Mormons and the Bible: Part 3 (of 3)



Part III
J. Reuben Clark’s 16 points


This post is based on a talk given by Apostle J. Reuben Clark in 1954 (“Our Bible,” General Conference, April 1954). In it he outlines 16 differences between the Received text (essentially the King James Version) and the Revised texts (represented by the Revised Standard Version). This talk is included in the Resource Edition CD-ROM of the official LDS scriptures. Elder Clark’s talk compares only NT passages.

I have listed the verses from Elder Clark’s sixteen points as they are found in the KJV, NASB, NIV, ASV, RSV (1946 and 1971), and ESV for comparison. At the end of this post there is a summary of the results in a pass/fail format. My criteria for pass/fail is consistency with the corresponding KJV passage. Elder Clark also brings up points of dispute with some of the RSV footnotes because they cast doubt on the validity of traditional interpretation. I have not considered the footnotes in my evaluation.

The first and second edition (the 1946 NT and 1971 respectively) of the RSV are given for comparison. The second edition restores several passages which were omitted from the 1946 edition--omissions which Elder Clark (in 1954) criticized. I have included the footnotes from the NIV and RSV (1946), and also a few from the NASB.

The first edition RSV was not well received by conservatives. Elder Clark’s reaction is similar to that of many conservative evangelicals. Here are a few comments from some of the faculty of the Dallas Theological Seminary who reviewed the RSV (Bibliotheca Sacra, Vol. 110, Jan. 1953, pp. 50-66).

“There are two very obvious but nevertheless weighty reasons for condemning this version as an unreliable and unacceptable translation for the reverent Bible-loving Christian […] “[the committee] depart[ed] from the true doctrine in: …denial of the virgin birth of the Lord Jesus…The refusal to concede the full deity of Jesus Christ…The contradiction of the truth of the divine Trinity… questioning of the authenticity of the Gospel of John…” (C. P. Lincoln, A.M., Th.D.).

“There are two fatal weaknesses in the Revised Standard Version of the Old Testament which inevitably make it unacceptable to evangelical Christians. The first is its attitude toward the reliability of the Hebrew or Massoretic Text of the Old Testament; the second is its method of translating that Text” (Merrill F. Unger, Th.D., Ph.D.).

“…the Revised Standard Version is a translation which can never receive the approval of conservative scholars. The propagandists for the version showed their colors in seeking to obtain the acclaim and approval of the religious leaders before anyone had opportunity actually to examine the work, for they employed the technique of the band-wagon” (J. Ellwood Evans, Th.D.).

The New Revised Standard Version (NRSV) was published in 1990. At which point the RSV had obtained only about 5 percent of the Bible market share (here), compared to 40 percent for the NIV and about 20 percent for the KJV.

One of Elder Clark’s criticisms is that Luke 22:20 is left out of the RSV (‘46). This passages mentions the atoning blood of Christ. It reads, “[He took] Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you” (KJV). Defenders of the RSV would point out that Matthew 26:28 of the RSV (‘46) does mention the blood of Jesus: “for this is my blood of the covenant, which is poured out for many for the forgiveness of sins” (RSV, Mat 26:28), in addition to Ephesians 1:7 and Romans 5:9. So the doctrine of the atoning blood of Jesus was not omitted from the RSV. Another criticism against the RSV--one that Elder Clark does not mention in his 16 points, but was likely concerned about--is that the OT is not translated from a Christian perspective. For example Isaiah 7:14 reads “a young woman shall conceive and bear a son” as opposed to “a virgin shall conceive, and bear a son” in the KJV. Defenders of the RSV would argue that translating it as “young woman” does not prohibit one from believing in the virgin birth. But whatever the RSV defenders may say, translating this passage to read “young woman” does accommodate doubt in the virgin birth.

Anyone who wants to compare these passages can use Bible Gateway (here). This site, however, does not have the RSV--very few have it. To consult the 1971 RSV see here.

1. Elimination of the word miracle: “the Extreme Textualists rule out the whole of the so-called miraculous elements of the New Testament…they have eliminated the word miracle whenever it occurs [in the NT].”

KJV, Mark 6:52 For they considered not the miracle of the loaves: for their heart was hardened.

(ASV) for they understood not concerning the loaves, but their heart was hardened.
(ESV) for they did not understand about the loaves, but their hearts were hardened.
(NASB) for they had not gained any insight from the incident of the loaves, but their heart was hardened.
(NIV) for they had not understood about the loaves; their hearts were hardened.
(RSV ‘71) for they did not understand about the loaves, but their hearts were hardened.
(RSV ‘46) [same as ‘71]

The word “miracle” in KJV
Mark 6:52; 9:39;
Luke 23:8
John 4:54; 6:14; 10:41; 12:18

Use the word “miracle” or “miraculous sign”
ASV: Luke 23:8
NASB: Mark 9:39
NIV: Mark 9:39; Luke 23:8; John 4:54; 6:14; 10:41; 12:18

Use the word “sign”
ASV: John 4:54; 6:14; 10:41; 12:18
NASB: Luke 23:8; John 4:54; 6:14; 10:41; 12:18
ESV: Luke 23:8; John 4:54; 6:14; 10:41; 12:18
RSV: Luke 23:8; John 4:54; 6:14; 10:41; 12:18

Use the words “mighty work”
ASV, ESV, RSV: Mark 9:39

Where “incident”, “about”, or “concerning” is used
NIV, NASB, RSV, ESV, ASV: Mark 6:52

Note: in Mark 6:52 (KJV) the words “the miracle” are italicized. In the KJV (and other versions) italics are used to indicate words which are not found in the original Greek text--other translations use brackets, footnotes, or a combination of italics and brackets.
Note: the word miracle is found only once in the 1971 RSV, in Exodus 7:9.



