alma and Paul's conversion and ministry. It's important to remember that just because there are a few parallels that this does not equate to causal influence by one story on another. That is, just because there are parallels between the stories of Alma and Paul, doesn't mean that Joseph used Paul as a template for creating Alma. There are many important dissimilarities between the two stories and the similarities are more general instead of the unique type of similarity you might look for to establish the type of relationship Palmer wants you to see in the story.

A much more detailed response to this criticism was given by Latter-day Saint philosopher and historian Alan Goff who, in a long paper written for and published in Interpreter: A Journal of Latter-day Saint Faith and Scholarship, argues that "[b]oth the New and Old Testaments appropriate an ancient narrative genre called the prophetic commissioning story. Paul’s and Alma’s commissioning narratives hearken back to this literary genre, and to refer to either as pilfered is to misunderstand not just these individual narratives but the larger approach Hebraic writers used in composing biblical and Book of Mormon narrative."[39] We urge readers to read his paper in full and get familiar with it.

More scholarship on this issue is bound to be forthcoming in the future as scholars continue to wrestle with how the Book of Mormon was translated and how the Book of Mormon's ancient story potentially interacts with the broader ancient Mesopotamian and Mediterranean world.

Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "Alma’s Prophetic Commissioning Type Scene"

Alan Goff,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (April 29, 2022)
The story often referred to as Alma’s conversion narrative is too often interpreted as a simplistic plagiarism of Paul’s conversion-to-Christianity story in the book of Acts. Both the New and Old Testaments appropriate an ancient narrative genre called the prophetic commissioning story. Paul’s and Alma’s commissioning narratives hearken back to this literary genre, and to refer to either as pilfered is to misunderstand not just these individual narratives but the larger approach Hebraic writers used in composing biblical and Book of Mormon narrative. To the modern mind the similarity in stories triggers explanations involving plagiarism and theft from earlier stories and denies the historicity of the narratives; ancient writers — especially of Hebraic narrative — had a quite different view of such concerns. To deny the historical nature of the stories because they appeal to particular narrative conventions is to impose a mistaken modern conceptual framework on the texts involved. A better and more complex grasp of Hebraic narrative is a necessary first step to understanding these two (and many more) Book of Mormon and biblical stories.

Click here to view the complete article

Old Testament

How can 1 Nephi 22:15 in the Book of Mormon quote Malachi 4:1 hundreds of years before Malachi was written?

Book of Mormon Central, KnoWhy #218: Why Did Jesus Give The Nephites Malachi's Prophecies? (Video)

The translation language may resemble Malachi, but the work is not attributed to Malachi

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.

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.

The translation language may resemble Malachi, but the work is not attributed to Malachi. 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.

Joseph used entire chapters (e.g., 3 Nephi 12-14 based on biblical texts that he did not claim were quotations from original texts (even Malachi is treated this way by Jesus in 3 Nephi 24-25. If these are not a problem, then a resemblance to biblical language elsewhere is not either, since that is simply how Joseph translated.

Source(s) of the criticism
Critical sources

New Testament

Did Joseph Smith riff off of Hebrews 7 to produce the material discussing Melchizedek in Alma 12 and 13?

Introduction to Question

Critic David P. Wright argues that "Alma chapters 12-13, traditionally dated to about 82 B.C.E., depends in part on the New Testament epistle to the Hebrews, dated by critical scholars to the last third of the first century C.E. The dependence of Alma 12-13 on Hebrews thus constitutes an anachronism and indicates that the chapters are a composition of Joseph Smith."[40]

"Wright contends that Alma 13:17-19 is a reworking of Hebrews 7:1-4, noting six elements shared by the two texts and appearing in the same order in both.[41]"[42]

This article gives some resources on approaching a response to this criticism.

Resources that Help Respond to this Criticism in Depth

This argument is one that is long, detailed, and hard to summarize easily. The reader will simply have to be directed to resources that will help them in evaluating this criticism as they read from scholars. At another point in the future, perhaps a clearer summary can be presented up front. But, for now, we direct the reader elsewhere.

John A. Tvedtnes’ Review of Wright’s Book Chapter

John Tvedtnes was one of the first to respond to Wright’s contentions in the Review of Books on the Book of Mormon back in 1994. Tvedtnes argues that the parallels do not come from Joseph Smith reading Hebrews 7 but instead that both Hebrews 7 and Alma 13 share in thought from an earlier source discussing Melchizedek. Readers can find a link to his paper at the citation below.[43]

John W. Welch 1990 Book Chapter on the Melchizedek Material in Alma 13

Three years before Wright published on this topic, John W. Welch had written a paper on the Melchizedek material in Alma 12-13. While not giving a direct treatment of Wright’s argument nor having consciousness of it, Welch provides insightful comparisons between Alma 13, Hebrews 7, Genesis 12, and extrabiblical lore about Melchizedek to elucidate how Alma interprets Genesis and frames concepts of priesthood and thus how it differs from Hebrews 7. Readers are strongly encouraged to read Welch’s paper. Link is in the footnotes below.[44]

Book of Mormon Central KnoWhy on Alma and Melchizedek

Book of Mormon Central, KnoWhy #120: Why Did Alma Talk about Melchizedek? (Video)

Book of Mormon Central has written an accessible distillation and analysis of the Melchizedek material in Alma 13 that readers are encouraged to visit.

Brant A. Gardner Commentary in Second Witness

Eminent Book of Mormon scholar Brant A. Gardner has written a commentary on Alma 12 and 13 with Wright’s argument and Tvedtnes' response in consciousness and offers a subtle response to both. In that commentary, "[he takes] the position that the construction of Alma’s text follows a different logic and theme than that of Hebrews. [He develops] this argument in the commentary on the individual verses [of Alma 13]."[45]

Conclusion

When taking in all of the arguments of these scholars, it is the belief of the author that readers will emerge with a nuanced perspective that holds to the conviction that the Book of Mormon is an ancient text and takes into account the theological and linguistic complexities that might emerge from the type of project that Joseph Smith was engaged in: producing a translation of an ancient record for the benefit and understanding of a modern audience.

Does Helaman 12:25-26 quote John 5:29?

We must remember that the speaker in this case is Mormon, who was writing more than three centuries after Jesus Christ, and who had access to a large variety of Nephite records

Some claim that Helaman 12:25-26 quotes John 5:29 [46]:

And I would that all men might be saved. But we read that in the great and last day there are some who shall be cast out, yea, who shall be cast off from the presence of the Lord. [26] Yea, who shall be consigned to a state of endless misery, fulfilling the words which say: They that have done good shall have everlasting life; and they that have done evil shall have everlasting damnation. And thus it is. Amen. (Helaman 12꞉25-26)

It is claimed that the "reading" referred to is from John:

And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.(John 5:29:{{{4}}})

The problem with this is that Helaman 12:26 doesn't quote John, but at best paraphrases. The issue is over the word "read" that is used to force the connection. We must remember that the speaker in this case is Mormon, who was writing more than three centuries after Jesus Christ, and who had access to a large variety of Nephite records.

For example, the following Book of Mormon verses are potential sources for these ideas:

3 Nephi 26꞉5

If they be good, to the resurrection of everlasting life; and if they be evil, to the resurrection of damnation....

Mormon had access to this text, and it approximates that used in Helaman quite closely. (Remember that many who criticize the Book of Mormon on this point claim that Helman is speaking pre-Jesus Christ, rather than the editor Mormon, who is post-Jesus and thus post-3 Nephi.)

Other options include those listed below.

1 Nephi 14꞉7

For the time cometh, saith the Lamb of God, that I will work a great and a marvelous work among the children of men; a work which shall be everlasting, either on the one hand or on the other—either to the convincing of them unto peace and life eternal, or unto the deliverance of them to the hardness of their hearts and the blindness of their minds unto their being brought down into captivity, and also into destruction, both temporally and spiritually, according to the captivity of the devil, of which I have spoken.

2 Nephi 10꞉23

Therefore, cheer up your hearts, and remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life.

Alma 22꞉6

"And also, what is this that Ammon said—If ye will repent ye shall be saved, and if ye will not repent, ye shall be cast off at the last day?"

While Mormon in Helaman doesn't use the "resurrection of life" and "resurrection of damnation" that is found in John, it does use the "shall be cast off" and "the last day". Now it isn't exact either, and its quite likely that it isn't a direct quote of this passage.

2 Nephi 2꞉26

Another source of this teaching in the Book of Mormon comes in 2 Nephi 2, in particular in verse 26:

"And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given." (2 Nephi 2꞉26)

Mormon also uses this passage when he writes in Words of Mormon 1꞉11:

"And they were handed down from king Benjamin, from generation to generation until they have fallen into my hands. And I, Mormon, pray to God that they may be preserved from this time henceforth. And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day, according to the word of God which is written."

Other teaching from Christ's era?

Given that Mormon is writing well after Jesus' visit to the Nephites, it is also possible that he is citing another Christian text from that period—it would be logical for Jesus to teach something similar to John 5:29 among the Nephites, though as we have seen there were ample other pre-crucifixion texts available to the Nephites as well.

Summary

Since we have this idea present in Alma 22:6 (the missionary Aaron quoting Alma the Younger), it seems likely that this was an idea that was taught commonly among the Nephites. This is confirmed by the other passages cited. So whether or not we have the source in one of these passages that the Book of Helaman is referring to, we can see how the passage in Helaman reflects a Nephite theology and need not be a New Testament theology introduced anachronistically.

Ultimately, the idea is not a particularly complex one, and could easily have had multiple sources or approximations. Mormon need not be even citing a particular text, but merely indicating that one can "read" this idea in a variety of Nephite texts, as demonstrated above.

Thus, the claim of plagiarism seems forced, since there are Nephite texts which more closely approximate the citation than does the gospel of John, and a precise citation is not present in any case.

