Defense of the Faith and the Saints (Volume 1 of 2)

by B. H. Roberts

Meantime, the fact should be recognized by the Latter-day Saints that the Book of Mormon of necessity must submit to every test, to literary criticism, as well as to every other class of criticism; for our age is above all things critical, and especially critical of sacred literature, and we may not hope that the Book of Mormon will escape closest scrutiny; neither, indeed, is it desirable that it should escape. It is given to the world as a revelation from God. It is a volume of American scripture. Men have a right to test it by the keenest criticism, and to pass severest judgment upon it, and we who accept it as a revelation from God have every reason to believe that it will endure every test; and the more thoroughly it is investigated, the greater shall be its ultimate triumph. Here it is in the world; let the world make the most of it, or the least of it. It is and will remain true. But it will not do for those who believe it to suppose that they can dismiss objections to this American volume of scripture by the assumption of a lofty air of superiority, and a declaration as to what is enough for us or anybody else to know. The Book of Mormon is presented to the world for its acceptance; and the Latter-day Saints are anxious that their fellow men should believe it. If objections are made to it, to the manner of its translation, with the rest, these objections should be patiently investigated, and the most reasonable explanations possible, given. This is what, in an unpretentious way, is attempted in the Manual. The position there taken is intended to be not destructive, but constructive; not iconoclastic, but conservative; not negative, but positive; and the writer is of opinion that time will vindicate the correctness of the views therein set forth.

II.

I find it necessary to refer again to the matter of a "literal translation"—a word-for-word bringing over from one language into another, a thing which is practically impossible, if sense is to be expressed. Reference is again made to this subject because it seems to be the most stubborn obstacle in the way of the acceptance of the "Manual theory."

Since writing the fore part of this article, a so-called "literal translation" of the Greek New Testament has fallen into my hands, extracts from which I think will help to illustrate the point at issue. It should be remembered in what is to follow, that this "literal translation" is only approximately so. The publishers themselves say, "We give the Greek text with an interlinear translation as literal as may be to be useful." To show that the "literal translation" is not and cannot be literal, it is only necessary to call attention to a few facts which the publishers of the Greek text and its translation themselves call attention to; namely, The word "master" is used in the authorized version (our common English version) to translate six different Greek words, all bearing different shades of meaning. The word "judgment" stands for eight different Greek words in the original. Of particles, "be" represents twelve different words; "but," eleven; "for," eighteen; "in," fifteen; "of," thirteen; and "on," nine; and so with many other words. Where these facts obtain, to talk of "literal translation" is to talk of literal nonsense. Still, this so-called "literal translation" will be of assistance to us in this investigation, and I hope also somewhat convincing for the contention made here, and in the Manual, respecting the nature of the translation of the Book of Mormon.

I give on the foregoing page the photograph of an entire page from the Greek New Testament. It will be observed that the Greek is given, and under each Greek word an English equivalent, "as literal as may be to be useful." Remember, not absolutely literal; and in the margin is the translation of our common English version.

Now, for purposes of comparison, I give Paul's account of himself before King Agrippa from the so-called Greek "literal translation," and Nephi's account of himself taken from the Book of Mormon.

PAUL'S ACCOUNT OF HIMSELF.

NEPHI'S ACCOUNT OF HIMSELF.

And Agrippa to Paul said, it is allowed thee for thyself to speak. Then Paul made a defense, stretching out the hand: Concerning all of which I am accused by Jews, King Agrippa, I esteem myself happy being about to make defense before thee today, especially acquainted being thou of all the among Jews customs and also questions; wherefore I beseech thee patiently to hear me. The then manner of life my from youth, which from commencement was among my nation in Jerusalem, know all the Jews, who before knew me from the first, if they would bear witness that according to the strictest sect of our religion I lived a Pharisee. And now for hope of thee to the Father's promise made by God, I stand being judged, to which our twelve tribes intently night and day serving hope to arrive; concerning which hope I am accused, O King Agrippa, by the Jews. Why incredible is it judged by you if God dead raises? I indeed therefore thought in myself to the name of Jesus the Nazarine I ought many things contrary to do.

I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days—nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my day; yea, I make a record in the language of my father, which consists of the learning of the Jews, and the language of the Egyptians. And I know that the record which I make, is true; and I make it according to my knowledge. For it came to pass in the commencement of the first year of the reign of Zedekiah, King of Judah, (my father Lehi, having dwelt at Jerusalem in all his days;) and in that same year there came many prophets prophesying unto the people that they must repent, or the great city Jerusalem must be destroyed.

In order that it may be seen that the difference between even an approximately "literal translation," and the translation of the Book of Mormon, holds good in other forms of composition as well as personal narrative, I place the following doctrinal explanations before the reader for purpose of comparison:

THE DOCTRINE OF PREACHING TO THE SPIRITS IN PRISON. PETER.

DOCTRINE OF THE FALL OF ADAM.—LEHI.

For better, doing good, if wills the will of God, to suffer, than doing evil; because indeed Christ once for sins suffered, just for unjust, that us he might bring to God; having been put to death in flesh, but made alive by the spirit, in which also to the imprisoned spirits having gone he preached, disobeyed sometimes, when once was waiting the of God long suffering in the days of Noe, being prepared ark, into which few, that is eight souls, were saved through water, which also us figure now saves baptism, not of flesh a putting away of filth, but of a conscience good demand towards God, by resurrection of Jesus Christ who is at right hand of God, gone into heaven, having been subjected to him, angels, authorities and powers.

And now, behold, if Adam had not transgressed, he would not have fallen; but he would have remained in the garden of Eden. And all things which were created must have remained in the, same state [in] which they were, after they were created; and they must have remained forever and had no end. And they would have had no children; wherefore, they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. But behold, all things have been done in the wisdom of him who knoweth all things. Adam fell that men might be; and men are, that they might have joy. And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall.