Translation of the Gold Plates: Complete Historical Accounts, Witness Testimonies, and Theological Background

Table of Contents

Translation of the Gold Plates – Part 1

Introduction to the Question of Translation

The translation of the Book of Mormon involves many historical sources and differing theories. Most church members historically received little formal instruction on the mechanics of translation. Antagonistic sources later emphasized specific details—such as the use of a seer stone and a hat—in order to criticize Joseph Smith.

Expectations from the Scriptural Text Itself

The Brother of Jared and the Interpreters

In Ether 3:22–23, the brother of Jared receives two stones from the Lord.

These stones were prepared by God for the purpose of enabling future translation.

Moroni explains that these “interpreters” were sealed up with the Jaredite record.

Mosiah’s Use of Interpreters

In Mosiah 8, King Limhi asks Ammon if anyone can translate the plates found by the people of Zeniff.

Ammon responds:
Mosiah “has wherewith he can look and translate” ancient records.

The device consists of “interpreters,” which are stones prepared by God.

Mosiah must look into them to translate.

Mormon further explains in Mosiah 28:13–16:

The interpreters consisted of two stones fastened into a bow.
They were prepared from the beginning for interpreting languages.
Possession of these stones designated someone as a seer.

Alma’s Reference to “Gazelem”

In Alma 37:23, a single stone is mentioned:

God says He will prepare “a stone which shall shine forth in darkness unto light.”

This stone is associated with revealing hidden works.

This suggests multiple translation devices:

the two stones (interpreters)
a separate single stone (gazelem)

Joseph Smith’s Earlier Descriptions

Joseph Smith History (1838 Account)

The angel told Joseph that:

A book written on gold plates was deposited in the hill.
With the plates were “two stones in silver bows”—the interpreters.
These stones constituted what was called the “Urim and Thummim.”
God prepared them for the purpose of translating the book.

Joseph Smith’s 1832 History

Joseph explains that when Martin Harris returned from the East:

Harris gave him the characters to translate.
Joseph stated he was not learned.
Joseph wrote that “the Lord had prepared spectacles for to read the book; therefore I commenced translating.”

“Spectacles” was an early term used to describe the two stones set in rims.

Early Independent External Source (Shaker Journal, 1830)

A recently discovered Shaker journal records Oliver Cowdery’s explanation during his missionary travels:

Two transparent stones, “in the form of spectacles,” were with the plates.
Joseph looked through them at the engravings.
Afterward Joseph “put his face into a hat and the interpretation flowed into his mind,” which he then dictated to a scribe.

This is a contemporary, independent, early secondhand report confirming:

The stones
The “spectacles” terminology
The use of a hat to block external light

Emma Smith’s Firsthand Account

Emma Smith served as a scribe for months during the early translation. In a later interview, she explained:

The first portion (lost with the 116 pages) was translated using the Urim and Thummim.
After that, Joseph used “a small stone, not exactly black, but rather dark in color.”
She frequently wrote while Joseph sat with his face in a hat containing the stone, dictating for hours with nothing between them.

The Separate Seer Stone

Early church leaders were aware that Joseph possessed additional seer stones besides the interpreters.

Wilford Woodruff explained:

Joseph found a separate stone (identified with the term “Gazelem”) approximately 30 feet underground while digging a well.
At the 1888 dedication of the Manti Temple, Woodruff consecrated the stone upon the altar.

Martin Harris’s Testimonies

Martin Harris described:

The interpreters as “white like polished marble with a few gray streaks.”
He would not place them in a hat himself because of scriptural warnings.
Joseph placed the stones in a hat and words appeared, which Joseph dictated sentence by sentence.
If written incorrectly, the text would not disappear until corrected.

David Whitmer’s Account

David Whitmer described:

Joseph placing the stone in a hat and excluding light.
In the darkness, spiritual light would shine.
Characters appeared with the English translation beneath.
After dictation and confirmation, the text disappeared and new characters appeared.

Whitmer concluded:
“Thus the Book of Mormon was translated by the gift and power of God.”

Joseph Knight Sr.’s Account

Joseph Knight Sr. wrote:

Joseph placed the interpreters in a hat and darkened his eyes.
A sentence in “bright Roman letters” would appear.
If spelled incorrectly, the words would not disappear until corrected.
He described the process as “marvelous.”

