Examining a Verse in First Nephi

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How far do we need to look into the first chapter of the first book of the Book of Mormon, to be able to learn something about the people who lived in 600 B.C. in Jerusalem? Consider verse two:

Yea, I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians.

That verse did not come from the imagination of an American farm boy in the early nineteenth century. Most farmers in the state of New York, in the 1820’s, were probably aware of the existence of languages other than English, even farmers who had never heard of German-speaking Americans in Pennsylvania. But this verse, the second verse in the Book of Mormon, has deeper meaning regarding the word “language.”

“The learning of the Jews and the language of the Egyptians” refers (not to “record”) to “the language of my father.” The first use of the word “language” in this first does not have the same meaning as the second use. To better understand, let’s rewrite this verse:

I am now writing in the way that my father communicates, which includes the cultural perspectives and beliefs of the Jews and the language of the Egyptians.

Farm boys in western New York state in the early nineteenth century—those boys were unaware that the Egyptian language was important in and around Jerusalem in 600 B.C., at least with Jews of the upper class. (Lehi’s family was well off financially.) Scholars now know about such things, but not farm boys of New York state two centuries ago.

Did Joseph Smith Write the Book of Mormon?

Are the language traits of the translators of the King James Bible to be found in that version of the Bible? Of course. . . .

Lehi’s Jerusalem in 600 B.C.

About the only language we will need to know to get around Jerusalem is Hebrew. . . .  it may help to know a little Egyptian, Aramaic, or Greek, probably in that order. Greek is not yet the lingua franca of the eastern Mediterranean, as it will become in about three hundred years, after the conquest of Alexander the Great, and as it will be during the days of Jesus. Aramaic, also in contrast to its role in the days of Jesus, is not [yet] spoken widely in this area [in and around Jerusalem] . . .

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Easter Messages in the Book of Mormon

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For celebrating Easter, the Book of Mormon offers many verses  of enlightenment and inspiration on the great sacrifice of the Savior Jesus Christ and on his resurrection. Let’s now look at a few of those verses.

I Nephi 11:32-33

And it came to pass that the angel spake unto me again, saying: Look! And I looked and beheld the Lamb of God, that he was taken by the people; yea, the Son of the everlasting God was judged of the world; and I saw and bear record.

And I, Nephi, saw that he was lifted up upon the cross and slain for the sins of the world.

I Nephi 19:9

And the world, because of their iniquity, shall judge him to be a thing of naught; wherefore they scourge him and he suffereth it; and they smite him, and he suffereth it. Yea, they spit upon him, and he suffereth it, because of his loving kindness and his long-suffering towards the children of men.

Mosiah 3:7-8

And lo, he shall suffer temptations, and pains of body, hunger, thirst, and fatigue, even more than man can suffer, except it be unto death; for behold, blood cometh from every poor, so great shall be his anguish for the wickedness and the abominations of his people.

And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary.

And lo, he cometh unto his own, that salvation might come unto the children of men even through faith on his name . . .

III Nephi 11:8 [in part] and 9-14

. . . and behold, they saw a Man descending out of heaven; and he was clothed in a white robe; and he came down and stood in the midst of them; and the eyes of the whole multitude were turned upon him, and they durst not open their mouths . . . for they thought it was an angel that had appeared unto them.

And it came to pass that he stretched forth his hand and spake unto the people, saying:

Behold, I am Jesus Christ, whom the prophets testified shall come into the world.

And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning.

And it came to pass that when Jesus had spoken these words the whole multitude fell to the earth; for they remembered that it had been prophesied among them that Christ should show himself unto them after his ascension into heaven.

And it came to pass that the Lord spake unto them saying:

Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world.

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Origin of the Book of Mormon

Joseph Smith never said or implied, to my knowledge, that his own English had no influence on what words were used in the coming forth of the Book of Mormon in the early nineteenth century. What version of English would God use, if his words needed to be understood by Americans in and around the state of New York, in the 1830′s? Would not words known to a farm boy like Joseph Smith suffice?

He is Risen

Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

Changes in the Middle of the Book of Mormon

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The changes made to the text of the Book of Mormon, over the century and a half from its first publication to its modern version, are not from any attempt to hide a non-Divine origin. This is a true book of scripture; almost all changes seem to be easily explained within this context.

