Joseph Smith’s Twice “Inspired” Translation of Matthew: Two Versions and Considerable Differences

Joseph Smith claimed to be a prophet, seer, and revelator—one uniquely gifted by God with the power to translate ancient scripture by divine means. Among his translation projects was the “Joseph Smith Translation” (JST) of the Bible, also known as the Inspired Version. But a close look at this work raises serious questions about the nature of Smith’s “translation” abilities. One particularly revealing episode involves his duplication of the 26th chapter of Matthew, which he translated not once, but twice—months apart—with differing and even contradictory results.

This duplication is admitted by scholars at Brigham Young University, and even their own account—meant to be faith-affirming—lays bare the problem. While researching the JST manuscripts, student assistant Peter Jasinski discovered that Joseph Smith translated Matthew 26 on two separate occasions. The first version was recorded with the help of Sidney Rigdon in spring 1831; the second was dictated to John Whitmer several months later in the fall. According to their own admission, it appears that Smith simply forgot he had already translated the chapter.

As we researched the JST manuscripts, my student assistant Peter Jasinski discovered that Joseph Smith translated Matthew 26 twice, each with the help of a different scribe. The translations were done several months apart, and it appears that the Prophet simply forgot that he had translated the chapter already. We studied the duplicate translations carefully, believing that they would help us understand the nature of the JST better. The two new translations are not identical; in fact, there are considerable differences. The rewordings for clarity and modernizations of archaic language were done without great consistency, with both of the translations contributing in unique ways. For example, in one of the translations, Joseph Smith modernized most of the King James pronouns, but he changed few in the other.

The most important changes were those that introduced new content or changed a verse’s meaning. What we found when we examined those changes amazed us and added to our appreciation of Joseph Smith and his inspired work. Although some content changes were unique to one new translation or the other, the majority were found in both. Yet the new thoughts the Prophet added to the two translations were rarely expressed in the same words, and often they were not even inserted at the same locations in the text. In other words, he made the same corrections but not in the same words or the same places.

Why were the two inspired translations of the same chapter not identical? Joseph Smith taught that when the Holy Ghost gives us “pure intelligence,” it serves in “expanding the mind [and] enlightening the understanding” with “sudden strokes of ideas.” Our conclusion was as follows: “Perhaps it would be reasonable to propose that as Joseph Smith worked his way through Matthew 26, dictating the text to his scribe Sidney Rigdon in spring 1831 and again to his scribe John Whitmer the next fall, impressions came to his mind in the form of pure intelligence, enlightened understanding, and sudden strokes of ideas—but not necessarily in exact words. Responding to those impressions, the Prophet himself supplied the words that corrected the problem or emphasized the point or otherwise caused the verse to express the ideas that the Lord wanted it to communicate.” This suggestion may explain why the duplicate translations are verbally different.

Kent P. Jackson, “New Discoveries in the Joseph Smith Translation of the Bible,” in By Study and by Faith: Selections from the Religious Educator, ed. Richard Neitzel Holzapfel and Kent P. Jackson (Provo, UT: Religious Studies Center, Brigham Young University, 2009).
https://rsc.byu.edu/study-faith/new-discoveries-joseph-smith-translation-bible

Joseph accidentally translated Matthew Chapter 26 twice, three months apart, for the Joseph Smith Translation of the Bible. Surprisingly, there are not as many similarities between each attempt as one would think if these “translations” came from “pure intelligence”. The apologists struggle to understand, “why were the two inspired translations of the same chapter not identical?” They give a “suggestion” that “may explain why,” but it doesn’t make much sense. They admit that “the two new translations are not identical; in fact, there are considerable differences.” They offer unfounded faith-promoting explanations that the majority of these changes are found in both translation efforts, by claiming that Joseph “made the same corrections but not in the same words or the same places.” They are hoping that studious readers will not ask the obvious question: How can a translation made with different words and in a different place, be considered the same?

Contradictions in “Inspired” Translation

The two translations are far from identical. Though some minor updates, such as modernizing pronouns, occurred, the most significant differences involved substantive content—entire thoughts or interpretations added or changed. Here’s what the BYU Religious Studies Center article admits: “The two new translations are not identical; in fact, there are considerable differences. The rewordings for clarity and modernizations of archaic language were done without great consistency… The most important changes were those that introduced new content or changed a verse’s meaning.”

