Gramps,

I have started to reread the Book of Mormon again this year, and early on, the Nephites are able to obtain the plate of brass, which “they were the record of the Jews, a record of many of the prophesies from the beginning down to and including part of those spoken by Jeremiah.” My question is, if the records were taken to the “new world” with Nephi, where did the manuscript for the bible come from?

Doyle

Answer

Doyle,

According to leading scholars and historical evidence, none of the original manuscripts of the Gospels—or any other New Testament book—have survived. There are no original manuscripts for any of the Gospel accounts. Every text we now possess is the result of generations of copying and recopying, and the earliest extant fragments are themselves copies, not originals.

The oldest surviving New Testament manuscript is a tiny papyrus scrap known as P52. It contains a few verses from the Gospel of John and, according to expert paleographical analysis, dates to the early second century CE—decades after the events it describes and the author’s supposed lifetime. No scholar places it earlier than about 125 CE, and no other New Testament manuscript has been securely dated before 150 CE. 

This means there is a minimum gap of 50-100 years, often much more, between any putative eyewitness record of Jesus’ ministry and the earliest manuscript copies we hold today. As scholars David P. Barrett and Phillip Wesley Comfort have summarized:

The earliest known New Testament manuscript is P52, a fragment of John’s Gospel. The papyrus fragment was dated by various paleographers to the first half of the second century—even to the first quarter… No one would commit to a date earlier than A.D. 125. No other New Testament manuscript has been assigned a date prior to A.D. 150 with any kind of consensus.

Not only are there no surviving originals, but early Christian writers do not appear to have had access to them even in their own day. As Sir Frederick Kenyon wrote,

“The originals of the several books have long ago disappeared. They must have perished in the very infancy of the Church; for no allusion is ever made to them by any Christian writer.”

This suggests that these vital links with the past vanished swiftly—possibly mere decades after being written.

Some may wonder: if we do not have the originals, what do we have, then? The answer: an astonishing number of later copies—over 5,400 Greek manuscripts of all or part of the New Testament, with countless variations between them. Yet the earliest of these partial manuscripts appear in significant numbers only from the third and fourth centuries onward.

The process of copying sacred texts in the ancient world was far from perfect. The earliest copyists were, by scholarly consensus, often untrained. They made frequent mistakes—misspellings, skipped lines, omissions, even intentional alterations to harmonize the text or reflect personal beliefs. Scholar Bart D. Ehrman notes:

The earliest copyists appear to have been untrained and relatively unsuited to the tasks; they made lots of mistakes, and these mistakes were themselves then copied by subsequent copyists…. Unfortunately, none of the original copies of any of the books of the New Testament survive, nor do any of the first copies nor any of the copies of the copies.

It was not until centuries after Jesus’s time that large, relatively complete, and carefully produced manuscripts became common. The most respected, relatively full manuscripts—Codex Vaticanus, Codex Sinaiticus, and Codex Alexandrinus—date from the fourth century CE and were produced, it is generally agreed, in Egypt.

What does this process mean for our New Testament? It has produced a truly breathtaking variety of readings, insertions, and omissions. Scholars estimate that there are more textual variants among the surviving manuscripts than there are words in the New Testament itself. Each line of text has been through centuries of change—sometimes subtle, sometimes significant.

While this staggeringly complex history does not erase the witness or message of Jesus, it greatly complicates scholarly attempts to reconstruct the “original” text or words of any Gospel eyewitness. As John W. Burgon observed already in the 19th century:

The omission of words, clauses, and sentences was the most frequently occurring type of corrupt variation from the genuine Text of the Bible. Inadvertency may be made to bear the blame of some omissions, but it cannot bear the blame of shrewd and significant omissions of clauses which invariably leave the sense complete.

The discovery of the Dead Sea Scrolls in 1947 electrified both scholars and the faithful. Would these ancient documents—hidden away for two millennia—contain new, direct eyewitness accounts of Jesus? The answer, again, is no. The Dead Sea Scrolls include ancient Jewish scriptures, apocrypha, sectarian writings on community life and beliefs, and fragments of the entire Hebrew Bible except Esther—but nothing written by any eyewitness of Jesus, nor any original New Testament document.

Before the Dead Sea Scrolls, there were stories (even legends) of texts hidden in caves or jars. Early Christian writers, such as Eusebius, reported that Origen found a translation of the Psalms in a jar near Jericho. In the 800s CE, the patriarch Timotheus I recounted that Hebrew scrolls were found in a cave and removed by Jerusalem Jews. But none of these finds was a direct eyewitness account of Jesus, nor even a first-century Christian document.

Additional caches of Christian and Jewish texts have been found—at sites like Khirbet Mird, associated with early monasteries, and in southern Judean caves—but all are later copies or fragments, sometimes bearing witness to early Christian communities but never to direct eyewitnesses of Jesus.

Physical decay, persecution, the fragility of papyrus, war, and time have all conspired to undermine the survival of original texts. Moreover, as Dr. Frederick C. Grant noted,

“A gap of at least two or three centuries between any present text and the originals is present. Surely anyone with a sense of history must be concerned about what changes could have occurred during that time, without apostolic leadership to correct errors and with no original manuscripts for honest folk to use for comparison.” 

For many, the absence of any original Gospel—or any first-generation Christian document—raises questions about the authority and reliability of our texts. Yet this loss is not unique to Christianity. Nearly all documents from antiquity survive only in copies created centuries later. The difference is that, with the Bible, countless individuals throughout history have poured their hearts into preserving and transmitting what they saw as sacred.