See also:Book of Mormon and KJV textual relationship
Greek words: alpha and omega?
New Testament text?
Quoting Malachi?
Why do portions of Book of Mormon and KJV match so closely?

Learn more about biblical allusions or citation in the Book of Mormon
FAIR links
  • Ben McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi," Proceedings of the 2001 FAIR Conference (August 2001). link
  • Sara Riley, "“Even as Moses’ Did”: The Use of the Exodus Narrative in Mosiah 11-18," Proceedings of the 2018 FAIR Conference (August 2018). link
Online
Video

Navigators

Source(s) of the criticism
Critical sources


Notes

  1. ↑ Church News, 29 July 1961: 10, 15. Reprinted in Hugh W. Nibley, The Prophetic Book of Mormon (Vol. 8 of the Collected Works of Hugh Nibley), (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1989), 214–18. ISBN 0875791794. [Nibley's first edition of Since Cumorah cites such sources as R. Reitzenstein, in Nachrichter v. d. kgl. Ges. d. Wiss. zu Gottingen (1916): 362, 416, and 1917 Heft 1, pp. 130-151, and Historische Zeitschrift 116 (DATE?), pp. 189-202. A von Harnack, in Journal of Biblical Literature 50 (1931), pp. 266ff; cf. Alf. Resch, "Der Paulinismus u. die Logia Jesu," in Texte u. Untersuchungen. N. F. 13 (1904).] Wiki editors have added subheadings to this section to aid in readability and navigation.
  2. ↑ Nibley is responding to Wesley P. Walters, "Mormonism," Christianity Today 5/6 (19 December 1960): 8–10.
  3. ↑ Nibley is quoting Millar Burrows, The Dead Sea Scrolls (Michigan: Baker, 1955; reprinted 1978), 1:397.
  4. ↑ Nibley is quoting Theodore H. Gaster, The Dead Sea Scriptures (New York: Doubleday, 1964), 136.
  5. ↑ Interpreter Foundation, "The History of the Text of the Book of Mormon," <https://interpreterfoundation.org/the-history-of-the-text-of-the-book-of-mormon/> (25 January 2020).
  6. ↑ Fawn M. Brodie, No Man Knows My History: the Life of Joseph Smith, 2nd ed. (New York: Vintage, 1995), 62–63.
  7. ↑ For a concrete example of this in the Book of Mormon, see Book of Mormon Central, "Why Are there Multiple Accounts of Joseph Smith's and Alma's Visions? (Alma 36:6–7)," KnoWhy 264 (January 20, 2017).
  8. ↑ For an introduction to type-scenes, see Michael Austin, "How the Book of Mormon Reads the Bible: A Theory of Types," Journal of Book of Mormon Studies 26, (2017): 51–53. For one perspective on how type-scenes are a subtle witness for the authenticity of the Book of Mormon, see Alan Goff, "Uncritical Theory and Thin Description: The Resistance to History," Review of Books on the Book of Mormon 7, no. 1 (1995): 187–190.
  9. ↑ For a few examples other examples of type-scenes in the Book of Mormon, see Richard Dilworth Rust, "Recurrence in Book of Mormon Narratives," Journal of Book of Mormon Studies 3, no. 1 (1994): 42–43.
  10. ↑ Robert Alter, The Art of Biblical Narrative, 2nd ed. (New York, NY: Basic Books, 2011), 62.
  11. ↑ Ibid.
  12. ↑ Ibid., 63.
  13. ↑ Ibid., 64.
  14. ↑ Ibid.
  15. ↑ Ibid.
  16. ↑ For one example of this, see Ibid., 70.
  17. ↑ Alan Goff, "Reduction and Enlargement: Harold Bloom’s Mormons," Review of Books on the Book of Mormon 5, no. 1 (1993): 105.
  18. ↑ Ibid.
  19. ↑ Ibid.
  20. ↑ Ibid.
  21. ↑ For more context on this story, see Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City, UT: Greg Kofford Books, 2007), 4:275–276.
  22. ↑ Nicholas J. Frederick, "Whence the Daughter of Jared?" in Illuminating the Jaredite Records, ed. Daniel L. Belnap (Provo, UT: BYU Religious Studies Center; Salt Lake City: Deseret Book, 2020), 236–51.
  23. ↑ Ibid., 239.
  24. ↑ Ibid.
  25. ↑ Ibid.
  26. ↑ Ibid.
  27. ↑ At the Pacific Coast meeting in 1940, ARAHA (1940): 90.
  28. ↑ Hugh W. Nibley, "Sparsiones," Classical Journal 40 (1945): 541–43.
  29. ↑ Ibid., for a preliminary treatment.
  30. ↑ E.A. Wallis Budge, Chronology of Bar Hebraeus, (Berlin: De Gruyter, 2010), 1:182, "The sister of the Khalifah had a certain scribe, and Egyptian, in Syiria, and he sent and complained to her about Abu Tahir [the ruler of Syria]. . . . And because her brother always paid very great attention to her, she went and wept before him. And she received [from him] the command, and she sent [it] and killed Abu Tahir, and his head was carried to Egypt."
  31. ↑ Hugh Nibley, Lehi in the Desert, The World of the Jaredites, There Were Jaredites (Provo, UT: FARMS, 1988), 213.
  32. ↑ Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007), 4:164–65.
  33. ↑ Stuart Lasine, "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World," Journal for the Study of the Old Testament 29 (June 1984): 40.
  34. ↑ Lasine, "Gust and Host," 55.
  35. ↑ Alan Goff, "The Stealing of the Daughters of the Lamanites," in Rediscovering the Book of Mormon, ed. John L. Sorenson (Provo, UT: FARMS, 1992), 67–74.
  36. ↑ Grant H. Palmer, An Insider’s View of Mormon Origins (Salt Lake City: Signature Books, 2002), 50&ndash51. Similar arguments are presented in Fawn M. Brodie, No Man Knows My History: the Life of Joseph Smith, 2nd ed. (New York: Vintage, 1995), 62–63 and G. T. Harrison, That Mormon Book: Mormonism’s Keystone Exposed or The Hoax Book (n.p.: n.p., 1981).
  37. ↑ John W. Welch, John F. Hall and J. Gregory Welch, Charting the New Testament: Visual Aids for Personal Study and Teaching (Provo, Utah: FARMS and Institute for the Study and Preservation of Ancient Texts, 2002), chart(s) 15-17. ISBN 0934893640. off-site(Permission in digital version granted for non-profit reproduction and distribution if copyright notice intact and material unaltered.)
  38. ↑ 38.0 38.1 38.2 38.3 38.4 38.5 Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007).
  39. ↑ Alan Goff, "Alma's Prophetic Commissioning Type Scene," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 51 (2022): 115–64.
  40. ↑ David P. Wright, "’In Plain Terms That We Might Understand’: Joseph Smith’s Transformation of Hebrews in Alma 12-13" in New Approaches to the Book of Mormon: Explorations in Critical Methodology, ed. Brent Lee Metcalfe (Salt Lake City: Signature Books, 1993), 165–229 (166).
  41. ↑ To his list of six, Wright adds a seventh that is pure guesswork, saying that the words 'there were many before him, and also there were many afterwards' (Alma 13:19) derive from the notion of no beginning of days or end of life in Hebrews 7:3. This is much too far-fetched.
  42. ↑ John A. Tvedtnes, "Review of New Approaches to the Book of Mormon," in Review of Books on the Book of Mormon 6, no. 1 (1994): 19.
  43. ↑ Tvedtnes, "Review of New Approaches," 19–23.
  44. ↑ John W. Welch, "The Melchizedek Material in Alma 13:13-19," in By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990, ed. John M. Lundquist and Stephen D. Ricks (Salt Lake City: Deseret Book/Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1990), 2:248.
  45. ↑ Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007), 4:213n2.
  46. ↑ Making Life Count Ministries, Inc., "Proof the Book of Mormon Isn't True," (PDF on-line, no date), 1.

The name of Jesus Christ or other Greek terms in the Book of Mormon


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Introduction

Does the Book of Mormon plagiarize the King James Bible?

The Book of Mormon emulates the language and style of the King James Bible because that is the scriptural style Joseph Smith, translator of the Book of Mormon, was familiar with

The Book of Mormon and the Bible testify of each other, reinforcing a single message of good news to the world.

Critics of the Book of Mormon claim that major portions of it are copied, without attribution, from the Bible. They argue that Joseph Smith wrote the Book of Mormon by plagiarizing the Authorized ("King James") Version of the Bible.

Hugh Nibley: "As to the 'passages lifted bodily from the King James Version,' we first ask, 'How else does one quote scripture if not bodily?'"

LDS scholar Hugh Nibley wrote the following in response to a letter sent to the editor of the Church News section of the Deseret News. His response was printed in the Church News in 1961:[1]

[One of the] most devastating argument[s] against the Book of Mormon was that it actually quoted the Bible. The early critics were simply staggered by the incredible stupidity of including large sections of the Bible in a book which they insisted was specifically designed to fool the Bible-reading public. They screamed blasphemy and plagiarism at the top of their lungs, but today any biblical scholar knows that it would be extremely suspicious if a book purporting to be the product of a society of pious emigrants from Jerusalem in ancient times did not quote the Bible. No lengthy religious writing of the Hebrews could conceivably be genuine if it was not full of scriptural quotations.

...to quote another writer of Christianity Today [magazine],[2] "passages lifted bodily from the King James Version," and that it quotes, not only from the Old Testament, but also the New Testament as well.

How can scripture be cited except 'bodily'?

As to the "passages lifted bodily from the King James Version," we first ask, "How else does one quote scripture if not bodily?" And why should anyone quoting the Bible to American readers of 1830 not follow the only version of the Bible known to them?

