The Inspired Revision of the Bible Part Two

One of the most significant accomplishments of Joseph Smith’s ministry is the fact that he delivered the LAW of the Gospel to the saints of his generation. In this installment, we shall show from the scriptures that an integral part of the law that Joseph delivered to the saints, was to be the Inspired Revision of the Bible and that the salvation of the church was predicated on them receiving it and publishing it to the world,

We will also provide historical documentation to show that according to Joseph Smith,  he had finished translating the New and Old Testaments before the fulness was rejected in 1834 and that he did not forget about or lose interest in publishing the Joseph Smith Translation of the Bible.

Finally, we will review how the LDS Church was able to negotiate with the RLDS Church to integrate hundreds of important passages from the JST into their official Bible.

A Lawgiver

Just as Moses was the lawgiver to ancient Israel, Joseph Smith was the law giver to modern Israel.

Ancient prophecy refers to Joseph Smith’s role of bringing forth the LAW but it also foretells how the saints would stumble at the law. Note the words of Malachi:

5 My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name.

6 The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.

7 For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts.

8 But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts.

Isaiah also prophetically documented the rebelliousness of the Saints who would not hear the law of the Lord:

8 ¶Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:

9 That this is a rebellious people, lying children, children that will not hear the law of the Lord:

10 Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:

11 Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.

12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:

13 Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.

In previous posts I have documented countless prophetic Old Testament passages that  foretold how latter day Israel would fail to live the law of God.

One of the more comforting passages that confirms that the law and covenant given by the Davidic Servant would be established and the seed of God’s people would be established forever,  even though latter day Israel  transgresses and fails to live it, is found in Psalms 89. The covenant “shall stand fast” because of the covenant servant.

The Davidic Covenant Servant maintains the covenant with God despite the backsliding of the Saints. God will visit the transgression of Israel with the rod, but the covenant stays intact:

 

“I have made a covenant with my chosen, I have sworn unto David my servant: Thy seed will I establish for ever, and build up thy throne to all generations….

My loving-kindness will I keep for him for evermore; And my covenant shall stand fast with him. His seed also will I make to endure for ever, And his throne as the days of heaven.

If his children forsake my law, And walk not in mine ordinances; If they break my statutes, And keep not my commandments; Then will I visit their transgression with the rod, And their iniquity with stripes.

But my lovingkindness will I not utterly take from him, Nor suffer my faithfulness to fail. My covenant will I not break, Nor alter the thing that is gone out of my lips.

Once have I sworn by my holiness: I will not lie unto David: His seed shall endure for ever, And his throne as the sun before me. It shall be established for ever as the moon, and as the faithful witness in the sky” (Ps 89:3, 4, 28-37).

Understanding that Joseph Smith is the latter day covenant servant and lawgiver and understanding how, when, and why the Lord revealed the law of the Gospel through Joseph Smith is an essential part of understanding the true history of Mormonism. Additionally, understanding that the Bible in it’s purity is an integral part of the law of the Gospel is critical as well.

In Sections 37, 38 and 39, the Lord commanded the new fledgling church in New York to go to the Ohio and  made promises about the future of Ohio relative to the great work that was to eventually go forth from there.

The commandment to go to Ohio was for the express purpose of receiving two things for the purpose of not being destroyed by the secret combination that was waiting to destroy the restored church.

According to the commandment in Section 38, and verified in history, in Ohio the saints  would first receive the LAW.

After receiving the LAW, they would receive the ENDOWMENT OF POWER  from on high.

31 And that ye might escape the power of the enemy, and be gathered unto me a righteous people, without spot and blameless—

32 Wherefore, for this cause I gave unto you the commandment that ye should go to the Ohio; and there I will give unto you my law; and there you shall be endowed with power from on high;

33 And from thence, whosoever I will shall go forth among all nations, and it shall be told them what they shall do; for I have a great work laid up in store, for Israel shall be saved, and I will lead them whithersoever I will, and no power shall stay my hand.

As with many prophetic utterances this commandment was to first have a shadow fulfillment during Joseph’s first commission in the second watch, followed by the final literal fulfillment that would take place in his second commission when the  marvelous work takes place during the third watch.

The LAW that the Lord gave to the church through Joseph Smith during his first commission is documented in Section 42.

Two of the major components of the LAW consisted of the requirement to live the law of consecration and the celestial marital law of monogamy. Ultimately they would fail to keep both of those components of the law during Joseph’s ministry.

Reception of the endowment from on high and experiencing the fulness of it, was predicated upon keeping the law.

During Joseph’s first commission in Kirtland, the anticipated power from on high began with the endowment of the Melchizedek Priesthood at the special conference at the Morley Farm in June of 1831.The completion of the reception of this power was anticipated to culminate in it’s fulness, during the Solemn Assembly in the Kirtland Temple in March of 1836.

Having broken the law of the Gospel, the fulness of the anticipated endowment upon the expectant High Priests did not appear to take place in its fulness among all of the priesthood quorums that were anticipating it. It certainly did not result in the “great work” of taking the fulness of the gospel to “all nations” in “power“.

As shown in other posts, the church went into a tail spin following the solemn assembly and the first laborers and their brethren of the Melchizedek Priesthood failed to go forth in power taking the fulness of the gospel to the nations of the earth as anticipated.

Eventually Joseph Smith announced that something new must be done for the salvation of the church. Secretly, the dispensation of the Gospel of Abraham had been ushered in after the solemn assembly failed to ignite the final missionary work of the marvelous work.

The Bible was integrated into the Law

Interestingly, the law, in Section 42 informs the Saints that both the Bible and the Book of Mormon are an integral part of the law-

11 Again I say unto you, that it shall not be given to any one to go forth to preach my gospel, or to build up my church, except he be ordained by some one who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church.
 12 And again, the elders, priests and teachers of this church shall teach the principles of my gospel, which are in the Bible and the Book of Mormon, in the which is the fulness of the gospel.
 13 And they shall observe the covenants and church articles to do them, and these shall be their teachings, as they shall be directed by the Spirit.
 14 And the Spirit shall be given unto you by the prayer of faith; and if ye receive not the Spirit ye shall not teach.
 15 And all this ye shall observe to do as I have commanded concerning your teaching, until the fulness of my scriptures is given.

