Theological Changes to the Book of Mormon
Problematic Witnesses to the Book of Mormon
Book of Mormon Going Hand-in-Hand with the Bible
Isaiah in the Dead Sea Scrolls
Joseph Smith’s own history is the source for this claim. “Sunday, 28.—I spent the day in the council with the Twelve Apostles at the house of President Young, conversing with them upon a variety of subjects. Brother Joseph Fielding was present, having been absent four years on a mission to England. I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book. (November 28, 1841.) DHC 4:461.”[1]
1. “Mother of God” to
“mother of the Son of God”
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1830 version |
Current Version |
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1 Nephi 3, p. 25 “And he said unto me, Behold, the virgin whom thou seest is the mother of God, after the manner of the flesh.” |
1 Nephi 11:18 “And he said unto me, Behold, the virgin whom thou seest is the mother of the Son of God.” |
2. One Complex God that included the person of both the Father and Son were changed.
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1830 Version |
Current Version |
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1 Nephi 3, p. 25 And the angel said unto me, behold the Lamb of God, even the Eternal Father! |
1 Nephi 11:21 And the angel said unto me, behold the Lamb of God, even the Son of the Eternal Father! |
Identical changes also made at 1 Nephi 3 p. 36 to 1 Nephi 11:32; and 1 Nephi 3, p. 32 to 1 Nephi 13:40. These changes moved away from a complex God whose substance included the Son yet displayed a personhood for each into one that would fit better into Joseph Smith’s evolving theology.
3. From Sovereign God who
made decrees to free will of man
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1830 Version |
Current Version |
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Alma 15, p. 303 “yea, I know that he alloteth unto men, yea, decreeth unto them decrees which are unalterable,, according to their wills.” |
Alma 29:4 “yea, I know that he alloteth unto men, according to their wills.” |
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1830 Version |
1981 Edition |
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2 Nephi 12, p. 117 “… and many generations shall not pass away among them, save they shall be a white and a delightsome people.” This remained through the 1840 edition where it was changed to “white pure and a delightsome people.” |
2 Nephi 30:6 “...and many generations shall not pass away among them, save they shall be a pure and a delightsome people.”
The word “white” was removed in 1981. |
When we study the whole story of the Bible looking for the way God chose his people we do not see God preferring one race above another race. The study of Israel’s family is filled with inclusions of many races into his family. While we do see God separating his people geographically, we do not see him making separation by race or color. A theme in the 1830 Book of Mormon is the way God separated his people to his chosen land in America for a people which he preferred as being “white and delightsome.” The church has made close to 4,000 changes to the Book of Mormon since 1830.
THREE PROBLEMS
As I studied the effect of these witnesses over the last 170 years, the church has made a large argument for their credibility. These witnesses saw something supernatural that brought credibility to the origin of the Book of Mormon. The church still points to their words as evidence for the genuineness of the Book of Mormon.[2]
Oliver Cowdery testified saying,
"I wrote, with my own pen, the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God . . . It contains the everlasting Gospel, and came forth to the children of men in fulfillment of the revelations."[3]
Martin Harris said,
"I know the Book of Mormon is true. I know that the plates have been translated by the gift and power of God, for his voice declared it; therefore I know of a surety that the work is true. Did I not at one time hold the plates on my knee an hour and a half, whilst in conversation with Joseph? Yes, I did. And as many of the plates as Joseph Smith translated, I handled with my hands, plate after plate."[4]
"It was in the latter part of June, 1829. Joseph, Oliver Cowdery and myself were together, and the angel showed them to us. They were shown to us in this way: Joseph and Oliver and I were overshadowed by a light more glorious than that of the sun. In the midst of this light appeared a table upon which were many golden plates. I saw them and distinctly heard the voice of the Lord declaring that the records of the plates of the Book of Mormon were translated by the gift and the power of God."[5]
PROBLEM ONE
The first problem I see with the testimony of the three witnesses comes from the 1830 context of the period. When they swore to the truthfulness of their witness, they like everyone else in Mormonism in 1830 using monotheistic language that sounded Trinitarian. This is evidence that the early church was still not polytheistic. The three witnesses Oliver Cowdery, David Whitmer, and Martin Harris said,
“and the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen.”