These were not just scribal errors or editorial improvements. Smith inserted entirely new ideas in one version that appear differently, or not at all, in the other. While the scholars try to explain these inconsistencies as the result of divine “pure intelligence” and “sudden strokes of ideas,” this very defense reveals how subjective and unstable Smith’s “inspiration” was. The supposed same divine impressions led to different words, different phrasing, and even different placement of changes in the text.

This calls into question the entire premise that Smith was restoring the original words or meaning of scripture by divine power. How can two divinely inspired renditions of the same chapter differ so greatly—unless the translator himself was simply making it up as he went?

The Pattern of Fabrication

This episode is not isolated. It fits a pattern seen throughout Joseph Smith’s career. Consider the story of the lost 116 pages of the Book of Mormon manuscript. When Martin Harris lost the original translation, Smith claimed he could not retranslate the same material because evil men would alter the original to discredit him. But if Smith had truly translated the original by the gift and power of God, couldn’t he have done it again, exactly the same?

The explanation given—that God commanded Smith to avoid retranslating and instead begin a new section—reveals a theological workaround for what looks suspiciously like Smith being unable to reproduce his own prior work.

A similar issue arises in the Book of Abraham. Despite Joseph Smith claiming to have translated it from Egyptian papyri, modern Egyptologists have confirmed that the papyri he used have nothing to do with Abraham and instead contain common funerary texts. Again, the translation fails to stand up to scrutiny—and again, excuses are made that redefine the very word “translate” into something far more subjective and unverifiable.

Another lesser-known but equally telling episode is the case of the Kinderhook Plates. In 1843, a set of bell-shaped brass plates covered in strange characters was presented to Joseph Smith, who claimed they were ancient and began a translation. He asserted that they contained the history of a descendant of Ham through the loins of Pharaoh. However, it was later discovered that the plates were a hoax—fabricated by locals to test Smith’s prophetic abilities. Despite their modern origin, Smith’s willingness to declare them ancient and begin a supposed translation underscores again that his “gift of translation” was not divine but imaginative, and easily fooled by clever deception.

Background

In June 1830, Joseph Smith began his Bible revision project—referred to as the “New Translation” or the Joseph Smith Translation (JST)—starting with the Old Testament and later expanding it into what would become the Book of Moses. However, in March 1831, a revelation instructed Smith to set aside the Old Testament work and begin translating the New Testament instead.

On March 8, 1831, Smith and Sidney Rigdon began this New Testament revision, producing what is now called New Testament Revision 1, a 65-page manuscript written entirely in Rigdon’s hand. This first effort covered Matthew 1 through Matthew 26:71. Soon after, John Whitmer was assigned by revelation to assist in copying and transcribing Smith’s revelations. He copied this first manuscript to create New Testament Revision 2, which became the new working document.

JS set [Old Testament Revision] aside when instructed in a March 1831 revelation to instead begin work on the New Testament. (Revelation, ca. 7 Mar. 1831 [D&C 45:60–61].) He and Sidney Rigdon began the new document on 8 March 1831, titling it “A Translation of the New Testament translated by the power of God.” It is currently designated as New Testament Revision 1 and consists of sixty-five pages, all of it in Rigdon’s hand.

New Testament Revision 1, presented here, begins with Matthew 1:1 and continues through part of Matthew 26:71. It was copied almost immediately by John Whitmer, … (New Testament Revision 2) became the working copy of the New Testament for the revision project, and JS’s subsequent corrections to the text were inscribed on it. Consequently, New Testament Revision 1 is largely free from later revisions and emendations. Although the exact date JS stopped work on New Testament Revision 1 is unknown, it was apparently prior to his and Sidney Rigdon’s journey to Missouri in June 1831.

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When JS resumed the revision of the New Testament, he did so using Whitmer’s copy, currently designated New Testament Revision 2. He began with Matthew 26:1, though he had previously translated through Matthew 26:71 in New Testament Revision 1. Work continued on the rest of the New Testament through late July 1832.

Joseph Smith Papers: New Testament Revision 1 & New Testament Revision 2
https://www.josephsmithpapers.org/paper-summary/new-testament-revision-1/66#historical-intro
https://www.josephsmithpapers.org/paper-summary/new-testament-revision-2/1#historical-intro

Sometime after Smith and Rigdon paused their translation work to travel to Missouri in June 1831, Smith later resumed the project using Whitmer’s copy—but rather than picking up where he left off, he began again at Matthew 26:1. This means Smith retranslated Matthew 26 from the beginning, unaware (or unconcerned) that he had already completed it months earlier. The second translation session, completed with various scribes through mid-1832, led to noticeable differences between the two versions of the same chapter—despite both being claimed as “inspired” translations.

The Story of the Twice Translated Scripture

Shortly after the publication of the Book of Mormon and the organization of the Church of Christ Joseph Smith began work on a new translation of the Bible in June of 1830. This new translation began with the revelation now known as the Book of Moses, which serves as a preface to the book of Genesis. From June 1830 to March 1831, Joseph Smith continued to translate the Old Testament, starting with Genesis.

On March 7, 1831 the revelation now known as D&C 45 was received and in it Joseph Smith was instructed to interrupt his translation of the Old Testament and complete a full translation of the New Testament (D&C 45:60-62). This he commenced to do in sequence from Matthew to Revelation between March 1831 and July 1832.

On March 8, 1831 translation of the New Testament began and Matthew 1:1 through Matthew 26:71 were dictated and recorded by scribe Sidney Rigdon into a manuscript now designated New Testament Manuscript 1 (NT1). With this much completed, there was an interruption in the translation as Joseph Smith and Sidney Rigdon traveled from Kirtland Ohio to Independence Missouri in June of 1831.

In the revelation now known as D&C 47 John Whitmer was appointed to transcribe for Joseph Smith (D&C 47:1). As a transcriptionist Whitmer would take the manuscripts that were directly recorded from dictation by Joseph Smith’s scribes (which included the scribe’s own corrections and markups) and transcribe them into a separate folio which could then be edited by Joseph Smith. In fulfillment of this appointment Whitmer began by transcribing the completed portions of the Old Testament translation and then doing the same for the pages of the NT1 manuscript as they became available. By the time of this early interruption in the New Testament translation, Whitmer had transcribed the completed portions of NT1 up to Matthew 26:1 onto a new manuscript now designated New Testament Manuscript 2, Folio 1 (NT2.1).

Importantly, the remainder of Matthew Chapter 26 up to verse 71, which was recorded on NT1, was not transcribed onto NT2.1.

After returning to Kirtland Ohio at the end of summer of 1831, Joseph Smith commenced his work on his translation of the New Testament. While Sidney Rigdon acted as scribe previously, John Whitmer now assumed that duty. It appears that both Whitmer and Joseph Smith reviewed the work which had been transcribed onto NT2.1 and assumed that the last transcribed verse, Matthew 26:1, was the stopping point of the previous work – forgetting that Matthew 26 had previously been translated and recorded in the NT1 manuscript. As such, the recommencement of the New Testament translation began at the beginning of Matthew 26 and on through Revelation over the next year. John Whitmer began recording this new translated material in a new manuscript now designated New Testament Manuscript 2, Folio 2 (NT2.2).

It appears that after the initial transcription of NT1, it was no longer used in the editorial process. The new new translation of Matthew 26 was recorded in NT2.2 and it was this version which was incorporated into the final Inspired Translation of the New Testament which Joseph Smith recorded in his journal to be complete on 2 Feb 1833. (History of the Church, 1:324.)

As a result of this sequence of events, there exists two inspired translations of Matthew 26.

Tale of the Twice Translated Scripture, Mar 9, 2014, Thoughts on Things and Stuff
https://thoughtsonthingsandstuff.com/twice-translated-scripture/

The shift in translation method also changed during this time. Initially, Smith dictated the full biblical text with revisions inserted. Later, he switched to marking his copy of the Bible and having scribes write only the verses and changes separately. These two differing sessions and methods account for many of the inconsistencies found between the duplicate translations of Matthew 26.

