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Why is Peter's Paraphrase in the Book of Mormon

volgadon

By volgadon
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volgadon Grand Master

volgadon

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It would be a pity to miss a great discussion just because Savedwheat's gotcha was clumsy and inept. The question raised was why does the risen Christ quote a paraphrase from Peter in the KJV New Testament in 3 Nephi. Of course, we don't have to stick to just this scripture passage and can discuss the presence of the KJV in the BoM more generally, but I would like it if we started with this one to keep discussion more focused. What does such a passage tell us about the translation process or of Josephas translator? How would a pre-Jacksonian and Jacksonian-era American respond to quotes and phrases that he or she would have readily recognised as originating in the NT? Given the probable dates and composition process of the gospels, what does inclusion of some of their passages tell us about the historical reliability of the BoM? If this is an example of expansion, what might the original have looked like? How could this linking of scriptures inform our theology? These are just some of the possible questions to be discussed, so feel free to raise whatever question you would like.

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JAHS Grand Master

JAHS

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Here's one:

1 Ne 22:20 
And the Lord will surely prepare a way for his people, unto the fulfilling of the words of Moses, which he spake, saying: A prophet shall the Lord your God raise up unto you, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that all they which will not hear that prophet, shall be cut off from among the people.

ACTS 3:22
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
ACT 3:23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

Compare these to a Deuteronomy scripture:

DEU 18:15 
The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
DEU 18:19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

A. Comparing the scriptures above, the wording in the Acts verses sounds more like Peter is quoting actual scripture rather than just paraphrasing what Moses said in Deuteronomy. Peter most likely had access to other writings of Moses and was quoting from them. Moses is talking about the same thing in the Deut. scripture, but he probably talked about it again in other scripture not found in our Bible today. Nephi of course had access to the brass plates which contained the writings of Moses. Both Nephi and Peter could have been quoting the same scripture found in both the brass plates and in some other source available to Peter.

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volgadon Grand Master

volgadon

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2 minutes ago, JAHS said:

Here's one:

1 Ne 22:20 
And the Lord will surely prepare a way for his people, unto the fulfilling of the words of Moses, which he spake, saying: A prophet shall the Lord your God raise up unto you, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that all they which will not hear that prophet, shall be cut off from among the people.

ACTS 3:22
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
ACT 3:23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

Compare these to a Deuteronomy scripture:

DEU 18:15 
The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
DEU 18:19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

A. Comparing the scriptures above, the wording in the Acts verses sounds more like Peter is quoting actual scripture rather than just paraphrasing what Moses said in Deuteronomy. Peter most likely had access to other writings of Moses and was quoting from them. Moses is talking about the same thing in the Deut. scripture, but he probably talked about it again in other scripture not found in our Bible today. Nephi of course had access to the brass plates which contained the writings of Moses. Both Nephi and Peter could have been quoting the same scripture found in both the brass plates and in some other source available to Peter.

Or could the wording Peter used be due to the wording of the Septuagint rather than being from a lost scripture?

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Kevin Christensen Grand Master

Kevin Christensen

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Back in RBBM v2 in 1990, I offered this:

(1) Peter was called as an emissary, a sent one, told that the spirit would “bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).

(2) Peter’s writings include quotations and paraphrases from earlier writings, including “It is unto them according to the true proverb.” Some of these quotations and paraphrases do not come from known Old Testament writings, but from recently rediscovered writings such as the Dead Sea Scrolls.57

(3) The verses to which Mr. Smith refers, including those he quotes (Acts 3:26 and 3 Nephi 20:26), show evidence of formulaic constructions (deliberately unoriginal), rather than just an exclusive dependence on Deuteronomy 18:15-19.

Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. (Acts 3:26). The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities. (3 Nephi 20:26)
  I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers. (Jeremiah 35:15)
  That they may return from their evil way; that I may forgive their iniquity and their sin. (Jeremiah 36:3)
  Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. (Ezekiel 18:30)
Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. (Acts 3:24) Yet the Lord testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets. (2 Kings 17:13)
  Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the Lord, and he answered them. (Psalm 99:6)
  Cf. Zechariah 1:3-6, Jeremiah 25:4-5; 26:3-5; 29:19; 44:4; Isaiah 55:7; Ezekiel 3:17-18; 33:11; 2 Chronicles 36:15-16.