Members of The Church of Jesus Christ of Latter-day Saints affirm the Bible as scripture, “as far as it is translated correctly,” even while recognizing its deprivations and the loss of original manuscripts. They also see the process of loss and restoration as prophesied and fulfilled through additional scripture, notably the Book of Mormon, which claims to restore those “plain and precious things” lost from the Bible (see 1 Nephi 13:25–28).

While scholars labor over ancient fragments and debate variants, the absence of originals also invites reliance on revelation, spiritual confirmation, and the collective witness of generations rather than the words of a single document. As B. H. Roberts of the Church noted,

“The Bible, in spite of its deficiencies, is still a marvelous record of God’s dealings with mankind and tells of Jesus’ ministry among the Jews. However, the Prophet Joseph Smith, even as a boy, discovered that the Bible was sufficiently vague in some very important doctrinal matters….”

Gramps

Gramps,

Jesus Christ consistently asked his followers to follow the teachings found in the Torah, the first five books of the Bible, specifically the books of Moses. We know that He fulfilled the law, but He never abolished it. Speaking to the Nephites, he told them, “Think not that I am come to destroy the law or the prophets. I am not come to destroy but to fulfill; For verily I say unto you, one jot nor one tittle hath not passed away from the law, but in me it hath all been fulfilled.” Should we follow the Torah today?

Kyle

Answer

Kyle,

The origins of the Law of Moses are traditionally attributed to Moses and articulated most fully in Deuteronomy. The law shaped the lives of the ancient Israelites, providing both religious direction and a social covenant. As Hugh Nibley explained, “Deuteronomy is the definitive statement of the law by which Israel is supposed to live. That law was never rescinded, but only superseded by the higher law, which embraced and reinforced all its principles.”

The purpose of the Law was twofold: spiritual and practical. Spiritually, it set Israel apart, detailing how a covenant people should worship and behave. Practically, it structured everyday life, with commandments ranging from dietary restrictions to civil justice. The Pentateuch (or Torah), the five books traditionally ascribed to Moses, became foundational scripture, as did the prophetic and poetic writings that followed. Virtually all Jews in Jesus’ day accepted the divine authority of the Torah and revered its teachings, even as the precise canon of scripture was still evolving.

The Book of Mormon provides a fascinating parallel scripture: When Lehi’s family left Jerusalem, they brought with them scriptures containing “the writings of Moses”—the Pentateuch—as well as the words of Isaiah, Jeremiah, and other prophets. The record is clear: “There can be no question as to this record brought by Lehi’s colony from Jerusalem to America being identical with the Pentateuch of our Bible.” The Ten Commandments were seen as the summation of God’s law—awaiting the fuller revelation to come through Christ.

The ancient Nephites “followed [the law] to the letter because they could not receive higher law on any other conditions; it pointed their minds forward… Deuteronomy definitely is the plan, guide, and handbook for ‘success’ in this world; and as such, it is accepted as no other book by Israelis today.”

During His mortal ministry, Jesus’ relationship with the Law of Moses was complex yet consistent with the tradition of ancient Israel. As scholarly accounts confirm, “Jesus accepted, followed, interpreted, and taught the Hebrew Scriptures to his disciples… His teachings are, in large measure, an interpretation of the law.” Jesus was often called “Rabbi”—a title meaning “teacher of Scripture”—and engaged in debates with other Jewish leaders, especially the Pharisees, about proper interpretation and practice.

Importantly, when asked about eternal life, Jesus responded by quoting commandments from the Law of Moses and emphasized the two greatest commandments: to love God (Deuteronomy 6:4) and one’s neighbor (Leviticus 19:18). These were not new; rather, Jesus affirmed the continuing validity and ultimate intent of the law.

Even the so-called Antitheses of the Sermon on the Mount—where Jesus says, “You have heard it said… but I say unto you”—are not rejections of the law, but deeper clarifications of its true purpose. For instance, the prohibition against murder is expanded to include anger; the commandment against adultery is deepened to address lust. In all these, the deepest intentions of these laws, for Jesus, were to be followed, not simply their surface meaning. Jesus saw the Law as a direction from God about how to live and worship.

Early followers of Jesus, such as Paul and the other writers of the New Testament, did not discard the Law of Moses, but saw it as fulfilled in Christ. These Christians viewed Jesus not as the founder of a new religion that cast aside the old, but as the fulfillment of the ancient promises.

In the theology of the Church, understanding the Law of Moses is essential for appreciating the Restoration’s scriptural richness. The Church teaches that the Law of Moses was divinely instituted, preparatory, and ultimately superseded by the law of the Gospel through Christ’s atoning sacrifice.

The Book of Mormon is particularly forthright about this progression. The Nephites, for example, strictly observed the Law of Moses, but understood it as a temporary and symbolic system: The early Nephites knew that salvation did not come by the law of Moses, but they followed it to the letter because they could not receive a higher law on any other conditions; it pointed their minds forward. In this sense, the Law of Moses is not a rejected relic but a stepping stone toward higher knowledge and a relationship with God.

Significantly, the Church’s focus is on canonized scripture and modern revelation, not on apocryphal or “lost books” that did not become part of the scriptural canon. We don’t use these books in our church curriculum, but instead focus on canonized scripture and the teachings of modern prophets. LDS scholars and gospel enthusiasts use these apocryphal works in their personal and professional studies, and I think they’ve found great benefit from them… but in determining doctrine and teachings, they rely on the spirit of revelation.

This approach mirrors the process described by early Christian authorities: the authority to interpret and, where necessary, supersede ancient laws through living prophets and apostolic authority, guided by revelation.