2. The virgin birth: “the Revisionists have so manipulated the account of the birth of Jesus…as to give ground for the contention that the virgin birth of Jesus is a myth.”

KJV, Matt. 1:25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

(ASV) and knew her not till she had brought forth a son: and he called his name JESUS.
(ESV) but knew her not until she had given birth to a son. And he called his name Jesus.
(NASB) but kept her a virgin until she gave birth to a Son; and he called His name Jesus.
(NIV) But he had no union with her until she gave birth to a son. And he gave him the name Jesus.
(RSV ‘71) but knew her not until she had borne a son; and he called his name Jesus.
(RSV ‘46) [Same as ‘71]



3. Message of the heavenly host: “the Revisionists have changed the sense and scope of the message from a greeting and blessing to all men, to a message to a restricted few. Christ’s mission was for all men.”

KJV, Luke 2:14 Glory to God in the highest, and on earth peace, good will toward men.

(ASV) Glory to God in the highest, And on earth peace among men in whom he is well pleased.
(ESV) “Glory to God in the highest, and on earth peace among those with whom he is pleased!
(NASB) “Glory to God in the highest, And on earth peace among men with whom He is pleased.”
(NIV) “Glory to God in the highest, and on earth peace to men on whom his favor rests.”
(RSV ‘71) “Glory to God in the highest, and on earth peace among men with whom he is pleased!”
(RSV ‘46) [Same as ‘71]

Note: the RSV (1946) footnote reads, “Other ancient authorities read peace, goodwill among men.”



4. The Son of God: “the Revisionists have a marginal note that casts doubt upon the phrase, ‘The Son of God.’”

KJV, Mark 1:1 The beginning of the gospel of Jesus Christ, the Son of God;

(ASV) The beginning of the gospel of Jesus Christ, the Son of God.
(ESV) The beginning of the gospel of Jesus Christ, the Son of God.
(NASB) The beginning of the gospel of Jesus Christ, the Son of God.
(NIV) The beginning of the gospel about Jesus Christ, the Son of God.
(RSV ‘71) The beginning of the gospel of Jesus Christ, the Son of God.
(RSV ‘46) [Same as ‘71]

Note: the RSV (1946) footnote reads, “Other ancient authorities omit The Son of God.”
Note: the NIV footnote reads, “Some manuscripts do not have the Son of God.”



5. Christ the creator: “the Revisionists have cast a doubt on these passages by a marginal note which adds an alternative reading.”

KJV, John 1:3-4 All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men.

(ASV) All things were made through him; and without him was not anything made that hath been made. In him was life; and the life was the light of men.
(ESV) All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men.
(NASB) All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the Light of men.
(NIV) Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of men.
(RSV ‘71) all things were made through him, and without him was not anything made that was made. In him was life, and the life was the light of men.
(RSV ‘46) [Same as ‘71]

Note: the RSV (1946) footnote reads, “Or was not anything made. That which has been made was life in him.”



6. The Son of Man which is in Heaven: “[the RSV] leaves these words out of the text and adds a note which says: ‘Other ancient authorities add who is in heaven.’”

KJV, John 3:13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

(ASV) And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven.
(ESV) No one has ascended into heaven except he who descended from heaven, the Son of Man. [NA]
(NASB) “No one has ascended into heaven, but He who descended from heaven: the Son of Man. [NA]
(NIV) No one has ever gone into heaven except the one who came from heaven--the Son of Man. [NA]
(RSV ‘71) No one has ascended into heaven but he who descended from heaven, the Son of man. [NA]
(RSV ‘46) [Same as ‘71]

Note: the RSV (1946) footnote reads, “Other ancient authorities add who is in heaven.”
Note: the NIV footnote reads, “Some manuscripts Man, who is in heaven.”



7. The Lord’s prayer: “We miss…those great sanctifying words that ended the prayer: ‘For thine is the kingdom, and the power, and the glory, or ever. Amen.’”

KJV, Matt. 6:9-13 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

(ASV) After this manner therefore pray ye. Our Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And bring us not into temptation, but deliver us from the evil one. [NA]
(ESV) Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil. [NA]
(NASB) “Pray, then, in this way: ‘Our Father who is in heaven, Hallowed be Your name. ‘Your kingdom come. Your will be done, On earth as it is in heaven. ‘Give us this day our daily bread. ‘And forgive us our debts, as we also have forgiven our debtors. ‘And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.]’
(NIV) “This, then, is how you should pray: “ ‘Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation,
but deliver us from the evil one.’ [NA]
(RSV ‘71) Pray then like this: Our Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, On earth as it is in heaven. Give us this day our daily bread; And forgive us our debts, As we also have forgiven our debtors; And lead us not into temptation, But deliver us from evil. [NA]
(RSV ‘46) [Same as ‘71]

Note: the RSV (1946) footnote reads, “Other authorities, some ancient, add, in some form, For thine is the kingdom and the power and the glory, forever .Amen.
Note: the NIV footnote reads, “Or from evil; some late manuscripts one, / for yours is the kingdom and the power and the glory forever. Amen.

KJV, Luke 11:2-4 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

(ASV) And he said unto them, When ye pray, say, Father [NA], Hallowed be thy name. Thy kingdom come. [NA] Give us day by day our daily bread. And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation. [NA]
(ESV) And he said to them, “When you pray, say: “Father [NA], hallowed be your name. Your kingdom come. [NA] Give us each day our daily bread, and forgive us our sins, for we ourselves forgive everyone who is indebted to us. And lead us not into temptation.” [NA]
(NASB) And He said to them, “When you pray, say: ‘Father [NA], hallowed be Your name. Your kingdom come. [NA] ‘Give us each day our daily bread. ‘And forgive us our sins, For we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.’“ [NA]
(NIV) He said to them, “When you pray, say: “ ‘Father [NA], hallowed be your name, your kingdom come. [NA] Give us each day our daily bread. Forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation.’ “
(RSV, ‘71) And he said to them, “When you pray, say: “Father [NA], hallowed be thy name. Thy kingdom come. [NA] Give us each day our daily bread; and forgive us our sins, for we ourselves forgive every one who is indebted to us; and lead us not into temptation.” [NA]
(RSV, ‘46) [Same as ‘71]

Note: NIV footnote reads, “some manuscripts Our Father in Heaven” and “Some manuscripts come. May your will be done on earth as it is in heaven.”



8. The Institution of the Sacrament: “Thus the [RSV] practically completely eliminates from Luke’s account of the institution of the sacrament, the portion dealing with the atoning blood.”

KJV, Luke 22:19-20 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

(ASV) And he took bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you: this do in remembrance of me. And the cup in like manner after supper, saying, This cup is the new covenant in my blood, even that which is poured out for you.
(ESV) And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.
(NASB) And when He had taken some bread and given thanks, He broke it and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.” And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood.
(NIV) And he took bread, gave thanks and broke it, and gave it to them, saying, “This is my body given for you; do this in remembrance of me.” In the same way, after the supper he took the cup, saying, “This cup is the new covenant in my blood, which is poured out for you.
(RSV ‘71) And he took bread, and when he had given thanks he broke it and gave it to them, saying, “This is my body which is given for you. Do this in remembrance of me.” And likewise the cup after supper, saying, “This cup which is poured out for you is the new covenant in my blood.”
(RSV ‘46) And he took bread, and when he had given thanks he broke it and gave it to them, saying, “this is my body.” [verse 20 in footnote]

Note: the RSV (1946) footnote reads, “Other ancient authorities add which is given for you. Do this in remembrance of me. 20 And likewise the cup after supper, saying, “This cup which is poured out for you is the new covenant in my blood .



9. Casting out evil spirits: “‘Howbeit this kind goeth not out but by prayer and fasting.’[…] This declaration of Matthew is omitted in all the revisions (including the latest).”

KJV, Matt. 17:21 Howbeit this kind goeth not out but by prayer and fasting.

(ASV) But this kind goeth not out save by prayer and fasting.
(ESV) [But this kind never comes out except by prayer and fasting.]
(NASB) [“But this kind does not go out except by prayer and fasting.”]
(NIV) [Omitted]
(RSV ‘71) [Omitted]
(RSV ‘46) [Omitted]

Note: the RSV (1946) footnote reads, “Other ancient authorities insert verse 21, “but this kind never comes out except by prayer and fasting
Note: the NIV footnote reads, “Some manuscripts you. 21 but this kind does not go out except by prayer and fasting.
Note: brackets are used to indicate that some Greek manuscripts to not have this passage. In the ASV this is indicated with italics.



10. The Son of Man is come to save: “The revisions omit this verse entirely from their text”

KJV, Matt. 18:11 For the Son of man is come to save that which was lost.

(ASV) For the Son of man came to save that which was lost.
(ESV) [For the Son of Man came to save the lost.]
(NASB) [“For the Son of Man has come to save that which was lost.”]
(NIV) [Omitted]
(RSV ‘71) [Omitted]
(RSV ‘46) [Omitted]

Note: the RSV (1946) footnote reads, “Other ancient authorities add verse 11, For the Son of man came to save the lost.
Note: the NIV footnote reads, “Some manuscripts heaven. 10 the son of Man came to save what was lost.
Note: brackets (ESV, NASB) are used to indicate that many Greek manuscripts to not have this passage. In the ASV this is indicated with italics.
Note: NASB footnote reads, “Early mss do not contain this v.”



11. Agony in the garden and the ministering angel: “[the revisions] add their doubt-raising marginal note, in their conventional form: ‘Many ancient authorities omit ver, 43, 44,’.”

KJV, Luke 22:43-44 And there appeared an angel unto him from heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

(ASV) And there appeared unto him an angel from heaven, strengthening him. And being in an agony he prayed more earnestly; and his sweat became as it were great drops of blood falling down upon the ground.
(ESV) And there appeared to him an angel from heaven, strengthening him. And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.
(NASB) Now an angel from heaven appeared to Him, strengthening Him. And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground.
(NIV) An angel from heaven appeared to him and strengthened him. And being in anguish, he prayed more earnestly, and his sweat was like drops of blood falling to the ground.
(RSV ‘71) [Omitted]
(RSV ‘46) And there appeared to him an angel from heaven, strengthening him. And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down upon the ground.

Note: the RSV (1946) footnote reads, “Other ancient authorities omit verses 43 and 44.”
Note: the NIV footnote reads, “Some early manuscripts do not have verses 43 and 44.”



12. The words on the cross: “the revisions…add the customary doubt-raising marginal note, ‘Some ancient authorities omit And Jesus said, Father, forgive them; for they know not what they do.’”

KJV, Luke 23:34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

(ASV) And Jesus said, Father, forgive them; for they know not what they do. And parting his garments among them, they cast lots.
(ESV) And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments.
(NASB) But Jesus was saying, “Father, forgive them; for they do not know what they are doing.” And they cast lots, dividing up His garments among themselves.
(NIV) Jesus said, “Father, forgive them, for they do not know what they are doing.” And they divided up his clothes by casting lots.
(RSV ‘71) And Jesus said, “Father, forgive them; for they know not what they do.” And they cast lots to divide his garments.
(RSV ‘46) [Same as ‘71]

Note: the RSV (1946) footnote reads, “Other ancient authorities omit the sentence and Jesus . . . what they do.
Note: the NIV footnote reads, “Some early manuscripts do not have this sentence.”



13. Christ’s salutation to the apostles in the upper chamber: “[the RSV has] entirely omitted the phrase from the printed text, and print a marginal note: ‘Other ancient authorities add and said to them, ‘Peace to you!’”

KJV, Luke 24:36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.

(ASV) And as they spake these things, he himself stood in the midst of them, and saith unto them, Peace be unto you.
(ESV) As they were talking about these things, Jesus himself stood among them, and said to them, Peace to you!
(NASB) While they were telling these things, He Himself stood in their midst and said to them, Peace be to you.
(NIV) While they were still talking about this, Jesus himself stood among them and said to them, Peace be with you.
(RSV ‘71) As they were saying this, Jesus himself stood among them. [NA]
(RSV ‘46) [Same as ‘71]

Note: the RSV (1946) footnote reads, “Other ancient authorities add and said to them, “Peace to you!



14. Christ displays his hands and feet: “[the RSV] omits this passage from the text and adds a marginal note reading: “Other ancient authorities add verse 40, And when he had said this, he showed them his hands and his feet.”

KJV, Luke 24:40 And when he had thus spoken, he shewed them his hands and his feet.

(ASV) And when he had said this, he showed them his hands and his feet.
(ESV) And when he had said this, he showed them his hands and his feet.
(NASB) And when He had said this, He showed them His hands and His feet.
(NIV) When he had said this, he showed them his hands and feet.
(RSV ‘71) [Omitted]
(RSV ‘46) [Omitted]

Note: the RSV (1946) footnote reads, “Other ancient authorities add verse 40, And when he had said this, he showed them his hands and his feet.



15. Conjectural Emendations: “This emendation [as rendered in the RSV] sufficiently establishes the unreliability of the Revised Standard Version, so far as the Latter-day Saints are concerned.”

KJV, Jude 1:6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

(ASV) And angels that kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judgment of the great day.
(ESV) And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day--
(NASB) And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day,
(NIV) And the angels who did not keep their positions of authority but abandoned their own home--these he has kept in darkness, bound with everlasting chains for judgment on the great Day.
(RSV) And the angels that did not keep their own position but left their proper dwelling have been kept by him in eternal chains in the nether gloom until the judgment of the great day;



16. The Last Twelve Verses of Mark: “The Revised Standard Version…omits these verses from the text and prints them as a marginal note, beginning: ‘Other texts and versions add as 16:9-20 the following passage:…’”

KJV, Mark 16:9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
10 And she went and told them that had been with him, as they mourned and wept.
11 And they, when they had heard that he was alive, and had been seen of her, believed not.
12 After that he appeared in another form unto two of them, as they walked, and went into the country.
13 And they went and told it unto the residue: neither believed they them.
14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.
16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;
18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

ASV, Mark 16:9 Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.
10 She went and told them that had been with him, as they mourned and wept.
11 And they, when they heard that he was alive, and had been seen of her, disbelieved.
12 And after these things he was manifested in another form unto two of them, as they walked, on their way into the country.
13 And they went away and told it unto the rest: neither believed they them.
14 And afterward he was manifested unto the eleven themselves as they sat at meat; and he upbraided them with their unbelief and hardness of heart, because they believed not them that had seen him after he was risen.
15 And he said unto them, Go ye into all the world, and preach the gospel to the whole creation.
16 He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.
17 And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues;
18 they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover.
19 So then the Lord Jesus, after he had spoken unto them, was received up into heaven, and sat down at the right hand of God.
20 And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen.

ESV, Mark 16:9 [[Now when he rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.
10 She went and told those who had been with him, as they mourned and wept.
11 But when they heard that he was alive and had been seen by her, they would not believe it.
12 After these things he appeared in another form to two of them, as they were walking into the country.
13 And they went back and told the rest, but they did not believe them.
14 Afterward he appeared to the eleven themselves as they were reclining at table, and he rebuked them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen.
15 And he said to them, “Go into all the world and proclaim the gospel to the whole creation.
16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.
17 And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues;
18 they will pick up serpents with their hands; and if they drink any deadly poison, it will not hurt them; they will lay their hands on the sick, and they will recover.”
19 So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God.
20 And they went out and preached everywhere, while the Lord worked with them and confirmed the message by accompanying signs.]]

Note: the brackets are original to the ESV and indicate that some manuscripts do not have this passage.