(4) The New Testament contains almost nothing of the Forty-Day Teachings in which Peter was a participant. Yet the noncanonical Forty-Day documents all have recurrent themes that suggest a common source.58 Again we are not privy to all conversation between Peter and the Lord.

5) Third Nephi as a whole shows characteristics of typical Forty-Day documents.59 Peter in Acts may simply be quoting words taught during the Forty-Days in the Old World. Why strain at a gnat when the larger context shows all the characteristics of an authentic camel known to attract such gnats?

(6) Third Nephi contrasts with the typical characteristics of various medieval and recent forgeries.60

http://publications.mi.byu.edu/fullscreen/?pub=1425&index=28

FWIW

Kevin Christensen

Canonsburg, PA

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ksfisher Grand Master

ksfisher

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24 minutes ago, Kevin Christensen said:

Back in RBBM v2 in 1990, I offered this:

(1) Peter was called as an emissary, a sent one, told that the spirit would “bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).

(2) Peter’s writings include quotations and paraphrases from earlier writings, including “It is unto them according to the true proverb.” Some of these quotations and paraphrases do not come from known Old Testament writings, but from recently rediscovered writings such as the Dead Sea Scrolls.57

(3) The verses to which Mr. Smith refers, including those he quotes (Acts 3:26 and 3 Nephi 20:26), show evidence of formulaic constructions (deliberately unoriginal), rather than just an exclusive dependence on Deuteronomy 18:15-19.

Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. (Acts 3:26). The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities. (3 Nephi 20:26)
  I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers. (Jeremiah 35:15)
  That they may return from their evil way; that I may forgive their iniquity and their sin. (Jeremiah 36:3)
  Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. (Ezekiel 18:30)
Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. (Acts 3:24) Yet the Lord testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets. (2 Kings 17:13)
  Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the Lord, and he answered them. (Psalm 99:6)
  Cf. Zechariah 1:3-6, Jeremiah 25:4-5; 26:3-5; 29:19; 44:4; Isaiah 55:7; Ezekiel 3:17-18; 33:11; 2 Chronicles 36:15-16.

(4) The New Testament contains almost nothing of the Forty-Day Teachings in which Peter was a participant. Yet the noncanonical Forty-Day documents all have recurrent themes that suggest a common source.58 Again we are not privy to all conversation between Peter and the Lord.

5) Third Nephi as a whole shows characteristics of typical Forty-Day documents.59 Peter in Acts may simply be quoting words taught during the Forty-Days in the Old World. Why strain at a gnat when the larger context shows all the characteristics of an authentic camel known to attract such gnats?

(6) Third Nephi contrasts with the typical characteristics of various medieval and recent forgeries.60

http://publications.mi.byu.edu/fullscreen/?pub=1425&index=28

FWIW

Kevin Christensen

Canonsburg, PA

So if I understand what you're saying here, and I hope I'm stating the obvious, is that the passage in 3 Nephi and Peter are both dependent on the same source.

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Nevo Veteran

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56 minutes ago, volgadon said:

Given the probable dates and composition process of the gospels, what does inclusion of some of their passages tell us about the historical reliability of the BoM?

I think it tells us that the Book of Mormon isn't historically reliable. Nephi, allegedly writing in the sixth-century BC, quoting passages from the Gospel of John and the Acts of the Apostles, composed in the first century AD, is jarringly anachronistic. I realize that the KJV passages and modern expressions sprinkled throughout the Book of Mormon can be written off as "translation artifacts" but, as I've been re-reading 1 Nephi over the past couple of weeks (for Gospel Doctrine class, natch), I'm honestly finding it increasingly difficult to posit a historical kernel for any of it.

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Kevin Christensen Grand Master

Kevin Christensen

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34 minutes ago, ksfisher said:

So if I understand what you're saying here, and I hope I'm stating the obvious, is that the passage in 3 Nephi and Peter are both dependent on the same source.

Yes, that and it should always be understood that we are dealing with a translation given according to Joseph Smith's understanding and manner of language.