Let’s compare the mid-point of the Book of Mormon, 1830 version with the modern version. If I have calculated correctly, the middle is around the end of Chapter 22 of Alma, around verse 32 (recent-version versification). I choose thus, to demonstrate that my choice is random, not from any knowledge of any verse that better proves my point.

1830 Edition

And now it was only the distance of a day and a half’s journey for a Nephite, on the line Bountiful, and the land Desolation, from the East to the West sea; and thus the land of Nephi, and the land of Zarahemla, was nearly surrounded by water; there being a small neck of land between the land northward, and the land southward.

Modern Version

And now, it was only the distance of a day and a half’s journey for a Nephite, on the line Bountiful and the land Desolation, from the east to the west sea; and thus the land of Nephi and the land of Zarahemla were nearly surrounded by water, there being a small neck of land between the land northward and the land southward.

Differences

Let’s look at the differences in the wording. Notice “was” is replaced by “were,” after “nearly surrounded by water.” I believe this kind of correction is common, for the farm boy Joseph Smith had little education before the translation of the Book of Mormon. There’s no change here that was intended to hide a non-Divine origin.

Let’s look at the differences in punctuation. One comma was added, another comma replaced a semi-colon, and four commas were subtracted: no change to hide a non-Divine origin.

Let’s look at the differences in capitalization. “East” and “West” are no longer capitalized: no hiding a non-Divine origin.

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Objective Examination of the Book of Mormon

Where is any significant change in the above text [3 Nephi 11:3]? I have compared other verses of the 1830 version with the newest edition of the Book of Mormon and have found mostly similar variations: spelling and capitalization and grammar corrections.

Beginning With the end of the Book of Mormon

“Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ . . .”

Did Joseph Smith Write the Book of Mormon?

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Let’s be precise. For this post, I only ask, “Did the language of Joseph Smith, Junior, influence the original English version of the Book of Mormon?” Questions about the contents of the book—the history, persons, and principles in the book—let’s leave for another time.

Somebody once said that Joseph Smith’s own language traits were in the Book of Mormon. What he neglected to say was what traits and to what degree. He assumed his statement was enough to discredit the idea that the book was of Divine origin. Let’s look deeper.

Are the language traits of the translators of the King James Bible to be found in that version of the Bible? Of course. But nobody suspects that the Bible originated in England a few centuries ago. That’s traditional translation. How does it relate?

Joseph Smith never said or implied, to my knowledge, that his own English had no influence on what words were used in the coming forth of the Book of Mormon in the early nineteenth century. What version of English would God use, if his words needed to be understood by Americans in and around the state of New York, in the 1830’s? Would not words known to a farm boy like Joseph Smith suffice? Would not many common American citizens of the early-nineteenth century understand his language?

God uses imperfect tools, mortal humans in particular. But he provides means for us to improve, including opportunities to improve our language skills. Farm boys in the new American nation, in the early nineteenth century, would sometimes learn to read the Bible, sometimes learning from school teachers, not always in school buildings but sometimes when a teacher would stay at a farm house. God sometimes provides ways for us to improve in ordinary ways, including ways of learning to use language according to accepted traditions of our own time.

Does it seem odd that God would allow the Book of Mormon to come forth in the language used by Joseph Smith? Does it seem odd that God would allow that farm boy to later learn language skills that would lead to revised versions of the Book of Mormon, with corrections in grammar in particular? Not at all.

Just as the King James version of the Bible has evidence of both ancient language origin and English language traditions, the Book of Mormon has evidence of both ancient language origin and English language traditions. Both volumes of scripture have come to us through the grace of God, although the manner of translation differs.

Objective Examination of the Book of Mormon

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An Amazon.com comment from a Michael Tweedy, in response to my comment “A Spiritual Book of Scripture, nonfiction” (May 29, 2011). Much of Tweedy’s writing is critical to policies and beliefs and biases of members of The Church of Jesus Christ of Latter-day Saints, with only limited relevance to the main question: “Is the Book of Mormon of Divine origin?” I will not, therefore, provide a link to his comments, for they are entirely negative and without an adequately objective perspective.

He starts with the following:

“Stories for children is, at best, all the Book of Mormon is good for. But far better-written stories are to be found in any Caldecott or Newbery award-winning books.”

Tweedy seems, in the first sentence, to be friendly (offering it to children), but in the second sentence offers a way for us to keep it away from children. He wants everybody to avoid the Book of Mormon. He devotes many lines of writing to try to discredit the “Mormon church” and the idea that there is anything special about the Book of Mormon. To summarize his apparent point: Don’t even begin to read it.

