{"id":587,"date":"2014-07-28T14:09:48","date_gmt":"2014-07-28T14:09:48","guid":{"rendered":"http:\/\/bookofmormontranslation.org\/?page_id=587"},"modified":"2014-07-28T14:09:48","modified_gmt":"2014-07-28T14:09:48","slug":"did-he-study-it-out-in-his-mind","status":"publish","type":"page","link":"https:\/\/bookofmormon.tech\/translation\/did-he-study-it-out-in-his-mind\/","title":{"rendered":"Did Joseph Smith “Study it Out” in His Mind?"},"content":{"rendered":"

\t\t\t\tVerses in Doctrine and Covenants 9 have conventionally been interpreted to suggest that Joseph Smith translated the Book of Mormon by “studying out” the information on the plates “in his mind.” Yet that is not how the witnesses to the translation described it. For an alternative interpretation of D&C 9 that is consistent with the witness accounts, see “The Faith to See: Burning in the Bosom and Translating the Book of Mormon in Doctrine and Covenants 9<\/a>,” which is also copied below.<\/p>\n

ABSTRACT: Doctrine and Covenants 9:7-9 is conventionally interpreted as the Lord\u2019s description of the method by which the Book of Mormon was translated. A close reading of the entire revelation, however, suggests that the Lord was not telling Oliver Cowdery how to translate, but how to know if it was right for him to translate, and how to get the faith to do it. Faith would have enabled Oliver Cowdery to overcome his fear and translate, just it would have enabled Peter (in Matthew 14) to overcome his fear and walk on water. <\/em><\/p>\n

In April of 1829, while acting as scribe for Joseph Smith\u2019s translation of the Book of Mormon, Oliver Cowdery desired to be given the \u201cgift of translation.\u201d In response to Oliver Cowdery\u2019s desire, the Lord provided a revelation through Joseph Smith.[1]<\/a> This revelation, which is now contained in Doctrine and Covenants (D&C) section 8, reminded Oliver Cowdery of spiritual gifts he already possessed and by which he could receive answers to his questions, and then gave him these instructions:<\/p>\n

Remember that without faith you can do nothing; therefore ask in faith. Trifle not with these things; do not ask for that which you ought not. Ask that you may know the mysteries of God, and that you may translate\u2026and according to your faith shall it be done unto you. (D&C 8:10-11)<\/p>\n

The only record we have of Oliver Cowdery\u2019s response to these instructions is a second revelation received the same month.[2]<\/a> This revelation, which is now contained in Doctrine and Covenants section 9, observed that Oliver Cowdery \u201cbegan to translate\u201d (D&C 9:5) but was ultimately unsuccessful (vv. 10-11), and provided him with additional instructions, including the following:<\/p>\n

    \n
  1. Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.<\/li>\n
  2. 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.<\/li>\n
  3. But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong; therefore, you cannot write that which is sacred save it be given you from me.<\/li>\n<\/ol>\n

    The interpretation of this passage depends on what the pronoun it<\/em> refers to in the three verses. The passage is conventionally interpreted as a description of the technique by which the Book of Mormon was translated. Mormon leader and historian B. H. Roberts promoted this conventional interpretation in the Improvement Era<\/em> in 1906:[3]<\/a><\/p>\n

    This is the Lord’s description of how Oliver Cowdery could have translated with the aid of Urim and Thummim, and is undoubtedly the manner in which Joseph Smith did translate the Book of Mormon through the medium of Urim and Thummim. This description of the translation destroys the theory that the Urim and Thummim did everything, and the seer nothing; that the work of translating was merely a mechanical process of looking at a supplied interpretation, in English, and reading it off to an amanuensis. This description in the Doctrine and Covenants implies great mental effort; of working out the translation in the mind, and securing the witness of the Spirit that the translation is correct.<\/p>\n

    According to this theory, Oliver Cowdery failed in his attempt to translate because he had \u201cnot understood\u201d the proper technique, which involved mentally working out a tentative translation and then asking for divine confirmation that it was correct.[4]<\/a> The summary of section 9 in the current edition of the Doctrine and Covenants supports Roberts\u2019s interpretation, stating, \u201cthe Book of Mormon is translated by study and by spiritual confirmation.\u201d[5]<\/a><\/p>\n