Actually the Bible passages quoted in the Book of Mormon often differ from the King James Version, but where the latter is correct there is every reason why it should be followed. When Jesus and the Apostles and, for that matter, the Angel Gabriel quote the scriptures in the New Testament, do they recite from some mysterious Urtext? Do they quote the prophets of old in the ultimate original? Do they give their own inspired translations? No, they do not. They quote the Septuagint, a Greek version of the Old Testament prepared in the third century B.C. Why so? Because that happened to be the received standard version of the Bible accepted by the readers of the Greek New Testament. When "holy men of God" quote the scriptures it is always in the received standard version of the people they are addressing.

Prophets usually use the version of scripture with which their audience is familiar

We do not claim the King James Version of the Septuagint to be the original scriptures—in fact, nobody on earth today knows where the original scriptures are or what they say. Inspired men have in every age have been content to accept the received version of the people among whom they labored, with the Spirit giving correction where correction was necessary.

Since the Book of Mormon is a translation, "with all its faults," into English for English-speaking people whose fathers for generations had known no other scriptures but the standard English Bible, it would be both pointless and confusing to present the scriptures to them in any other form, so far as their teachings were correct.

What is thought to be a very serious charge against the Book of Mormon today is that it, a book written down long before New Testament times and on the other side of the world, actually quotes the New Testament! True, it is the same Savior speaking in both, and the same Holy Ghost, and so we can expect the same doctrines in the same language.

"Faith, hope, and charity" from the New Testament?

But what about the "Faith, Hope and Charity" passage in Moroni 7꞉45? Its resemblance to 1 Corinthians 13:] is undeniable. This particular passage, recently singled out for attack in Christianity Today, is actually one of those things that turn out to be a striking vindication of the Book of Mormon. For the whole passage, which scholars have labeled "the Hymn to Charity," was shown early in this century by a number of first-rate investigators working independently (A. Harnack, J. Weiss, R. Reizenstein) to have originated not with Paul at all, but to go back to some older but unknown source: Paul is merely quoting from the record.

Now it so happens that other Book of Mormon writers were also peculiarly fond of quoting from the record. Captain Moroni, for example, reminds his people of an old tradition about the two garments of Joseph, telling them a detailed story which I have found only in [th' Alabi of Persia,] a thousand-year-old commentary on the Old Testament, a work still untranslated and quite unknown to the world of Joseph Smith. So I find it not a refutation but a confirmation of the authenticity of the Book of Mormon when Paul and Moroni both quote from a once well-known but now lost Hebrew writing.

Why KJV English?

Now as to [the] question, "Why did Joseph Smith, a nineteenth century American farm boy, translate the Book of Mormon into seventeenth century King James English instead of into contemporary language?"

The first thing to note is that the "contemporary language" of the country-people of New England 130 years ago was not so far from King James English. Even the New England writers of later generations, like Webster, Melville, and Emerson, lapse into its stately periods and "thees and thous" in their loftier passages.

∗       ∗       ∗

Furthermore, the Book of Mormon is full of scripture, and for the world of Joseph Smith's day, the King James Version was the Scripture, as we have noted; large sections of the Book of Mormon, therefore, had to be in the language of the King James Version—and what of the rest of it? That is scripture, too.

One can think of lots of arguments for using King James English in the Book of Mormon, but the clearest comes out of very recent experience. In the past decade, as you know, certain ancient nonbiblical texts, discovered near the Dead Sea, have been translated by modern, up-to-date American readers. I open at random a contemporary Protestant scholar's modern translation of the Dead Sea Scrolls, and what do I read? "For thine is the battle, and by the strength of thy hand their corpses were scattered without burial. Goliath the Hittite, a mighty man of valor, thou didst deliver into the hand of thy servant David."[3]

Even professional translators will lapse into the scriptural language that they know

Obviously the man who wrote this knew the Bible, and we must not forget that ancient scribes were consciously archaic in their writing, so that most of the scriptures were probably in old-fashioned language the day they were written down. To efface that solemn antique style by the latest up-to-date usage is to translate falsely.

At any rate, Professor Burrows, in 1955 (not 1835!), falls naturally and without apology into the language of the King James Bible. Or take a modern Jewish scholar who purposely avoids archaisms in his translation of the Scrolls for modern American readers: "All things are inscribed before Thee in a recording script, for every moment of time, for the infinite cycles of years, in their several appointed times. No single thing is hidden, naught missing from Thy presence."[4] Professor Gaster, too, falls under the spell of our religious idiom. [A more recent example of the same phenomenon in the twenty-first century is discussed here.]

By frankly using that idiom, the Book of Mormon avoids the necessity of having to be redone into "modern English" every thirty or forty years. If the plates were being translated for the first time today, it would still be King James English!"

Quotations from the Bible in the Book of Mormon are sometimes uncited quotes from Old Testament prophets on the brass plates, similar to the many unattributed Old Testament quotes in the New Testament; others are simply similar phrasing emulated by Joseph Smith during his translation.

Oddly enough, this actually should not lead one to believe that Joseph Smith simply plagiarized from it. Using the Original and Printer's Manuscripts of the Book of Mormon, Latter-day Saint scholar Royal Skousen has identified 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 quoting, echoing, or alluding to the passages, 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.[5]

Critics also fail to mention that even if all the Biblical passages were removed from the Book of Mormon, there would be a great deal of text remaining. Joseph Smith was able to produce long, intricate religious texts without using the Bible; if he was trying to deceive people, why did he "plagiarize" from the one book—the Bible—which his readership was sure to recognize? The Book of Mormon itself declares that it came forth in part to support the Bible (2 Nephi 29). Perhaps the inclusion of KJV text can allow us to know those places where it is engaging the Bible rather than just cribbing from it. If we didn't get some KJV text, we might think that the Nephites were trying to communicate an entirely different message.

A Proposed Scenario

When considering the the data, Skousen proposes as one scenario that, instead of.Joseph or Oliver looking at a Bible (which is now confirmed by the manuscript evidence and the unequivocal statements of the witnesses to the translation to the Book of Mormon that Joseph employed no notes nor any other reference materials), 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 would be more comprehensible/comfortable to his 19th century, Northeastern, frontier audience. This theology of translation may feel foreign and a bit strange to some Latter-day Saints, but it seems to fit well with the Lord's own words about the nature of revelation to Joseph Smith. Latter-day Saints should take comfort in fact that the Lord accommodates his perfection to our own weakness and uses our imperfect language and nature for the building up of Zion on the earth. It may testify to the fact that God views us not only as creatures but as Gods ourselves—with abilities that can be used effectively to call others to repentance and literally become like Him.

Learn more about biblical allusions or citation in the Book of Mormon
FAIR links
  • Ben McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi," Proceedings of the 2001 FAIR Conference (August 2001). link
  • Sara Riley, "“Even as Moses’ Did”: The Use of the Exodus Narrative in Mosiah 11-18," Proceedings of the 2018 FAIR Conference (August 2018). link
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See also:The New Testament and the Book of Mormon


General questions

Characters

Did Joseph Smith use characters from the Bible as templates for the characters in the Book of Mormon?

Introduction to Question

Critic Fawn Brodie claimed the following in her book No Man Knows My History: the Life of Joseph Smith

Many stories [Joseph Smith] borrowed from the Bible [for the creation of the Book of Mormon]. The daughter of Jared, like Salome, danced before a king and a decapitation followed. Aminadi, like Daniel, deciphered handwriting on a wall, and Alma was converted after the exact fashion of St. Paul. The daughters of the Lamanites were abducted like the dancing daughters of Shiloh; and Ammon, like the American counterpart of David, for want of a Goliath slew six sheep-rustlers with his sling.[6]

So how can we reconcile this? Did Joseph Smith actually use characters from the Bible as templates for Book of Mormon characters?

This article seeks to answer this question.

Response to Question

A Few Similarities Do Not Equate to Causal Influence

One thing that should be pointed out very clearly is that a few similarities do not equate to causal influence. Just because one two characters in two books are both said to have looked at a tree longingly in Central Park in New York City, doesn't mean that the one author read the other and copied the story. The same holds for the Book of Mormon as will be argued in more detail below.

Book of Mormon Central on Type-Scenes

Book of Mormon Central, KnoWhy #414: How Does the Book of Mormon Use an Ancient Storytelling Technique? (Video)

Book of Mormon Central has produced an excellent article that may explain this type of "plagiarism" in the Book of Mormon. That article is reproduced in full (including citations for easy reference) below:

In Genesis 24, Abraham sent his servant to a foreign land to find a wife for Isaac. When he got there, he met a girl named Rebekah at a well, she drew water for him, she ran off to tell her family about it, and later she and Isaac were betrothed. Something similar happened to Jacob. He went to a foreign land to find a wife, he met Rachael by a well, he drew water for her, she ran to tell her family, and Jacob and Rachael were betrothed (see Genesis 29). As with all true stories, the author could have told these stories in many different ways.[7] However, the reason these two stories are so similar is because they are both based on the same pattern, called a type-scene.[8]
A type-scene is an ancient storytelling technique where certain kinds of stories are told in certain ways.[9] The ancient audience expected that when a main character got engaged, for example, he would journey to a foreign land, encounter a woman at a well, and draw water from the well.[10] Then the woman would rush home to tell the family, and the man and the woman would be betrothed.[11] However, each time the storyteller applied this type-scene to a new character, they would change the story slightly. This allowed the type-scene to fit each character’s historical circumstances, but also gave insights into the personalities of each character in the story.[12]
For instance, biblical scholar Robert Alter noted that "it is only in [Isaac's] betrothal scene that the girl, not the stranger, draws water from the well."[13] This fits well with what we see Rebekah doing later, when she took "the initiative at a crucial moment in the story in order to obtain the paternal blessing for her favored son, Jacob."[14] Ultimately, "Rebekah is to become the shrewdest and the most potent of the matriarchs, and so it is entirely appropriate that she should dominate her betrothal scene."[15] The more these stories differ from the basic type-scene, the more one can expect that the characters in the scene will turn out differently than expected.[16]
Alan Goff has pointed out a radically different, but still recognizable, version of this type scene in Alma 17.[17] Just as in the classic type-scene, Ammon went to a foreign land, but in this case, he went to preach the gospel (Alma 17:12).[18] Although Ammon did not meet a woman there, the king offered Ammon his daughter in marriage, but he declined (v. 24).[19] Shortly thereafter, Ammon went to the waters of Sebus, rather than a well, to water the flocks (v. 26).[20] Finally, instead of the woman returning to tell the family about the presence of a potential suitor, the servants returned to the king with the arms of the would-be sheep rustlers (v. 39).[21]
The differences between the basic type-scene and the Ammon story teach us much about Ammon and how we can be like him. Instead of going to a foreign land to find a wife, Ammon went to a foreign land to preach the gospel. When he got there and was offered the hand of the princess, he declined, stating that he wished to work for the king of the Lamanites instead. In addition to simply drawing water for the flocks, he saved them at the peril of his own life. Finally, those present at the watering of the flocks returned to tell the king not about Ammon as a potential suitor, but about the power of God that was with him.
The Ammon story takes the type-scene, in which the hero is simply trying to find a wife, and turns it on its head. Everything Ammon does in the story is done for selfless reasons. The last part of the type-scene, in which the hero becomes betrothed, is conspicuous by its absence. Ammon does not become betrothed at the end of the story because that was not his purpose in traveling to the land of the Lamanites. He went to the Lamanites to preach the gospel and remained focused on that goal the entire time he was in Lamanite lands.
It is easy for us to become so focused on ourselves and our own needs that we rarely think about those around us. Mormon’s masterful reworking of this type-scene reminds us all of the importance of putting others first. If we will all replace selfishness with selflessness, like Ammon did, we can be a true force for good in the lives of those around us and have the power of God with us in our lives, like Ammon did.

Book of Mormon Central has also produced this video on the subject:

So how then does this literary device then work with different characters in the Book of Mormon? Let’s take the claims one by one.

The Daughter of Jared and Salome

BYU Professor Nicholas J. Frederick has authored an insightful paper on this very question in the book Illuminating the Jaredite Records published by the Book of Mormon Academy.[22]

Frederick points out that similarities do exist. Both stories involve:

  1. An unnamed daughter
  2. A female performing a dance before a powerful male figure
  3. Demands for decapitation—one realized, the other foiled
  4. Revenge against a perceived injustice
  5. Swearing of oaths with unfortunate consequences (the beheading of John the Baptist and the destruction of the Jaredites).

But Frederick also points out important dissimilarities:

  1. "[I]n Ether 8 the daughters of Jared is the primary actor; it is she who puts the evil ideas into her father's head and dances before Akish. In Mark's account Salome acts at her mother's behest and presumably does not know that her dance will result in John's death until her mother instructs her after the dance to ask for John's head (see 6:24). She is as much of a pawn in her mother's game as Herod is. Because of this, the daughter of Jared seems to occupy the position or role of both Herodias and Salome , as if both figures were collapsed into one Jaredite female."[23]
  2. The audience of the dance: "Salome dances for her father and his friends, while the daughter of Jared dances for a potential husband. The presence of Herod's guests presumably ensures that Salome's request will not be dismissed, an action that would likely have caused Herod to lose face. The daughters of Jared, in the same fashion, has exactly the audience she requires."[24]
  3. The nature of the request. "Herod is clearly uncomfortable offering up John's head, but he has little choice—his promise must be kept. Akish appears completely comfortable with the request to carry out the murderous plot, as are, one assumes, both Jared and his daughter."[25]
  4. The nature of the dance itself. "The daughter of Jared's dance is prefaced by Moroni's statement that Jared's daughter was "exceedingly fair," suggesting a likely sensual element to her dance, on that is expected to appeal to Akish and that will lead to his matrimonial request. While there is nothing in the text to suggest a salaciousness to the dance itself, it does appear designed to highlight the woman's physical attractiveness. In contrast, Salome is described simply as a 'damsel' (Mark 6:22), and no mention is made of her physical appearance. Nor is there any suggestion that her dance was in any way seductive or erotic, only that it 'pleased Herod' (v. 22). Again, to suggest without textual evidence that Salome's dance contained a lascivious element or that it was, in the words of one scholar, 'hardly more than a striptease' is to surely go beyond the mark."[26]

Frederick proposes a few possible scenarios to answer the question of how we got a story this similar to Salome in the Book of Mormon:

  1. Salome is a direct analogue for the daughter of Jared. This idea, as observed by Frederick, simply does not work.
  2. See the daughter of Jared as a coupling of both Herodias and Salome, a move that combines these two women into one remarkable figure. Yet even then the daughter of Jared is more Herodias than Salome. The dance itself is the only contribution of Salome to the daughter of Jared's story.
  3. See Ether 8 drawing on the Salome story in the nineteenth century with its oversexualized portrayal of Salome. Yet even this does not do the daughter or Jared justice. The daughter of Jared is depicted as calm, shrewd, devoted, knowledgeable, and self-sacrificing. She may be beautiful, but her beauty is one of her features; it does not define her.

Hugh Nibley writes that the account of the daughter of Jared is more similar to ancient accounts that use the same motifs of the dancing princess, old king, and challenger to the throne of the king.

This is indeed a strange and terrible tradition of throne succession, yet there is no better attested tradition in the early world than the ritual of the dancing princess (represented by the salme priestess of the Babylonians, hence the name Salome) who wins the heart of a stranger and induces him to marry her, behead the whole king, and mount the throne. I once collected a huge dossier on this awful woman and even read a paper on her at an annual meeting of the American Historical Association.[27] You find out all about the sordid triangle of the old king, the challenger, and the dancing beauty from Frazer, Jane Harrison, Altheim, B. Chweitzer, Franell, and any number of folklorists.[28] The thing to note especially is that there actually seems to have been a succession rite of great antiquity that followed this pattern. It is the story behind the rites at Olympia and Ara Sacra and the wanton and shocking dances of the ritual hierodules throughout the ancient world.[29] Though it is not without actual historical parallels, as when in A.D. 998 the sister of the khalif obtained as a gift the head of the ruler of Syria,[30] the episode of the a dancing princess is at all times essentially a ritual, and the name of Salome is perhaps no accident, for her story is anything but unique. Certainly the book of Ether is on the soundest possible ground in attributing the behavior of the daughter of Jared to the inspiration of ritual texts – secret directories on the art of deposing an aging king. The Jaredite version, incidentally, is quite different from the Salome story of the Bible, but is identical with many earlier accounts that have come down to us in the oldest records of civilization.[31]

Aminadi and Daniel

The one connection, that both men interpreted the writings of God on a wall, is tenuous. Again, just because stories parallel each other in one respect, doesn't mean that one is dependent on the other for inspiration.

Brant A. Gardner observes:

The story of Aminadi [in Alma 10:2-3] clearly parallels Daniel 5:5-17 with a prophet interpreting Yahweh's writing on a wall, although there is no language dependency. There can be no textual dependency because Daniel describes events during the Babylonian captivity that postdates Lehi's departure from Jerusalem. Just as Alma's conversion experience was similar to, but different from, Paul's (see commentary accompanying Mosiah 27:10-11), it is probable that, if we had a fuller version of Aminadi's story, we would see both similarities and differences.[32]

Alma and Paul

This criticism needs to be looked at in more depth since it has received the largest amount of attention from critics, apologists, and other scholars. We have an entire page at the link below:

Main article:Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?

The Daughers of the Lamanites and the Dancing Daughters of Shiloh

Latter-day Saint philosopher, historian, and Book of Mormon Scholar Alan Goff wrote a short, insightful book chapter on this parallel back in 1991:

A minor story in the Book of Mormon provides an example of how complex the task of reading the book can be. It also illustrates how much richer our understand­ing can be when we remember that the Book of Mormon is an ancient record with connections to other ancient records, par­ticularly the Old Testament. In the book of Mosiah, a band of wicked priests hid in the wilderness and kidnapped some young women to be their wives (see 20:1-5). This story can be read as an adventure tale. If looked at carefully, however, it shows the kind of connections between the Book of Mormon and the Old Testament that demonstrate that the Book of Mormon is an ancient book.
The story of kidnapping by the wicked priests is a minor part of the record of the people of Zeniff. When King Noah, ruler over the Zeniffites, rejected the prophet Abinadi's message and had him killed, the priest Alma and his followers separated from the rest of the people. Soon thereafter, the Lamanites at­tacked the people of Zeniff. As they fled from the Lamanites, F ng Noah commanded them to abandon their families. Instead, they executed Noah and attempted to kill his priests (see Mosiah 17-19). These priests escaped into the wilderness, led by Amu- lon, one of their number, and later kidnapped some daughtersof the Lamanites to be their wives. Angered by the kidnappingand assuming the Zeniffites were guilty, the Lamanites attacked them. Peace was restored when the Lamanites learned who the real kidnappers were (see Mosiah 20).
A Biblical Parallel
This story of the abduction of young Lamanite women is similar to a story in the Bible in which men from the tribe of Benjamin kidnap daughters of Israel at Shiloh. The end of the book of Judges contains three stories about the tribe of Benjamin. In the first, Benjaminites abused and murdered a Levite con­cubine (see Judges 20). In the second, the other eleven tribes gathered to punish the offenders, and a civil war resulted (see Judges 19). The third story tells of the kidnapping (see Judges 21).
After destroying most of the tribe of Benjamin, the Israelites realized that this tribe was in danger of extinction. To preserve the tribe, the Benjaminites needed wives. But the Israelites had vowed not to allow their daughters to marry the Benjaminites. To get around their vow, they instructed the Benjaminites to kidnap the daughters of the Israelites who lived at Shiloh while the young women danced in the vineyards. As the daughters of Shiloh gathered, the Benjaminites lay hidden. The girls danced, and the Benjaminites stole them to be their wives.
The Stealing of the Daughters of the Lamanites
The similarities between the stories in Mosiah and Judges are complex and carefully stated:
Then they said, Behold, there is a feast of the Lord in Shiloh yearly in a place which is on the north side of Beth­el, on the east side of the high­way that goeth up from Beth­el to Shechem, and on the south of Lebonah. Therefore they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards; and see, and behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin (Judges 21:19-21). Now there was a place in Shemlon where the daughters of the Lamanites did gather themselves together to sing, and to dance, and to make themselves merry. And it came to pass that there was one day a small number of them gathered together to sing and to dance (Mosiah 20:1-2).
The Bible clearly mentions the incident as a yearly ritual. The Book of Mormon mentions it as a regular occurrence, not telling us how often ("one day"). In both stories the kidnapped virgins became the wives of the abductors. The record says that the priests of Noah, "being ashamed to return to the city of Nephi, yea, and also fearing that the people would slay them, therefore they durst not return to their wives and their children" (Mosiah 20:3), so they watched the dancers and kidnapped sub­stitute wives. When the narrative returned to the story of Amulon and his fellow priests, the daughters of the Lamanites were then called "their wives" (Mosiah 23:33).
In both stories, the abductors, like peeping toms, waited and watched the spectacle. The Benjaminites lay in wait in the vine­yards watching the dancing. The wicked priests also found the place where the girls danced, then "they laid and watched them" (Mosiah 20:4). We know that the priests hid because in the next verse they "came forth out of their secret places" and abducted twenty-four of the dancing maidens. Not only is the watching stressed in both stories, but also the lying in wait. These were not crimes of passion, but ones of premeditation.
The Meaning of Parallels
Some Book of Mormon critics have seen the parallels between the two stories and concluded that Joseph Smith merely copied the story from Judges, they conclude that any similarities in stories indicate plagiarism. Biblical scholars take a more sophis­ticated approach than do these critics to texts that may appear to borrow from other texts. Scholars often see similarities be­tween stories as evidence of the writer's sophistication and of the richness of the text.
For example, the first of the stories about the Benjaminites, telling of the rape and death of a concubine, is similar to an earlier Bible story of Lot and his two visitors at Sodom. The story in Judges tells of a Levite and his concubine who were returning home from a visit to her father's house in Bethlehem. At a late hour they arrived at Gibeah, a Benjaminite city. Only one old man was willing to take the travelers in. As the host entertained, the men of the city gathered outside and demanded that the host bring the Levite outside so they could rape him. The host protested this violation of the law of hospitality and offered his own virgin daughter and the Levite's concubine as substitutes. The Levite instead pushed his concubine out to the mob, who "abused her all the night until the morning" (Judges 19:25). In the morning she was dead.
This story is obviously similar to the story of Lot's visitors in Genesis 19. In both stories the guests were taken in, the inhabitants of the cities threatened a homosexual rape, and the host offered two women as substitutes to spare the men. Ob­viously readers are meant to see a relationship between the two stories. Biblical scholars see this as an example of conscious borrowing intended both to enhance the meaning of the second story and to emphasize how wicked Gibeah had become. The story in Genesis 19 can easily be read and understood with no awareness of the story in Judges 19, but to understand Judges 19 in any complete way the reader must see the connection to Sodom. The Levite was portrayed unfavorably compared to Lot's divine visitors. The visitors to Sodom effected a divine rescue, while the Levite threw out his own concubine to save himself.[33]
I believe that, in a similar way, the story of the abduction in Mosiah means more when we see it light of the story in Judges. I feel that the author of the story in Mosiah borrowed consciously from the story in Judges, which he knew from the plates of brass, to help make his point.
The story of the abduction of the daughters of Shiloh is the final story in Judges. One of the main purposes of Judges was to justify the establishment of a king. Judges described the evil the Israelites did in the Lord's sight (see Judges 3:7; 4:1), ex­plaining that they did evil because there was no king over the people (see Judges 17:6; 18:1). Judges ends with three stories about the tribe of Benjamin that illustrate this evil. The stories are preceded by a statement about the lack of a king over the land: "And it came to pass in those days, when there was no king in Israel. . . " (Judges 19:1). The third story ends with a similar statement: "In those days there was no king in Israel: every man did that which was right in his own eyes" (Judges 21:25). The topsy-turvy world described in Judges 17-21 dem­onstrates that doing what is right in one's own eyes is often the same thing as doing what is evil in the Lord's eyes.[34]
By emphasizing parallels to the kidnapping story in Judges, the author of the story in Mosiah seems to me to have strength­ened the moral point. The wicked priests led by Amulon were also evil, doing what was right in their own eyes rather than following the Lord.
Other Parallels
Understandably, the text shows disapproval of all that Amu­lon and his fellow priests did. The parallel case from Judges of doing what is right in man's eyes is only one way the text shows this disapproval. There are other parallels that further discredit Amulon and his companions.
After the Lamanites captured Amulon and his people, the record states that "Amulon did gain favor in the eyes of the king of the Lamanites" (Mosiah 24:1). In gaining the favor of the Lamanites, these priests clearly lost favor with God. There is a note of disapproval in the narrator's words when he says that the people of Amulon not only found favor in the eyes of the Lamanite king, but also that the king appointed these men to be teachers over all his people (see Mosiah 24:1). As teachers, these priests taught the Lamanites the language of the Nephites (see Mosiah 24:4), "nevertheless they knew not God; neither did the brethren of Amulon teach them anything concerning the Lord their God, neither the law of Moses; nor did they teach them the words of Abinadi" (Mosiah 24:5).
On the other hand, Alma taught his people how God de­livered both the followers of Limhi and Alma out of bondage (see Mosiah 25:10, 16). He also taught them "repentance and faith on the Lord" (Mosiah 25:15) as he organized them into congregations. The author emphasizes how different from Alma the priests of Noah were. He says directly that the priests of Noah didn't teach the Lamanites Abinadi's words. He also spe­cifically mentions that Alma "went about privately among the people, and began to teach the words of Abinadi" (Mosiah 18:1). Both Alma and Amulon entered the narrative as priests of Noah. Upon hearing the words of Abinadi, Alma repented, but Amulon refused to repent. Alma taught the prophet's words in secret, while Amulon and his priests utterly refused to teach them to the Lamanites.
The reader is led to see the contrasting lives, not just of Alma and Amulon, but of the people of Limhi and Alma and the people of Amulon. Both Alma and Amulon led colonies into the wil­derness: Alma and his people, when Noah's soldiers discovered their "movement," "took their tents and their families and de­parted into the wilderness" (Mosiah 18:32, 34). Amulon and his followers also fled into the wilderness, but at Noah's command they left their families behind (see Mosiah 19:11-23).
The wicked priests abandoned their wives when King Noah "commanded them that all the men should leave their wives and their children, and flee before the Lamanites" (Mosiah 19:11), then they went about trying to find substitute wives. The other Zeniffites would rather have perished than leave their wives and children behind (see Mosiah 19:12). Thus those who remained behind "caused that their fair daughters should stand forth and plead with the Lamanites that they would not slay them" (Mosiah 19:13). The daughters inspired "compassion" among the Lamanites, for they "were charmed with the beauty of their women" (Mosiah 19:14). Later, Amulon would do the same thing, sending out the Lamanite daughters he and the other priests had kidnapped to plead for mercy (see Mosiah 23:33-34).
The text has set up parallel examples for the reader to com­pare. The Zeniffites sent men out to find those who had fled their children and wives, "all save the king and his priests" (Mosiah 19:18), and had vowed that they would return to their wives and children or die seeking revenge if the Lamanites had killed them (Mosiah 19:19). The parallel stories of sending the two sets of daughters to beg for mercy from the Lamanites teach the reader that what appear to be the same actions actually differ when performed by the good-hearted on the one hand or the evil-hearted on the other.
When we compare the people as the text invites us to do, we contrast the care the men of Limhi showed for their wives and children with the abandonment by the priests of Noah. All of these events define the lack of moral character of the priests. The fact that the Lamanite king was willing to permit the stealing of the Lamanite daughters by welcoming Amulon and the priests into his kingdom speaks badly of this king, just as the Israelites' encouragement of the Benjaminites to kidnap their own daugh­ters speaks badly of all Israel. The people of Limhi, on the other hand, "fought for their lives, and for their wives, and for their children" (Mosiah 20:11). These differences reveal not only the character of the priests of Noah, who abandoned their families rather than fall into Lamanite hands, but also of the Nephites, who decided to face death with their families rather than aban­don them.
The text is clearly unsympathetic to the people of Amulon. The connection between the two stories of abduction is a hint from the author that their actions were reminiscent of a time, reported in Judges, when the Israelites didn't follow God's law but did what was right in their own eyes. The priests are por­trayed as indifferent to God, in spite of their position, which should have made them more anxious to follow God.
The Book of Mormon story of the stealing of the Lamanite daughters cannot be accounted for by the simplistic claim that it was just copied from the Bible. The Book of Mormon makes sophisticated use of the story to make its own point. Critics of the Book of Mormon believe that the author of the text used the earlier story from Judges, and I agree. But unlike them, I believe that the parallel enhances the book and reveals it to be an ancient document rather than a modern imitation.[35]

Ammon and David

The only similarity between these two stories is that both men killed another individual or group with a sling. How many stories can we find authored before the Book of Mormon was translated where a protagonist defeats an antagonist with a sling? Hundreds. The comparison is utterly nonsensical and flimsy.

Conclusion

The presence of similarities does not seem to do anything to belief in the authenticity of the Book of Mormon. More research is sure to be forthcoming on the type-scene in the Book of Mormon and readers are encouraged to pay attention for the arrival of that literature.