PROBLEM TWO
A second problem with these witnesses is that Joseph Smith himself seemed to doubt their integrity. When he wrote about them in his history he said, such characters as “David Whitmer, Oliver Cowdery, and Martin Harris are too mean to mention; we had liked to have forgotten them.” Oliver Cowdery Accused Smith of “adultery, lying and teaching false doctrine.” Martin Harris accused Smith of “lying and licentiousness.” David Whitmer said “in June 1838 God spoke to me and told me to separate myself from among the Latter Day Saints.”
PROBLEM THREE
A third problem with the three witnesses is that all three of them were excommunicated from the church in 1838.[6] Oliver Cowdery joined the Methodist church in Tiffin, Seneca County, Ohio.[7] Martin Harris became a follower of James Strang and later the Shakers.[8] David Whitmer also initially followed Strang, but then started his own movement, never returning to Mormonism.[9] We later see Brigham Young confirming the fact that some of the witnesses had apostatized, “some of the witnesses of the Book of Mormon, who handled the plates and conversed with the angels of God, were afterwards left to doubt and to disbelieve that they had ever seen an angel.”[10]
PROBLEMS
WITH THE BOOK OF MORMON
The 1992 Encyclopedia of Mormonism article titled the Book of Mormon says, “The Book of Mormon both confirms and supplements the Bible: "Behold, this [the Book of Mormon] is written for the intent that ye may believe that [the Bible]; and if ye believe [the Bible] ye will believe [the Book of Mormon] also" (Morm. 7:9).”[11] This is the message the Mormons have on television commercials and coming from the lips of their missionaries. But as I studied the Book of Mormon itself I found it seems to have a low view of the Bible itself. Here are a few passages.
The Bible is viewed by Bible scholars as a closed book. The Mosaic Law was closed in the last book of the Law: Deuteronomy. That closure language said no one should add to or subtract from God’s Law [Deu. 4:2]. After this we see many faithful prophets sharing a message that was founded in God’s Law as God’s covenant enforcers but without adding to the Law itself. We see the hymn writers having that same high view of the Law without adding more laws or regulations themselves. All of the prophets spoke of the future coming of Jesus Christ. The fact that a future New Testament or Covenant would come was not doubted which necessitated additional writing. However, we see Jesus’ final apostle John being told by Christ to close the canon of the New Testament using very similar language familiar to Deuteronomy [Rev. 22:18-19].
The heart and spirit of the Book of Mormon is in violation of this double closed canon of the Bible. The Book of Mormon says only a fool will limit revelation to the Bible, “Thou fool that shall say: A Bible, we have got a Bible, and we need no more Bible” [2 Nephi 29:6].
“And because my words shall hiss forth ~ many of the Gentiles shall say: A Bible! A Bible! We have got a Bible, and there cannot be any more Bible. But thus saith the Lord God: O fools, they shall have a Bible; and it shall proceed forth from the Jews, mine ancient covenant people” [2 Nephi 29:3‑4, cf. 1830 version, 115‑116.
Instead of going hand in hand with our Bibles, the Book of Mormon seems to say the Bible is not unique revelation from God, but just one of many ancient books from east and west.
“Wherefore, because that ye have a Bible ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written.” For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written” [2 Nephi 29:10-11].
The Book of Mormon claims we should be open to receiving revelation from any source whether, from eastern religions, Egyptian, Greek, Babylonian, Mayan?
“Wherefore murmur ye, because that ye shall receive more of my word?” 2 Nephi 29:8 The Book of Mormon also has problems in the way it quotes the Bible.
Some say 30% of the Book of Isaiah has been included within the Book of Mormon. If we allow the Book of Mormon itself to give the purpose for these massive inclusions of a single Old Testament book we find this narrative from its early heroic character Nephi.
“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 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 unto the 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 of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away.”1 Nephi 13:24‑26
“And I did read many things unto them which were written in the books of Moses; but that I might more fully persuade them to believe in the Lord their Redeemer I did read unto them that which was written by the prophet Isaiah; for I did liken all scriptures unto us, that it might be for our profit and learning.” 1 Nephi 19:23
Nephi claims from approximately A.D. 600 that after the coming future coming of Christ a Great and Abominable Church would “take away” the purity of Scripture. Mormon leaders believe important manuscripts of the Bible were tampered with by post-Christian scribes.