So why should modern members of the Church concern themselves with the Law of Moses? The answer, according to prophetic and scholarly voices in the tradition, is that the Law acts as a mirror for our own spiritual journey: a reminder that divine teachings progress in accordance with our readiness to receive them.

The law’s emphasis on justice, mercy, purity, and the worship of God remains embedded in Christian and Latter-day Saint morality. As Abinadi taught in the Book of Mormon, the Ten Commandments “are expounded as the sum of the Law of Moses, and its relation to the whole plan of God for the salvation of men defined.”

Gramps

Gramps,

I am trying to understand more fully at what junctures the bible lost some of the “plain and precious truths.” Can you help me understand the history of the bible?

Keisha

Answer

Keisha,

The Bible, as we know it today, is a compilation of texts that have undergone extensive transmission over centuries. The original manuscripts of the Bible no longer exist; what we have are copies made by scribes who transcribed the texts by hand. This process inherently introduces the possibility of errors, both accidental and intentional. Scholars have noted that the early Christian community faced significant challenges in preserving the integrity of the scriptures. As noted by scholars like Dr. Kenyon, the original texts were lost under a mass of variants created by errors and conscious alterations during the early centuries of Christianity.

The lack of original manuscripts means that textual critics rely on a variety of later manuscripts to reconstruct the original texts. The most prominent manuscripts, such as Vaticanus, Sinaiticus, and Alexandrinus, date back to the fourth century A.D., which is several centuries after the original writings. This temporal gap raises concerns about the accuracy of the biblical texts we have today, as they may have been altered or corrupted during the transmission process.

The early Christian church was not monolithic; it was characterized by a diversity of beliefs and practices. As The Church of Jesus Christ of Latter-day Saints teaches, there were significant influences from what is referred to as the “great and abominable church,” which sought to alter the gospel and remove “plain and precious parts” from the scriptures. This perspective aligns with the belief that many important teachings were lost or distorted after the death of the apostles, leading to a gradual apostasy within early Christianity.

Elder Bruce R. McConkie emphasized that the scriptures became a target for corruption due to their divine nature, stating, “Satan hates and spurns the scriptures (Mormon Doctrine). The less scripture there is, and the more it is twisted and perverted, the greater is the rejoicing in the courts of hell.” This assertion highlights the belief that the Bible, while sacred, has been subject to human error and manipulation throughout history.

The term “translation” encompasses more than merely converting words from one language to another. It involves interpreting meaning, context, and cultural nuances. The Bible was originally written in Hebrew, Aramaic, and Greek, languages that carry specific connotations and idiomatic expressions that may not have direct equivalents in English or other modern languages. As such, the translation process is fraught with challenges, and even expert translators can struggle to convey the original intent of the authors.

Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints, acknowledged the complexities of biblical translation. He stated, “There are many things in the Bible which do not, as they now stand, accord with the revelations of the Holy Ghost to me.” This perspective holds that divine revelation is necessary to fully understand the scriptures, as human translators may inadvertently introduce errors or misinterpretations.

In the context of Latter-day Saint theology, the role of prophets is crucial in interpreting scripture. The Church teaches that prophets receive divine guidance, allowing them to provide context and clarity to the scriptures. This belief is rooted in the understanding that language is inherently arbitrary and that spiritual insight is necessary to grasp the true meaning of sacred texts.

For instance, when interpreting ancient Hebrew texts, even native speakers may struggle to derive meaning without the context provided by prophetic revelation. This is particularly relevant when considering the differences in understanding that arise from individual backgrounds and doctrinal beliefs. As noted in the Church’s teachings, “translated” in the Eighth Article of Faith refers not only to linguistic conversion but also to the broader process of deriving meaning from the written word.

The Eighth Article of Faith has been a point of contention for some critics who argue that it contradicts the Church’s reverence for the Bible. Critics often point out that the Church’s acknowledgment of potential errors in biblical translation seems to undermine the Bible’s status as the Word of God. However, this perspective fails to consider the Church’s nuanced understanding of scripture and revelation.

The Church maintains that while the Bible is indeed the Word of God, it is not immune to the effects of human error and corruption. This belief is rooted in the understanding that the Bible, as it exists today, may not fully reflect the original teachings of Christ and His apostles. As stated in the Book of Mormon, “many plain and precious things” have been taken away from the gospel, leading to a diminished understanding of God’s word.

To reconcile the Church’s teachings with the Eighth Article of Faith, it is essential to recognize the importance of contextual understanding. The Church does not dismiss the Bible; rather, it emphasizes the need for ongoing revelation and interpretation to grasp the fullness of God’s word. This perspective aligns with the belief that God continues to communicate with His children through modern prophets, providing clarity and guidance in a world filled with confusion and misinformation.

In this light, the Church’s stance on the Bible can be seen as complementary to its teachings on ongoing revelation. The acknowledgment of potential errors in translation does not diminish the Bible’s sacredness; instead, it highlights the need for divine guidance in understanding its teachings.

Gramps

Gramps,

I heard from a seminary teacher that the stories in the Old Testament aren’t true; they are parables to teach a principle. I have always believed they were all true.

Robyn

Answer

Robyn,

Biblical literalism is the belief that the Bible should be interpreted as a factual account of historical events. This perspective has been a point of contention among scholars and theologians, particularly within The Church of Jesus Christ of Latter-day Saints. In 2008, the Church clarified that Latter-day Saints do not strictly adhere to biblical literalism, allowing for a more nuanced interpretation of scripture. This means that while some passages may be read as literal truth, others can be understood metaphorically or allegorically, depending on their context and purpose.

For instance, the story of Jonah and the whale is often cited as a narrative that conveys profound truths about repentance and redemption, regardless of whether Jonah existed or was swallowed by a fish. The moral lessons embedded in such stories are considered more significant than their historical accuracy. This approach encourages members to engage with the scriptures on a deeper level, seeking the principles that can guide their lives rather than fixating solely on the factuality of events.

Allegory plays a crucial role in biblical literature, allowing for complex ideas to be communicated through narrative. Many stories in the Bible, including those of Adam and Eve and Noah’s Ark, can be interpreted as allegorical representations of broader truths about human nature, divine love, and the consequences of sin. For example, the creation story in Genesis is not merely a scientific account of how the world was formed; it serves to illustrate the relationship between God and humanity, emphasizing themes of agency, responsibility, and the divine plan.

The Church encourages its members to explore these allegorical meanings, recognizing that the scriptures are not a single genre but a compilation of various literary forms, including poetry, law codes, and parables. This understanding allows for a richer engagement with the text, as readers can appreciate the diverse ways in which truth is conveyed.

The story of Noah’s Ark is one of the most well-known narratives in the Bible, often viewed as a literal account of a global flood. However, modern scientific reasoning challenges the feasibility of such an event, leading many to question its historicity. The Church of Jesus Christ of Latter-day Saints traditionally teaches that the flood was a literal event, but there is also room for interpretation that considers it as a localized or allegorical occurrence.

Early Church leaders, including Brigham Young, expressed beliefs in the literal nature of the flood, yet contemporary discussions within the Church have shifted towards a focus on the lessons learned from the story rather than the mechanics of how it occurred. This reflects a broader trend among Latter-day Saints to reconcile faith with scientific understanding, allowing for a more flexible interpretation of scripture.

Regardless of its literal truth, the story of Noah’s Ark conveys essential lessons about obedience, faith, and the consequences of sin. The narrative serves as a reminder of the importance of righteousness and the potential for redemption, themes that resonate deeply within the teachings of the Church. By focusing on these moral lessons, members can derive meaning from the story without becoming entangled in debates over its historical accuracy.

Moreover, the Church’s emphasis on personal revelation encourages individuals to seek their understanding of scripture, allowing for diverse interpretations that can coexist within the faith community. This approach fosters a culture of inquiry and reflection, where members are invited to explore the scriptures’ meanings in their lives.

The creation story of Adam and Eve is another narrative that invites both literal and allegorical interpretations. While some may view the account as a factual description of humanity’s origins, others see it as a symbolic representation of the human experience. The idea that Adam was formed from the dust of the earth and Eve from his rib can be understood as metaphors for the interconnectedness of humanity and the divine.

This allegorical reading aligns with the Church’s teachings that the accounts of creation are not meant to provide a scientific explanation but rather to convey spiritual truths about God’s relationship with His creations. The emphasis on agency, the fall, and the potential for redemption are central themes that resonate throughout the narrative, offering insights into the human condition and the divine plan [9].

Understanding the cultural and historical context of the creation story is essential for interpreting its meaning. Ancient Near Eastern literature often employed similar creation myths, suggesting that the biblical account was shaped by its cultural milieu. Recognizing these influences can enhance our understanding of the text and its intended messages, allowing readers to appreciate the richness of the narrative beyond its literal interpretation.

Gramps

Answer

Carla,

The Old Testament presents numerous instances where individuals lived for several centuries. Genesis 5, for example, lists the ages of Adam’s descendants, many surpassing 900 years. Methuselah stands out as the longest-lived figure, reaching 969 years before his death. These extended ages are not isolated; they appear consistently throughout early biblical narratives, suggesting a deliberate theological or symbolic purpose rather than mere historical record-keeping.

Gramps

Gramps,

Why are there two creations of humans listed in Genesis? There is Genesis 1:26-27 And then God rested on the 7th day. Then, there is another creation of humans in Genesis 2:7-8.

Shasta

Answer

Shasta,

Thank you for a great question.

Genesis 1 presents a grand, cosmological overview of creation, emphasizing the orderly and purposeful nature of God’s creative work. This account systematically describes the creation of the heavens and the earth, light and darkness, waters and land, celestial bodies, flora and fauna, and finally, humans. The repeated phrase, “And God said,” shows the power of God’s word in bringing forth creation.

In this narrative, humanity is created in the image of God (“Imago Dei”), signifying a unique relationship between humans and the divine. This designation implies inherent dignity, moral responsibility, and a capacity for a relationship with God. The mention of both male and female being created together highlights the intended harmony and equality in human relationships. Importantly, Genesis 1 focuses on the spiritual dimensions of creation, presenting humanity’s divine origin and purpose.

The Church of Jesus Christ of Latter-day Saints interprets Genesis 1 as a declaration of the spiritual creation of man, emphasizing that humans possess a divine nature and destiny. This perspective aligns with the broader theological understanding that humans are meant to reflect God’s character and engage in a purposeful existence within His creation.

Contrasting with the expansive narrative of Genesis 1, Genesis 2 delves into the particulars of human creation, offering a more detailed and humanist account. This chapter focuses on the formation of the first man, Adam, and subsequently, the first woman, Eve. It describes God forming Adam from the dust of the ground and breathing life into his nostrils, thereby imbuing him with a living soul.

The detailed description in Genesis 2 serves to highlight the intimate and personal relationship between God and humanity. It portrays God not as a distant creator but as an active participant in the formation of man, crafting him by hand and providing him with a companion. This narrative emphasizes the physical aspects of creation, such as the environment of the Garden of Eden, the naming of animals, and the establishment of human relationships.

