Joseph's first labor with the plates was in obedience3 to the general command given to him through Moroni. The particular means by which the translation was to be effected and given to the world had not been made known; and this young, untaught, impoverished4 man was at that hour unable, within his own resources of education and purse, to arrange for the consummation of the work. He devoted5 every available moment, however, to his sacred task, constantly praying to the Almighty6 for aid; and yet the progress was slow.
In every step which Joseph took as the chosen messenger of God, human struggle and sacrifice, to overcome perplexing difficulties and delays, seemed necessary. In this way more than any other was he taught a patient trust, and was sanctified for the exalted8 destiny which awaited him. Though he had been instructed by Moroni that Jehovah designed the record to be translated for the edification and blessing9 of the race, he did not experience the direct interposition of God in the accomplishment10 of the work—except only as the power of the Heavens was manifested through the Urim and Thummim. And much he marveled that the Lord should permit His holy purposes to depend upon weak and slow-moving man. But the Prophet lived to learn and to demonstrate that God commits His decrees to His earthly children for fulfilment; and though he may often work miracles in their behalf, yet are they required to give their best endeavor—even though weak and human—to the appointed deed; and out of their trials, their stumblings, their failures and their ultimate successes, will he bring the triumph of their devotion and His word.
Joseph had leisure and safety, after establishing himself at the house of Isaac Hale, in Harmony, Susquehanna County, State of Pennsylvania, in the month of December, 1827, to examine the sacred history and treasure which had been committed to his ward11. And he very soon began a somewhat desultory12 labor of copying the different styles of strange characters found upon the plates and translating some of them by the aid of the Urim and Thummim. He thus prepared a considerable number of characters on sheets; some of them being accompanied by translations and others being alone. It does not appear that he had any more definite object in this superficial work than to seek, half-blindly, to fulfill13 the command delivered by the lips of Moroni, the angel of the record. But the purpose, wisely ordained14, was latter apparent.
Joseph continued his efforts until some time in the month of February, 1828. Then the man, Martin Harris, who had once before befriended him, appeared at the Hale homestead.
Martin Harris had been deeply affected15 by his former intercourse16 with Joseph; and he had come in the depth of winter from his home near Lake Ontario, to seek out the young Prophet and to learn more of his wondrous17 mission. Harris tarried a brief time with Joseph at the house of Isaac Hale; and then in this same month of February, 1828, with the Prophet's permission, he carried away some of the various copies and translations which Joseph, laboriously18 and patiently, had made. It was the purpose of Martin Harris to submit the characters to scientists and linguists19; and possibly by their verdict to decide to establish or withdraw his half-yielded faith. In pursuance of this plan, he went to New York City, and there visited Charles Anthon, a professor of languages at Columbia College.
Anthon examined first a sheet of characters accompanied by Joseph's translation; and declared that the characters were Ancient Egyptian and that the interpretation20 was correct—more complete and perfect than any other translation of that language which he had ever seen. He then looked at the other sheets, not accompanied by translations, and pronounced the characters to be genuine specimens21 of various ancient written languages. He wrote a certificate which embodied22 the foregoing assertions and presented it to Martin Harris.
Afterward23, Anthon made inquiry24 of Martin regarding the origin of the characters; and then for the first time the learned professor discovered what endorsement25 he had bestowed26 upon an unlearned youth who had received from the hands of an angel a golden record filled with these ancient writings. Anthon hastily demanded the certificate which he had given to Harris; implying in his request that he wished to give the paper a final examination or to add something to it. And as soon as the professor received it again into his hands, he destroyed it, saying: "There is no such thing in these days as ministering of angels."
He asked that "the book which the young man had dug up" might be brought to him; and stated that out of his worldly learning he would translate the whole work. Harris replied that a considerable portion of the record was sealed and might not be opened to human gaze. Then Anthon contemptuously responded.
"I cannot read a sealed book!"
And thus was fulfilled the word of Isaiah who wrote twenty-six centuries ago:
"AND THE VISION OF ALL IS BECOME UNTO YOU AS THE WORDS OF A BOOK THAT IS SEALED, WHICH MEN DELIVER TO ONE THAT IS LEARNED, SAYING, READ THIS, I PRAY THEE: AND HE SAITH, I CANNOT; FOR IT IS SEALED."
When the conference with Professor Anthon was ended, Martin Harris carried his manuscripts to one Doctor Mitchell, who claimed a knowledge of some of the characters; and learning what Anthon had said concerning their genuineness, the learned doctor endorsed27 the statements of the other scholar.
Harris returned to the Prophet's home, fully28 convinced. This man—generous, skeptical29 naturally, but honest—was seized upon by the spirit of the work. When he met Joseph he related the convincing occurrences of his visits to the learned men, and he proffered30 his services as a writer for the Prophet, in the great work of translation.
The proposal was gladly accepted; and Martin proceeded to Palmyra to arrange for a long absence from home. It was the 12th day of April, 1828, when he returned to Harmony, prepared to serve as a scribe.
From this time forward until the 14th day of June, 1828, Joseph dictated32 to Martin Harris from the plates of gold; as the characters thereon assumed through the Urim and Thummim the forms of equivalent modern words which were familiar to the understanding of the youthful Seer.
Martin Harris was a critical man without superstition33. Listening to the words dictated day by day, and becoming familiar with Joseph, he sought to make another test.
One of Joseph's aids in searching out the truths of the record was a peculiar34 pebble35 or rock, which he called also a seer stone, and which was sometimes used by him in lieu of the Urim and Thummim. This stone had been discovered to himself and his brother Hyrum at the bottom of a well; and under divine guidance they had brought it forth36 for use in the work of translation. Martin determined37 to deprive the Prophet of this stone. He obtained a rock resembling a seer-stone in shape and color, and slily substituted it for the Prophet's real medium of translation. When next they were to begin their labor, Joseph was at first silent; and then he exclaimed: "Martin, what is the matter? All is dark."
Harris with shame confessed what he had attempted. And when the Prophet demanded a reason for such conduct, Martin replied: "I did it to either prove the utterance38 or stop the mouths of fools who have said to me that you had learned these sentences which you dictate31 and that you were merely repeating them from memory."
The work progressed through the two months from April until June; not steadily39, for Martin was much called away. But at the expiration40 of that time, on the 14th day of June, 1828, Martin had written one hundred and sixteen pages foolscap of the translation.
And at this hour came a test, bitter in its experiences and consequences to the Prophet of God.
A woman wrought41 a betrayal of the confidence reposed42 in Martin Harris and a temporary destruction of Joseph's power.
The wife of the scribe was desirous to see the writings dictated to her husband by Joseph: she importuned43 Martin until he, too, became anxious to have in his own possession the manuscript. Long before the 14th day of June, he began to solicit44 from the Prophet the privilege of taking the papers away that he might show them to curious and skeptical friends; and thereby45 be able to give convincing to doubting persons, of Joseph's divine mission.
A simple denial was not sufficient, and he insisted that Jehovah should be asked to thus favor him. Once, twice, in answer to his demands, the Prophet inquired; and each time the reply was that Martin Harris ought not to be entrusted46 with the sacred manuscript. Even a third time Martin required that Joseph should solicit permission in his behalf; and on this occasion, which was near the 14th day of June, 1828, the word of the Lord came that Joseph, at his own peril47, might allow Harris to take possession of the manuscript and exhibit it to a few other persons who were designated by the Prophet in his supplication48. But because of Joseph's wearying applications to God, the Urim and Thummim and seer-stone were taken from him. Accordingly the precious manuscript was entrusted to the keeping of Martin Harris; and he bound himself by a solemn oath to show it only to his wife, his brother Preserved Harris, his father and mother, and Mrs. Cobb, his wife's sister. After entering into this sacred covenant49, Martin Harris departed from Harmony, carrying with him the inspired writings.
Then came about the punishment of Martin for his importunacy and of Joseph for his blindness. Wicked people, through the vanity and treachery of Martin's wife and his own weakness, gained sight of the precious manuscript and they contrived50 to steal it away from Harris, so that his eyes and the eyes of the Prophet never again beheld51 it.
For his disobedient pertinacity52 in voicing to the Lord the request of Martin Harris, Joseph had been deprived of the Urim and Thummim and seer-stone; but this was not his only punishment. The pages of manuscript which contained the translation he had been inspired to make, and which thereby became the words of God, had been loaned to Martin Harris and been stolen; and now the plates themselves were taken from him by the angel of the record.
The sorrow and humiliation53 which Joseph felt were beyond description. The Lord's rebukes55 for his conduct pierced him to the centre. He humbled56 himself in prayer and repentance57; and so true was his humility58 that the Lord accepted it as expiation59 and the treasures were restored to his keeping.
Martin Harris was also shamed and grieved; and he repented60 in anguish61 the violation62 of his trust. But, though a measure of confidence was restored to him, he was never again permitted to act as a scribe for the Prophet in the work of translation.
While Joseph was mourning the loss of the manuscript, the Lord revealed to him many truths regarding the situation to which he had brought himself, and also warned him of the designs of wicked men who plotted to overthrow63 him and to put the name of God and His newly revealed record to shame in the land.
Although a man may have many revelations, and have power to do many mighty7 works; yet, if he boasts in his own strength, and sets at naught64 the counsels of God, and follows after the dictates65 of his own will and carnal desires, he must fall and incur66 the vengeance67 of a just God upon him.
While these momentous68 events were in progress, Joseph and his wife were called to mourn. In July, 1828, a son was born to their house, but the babe died after a brief time, leaving its mother at the door of dissolution. The needs of the little household now required that the Prophet should give a time to toil69; and he went forth to labor humbly70 and uncomplainingly.