The 1992 Encyclopedia on Mormonism comments,
“the Book of Mormon (1 Ne. 11- 14; 2 Ne. 28; cf. Morm. 8), the prophet Nephi 1 had a vision of the early Christian church and its twelve apostles, against whom the "multitudes of the earth" and the house of Israel fought (1 Ne. 11:34-35). He foresaw a "great and abominable church" that persecuted true Christians and the poor, and ... altered the simplicity of the gospel insidiously, did away with covenants, excised important scriptures, and denied the existence of miracles.”[12][12] The tenth president of the church, himself a relative of Joseph Smith wrote, ““The Bible alone is an insufficient guide because the plainness of the gospel has been removed ... The early apostate fathers did not think it was wrong to tamper with inspired scripture. If any scripture seemed to endanger their viewpoint, it was altered, transplanted or completely removed from the biblical text. All this was done that they might keep their traditions. Such mutilation was considered justifiable to preserve the so called purity of their doctrines.”[13]
This intent of preserving the purity of the text of Isaiah was what drove the Isaiah inclusions in the Book of Mormon. However as we examine the methods used in these inclusions and the later effect of this “preservation” on the Mormon people themselves, we begin to see the Book of Mormon adding new problems to the credibility of Isaiah.
The first problem we see is chronological. The Book of Mormon just “cuts” and “pastes” huge segments of scripture with no thought to its original setting or context. For example the first section of Isaiah in the Book of Mormon are Isaiah chapters 48-49 being brought into the 1 Nephi 20-21 which is the first book of the Book of Mormon. In the second book, 2 Nephi, we see Isaiah 2-14 being read into 2 Nephi 12-24. Then we see Isaiah 29 being brought into 2 Nephi 25-27. As we saw earlier Isaiah 48-49 were read into 1 Nephi 20-21. Isaiah 50-51 is found in 2 Nephi 7-8. We see Isaiah 52 in 3 Nephi 20. We see Isaiah 53 in Mosiah 14-15. We see Isaiah 54 in 3 Nephi 22.
CHART FOR STUDYING ISAIAH INCLUSIONS
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Book of Isaiah |
Book of Mormon |
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Isaiah 48 - 49 Isaiah 50 - 51 Isaiah 2 - 14 Isaiah 29 Isaiah 52 Isaiah 54 Isaiah 53 |
1 Nephi 20-21 2 Nephi 7 - 8 2 Nephi 12 - 24 2 Nephi 25 - 27 3 Nephi 20 3 Nephi 22 Mosiah 14 - 15 |
These massive changes in the order of Isaiah have confused Mormons. A common practice among Mormons when they read the Book of Mormon is to skip the Isaiah chapters. Hoyt Brewster in 1995 documents this ongoing problem,
“I have long noticed a widespread disease among readers of the Book of Mormon," the author writes, "one quite damaging to one's spiritual health. This Mormon malady is the tendency to skip, shun, or, at the very most, skim the writings of Isaiah in the Book of Mormon." Brewster writes, “More than 30 percent of Isaiah is quoted in the Book of Mormon, and more than half of those verses have changes in them. Those changes cast new light on Isaiah.”[14]
Another problem are the changes made to the content of the text of Isaiah. Brewster documents the fact that the changes are large scale as most of the passages contain some sort of change. Another source of changes I found in my own study was when I studied side by side the 1830 version of the Book of Mormon with the current version.
The Book of Isaiah is a very important part of the Bible. It was written to reflect the years when Assyria was beginning to expand.
Chapters one through thirty-nine were probably written not long after 701 B.C., the year the Assyrian army was destroyed.
Chapters forty through sixty-six seem to have been written later in the author's life. Throughout Isaiah we see God being presented as the Holy One of Israel [Isa. 1:4, 6:1].
