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	{{:Source:Dirkmaat:Ensign:January 2013:He...referred to it using an Old Testament term, Urim and Thummim...He also sometimes applied the term to other stones he possessed}}		{{:Source:Dirkmaat:Ensign:January 2013:He...referred to it using an Old Testament term, Urim and Thummim...He also sometimes applied the term to other stones he possessed}}
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What was the "Urim and Thummim" used by Joseph to translate the plates?

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Question: Did Joseph Smith use the Nephite interpreters to translate? Or did he use his own seer stone?

Joseph Smith used both the Nephite interpreters and the seer stone, and both were called "Urim and Thummim"

Joseph Smith used both the Nephite Interpreters and his own seer stone during the translation process, yet we only hear of the "Urim and Thummim" being used for this purpose.

1. He described the instrument as ‘spectacles’ and referred to it using an Old Testament term, Urim and Thummim.
2. He also sometimes applied the term to other stones he possessed, called ‘seer stones’ because they aided him in receiving revelations as a seer. The Prophet received some early revelations through the use of these seer stones.
3. Records indicate that soon after the founding of the Church in 1830, the Prophet stopped using the seer stones as a regular means of receiving revelations. Instead, he dictated the revelations after inquiring of the Lord without employing an external instrument.

Emma Smith confirmed that Joseph switched between the Nephite interpreters and his own seer stone during the translation

Emma Smith Bidamon described Joseph's use of several stones during translation to Emma Pilgrim on 27 March 1870 (original spelling retained):

Now the first that my <husband> translated, [the book] was translated by use of the Urim, and Thummim, and that was the part that Martin Harris lost, after that he used a small stone, not exactly, black, but was rather a dark color.”^[1]

Question: What are the Nephite interpreters?

The Nephite interpreters are two seer stones set in a framework resembling a set of "spectacles"

The Lord provided a set of seer stones (which were formerly used by Nephite prophets) along with the plates. The term Nephite interpreters can alternatively refer to the stones themselves or the stones in conjunction with their associated paraphernalia (holding rim and breastplate). Some time after the translation, early saints noticed similarities with the seer stones and related paraphernalia used by High Priests in the Old Testament and began to use the term Urim and Thummim interchangeably with the Nephite interpreters and Joseph's other seer stones as well. The now popular use of the term Urim and Thummim has unfortunately obscured the fact that all such devices belong in the same class of consecrated revelatory aids and that more than one were used in the translation.

The manner in which the interpreters were used was never explained in detail

The Nephite interpreters were intended to assist Joseph in the initial translation process, yet the manner in which they were employed was never explained in detail. The fact that the Nephite interpreters were set in rims resembling a pair of spectacles has led some to believe that they may have been worn like a pair of glasses, with Joseph viewing the characters on the plates through them. This, however, is merely speculation that doesn't take into account that Joseph soon disassembled the fixture, the spacing between seer stones being too wide for his eyes. The accompanying breastplate also appeared to have been used by a larger man. Like its biblical counterpart (the High Priest's breastplate contained 12 gems that symbolized him acting as a mediator between God and Israel), the Nephite breastplate was apparently non-essential to the revelatory process.

Gospel Topics: "Joseph Smith and his associates often used the term 'Urim and Thummim' to refer to the single stone as well as the interpreters"

"These two instruments—the interpreters and the seer stone—were apparently interchangeable"

Gospel Topics on LDS.org:

These two instruments—the interpreters and the seer stone—were apparently interchangeable and worked in much the same way such that, in the course of time, Joseph Smith and his associates often used the term “Urim and Thummim” to refer to the single stone as well as the interpreters. In ancient times, Israelite priests used the Urim and Thummim to assist in receiving divine communications. Although commentators differ on the nature of the instrument, several ancient sources state that the instrument involved stones that lit up or were divinely illumin[at]ed. Latter-day Saints later understood the term “Urim and Thummim” to refer exclusively to the interpreters. Joseph Smith and others, however, seem to have understood the term more as a descriptive category of instruments for obtaining divine revelations and less as the name of a specific instrument. ^[2]

Ensign (Jan. 2013): "He...referred to it using an Old Testament term, Urim and Thummim...He also sometimes applied the term to other stones he possessed"

Gerrit Dirkmaat (Church History Department - January 2013 Ensign):

Those who believed that Joseph Smith’s revelations contained the voice of the Lord speaking to them also accepted the miraculous ways in which the revelations were received. Some of the Prophet Joseph’s earliest revelations came through the same means by which he translated the Book of Mormon from the gold plates. In the stone box containing the gold plates, Joseph found what Book of Mormon prophets referred to as “interpreters,” or a “stone, which shall shine forth in darkness unto light” (Alma 37:23–24). He described the instrument as “spectacles” and referred to it using an Old Testament term, Urim and Thummim (see Exodus 28:30).2

He also sometimes applied the term to other stones he possessed, called “seer stones” because they aided him in receiving revelations as a seer. The Prophet received some early revelations through the use of these seer stones. For example, shortly after Oliver Cowdery came to serve as a scribe for Joseph Smith as he translated the plates, Oliver and Joseph debated the meaning of a biblical passage and sought an answer through revelation. Joseph explained: “A difference of opinion arising between us about the account of John the Apostle … whether he died, or whether he continued; we mutually agreed to settle it by the Urim and Thummim.”3 In response, Joseph Smith received the revelation now known as section 7 of the Doctrine and Covenants, which informed them that Jesus had told the Apostle John, “Thou shalt tarry until I come in my glory” (D&C 7:3).