Notice that the saints had the “fulness of the gospel” as jointly contained in the Bible and the Book of Mormon, but they did not yet have the “fulness of the scriptures“.

In a previous post we documented the fact that the King James Version of the Bible does a remarkable job of presenting the life and ministry of Christ, but fails to identify what the fulness of the Gospel and the necessary ordinances of salvation, including the baptism of fire and the Holy Ghost, with with clarity. It only clearly contains the fulness of the Gospel, when read jointly with the Book of Mormon. This is one of the reasons the Book of Mormon is so important.

We learn several principles and truths from the above passages contained in Section 42.

a) The gospel must be preached from the Bible and the Book of Mormon  which jointly contained the fulness of the gospel, as well as the “articles” and “commandments” being revealed through modern revelation.

b) The commonly used King James Bible of the day, despite its imperfections, was adequate to use UNTIL the fulness of the scriptures were given. This refers to the inspired corrections in the Bible that Joseph would be required to do, as well as continued revelation which would result in the canonization of the Book of Commandments and later, the Doctrine and Covenants.

c) The authority to preach the gospel entails more than God’s written word in the scriptures. A priesthood ordination is required by the heads of the Church of Christ.

Interestingly, the law of the gospel being given in Section 42 was a preliminary law that was contingent on the reception of the fulness of the scriptures. In other words, the law could not be administered in it’s fulness until the Joseph Smith translation of the Bible was finished along with the canonization of the revelations that had were being revealed through Joseph Smith.

Section 42 reveals the fact that the law that is being given is valid and in force, but will not really be complete until Joseph has completed bringing forth the fulness of the scriptures:

56 Thou shalt ask, and my scriptures shall be given as I have appointed, and they shall be preserved in safety;

57 And it is expedient that thou shouldst hold thy peace concerning them, and not teach them until ye have received them in full.

58 And I give unto you a commandment that then ye shall teach them unto all men; for they shall be taught unto all nations, kindreds, tongues and people.

59 Thou shalt take the things which thou hast received, which have been given unto thee in my scriptures for a law, to be my law to govern my church;

As you can see, the JST of the Bible along with the scriptures that would ultimately be canonized in the Book of Commandments and the Doctrine and Covenants were to become an integral part of the LAW that was revealed through Joseph Smith in Section 42.

Joseph was commanded to “hold [his] peace” in expounding on them until they had been “received.. in full“. 

This possibly explains why Joseph Smith and Sidney Rigdon generally used the KJV of the Bible for their text in their sermons rather than the amazing changes made in the JST and the new revelations being brought forth.

It is only AFTER the Inspired Version of the Bible AND the Book of Commandments and Doctrine and Covenants were complete and canonized that Joseph would be permitted to “teach them unto all men; for they shall be taught unto all nations, kindreds, tongues and people”. Yet, the saints failed to financially support the publishing of the Inspired Version.

The Lord warns the Saints that they cannot be saved unless they receive the fulness of the scriptures and obey them.

This is why  Joseph warned the church that if they did not receive the fulness of the scriptures they would fail-

“Brother Joseph Smith, Jr. said … that the promise of God was that the greatest blessings which God had to bestow should be given to those who contributed to the support of his family while he was translating the fulness of the Scriptures … that God had often sealed up the heavens because of covetousness in the Church … and except the Church receive the fulness of the Scriptures that they would yet fail.” (Far West Report, p. 16, quoted in Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith, Salt Lake City: Deseret Book, 1938, p. 9.)

This is why the Inspired Joseph Smith Translation of the Bible is so incredibly significant and essential to the salvation of the church!

Section 42 informs us that the revelations being received by Joseph Smith were part of the fulness of the scriptures. They are the scriptures that Joseph received when he and others “asked” questions and then received revelations providing the answers.

It is the revelations in the D&C that would begin to reveal many of the mysteries not clearly contained in the other canons of scripture, including the geographical place of the New Jerusalem. Some of the questions asked by Joseph and his brethren were thought of while working on the Inspired Revision of the Bible.

Notice how the revelations being received through Joseph Smith would contain the “mysteries” and the “peaceable things” which bring “joy” and “eternal life“-

61 If thou shalt ask, thou shalt receive revelation upon revelation, knowledge upon knowledge, that thou mayest know the mysteries and peaceable things—that which bringeth joy, that which bringeth life eternal.

62 Thou shalt ask, and it shall be revealed unto you in mine own due time where the New Jerusalem shall be built.

Clearly, many of the revelations received by Joseph Smith dealt with the mysteries and the greater things, while the portion of the Book of Mormon that was translated dealt with the lesser things.

Indeed, it would eventually be revealed through Joseph Smith, and canonized in the Doctrine and Covenants, where the New Jerusalem was to be built.

Again, Joseph was commanded not to teach from the scriptures being revealed until they had been received in full. This explains why his sermons were almost always based on the existing Bible instead of the JST, or revelations he was receiving by asking questions.

Clearly, the Lord was giving a preliminary portion of the law that was anticipatory of additional revelation coming forth.

Most commentaries on the Doctrine and Covenants consider the “scriptures” that needed to be “received in full” to be referring exclusively to the inspired revision of the Bible, assuming that the passage is referring to the previous commandment to translate the Bible.

A more holistic and contextual reading of the passages in question clearly suggests that the above command included the revelations being received by Joseph Smith that would ultimately be canonized in the Book of Commandments and later in the Doctrine and Covenants.

I believe it is clear that the reception of the scriptures in full has reference to both the inspired revision of the Bible AND the revelations canonized into the Book of Commandments and the Doctrine and Covenants. I believe that those canons of scripture needed to eventually be included with the Book of Mormon as one canon of scripture.

When the ancient prophecies refer to the stick of Judah and the Stick of Ephraim growing together in the hand of Ephraim, I believe it is primarily referring to the Inspired Version of the Bible and the Doctrine and Covenants, and the Book of Mormon. Joseph Smith also made statements to suggest that the Book of Abraham would be included as well.

The “Stick of Ephraim” and the “Stick of Joseph” Not Synonymous 

There is a remarkable prophetic sequence contained in Ezekiel 37:15-20 that speaks about three tribal records being combined into one record. These passages speak of the “stick of Judah“, the “Stick of Joseph” and the “Stick of Ephraim“.

