Wesley M. Jones on 2 Nephi 3:
An apparent inconsistency
looms in Nephi's Statement: A choice seer I will raise up out of the fruit
of thy loins--referring to Joseph of Egypt. How could Joseph Smith, an
Anglo-Saxon Yankee be considered a descendent of Joseph, the father of Ephraim?
The answer, of course, must come from Joseph. (Wesley M. Jones, Joseph
Smith, Messiah of the Last Days [Oakland, Calif.: 1966], 9)
Brant Gardner on 2 Nephi 3:15
This prophecy by Joseph of
Egypt identifies Joseph Smith Jr., son of Joseph Smith Sr., as the future seer.
From Lehi’s perspective, this prophecy of the repeated names continues the
blessings to Joseph of Egypt and some continuation of the line of Joseph
through the current Joseph, a symmetry that Lehi would have found beautiful
However, modern readers overlook it because Joseph Smith’s identity is so well
known that it is easy to overlook Lehi’s perspective. (Brant A. Gardner, Second
Witness: Analytical and Contextual Commentary on the Book of Mormon, 6
vols. [Salt Lake City: Greg Kofford Books, 2007], 2:59)
Harvey E. Seibel on 2 Nephi 3//JST Gen 50:
2 Nephi 2:7-9 [LDS: 2 Nephi
3:5] “And he obtained a promise of the Lord, that out of the fruit of his
loins, the Lord God would raise up a righteous branch unto the house of Israel;
Not the Messiah, but a branch which was to be broken off; nevertheless, to be
remembered in the covenants of the Lord, That the Messiah should be made
manifest unto them in the latter days, in the spirit of power, unto the
bringing them out of darkness unto light; yea, out of hidden darkness and out
of captivity unto freedom.”
Genesis 50:24-25 (I.V.) “And
Joseph said unto his brethren, I die, and go unto my fathers; and I go down to
my grave with joy. The God of my father Jacob be with you, to deliver you out
of affliction in the days of your bondage; for the Lord hath visited me, and I
have obtained a promise of the Lord, that out of the fruit of my loins, the
Lord God will raise up a righteous branch out of my loins; and unto thee, whom
my father Jacob hath named Israel, a prophet; (not the Messiah who is called
Shilo;) and this prophet shall deliver my people out of Egypt in the days of ty
bondage. And it shall come to pass that they shall be scattered again; and a
branch shall be broken off, and shall be carried into a far country;
nevertheless they shall be remembered in the covenants of the Lord, when the
Messiah cometh; for he shall be made manifest unto them in the latter days, in
the Spirit of power; and shall bring them out of darkness into light; out of
hidden darkness, and out of captivity unto freedom.”
It seems apparent here that
Joseph and Sidney were attempting to restate this prophecy as would have been
given by Joseph (of Egypt) himself while adding some particulars of hindsight.
2 Nephi 2:10-13 [LDS: 2
Nephi 3:6-8] “For Joseph truly testified saying: A seer shall the Lord my God
raise up, who shall be a choice seer unto the fruit of my loins. Yea, Joseph
truly said, Thus saith the Lord unto me: A choice seer will I raise up out of
the fruit of thy loins; and he shall be esteemed highly among the fruit of thy
loins. And unto him will I give commandment, that he shall do a work for the
fruit of thy loins, and his brethren which shall be of great worth unto them,
even to the bringing of them to the knowledge of the covenants which I have
made with thy fathers. And I will give unto him a commandment, that he shall do
none other work save the work which I shall command him.”
Genesis 50:26-28 (I.V.) “A
seer shall the Lord my God raise up, who shall be a choice seer unto the fruit
of my loins. Thus saith the Lord God of my fathers unto me, A choice seer will
I raise up out of the fruit of my loins, and he shall be esteemed highly among
the fruit of thy loins; and unto him will I give commandment that he shall do a
work for the fruit of thy loins, his brethren. And he shall bring them to the
knowledge of the covenants which I gave made with thy fathers; and he shall do
whatsoever work I shall command him.”
The same thing is true here
as above, but a further objection manifest itself. The Genesis account leaves
off the Book of Mormon phrase “which shall be of great worth unto them, even to
the bringing of.” The question is did he, or did he not say this? A most
grievous error now occurs for the Genesis account alters a truth which the Book
of Mormon expounds in very definite terms. The Book of Mormon says, “And I will
give unto him (Joseph Smith) a commandment, that he shall do none other work
save the work (singular) which I shall command him.” But the Inspired Version
is changed to read, “and he shall do whatsoever work I shall command him.” This
change had to be made in order to conform to the change in the revelation as
found in the Book of Commandments 4 and the Doctrine and Covenants 5. “. . .and
he has a gift to translate the book, and I have commanded him that he shall
pretend to no other gift, for I will grant him no other gift” (B of C 4:2).
“And you have a gift to translate the plates, and this is the first gift that I
bestowed upon you, and I have commanded that you should pretend to no other
gift until my purpose is fulfilled in this; for I will grant unto you no other
gift until it is finished” (D & C 5:1d). When it becomes necessary to alter
a revelation in order to justify an additional work we can’t afford to put any
faith in that work. The fact that this had to be done would prove that Joseph
and Sidney were engaged in a work which was not justified of God. (Harvey E.
Seibel, “An Analysis of the Inspired Translation” [February 1971], 61-62,
comments in square brackets added for clarification)