Did Joseph Smith use Paul as a template for the character Alma in the Book of Mormon?

Introduction to Criticism

The Book of Mormon records the conversion and ministry of a young man named Alma. Alma, along with four companions known as the four sons of Mosiah, are recorded as going about trying to lead people away from God's church. During the apex of their efforts, an angel appears to them, causing them to fall and tremble because of fear. Because of this experience, Alma was converted to the Gospel and labored to spread it throughout his life.

In 2002, critic Grant H. Palmer asserted that this conversion narrative and much of the rest of Alma’s story "seems to draw" on Paul’s story of conversion and ministry in the New Testament as a narrative structure.[36]

In particular, Palmer asserts that the following parallels exist between the stories of Alma and Paul:

  1. Both men were wicked before their dramatic conversion (Mosiah 27:8; 1 Tim. 1:12-13).
  2. Both traveled about persecuting and seeking to destroy the church of God (Alma 36:6, 14; 1 Cor. 15:9; Acts 22:4)
  3. Both were persecuting the church when they saw a heavenly vision (Mosiah 27: 10-11; Acts 26: 11-13).
  4. Their companions fell to the earth and were unable to understand the voice that spoke (Mosiah 27:12; Acts 22:9; 26:14).
  5. Both were asked in vision why they persecuted the Lord (Mosiah 27:13; Acts 9:4; 22:7).
  6. Both were struck dumb/blind, became helpless, and were assisted by their companions. They went without food before converting (Mosiah 27:19, 23-24; Acts 9:8).
  7. Both preached the gospel and both performed the same miracle (Mosiah 27:32; Alma 15:11; Acts 9:20; 14:10).
  8. While preaching, they supported themselves by their own labors (Alma 30:32; 1 Cor 4:12)
  9. They were put in prison. After they prayed, an earthquake resulted in their bands being loosed (Alma 14:22, 26-28; Acts 16:23, 25-26).
  10. Both used the same phrases in their preaching.

For point ten, Palmer cites 16 examples in which Alma and Paul used similar phrases in their teaching.

This article will seek to examine this criticism and address it in a way that makes sense given orthodox Latter-day Saint theological commitments.

A Few Preliminary Considerations

We should consider a few things about parallels themselves before getting into the specific parallels that Palmer sees between Alma and Paul.

Parallels are Easy to Create

Parallels are easy to create, and the way they are phrased can make them seem more similar than they are—and obscure important differences. For example, the shaking of the earth in Alma's account of conversion is particularly important to that story, but Palmer leaves it out because it isn't parallel.

A Translator Can See Parallels

Secondly, there are likely to be some parallels because it would have been difficult for Joseph as a translator not to see them, and perhaps translated Alma's account in ways that seem parallel to Paul.

A Few Parallels do Not Establish Literary Dependence of One Story on Another

Third, the question is whether the parallels show dependence. They can show similarity, but don't show that the Book of Mormon account had to be connected literarily to the first. There is not reason to believe that the experiences could not have been similar. God is the same and humans can have similar experiences with him.

Are we really to believe that there can't be two narratives of men persecuting a church organization, being visited by a heavenly messenger exhorting them to repent, having them converted to preaching repentance, supporting themselves by their own labor while they preach, and being freed from bands and prison without one narrative being literately dependent on the other?

Scholars John Welch and John F. Hall created a chart noting similarities and differences between Alma's and Paul's conversion.[37] They explain:

The conversions of Saul of Tarsus on the road to Damascus and of Alma the Younger in the land of Zarahemla are similar in certain fundamental respects, as one would expect since the source of their spiritual reversals was one and the same. Interestingly, in each case we have three accounts of their conversions: Paul’s conversion is reported in Acts 9, 22, and 26. Alma’s conversion is given in Mosiah 27, Alma 36, and 38. No two of these accounts are exactly the same. The columns on the far right and left sides of chart 15–17 show the verses of these six accounts in which each element either appears or is absent. Down the middle are found the elements shared by both Paul and Alma, and off center are words or experiences unique to either Paul or Alma. In sum, the personalized differences significantly offset and highlight the individual experiences in the two conversions.

The chart they created can be seen here.

Reviewing Each Alleged Parallel

With those thoughts in place, we can begin to examine each supposed parallel listed by Palmer and highlight areas where Palmer stretches evidence or misreads it given faulty starting assumptions. The parallels are examined below. Each narrative has important similarities and dissimilarities that need to be considered in isolation in order to understand how combining them too hastily can lead to misunderstandings and faulty premises for criticism.

1. Both men were wicked before their dramatic conversion (Mosiah 27:8; 1 Tim. 1:12-13)

A fairly innocuous parallel when taken by itself and one that we could establish with many other books. This parallel can only be seen as convincing when taken in stride with other parallels. Thus we'll have to examine others to see how strong and unique they actually are. This parallel and the next are probably better suited being combined with parallels three and four as one parallel. Both are so naturally tied into 3/4 that they function better as one parallel. Palmer may be trying to craft more parallels than necessary to make this criticism look more persuasive than it actually is.

2. Both traveled about persecuting and seeking to destroy the church of God (Alma 36:6, 14; 1 Cor. 15:9; Acts 22:4)

  1. The account of Alma stresses that they were corrupting people and getting them to not keep the commandments (Mosiah 27:8–10). Paul's emphasizes that he was arresting and persecuting the Saints. Paul imprisoned followers of Christ (Acts 9:1-2) whereas Alma had no such power.
  2. In Alma's case, his actions were illegal. In Paul's, they were legal and sanctioned by the church.
  3. Paul is a part of the majority religion persecuting the minority religion while Alma is the opposite.

Both Alma and Paul were indeed seeking to destroy the Church.

3. Both were persecuting the church when they saw a heavenly vision (Mosiah 27: 10-11; Acts 26: 11-13); 4. Their companions fell to the earth and were unable to understand the voice that spoke (Mosiah 27:12; Acts 22:9; 26:14)

Paul is on the road to Damascus when he has his vision. The Book of Mormon doesn't give us any details as to the location of Alma and his companions when confronted by the angel. It mentions that an angel came in a cloud and that the earth shook upon which Alma and the four sons of Mosiah stood, but it doesn't give specific details as to where they were. Maybe they were in a tent looking out of it while the angel came down. We don't know for sure.

We know that Alma was with four other people at the time of the heavenly appearance. No info is given for how many companions Saul had with him while on the road to Damascus.

"The next slight difference comes in the angel's appearance to them. To Alma the angel comes in a cloud and to Saul with a bright light from heaven (Acts 9:3)."[38]

"The next difference is the description of the voice. No description accompanies the voice in Paul's account, but in Alma's it is 'a voice of thunder' that shakes the earth. Both Saul and Alma fall to the ground—Saul/Paul because he appears to recognize majesty, and with Alma, as a result of the earth's shaking."[38]:4:450

In both accounts, all fall to the ground and all hear the voice of the angel. "The difference is that, in the Book of Mormon account, all fall and all see the messenger (v. 18)…In the Old World example, the companions heard a voice, but the record does not allow us to infer either that they understood it or assumed it to be divine."[38]:4:451

In Alma's case, it is an angel that is not God the Father nor Jesus Christ that appears to him and his companions. In Saul's/Paul's case, it is Jesus Christ.

5. Both were asked in vision why they persecuted the Lord (Mosiah 27:13; Acts 9:4; 22:7)

"The similarity to Paul's experience is that 'persecution' is part of the divine message in both cases. In Saul's case, however, it is Christ who is persecuted and in Alma's it is the church. The fact of persecution exists in both cases; but in the New World, Alma's persecution precedes Jesus's coming in the flesh. Thus, in one sense, there was no person with which the church might be directly identified and against whom one might persecute as in the New Testament example. Alma's version of apostasy was almost certainly like that of Noah and his priests in which he accepted much of the competing religion but also held some beliefs of the Mosaic law. In this case, Alma and the sons of Mosiah could not have accepted a declaration like that given to Saul because they would not have believed that they were persecuting Yahweh himself, only those who believed in the future Atoning Messiah. Nevertheless, the messenger declares that the church was equated with Yahweh. Alma and the sons of Mosiah were not persecuting people who believed in a nonexistent being, but they were directly persecuting their own God."[38]:4:451–52

6. Both were struck dumb/blind, became helpless, and were assisted by their companions. They went without food before converting (Mosiah 27:19, 23-24; Acts 9:9)

  1. Being made dumb is entirely different from being made blind.
  2. Brant Gardner wrote that "Contary to Saul...Alma is completely debilitated. His companions are functional, able to carry him to assistance. Saul was only blind, but Alma was dumb and so weak that he was 'carried helpless.'"[38]:4:454
  3. Paul was incapacitated for three days and Alma for "two days and two nights"[38]:4:457
  4. Paul went without food before converting. That is specified clearly in the account of his conversion. In Alma's conversion, it is the priests who fast before Alma receives his strength again. No mention is made of Alma's ability to eat while without strength in his limbs and while mute.

7. Both preached the gospel and both performed the same miracle (Mosiah 27:32; Alma 15:11; Acts 9:20; 14:10)

Both indeed preached the Gospel. Alma ascended to political power after his conversion and then relinquished it before entering ministry whereas Paul had political power, relinquished it, and did not ascend to it again after conversion and before entering ministry.

Paul and Alma did not perform the same miracle. In Alma's passages, he implores the Lord to heal Zeezrom and allow him to walk whereas in Paul's passages, he merely commands the man from Lystra to walk. The nature of the ailment of the person healed is different between the accounts as well. In Alma's account, Zeezrom is in bed and has a fever. In Paul's account, the man is lame and has not been able to walk since he was born.

8. While preaching, they supported themselves by their own labors (Alma 30:32; 1 Cor 4:12)

This is true.