NASB , Mark 16:9 [Now after He had risen early on the first day of the week, He first appeared to May Magdalene, from whom He had cast out seven demons.
10 She went and reported to those who had been with Him, while they were mourning and weeping.
11 When they heard that He was alive and had been seen by her, they refused to believe it.
12 After that, He appeared in a different from to two of them while they were walking along on their way to the country.
13 They went away and reported it to the others, but they did not believe them either.
14 Afterward He appeared to the eleven themselves as they were reclining at the table; and He reproached them for their unbelief and hardness of heart, because they had not believed those who had seen Him after He had risen.
15 And He said to them, “Go into all the world and preach the gospel to all creation.
16 He who had believed and has been baptized shall be saved; but he who had disbelieve shall be condemned.
17 These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues;
18 They will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover.”
19 So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God.
20 And they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed.’] [b And they promptly reported all these instructions to Peter and his companions. And after that, Jesus Himself sent out through them from east to west the sacred and imperishable proclamation of eternal salvation.]

NASB footnote a: “Later mss add vv 9-20”
NASB footnote b: “A few late mss and versions contain this paragraph, usually after v. 8; a few have it at the end of ch”
Note: the brackets are original to the NASB and indicate that some manuscripts do not have this passage.

NIV, Mark 16:9 When Jesus rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons.
10 She went and told those who had been with him and who were mourning and weeping.
11 When they heard that Jesus was alive and that she had seen him, they did not believe it.
12 Afterward Jesus appeared in a different form to two of them while they were walking in the country.
13 These returned and reported it to the rest; but they did not believe them either.
14 Later Jesus appeared to the Eleven as they were eating; he rebuked them for their lack of faith and their stubborn refusal to believe those who had seen him after he had risen.
15 He said to them, “Go into all the world and preach the good news to all creation.
16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.
17 And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues;
18 they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well.”
19 After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God.
20 Then the disciples went out and preached everywhere, and the Lord worked with them and confirmed his word by the signs that accompanied it.

Note: Placed inline with the biblical text and just before these verse is: “The most reliable early manuscripts and other ancient witnesses do not have Mark 16:9-20.”


RSV ‘71, Mark 16:9 Now when he rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.
10 She went and told those who had been with him, as they mourned and wept.
11 But when they heard that he was alive and had been seen by her, they would not believe it.
12 After this he appeared in another form to two of them, as they were walking into the country.
13 And they went back and told the rest, but they did not believe them.
14 Afterward he appeared to the eleven themselves as they sat at table; and he upbraided them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen.
15 And he said to them, “Go into all the world and preach the gospel to the whole creation.
16 He who believes and is baptized will be saved; but he who does not believe will be condemned.
17 And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues;
18 they will pick up serpents, and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover.”
19 So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God.
20 And they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it. Amen.

RSV ‘46 [verses 9-20 placed in footnote; reads same as 1971]
Note: the RSV (1946) footnote in addition to quoting verses 9-20 says, “Other ancient authorities add after verse 8 the following: But they reported briefly to Peter and those with him all that they had been told. And after this, Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation.” This passage is added to the text of the NASB.
Summary of Clark's 16 points



NKJV ASV ESV NASB NIV RSV '71
1 Elimination of the word miracle (F/P)
5/2 6/1 0/7 6/1 1/6 0/7
2 Virgin birth
P F F P F F
3 Message of the Heavenly Host
P F F F F F
4 The Son of God
P P P P P P
5 Christ the creator
P P P P P P
6 The Son of Man who is in Heaven
P P F F F F
7 The Lord's Prayer
P/P F/F F/F P/F F/F F/F
8 The Institution of the Sacrament
P P P P P P
9 Casting Out Evil Spirits
P P P P F F
10 The Son of Man is Come to Save
P P P P F F
11 Agony in the Garden








and the Ministering Angel
P P P P P F
12 The Words on the Cross
P P P P P P
13 Christ's Salutation
P P P P P F
14 Christ Displays His hands and Feet
P P P P P F
15 Conjectural Emendations
F F F F F F
16 The Last Twelve Verses of Mark
P P P P P P


Sum F: 6 11 13 10 9 18


Sum P: 17 12 10 13 14 5

Note: As an afterthought I have included the NKJV in the above table.

#1 KJV
#2 NKJV
#3 NIV
#4 NASB
#5 ASV
#6 ESV
#7 RSV '71
#8 RSV '46

Mormons and the Bible: Part 2 (of 3)


Part II

The King James Bible

and the Joseph Smith Translation

See also, "Joseph Smith Translation"; "Bible: King James Version" in Encyclopedia of Mormonism; David Rolph Seely, “The Joseph Smith Translation: ‘Plain and Precious Things’ Restored,” Ensign, Aug 1997.

Related Posts: Mormons and the Bible Part I ; Mormons and the Bible Part III

The King James Version
The King James Version of the Bible is likely the most honored English Bible ever published. It is also official Bible for the Church of Jesus Christ of Latter-day Saints. When the church was organized in 1830 the KJV was the de facto Bible for the English speaking world, and continued to be so until the 20th century. During the twentieth century many new English Bibles were published, several of which became popular: such as the New American Standard Bible (NASB), the New International Version (NIV), and the New King James Version (NKJV). By the end of the 20th century and the beginning of the 21st century a number of other notable versions were published: the English Standard Version (ESV), Today’s New International Version (TNIV), the Net Bible (NET), the Holman Christian Standard Bible (HCSB), and the New Living Translation (NLT). After 1948 the rate at which English Bible translations were being published increased dramatically. From 1800 to 1900 the number of English Bibles increased at a rate of 0.31 per year. From 1900 to 1945 they increased at a rate of 0.54 per year. From 1946 to 2005 they increased at a rate of 1.21 per year.[1] This increase in the rate of Bible publication is probably due to two reasons. First, the number and quality of Greek manuscripts dramatically increased after 1900. Second, there was a strong reaction against the RSV, seen by many conservatives as incompatible with traditional Christian thinking. Indeed, Merril F. Unger (of Unger’s Bible Dictionary) said the RSV is “unacceptable to evangelical Christians.” There was also a strong reaction to it within the LDS community. Apostle J. Reuben Clark spoke out strongly against the RSV: writing a book titled Why the King James Version (1956), and speaking out against the RSV and in favor of the KJV in General Conference in 1954.[2]