Because of God’s holiness and Israel’s rebellion, judgment, mercy and salvation are the themes. The future Messianic King is identified as “my servant” in chapters 42-53. Part two is a book of comfort, deliverance and restoration. Understanding the outline of the Book of Isaiah is important to understanding the genuine message of the book. The way Joseph Smith “cut” and “pasted” Isaiah into his Book of Mormon is confusing. This is why Mormons are “skipping” or “shunning” the Isaiah passages as Hoyt Brewster observed in 1995.
DEAD SEA SCROLLS IN 1948
The way the Book of Mormon treats the Bible leads Mormons to have a low view of the Bible and to even mistrust both the Old and New Testaments. A study of the way Isaiah was “preserved” in the Book of Mormon is helpful because in 1830 when Joseph Smith did this “preservation” work there was a growing concern among critics of the Old Testament that the entire Old Testament was untrustworthy because no ancient manuscripts were available for scrutiny.
Joseph Smith’s criticism of the Bible through the Book of Mormon fit with other liberal attitudes associated with 1830 scholarship. But this changed after 1948 when the Dead Sea Scrolls were discovered which included a complete text of Isaiah that dated from earlier than 100 B.C. After 1948, we see a change in the way many scholars view the Old Testament.
Hebrew scholars from both Jewish and Christian background have studied the Isaiah scroll and have found no evidence of a purer set of manuscripts existing before the post-Christian era as the Book of Mormon claims. The pre-Christian Isaiah scroll found in the Dead Sea agrees with our oldest and best Hebrew manuscripts and with our current and best English translations.
Because the Book of Mormon precludes a low view of both testaments quality after the post-Christian generations, I refer to a lesser known manuscript called P 52 which is a fragment from the Gospel of John. It was discovered in 1935 and scholars date it as being copied between A. D. 100 ~ 125. This is very important because scholars believe John wrote this gospel in A. D. 95. This means P52 is just ten years or so away from its autograph. This fragment is from the Alexandrian family of text The text found on the fragment includes John 18:31‑33. Preserved in this tiny fragment are confirmations of Jesus trail. The word “Jews” is included as is the name of Pilate who officiated at one of his trials. This fragment is in agreement with our best Greek manuscripts as well as our best existing English translations of the Book of John.[15]
In summary, the Book of Mormon says the Bible has a flawed textual background that should not be trusted alone. But we see the Bible’s textual history as being secure. The Book of Mormon however is in doubt on several grounds as our study has evidenced.
[2][2] Sidney B. Sperry, Book of Mormon Compendium, [Salt Lake City: Bookcraft, 1968].
[3][3] Millennial Star, Liverpool and London, England, vol. 21, 544‑546.
[4][4] Millennial Star, vol. 21, 545.
[5][5] Millennial Star, vol. 40, 771‑774.
[6][6] Joseph Smith, History of the Church, vol. 3, 232; Tanners, Changing World of Mormonism, 96.
[7][7] Jerald and Sandra Tanner, Changing World of Mormonism [Chicago: Moody, 1981], 99.
[8][8] Ibid., 100, 107.
[9][9] Ibid., 102, 104-105.
[10][10] Brigham Young, Journal of Discourses, [Salt Lake City: Deseret Book, 1978], vol. 7, 164.
[11][11] Monte S. Nyman and Lisa Bolin Hawkins, The Book of Mormon, Encyclopedia of Mormonism, 1-4 vols., edited by Daniel H. Ludlow (New York: Macmillan, 1992), vol.1, 143.
[12][12] Todd Compton, Apostasy, Encyclopedia of Mormonism, 1-4 vols., edited by Daniel H. Ludlow (New York: Macmillan, 1992), 57-58.
[13][13] Joseph Fielding Smith, Religious Truths Defined, [Salt Lake City, UT: Deseret, 1959],175‑176.
[14][14] Hoyt W. Brewster, Jr., Isaiah Plain and Simple: The Message of Isaiah in the Book of Mormon [Salt Lake City, Deseret Book Co., 1995].
[15][15] Philip Comfort, and David Barrett, The Text of the Earliest New Testament Greek Manuscripts New and Complete Transcriptions with Photographs [Wheaton, IL, Tyndale, 2001], 365-368.