The Book of Moses, as interpreted by The Church of Jesus Christ of Latter-day Saints, points out that Genesis 2 accounts for the physical creation, distinguishing it from the spiritual creation described in Genesis 1. This distinction reinforces the belief that humanity’s existence encompasses both spiritual and physical dimensions, each with its unique attributes and purposes.

The dual creation accounts in Genesis have been subject to various interpretations, ranging from literal historical readings to allegorical and symbolic understandings. The allegorical perspective posits that Genesis 1 and Genesis 2 represent two distinct facets of creation: the former addressing the spiritual genesis of humanity and the latter detailing the physical embodiment of humans within creation.

From this viewpoint, Genesis 1 establishes the foundational theological truth of humans being created in God’s image, highlighting their divine potential and moral responsibilities. Genesis 2 complements this by illustrating the tangible aspects of human existence, such as physical needs, relationships, and stewardship of the earth. This duality suggests a comprehensive narrative that encapsulates both the spiritual and material dimensions of human life.

Moreover, this interpretation aligns with the belief in a harmonious relationship between the spiritual and physical realms, asserting that humanity’s purpose transcends mere physical existence. It emphasizes that humans are meant to live meaningful lives that reflect divine attributes while engaging with the physical world in responsible and loving ways.

The Church of Jesus Christ of Latter-day Saints embraces this multifaceted understanding of creation, viewing the two Genesis accounts as complementary rather than contradictory. This perspective fosters a holistic view of human nature, acknowledging both the spiritual essence and physical embodiment of individuals.

Reconciling the two creation accounts in Genesis involves recognizing the complementary nature of Genesis 1 and Genesis 2. Rather than perceiving them as conflicting narratives, they can be understood as addressing different aspects of the same overarching story of creation.

Genesis 1 provides a universal view, outlining the sequential creation events that establish the universe’s structure and the foundational role of humanity within it. It emphasizes the sovereignty and omnipotence of God, showing the intentionality behind creation. The focus here is on establishing the divine order and the purpose endowed to humanity as image-bearers of God.

Genesis 2, on the other hand, zooms into the representation, offering a detailed portrayal of the human individual and their immediate environment. This narrative personalizes creation, providing insights into the relational dynamics between God and humans, as well as between humans themselves. The emphasis is on the relational and interactive aspects of existence, such as companionship, responsibility, and moral agency.

By integrating these perspectives, a unified narrative emerges that portrays creation as both orderly and intimate, vast and personal. This synthesis reflects a comprehensive understanding of human existence that acknowledges both spiritual and physical realities, fostering a balanced view of humanity’s place in the world.

Gramps

Question

Gramps,

Recently I’ve been wondering about something with the Book of Mormon. If the Book of Mormon does not contradict the Old and New Testaments in any way, then why is it necessary? What element necessary for salvation is present within it that does not already sufficiently exist in the Bible?

Kru

Answer

Kru,

The Book of Mormon is viewed by Latter-day Saints as a vital companion to the Bible. This perspective is rooted in its assertion that it serves to restore lost truths and provide clarity on gospel principles. The Book of Mormon’s claim to be “Another Testament of Jesus Christ” emphasizes its role in bearing witness to the Savior’s divinity alongside the biblical accounts. It is not merely a duplicate of the Bible but rather an essential extension of God’s word, providing rich insights into His dealings with the ancient inhabitants of the Americas.

Ezekiel’s prophecy in Ezekiel 37:15-20 serves as a significant reference for Latter-day Saints, interpreting the “stick of Judah” as the Bible and the “stick of Joseph” as the Book of Mormon. This prophecy illustrates the intended union of these texts in teaching the gospel of Jesus Christ, underscoring the belief that both scriptures are necessary for a holistic understanding of divine truth.

The Book of Mormon provides a unique historical context that complements biblical narratives. It chronicles the experiences of ancient American prophets who received revelations from God, paralleling the biblical accounts of God’s covenants with Israel. This continuity of prophetic guidance is essential for comprehending the fullness of God’s plan for humanity.

Moreover, the Book of Mormon prophesies the coming of Joseph Smith, affirming his role as a prophet in the latter days. This prophetic role is crucial as it underscores the concept of ongoing revelation, which is a foundational belief in The Church of Jesus Christ of Latter-day Saints. The Book of Mormon emphasizes that God continues to communicate with His children, providing necessary guidance amid changing cultural and spiritual landscapes.

One of the primary reasons the Book of Mormon is deemed necessary by members of The Church of Jesus Christ of Latter-day Saints is its role in restoring doctrines that may have been lost or altered over centuries. The text asserts that many plain and precious truths have been taken away from the Bible, necessitating the restoration of these teachings through the Book of Mormon.

This restoration is not merely about recovering lost truths; it also involves clarifying key doctrines essential for understanding the gospel. For instance, the Book of Mormon addresses concepts of faith, repentance, baptism, and the nature of God, providing additional context and insights that enrich the biblical narrative. It invites readers to explore these doctrines deeply, encouraging personal revelation and spiritual growth.

The integrity of scripture is a crucial aspect of the relationship between the Book of Mormon and the Bible. Members of The Church believe that the Book of Mormon is a historical record of ancient American prophets, presenting authentic scripture that can be read alongside the Bible for a fuller understanding of God’s word. This belief affirms the Book of Mormon’s role as a testimony to the world, inviting individuals to seek divine confirmation of its truthfulness through personal revelation.

Additionally, the Book of Mormon challenges the notion that the Bible is the sole source of divine guidance. It emphasizes that God continues to speak to His children through modern prophets, reinforcing the belief that ongoing revelation is vital for spiritual growth and understanding.