According to Ezekiel, the Stick of Ephraim is in the hand of Ephraim and is written to the Whole House of Israel

15 ¶The word of the Lord came again unto me, saying,

16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions:

17 And join them one to another into one stick; and they shall become one in thine hand.

18 ¶And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?

19 Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand.

20 ¶And the sticks whereon thou writest shall be in thine hand before their eyes.

21 And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

22 And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all:

Many LDS scholars wrongly assume that the “Stick of Joseph” and the “Stick of Ephraim” are being used anonymously.

I would suggest that they are not.

I think that each are specific records of a specifically described tribe or tribes.

The Stick of Joseph and the tribes of Israel his brethren, in my opinion has reference to the New Testament and the Book of Commandments which was addressing primarily the tribe of Joseph and other tribes that had been assimilated into the gentiles nations. The gospel went forth from the New Testament apostles to the believing gentiles. That work to the Gentile nations was resumed by Joseph Smith’s ministry as believing gentiles were being added to the restored church of Christ during the Kirtland era.

The Stick of Ephraim on the other hand contains these scriptures and additional revelations (as contained in the Doctrine and Covenants) which change the trajectory of the church following the rejection of the fulness. It documents the secret ushering in of the dispensation of the gospel of Abraham and the taking of the KNOWLEDGE of the fulness of the Gospel to the nations of the earth in preparation for the final restoration and coming of Christ in glory.

Furthermore, latter day saints have been indoctrinated to suppose that those passages in the book of Ezekiel have been fulfilled by the latter day saints in the form of the “quad” that is currently published by the LDS church.

I strongly disagree.

I would suggest that the literal fulfillment of the prophecy and the combining of the tribal records has not taken place yet. The canons of scripture published by the Mormon Church are still incomplete and have false revelations added to them. They are imperfect and do not represent the literal fulfillment of the prophetic sequence in Ezekiel.

The narrative in Ezekiel indicates that these records being spoken of come forth AFTER the resurrection that takes place in the valley  of the dry bones.

Hence, as we look at the ancient and modern records brought forth by Joseph Smith, we need to realize that what he did, represented a shadow fulfillment of the prophecy at best and that much of what he did was simply preparatory and preliminary to the final event.

Although we often refer to the “Stick of Judah” as the “Bible”, I suspect that the “Stick of Judah” refers more specifically to the Old Testament than the New Testament and even more specifically to Joseph Smith’s work of translating the Old Testament.

I believe that the “Stick of Joseph” in the hand of Ephraim refers to the New Testament account of the gospel going forth to remnants of Joseph and other remnants of Israel who had mixed among the gentile nations. More specifically it would pertain to Joseph Smith’s work of translating the New Testament .

It would also include the bringing forth of additional revelations through Joseph Smith to the remnants of Joseph and other remnants of Israel during the early Kirtland era. It would also probably include the Book of Mormon since Ismael’s family were descendants of the tribe of Ephraim. The following quote is attributed to Joseph Smith:

“You will recollect that when Lehi and his family had gone from Jerusalem out into the wilderness, he sent his son Nephi back to the city to get the plates which contained the law of Moses and many prophecies of the prophets, and that he also brought out Ishmael and his family, which were mostly daughters. This Ishmael and his family were of the lineage of Ephraim, and Lehi’s sons took Ishmael’s daughters for wives, and this is how they have grown together, ‘a multitude of nations in the midst of the earth.’

“If we had those one hundred and sixteen pages of manuscript which Martin Harris got away with, you would know all about it, for Ishmael’s ancestry is made very plain therein. The Lord told me not to translate it over again, but to take from Nephi’s other plates until I came to the period of time where the other translation was broken off, and then go on with Mormon’s abridgment again. That is how it came about that Ishmael’s lineage was not given in the Book of Mormon, as well as Lehi’s.”‘—Franklin D. Richards, The Contributor, Vol. XVII, p. 425.

There is an interesting passage in the Doctrine and Covenants that I believe is misinterpreted. It is as follows:

5 Behold, this is wisdom in me; wherefore, marvel not, for the hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, whom I have sent unto you to reveal the Book of Mormon, containing the fulness of my everlasting gospel, to whom I have committed the keys of the record of the stick of Ephraim;

Most students of the gospel assume that the passage is stating that Moroni holds the keys of the  record of the stick of Ephraim.

I believe that such an interpretation is not congruent with a holistic, contextual and intertextual reading of the standards works.

Based on inflection and punctuation, the passages above could be stating that Joseph Smith, the first person within the narrative, is the one to who has been given the keys of the record of the stick of Ephraim.

He, along with others, including Moroni, who had been sent to reveal the Book of Mormon, will drink of the fruit of the vine with the Savior. Below I am providing the gist of what I think the above passage is saying.

5 Behold, this is wisdom in me; wherefore, marvel not, for the hour cometh that I will drink of the fruit of the vine with you [Joseph] on the earth… to whom I have committed the keys of the record of the stick of Ephraim;

One of the epiphanies I have had in my research into the secret history of Mormonism is that up until the rejection of the fulness of the gospel by the Joseph/Gentile church in 1834, Joseph was simply restoring New Testament Christianity and bringing the New Testament dispensation of the gospel to its fulness.

During the early Kirtland era of the restored church, Joseph was part of the Dispensation of the gospel that Peter, James, and John had started during New Testament times. He was acting under their stewardship in that capacity. This is why the revelations he received during that time, that were published in the Book of Commandments, are basically appendages to his revision of the New Testament. Indeed they largely came forth as a result of his work in translating the New Testament.

One could argue that the New Testament, containing the New Covenant and the fulness of the gospel does not represent the Old Testament which is the record of the Jews and the Old Covenant. It represents the beginning of the New Covenant during the time of the infinite atonement offering of Christ. After the Jews rejected Christ, Christ’s apostles took the gospel to the tribes of Joseph and other remnants who had been mixed among the Gentiles.

The early LDS restoration movement in New York and Kirtland represented a restoring and continuation of New Testament Christianity and scriptures pertaining to the New Covenant. Joseph Smith was proselytizing to the remnants of the same Gentiles that Peter, James and John took the gospel to. The Demographics would change dramatically once the fulness was rejected and missionaries would be sent across the great waters.