The Translations

To include all the details, here are the actual translations from the 2 New Testament revisions. We can refer to each of these translation attempts thanks to the Joseph Smith Papers Project. Also included in the project are some historical information and context regarding these translation efforts.

There are significant differences in these translations, and they show that Joseph wasn’t necessarily restoring anything to the scriptures, but reworking them on the fly. Many instances of change involve different rewordings that alter the meaning of the text in various ways. Again, the apologists try to reconcile these differences by saying that the majority of the changes are found in both translations, but must make the excuse that these changes are not in the same verses or in the same words, which begs the question, how are these changes the same if they are in different places and with different words. What the apologetic article doesn’t do is include the actual text of these translations and show us what constitutes consistent changes in different places and different words.

Verses 25-26

Verse 50

JST Matthew 26 – Version 1

Matthew, Chapter 26

And it came to pass when Jesus had finished all these sayings [p. 59]

he said unto his disciples you know that after two days is the passover and the son is to be betrayed and crucified and then assembled together the cheif preists and the Scribes and the Elders of the people unto the pallace of the High Preist who is called Caiaphas and consulted that they might take Jesus by subtilty and kill him that they might put and end to his work but they said lest there be an uproar among the people let us not do it on the feast day now when Jesus was in Bethany in the house of Simon the Leper there came unto him a woman having an Alabaster box of very precious ointment and poured it on his head as he sat in the house but when his disciples saw her they had indignation against her saying to what purpose is this waste for this ointment might have been sold for much and given to the poor and when they had thus reasoned among themselves and understood not Jesus knowing their hearts he said unto them why trouble you the women woman and from whence is this evil in your hearts for verily I say unto you she hath wrought a good work upon me for the poor you have allways with you but me you have not allways this woman hath poured this ointment on my body for my buriel verily I say unto <​you​> wheresoever this gospel shall be preached in the whole world shall this that this woman hath done be told for a memorial of her for in that she hath done for me she hath obtained a blessing of my father then one of the twelve called Judas Iscariot went unto the Cheif Preists and said what will you give me and I will deliver him unto you and the[y] covenented with him for thirty peices of silver now when th and from that time he sought oppertunity to betray him now on the first day of the unleavened bread the disciples came to Jesus saying unto him where wilt thou that we prepare for thee to eat the passover and he said go into the City to such a man and say unto him the master saith my time is at hand I will keep the passover at thy house with my disciples and the disciples did as Jesus had commanded them and they made ready the passover Now when the even was come he sat down with the twelve and as they did <​eat​> he said verily I say unto you that one of you shall betray me and they were exceeding sorrowfull and began every one of them to say unto him Lord is it I and he answered <​and said​> he that dipeth his hand with we <​me​> in the dish the same shall betray me the son of man goeth as it is written of him but wo unto that man by whom the son of man is betrayed it had been good for that man if had not been born then Judas which betrayed him answered and said master is it I [p. 60]

he said unto him thou hast said truely for thou art the man and as they were eating Jesus took bread and blessed it and break it and gave it to the disciples and said take eat eat of it it and a commandment I give unto you and this is the commandment which I give unto you that as you see me do you shall do likewise in rememberence of my body and he took the cup and gave thanks and blessed the cup and gave to them saying drink of it all of you for this you shall do in remembrance of my blood— this is the new testimony which you shall unto all meny of my blood which is shed for <​as​> many as shall beleive on my name for the remission of their sins but I say unto you I will not drink henceforth of this fruit of the vine untill that day when I shall come and drink drink it new with you in my fathers Kingdom and when they had sung a hym a hymn they went out into the Mount of Olives then saith Jesus unto them all you shall be offended because of me this night for it is written I will smite the Shepperd and the sheep of the flock shall be scattered abroad but after I am risen again I will go before you into Gallilee but but Peter answered and said unto him though all my breatheren should be offended because of thee I will never be offended Jesus said unto him verily I say unto thee that this night before the Cock crow thou shalt deny me thrice Peter said unto him though I should die with thee yet I will not deny thee likewise also said all the disciples then cometh Jesus with them unto a place called Gethsamane and saith unto the disciples sit you here while I go yonder and pray and he took with him Peter and the two sons of Zebedee and began to be sorrowfull and very heavy then saith he unto them my soul is exceeding sorrowfull even unto death tarry you here and watch with me and he went a little farther and fell on his face saying and prayed saying o my father if it be possable that <​let​> this cup pass from me nevertheless not as I will but as thou wilt and he cometh unto the disciples and findeth them asleep and saith unto Peter what could you not watch with me one hour watch and pray that you enter not into temptation they <​he​> said unto him <​them​> the spiri spirit indeed is willing but is the flesh is weak he went away again the second time and prayed and said <​saying​> o my father if this cup may not pass away from me except I drink it thy will be done and he came and found them asleep again for their eyes were heavy and he left them and went away again <​and​> prayed the third time saying the same words then cometh he to his disciples and saith unto them sleep on now and take rest rest and they did so and when they awoke Jesus saith unto them behold the hour is at hand and the son of [p. 61]