    Several people were present, at times, while Joseph Smith translated the Book of Mormon, and some of them described what they saw.[6]<\/a> Their accounts vary in amount of detail, but generally have Joseph Smith placing one or more seer stones (also referred to as interpreters, directors, or Urim and Thummim by early Mormons) into a hat, drawing the hat close to his face, and dictating the English translation to his scribe.[7]<\/a> In his public statements, Joseph Smith gave very little information about how he translated; indicating only that it was \u201cthrough the medium of the Urim and Thummim . . . by the gift and power of God.\u201d[8]<\/a> He reportedly provided more information about what was going on inside the hat to David Whitmer and others.[9]<\/a> The following account is representative of those given by David Whitmer and other close associates of Joseph Smith:[10]<\/a><\/p>\n

    I will now give you a description of the manner in which the Book of Mormon was translated. 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 by 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.<\/p>\n

    David Whitmer apparently believed the \u201cgift and power of God\u201d to refer to Joseph Smith\u2019s gift for seeing words illuminated in the darkness of his hat. In Doctrine and Covenants 3:12, Joseph Smith\u2019s gift is described as the \u201csight and power to translate.\u201d Brigham Young described it simply as \u201cthe gift of seeing.\u201d[11]<\/a> In his use of seer stones, Joseph Smith was a \u201cseer\u201d after the manner of old times (Mosiah 28:13-16; Isaiah 30:10), and his gift was to see what others could not (Mosiah 8:13-17).<\/p>\n

    According to a straightforward reading of the accounts by David Whitmer and others, there would have been no need for the translator to mentally work out an English translation, since one was provided visually in the hat.[12]<\/a> Besides the general lack of support from witness accounts, there are other reasons to question the conventional theory that the Book of Mormon was translated \u201cby study and by spiritual confirmation\u201d and that Oliver Cowdery failed to translate because of his ignorance of that technique.[13]<\/a><\/p>\n

    First, neither study nor spiritual confirmation is mentioned as a requirement for translating in the instructions to Oliver Cowdery in section 8 or anywhere else in scripture.<\/p>\n

    Second, before his attempt to translate, Oliver Cowdery had been promised that he would be able to translate \u201caccording to [his] faith\u201d (D&C 8:11). Based on this promise, his lack of success would have been due to lack of faith, not improper technique.<\/p>\n

    Third, Doctrine and Covenants 9:5 observes that Oliver Cowdery \u201cbegan to translate,\u201d which suggests that he actually did translate and must have known how to do so.<\/p>\n

    Fourth, Doctrine and Covenants 9:8 indicates the need to \u201cstudy it<\/em> out\u201d and ask \u201cif it<\/em> be right,\u201d but there is no obvious antecedent for the pronoun it<\/em> in the revelation that is consistent with the conventional theory.<\/p>\n

    Is the conventional interpretation of Doctrine and Covenants 9:7-9 the only plausible one, or is there another interpretation that makes sense in the context of the witness accounts and the revelations in sections 8 and 9?<\/p>\n

    An Alternative Interpretation<\/strong><\/p>\n

    A proper interpretation of these verses must take into account their context, particularly the remainder of the revelation in section 9:<\/p>\n

      \n
    1. Behold, I say unto you, my son, that because you did not translate according to that which you desired of me, and did commence again to write for my servant, Joseph Smith, Jun., even so I would that ye should continue until you have finished this record, which I have entrusted unto him.<\/li>\n
    2. And then, behold, other records have I, that I will give unto you power that you may assist to translate.<\/li>\n
    3. Be patient, my son, for it is wisdom in me, and it is not expedient that you should translate at this present time.<\/li>\n
    4. Behold, the work which you are called to do is to write for my servant Joseph.<\/li>\n
    5. And, behold, it is because that you did not continue as you commenced, when you began to translate, that I have taken away this privilege from you.<\/li>\n
    6. Do not murmur, my son, for it is wisdom in me that I have dealt with you after this manner.<\/li>\n<\/ol>\n

      . . .<\/p>\n

        \n
      1. Now, if you had known this you could have translated; nevertheless, it is not expedient that you should translate now.<\/li>\n
      2. Behold, it was expedient when you commenced; but you feared, and the time is past, and it is not expedient now;<\/li>\n
      3. For, do you not behold that I have given unto my servant Joseph sufficient strength, whereby it is made up? And neither of you have I condemned.<\/li>\n
      4. Do this thing which I have commanded you, and you shall prosper. Be faithful, and yield to no temptation.<\/li>\n
      5. Stand fast in the work wherewith I have called you, and a hair of your head shall not be lost, and you shall be lifted up at the last day. Amen.<\/li>\n<\/ol>\n