I would therefore suggest that the doctrinal content in the Book of Commandments was simply an extension of the New Testament Gospel just as the LDS restoration represented the restoration of New Testament Christianity.

Sidney the Spokesman is Commanded to Write for Joseph the Seer

As early as December, 1830, we find the Lord commanding Sidney Rigdon to write for Joseph:

Thou shalt write for him; and the Scriptures shall be given even as they are in mine own bosom, to the salvation of mine own elect” (Doctrine and Covenants 35:20).

Although people often falsely assume that the above commandment had reference to the translation of the Bible, or even the Book of Mormon, it should be remembered that the commandment to translate the Bible had not yet been given and the Book of Mormon had already been translated and published.

Sidney began writing down the revelations that Joseph was receiving at that time. Those revelations that began coming through Joseph before he began the inspired revision of the Bible are just as important as any of the other canons of scripture.

The revelations Joseph was receiving were given for the salvation of the elect! They are singular and distinct from all other scripture in that most of them are given in the direct, first person words of Christ, hence the Saviors declaration, “the Scriptures shall be given even as they are in mine own bosom” 

Sidney’s calling to write down and use the Bible to validate the new revelations Joseph was receiving, was just as important as his calling to write for Joseph when he was translating the bible.

The commandment for Sidney to write for Joseph and declare the truthfulness of the scriptures had been prophesied many years previously in the Joseph the Seer prophecy wherein Sidney was referred to as the “spokesman” who was to “write” for the “Seer”.

18 And the Lord said unto me also: I will raise up unto the fruit of thy loins; and I will make for him a spokesman. And I, behold, I will give unto him that he shall write the writing of the fruit of thy loins, unto the fruit of thy loins; and the spokesman of thy loins shall declare it.

19 And the words which he shall write shall be the words which are expedient in my wisdom should go forth unto the fruit of thy loins…

The calling of Sidney the spokesman is to both write and expound the scriptures that come forth from Joseph the Seer.

It appears as if the Inspired Version of the Bible took place as a result of Joseph and Sidney reading the King James Version and then asking questions and asking for clarification.

During this process, many of the new revelations that would ultimately be canonized in the Book of Commandments (and later in the Doctrine and Covenants) came forth as an outgrowth of the Bible translation process when Joseph and Sidney would be inspired to ask questions and receive answers.

Section 76 is a perfect example of Sidney and Joseph being prompted to ask a question while translating the Bible. The asking of the question resulted in a glorious vision which Sidney participated in and wrote down.

In some cases, the work of translating the Bible resulted in changes to the Bible, in other cases, a separate revelation was given that would later be canonized in the Book of Commandments. For this reason, I think the Inspired Version of the New Testament and the revelations canonized in the Book of Commandments are very closely related to each other.

In what appears to be a variation of the prophetic Ezekiel 37 sequence, the Book of Mormon speaks of four distinct canons of scripture that become three and then one.

Four Records merge into Three, then become One

The following passages in 2 Nephi 19:12-14 speak about God’s dealings with four groups of people in the Lords vineyard and the corresponding books of scripture containing Gods dealings with them.

The first three groups are separate and distinct from each other. The fourth group is referring to a composite of the three and all other remnants of Israel.

I have made insertions in brackets to show how I am interpreting these passages,

12 For behold, I shall speak unto the Jews and they shall write it; [Inspired Version of the Old Testament]

and I shall also speak unto the Nephites and they shall write it; [Book of Mormon]

and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; [Inspired Version of the New Testament, Book of Commandments- the Joseph/gentile Church of Christ- 1829-1834]

and I shall also speak unto all nations of the earth and they shall write it. [Doctrine and Covenants to The Church of the Latter day Saints including the converts from foreign lands- “outcasts of Israel & Dispersed of Judah 1835- ]

You will notice that I make a very clear distinction between the tribal significance of the Book of Commandments and the Doctrine and Covenants.

I realize this seems confusing, blurry and nit-picky to many, but in previous posts I have tried to emphasize that the Book of Commandments was written to the restored Church of Christ that had the fulness of the Gospel. The main focus was on living the LAW given in D&C 42 and the fulness of the Gospel contained jointly in the Bible and the Book of Mormon.

Conversely, the Doctrine and Covenants is written to a condemned church It represented a quickly transitioning demographic after the LAW and the fulness of the Gospel had been rejected. It provides a historical witness and testimony of a fallen people who had failed to live the fulness. The main focus had changed.

That is why several very significant changes in the early revelations in the Book of Commandments were changed when published in the Doctrine and Covenants.

The purpose of the Doctrine and Covenants in my opinion is to-

a) document the rejection of the fulness by the restored church

b) detail what the fulness of the gospel is

c) help the various remnants of the LDS restoration movement to prepare for the return o the fulness.

Notice that after referring to four groups and four records in verse 12, that verse 13 reduces the four groups to three groups with three records. It explains that the time will come when all three groups will have their own record along with the record of the other two groups. This applies typologically to the second watch and more literally to the 3rd watch in my opinion.

13 And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews.

Verse 14 reveals that the time will come in the 3rd watch when all of Israel will be gathered to the promised land and will have all three records gathered into one record. Not only do each of the three groups have access to the records of the other two groups, but all three records are bound into one record. This is what we have to look forward to when Gods servants come forth:

14 And it shall come to pass that my people, which are of the house of Israel, shall be gathered home unto the lands of their possessions; [Promised land of America] and my word also shall be gathered in one. And I will show unto them that fight against my word and against my people, who are of the house of Israel, that I am God, and that I covenanted with Abraham that I would remember his seed forever.  2 Ne. 29: 12-13

Here is my speculative breakdown of the four groups of people and their corresponding scriptures as mentioned in verse 12,

  • Jews– Kingdom of Judah- JST OLD Testament 
  • Nephites– Descendents of Lehi- Manassah- Book of Mormon
  • Other Tribes– Outcasts of Israel, primarily Joseph, identified with the Gentiles- JST New Testament and Book of Commandments
  • All Nations AND/OR Lost Tribes– Outcasts of Israel combined with gathered remnants of Judah and all other tribes and descendants of Abraham.- Doctrine & Covenants

The Kingdom of Israel was LED AWAY into Gentile Nations

Verse 12 speaks of the third group of people who the Lord “led away”. This appears to be referring to the kingdom of Israel that was led away captive and then became mingled with and identified with the gentile nations. Eventually remnants of the kingdom migrated to the promised land of America between 1607 and 1836. We also know that the “Ten Lost Tribes” are a specific remnant that will be returning from the North. (this will be discussed in greater detail in the other series I am doing)

Clearly, the JST of the Bible plays a huge role in the Marvelous Work.

It will go forth to all nations.

It and all others scriptures brought forth by the Lords Seer are part of the law by which the Church will be governed. Those that follow the law contained in the JST and other revelation will be saved.

As you have probably noticed, I draw heavily upon the JST of the Bible in my writings.

In fact, any time Joseph Smith made changes to the Bible, I will virtually always quote from the inspired version instead of the traditional King James version of the Bible, unless I am unaware of an inspired change.

Some Modern Authorities See the Significance of the JST

The Inspired Revision of the Bible has had mixed reactions from authorities of the apostate church.

Brigham Young once said that the KJV of the Bible contains everything that we need for salvation. Since he and his brethren had previously made some serious efforts to obtain the JST from Emma, I find his statement to be somewhat disingenuous and reeking of sour grapes.

In a previous part of this series I noted that some of the current apologists over at the MormonInterpreter do not have very high regard for the revelatory significance and credibility of the JST while others do.

Regarding the Joseph Smith Translation, Bruce R. McConkie (1915-1985) of the Quorum of the Twelve Apostles said,

The Joseph Smith Translation, or Inspired Version, is a thousand times over the best Bible now existing on earth

After studying the JST over the years, I concur with the above testimony of Elder McConkie. There is no comparison.

Because the translation was published by the RLDS Church, some have wondered whether it had been published accurately. However, research in the past several decades with the original manuscripts has indicated that the JST of the Bible, published by the RLDS (Community of Christ Church) is an accurate representation of the original manuscripts prepared by Joseph Smith and his scribes.

An official editorial of the Church News dated December 7, 1974 contained these words:

The Inspired Version does not supplant the King James Version as the official Church version of the Bible, but the explanations and changes made by the Prophet Joseph Smith provide enlightenment and useful commentary on many biblical passages.” …

I have not checked to see if the Church has made an official statement about the JST since that release. I suppose the above statement could be interpreted in a few different ways.

Clearly, the Church has been in an awkward position due to the fact that the Community of Christ Church holds the copyright on the JST. Nevertheless, the LDS Church has gained permission from the Community of Christ Church to publish many of the most profound changes contained in the JST version in the LDS version of the Bible.

One of the key players in bringing to light the importance of the JST of the Bible and getting many of the significant  passages of the JST integrated into the official Bible published by the LDS Church is Robert J. Matthews.

In my estimation, he is somewhat of a modern day hero for his work in doing so.

In 1979, The Church of Jesus Christ of Latter-day Saints published its edition of the King James Version of the Bible. The Scriptures Publication Committee decided to include portions of the Joseph Smith Translation in the new edition. For the first time, Latter-day Saints had access to Joseph’s inspired work in their own personal scriptures.

Many Latter-day Saints may be unaware that the efforts to include the JST material in the new edition of the Bible were pioneered by Robert J. Matthews, former dean of Religious Education at Brigham Young University.

Beginning in 1953, Brother Matthews began a letter-writing campaign to the RLDS Church (now called the Community of Christ), requesting permission to study the original JST manuscripts. Through his sustained efforts, the RLDS Church gave Brother Matthews permission to examine the manuscripts.

According to Thomas E. Sherry, Matthews is the single most prolific source of scholarly publications on the Joseph Smith Translation of the Bible:

Robert J. Matthews was the single most prolific source of scholarly publications on the Joseph Smith Translation (JST) of the Bible since his 1975 groundbreaking book, “A Plainer Translation.”1 Of him, Elder Bruce R. McConkie said: “Brother Matthews is the world authority on the Joseph Smith Translation of the Bible [and his] . . . spiritual insight is of surpassing import.”2 Matthews’s interest in the JST began at age eighteen, and though he published on many subjects, the JST was a consuming scholarly focus. Larry E. Dahl and Robert L. Millet have written:

It was in the summer of 1944 that Brother Matthews listened to a radio address given by Elder Joseph Fielding Smith, in which the Apostle quoted a passage of scripture from the King James Version (John 1:18), noted that the translation was incorrect, and then cited the same passage from the Joseph Smith Translation. At that point in his young life  .  .  . Brother Matthews had never heard of the Joseph Smith Translation.

Matthews’s master’s thesis and doctoral dissertation on the subject subsequently laid the groundwork for over fifty publications on the history, making, and doctrine of the JST and its place in the history of the Restoration.4

In the course of his research, Matthews wrote to administrators, mostly those in the Church Historian’s office of the Reorganized Church of Jesus Christ of Latter Day Saint (RLDS, now Community of Christ). Over a period of fifteen years, he requested help with various research issues relative to the JST and asked to work firsthand with the original manuscripts. His requests for textual clarifications were often accommodated, but permission to work with the documents was repeatedly denied.

Years later, when Matthews was finally allowed to see the original manuscripts, his work on verifying the content of Joseph Smith’s Bible revision resolved much “nagging uncertainty” surrounding the text for Latter-day Saints.5

Historically, his work came at a time when the Scriptures Publication Committee for The Church of Jesus Christ of Latter-day Saints (LDS) was preparing the content of their 1979 edition of the Bible. His appraisal on the reliability of the RLDS-published versions opened the way for the committee to seek access to the translation and subsequently to include hundreds of footnote citations from it.

Accompanying that inclusion was a broad and persistent educational effort to increase awareness and appreciation of the JST through LDS periodicals and educational materials.6 These efforts were augmented and stimulated by two important JST symposia, in 1984 and 1995, inspired by Matthews and hosted at Brigham Young University.7

All these developments led to the general use and acceptance of the JST among LDS Church members, educators, and ecclesiastical leaders, thus reversing a century-old practice of omission. When Matthews started his research on the New Translation, he did not realize he was entering a complex scene of cultural and religious history that had led the LDS Church to eschew the printed version of the Prophet’s revision for more than a century and the RLDS to hail it as a keystone in their claim as the “true” church of the Restoration. By 1979, these positions had reversed, and no one played a more significant role in that historic reversal than Matthews.8 

For a fascinating read on how the LDS Church was able to approach the RLDS Church and get permission to publish portions of the JST in their current editions of the Bible read this interview with Robert J Matthews by Ray L. Huntington and Brian M. Hauglids)

Praise God for Robert J. Matthews work on the JST!