I suggest a far different approach: Read the book. At least examine some part of it by opening the cover and turning a few pages.

Tweedy mentions “4,000 corrections, many of them significant,” but does not mention even one of them. Nor does he mention what he means by “significant.” To mention one correction and its significance, of course, he would need to go into detail, subjecting his reasoning to scrutiny. I continue to give examples of corrections in the Book of Mormon, for looking at the details makes it obvious that there was never any program to fix up a non-Divine origin: It is a translation from ancient records, and has stood the test of time: almost two centuries of testing.

Let’s look at one passage, and see the significance of the changes:

From 1830 version, according to “Uplifting Publications”

And it came to pass that while they were thus conversing one with another, they heard a voice, as if it came out of Heaven; and they cast their eyes round about, for they understood not the voice which they heard; and it was not a harsh voice, neither was it a loud voice; nevertheless, and notwithstanding it being a small voice, it did pierce them that did hear, to the centre, insomuch that there were no part of their frame that it did not cause to quake;

From the newest edition of the Book of Mormon:

And it came to pass that while they were thus conversing one with another, they heard a voice as if it came out of heaven; and they cast their eyes round about, for they understood not the voice which they heard; and it was not a harsh voice, neither was it a loud voice; nevertheless, and notwithstanding it being a small voice it did pierce them that did hear to the center, insomuch that there was no part of their frame that it did not cause to quake . . .

Where is any significant change in the above text? I have compared other verses of the 1830 version with the newest edition of the Book of Mormon and have found mostly similar variations: spelling and capitalization and grammar corrections. Even the uncommon exceptions have obvious (or not-so-obvious, on occasion) explanations that fit perfectly with a Divine origin of the book.

We must be objective in examining the passages, searching for the truth.

Changes in the Book of Mormon

Of the more than 1,000 changes made in the Book of Mormon in the 1837 (by Joseph Smith and Oliver Cowdrey), many were grammatical. In Third Nephi, an example is “Our Father which art . . .” being revised to “Our Father who art . . .”

How do we Begin our Book of Mormon Reading?

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I relate my own experience, for those who have not yet read any of the Book of Mormon, or have read very little. In 1971, in Pasadena, California, I borrowed a copy from a neighbor family who had introduced me to the Church. I had just started taking the missionary lessons, but I felt no desire to follow another person’s dictation of what verses I should read. How could somebody else know what order I needed to read verses in the Book of Mormon? . . . Oh course, I had no idea myself. But at least I dived into the book where I want to dive in.

Before I relate what then happened with me and the Book of Mormon—what I received—consider what we might bring into a reading experience. For me, years before my encounter with that book of scripture, in my early teens, I had fed on teachings of the Bible, especially the words of Jesus Christ recorded in Matthew, Mark, Luke, and John. I understood the idea that God is perfect but people are imperfect, sometimes extremely imperfect. I was raised in a God-fearing family environment, in a home with my father and mother and eventually three younger sisters. But in my early teens I had tried to apply, in my daily life, the teachings of Jesus Christ, and experienced the peace that comes naturally from that application.

By the time I turned thirteen, I had long ago forgiven my oldest sister for being born [ 🙂 ] (it was not her fault; it was our parents doing). I was beginning to get over being dethroned as only-child. By around the age of eight I had forgiven her for her existence . . . (but it was her attitude about that). Nevertheless, throughout my teenage years I had recovered, and by age twenty-two, as I began to read the Book of Mormon, I had applied the teachings of Jesus Christ, especially the teaching to forgive.

Recognizing my own weaknesses and failings, of course, was part of the forgiving, and that was what I brought into my reading experience with the Book of Mormon, notwithstanding I had only just begun applying the Gospel of Jesus Christ in my life: I was far from perfect. I began my reading with the concept that Jesus Christ was the only perfect person, with not even a speck of transgression, to have ever lived on this earth; I was not disappointed. I knew that God sometimes performs miracles but that he did not usually prevent us from having any unpleasant experiences; I was not shocked when I read the Book of Mormon.

After reading various passages, I came to realize that this was a true book about real persons who had lived in the past. I did not come to this perspective from anything the L.D.S. missionaries had told me. I came to it through my own communication with God. That is a key to how we should read the Book of Mormon: pray sincerely while reading it, with faith in Jesus Christ, gratefully remembering the good things that God has given us.