        \u00a0<\/strong>In these verses, the Lord is telling Oliver Cowdery that his service is presently needed as a scribe, not as translator, but that he will be given power to translate at some future time. He notes that Oliver Cowdery \u201cbegan to translate\u201d but then feared and chose to go back to writing for Joseph Smith. It was expedient for Oliver Cowdery to translate at first, but because he didn\u2019t stick to the task, and because Joseph Smith was blessed with strength to do the work, it is no longer expedient, and the privilege has been taken away. Oliver Cowdery apparently wants to give translating another try and is impatient and has murmured because he no longer has the privilege. The Lord admonishes him to be content with the work he has been called to do. The theme from beginning to end is whether and when it is right for Oliver Cowdery to translate. There is no suggestion in these verses that Oliver Cowdery is wondering why he failed to translate initially, but only why he is not permitted to translate presently. There is no hint here that there was any problem with his translating technique.<\/p>\n

        The most conservative way to interpret verses 7-9 would be in accordance with the predominant theme of the revelation\u2014whether and when it is right for Oliver Cowdery to translate. Is the Lord telling Oliver Cowdery that, before<\/em> he asks for the privilege to translate, he needs to find out if translating is the right thing for him to be doing at the time? In order to know if this is the correct interpretation, we need to know what the pronoun it<\/em> in each of these three verses refers to.<\/p>\n

        The most obvious antecedent for it<\/em> in verse 7 is the privilege<\/em> to translate that has been taken away from Oliver Cowdery (v. 5). The other possibility is the power<\/em> to translate that the Lord \u201cwill give unto\u201d Oliver Cowdery (v. 2).[14]<\/a> There are no other obvious candidates. As a practical matter, the privilege<\/em> to translate and the power<\/em> to translate are the same, and it appears that the two terms are being used interchangeably here. If we substitute the privilege<\/em> for it<\/em>, verse 7 reads,<\/p>\n

          \n
        1. Behold, you have not understood; you have supposed that I would give the privilege<\/em> unto you, when you took no thought save it was to ask me.<\/li>\n<\/ol>\n

          If this is the correct interpretation of verse 7, then a likely antecedent for it<\/em> in verse 8 is the phrase that I would give it unto you<\/em> from verse 7. Integrating this phrase into verse 8 gives the following:<\/p>\n

            \n
          1. But, behold, I say unto you, that you must study it in your mind; then you must ask me if it be right that I give it unto you<\/em>, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.<\/li>\n<\/ol>\n

            In verse 9, the first it<\/em> obviously refers to the same antecedent as it<\/em> does in verse 8. But what does the next it,<\/em> in it be given, <\/em>refer to? It may refer to the phrase that which is sacred<\/em> (i.e., the translated text). But there\u2019s another possibility. Elsewhere in scripture, variations of it be given<\/em> often refer to a power or privilege being granted by God.[15]<\/a> If such is the case here, then the antecedent of it<\/em> is the phrase write that which is sacred<\/em> (meaning the privilege of producing sacred scripture) and the verse could be written more clearly as follows:<\/p>\n

              \n
            1. But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong; therefore, you cannot write that which is sacred save the privilege<\/em> be given you from me.<\/li>\n<\/ol>\n

              With this alternative interpretation of verses 7-9, the theme of whether and when it is right for Oliver Cowdery to translate is continuous throughout the revelation, rather than being interrupted (in the conventional interpretation) by instructions on translation technique. Oliver Cowdery is being told to study and seek spiritual confirmation, not to find out if a translation is correct, but to find out if it is expedient for him to be translating at all. If it isn\u2019t expedient, he is told, a spiritual silence and accompanying doubt will cause him to \u201cforget,\u201d or give up, his intention to translate.[16]<\/a><\/p>\n

              Given this alternative interpretation of verses 7-9, what does the Lord mean when he says, in verse 10, \u201cNow, if you had known this you could have translated\u201d? Verse 11 suggests that Oliver Cowdery stopped translating because of fear. Would a spiritual confirmation that he was doing the right thing have helped him overcome his fear? What reason did he have for being afraid in the first place?<\/p>\n

              Reason to Fear<\/strong><\/p>\n

              Prior to Oliver Cowdery\u2019s attempt to translate, he had been warned to \u201ctrifle not with these things\u201d and to not ask for what he \u201cought not\u201d (D&C 8:10). Even though he had also been encouraged to ask for the privilege to translate (D&C 8:11), these words of warning may have prompted some anxiety. The warning to not ask for what he \u201cought not\u201d would have been especially salient in light of similar wording in Mosiah 8:13, where Ammon describes the two Nephite seer stones initially provided to Joseph Smith for translating:<\/p>\n