Records indicate that soon after the founding of the Church in 1830, the Prophet stopped using the seer stones as a regular means of receiving revelations. Instead, he dictated the revelations after inquiring of the Lord without employing an external instrument. One of his scribes explained that process: “The scribe seats himself at a desk or table, with pen, ink, and paper. The subject of inquiry being understood, the Prophet and Revelator inquires of God. He spiritually sees, hears, and feels, and then speaks as he is moved upon by the Holy Ghost.”^[3]

Question: Did Joseph Smith use his own seer stone to translate the Book of Mormon?

Many eyewitness accounts confirm that Joseph employed his seer stone during part of the translation process

Martin Harris states that Joseph used the Nephite interpreters and then later switched to using the seer stone "for convenience." ^[4] In fact, Elder Nelson refers to the use of the seer stone in his 1993 talk:

The details of this miraculous method of translation are still not fully known. Yet we do have a few precious insights. David Whitmer wrote:

“Joseph Smith would put the seer stone into a hat, and put his face in the hat, drawing it closely around his face to exclude the light; and in the darkness the spiritual light would shine. A piece of something resembling parchment would appear, and on that appeared the writing. One character at a time would appear, and under it was the interpretation in English. Brother Joseph would read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear. Thus the Book of Mormon was translated by the gift and power of God, and not by any power of man.” (David Whitmer, An Address to All Believers in Christ, Richmond, Mo.: n.p., 1887, p. 12.) ^[5]

W.W. Phelps (1833): "through the aid of a pair of Interpreters, or spectacles—(known, perhaps, in ancient days as Teraphim, or Urim and Thummim)"

W.W. Phelps wrote the following in the January 1833 edition of The Evening and The Morning Star:

The book of Mormon, as a revelation from God, possesses some advantage over the old scripture: it has not been tinctured by the wisdom of man, with here and there an Italic word to supply deficiencies.-It was translated by the gift and power of God, by an unlearned man, through the aid of a pair of Interpreters, or spectacles-(known, perhaps, in ancient days as Teraphim, or Urim and Thummim) and while it unfolds the history of the first inhabitants that settled this continent, it, at the same time, brings a oneness to scripture, like the days of the apostles; and opens and explains the prophecies, that a child may understand the meaning of many of them; and shows how the Lord will gather his saints, even the children of Israel, that have been scattered over the face of the earth, more than two thousand years, in these last days, to the place of the name of the Lord of hosts, the mount Zion. ^[6]

It appears that the seer stone was also referred to as the "Urim and Thummim" after 1833, indicating that the name could be assigned to any device that was used for the purpose of translation.^[7]

For further information related to this topic

Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "The Spectacles, the Stone, the Hat, and the Book: A Twenty-first Century Believer’s View of the Book of Mormon Translation"

Roger Nicholson,  Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (June 7, 2013)

This essay seeks to examine the Book of Mormon translation method from the perspective of a regular, nonscholarly, believing member in the twenty-first century, by taking into account both what is learned in Church and what can be learned from historical records that are now easily available. What do we know? What should we know? How can a believing Latter-day Saint reconcile apparently conflicting accounts of the translation process? An examination of the historical sources is used to provide us with a fuller and more complete understanding of the complexity that exists in the early events of the Restoration. These accounts come from both believing and nonbelieving sources, and some skepticism ought to be employed in choosing to accept some of the interpretations offered by some of these sources as fact. However, an examination of these sources provides a larger picture, and the answers to these questions provide an enlightening look into Church history and the evolution of the translation story. This essay focuses primarily on the methods and instruments used in the translation process and how a faithful Latter-day Saint might view these as further evidence of truthfulness of the restored Gospel.

Click here to view the complete article

For further information related to this topic

Chronology of translation methods

Summary: We have a number of accounts of the translation process from the perspective of various contemporary second-hand witnesses who viewed the Prophet as he dictated to his scribes. The only person other than Joseph who attempted to directly translate was Oliver Cowdery. Oliver, however, did not record any details regarding the exact physical process that he employed during his attempt—we only have the spiritual aspect of the process.

Notes

1. ↑ "Emma Smith Bidamon to Emma Pilgrim, 27 March 1870," in Dan Vogel, Early Mormon Documents, 5 vols. (Salt Lake City: Signature Press, 1996-2003) 1:532.
2. ↑ "Book of Mormon Translation," Gospel Topics on LDS.org (2013).
3. ↑ Gerrit Dirkmaat (Church History Department), "Great and Marvelous Are the Revelations of God," Ensign (January 2013).
4. ↑ Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 1:128–129. GospeLink "[Martin Harris] said that the Prophet possessed a Seer Stone, by which he was enabled to translate as well as with the Urim and Thummim, and for convenience he sometimes used the Seer Stone."
5. ↑ Russell M. Nelson, "A Treasured Testament," Ensign (July 1993): 61.
6. ↑ W.W. Phelps, "The Book of Mormon," The Evening and The Morning Star 1:58 .
7. ↑ Stephen D. Ricks, The Translation and Publication of the Book of Mormon, Featured Papers, Maxwell Institute, Provo UT. off-site