Is it okay to read and use other Bible translations other than the KJV (King James Version)?

Is it okay to read and use other bible translations other than the KJV (King James Version)?

Members of The Church of Jesus Christ of Latter-day Saints have historically relied on the King James Version (KJV) of the Bible in English-speaking regions. Consequently, some members of the Church have approached me with genuine inquiries about the appropriateness of using other Bible translations besides the KJV. Their concerns seem to be rooted in notions of orthodoxy, purity, and a desire to adhere to what they believe to be the most “correct” version of the scripture. Some cultural views within segments of the LDS community posit the KJV as the “only” true or authorized version of the Bible.

However, this perspective isn’t entirely accurate. The work of the German scripture translators of the Bible received commendation and admiration, particularly from Joseph Smith. In a sermon delivered just a month prior to his passing, the Prophet, who had a decent grasp of the German language, stated:

The Germans are an exalted people. The old German translators are the most correct — most honest of any translators; and therefore I get testimony to bear me out in the revelations that I have preached for the last fourteen years. The old German, Latin, Greek, and Hebrew translations all say it is true: they cannot be impeached, and therefore I am in good company.^[1]Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints, B. H. Roberts, ed., 7 vols. (Salt Lake City: Deseret Book Company, 1950), 6:364.

While the Church of Jesus Christ of Latter-day Saints does use the KJV as its official English translation, the Church itself recognizes the value of multiple translations and the potential imperfections inherent in any translation process. The KJV is revered for its poetic language and its historical importance, but it is essential to remember that it is one among many translations that seek to convey the message of the original biblical texts. The goal, ultimately, is to draw closer to God’s word, and many translations can aid in that sacred pursuit.

The 2021 Church Handbook provides the following direction:

“When possible, members should use a preferred or Church-published edition of the Bible in Church classes and meetings. This helps maintain clarity in the discussion and consistent understanding of doctrine. Other editions of the Bible may be useful for personal or academic study.” ^[2]38.3.40 Scriptures

I hold a deep appreciation for the King James Version (KJV), having used it consistently throughout my life, and I continue to reference it. However, I’ve noticed that diving into alternate translations often broadens my comprehension of certain passages. Exploring versions beyond the KJV occasionally offers a fresh perspective on a verse, especially in passages that difficult due to the way it was translated, or because of the difficulty of the King James Elizabethan phrasing.

You don’t need to learn Greek or Hebrew to find other ways to understand some of these difficult passages. There are excellent online tools for layperson to access alternate translations. I am continually working on my mastery of both Greek and Hebrew daily as I go through the Bible, and find it to be a wonderful experience. That being said, I appreciate the alternate translations and have found value in them. A couple of sites I have used over the years are biblehub.com and biblegateway.com. I have also found blueletterbible.org to be an excellent resource, as it is helpful with seeing how verbs are conjugated in the languages of the Bible and can be a great aid in translation. These are but a selection of the free online resources available to aid readers in deepening their comprehension of biblical texts.

Do the leaders of the Church of Jesus Christ of Latter-day Saints use other Bible translations?

Leaders of The Church of Jesus Christ of Latter-day Saints, while primarily using the King James Version (KJV), have also used alternate Bible translations in their teachings. This practice underscores a willingness to embrace a broader spectrum of scriptural insights, facilitating a more nuanced understanding of the biblical texts. By considering various translations, these leaders exemplify the principle that truth can be found in diverse sources. From my perspective, this openness not only enriches their discourses but also encourages members to seek spiritual insights from a range of perspectives, ultimately deepening their connection to and understanding of the scriptures. The following is but a short list^[3]For a longer list, see: John Hilton, Do General Authorities Use Alternate Translations? On this list Hilton cites around 20 examples of General Authorities of the Church using alternate translations … Continue reading of examples:

Pres. Russell M. Nelson, in his public discourses, has often explained the scriptures by delving into their original Greek and Hebrew translations. See his speech in 1995 “A More Excellent Hope” and his 2022 address “The Everlasting Covenant” as just a couple of examples.

In the April 2022 General Conference, Elder D. Todd Christofferson quoted from the New International Version of Job 19.6-7.^[4]Elder Christofferson, “Our Relationship with God,” April 2022 GC.

President Dieter F. Uchtdorf in the April 2017 General Conference quoted the New English Translation of Philippians 2.3.^[5]Elder Uchtdorf, “The Greatest Among You,” April 2017 GC.

Elder Robert D. Hales in General Conference quoted John 20.15–16,18 from the New International Version.^[6]Elder Hales, “In Remembrance of Jesus,” Nov. 1997 GC or Ensign, November 1997, p. 26.

Elder Jeffrey R. Holland in General Conference quoted Philippians 3.12 from the New English Bible.^[7]Elder Holland, “Miracles of the Restoration,” Nov. 1994 GC or Ensign, November 1994, p. 34.

Elder Neal A. Maxwell in General Conference quoted Colossians 1:17 from the Revised Standard Version.^[8]Elder Maxwell, “Lest Ye Be Wearied and Faint in Your Minds,” May 1991 GC or Ensign, May 1991, p. 90.

Brigham Young, the second president of The Church of Jesus Christ of Latter-day Saints, held a profound respect for scholarly pursuit, especially when it came to understanding the scriptures. He believed that LDS scholars who were well-versed in biblical languages, such as Greek and Hebrew, bore a distinct responsibility. In his view, these scholars were duty-bound to share their insights derived from their linguistic expertise. Young felt that by delving deeper into the original languages of the Bible, these scholars could unearth nuances and subtleties that might elude those limited to translated texts. By sharing these insights, they would not only elevate the Saints’ understanding of the scriptures but also help them draw closer to the intended messages and teachings of the Bible. Young’s stance highlighted the value he placed on both spiritual and academic endeavors in the service of faith and enlightenment. He taught:

“If [the Bible] be translated incorrectly, and there is a scholar on the earth who professes to be a Christian, and he can translate it any better than King James’s translators did it, he is under obligation to do so, or the curse is upon him. If I understood Greek and Hebrew as some may profess to do, and I knew the Bible was not correctly translated, I should feel myself bound by the law of justice to the inhabitants of the earth to translate that which is incorrect and give it just as it was spoken anciently. Is that proper? Yes, I would be under obligation to do it.”^[9]Journal of Discourses 14:226-227. See also: Ben Spackman, “Why Bible Translations Differ: A Guide for the Perplexed,” Religious Educator Vol. 15, No. 1, 2014.