Commenting on D&C 8-9 and Oliver Cowdery’s failure to translate the Book of Mormon, notwithstanding the promise that he had such an ability and could do such (further evidence of contingent foreknowledge?), Brant Gardner, in his volume on the translation of the Book of Mormon, wrote:
Although no available record suggests that Oliver had ever tried to use a seer stone, he was, however, able to use a “rod of nature,” (a dividing rod or witching stick). The original revelation that later became section 8 specifically assured Oliver: “Now this is not all, for you have another gift, which is the gift of working with the rod: behold it has told you things: behold there is no other power save God, that can cause this rod of nature, to work in your hands, for it is the work of God; and therefore whatsoever you shall ask me to tell you by that means, that will I grant unto you, that you shall know.”
Joseph had also had some experience with the rod before he learned that his talent was in seeing rather than working with the rod. He clearly believed that both methods accessed something beyond this world. In the context of the sacred translation of the Book of Mormon, he believed that his stone accessed the divine and that Oliver’s rod would do the same.
Just as Joseph had transferred his talent with a particular medium—the stone—to the task of translating, both young men understood that Oliver could transfer his talent with the rod to the task of translation. However, more was involved than the bare facts of a different medium. When Joseph used the stone, he could see a translation in words. The rod or witching stick could indicate a direction, or give yes/no answers, but it did not produce an answer in words. B.H. Roberts also understood Doctrine and Covenants 9:7-10 as describing a process that might have differed from Joseph’s. Although we don’t have specific descriptions of how one used the rod to receive revelation, the instructions given to Oliver suggest that it was still considered a yes/no instrument.
Right after the promise that Oliver could translate (D&C 8:1), the revelation continues: “Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart” (D&C 8:2). This instruction is echoed when the next revelation explains to Oliver why he failed:
Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.
But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.
But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong; therefore, you cannot write that which is sacred save it be given you from me.
Now, if you had known this you could have translated; nevertheless, it is not expedient that you should translate now. (D&C 9:7-10)
The Lord is describing a binary confirmation of a translation already attempted. We can easily see how we might present a binary question to the Lord and receive a yes/no answer. However, as a means of receiving a text, it must have been extremely difficult. I submit that it is this difference between the two media that governed how their users could receive inspiration and, hence, what made the difference between Joseph’s and Oliver’s attempts to translate.
When Joseph translated, he used a seer stone in which he “saw” a translation which he read. He was certainly unaware of the physiological structure of his brain that allowed that mode of translation. He was simply aware that his ability was divinely ability was divinely provided and, hence, that the translation occurred by the gift and power of God. Oliver was unable to read a translation with his rod and therefore had to find a way to understand what the sentence should be, then ask for confirmation. That process required more of Oliver than he was able to produce.
The Lord’s explanation of why Oliver failed tells us that Oliver supposed that translation would be easy as it appeared to be for Joseph, who dictated with no apparent effort. Oliver’s efforts failed to produce a translation. Section 9 explains that he had to exert the kind of effort that could be submitted to the revelatory tool he was using for a yes/no response.
Nevertheless, Oliver wasn’t doomed to fail. He had been promised the ability to translate, and we must assume that the Lord understood how to communicate with Oliver. We may presume that under the appropriate circumstances, the Lord could have imparted prelanguage meaning to Oliver as he did with Joseph. Ultimately, the process would have been the same. The Lord would give the meaning to Oliver’s mind at the level of mentalese. Oliver would construct the concept in English, and then confirm that it was correct. The difference for Oliver was the method by which he would know whether he was translating. For Oliver, he wouldn’t know he had translated until after he had produced and confirmed a text. For Joseph, the fact that he could see the words already confirmed that translation had occurred. Fortunately for current readers of the revelation, the method explained to Oliver is quite appropriate to the kinds of issues with which we might opportune our Father in Heaven. (Brant A. Gardner, The Gift and Power: Translating the Book of Mormon [Salt Lake City: Greg Kofford Books, 20111], 312-15)
