At the funeral service of Robert J. Matthews, President Boyd K. Packer described him as a "treasure" to the Church. (Brother Matthews died Aug. 30 in Provo, Utah, of complications following open-heart surgery; his funeral was Sept. 3. See Church News, Sept. 12.)

Photo courtesy BYU

Former BYU religion professor Robert J. Matthews was an authority on the Joseph Smith Translation of the Bible. He was given permission by the RLDS Church (now Community of Christ) to examine the original text of the "Inspired Version."

While he was widely known and recognized as an exceptional teacher and scriptural authority, some members of the Church may not be aware of the doctrinal and historical contributions that made Brother Matthews such a treasure to the Church. It is not an exaggeration to say that he will be remembered as one of the Church's great doctrinal scholars who provided an expanded understanding of Joseph Smith's prophetic calling as a translator, seer and revelator.

It is generally understood that the Prophet Joseph Smith made a translation of the Bible, sometimes referred to as the "Inspired Version." The Church officially designated the Prophet's work as the Joseph Smith Translation (JST). The Church has never published a complete text of the Prophet's translation for several reasons: (1) The original manuscript is owned by the Community of Christ church (formerly the Reorganized Church of Jesus Christ of Latter Day Saints or RLDS); (2) The Prophet's martyrdom prevented the work of translation from being completed; and (3) Church leaders were not able to ascertain the reliability of the transcription of the 1867, or any subsequent versions of the Inspired Version published by the RLDS Church. Therefore, the RLDS translation was generally regarded with skepticism by some Church authorities.

This all changed when the historian of the RLDS Church gave Brother Matthews permission to examine the original text of manuscript. He was permitted to copy the original manuscript of the translation, and also the notes and markings made by Joseph Smith in a large pulpit-size edition of the King James Version of the Bible.

His study changed the attitude of scholars, teachers and Church authorities about the reliability of the RLDS transcription of the original text. Elder Bruce R. McConkie of the Quorum of the Twelve gave public tribute to Brother Matthews as "the world authority on the Joseph Smith Translation" (Bruce R. McConkie, Symposium of the Joseph Smith Translation of the Bible, Brigham Young University, Nov. 3, 1984).

I was present in a meeting with the Quorum of Twelve Apostles when Elder Dallin H. Oaks presented to his associates some of the remarkable findings of Brother Matthews' study. He later addressed a symposium at BYU on the subject of "Joseph Smith's Translation of the Bible" and testified that the JST "is a member of the royal family of scripture" that should not be neglected by members of the Church (Dallin H. Oaks, "Scripture Reading, Revelation and Joseph Smith Translation of the Bible," Symposium on Joseph Smith's Translation of the Bible, Brigham Young University, January 14, 1995).

The following are a few doctrinal contributions by Brother Matthews that have benefited and will continue to benefit members of the Church for generations to come.

Authenticity of the Transcription

Brother Matthews found that with very few exceptions, the transcription of the original manuscript that was published by the Herald Publishing House in 1944 as the "Holy Scriptures — Inspired Version" was an accurate and reliable transcription. The confidence in Brother Matthews' research and scholarship eventually enabled the Church to include hundreds of footnotes and extracts from the Inspired Version in the 1979 edition of the King James Version of the Bible, all done with the permission and cooperation of the RLDS Church.

The Lord's Purpose of the Joseph Smith Translation

A translation of the Bible would have been audacious indeed if it were not for revelation that commanded the Prophet sometime before June 1830 to do so. A later revelation to the Prophet in 183l clearly indicates that the Prophet's work on the translation was a preparation for "things to come" (see Doctrine and Covenants 45:60-61).

Joseph Smith commenced the work of translation in June 1830 and "finished" a translation of the complete Bible in July 1833, although he continued to make emendations and corrections for 11 years until his death. The Lord's commission to translate the Bible was to educate him on important doctrines that related to the establishment of Zion in the latter days, according to Brother Matthews. The translation laid a foundation for his work and the publication of later revelations in the Doctrine and Covenants. By this tutoring process, the Lord not only corrected the translation of the Bible, but added further revelation that expands our understanding of vital doctrines. Examples are the visions of Moses, the revelations to Enoch, the ministry of Melchizedek, and the visions of the degrees of glory, and the prophecies about the Savior's Second Coming (Joseph Smith-Matthew). Joseph Smith considered the translation of the Bible as a "branch of his calling" as a prophet.

Translation as a Revelatory Process

When one thinks of "translation," we usually think of rendering a passage of scripture from one language to another. The JST, according to Brother Matthews, was a restoration of "lost biblical content and meaning" (Selected Writings of Robert J. Matthews, Deseret Book, 1999, p. 331) that was necessary for several reasons:

 There are no known original manuscripts of the Bible. With the exception of a few fragments, the earliest manuscripts are nearly removed three centuries from the original writings. Further, the extant manuscripts provide an inadequate translation. Therefore, the Lord commanded Joseph Smith to immediately begin a translation of the Bible in order to restore doctrinal clarity to the restored Church.

 As cited in the Book of Mormon, many plain and precious truths had been deliberately removed from the "book of the Lamb of God" thereby "pervert[ing] the right ways of the Lord" (See 1 Nephi 13:26-29).

 Inadvertent changes were made in Bible versions because of multiple transcriptions and translations.

For the foregoing reasons, Joseph Smith declared, "I believe the Bible as it read when it came from the pen of the original writers. Ignorant translators, careless transcribers, or designing and corrupt priests have committed many errors" ( Teachings of the Prophet Joseph Smith, Deseret Book, 1938, p. 327).

Revelation restored some of the original meaning of the ancient texts, giving the Church an authentic text as a basis for the restoration of truths that had been lost. In addition, it provided a catalyst for the Prophet to make further inquiry to the Lord on subjects that resulted in further truth and revelation that was necessary for him to know. Thus, a translation of the scriptures has an additional meaning to Latter-day Saints. It is a revelatory process to a prophet that restores "lost material" and the "original intent and meaning of existing passages" through the power of God and influence of the Holy Ghost (Selected Writings of Robert J. Matthews, 537.) An example of how the Lord may expand a prophet's understanding is the restoration of the KJV text, Genesis 1-7, now canonized in the Pearl of Great Price as the Book of Moses. Among many great truths that were restored through this manner were fundamental doctrines about the Creation, the Fall and Atonement, the pre-mortality of mankind and the ministry of Enoch.

The JST as a primary source for revelations to Joseph Smith

For many years, revelations in the Doctrine and Covenants were viewed as divine dictation to Joseph as a result of his inquiries to the Lord on various matters. The Joseph Smith Translation was looked upon, and in some instances still is, as a kind of a commentary on the Bible after revelation had expanded the prophet's understanding. As a result of comparing the dates on the original manuscript of the JST, Brother Matthews discovered that Joseph Smith's "translation" of the Bible in many instances preceded the revelations that were later received and eventually published as scripture. In other words, the JST was "the source, not the beneficiary of doctrine." He translated the Bible not because he already had the answers and the doctrines, but as "an on-the-spot revelatory experience, giving him knowledge and understanding that he did not possess beforehand" (Robert J. Matthews, "A Plainer Translation," Joseph Smith's Translation of the Bible, Brigham Young University Press, 1975, 53.)

"Comparing the chronology of the JST with the Doctrine and Covenants," Brother Matthews discovered, "shows a pattern that many of the concepts contained in the Doctrine and Covenants were first presented to the mind of the Prophet during his translation of the Bible and were actually first recorded therein. Later, many of these subjects were enlarged upon by subsequent revelation. … Thus, if we want a correct historical perspective of how the Lord educated the Prophet Joseph, …  we must first read the revelations that were received while translating the Bible" (Selected Writing of Robert J. Matthews, 327, 329).

The import of this understanding is that many of the doctrines of the Church were first revealed to Joseph Smith during the translation process and only later expanded upon and published as canonized scripture.

What is the significance of Brother's Matthews' work to the Church and to understanding the role of the Prophet Joseph Smith as a seer and translator?

1. Brother Matthews' study demonstrates that Joseph did not receive revelations out of "thin air." The Lord expected His prophet to use exertion, study and prayer to come to understanding. It was a lesson that Oliver Cowdery had to learn — that one must first "study it out in your mind: then you must ask" (Doctrine and Covenants 8:8).

2. Future biographers about the Prophet must take seriously the study by Brother Matthews because it demonstrates how the Lord prepared him for his assignment as a seer and translator for this last dispensation that is destined to restore all truths from former dispensations.

3. "If we want a correct historical perspective of how the Lord educated the Prophet Joseph about Zion, we must first read the revelations that were received while translating the Bible" (Selected Writing of Robert J. Matthews, 329.) Thus, Brother Matthews suggests that one must first study JST, Genesis 6-7 before reading Doctrine and Covenants 38-59. JST Genesis 7 gives us an understanding of Enoch's Zion as a prelude to the laws and requirements that were given to Joseph Smith for establishing a latter-day Zion.

4. The work of Brother Matthews confirms the Lord's revelation about Joseph Smith's divine role — that he was "a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the church" (Doctrine and Covenants 107:92).

For these and other contributions by Robert J. Matthews he is, indeed, as President Boyd K. Packer eulogized, a "treasure" to this Church.

William O. Nelson recently released as president of the Centerville Utah South Stake, is former Director of Correlation Evaluation for the Church.

(For more on Brother Matthews and the Joseph Smith Translation, see www.ldschurchnews.com)