I feel it is shameful that the Church has not emphasized and encouraged members of the church to take this inspired work of Joseph Smith’s more seriously. However doing so, would encourage members to discard the official Bible publication of the LDS church in favor of those published by other sources. It would also call into question why the church did not end up with the copyright to such a landmark achievement of Joseph Smith’s revelatory calling. Because of these issues, there is a financial conflict of interest as well as a credibility conflict of interest in promoting the revelatory importance of the JST.

I believe we will each be responsible for what scriptures we choose to believe as we study the gospel. We are each obligated to search out the truth in scripture and history, under the influence of the Holy Ghost, to arrive at the truth.

When I stand before the Lord, I will not be justified in discounting the holy word of God in the JST because some person or organization did not stress the importance of it or they stayed silent towards it, or they told me it was not credible, or not necessary, or that I should question whether it had revelatory purposes, yada yada yada.

Modern revelation tells us clearly how important the Joseph Smith Translation of the Bible is. I will be solely responsible for my own self as to whether I took it seriously or not.

The JST contains secret information that unlocks critical information about the events of the end times and the Marvelous Work! That is one of the reasons why I draw so heavily upon it in my research and gospel study!

I laid the foundation for my threewatches blog using two incredible portions from the JST in post number one and post number two. Those two sections of scripture from the JST provide the information contained in the diagram at the top of the threewatches blog. It was the clarification provided in the JST that brought the doctrine of the three watches to my attention with greater clarity!

I implore the readers of this blog to take the JST of the Bible seriously and to study, search and pray about the content thereof until you have a testimony that it is a truly inspired canon of scripture. If you don’t have access to this sacred volume of scripture, run, don’t walk to the nearest book store to get one!!!! (Or use some of the incredible online resources available)

I realize that there has been a lot of misinformation and disinformation about the JST of the Bible and that many Latter day Saints do not take it very seriously…. but I make no apologies to for my profuse use of the JST as I provide scriptural evidences about the Marvelous Work.

Although I am not convinced that the version of the JST that we currently have is the finished version of the Bible that Joseph Smith will publish to the world when he returns, I am convinced that most if not all of the changes in it are inspired and that much can be gained from studying it.

Here is a brief recap of some information in the scriptures that provide context for the importance of the JST.

In I Nephi 3, we find these statements: ”

 “And the angel of the Lord said unto me: Thou hast beheld that the book proceeded forth from the mouth of a Jew; and when it proceeded forth from the mouth of a Jew it contained[past tense] the fulness of the gospel of the Lord, of whom the twelve apostles bear record; and they bear record according to the truth which is in the Lamb of God.

Wherefore, these things go forth from the Jews in purity unto the Gentiles, according to the truth which is in God.


And after they go forth by the hand of the twelve apostles of the Lamb, from the Jews untothe Gentiles, thou seest the formation of that great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel ofthe Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away.

And all this have they done that they might pervert the right ways of the Lord, that they might blind the eyes and harden the hearts of the children of men.” 1 Nephi 3

This is one of the doctrines that really sets the restored Church apart from most of the protestant churches of that day… while many scholars within Catholicism and Protestantism teach that the Bible is a complete record… and is the perfect and infallible word of God, the Book of Mormon reveals that the Great and Abominable Church has taken away many parts of the gospel from the Bible to pervert the right ways of the Lord. Hence the following declaration from the Prophet Joseph Smith:

We believe the Bible contains the word of God in so far as it is correctly translated.”

The Lord Commanded the Prophet Joseph Smith to begin translating the Bible within less than 6 months after the Book of Mormon was published. The translation was begun in June 1830, commencing with Genesis.

 

Although the financing of the Book of Mormon was provided by one or two individuals who had been financially blessed of the Lord, the financing of the JST was to be a united effort by the church membership. On 11 October 1831, the Prophet recorded in his journal:

A conference was held at Brother [John] Johnson’s where I was living [Hiram, Ohio]. … A committee of six was appointed to instruct the several branches of the Church. Elders David Whitmer and Reynolds Cahoon were appointed as two of the said committee; with the further duty on their mission of setting forth the condition of Brothers Joseph Smith, Jun., and Sidney Rigdon, that they might obtain means to continue the translation.” (History of the Church, 1:219.)

The Prophet and his scribe were without means and would have to lay aside the translation in order to labor for the necessities of life. The journal of Reynolds Cahoon mentions this appointment under the date of 9 November 1831 in these words:

Started for hiram to fulfill my mission to the churches which was given to Br. David and myself to obtain mony or property for Brs Joseph and others to finish the translation.” (Journal of Reynolds Cahoon, Historical Department, The Church of Jesus Christ of Latter-day Saints. spelling errors from original have not been corrected)

Two weeks later, on 25 October 1831, at another conference of the Church in Hiram, the Prophet again dwelt upon the need for temporal aid to enable him to do his work, specifically mentioning the translation of the scriptures. The minutes of the meeting include the following:

Brother Joseph Smith, Jr. said … that the promise of God was that the greatest blessings which God had to bestow should be given to those who contributed to the support of his family while he was translating the fulness of the Scriptures … that God had often sealed up the heavens because of covetousness in the Church … and except the Church receive the fulness of the Scriptures that they would yet fail.” (Far West Report, p. 16, quoted in Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith, Salt Lake City: Deseret Book, 1938, p. 9.)

Unfortunately, Joseph Smith and his scribe Sidney Rigdon were temporarily hindered in translating the Bible, however, on January 10, 1832 The Lord commanded them to proceed translating again until it be finished:

” Now, verily I say unto you my servants, Joseph Smith, Jun., and Sidney Rigdon, saith the Lord, it is expedient to translate again; And, inasmuch as it is practicable, to preach in the regions round about until conference; and after that it is expedient to continue the work of translation until it be finished.” (D&C 73:3–4.)