9. They were put in prison. After they prayed, an earthquake resulted in their bands being loosed (Alma 14:22, 26-28; Acts 16:23, 25-26)

Paul and Silas were placed in prison following their being stripped of their clothes and whipped. Alma and Amulek were also confined to prison after being stripped of clothes but suffered being smitten, spit upon, and having people gnash their teeth at them. Paul was imprisoned three times throughout his ministry and Alma once. It was on the first arrest that Paul was taken with Silas and put into prison.

Palmer is entirely wrong that an earthquake resulted in Alma's bands being loosed. Alma's bands are loosed by God and then the prison walls shake and tumble whereas with Paul, it's the foundations of the prison that shake first, doors open, and then the bands are loosed. The walls of the prison in Paul's narrative do not tumble down. We aren't given more specific information in the passages from Acts whether it was God or not that loosed the bands.

10. Same Phrases in Teaching

Palmer next suggests that both authors used the same phrases in teaching. Yet, the Book of Mormon is replete with phrasing from the New Testament. This is not something unique to Alma and his conversion narratives and thus it can't be used as a peculiarity to establish Joseph Smith's dependence on Paul's conversion narratives for Alma. This does, however, provide potential fodder for saying that Joseph Smith lifted New Testament language to create the Book of Mormon. FAIR has collected links to 9 articles from Book of Mormon Central on this page that explain why New Testament language might appear so frequently in the Book of Mormon text. We strongly encourage readers to read those and see what theories make the most sense for them given commitments to belief in the historicity of the Book of Mormon.

Conclusion

So there are some parallels between the accounts of Alma and Paul's conversion and ministry. It's important to remember that just because there are a few parallels that this does not equate to causal influence by one story on another. That is, just because there are parallels between the stories of Alma and Paul, doesn't mean that Joseph used Paul as a template for creating Alma. There are many important dissimilarities between the two stories and the similarities are more general instead of the unique type of similarity you might look for to establish the type of relationship Palmer wants you to see in the story.

A much more detailed response to this criticism was given by Latter-day Saint philosopher and historian Alan Goff who, in a long paper written for and published in Interpreter: A Journal of Latter-day Saint Faith and Scholarship, argues that "[b]oth the New and Old Testaments appropriate an ancient narrative genre called the prophetic commissioning story. Paul’s and Alma’s commissioning narratives hearken back to this literary genre, and to refer to either as pilfered is to misunderstand not just these individual narratives but the larger approach Hebraic writers used in composing biblical and Book of Mormon narrative."[39] We urge readers to read his paper in full and get familiar with it.

More scholarship on this issue is bound to be forthcoming in the future as scholars continue to wrestle with how the Book of Mormon was translated and how the Book of Mormon's ancient story potentially interacts with the broader ancient Mesopotamian and Mediterranean world.

Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "Alma’s Prophetic Commissioning Type Scene"

Alan Goff,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (April 29, 2022)
The story often referred to as Alma’s conversion narrative is too often interpreted as a simplistic plagiarism of Paul’s conversion-to-Christianity story in the book of Acts. Both the New and Old Testaments appropriate an ancient narrative genre called the prophetic commissioning story. Paul’s and Alma’s commissioning narratives hearken back to this literary genre, and to refer to either as pilfered is to misunderstand not just these individual narratives but the larger approach Hebraic writers used in composing biblical and Book of Mormon narrative. To the modern mind the similarity in stories triggers explanations involving plagiarism and theft from earlier stories and denies the historicity of the narratives; ancient writers — especially of Hebraic narrative — had a quite different view of such concerns. To deny the historical nature of the stories because they appeal to particular narrative conventions is to impose a mistaken modern conceptual framework on the texts involved. A better and more complex grasp of Hebraic narrative is a necessary first step to understanding these two (and many more) Book of Mormon and biblical stories.

Click here to view the complete article

Old Testament

How can 1 Nephi 22:15 in the Book of Mormon quote Malachi 4:1 hundreds of years before Malachi was written?

Book of Mormon Central, KnoWhy #218: Why Did Jesus Give The Nephites Malachi's Prophecies? (Video)

The translation language may resemble Malachi, but the work is not attributed to Malachi

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.

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.

The translation language may resemble Malachi, but the work is not attributed to Malachi. 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.

Joseph used entire chapters (e.g., 3 Nephi 12-14 based on biblical texts that he did not claim were quotations from original texts (even Malachi is treated this way by Jesus in 3 Nephi 24-25. If these are not a problem, then a resemblance to biblical language elsewhere is not either, since that is simply how Joseph translated.

Source(s) of the criticism
Critical sources

New Testament

Did Joseph Smith riff off of Hebrews 7 to produce the material discussing Melchizedek in Alma 12 and 13?

Introduction to Question

Critic David P. Wright argues that "Alma chapters 12-13, traditionally dated to about 82 B.C.E., depends in part on the New Testament epistle to the Hebrews, dated by critical scholars to the last third of the first century C.E. The dependence of Alma 12-13 on Hebrews thus constitutes an anachronism and indicates that the chapters are a composition of Joseph Smith."[40]

"Wright contends that Alma 13:17-19 is a reworking of Hebrews 7:1-4, noting six elements shared by the two texts and appearing in the same order in both.[41]"[42]

This article gives some resources on approaching a response to this criticism.

Resources that Help Respond to this Criticism in Depth

This argument is one that is long, detailed, and hard to summarize easily. The reader will simply have to be directed to resources that will help them in evaluating this criticism as they read from scholars. At another point in the future, perhaps a clearer summary can be presented up front. But, for now, we direct the reader elsewhere.

John A. Tvedtnes’ Review of Wright’s Book Chapter

John Tvedtnes was one of the first to respond to Wright’s contentions in the Review of Books on the Book of Mormon back in 1994. Tvedtnes argues that the parallels do not come from Joseph Smith reading Hebrews 7 but instead that both Hebrews 7 and Alma 13 share in thought from an earlier source discussing Melchizedek. Readers can find a link to his paper at the citation below.[43]

John W. Welch 1990 Book Chapter on the Melchizedek Material in Alma 13

Three years before Wright published on this topic, John W. Welch had written a paper on the Melchizedek material in Alma 12-13. While not giving a direct treatment of Wright’s argument nor having consciousness of it, Welch provides insightful comparisons between Alma 13, Hebrews 7, Genesis 12, and extrabiblical lore about Melchizedek to elucidate how Alma interprets Genesis and frames concepts of priesthood and thus how it differs from Hebrews 7. Readers are strongly encouraged to read Welch’s paper. Link is in the footnotes below.[44]

Book of Mormon Central KnoWhy on Alma and Melchizedek

Book of Mormon Central, KnoWhy #120: Why Did Alma Talk about Melchizedek? (Video)

Book of Mormon Central has written an accessible distillation and analysis of the Melchizedek material in Alma 13 that readers are encouraged to visit.

Brant A. Gardner Commentary in Second Witness

Eminent Book of Mormon scholar Brant A. Gardner has written a commentary on Alma 12 and 13 with Wright’s argument and Tvedtnes' response in consciousness and offers a subtle response to both. In that commentary, "[he takes] the position that the construction of Alma’s text follows a different logic and theme than that of Hebrews. [He develops] this argument in the commentary on the individual verses [of Alma 13]."[45]

Conclusion

When taking in all of the arguments of these scholars, it is the belief of the author that readers will emerge with a nuanced perspective that holds to the conviction that the Book of Mormon is an ancient text and takes into account the theological and linguistic complexities that might emerge from the type of project that Joseph Smith was engaged in: producing a translation of an ancient record for the benefit and understanding of a modern audience.

Does Helaman 12:25-26 quote John 5:29?

We must remember that the speaker in this case is Mormon, who was writing more than three centuries after Jesus Christ, and who had access to a large variety of Nephite records

Some claim that Helaman 12:25-26 quotes John 5:29 [46]:

And I would that all men might be saved. But we read that in the great and last day there are some who shall be cast out, yea, who shall be cast off from the presence of the Lord. [26] Yea, who shall be consigned to a state of endless misery, fulfilling the words which say: They that have done good shall have everlasting life; and they that have done evil shall have everlasting damnation. And thus it is. Amen. (Helaman 12꞉25-26)

It is claimed that the "reading" referred to is from John:

And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.(John 5:29:{{{4}}})

The problem with this is that Helaman 12:26 doesn't quote John, but at best paraphrases. The issue is over the word "read" that is used to force the connection. We must remember that the speaker in this case is Mormon, who was writing more than three centuries after Jesus Christ, and who had access to a large variety of Nephite records.

For example, the following Book of Mormon verses are potential sources for these ideas:

3 Nephi 26꞉5

If they be good, to the resurrection of everlasting life; and if they be evil, to the resurrection of damnation....

Mormon had access to this text, and it approximates that used in Helaman quite closely. (Remember that many who criticize the Book of Mormon on this point claim that Helman is speaking pre-Jesus Christ, rather than the editor Mormon, who is post-Jesus and thus post-3 Nephi.)

Other options include those listed below.

1 Nephi 14꞉7

For the time cometh, saith the Lamb of God, that I will work a great and a marvelous work among the children of men; a work which shall be everlasting, either on the one hand or on the other—either to the convincing of them unto peace and life eternal, or unto the deliverance of them to the hardness of their hearts and the blindness of their minds unto their being brought down into captivity, and also into destruction, both temporally and spiritually, according to the captivity of the devil, of which I have spoken.

2 Nephi 10꞉23

Therefore, cheer up your hearts, and remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life.

Alma 22꞉6

"And also, what is this that Ammon said—If ye will repent ye shall be saved, and if ye will not repent, ye shall be cast off at the last day?"

While Mormon in Helaman doesn't use the "resurrection of life" and "resurrection of damnation" that is found in John, it does use the "shall be cast off" and "the last day". Now it isn't exact either, and its quite likely that it isn't a direct quote of this passage.