No one prefaces their argument about Peter's statement in Acts with the observation that Peter was known to be completely original in all of his statements, and that we know this because we have a complete record of every word and thought that came to Peter before that discourse, and when Jesus (a known associate of Peter) came to speak at the Temple in the New World, he made a point of making sure that he gave a completely different message to those people on the grounds that a different culture ought to have different commandments and theology.

FWIW

Kevin Christensen

Canonsburg, PA

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halconero Grand Master

halconero

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4 hours ago, volgadon said:

Yes, but I am more interested in what that means.

From a revelatory perspective it signifies that the message that the new Lawgiver was the Son of God was of such import that the same message had to be delivered to two different remnants of Israel. Interestingly enough, while exploring the Atonement theories of the Book of Mormon, I was struck by how much Nephi (the 1st) emphasized the effect the Atonement would have on the gathering of scattered Israel. For him, it seems to be the overarching theme, above that of redemption from individual sin and death (I have absolutely zero problem with competing atonement theories, even within scripture). The scattering and gathering of Jacob's children is a backdrop to the Atonement, framing its beginning and its end. From the perspective of the faithful, a revelation specifying that the prophet spoken of by Moses, who would be the new Israelite Lawgiver, would be the Son of God would be a huge doctrine of tremendous importance. The Atonement of Scattered Israel remains a motif throughout the Book of Mormon, with multiple allusions both direct (Alma the Younger in Alma 36) and indrect (Lehi's Journey) to the Exodus being given. This culminates in the declaration by Jesus at Bountiful of his Godship over Israel, as well as in his establishment of Gospel Law among the Nephites.

From perhaps the still faithful perspective, but acceptable to the unbeliever as well, is a possible attempt by Joseph Smith to draw ties between the Day of Pentecost and his work by rewriting a uniquely American one. The difference being that the Nephite Pentecost results in over a century of peace and a Zion community. That this was envisioned and sought for by Joseph Smith is evident in the Pentecostal nature of the Church's time in Kirtland, as well as the United Order consciously modeled after the early saints in Jerusalem.

Edit: Grammar and stuff. You would think for an English-speaking University Grad who just wrote the MCAT I wouldn't suck at it so much.

Edited by halconero
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JAHS Grand Master

JAHS

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12 minutes ago, Johnnie Cake said:

Can someone post Peters KJV quote and the BoM quote in question please or link to the above referenced thread. Thanks

3 Nephi 20:6
"The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities; and this because ye are the children of the covenant—"

Acts 3:26
Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

Edited by JAHS
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Kevin Christensen Grand Master

Kevin Christensen

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34 minutes ago, Johnnie Cake said:

Couldn't the whole Paul seeing Christ on the road to Damascus and the Alma the Younger story be problematic for the same reasons?

Nope.  Try doing this with Paul.  "Nigh Unto Death: NDE Research and the Book of Mormon"

http://publications.mi.byu.edu/fullscreen/?pub=1382&index=2

FWIW

Kevin Christensen

Canonsburg, PA

 

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halconero Grand Master

halconero

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Go deeper Ahab, but why are they teaching the same things to different peoples with different languages with different cultures? What might the impact of that be? How would they receive it?

Edited by halconero
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Ahab Grand Master

Ahab

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What we have are translations of what they said, translations from their languages into our languages.  We don't have their original languages for comparison,  at least not the reformed Egyptian used by the Nephites and Lamanites, but what we do have was translated into the same common language in use in Joseph Smith's day and we can see that each of them were teaching the very same things.

I like that.  Consistency.  Practically a word for word comparison when translating all of those languages into the KJV of English. 

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halconero Grand Master

halconero

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I think that's a fair argument. One thing to keep in mind is that the writer of the Book of Mormon penned it for the modern reader of it, rather than the ancient one. Liturgical and scriptural consistency is one of the vital characteristics of the modern day Church, and the translation of that might have taken that into account.

So maybe the exact phrasing of Jesus here wasn't a tight paraphrasing of Peter, though the content was the same. Or maybe it was. But for the purpose of consistency it was translated thusly.

Good thought.

Actually, relevant to this topic is an article in the newest Ensign/Liahona exploring the Book of Mormon. It even addresses textual criticism such as this in a minor way.

Edited by halconero
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