Although there were many interruptions, the work progressed, and on 2 February 1833, in Kirtland, Ohio, the Prophet recorded in his journal:

I completed the translation and review of the New Testament on the 2nd of February, 1833, and sealed it up, no more to be opened till it arrived in Zion.(History of the Church, 1:324.)

“Zion” meant Independence, Missouri, where William W. Phelps had established the Church printing press.

Joseph’s claim that he had “sealed it up” until it could be published in Zion, is no doubt a reference to the Lord’s commandment to “reserved in safety” until they could be published in Zion.

56 Thou shalt ask, and my scriptures shall be given as I have appointed, and they shall be preserved in safety; 

57 And it is expedient that thou shouldst hold thy peace concerning them, and not teach them until ye have received them in full.

58 And I give unto you a commandment that then ye shall teach them unto all men; for they shall be taught unto all nations, kindreds, tongues and people.

59 Thou shalt take the things which thou hast received, which have been given unto thee in my scriptures for a law, to be my law to govern my church;

In April 1833, an inquiry was received from Brother Phelps as to whether he should print the new translation in the monthly issues of The Evening and the Morning Star. The Prophet’s reply, dated 21 April 1833, reads:

It is not the will of the Lord to print any of the new Translation in the Star; but when it is published, it will all go to the world together, in a volume by itself; and the New Testament and the Book of Mormon will be printed together.” (History of the Church, 1:341.)

Having completed the New Testament, the Brethren then returned to the book of Genesis and continued with the translation of the Old Testament. On 8 March 1833, the Lord spoke to them about other duties that needed to be taken care of, but not until after they had “finished the translation of the [Old Testament] prophets.” (D&C 90:13.)

Then on 6 May 1833, at Kirtland, Ohio, the Lord counseled the Prophet,

It is my will that you should hasten to translate my scriptures.” (D&C 93:53.)

On the same day another revelation was received in which the Lord gave instruction concerning a printing house to be built:

And again, verily I say unto you, the second lot on the south shall be dedicated unto me for the building of a house unto me, for the work of the printing of the translation of my scriptures.” (D&C 94:10.)

These revelations suggest some urgency about completing the work and getting it printed.

On 25 June 1833, the Prophet wrote again to Brother Phelps in Missouri:

“In regard to the printing of the New Translation: It cannot be done until we can attend to it ourselves, and this we will do as soon as the Lord permits.” (History of the Church, 1:365.)

A week later, on 2 July 1833, in a letter to the brethren in Zion, the Prophet wrote that-

“we are exceedingly fatigued, owing to the great press of business. We this day finished the translating of the Scriptures, for this we returned gratitude to our Heavenly Father.” (HC 1:368)

The words “Finished on the 2nd day of July 1833” also occur in bold handwriting on the JST manuscript at the conclusion of the book of Malachi.

On 23 April 1834, the Lord again spoke to the Prophet about printing the new translation:

And for this purpose I have commanded you to organize yourselves, even to print my words, the fulness of my scriptures, the revelations which I have given unto you.” (D&C 104:58.)

Although more than the new Bible translation is involved in the scope of this revelation, the new translation is included.

Then, in July 1833, the Star announced:

At no very distant period, we shall print the book of Mormon and the [New] Testament, and bind them in one volume.”

However, hopes for this were postponed when the printing press in Independence was destroyed the same month.

As the years passed, the Prophet did not loose interest in publishing the JST, although he was greatly hampered by persecution, the administrative duties of the Church, the lack of financial and material means, and the burden of moving the Church from Ohio to Missouri and then to Illinois

After the Saints had to flee the Jackson County part of Zion, Joseph did not attempt to have them published again until the saints arrived in Nauvoo, the cornerstone of Zion.

On 18 June 1840 in Nauvoo, Illinois, the Prophet presented the high council with a lengthy memorial. He lamented that he had to be concerned so much with the “temporalities” of the Church and explained that it was a duty that he owed to God and to the Church to give his attention more particularly to spiritual things. He requested that the Church build him an office in which he could

“attend to the affairs of the Church without distraction, … [for] the time has now come, when he should devote himself exclusively to those things which relate to the spiritualities of the Church, and commence the work of translating the Egyptian records, [and] the Bible.”

Since the prophet had previously declared that both the translation of the Old and New Testaments had been finished, it would appear that the above statement had to do with finishing the translation of the Egyptian records and publishing the Bible.

The Prophet reminded the high council that he had “no means of support whatever” and requested that “some one might be appointed to see that all his necessary wants may be provided for.” (History of the Church, 4:137.)

The plea fell on receptive ears, and in July of that year the First Presidency and high council appointed two brethren to go throughout the Church to obtain money for the publication of various books, including the JST, or as they called it, the “new translation of the scriptures.” An extract from an epistle by the First Presidency, July 1840, states:

To all whom it may concern:—This is to certify that Elders Samuel Bent and George W. Harris are authorized agents of the Church of Jesus Christ of Latter-day Saints, being appointed by the First Presidency and High Council of said Church to visit the branches of the Church … to obtain donations and subscriptions for the purpose of printing the Book of Mormon, Doctrine and Covenants, hymn-books, the new translation of the scriptures. … We do hope the Saints will do all in their power to effect the object proposed. [signed] Joseph Smith, Jun., President.” (History of the Church, 4:164.)

A few days later in Nauvoo an editorial appeared in the Times and Seasons, the official Church periodical, bearing the headline “BOOKS!!!” The editorial reiterated the call of Elders Bent and Harris and stated, among other things, that “the authorities of the church” were taking definite steps to make the scriptures available to the members of the Church, including “also the necessity of Publishing the new translation of the scriptures, which has so long been desired by the Saints.” (Times and Seasons, vol. 1, no. 9, pp. 139–40.)

Another “Epistle of the First Presidency to the Saints Scattered Abroad” was sent out on or about 1 September 1840 and contained an appeal to the members to contribute financially to the building up of the kingdom. Particularly mentioned was “the printing and circulation of the Book of Mormon, Doctrine and Covenants, hymn-book, and the new translation of the Scriptures.” (History of the Church, 4:187; also Times and Seasons, vol. 1, no. 12, Oct. 1840, p. 179.)

These epistles make it clear that the Church leaders intended to publish the JST along with the other scriptures and a hymnbook, but in order for it to happen the Saints would have to make a financial contribution.