While he was thus engaged, in the month of February, 1829, he received a comforting revelation from the Almighty:
For behold the field is white already to harvest, and lo, he that thrusteth in his sickle72 with his might, the same layeth up in store that he perish not, but bringeth salvation73 to his soul.
Joseph's desire to atone74 for his loss of the first manuscript impelled75 him to constant exertion76. After his manual toil was ended each day, he contritely77 devoted his hours to the work of translation; and his young wife aided him by writing at his dictation. In this way some progress was made. But Emma was bowed with bodily suffering and with sorrow for her babe; and often the holy task languished78, causing Joseph to pray earnestly to God for a writer who could give his whole time to the work.
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1
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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2
wilfulness
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| 任性；倔强 | |
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obedience
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| n.服从，顺从 | |
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impoverished
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| adj.穷困的，无力的，用尽了的v.使（某人）贫穷( impoverish的过去式和过去分词 )；使（某物）贫瘠或恶化 | |
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5
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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6
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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7
mighty
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| adj.强有力的；巨大的 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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9
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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10
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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11
ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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12
desultory
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| adj.散漫的，无方法的 | |
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13
fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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14
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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15
affected
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| adj.不自然的，假装的 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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17
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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18
laboriously
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| adv.艰苦地；费力地；辛勤地；（文体等）佶屈聱牙地 | |
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19
linguists
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| n.通晓数国语言的人( linguist的名词复数 )；语言学家 | |
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20
interpretation
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| n.解释，说明，描述；艺术处理 | |
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21
specimens
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| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
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22
embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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23
afterward
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| adv.后来；以后 | |
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24
inquiry
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| n.打听，询问，调查，查问 | |
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25
endorsement
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| n.背书；赞成，认可，担保；签(注)，批注 | |
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26
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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27
endorsed
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| vt.& vi.endorse的过去式或过去分词形式v.赞同( endorse的过去式和过去分词 )；在（尤指支票的）背面签字；在（文件的）背面写评论；在广告上说本人使用并赞同某产品 | |
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28
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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29
skeptical
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| adj.怀疑的，多疑的 | |
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30
proffered
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| v.提供，贡献，提出( proffer的过去式和过去分词 ) | |
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31
dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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32
dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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33
superstition
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| n.迷信，迷信行为 | |
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34
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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35
pebble
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| n.卵石，小圆石 | |
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36
forth
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| adv.向前；向外，往外 | |
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37
determined
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| adj.坚定的；有决心的 | |
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38
utterance
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| n.用言语表达，话语，言语 | |
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39
steadily
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| adv.稳定地；不变地；持续地 | |
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40
expiration
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| n.终结，期满，呼气，呼出物 | |
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41
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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42
reposed
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| v.将（手臂等）靠在某人（某物）上( repose的过去式和过去分词 ) | |
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43
importuned
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| v.纠缠，向（某人）不断要求( importune的过去式和过去分词 )；（妓女）拉（客） | |
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44
solicit
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| vi.勾引；乞求；vt.请求，乞求；招揽(生意) | |
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45
thereby
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| adv.因此，从而 | |
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46
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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47
peril
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| n.(严重的)危险；危险的事物 | |
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48
supplication
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| n.恳求，祈愿，哀求 | |
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49
covenant
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| n.盟约，契约；v.订盟约 | |
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50
contrived
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| adj.不自然的，做作的；虚构的 | |
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51
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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52
pertinacity
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| n.执拗，顽固 | |
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53
humiliation
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| n.羞辱 | |
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54
rebuke
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| v.指责，非难，斥责 [反]praise | |
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55
rebukes
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| 责难或指责( rebuke的第三人称单数 ) | |
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56
humbled
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| adj. 卑下的，谦逊的，粗陋的 vt. 使 ... 卑下，贬低 | |
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57
repentance
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| n.懊悔 | |
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58
humility
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| n.谦逊，谦恭 | |
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59
expiation
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| n.赎罪，补偿 | |
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60
repented
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| 对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 ) | |
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61
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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62
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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63
overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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64
naught
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| n.无，零 [=nought] | |
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65
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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66
incur
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| vt.招致，蒙受，遭遇 | |
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67
vengeance
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| n.报复，报仇，复仇 | |
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68
momentous
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| adj.重要的，重大的 | |
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69
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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70
humbly
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| adv. 恭顺地，谦卑地 | |
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71
behold
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| v.看，注视，看到 | |
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72
sickle
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| n.镰刀 | |
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73
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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74
atone
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| v.赎罪，补偿 | |
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75
impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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76
exertion
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| n.尽力，努力 | |
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77
contritely
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78
languished
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| 长期受苦( languish的过去式和过去分词 )； 受折磨； 变得（越来越）衰弱； 因渴望而变得憔悴或闷闷不乐 | |
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