In conclusion, the Book of Mormon is not merely an additional text; it is a necessary complement to the Bible, fulfilling prophetic promises of restoration and ongoing revelation. Its teachings are designed to guide individuals back to Christ and clarify doctrines essential for understanding the fullness of the gospel. The exploration of its contents and the testimonies found within invite readers to seek personal confirmation of its truthfulness and relevance in both ancient and modern contexts. As members of The Church of Jesus Christ of Latter-day Saints continue to engage with both the Bible and the Book of Mormon, they find a richer, more comprehensive understanding of God’s love and plan for His children.

Does the Bible mention the Book of Mormon?

Why are some Bible and Book of Mormon passages so similar?

What are Latter-day Saints belief in the Bible?

Why are so many verses in the Bible repeated in the Book of Mormon? 

Gramps

Gramps,

What was the law before the 10 commandments were given?

Vitor

Answer

Vitor,

Before Moses received the Ten Commandments on Mount Sinai, various moral and divine laws governed human behavior. These laws, stemming from divine revelation and social development, provide a crucial context for understanding the evolution of moral law. This article explores the moral codes established from the time of Adam and Abraham, the implications of the Law of Moses, and the influence of ancient Near Eastern legal traditions, ultimately illustrating the theological significance of these pre-Mosaic laws.

These early commandments demonstrate that God’s desire for righteousness among His people was not limited to the later revelations given to Moses. Instead, they reflect a continuum of divine instruction intended to guide humanity toward ethical living and spiritual integrity. Adam and Abraham’s experiences illustrate how God communicated His will to His chosen servants, setting a precedent for the moral standards that would later be codified in the Ten Commandments.

The Ten Commandments themselves, given in Exodus 20:1-17, encapsulate essential moral principles, such as the prohibition of idolatry, murder, and theft. However, the broader Law of Moses also addresses civil and ceremonial matters, from dietary restrictions to guidelines for worship. This extensive legal code illustrates God’s desire for His people to live in harmony with one another and in accordance with His divine will.

The significance of the Law of Moses lies in its role as a covenant document that defined the identity and responsibilities of the Israelites as God’s chosen people. It provided a structured approach to living out their faith, emphasizing that obedience to divine commandments is integral to a faithful life.

The existence of such legal frameworks in surrounding cultures not only illustrates the common moral landscape of the time but also highlights the unique aspects of the Mosaic Law. While many ancient laws focused on retribution and social order, the moral codes given to the Israelites were distinct in their emphasis on both divine authority and communal responsibility. This difference underscores the theological significance of God’s laws as reflecting His character and intentions for His people.

Jacob’s commandments serve as a reminder that divine instruction transcends time and culture, adapting to the circumstances of God’s people while maintaining core ethical principles. This adaptability emphasizes God’s ongoing relationship with humanity, as He provides guidance suited to the needs of His people throughout history.

These pre-Mosaic laws reveal God’s desire for a covenant relationship with His people, where obedience to His commandments leads to blessings and spiritual growth. They also highlight the continuity of divine revelation, demonstrating that God is actively involved in guiding humanity toward moral and ethical living.

By articulating explicit commandments, God equipped His people with the tools necessary to navigate their new life as a free nation. The emphasis on moral conduct laid the foundation for societal norms that would govern their interactions and relationship with God.

As we reflect on these foundational principles, we are reminded of the enduring relevance of God’s commandments in our lives today. The Ten Commandments serve not only as a moral compass but as a testament to the covenantal relationship God seeks with humanity. In embracing these teachings, we can strive to foster a society that reflects the principles of righteousness, charity, and communal responsibility.

Gramps

Gramps,

Was the Church of Jesus Christ established in the Old Testament?

C. Julius

Answer

C. Julius,

The history and doctrine of The Church of Jesus Christ of Latter-day Saints are deeply intertwined with the teachings and principles found in the Old Testament. While the Church itself, as instituted by Jesus Christ during His earthly ministry, was formally established in the 19th century, its roots can be traced back to the foundational teachings, covenants, and prophetic traditions of ancient scripture. 

The Old Testament, revered by The Church of Jesus Christ of Latter-day Saints, is not just an ancient historical record; it serves as a bridge that connects the teachings of early prophets with the gospel of Jesus Christ. Within its pages are the seeds of doctrine that would later blossom into the teachings embraced by Latter-day Saints. This relationship emphasizes the continuity of God’s plan and the role of covenants throughout history. Understanding this connection enhances our appreciation of the gospel message and the importance of the Old Testament in the Latter-day Saint faith.

In the New Testament, the word “church” is derived from the Greek term *ekklēsia*, which means a gathering or assembly of believers. This concept is mirrored in the Old Testament, where similar gatherings of God’s people are identified in Hebrew as qāhāl and ‘ēdâ. These terms signify not just physical assemblies but spiritual communities bound by faith and covenant. The Old Testament establishes the idea of a chosen people, a theme that resonates through the teachings of The Church of Jesus Christ of Latter-day Saints.

Prophetic leadership is a central theme in the doctrine of The Church of Jesus Christ of Latter-day Saints, with roots firmly planted in the Old Testament. The lives of prophets such as Moses and Elijah exemplify the divine calling to lead God’s people. As articulated in Public Square Magazine, “The Latter-day Saint notion of a prophet is grounded in the Old Testament!” These prophetic figures not only guide their contemporaries but also set a precedent for ongoing revelation and leadership within the Church. The doctrines established by these ancient prophets continue to inform the Church’s understanding of divine authority and guidance today.