              He has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not<\/em> and he should perish.<\/p>\n

              Oliver Cowdery had likely transcribed this very passage sometime during his first few days of writing for Joseph Smith.[17]<\/a> Joseph Smith\u2019s previous scribe, Martin Harris, had certainly feared looking into the interpreters:[18]<\/a><\/p>\n

              I never dared to look into them by placing them in the hat, because Moses said that \u201cno man could see God and live,\u201d and we could see anything we wished by looking into them; and I could not keep the desire to see God out of my mind. And beside, we had a command to let no man look into them, except by the command of God, lest he should \u201clook aught and perish.\u201d<\/p>\n

              Whether Oliver Cowdery shared Martin Harris\u2019s existential fear of seeing God, or just lacked confidence that he was really doing what God wanted him to do, we don\u2019t know. Maybe there was some other reason. In any case, after he began to translate, he feared and discontinued the attempt (vv. 5, 11). His story is reminiscent of the experience of Peter as he attempted to walk on water:[19]<\/a><\/p>\n

              And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? (Matthew 14:28-31)<\/p>\n

              Jesus\u2019s words to Peter suggest that if he had somehow obtained more faith he would not have feared and could have completed the miraculous experience he had begun. Maybe faith was what Oliver Cowdery was lacking as well.<\/p>\n

              The Miraculous Power of Faith<\/strong><\/p>\n

              The translation of the Book of Mormon, as described by witnesses, was a miracle. The scriptures teach that miracles are wrought by faith (e.g., Moroni 7:37; Matthew 17:19-20; Mormon 9:21; Moroni 10:12,19,23-24). When Peter walked on water, he didn\u2019t have to worry about technique: he walked by faith, and for the lack of faith, he began to sink. To move a mountain, the brother of Jared needed only to have faith and say, \u201cremove,\u201d and \u201cit was removed\u201d (Ether 12:30). God worried about the details and did the heavy lifting, but the actuation of his divine power was dependent on the faith of the person desiring the miracle. It was apparently the same with the translation of the Book of Mormon, as the Lord indicated to Oliver Cowdery that his success in translating would depend solely upon his faith: \u201cAsk that you may . . . translate . . . and according to your faith shall it be done unto you\u201d (D&C 8:10-11).<\/p>\n

              This emphasis on faith is consistent with the emphasis on faith in the Book of Mormon relative to the use of oracular instruments. A miraculous brass ball directed Lehi\u2019s family through the wilderness by pointing the way they should go. Like the interpreters and Joseph Smith\u2019s seer stone, it also displayed writings for their instruction (1 Nephi 16:29). There was no apparent requirement for Lehi and his family to study anything out or receive a spiritual confirmation in order for the pointers to work or for the writing to appear. As Alma explains, the ball\u2019s miraculous function depended solely on faith:<\/p>\n

              And it did work for them according to their faith in God; therefore, if they had faith to believe that God could cause that those spindles should point the way they should go, behold, it was done; therefore they had this miracle. (Alma 37:40)<\/p>\n

              Faith is similarly associated with the use of the interpreters, which are described by Ammon as \u201ca means that man, through faith, might work mighty miracles\u201d (Mosiah 8:18). Other requirements mentioned in the Book of Mormon for translating include looking and divine authorization (Mosiah 8:13). No requirement for study or spiritual confirmation is mentioned.<\/p>\n

              If faith was what Oliver Cowdery needed to translate, how would the Lord\u2019s instructions in verses 7-9 have helped him obtain that faith?<\/p>\n

              Faith Burning in the Bosom<\/strong><\/p>\n

              Jesus\u2019s disciples received a spiritual witness of truth by a metaphorical burning in their hearts (Luke 24:32): \u201cDid not our hearts burn within us<\/em> while he . . . opened to us the scriptures?\u201d Using similar language, the Lord tells Oliver Cowdery, \u201cI will cause that your bosom shall burn within you<\/em>; therefore, you shall feel that it is right<\/em>.\u201d[20]<\/a> Bosom<\/em> literally means \u201cchest,\u201d but when used figuratively it can be more or less synonymous with heart<\/em> as the seat of intimate feelings. The Lord had previously told Oliver Cowdery that the Holy Ghost would work through his mind and his heart (D&C 8:2). Now the Lord is being a little more specific, telling him that the Holy Ghost can give him an intimate witness that his desire \u201cis right.\u201d[21]<\/a> Such a witness would have dispelled any fear Oliver Cowdery might have had about asking for what he \u201cought not\u201d and would have strengthened his faith in God concerning the miracle he desired. Knowing that his desire to translate was also God\u2019s will, he could ask for that miracle with confidence that God would help make it happen. Paul taught that faith is a gift of God given by \u201cthe manifestation of the Spirit\u201d (1 Corinthians 12:3-11; also Moroni 10:8-17). A burning in the bosom may be the faith-giving manifestation Paul was speaking of.<\/p>\n

              Conclusion<\/strong><\/p>\n

              Before attempting to translate, Oliver Cowdery had been told that his success would depend on his faith. Perhaps it was the importance of faith, and how to get it, that Oliver Cowdery (and Peter) had \u201cnot understood.\u201d Peter impulsively demanded, \u201cbid me come unto thee on the water.\u201d If he had first asked if walking on water was what the Lord wanted him to do, he might have been given the faith he needed to walk without fear of sinking. Similarly, Oliver Cowdery \u201ctook no thought\u201d before asking for the privilege to translate.[22]<\/a> If he had first asked for a spiritual confirmation that his desire to translate was right, he might have been given the faith he needed to look without fear and see sacred writings by \u201cthe gift and power of God.\u201d Doctrine and Covenants 9:7-9 tells us how to obtain a spiritual confirmation of a righteous desire. A close reading of the context suggests that such a spiritual confirmation can not only tell us that our desire is right, but can also give us the faith we need to dispel our fear and actuate the power of God in accomplishing that desire.<\/p>\n

              [1]<\/a> The introduction to this revelation in the earliest extant manuscript reads, \u201cA Revelation to Oliver [Cowdery] he being desirous to know whether the Lord would grant him the gift of Revelation &<\/span> Translation.\u201d Revelation, April 1829\u2013B [D&C 8], The Joseph Smith Papers, accessed 15 May 2015, http:\/\/josephsmithpapers.org\/paperSummary\/revelation-book-1.<\/p>\n

              [2]<\/a> The introduction to this revelation in the earliest extant manuscript reads, \u201cA Revelation to Oliver he was disrous to know the reason why he could not Translate.\u201d Revelation, April 1829\u2013D [D&C 9], The Joseph Smith Papers, accessed 15 May 2015, http:\/\/josephsmithpapers.org\/paperSummary\/revelation-book-1. It is unclear from this statement whether Oliver Cowdery wanted to know why his attempt to translate had failed or why he was no longer permitted to translate. The general theme of this revelation suggests the latter.<\/p>\n

              [3]<\/a> B. H. Roberts, \u201cTranslation of the Book of Mormon,\u201d Improvement Era<\/em> 9 (1906), 429-430.<\/p>\n

              [4]<\/a> Roberts saw support for this interpretation in D&C 8:2, where the Lord describes the manifestations of the Holy Ghost: \u201cYea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.\u201d Roberts, \u201cTranslation\u201d 429. It is not certain, however, that this verse is referring to the process of translation, as it is prefaced by the promise that Oliver Cowdery would \u201creceive a knowledge of whatsoever things\u201d he would ask about in faith, including \u201ca knowledge concerning the engravings of old records.\u201d A knowledge concerning<\/em> records is not necessarily a translation of<\/em> those records. Rather than being specific to the gift of translation, the revelation in section 8 appears to address Oliver Cowdery\u2019s spiritual gifts and desires more broadly, discussing both the gift of the Holy Ghost (vv. 2-5) and the \u201cgift of Aaron\u201d (vv. 6-9), and promising Oliver Cowdery knowledge concerning whatever he should ask (v. 9). It mentions translation only near the end (v. 11), with, \u201cAsk . . . that you may translate and receive knowledge from all these ancient records.\u201d The \u201cgift of Aaron\u201d refers to the use of a divining or dowsing rod. Jeffery G. Cannon, \u201cOliver Cowdery\u2019s Gift,\u201d Revelations in Context<\/em> (The Church of Jesus Christ of Latter-day Saints, 15 December 2012). https:\/\/history.lds.org\/article\/doctrine-and-covenants-oliver-cowdery. Although the Lord expressed a willingness to provide answers (presumably as \u201cyes\u201d or \u201cno\u201d) to Cowdery\u2019s questions through the movements of a rod (perhaps because Cowdery was accustomed to using that instrument), the instructions in D&C 9:8 (also Moroni 10:4-5) suggest that the Lord prefers to provide yes\/no answers through the manifestations of the Holy Ghost.<\/p>\n