man is betrayed into the hands of sinners arise let us be going behold he is at hand that dothe betray me and while he yet spake behold Judas one of the twelve came and with him a great multitude with swords and staves having authority from the cheif Preists and the Elders of the people now he that betrayed him gave them a sign saying whosoever I shall kiss the same is he hold him fast and forthwith he came to Jesus and said hail master and kissed him and Jesus said unto him Judas betrayest thou the son of man with a kiss and Jesus also said unto the captain friend wherefore art thou come and then they came and laid hands on Jesus and took him and behold one of them who was with Jesus drew his sword and stretched out his hand and struck a servent of the High Preist and smote off his ear then said Jesus unto him put up thy sword into its place for all they who take the sword shall perish by <​with​> the sword thinkest thou that I cannot now pray to my father and he shall preasently give me more than twelve legions of angels but how than <​then​> shall the scriptures be fulfilled that thus it must be and he put forth his hand and touched the servents ear and it was healed in that same hour Jesus said to the multiitude are you come out as against a theif with swords and staves to take me and yet when I sat daily with you teaching teaching in the Temple you laid no hold on me but all this was done that the scriptures of the prophets might be fulfilled then all the disciples forsook him and fled and they that had laid hold on Jesus led him away to Caiaphes the High Preist where the Scribes and the Elders had <​were​> assembled but Peter followed him affar off unto the High Preists pallace and went in and sat with the servents to see the end now the Cheif Preists and Elders sought council against Jesus to put him to death but found none yea though many fals wittenesses came yet they found none to put him to death at the last came two fals wittnesses and said this Jesus said I am able to destroy the Temple of God and to build it in three days and the High Preist arose and said unto him seeest thou what these wittness against thee what sayest thou for thyself but Jesus held his peace and the High Preist said unto him answerest thou nothing but he answered nothing and the High Preist said unto him I adjure thee by the living God that thou tell us wheather thou be the [p. 62]

Christ the son of the God Jesus saith unto him thou hast said nevertheless I say unto you hereafter you shall see the son of man sitting on the right hand of power and coming in the clouds of heaven then the High Preist rent his cloaths saying he hath spoken blasphemy what farther need have we of wittnesses behold now you have heard his blasphemy what think ye they answered and said he is guilty of death then did they spit in his face and buffeted him and others smote him with the palms of their hands saying prophecy unto us thou christ who is he that smote thee now Peter sat without in the pallace and a damsel came unto him saying thou also was<​t​> with Jesus of Gallilee but he denied before all the people saying I know what thou sayest and when he was gone out into the porch another saw him [p. 63]

Joseph Smith Papers: New Testament Revision 1, Page 59 – 63
https://www.josephsmithpapers.org/paper-summary/new-testament-revision-1/66

JST Matthew 26 – Version 2

The second attempt at Joseph’s inspired translation of the New Testament picked up with Matthew 26 again. He had apparently forgotten where he left off, and used his prophetic gift to dictate another inspired translation of Matthew 26, here is the second:

<​Ch 26​> Septembr 26^th 1831 C[h]apt 26 <​matt​>

<​1/​> And it came to pass, when Jesus had finshed all these sayings, he said unto his deciples, Ye know that after two days is the <​2/​> passover; & <​then​> the Son of man is betrayed & to be crucified. <​2/​> then assembelled together the chief Priests, & the Scribes, & the Elders of the people, unto the palace of the high Priest, who was called Caiaphas, & consulted that they might take Jesus by Subtility, & kill him. But they said, Not on the feast day, lest there be an <​3/​> uproar among the people. <​3/​> Now when Jesus was in Bethlehem <​Bethany,​> in the house of siomon the Leper, there came unto him a woman, having an alabasterbox of very precious ointment, & poured <​4/​> it on his head, as he sat in the house, <​4/​> But when his Deciples saw <​some saw​> this, they had indignation, saying, Unto what purpose is this waste? For this o[i]ntment might be have been sold for much, <​5/​> & given to the poor. <​5/​> When they had said thus, Jesus understood them, & he said unto them, Why trouble ye the woman? For she hath wrought a good work upon me. For ye have the poor alwa always with you; but me ye have not always. For she hath poured this o[i]ntment on my body, for my burial. & <​And​> in this thing that <​what<​that​>​> she hath done, she shall be blessed; for verily I say unto you, wheresoever this gospel shall be preached in the whole world, this thing that this woman hath done, shall also be told for a mem<​6/​> morial of her. <​6/​> Then one of the Twelve, called Judas Iscariot, went unto the chief Priests & said, What will ye give me & I will deliver him unto you? & <​And​> they covenanted with him for thirty Peices of silver. & <​And​> from that time he sought opportunity to betray <​7​> him <​Jesus.​>, <​7/​> Now on the first day of the feast of unleavened bread, the Deciples came unto Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? & <​And​> he said, Go into the city to such a man, & say unto him, The master <​master​> saith, my time is at hand; I will keep the pasover at thy house with my Deciples. <​8/​> & <​And​> the Deciples did as Jesus appointed them & they made ready the <​8/​> passover. <​8/​> Now when the evening was come, he sat down with the twelve. & <​And​> as they did eat, he said, Verily I say unto <​you,​> that one of you shall betray me. & <​And​> they were exceeding sorrowfull, & began every one of them to say <​unto him,​> Lord, is it I? & <​And​> he answered & said, He that dipeth his hand with me in the dish, the same shall [p. 1]

betray me. But the son of man goeth as it is written of him; but wo unto that man by whom the son of man is betrayed! <​9/​> It had been good for that man if he had not been born. <​9/​> Then Judas, who betrayed him, answered & said, Master, is it I? He said unto <​10/​> him, Thou hast said. <​10/​> & <​And​> as they were eating, Jesus took bread & break it & blessed it, & gave to his deciples & said, Take, eat; this is in rememberance of my body & <​which​> I give <​gave​> <​a ransom for your sins​> unto you a commandment that ye shall observe to do <​even​> the thi even the thing which ye & <​And​> he took the cup, & gave thanks, & gave it to them, said <​saying,​> Drink ye all, of it. For this is in rememberance of my blood of the new testament, which is shed for as many as shall believe <​11/​> on my name ; for the remission of their sins. <​11/​> & <​And​> I give unto you a commandment, that ye shall observe to do the things which ye have seen me do, & bear record of me even unto the end. But I say unto you, I will not drink of the <​henceforth of this​> fruit of the vine, untill that day that <​when​> I drink it anew with you in my Father’s kingdom. <​11/​> & <​And​> when they had sung an <​a​> hymn, they went out upon the into the <​12/​> mount of Olives. <​12/​> Then saith <​said​> Jesus unto them, All ye shall be offended because of me this night; for it is written, I will smite the shepherd, & the sheep of the flock shall be scattered abroad. But <​after​> I am risen <​13/​> again, I will go before you into Gallilee. <​13/​> Peter answered & said unt[o] him, Though all men shall be offended because of thee, I will never be offended. Jesus said unto him, Verily I say unto thee, that this night, before the cock crow, thou shalt deny me thrice. Peter said unto him, Though I should die with thee, yet will I <​14/​> not deny thee. Likewise <​also​> said all the Deciples. <​14/​> Then cometh Jesus <​with​> them unto a place called Gethsemane & saith <​said​> unto the Deciples, Sit ye here while I go & pray yonder. & <​And​> he took with him Peter & the two sons of Zebedee, & began to be sorry <​sorrow​> full & very heavy. Then said he unto them, My soul is exceeding sorry <​sorrowfull​>, <​even​> unto death, tarry ye here & watch with me. & <​And​> he went a little farther, & fell on his face, saying & prayed, saying, Oh! my father, if it be posible let this cup pass from me; nevertheless not as I will, but as thou wilt. & <​And​> he cometh unto the Deciples & findeth them asleep, & he saith <​said​> unto Peter, What, could ye not watch with me one hour? Watch & pray <​you,​> that ye enter not into temptation; the <​15/​> spirit indeed is willing, but the flesh is weak. <​15 /​> He went away [p. 2]