2 Nephi 2꞉26

Another source of this teaching in the Book of Mormon comes in 2 Nephi 2, in particular in verse 26:

"And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given." (2 Nephi 2꞉26)

Mormon also uses this passage when he writes in Words of Mormon 1꞉11:

"And they were handed down from king Benjamin, from generation to generation until they have fallen into my hands. And I, Mormon, pray to God that they may be preserved from this time henceforth. And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day, according to the word of God which is written."

Other teaching from Christ's era?

Given that Mormon is writing well after Jesus' visit to the Nephites, it is also possible that he is citing another Christian text from that period—it would be logical for Jesus to teach something similar to John 5:29 among the Nephites, though as we have seen there were ample other pre-crucifixion texts available to the Nephites as well.

Summary

Since we have this idea present in Alma 22:6 (the missionary Aaron quoting Alma the Younger), it seems likely that this was an idea that was taught commonly among the Nephites. This is confirmed by the other passages cited. So whether or not we have the source in one of these passages that the Book of Helaman is referring to, we can see how the passage in Helaman reflects a Nephite theology and need not be a New Testament theology introduced anachronistically.

Ultimately, the idea is not a particularly complex one, and could easily have had multiple sources or approximations. Mormon need not be even citing a particular text, but merely indicating that one can "read" this idea in a variety of Nephite texts, as demonstrated above.

Thus, the claim of plagiarism seems forced, since there are Nephite texts which more closely approximate the citation than does the gospel of John, and a precise citation is not present in any case.

See also:Book of Mormon and KJV textual relationship
Greek words: alpha and omega?
New Testament text?
Quoting Malachi?
Why do portions of Book of Mormon and KJV match so closely?

Learn more about biblical allusions or citation in the Book of Mormon
FAIR links
  • Ben McGuire, "Nephi and Goliath: A Reappraisal of the Use of the Old Testament in First Nephi," Proceedings of the 2001 FAIR Conference (August 2001). link
  • Sara Riley, "“Even as Moses’ Did”: The Use of the Exodus Narrative in Mosiah 11-18," Proceedings of the 2018 FAIR Conference (August 2018). link
Online
Video

Navigators

Source(s) of the criticism
Critical sources


Notes

  1. ↑ Church News, 29 July 1961: 10, 15. Reprinted in Hugh W. Nibley, The Prophetic Book of Mormon (Vol. 8 of the Collected Works of Hugh Nibley), (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1989), 214–18. ISBN 0875791794. [Nibley's first edition of Since Cumorah cites such sources as R. Reitzenstein, in Nachrichter v. d. kgl. Ges. d. Wiss. zu Gottingen (1916): 362, 416, and 1917 Heft 1, pp. 130-151, and Historische Zeitschrift 116 (DATE?), pp. 189-202. A von Harnack, in Journal of Biblical Literature 50 (1931), pp. 266ff; cf. Alf. Resch, "Der Paulinismus u. die Logia Jesu," in Texte u. Untersuchungen. N. F. 13 (1904).] Wiki editors have added subheadings to this section to aid in readability and navigation.
  2. ↑ Nibley is responding to Wesley P. Walters, "Mormonism," Christianity Today 5/6 (19 December 1960): 8–10.
  3. ↑ Nibley is quoting Millar Burrows, The Dead Sea Scrolls (Michigan: Baker, 1955; reprinted 1978), 1:397.
  4. ↑ Nibley is quoting Theodore H. Gaster, The Dead Sea Scriptures (New York: Doubleday, 1964), 136.
  5. ↑ Interpreter Foundation, "The History of the Text of the Book of Mormon," <https://interpreterfoundation.org/the-history-of-the-text-of-the-book-of-mormon/> (25 January 2020).
  6. ↑ Fawn M. Brodie, No Man Knows My History: the Life of Joseph Smith, 2nd ed. (New York: Vintage, 1995), 62–63.
  7. ↑ For a concrete example of this in the Book of Mormon, see Book of Mormon Central, "Why Are there Multiple Accounts of Joseph Smith's and Alma's Visions? (Alma 36:6–7)," KnoWhy 264 (January 20, 2017).
  8. ↑ For an introduction to type-scenes, see Michael Austin, "How the Book of Mormon Reads the Bible: A Theory of Types," Journal of Book of Mormon Studies 26, (2017): 51–53. For one perspective on how type-scenes are a subtle witness for the authenticity of the Book of Mormon, see Alan Goff, "Uncritical Theory and Thin Description: The Resistance to History," Review of Books on the Book of Mormon 7, no. 1 (1995): 187–190.
  9. ↑ For a few examples other examples of type-scenes in the Book of Mormon, see Richard Dilworth Rust, "Recurrence in Book of Mormon Narratives," Journal of Book of Mormon Studies 3, no. 1 (1994): 42–43.
  10. ↑ Robert Alter, The Art of Biblical Narrative, 2nd ed. (New York, NY: Basic Books, 2011), 62.
  11. ↑ Ibid.
  12. ↑ Ibid., 63.
  13. ↑ Ibid., 64.
  14. ↑ Ibid.
  15. ↑ Ibid.
  16. ↑ For one example of this, see Ibid., 70.
  17. ↑ Alan Goff, "Reduction and Enlargement: Harold Bloom’s Mormons," Review of Books on the Book of Mormon 5, no. 1 (1993): 105.
  18. ↑ Ibid.
  19. ↑ Ibid.
  20. ↑ Ibid.
  21. ↑ For more context on this story, see Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City, UT: Greg Kofford Books, 2007), 4:275–276.
  22. ↑ Nicholas J. Frederick, "Whence the Daughter of Jared?" in Illuminating the Jaredite Records, ed. Daniel L. Belnap (Provo, UT: BYU Religious Studies Center; Salt Lake City: Deseret Book, 2020), 236–51.
  23. ↑ Ibid., 239.
  24. ↑ Ibid.
  25. ↑ Ibid.
  26. ↑ Ibid.
  27. ↑ At the Pacific Coast meeting in 1940, ARAHA (1940): 90.
  28. ↑ Hugh W. Nibley, "Sparsiones," Classical Journal 40 (1945): 541–43.
  29. ↑ Ibid., for a preliminary treatment.
  30. ↑ E.A. Wallis Budge, Chronology of Bar Hebraeus, (Berlin: De Gruyter, 2010), 1:182, "The sister of the Khalifah had a certain scribe, and Egyptian, in Syiria, and he sent and complained to her about Abu Tahir [the ruler of Syria]. . . . And because her brother always paid very great attention to her, she went and wept before him. And she received [from him] the command, and she sent [it] and killed Abu Tahir, and his head was carried to Egypt."
  31. ↑ Hugh Nibley, Lehi in the Desert, The World of the Jaredites, There Were Jaredites (Provo, UT: FARMS, 1988), 213.
  32. ↑ Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007), 4:164–65.
  33. ↑ Stuart Lasine, "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World," Journal for the Study of the Old Testament 29 (June 1984): 40.
  34. ↑ Lasine, "Gust and Host," 55.
  35. ↑ Alan Goff, "The Stealing of the Daughters of the Lamanites," in Rediscovering the Book of Mormon, ed. John L. Sorenson (Provo, UT: FARMS, 1992), 67–74.
  36. ↑ Grant H. Palmer, An Insider’s View of Mormon Origins (Salt Lake City: Signature Books, 2002), 50&ndash51. Similar arguments are presented in Fawn M. Brodie, No Man Knows My History: the Life of Joseph Smith, 2nd ed. (New York: Vintage, 1995), 62–63 and G. T. Harrison, That Mormon Book: Mormonism’s Keystone Exposed or The Hoax Book (n.p.: n.p., 1981).
  37. ↑ John W. Welch, John F. Hall and J. Gregory Welch, Charting the New Testament: Visual Aids for Personal Study and Teaching (Provo, Utah: FARMS and Institute for the Study and Preservation of Ancient Texts, 2002), chart(s) 15-17. ISBN 0934893640. off-site(Permission in digital version granted for non-profit reproduction and distribution if copyright notice intact and material unaltered.)
  38. ↑ 38.0 38.1 38.2 38.3 38.4 38.5 Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007).
  39. ↑ Alan Goff, "Alma's Prophetic Commissioning Type Scene," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 51 (2022): 115–64.
  40. ↑ David P. Wright, "’In Plain Terms That We Might Understand’: Joseph Smith’s Transformation of Hebrews in Alma 12-13" in New Approaches to the Book of Mormon: Explorations in Critical Methodology, ed. Brent Lee Metcalfe (Salt Lake City: Signature Books, 1993), 165–229 (166).
  41. ↑ To his list of six, Wright adds a seventh that is pure guesswork, saying that the words 'there were many before him, and also there were many afterwards' (Alma 13:19) derive from the notion of no beginning of days or end of life in Hebrews 7:3. This is much too far-fetched.
  42. ↑ John A. Tvedtnes, "Review of New Approaches to the Book of Mormon," in Review of Books on the Book of Mormon 6, no. 1 (1994): 19.
  43. ↑ Tvedtnes, "Review of New Approaches," 19–23.
  44. ↑ John W. Welch, "The Melchizedek Material in Alma 13:13-19," in By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990, ed. John M. Lundquist and Stephen D. Ricks (Salt Lake City: Deseret Book/Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1990), 2:248.
  45. ↑ Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols. (Salt Lake City: Greg Kofford Books, 2007), 4:213n2.
  46. ↑ Making Life Count Ministries, Inc., "Proof the Book of Mormon Isn't True," (PDF on-line, no date), 1.
See also:Book of Mormon and KJV textual relationship
Greek words: alpha and omega?
New Testament text?
Quoting Malachi?
Why do portions of Book of Mormon and KJV match so closely?


Notes


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