On 19 January 1841, in counsel to William Law, the Lord spoke again about publishing the JST:

If he [William Law] will do my will let him from henceforth hearken to the counsel of my servant Joseph, … and publish the new translation of my holy word unto the inhabitants of the earth.” (D&C 124:89.)

That William Law did not “hearken to the counsel” is shown in the following excerpt from the minutes of a meeting of the Nauvoo City Council containing a charge against him: “Daniel Carn was sworn: Said,

‘I told Brother Norton that certain men had been counseled by the Prophet to invest their means in publishing the new translation of the Bible; and they instead of obeying that counsel, had used their property for the purpose of building a steam-mill and raising a hundred acres of hemp; and the Lord had not blessed them in the business, but sunk their hemp in the Mississippi River.’ ” (History of the Church, 6:164–65.)

On 15 January 1842, the Times and Seasons contained a notice that the “Trustee” [Joseph Smith] needed time to arrange the scriptures, including the “New Translation of the Bible … for the press.” Therefore, the recorder’s office would be open only one day a week. (Vol. 3, no. 6, p. 667.)

In February 1842, the Council of the Twelve placed a notice in the Times and Seasons, over the signature of President Brigham Young. The entire document dwelt upon the financial straits of the Church and the need for assistance from the Saints, especially in the building of a temple and loosing the Prophet’s hands from temporal bondage so that various works could be done,

“such as the new translation of the bible, and the record of Father Abraham [can be] published to the world.” (Vol. 3, no. 9, March 1842, p. 715.)

Eight months later an announcement was made in the Times and Seasons that the Book of Mormon and the hymnbook had been republished, but;

the new translation of the bible, and the book of Doctrine and Covenants are entirely dependent on the liberality of the well-disposed for the cause of our Redeemer.” (Vol. 3, no. 24, 15 October 1842, p. 958.)

The Brethren had been successful in reprinting the Book of Mormon and the hymnbook, but more time and money were needed before the Doctrine and Covenants and the JST could go to press. Since all except the JST had been published before, less time would be required to arrange them for republication than to prepare the JST for its first appearance in print. That may be the reason the other books were ready first.

On 1 March 1843 at Nauvoo, the Council of the Twelve issued another epistle to the Saints requesting financial and material aid for the Prophet and his family to enable him to find the time to bring forth the spiritual things of the Church. Particularly mentioned are the “revelations, translation, and history.”

Although the “translation” is not identified, it is quickly discernible that it has reference to the Bible, since the record of Abraham had already been published a year earlier in 1842 in the Times and Seasons. The epistle is extremely interesting and illustrates not only the meager financial situation of the Prophet, but also the determination of the leading Brethren to put the scriptures, including the JST, into the hands of the membership of the Church. The entire epistle follows:

BELOVED BRETHREN:—As our beloved President Joseph Smith is now relieved from his bondage and his business, temporarily, and his property, too, he has but one thing to hinder his devoting his time to the spiritual interests of the Church, to the bringing forth of the revelations, translation, and history. And what is that? He has not provision for himself and family, and is obliged to spend his time in providing therefor.

His family is large and his company great, and it requires much to furnish his table. And now, brethren, we call on you for immediate relief in this matter; and we invite you to bring our President as many loads of wheat, corn, beef, pork, lard, tallow, eggs, poultry, venison, and everything eatable at your command, (not excepting unfrozen potatoes and vegetables, as soon as the weather will admit,) flour, etc., and thus give him the privilege of attending to your spiritual interest… The measure you mete shall be measured to you again.

If you give liberally to your President in temporal things, God will return to you liberally in spiritual and temporal things too. One or two good new milch cows are much needed also… Brethren, will you do your work, and let the President do his for you before God? We wish an immediate answer by loaded teams or letter… Your brethren in Christ, in behalf of the quorum, brigham young, President

Willard Richards, Clerk

“P.S. Brethren, we are not unmindful of the favors our President has received from you in former days. But a man will not cease to be hungry this year because he ate last year.”(History of the Church, 5:293.)

The epistle says nothing about the Book of Mormon or the hymnbook, since these had recently been republished. Attention was now centered on the “revelations” (Doctrine and Covenants) and the JST.

A year later in June 1844, the Prophet lay dead, felled by assassins’ bullets, and the JST was not yet published.

The Doctrine and Covenants was nearly ready for a republication at the time of his death and came forth from the press in September 1844. The JST would probably have been next, but the Prophet had been unable to get it published. He worked diligently on it during the closing years of his life when time would permit. Perhaps if he had not been forced to leave the “spiritualities” of the Church so often to attend to the “temporalities,” he would have been able to see the translation of the Bible through to publication as he had hoped to do.

There has been an assumption that the JST was deliberately not published because it was grossly unfinished.

That assumption is not based on all of the facts and it contradicts what Joseph said in his journal.

The epistles of the First Presidency and of the Twelve as published in the History of the Church and the Times and Seasons, some of which are cited in this article, lead to the unmistakable conclusion that the intention was to publish. The major reason for failure to publish appears to have been an inadequate response from the Saints in providing temporal assistance. The basic conclusion seems to be that the work of translation was acceptable as far as the Lord required it of the Prophet at that time, but the manuscript was not fully prepared for the press.

[editorial note: some of the above narrative that is not in quotation marks has been taken from an article done by Robert J Matthews titled Joseph Smith’s Efforts to Publish His Bible “Translation”]

In the following segments of this series I will  be providing some of the mind-blowingly revelatory changes that Joseph Smith made  in the Inspired Revision of the Bible. I have received some really great comments from readers of this blog about what some of their favorite JST passages are and I have plenty of my own.

To avoid information overload and to give people the opportunity to ponder the significance of each change that we review, I will be limiting future segments of this series to just four passages from the JST along with a short commentary from myself or one of my readers as to why the change is significant.

Prepare to be illuminated and to receive the manifestation of God’s spirit as you review the amazing changes that have been made by Joseph Smith under the influence of the Holy Ghost.

I suspect that we will be reviewing a total of at least 30 to 50 major changes. Sadly, this will not scratch the surface, but it will provide a taste of just how revelatory the work was and what a profound effect they have on providing greater accuracy and clarity to issues pertaining to history doctrinal and prophecy.

Keep Watching..

 

 

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