At the heart of Latter-day Saint belief is the Abrahamic Covenant, first articulated in the Old Testament. This covenant is viewed as a divine promise encompassing land, seed, and blessings, pivotal to the identity and mission of Latter-day Saints. President Russell Nelson has emphasized, “The Abrahamic Covenant looms large in everything we do as a church and individually.” This covenant not only shapes individual identities but also aligns with the Church’s mission to gather Israel and prepare for the Second Coming of Christ, connecting ancient promises with modern-day fulfillment.

The relationship between the Old Testament and other Latter-day Saint scriptures, such as the Book of Mormon, reveals a profound interconnectedness. The teachings found in the Old Testament serve as foundational ideas for later revelations, with familiarity assumed in the language of the Book of Mormon. This scriptural synergy illustrates how the Old Testament informs the doctrines, practices, and cultural understanding of modern Latter-day Saints. 

Central to the faith of Latter-day Saints is Jesus Christ, who frequently referenced and taught from the Old Testament during His earthly ministry. As noted by the Church, “Jesus expressly taught in his mortal ministry from the texts that make up the Old Testament.” This continuity of teaching highlights the importance of the Old Testament in understanding the mission and divinity of Jesus Christ, thereby reinforcing the belief that the gospel has always been part of God’s plan.

The Old Testament describes the Israelites as a covenant community chosen by God, a concept that parallels the establishment of The Church of Jesus Christ of Latter-day Saints. The notion of a chosen people persists in Latter-day Saint theology, with modern adherents viewed as a continuation of this covenant relationship. This perspective connects the ancient covenant community with the present-day Church, reinforcing the belief that the same God who guided Israel now leads His people today.

Latter-day Saints believe that following the death of the apostles, a great apostasy occurred, necessitating the restoration of the true Church in the latter days. This restoration is seen as a fulfillment of Old Testament prophecies regarding the gathering of Israel and the establishment of God’s kingdom in the last days ¹. Thus, while The Church of Jesus Christ of Latter-day Saints was not established in the Old Testament, its teachings and principles are deeply rooted in the ancient scriptures, which lay a prophetic foundation for modern faith.

In conclusion, The Church of Jesus Christ of Latter-day Saints, while formally established in the 19th century, shares a profound connection with the teachings and principles of the Old Testament. The covenants, prophetic traditions, and scriptural interconnections highlight the continuity of God’s plan throughout history. As Latter-day Saints study the Old Testament, they not only gain insights into their faith but also embrace a legacy of divine guidance that began long before the Church was organized. This understanding invites all to explore the depth of the gospel and encourages a deeper relationship with the scriptures, ultimately strengthening their faith and commitment to God’s enduring promises.

Gramps

Gramps,

Is Cain still alive?

Lon & Mel

Answer

Lon & Mel,

The story of Cain is one of the most profound in the scriptures, serving as a cautionary tale about the consequences of sin and rebellion against God. As the firstborn son of Adam and Eve, Cain’s actions set a precedent for humanity, illustrating themes of jealousy, violence, and spiritual separation. 

The narrative of Cain and Abel, found in the book of Genesis, introduces Cain as a figure whose jealousy leads him to commit the first murder by killing his brother Abel. This pivotal moment not only marks a significant event in biblical history but also raises questions about Cain’s existence and state after death. According to Latter-day Saint doctrine, Cain’s fate is not one of redemption but rather of eternal separation from God. This understanding stems from a combination of scriptural text and modern revelation, which together provide a comprehensive view of who Cain is and what he represents.

Cain is introduced in Genesis 4:1-16 as the son of Adam and Eve, and his actions are pivotal to understanding his fate. The first act of violence recorded in scripture occurs when Cain, driven by jealousy over God’s acceptance of Abel’s offering, murders his brother. This act of rebellion against God not only signifies Cain’s moral failure but also sets him on a path of spiritual decline. According to the Bible Dictionary entry on Cain, his actions had profound consequences for humanity, marking him as a significant figure whose legacy is one of curse and despair.

Furthermore, the Book of Moses expands upon Cain’s story, providing a deeper insight into his relationship with God. It explains that Cain made a covenant with Satan, thus sealing his fate as “Master Mahan,” a title that denotes his complete rejection of God (Moses 5:29-31). This act of defiance not only demonstrates Cain’s moral decay but also introduces the concept of perdition, which is crucial to understanding his eternal state.

After the murder of Abel, Cain is confronted by God and receives a curse that profoundly impacts his life. In Moses 5:37, it is revealed that he would be a “fugitive and a vagabond,” destined to wander the earth without peace or stability. This curse signifies more than just a physical punishment; it embodies a spiritual exile from God’s presence. According to Latter-day Saint doctrine, the implications of this curse extend beyond Cain’s earthly life, suggesting that his rebellion has led to an eternal state of separation from God.

Elder Bruce R. McConkie, in his seminal work “Mormon Doctrine,” elaborates on this idea, stating that Cain, alongside Satan, is classified as “Perdition”—a term used to describe individuals who have irrevocably turned away from God and are without hope of redemption (Moses 5:24). This classification underscores the severity of Cain’s actions and the enduring consequences that follow.

The teachings of The Church of Jesus Christ of Latter-day Saints offer further clarity on the eternal fate of Cain. In the Doctrine and Covenants, it is explained that those who commit severe sins without repentance, such as Cain, fall into a state of spiritual death. They are classified as “sons of perdition,” meaning they will not inherit any kingdom of glory (Doctrine & Covenants 76:30-38). This doctrine emphasizes the gravity of Cain’s choices and the ultimate consequence of eternal separation from God.

Moreover, scriptural references indicate that Cain’s descendants carried on his legacy, reinforcing the idea that his influence persisted long after his earthly existence. The Old Testament Student Manual highlights that Cain’s actions and his lineage continued to have significant implications for the world. This perspective not only reflects the historical narrative but also serves as a reminder of the far-reaching effects of one’s choices.

