Difference between revisions of "Book of Mormon/Translation"

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===Depictions of the translation process in Church art===
 
===Depictions of the translation process in Church art===
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People are sometimes troubled when they see [[Church art and historical accuracy|artists' depictions]] of the Prophet and Oliver sitting at a table while Joseph views the plates as they sit in plain sight. Obviously, the plates never sat exposed in plain view, and these artistic interpretations originate purely in the mind of the artist. Some accounts indicate that the plates sat on a table covered with a cloth "in plain view," with Emma indicating that she actually moved them around in order to perform her household chores.{{ref|emma1}}  
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{{SummaryItem|link=Church history/Accuracy of Church art|subject=Artistic depictions of the Book of Mormon translation|summary=People are sometimes troubled when they see artists' depictions of the Prophet and Oliver sitting at a table while Joseph views the plates as they sit in plain sight. Obviously, the plates never sat exposed in plain view, and these artistic interpretations originate purely in the mind of the artist. Some accounts indicate that the plates sat on a table covered with a cloth "in plain view," with Emma indicating that she actually moved them around in order to perform her household chores.}} {{ref|emma1}}
  
 
===Were the plates actually required during the translation process?===
 
===Were the plates actually required during the translation process?===

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This page is based on an answer to a question submitted to the FAIR web site, or a frequently asked question.

Book of Mormon Translation

Questions

  • What do we know about the method used to translate the Book of Mormon?
  • Were the plates sometimes not in the room while Joseph was translating them?
  • Critics claim that each sentence and word in the 1830 Book of Mormon "had supposedly come directly from God."

To see citations to the critical sources for these claims, click here

Subtopics

Description of the plates

Translation method

Summary: physical process; use of interpreters, stone, hat, etc.

Chronology

==

Detailed Analysis

==

How did Joseph translate the writing on the plates?

All that we know for certain is that Joseph translated the record "by the gift and power of God." (DC 135:3) We are given some insight into the spiritual aspect of the translation process, when the Lord says to Oliver:

"But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right." (DC 9:8)

Beyond this, the Church does not take any sort of official stand on the exact method by which the Book of Mormon translation occurred. In 1993, Elder Russell M. Nelson stated that "[t]he details of this miraculous method of translation are still not fully known." [1] Joseph Smith himself never recorded the precise physical details of the method of translation:

"Brother Joseph Smith, Jun., said that it was not intended to tell the world all the particulars of the coming forth of the Book of Mormon; and also said that it was not expedient for him to relate these things" [2]

What was the translation process?

Main articles: Chronology of translation methods and Chronology of events related to the translation

We do not know the definitive answer to this question. What we do have are a number of accounts of the translation process from the perspective of various contemporary second-hand witnesses who viewed the Prophet as he dictated to his scribes. The only person other than Joseph who attempted to directly translate was Oliver Cowdery. Oliver, however, did not record any details regarding the exact physical process that he employed during his attempt—we only have the spiritual aspect of the process.

Was the Prophet provided with the exact wording of every sentence in the Book of Mormon? Was he simply given impressions which he then dictated within the context of his own understanding? Was it some combination of the two methods? Witnesses to the translation process each had their own view of the process. Joseph's wife Emma related her own experience:

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.[3]

Scholars have examined and debated the issue of a "tight" versus "loose" translation method for many years. Although it is an interesting intellectual exercise, the exact process by which words and sentences were formed has no bearing upon the fact that the book was dictated by the "gift and power of God."

What physical aids were employed by the Prophet during translation?

The Nephite interpreters

The Lord provided a set of seer stones (which were formerly used by Nephite prophets) along with the plates. The term Nephite interpreters can alternatively refer to the stones themselves or the stones in conjunction with their associated paraphernalia (holding rim and breastplate). Some time after the translation, early saints noticed similarities with the seer stones and related paraphernalia used by High Priests in the Old Testament and began to use the term Urim and Thummim interchangeably with the Nephite interpreters and Joseph's other seer stones as well. The now popular use of the term Urim and Thummim has unfortunately obscured the fact that all such devices belong in the same class of consecrated revelatory aids and that more than one were used in the translation.

The Nephite interpreters were intended to assist Joseph in the initial translation process, yet the manner in which they were employed was never explained in detail. The fact that the Nephite interpreters were set in rims resembling a pair of spectacles has led some to believe that they may have been worn like a pair of glasses, with Joseph viewing the characters on the plates through them. This, however, is merely speculation that doesn't take into account that Joseph soon disassembled the fixture, the spacing between seer stones being too wide for his eyes. The accompanying breastplate also appeared to have been used by a larger man. Like its biblical counterpart (the High Priest's breastplate contained 12 gems that symbolized him acting as a mediator between God and Israel), the Nephite breastplate was apparently non-essential to the revelatory process.

The seer stone

Main article: Joseph Smith and seer stones

There are also accounts that Joseph employed his seer stone during part of the translation process. Martin Harris states that Joseph used the Nephite interpreters and then later switched to using the seer stone "for convenience." [4] In fact, Elder Nelson refers to the use of the seer stone in his 1993 talk:

The details of this miraculous method of translation are still not fully known. Yet we do have a few precious insights. David Whitmer wrote:

“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. A piece of something resembling parchment would appear, and on that appeared the writing. One character at a time would appear, and under it was the interpretation in English. Brother Joseph would read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear. Thus the Book of Mormon was translated by the gift and power of God, and not by any power of man.” (David Whitmer, An Address to All Believers in Christ, Richmond, Mo.: n.p., 1887, p. 12.) [5]

It also appears that the seer stone was sometimes referred to as the "Urim and Thummim," indicating that the name could be assigned to any device that was used for the purpose of translation.[6]

Depictions of the translation process in Church art

Artistic depictions of the Book of Mormon translation

Summary: People are sometimes troubled when they see artists' depictions of the Prophet and Oliver sitting at a table while Joseph views the plates as they sit in plain sight. Obviously, the plates never sat exposed in plain view, and these artistic interpretations originate purely in the mind of the artist. Some accounts indicate that the plates sat on a table covered with a cloth "in plain view," with Emma indicating that she actually moved them around in order to perform her household chores. [7]

Were the plates actually required during the translation process?

Some witness accounts suggest that Joseph was able to translate while the plates were covered, or when they were not even in the same room with him.[8] Therefore, if the plates themselves were not being used during the translation process, why was it necessary to have plates at all?

One must remember that the plates served a greater purpose than to simply act as the focus of the translation process. Joseph examined the plates and copied off a number of characters. Martin Harris took these characters to Charles Anthon, who declared that he could not read a sealed book, thus fulfilling a biblical prophecy and convincing Martin that Joseph's claim was genuine. The Three and Eight Witnesses all testified to the existence of the plates, thus providing credibility to Joseph's story of the existence of an ancient record. If there had been no plates, and Joseph had simply received the entire Book of Mormon through revelation, there would have been no Anthon visit, nor would there have been any witnesses. The very fact that plates existed served a greater purpose, even if they were not directly viewed during the entire translation process. The plates' existence as material artifacts eliminated the possibility that Joseph was simply honestly mistaken. Either Joseph was knowingly perpetuating a fraud, or he was a genuine prophet.

Furthermore, the existence of actual plates eliminates the idea that the Book of Mormon was "spiritually true," but fictional. There is a great difference between an allegorical or moral fiction about Nephites, and real, literal Nephites who saw a literal Christ who was literally resurrected.

What is the Anthon transcript?

Main article: Anthon transcript
==

Answer

== It is important to remember that what we do know for certain is that the translation of the Book of Mormon was carried out "by the gift and power of God." We do not know the exact method of translation. Many have offered their own opinions, but it should be kept in mind that these opinions are given by people who never performed the translation process itself: They can only report on what they observed the Prophet doing at the time. Whether Joseph used the "original" Urim and Thummim or the seer stone to perform this sacred task is beside the point, and it does not diminish the power of the resulting work. One should read the Book of Mormon itself and evaluate its message rather than get wrapped up in the detail of its exact method of translation.

== Notes ==

  1. [note] Russell M. Nelson, "A Treasured Testament," Ensign (July 1993): 61.off-site
  2. [note] Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:220. Volume 1 link
  3. [note] Emma Smith to Edmund C. Briggs, "A Visit to Nauvoo in 1856," Journal of History 9 (January 1916): 454.
  4. [note] Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 1:128–129. GospeLink "[Martin Harris] said that the Prophet possessed a Seer Stone, by which he was enabled to translate as well as with the Urim and Thummim, and for convenience he sometimes used the Seer Stone."
  5. Stephen D. Ricks, The Translation and Publication of the Book of Mormon, Featured Papers, Maxwell Institute, Provo UT. off-site
  6. [note] Russell M. Nelson, "A Treasured Testament," Ensign (July 1993): 61.off-site
  7. [note] Interview of Emma Smith by her son Joseph Smith III, "Interview with Joseph Smith III, 1879," Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:541–542.
  8. [note] Interview of Emma Smith by her son Joseph Smith III, "Interview with Joseph Smith III, 1879," in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:539.

Further reading

FairMormon Answers articles

Template:BoMBibleWiki

FairMormon web site

  • FairMormon Topical Guide: Book of Mormon Translation Process FairMormon link
  • FairMormon Topical Guide: Coming forth of the Book of Mormon FairMormon link

External links

  • Richard L. Anderson, "By the Gift and Power of God," Ensign (September 1977): 79.off-site
  • Neal A. Maxwell, "By the Gift and Power of God," Ensign (January 1997): 36.off-site
  • David E. Sloan, "The Anthon Transcripts and the Translation of the Book of Mormon: Studying It Out in the Mind of Joseph Smith," Journal of Book of Mormon Studies 5/2 (1996). [57–81] link
  • Royal Skousen, "Towards a Critical Edition of the Book of Mormon," Brigham Young University Studies 30 no. 1 (Winter 1990), 41–69.off-site
  • Royal Skousen, "How Joseph Smith Translated the Book of Mormon: Evidence from the Original Manuscript," Journal of Book of Mormon Studies 7/1 (1998). [22–31] link

Printed material

  • Matthew B. Brown, "The Translation Process," in Plates of Gold: The Book of Mormon Comes Forth (American Fork, UT: Covenant, 2003), 185–201. ISBN 1591563704.
  • Richard L. Bushman, "The Recovery of the Book of Mormon," in Book of Mormon Authorship Revisited: The Evidence for Ancient Origins, edited by Noel B. Reynolds, (Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1997), Chapter 2. ISBN 093489325X ISBN 0934893187 ISBN 0884944697. off-site GL direct link
  • Stephen D. Ricks, "The Translation and Publication of the Book of Mormon," Provo, Utah: FARMS, 1994.
  • Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 1:127–33. GospeLink
  • Royal Skousen, "Translating the Book of Mormon: Evidence from the Original Manuscript," in Book of Mormon Authorship Revisited: The Evidence for Ancient Origins, edited by Noel B. Reynolds, (Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1997), Chapter 4. ISBN 093489325X ISBN 0934893187 ISBN 0884944697. off-site GL direct link
  • John W. Welch, The Sermon at the Temple and the Sermon on the Mount: A Latter-day Saint Approach (Salt Lake City: Deseret Book and FARMS, 1990), 130–144. ISBN 0875793010. ISBN 978-0875793016. off-site
  • John W. Welch and Tim Rathbone, "The Translation of the Book of Mormon: Basic Historical Information," (Provo, Utah: FARMS, 1986), 3–32.
  • John W. Welch and Tim Rathbone, "Book of Mormon Translation by Joseph Smith," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), 1:210–213.

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