              [5]<\/a> This statement first appeared in the 1981 edition of the Doctrine and Covenants. The prior major edition (1921) instead stated, \u201cIt is not sufficient for one merely to ask for a divine gift, without prayerful thought and study.\u201d<\/p>\n

              [6]<\/a> Much of the translation was done in the Whitmer home in plain view of others, as described by Elizabeth Ann Whitmer Cowdery: \u201cI cheerfully certify that I was familiar with the manner of Joseph Smith’s translating the Book of Mormon. He translated the most of it at my Father’s house. And I often sat by and saw and heard them translate and write for hours together. Joseph never had a curtain drawn between him and his scribe while he was translating. He would place the director in his hat, and then place his face in his hat, so as to exclude the light.\u201d Elizabeth Ann Whitmer Cowdery, \u201cElizabeth Ann Whitmer Cowdery Affidavit, 15 February 1870,\u201d in Early Mormon Documents<\/em>, ed. Dan Vogel (Salt Lake City, UT: Signature Books, 2003), 5:260.<\/p>\n

              [7]<\/a> The interpreters were \u201ctwo stones in silver bows . . . and use of these stones were what constituted \u2018seers\u2019 in ancient or former times.\u201d Joseph Smith \u2014 History 1:35. For a brief discussion of the various labels used for the intepreters and Joseph Smith\u2019s seer stones, see Stan Spencer, \u201cReflections of Urim: Hebrew Poetry Sheds Light on the Directors-Interpreters Mystery,\u201d Interpreter: A Journal of Mormon Scripture<\/em> 14 (2015): 187-192, including notes. A single seer stone was likely used in translating the Book of Mormon after the loss of the original 116 manuscript pages. Richard Van Wagoner and Steven C. Walker, \u201cJoseph Smith: The Gift of Seeing,\u201d Dialogue: A Journal of Mormon Thought <\/em>15\/2 (1982): 53\u201254.<\/p>\n

              [8]<\/a> Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints<\/em>, ed. B. H. Roberts (Salt Lake City: Deseret News, 1904), 4:537. The title page of the Book of Mormon states that it was interpreted \u201cby the gift of God.\u201d<\/p>\n

              [9]<\/a> As quoted in 1885 by Zenas H. Gurley, editor of the Saint\u2019s Herald,<\/em> David Whitmer reported Joseph Smith \u201cstating to me and others<\/em> that the original character appeared upon parchment and under it the translation in English.\u201d \u201cQuestions asked of David Whitmer at his home in Richmond Ray County Mo. Jan. 14, 1885 relating to Book of Mormon, and the history of the Church of Jesus Christ of LDS, by Elder Z. H. Gurley,\u201d holograph in LDS Church Archives, cited in van Wagoner and Walker, \u201cGift of Seeing,\u201d 54, emphasis added.<\/p>\n

              [10]<\/a> David Whitmer, An Address to All Believers in Christ<\/em> (Richmond, MO: n.p., 1887), 12. David Whitmer\u2019s descriptions of the translation process are corroborated by an account by Joseph Knight, Sr., a close friend of Joseph Smith: \u201cNow the way he translated was he put the urim and thummim into his hat and Darkned his Eyes then he would take a sentance and it would apper in Brite Roman Letters. Then he would tell the writer and he would write it. Then that would go away the next sentance would Come and so on.\u201d Dean Jesse, \u201cJoseph Knight\u2019s Recollection of Early Mormon History,\u201d Brigham Young University Studies<\/em> 17\/1 (1976), 35. The accounts of other witnesses are generally consistent as well. For additional accounts, see Van Wagoner and Walker, \u201cGift of Seeing,\u201d 57\u201258.<\/p>\n

              [11]<\/a> In his Journal entry for May 6, 1849, Brigham Young recorded: \u201cWe spent the time in interesting conversation upon old times, Joseph, the plates, Mount Cumorah, treasures and records known to be hid in the earth, the gift of seeing, and how Joseph obtained his first seer stone.” Brigham Young, \u201cMay 6, 1849\u201d in Manuscript History of Brigham Young 1847-1850<\/em>, ed. William S. Harwell (Salt Lake City, UT: Collier’s Publishing, 1997), 200.<\/p>\n

              [12]<\/a> Roberts reconciles his interpretation of D&C 9 with the witness accounts by surmising that the translation worked out in Joseph Smith\u2019s mind was only \u201creflected in the interpreters.\u201d Roberts saw evidence for his theory in the abundance of grammatical errors in the Book of Mormon text, which he believed must have originated with Joseph Smith as he worked out a translation, the only other alternative being \u201cto assign responsibility for . . . such errors to God. But that is unthinkable, not to say blasphemous.\u201d Roberts, \u201cTranslation,\u201d 428-430. There are, however, other plausible origins of the offending grammar. For example, just because Joseph Smith received a text through a seer stone doesn\u2019t mean that the text was written by God. It could have been produced by one or more (fallible) mortals under God\u2019s direction. Also, many of the \u201cgrammatical errors\u201d were acceptable grammar in Early Modern English\u2014see Stanford Carmack\u2019s \u201cA Look at Some \u2018Nonstandard\u2019 Book of Mormon Grammar,\u201d Interpreter: A Journal of Mormon Scripture<\/em> 11 (2014): 209-262. Finally, Joseph Smith and his scribes may have contributed some of the offending grammar to the text inadvertently during dictation. For a brief discussion of evidence for major Book of Mormon translation theories, see Don Bradley, \u201cWritten by the Finger of God?: Claims and Controversies of Book of Mormon Translation,\u201d Sunstone<\/em> 161 (December 2010): 20\u201329.<\/p>\n

              [13]<\/a> A role for spiritual confirmation in the translation process does find limited support in the words of Oliver Cowdery: \u201cI . . . commenced to write the Book of Mormon. These were days never to be forgotten\u2014to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom! Day after day I continued, uninterrupted, to write from his mouth, as he translated, with the Urim and Thummim.\u201d Oliver Cowdery to W.W. Phelps, 7 Sep 1834, Messenger and Advocate<\/em> 1 (Oct 1834): 14. This statement, however, is not presented as a description of the translation process, but rather as a celebration of its sacred nature and of Oliver Cowdery\u2019s privilege in participating. Oliver Cowdery\u2019s tone suggests that he is going more for effect than precision. Also, he may be using the term inspiration<\/em> in a broad sense of a divine influence (in this case, through the words visible in the hat) rather than of a direct spiritual communication to Joseph Smith\u2019s mind.<\/p>\n

              [14]<\/a> Even Roberts understood it<\/em> in verse 7 to refer to the power to translate, as indicated by the bracketed comment in his quotation of the verse: \u201cBehold, you have not understood; you have supposed that I would give it [i.e., the power to translate] unto you.\u201d Roberts, \u201cTranslation,\u201d 429, brackets in Roberts\u2019s original. Also, Oliver Cowdery had not been told to ask for a translation, but for the privilege of translating (D&C 8:11).<\/p>\n

              [15]<\/a> In John 6:65, we find an example with a form similar to that of D&C 9:9: \u201cNo man can come unto me, except it were given unto him of my Father.\u201d Note that it<\/em> in it were given<\/em> refers to the entire phrase come unto me<\/em>. The phrase it be given<\/em> is used by Moroni in a way that appears to apply directly to Oliver Cowdery\u2019s situation (Mormon 8:15): \u201cFor none can have power to bring it [the Book of Mormon] to light save it be given him of God; for God wills that it shall be done with an eye single to his glory.\u201d Oliver Cowdery\u2019s murmuring for having lost the privilege to translate suggests that his eye may not have been single to God\u2019s glory. Alma uses similar language in a statement that could also apply to Oliver Cowdery\u2019s desire to reveal ancient scripture (Alma 26:22): \u201cYea, he that repenteth and exerciseth faith, and bringeth forth good works, and prayeth continually without ceasing\u2014unto such it shall be given to reveal things which never have been revealed.\u201d For more instances in which variations of it be given <\/em>refer to the granting of a power or privilege, see Job 24:23; John 6:65; Alma 26:22; Mormon 8:15; and D&C 28:1; 42:11; 45:60; 47:4; 48:5; 68:11; and 124:5.<\/p>\n

              [16]<\/a> This is more or less the meaning of forget<\/em> that LDS apostle Melvin J. Ballard uses in his interpretation of D&C 9:9 in a 1931 General Conference talk: \u201cBut if it is not right, you shall have no such feelings, but you shall have a stupor of thought, and your heart will be turned away from that thing.\u201d Conference Report<\/em> (April 1931), 37-38, cited in Daniel J. Ridges, Doctrine and Covenants Made Easier<\/em>, (Springville, UT: Cedar Fort, 2012), 1:38.<\/p>\n

              [17]<\/a> Oliver Cowdery began writing for Joseph Smith\u2019s translation on April 7, 1829. They likely started near the beginning of the Book of Mosiah and progressed at a rate of about eight printed pages per day. John W. Welch, \u201cThe Miraculous Translation of the Book of Mormon,\u201d in Opening the Heavens: Accounts of Divine Manifestations, 1820-1844<\/em>, ed. John W. Welch with Erik B. Carlson (Provo, UT, and Salt Lake City: Brigham Young University Press and Deseret Book), 90-91, 93-94, 100-101.<\/p>\n

              [18]<\/a> \u201cMartin Harris Interview with Joel Tiffany, 1859,\u201d in Early Mormon Documents<\/em>, ed. in Dan Vogel (Salt Lake City, UT: Signature Books, 1996), 2:305.<\/p>\n

              [19]<\/a> Oliver Cowdery\u2019s and Peter\u2019s experiences are similar in several ways. Both Oliver Cowdery and Peter had seen a miracle and wanted to have the experience themselves. Both had some initial success\u2014Oliver Cowdery \u201cbegan to translate\u201d and Peter \u201cwalked on the water.\u201d Both abandoned their efforts after experiencing fear. Both were instructed on the importance of faith. The opportunity to work the miracle soon passed for both\u2014for Oliver Cowdery because Joseph Smith had been given sufficient strength, and for Peter because he and Jesus had arrived at the boat.<\/p>\n

              [20]<\/a> Given the similarity in phrasing, the Lord\u2019s reference to a burning in the bosom in D&C 9 may be an allusion to \u201cour hearts burn within is\u201d in Luke 24:32 (KJV), which, coincidentally, is rendered in another translation with, \u201cour hearts keep burning in our bosoms.\u201d Charles B. Williams, The New Testament: A Translation in the Language of the People.<\/em> Boston: Bruce Humphries Inc., 1937. Slightly revised in 1950 (Chicago: Moody Press). For a discussion of spiritual communication, including the popular notion that a burning in the bosom is a physical warmth in the chest, see Dallin H. Oaks, \u201cTeaching and Learning by the Spirit,\u201d Ensign<\/em> (March 1997), 6-14.<\/p>\n

              [21]<\/a> While it\u2019s true that the Lord had already told Oliver Cowdery he could translate (D&C 6:25; D&C 8:11), those words coming through Joseph Smith might not have provided the same faith-producing assurance as a direct spiritual witness.<\/p>\n

              [22]<\/a> Oliver Cowdery apparently asked twice for the privilege to translate. The first time he asked, the privilege was granted and he \u201cbegan to translate,\u201d but then the privilege was \u201ctaken away\u201d (D&C 9:5) after he feared and chose\u00a0 to\u00a0 return to writing (D&C 9:1,11). The second time he asked, he \u201csupposed that [the Lord] would give it unto\u201d him (D&C 9:7), but that didn\u2019t happen because it was \u201cnot expedient that [he] should translate\u201d at the time (D&C 9:3). This time he reacted with impatience and murmuring (D&C 9:3,6).<\/p>\n

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              Verses in Doctrine and Covenants 9 have conventionally been interpreted to suggest that Joseph Smith translated the Book of Mormon by “studying out” the information on the plates “in his mind.” Yet that is not how the witnesses to the translation described it. For an alternative interpretation of D&C 9 that is consistent with the … Continue reading Did Joseph Smith “Study it Out” in His Mind?<\/span> →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"om_disable_all_campaigns":false,"footnotes":""},"class_list":["post-587","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/bookofmormon.tech\/translation\/wp-json\/wp\/v2\/pages\/587","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bookofmormon.tech\/translation\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/bookofmormon.tech\/translation\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/bookofmormon.tech\/translation\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/bookofmormon.tech\/translation\/wp-json\/wp\/v2\/comments?post=587"}],"version-history":[{"count":0,"href":"https:\/\/bookofmormon.tech\/translation\/wp-json\/wp\/v2\/pages\/587\/revisions"}],"wp:attachment":[{"href":"https:\/\/bookofmormon.tech\/translation\/wp-json\/wp\/v2\/media?parent=587"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}