In contemporary teachings, the Church emphasizes the importance of agency and the consequences of choices. Cain’s decision to rebel against God serves as a powerful lesson about the nature of sin and its repercussions. The teachings of the Church assert that while individuals have the agency to choose their paths, the consequences of those choices can lead to spiritual death and separation from divine presence. Cain’s story exemplifies this principle, highlighting the seriousness of turning away from God.

In Latter-day Saint doctrine, Cain’s story is often discussed in the context of repentance and the eternal consequences of one’s choices. While the Church does not have a definitive doctrine stating that Cain is still physically present on the earth today, the narrative serves as a vital cautionary tale about the dangers of sin.

1. Cain’s Curse and Consequences: The teachings of The Church of Jesus Christ of Latter-day Saints emphasize the importance of understanding the implications of Cain’s actions. According to the Encyclopedia of Mormonism, “Cain’s punishment was to be a fugitive and a vagabond upon the earth” (Encyclopedia of Mormonism, Vol.1). This highlights the seriousness of his actions and the theological implications of his existence post-murder. His narrative is a reminder of the potential for spiritual separation from God due to sin.

2. The Nature of Sin and Repentance: The Church teaches that everyone, including Cain, will ultimately face judgment and the opportunity for repentance in the afterlife. Elder Bruce R. McConkie, in his book “Mormon Doctrine,” discusses Cain’s fate, stating that he “became a servant of Satan” and was ultimately cast out from the presence of the Lord. This reflects the belief that Cain’s actions led to a profound spiritual consequence that affected his standing with God.

3. Modern Interpretations and Speculations: Within the Latter-day Saint community, there are varying opinions regarding Cain’s current status. Some members and scholars speculate about whether he could still be alive, but these interpretations are not universally accepted and do not reflect official Church doctrine. The focus remains on the principles of repentance and the hope for redemption rather than on the specifics of Cain’s existence today.

4. Official Church Resources: While direct references to Cain’s current existence may be sparse in official Church documents, discussions about sin, redemption, and accountability can often be found in Church publications. For example, the Church’s official website provides insights into the nature of sin and the possibility of repentance, emphasizing that “the Lord cursed Cain, and he should wander the earth”. This reinforces the Church’s stance that Cain’s legacy is one of caution, encouraging members to avoid the pitfalls of sin.

Gramps

Hi Gramps,

I’m confused about what is being implied when in Ecclesiastes 7:16-18. I have a few other questions:

1. What does it mean to not be overly righteous and overly wise?

2. How is that destroying ourselves?

3. Is verse 17 implying that we can be evil but not overly evil?

4. What does being overly wicked mean?

I am sincerely stumped about the meaning of these verses, and I would deeply appreciate your feedback on these questions.

Cara

Answer

Hi, Cara.

Thank you for your question.  To answer these questions, I’ll take a break from tradition and use a different translation of the Bible.  And I need to include v.15 to add context.

15 I have seen everything in this meaningless life including the death of good young people and the long life of wicked people.

 

16 So don’t be too good or too wise! Why destroy yourself?

 

17 On the other hand, don’t be too wicked either. Don’t be a fool! Why die before your time?

 

18 Pay attention to these instructions, for anyone who fears God will avoid both extremes.  (Ecclesiastes 7:15-18 (NIV))

The author (ostensibly Solomon) is counseling us to avoid extremes.  Such extreme attitudes end up prolonging the lives of the wicked compared to the shorter lives of the righteous when they go to extremes. The Book of Mormon echos this counsel to avoid extremes:

27 And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength. And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order. (Mosiah 4:27) (Emphasis mine)

Instead, we obey the Lord by doing what he says to do in moderation.  Not too much.  Not too little.  Helaman spoke of his stripling warriors:

…they did obey and observe to perform every word of command with exactness… (Alma 57:21)

We don’t give 90% tithing. Nor do we give 1% tithing. We give 10%. That is exactness. This is not an encouragement to become a lawyer about it. Do what the Lord wants you to do. Ensure you are obeying the Lord with your mind, body, and soul. Do what the Spirit tells you that He wants you to do.

Today, we’re no longer commanded to continue the United Order. But I know a man who decided he would donate all of his surplus to the Church after his living expenses. If he genuinely believes that is what the Lord is commanding him, then I guess that’s good. But I believe that to be extreme, in light of the prophetic counsel we’ve been given on that topic. It could be financially dangerous to do so when the Lord gives no promise that he will not need savings to get out of future financial hardship, nor will he be protected from the day of famine.

This is actually self-destructive.

We are commanded to read scriptures daily. Does that mean we should study scriptures every waking hour of every single day? That’s absurd. We need to apply what we receive from the scriptures by living each day and being a light to all those we associate with.

There is also an interesting word-play with the Hebrew word that is translated in the KJV as “overly much” and the NIV translates as “too” — as in too much. The Hebrew word here is רָבָה /râbâh/. This can mean “much” or “too much.” But it can also mean “enlarge” or “grow.”

Sometimes in literature, an author uses the same word for different meanings as a means of comparing or contrasting two points. One example from Shakespeare is Hamlet calling his uncle “mother”.

So, if we want to capture the meaning in modern English, I’d say:

Don’t over-exert yourself in good works because you’ll just wear yourself out, it and won’t do anyone any good.
You have enough sins already.  Don’t multiply them or make them worse.

That doesn’t sound nearly as pretty or profound, does it?  That’s why the Bible translation renders it as it is.

 Gramps