The KJV is firmly established among Latter-day Saints and within in the Church of Jesus Christ of Latter-day Saints. This entrenchment is due to several reasons. (1) Many phrases and expressions in the KJV are so memorable and beautiful that it definitely has the minds and hearts of Latter-day Saints. (2) OT and NT passages quoted in the Book of Mormon are nearly exactly as they appear in the KJV. (3) Some of the language found in the KJV has taken on special theological meaning within Mormonism.[3] Also, the KJV Old Testament was translated from a Christian perspective. (4) Joseph Smith’s inspired “translation” is based on the KJV. (5) Bible quotations in the Doctrine and Covenants are from the KJV. (6) In the past the KJV was common ground with Protestants,[4] though this is no longer the case.[5] (7) In 1979 a uniquely LDS edition of the KJV was published. It was specifically designed to assist Latter-day Saints in learning doctrine. It contains a large topical guide/concordance, an LDS oriented Bible dictionary, as well as footnotes containing selections from the JST and alternate readings from the Hebrew and Greek. The chapter headings also reflect LDS doctrine. The verses are cross-referenced to other LDS scriptures, the topical guide, and the Bible dictionary. (The LDS edition of the Bible was soon followed by a new edition of the Book of Mormon which corrects errors that propagated in previous texts due to copyist or typesetting errors.[6]) The LDS edition of the King James Version incorporated LDS teachings to an extent that never before had been approached. After it was completed several articles were published about it in the Ensign--one was titled “The Coming Forth of the LDS Editions of Scripture. (See also "LDS Publication of the Bible," Encyclopedia of Mormonism).

The current attachment to the KJV is strong. But this was not always the case. Brigham Young expressed openness to better translations:

…take the Bible just as it reads; and if it be translated incorrectly, and there is a scholar on the earth who professes to be a Christian, and he can translate it any better than King James's translators did it, he is under obligation to do so, or the curse is upon him. If I understood Greek and Hebrew as some may profess to do, and I knew the Bible was not correctly translated, I should feel myself bound by the law of justice to the inhabitants of the earth to translate that which is incorrect and give it just as it was spoken anciently. Is that proper? Yes, I would be under obligation to do it. But I think it is translated just as correctly as the scholars could get it, although it is not correct in a great many instances. (JD 14:226-227)

Also, the Apostle James E. Talmage (d. 1933) didn’t express any especial attachment to the KJV:

[the KJV] has superseded all earlier versions, and is the form now in current use among Protestants. But even this [version] was found to contain many and serious blemishes; and in 1885 a Revised Version was issued, which, however, has not yet been accorded general acceptance. (Articles of Faith, p. 254)[7]

More recently the KJV is was reaffirmed as the Bible of choice in a letter signed by the First Presidency:

While other Bible versions may be easier to read than the King James Version, in doctrinal matters latter-day revelation supports the King James Version in preference to other English translations. All of the Presidents of the Church, beginning with the Prophet Joseph Smith, have supported the King James Version by encouraging its continued use in the Church. In light of all the above, it is the English language Bible used by The Church of Jesus Christ of Latter-day Saints. (Deseret News, 06/20/92)

Currently there is suspicion toward other editions/translations of the Bible. It is unthinkable that a Latter-day Saint would use anything in church other than the KJV. Though I have several different English editions of the Bible (many of which I love: NIV, NASB, ESV), and even though I quote from them in my blog, I wouldn’t dream of bringing anything but the KJV to church. I would never use anything but the KJV in a talk--that would be out of the question. True, my love of other Bibles makes me unusual and makes some Mormons a little suspicious of me. Few Mormons own a non-KJV Bible and fewer have ever made a serious attempt to study from one--such a thing would be seen as non-LDS. This attachment to the KJV does not, however, extend to scholarly writings--Victor L. Ludlow’s very popular commentary on Isaiah (used in BYU institute classes) quotes freely from the NIV, MLB, NASB, and others,[8] and papers published in BYU Studies often quote other versions.[9] I suppose that some of this suspicion is due to unfamiliarity with other versions. Also, LDS missionaries who attempt to “prove” LDS teachings from the Bible are occasionally frustrated with “other” Bibles because they do not harmonize with LDS beliefs as well as the KJV does. All of this feeds back into the LDS mindset of favoring the KJV and cultivating suspicion towards other translations.

The Joseph Smith Translation
Though the Bible used by Christendom is missing a number of books, there is some debate among LDS scholars about how much the text itself was corrupted: are there large and important omissions from the extant manuscripts? The Joseph Smith Translation (JST), sometimes called the Inspired Version, is seen by many to be a “restoration” of the biblical text to its original uncorrupted form--albeit, in English. Several selections from the JST are included in our LDS edition of the KJV. The introduction to this section reads,

The Lord inspired the Prophet Joseph Smith to restore truths to the Bible text that had become lost or changed since the original words were written.[…] Because the Lord revealed to Joseph certain truths that the original authors had once recorded, the Joseph Smith Translation is unlike any other Bible translation in the world. In this sense, the word translation is used in a broader and different way than usual, for Joseph’s translation was more revelation than literal translation from one language into another. (here)

Here are two examples from the KJV and the JST (with italics emphasizing changes).