Summary of Historically Supported Translation Practices

Across multiple independent sources, the consistent elements include:

Stones were used—interpreters or a separate seer stone.
God prepared these stones for translation.
Joseph looked into the stones, following scriptural precedent.
The stones were placed in a hat to exclude light.
Words appeared supernaturally and were dictated.
Accuracy was confirmed before new text appeared.
Early Saints viewed the process as miraculous evidence of Joseph’s prophetic calling.

Translation of the Gold Plates – Part 2

Translation Challenges and Early Attempts at Alternative Explanations

During 1828–1829, critics proposed alternative explanations, including claims Joseph read from hidden documents.

Martin Harris later described secretly replacing the seer stone. Joseph was unable to translate, stating it was “dark,” demonstrating the necessity of the stones.

David Whitmer’s Accounts of the Translation Process

Whitmer explained:

Joseph could not translate when emotionally unsettled.
Prayer, humility, and reconciliation restored the ability to translate.

These accounts emphasize both mechanical and spiritual dimensions.

Financial Requirements for Publishing the Book

Printing 5,000 copies cost approximately $3,000—far beyond Joseph’s means.

Martin Harris committed to funding the publication, later instructed in Doctrine and Covenants 19 to sell property.

Initial Efforts to Find a Printer

Egbert B. Grandin initially refused and mocked the project.
Jonathan A. Hadley declined due to limited capacity and referred them to Thurlow Weed.

Thurlow Weed and Rochester Printers

Weed declined. Later dramatic accounts are less reliable.

Joseph reached a tentative agreement with E. B. Marshall, but costs and logistics made Rochester impractical.

Return to Grandin and Final Printing Agreement

With leverage from Rochester, Joseph returned to Grandin.

Grandin agreed to print if paid in advance.
Martin Harris mortgaged his property.

Jonathan Hadley’s Early Anti-Mormon Article (August 11, 1829)

Key historical points:

Angelic visitation reported.
Physical description of the plates.
Use of “spectacles.”
Placement of the spectacles in a hat.
Harris acknowledged as honest.
Scholars unable to translate characters.

Despite sarcasm, the account corroborates later testimonies.

Reasons Early Church Members Hesitated to Cite Seer-Stone Accounts

Some witnesses later left the Church.
Descriptions conflicted with visual assumptions.
Anti-Mormon ridicule.
The term “Urim and Thummim” became generalized.

Adoption of the Term “Urim and Thummim”

By 1833, the term was used interchangeably with interpreters and seer stones.

Joseph later applied it broadly to multiple revelatory instruments.

Modern Latter-day Saint Discussions and Official Materials

Official sources now include:

1993 Ensign (Elder Russell M. Nelson)
Gospel Topics Essay
April 2020 New Era
Seminary, Institute, and Come, Follow Me manuals

This reflects increased access to original historical documents.

Early Christian Context: Monotheism and the Nature of Christ

Early Christian Diversity

Judaism’s strict monotheism created tension once Christians declared Jesus divine.

Early Christians struggled to reconcile:

Jesus’ divinity
Jesus’ mortality
The unity of God

Ebionites (Early Adoptionists)

Beliefs included:

Jesus as Messiah, not divine
Adoption by God
Preservation of strict monotheism

Docetism

Docetists taught:

Jesus was fully divine
His physical body and suffering were illusory

Marcionism

Marcion taught:

Two gods (Old Testament vs. Jesus)
Rejection of the Old Testament

Arianism

Arius proposed:

Jesus was created
Not co-eternal with the Father
Subordinate divinity

Athanasius and Trinitarian Theology

Athanasius taught:

Co-eternal Father, Son, and Holy Spirit
Same substance (homoousios)

Council of Nicea (325 A.D.) affirmed this view.

Council of Chalcedon (451 A.D.)

Christ declared:

Fully God
Fully human
Two natures without confusion or division

Influence on Later Christianity

These doctrines shaped Christianity for centuries and dominated American theology during Joseph Smith’s lifetime.

Relevance for Doctrine and Covenants 93

By the 19th century, Christianity emphasized:

Trinitarian theology
Co-eternality of Christ
Immutability of God

Doctrine and Covenants 93 challenged these assumptions.