again the Second time, & <​prayed,​> saying, Oh my Father, if this cup may not pass away from me, except I drink it, thy will be done. & <​And​> he <​16/​> came & found them asleep again; for their eyes were heavy. <​16/​> & <​And​> he left them, & went <​away​> again, praying saying these same words & prayed the third time, saying, the same words. Then cometh he unto his deciples, & sayeth <​saith <​said​>​> unto them, Sleep on now, & take rest; behold the hour is at hand, & the son of man is betrayed into the hands of sinners. & <​And​> after they had slept he sayith <​said​> unto them, Arise, & let us be going; behold, <​17/​> he is at hand that doth betray me. <​17​> & <​And​> while he yet spake, lo, Judas, one of the twelve, came, & with him a great multitude with <​18/​> swords & staves, from the chief Priests & Elders of the People. <​18/​> Now he that betrayed him gave them a sign, saying, Whomsoever I shal shall kiss, that same is he; hold him fast. & <​And​> forthwith he came to Jesus, & saith <​said​>, Hail, Master; & kissed him, & <​And​> Jesus said unto him, Judas, wherefore art thou come to betray me with a kiss? Then came they, & <​19/​> laid hands on Jesus, & took him. <​19/​> & <​And​> behold, one of them which were with Jesus, stretched out his hand, & drew his sword, & struck a servent of the high Priest & smote off his ear. Then said Jesus unto him, Put up again thy sword into his place; for all they that take the sword shall perish with the wword <​sword​>. Thinkest thou that I cannot now pray to my father, & he shall presently give me more then twelve legions of Angels? <​But​> how then shall the scriptures <​20/​> be fulfilled, that thus it must be. <​20/​> & <​In​> that same hour said Jesus unto the multitudes, Are ye come out against me as as a against a thief with swords & staves for to take me? I sat daily <​with you​> in the temple, with you teaching, & ye laid no hold on me. But all this was done, that the scriptures of the Prophets might be fulfilled. Then <​21/​> all the deciples forsook him, & fled. <​21​> & <​And​> they that had laid hold on Jesus, led him away to Caiphas the high Priests, where the Scribes <​22/​> & the Elders were assembelled. <​22/​> But Peter followed him afar off unto the high Priests Palace, & went <​in,​> & sat with the servents, to <​22/​> see the end. <​22​> Now the chief Priests, & Elders, & all the coucil, sought false witness against Jesus, to put him to death but found none; yea, though many false witnesses came, they found none that could accuse him. At the last came two false witnesses, & said, This man said this man said, I am able to destroy the temple of <​23/​> God, & to build it in three days. <​23/​> & <​And​> the high Priest arose & said unto him, Answerest thou nothing? [p. 3]