-----------------
Heb. 7:3 ~ [The] King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest

JST Heb. 7:3 ~ For this Melchizedek was ordained a priest after the order of the Son of God, which order was without father, without mother, without descent, having neither beginning of days, nor end of life. And all those who are ordained unto this priesthood are made like unto the Son of God, abiding a priest continually.
-----------------
Gal. 3:19-20 ~ Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one.

JST Gal. 3:19-20 ~ Wherefore then, the law was added because of transgressions, till the seed should come to whom the promise was made in the law given to Moses, who was ordained by the hand of angels to be a mediator of this first covenant, (the law.) Now this mediator was not a mediator of the new covenant; but there is one mediator of the new covenant, who is Christ, as it is written in the law concerning the promises made to Abraham and his seed. Now Christ is the mediator of life; for this is the promise which God made unto Abraham.
-----------------

There is some debate among LDS scholars as to the nature of the JST. Was it a restoration of the original Bible text? Or was it simply an inspired explanation of its deeper meaning? The first possibility is difficult to justify since major alterations to the NT would have been made before the middle of the second century--earlier texts tend to be more correct than latter ones. Though the earlier-is-better rule is not absolute, a number of NT fragments do exist from the second and third century which tend to back up latter copies, meaning that transmission errors were minor. And from this, one may extrapolate back and assume that earlier transmission errors were also minor. The discovery of the complete book of Isaiah in Qumran shows that this book has remained essentially unchanged for two thousand years. It can be argued, however, that the book of Isaiah was well established among Jewish synagogues, therefore any error would be easily detected[10]; but for NT writings during the first and early second century this kind of protection could not as easily apply.

There are some strong arguments that favor the inspired-explanation view over the restoration-to-the-original-text view. If the first is correct then the JST is easily seen as an exegesis on the deeper meaning of the Bible. Some of these reasons are as follows. In the Book of Mormon Nephi and his brothers are required to get the “brass plates”, a record of Israelite scripture, basically the OT. According to the Book of Mormon, the OT that we have “is a record like unto the engravings which are upon the plates of brass, save there are not so many” (1 Nephi 13:23, emphasis added; compare Moses 1:40-41; I have listed a number of missing OT books in part 1 of this series.) It goes on to say that many things were “taken away from the gospel of the Lamb…which are plain and most precious; and also many covenants of the Lord have they taken away” (1 Nephi 13:26). Anthony A. Hutchinson points out in “LDS Approaches to the Holy Bible”[11] that this passage says “taken from the gospel” and not “taken from the book”. Only afterwards does it say “there are many plain and precious things taken away from the book” (1 Nephi 13:28). “Taken away from the book” could mean withheld from the book, not necessarily taken from the compiled book. Also, in 1 Nephi 13:32 many things of the gospel have been “kept back”, suggesting that they never made it into the NT. Thus, the loss of early Christian documents occurred before the gospels, epistles, and personal letters had been gathered into a collection of writings. He also points out that the Book of Mormon says the OT “go[es] forth from the Jews in purity unto the Gentiles” (1 Nephi 13:25), suggesting the OT books are probably correct, though many are missing. With this in mind, the Book of Mormon says little about corruption in the OT and NT texts. If errors are in the form of missing books then the JST changes are more comparable to Midrashic commentary.[12], [13] The JST adds much to the Bible text, but subtracts very little from it.

The JST can create complications to scriptural exegesis: one may appeal to the JST, KJV, or other translations, and one may judiciously reject entire passages to support an argument. It is also argued that in textual criticism there are never absolutes, something LDS scholar Hugh Nibley points out.

It should never be forgotten, however, that the interpretation of an ancient text never rises above the level of a high plausibility--there is no final certainty. The history of scholarship is the story of one man who dares to rebuke and correct all the other scholars in the world on a point in which they have been in perfect agreement for hundreds of years--and proves them wrong! (An Approach to the Book of Mormon, part 6, ch. 14)

Though this argument is true, it does, however, make it easy to maneuver around any theological difficulties that might arise. Some LDS writers apply this “out” more liberally than others.[14] Though I don’t think it is possible or desirable for any thoughtful Mormon to completely break from it, this approach does allow one to freely select passages according to his personal inclinations.

The JST is very important to Mormon doctrine. The JST book of Genesis contains lengthy additions to chapters nine, fourteen, and fifty, which contain information about Enoch and Melchizedek, and about the importance of the tribe of Ephraim in the last days.[15] Also, Joseph received many revelations while he was working on the JST (D&C 71, 73, 76, 86 are a few). Many of these were responses to doctrinal questions or were explanations of passages from the Bible (such as D&C 74, 76, 77, 91). Two books of LDS scripture are large excerpts from the JST: the book of Moses (here) and JST Matthew (here).

Not surprisingly non-Mormon scholars don't take the JST seriously. It has been called “exceedingly peculiar” as well as “absurd and impossible” (here).

The JST is currently published by the Community of Christ (a branch of the Latter-Day Saint movement formerly called the Reorganized Church of Jesus Christ of Latter-Day Saints). The entire JST can be found at this location.


End Notes-----------------------------------------------------------------------------
[1] This is based on a list of English Bible translations from www.bible-researcher.com (here, here, and here).

[2] In a 1954 conference address he says of the RSV (and similar revisions), “With our belief in Jesus as the Son of God, the Only Begotten, this Church cannot accept any version that takes from Jesus the Christ any attribute of Godhood,[…]…the final verdict must be that no text that minimizes or denies the Godhood of Jesus, can be regarded as the word of God, no matter how old and respected the manuscript may be which sets out such views” (italics original).

[3] For example the word “estate” found in Jude 1:6: “And the angels which kept not their first estate, but left their own habitation”. In LDS teachings the first estate refers to a pre-existent state of humanity (see also Abr. 3:26, 28). Also, the words “celestial” and “terrestrial” found in 1 Corinthians 15:40 refer to the celestial and terrestrial kingdoms of God. (Essentially that “heaven”--using the word in a very loose sense--is divided into three kingdoms: the celestial, the terrestrial, and the telestial; See D&C 88:22-24; D&C 76:71-98.) The “spirits in prison” in 1 Peter 3:19 refers to the LDS doctrine of a spirit world: that is, a place (“space” in the Book of Mormon) between death and the resurrection, where the spirits of men await the resurrection and final judgment of God (Alma 40:6-21). The “dispensation of the fulness of times” (Eph. 1:10) refers to the LDS doctrine that there have been dispensations of history, and that in the last days the restoration would mark the dispensation of the fullness of times (D&C 27:13; 112:30; 128:18; see also “Dispensations”, LDS Bible dictionary here). “A more sure word of prophecy” (2 Peter 1:19) means “a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood” (D&C 131:5). These theological words are different in most modern English translations of the Bible.

[4] “For all practical purposes the missionaries of the Church have found it advantageous to use the King James translation, which is accepted by most Protestants” (Joseph Fielding Smith, Answers to Gospel Questions, Vol. 2, p. 207).

[5] Even though the KJV is rapidly being replaced by other versions, the Church adopting another version would be problematic for two reasons: (1) If we did our own translation it would be seen by others as the “Mormon” translation of the Bible, which would complicate missionary work; (2) other translations do not harmonize as well with LDS beliefs (see footnote 3).

[6] These changes were not based on doctrinal considerations: large portions of the original Book of Mormon manuscript exist, as well as the handwritten “printers copy” from which the first typesetting was made, and printed editions from 1830, 1837, and 1840 (during Joseph Smith’s lifetime) are available for comparison. Apparently Joseph Smith carefully reviewed the 1840 edition (see below).

For example “white and delightsome” (2 Ne. 30:6) becomes “pure and delightsome”. According to Robert J. Matthew, “The 1830 and 1837 editions of the Book of Mormon, based on the printer’s copy, also say ‘white.’ However, the 1840 editions, which was ‘carefully’ revised by the Prophet Joseph Smith, uses ‘pure’ in place of ‘white.’ All subsequent edition have reverted to ‘white,’ probably because the 1852 edition (the next after the 1840) was based on the 1837 edition rather than on the 1840” (The New Publications of the Standard Works, BYU Studies, Fall 1982, vol. 22, no. 4).

Another example is from Alma 32:30: “Alma 32:30. Chapter 32 contains Alma’s discourse comparing faith in God to the sprouting of a seed and growth of a plant. Both the original manuscript and the printer’s copy show that the printed editions have omitted thirty-five words from the latter part of verse 30. In the original, the phrase ‘sprouteth and beginneth to grow’ occurs three times in close proximity. However, the first printed edition (1830) retained only two of these phrases, thus losing the rest of the material. All subsequent of the Book of Mormon have reflected the 1830 loss, which is clearly the result of the typesetter’s mistaking the last phrase of the copy as the one he had just set” (Ibid.).

See also George Horton (Dec. 1983), Understanding Textual Changes in the Book of Mormon, Ensign).

[7] The Articles of Faith is suggested reading for all missionaries.

[8] Victor L Ludlow (1982), Isaiah: Prophet, Seer and Poet, Salt Lake City: Deseret Book.

[9] Though I use other versions of the Bible in my religious writings--mainly my blog. I deliberately refrain from consistently quoting from any single version that is not KJV. I do this to avoid creating the impression that there is a second best to the KJV.

[10] Every synagogue had a complete copy of the Torah as well as copies of other OT books. (See Luke 4:16-21; Acts 13:13-15; 15:21; 17:1-2.)

[11] Anthony A. Hutchinson (Spring 1982), LDS Approaches to the Holy Bible, Dialogue, Vol. 15, No. 1, pp. 99-124.

[12] Anthony A. Hutchinson (Winter 1988), A Mormon Midrash? LDS Creation Narratives Reconsidered, Dialogue, Vol. 21, No. 4.

[13] Also, the Book of Mormon quotes lengthy sermons given by Jesus to the Nephites and Lamanites. These sermons are also found in the NT, and are given nearly exactly as found in the NT. However, the JST departs from both the NT and the Book of Mormon version. For example JST Matt. 7:10- reads, “And the mysteries of the kingdom ye shall keep within yourselves; for it is not meet to give that which is holy unto the dogs; neither cast ye your pearls unto swine, lest they trample them under their feet. For the world cannot receive that which ye yourselves, are not able to bear; wherefore ye shall not give your pearls unto them, lest they turn again and rend you.” However, 3 Nephi 14:3 reads, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you” (3 Nephi 14:6; reads exactly the same as KJV Matt. 7:6).

[14] For a table of comparisons between different LDS scholars see Hutchinson, 1982.

[15] It is believed that the city of Enoch will return at the beginning of the millennium, and most Mormons believe they are descended from the tribe of Ephraim. (See Moses 7:69, 62-64 and JST Gen. 9:23 for Enoch; and JST Gen. 48:5–11, 50:24-38).