knowest <​thou​> what these witness against thee? But Jesus held his peace. & <​And​> the high Priest answered <​& said unto him,​> I adjure the by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus sayeth <​said​> unto him, Thou hast said; nevertheless, I say unto you, Hereafter shall ye see the son of man siting on the right hand of <​24/​> power, & coming in the clouds of heaven. <​24/​> Then the high Priest rent his clothes, saying, He has <​hath​> spoken blaspheme; what further need have we of witnesses? Behold now ye have heard his blasphemy; What think ye? They answered & said, he is guilty <​and worthy​> of death. Then did they spit in his face, & buffiteded him; & others smote him with the palms of their hands, saying, Prophecy unto us, thou <​25/​> christ, who is it that smote? Thee? <​25​> Now peter sat without in the Pallace; & a Damsel came unto him, saying, Thou also wast with Jesus of Gallilee. But he denyed before them all, saying, I know not what thou sayest. & <​And​> when he was gone out into the Porch, another saw him, & said unto them, that were there, This man was also with Jesus of Nazereth. & <​And​> again he denied with an oath, saying, I do not know the man. & <​And​> after a while came they that stood by, & said to Peter, Surely thou also art one of them; for thy speech betrayeth thee. Then began he to curse & to swear, saying, I know not the man. & <​And​> immediately the cock crew. & <​And​> Peter remembered the words of Jesus, which <​he​> said unto him, Before the Cock Crow thou shalt deny me thrice. & <​And​> he went out & wept bitterly

Joseph Smith Papers: New Testament Revision 2, Pages 1-4
https://www.josephsmithpapers.org/paper-summary/new-testament-revision-2/58

Comparing the Inspired Translations

Bringing over the excellent work of Thoughts on Things and Stuff in a table format for easy comparison, since the Joseph Smith papers text doesn’t have the sections consistently marked in verses:

The Fruits of False Translation

Taken together, these cases—the duplicated Matthew chapter, the lost 116 pages, the Book of Abraham—paint a clear picture. Joseph Smith was not engaged in careful, revelatory translation of ancient texts. He was producing scripture from his own mind, reshaping and redictating content with creative license rather than divine guidance. The discrepancies in his multiple versions of Matthew 26 are not signs of inspiration but of invention.

What faithful scholars interpret as evidence of Smith’s unique revelatory process actually highlight a more troubling reality: when held to the standards of consistency and integrity expected of any legitimate translation, Joseph Smith’s work collapses under its own contradictions. It is not revelation, but revision—scripture by memory lapse and guesswork.

If the same Spirit gave Joseph Smith the words for both translations, why didn’t that Spirit remember the first version? The answer is clear. It wasn’t the Spirit doing the translating—it was Joseph.

Follow Evidence—Wherever It Leads

When examining claims as significant as divine revelation or prophetic authority, we owe it to ourselves to consider all the evidence—especially the uncomfortable parts. Truth should not fear scrutiny. Whether we are believers, doubters, or somewhere in between, we must be willing to follow the evidence wherever it leads, even if it challenges our assumptions or disrupts the narrative we’ve been taught. If a claim cannot withstand honest investigation, it may not be worthy of our trust. And if our faith is based on falsehoods, then leaving behind illusion is not a loss of faith—it is a courageous step toward truth.

Share Your Journey of Discovery

Many who examine the origins of Mormonism with open eyes begin to see cracks in the foundation—and they’re not alone. If you’re on your own journey of faith deconstruction, questioning long-held beliefs, or seeking to reconcile your experiences with truth, you’re in good company. At wasmormon.org, people from all backgrounds share their stories of awakening, questioning, and rebuilding. We invite you to read their experiences, and if you’re ready, share your own. Your story matters—and it may be just the encouragement someone else needs to begin their own journey toward truth.

• Joseph Smith Papers: Matthew 26 1st Attempt
• Joseph Smith Papers: Matthew 26 2nd Attempt
• Kent P. Jackson, “New Discoveries in the Joseph Smith Translation of the Bible,” in By Study and by Faith: Selections from the Religious Educator, ed. Richard Neitzel Holzapfel and Kent P. Jackson (Provo, UT: Religious Studies Center, Brigham Young University, 2009).
• Tale of the Twice Translated Scripture, Thoughts on Things and Stuff
• https://mrm.org/jst-passion-week
• https://en.wikipedia.org/wiki/Joseph_Smith_Translation_of_the_Bible
• https://www.churchofjesuschrist.org/study/manual/new-testament-student-manual/introduction-to-matthew/chapter-9