Oliver Cowdery's Contributions to the Book of Mormon Translation
How Joseph Smith's primary scribe shaped the earliest manuscript and text of the Book of Mormon.
- Oliver Cowdery was Joseph Smith's main scribe during most of the Book of Mormon translation, writing roughly 28,000 words of the original manuscript.
- His role went beyond copying: he made textual decisions, corrections, and corrections that affected the final text.
- Cowdery's handwriting and manuscript work are central to understanding the translation process and early Mormon history.
Oliver Cowdery was a schoolteacher and relative of Joseph Smith's wife Emma who arrived in Harmony, Pennsylvania, in April 1829 and became the primary scribe for the Book of Mormon translation. Over roughly four months, he transcribed the bulk of the original manuscript—approximately 28,000 words—making him the single most important recorder of the text as Joseph Smith dictated it. His work was not merely mechanical; Cowdery made editorial decisions, noted variant readings, and participated in a translation process that involved discussion, correction, and revision.
What Cowdery Actually Wrote
Cowdery's handwriting appears throughout the original Book of Mormon manuscript, which survives in fragments held by the Church Historian's Library. He wrote in a clear, legible hand—an advantage for later printers and scholars. His portions cover much of the Book of Nephi, Mosiah, Alma, Helaman, and parts of 3 Nephi. Emma Smith had scribed earlier sections (1 Nephi and parts of 2 Nephi), and other scribes contributed smaller portions, but Cowdery's contribution was by far the largest and most consistent.
The manuscript shows evidence of Cowdery's active engagement. He crossed out words, made interlinear corrections, and sometimes noted alternative phrasings. Some of these changes appear to have been made in real time as Smith dictated; others suggest later review. Cowdery also left marginal marks and comments that hint at his own attention to detail or moments of uncertainty about what he was hearing.
His Role in the Translation Process
Cowdery did not simply sit passively and write. Contemporary accounts and the manuscript itself suggest he was involved in a collaborative process. He could ask for clarification, suggest word choices, or pause the dictation. His schoolteacher background meant he had grammatical knowledge and editorial instincts. Some scholars argue that Cowdery's influence on phrasing and syntax is detectable in the text—particularly in sections where the prose is most polished or where specific word choices reflect 19th-century schoolbook language.
Cowdery also served as a witness. Along with David Whitmer and Martin Harris, he was one of the Three Witnesses to the Book of Mormon plates, a role that gave him standing in early Mormon theology. His testimony about the translation process—that he heard Joseph Smith dictate the text and saw the plates—became foundational to the movement's authority claims.
The Manuscript and Later Versions
Cowdery's manuscript served as the basis for the 1830 first printed edition. Printers made their own corrections and changes, but the original text came from his pages. Later editions of the Book of Mormon incorporated further revisions—some substantive, some stylistic. Comparing Cowdery's handwritten version to printed editions reveals how the text evolved and where editorial choices were made after the initial translation.
Cowdery's manuscript is also a crucial historical document for understanding what Joseph Smith actually dictated in 1829, before later theological or literary refinements. For scholars studying the origins of the Book of Mormon—whether believers seeking to understand the translation process or critics examining claims of inspiration—Cowdery's handwriting is primary evidence.
Why Cowdery Matters
Cowdery's contributions matter for several reasons. First, his manuscript is the closest surviving record of what Smith dictated; no audio recording or earlier draft exists. Second, his role challenges simplistic narratives about the translation—it was not a solitary prophet producing text in isolation, but involved at least one educated collaborator who could influence phrasing and structure. Third, Cowdery's later life—he left the church, denied some of his testimony, then rejoined—raises questions about how confident he really was in the translation process and what doubts he may have harbored. Finally, his work is essential for textual criticism: scholars can use his manuscript to track variants, corrections, and revisions that illuminate the text's development.
- Cowdery's original manuscript pages were preserved by the church but not always carefully housed; some pages were lost, damaged, or went missing for decades.
- In 1967, the Church of Jesus Christ of Latter-day Saints acquired the remaining pages and began conservation efforts.
- Today, high-resolution digital images of the manuscript are available to scholars, making Cowdery's handwriting and corrections widely accessible.
Sources
- Royal Skousen, ed., The Book of Mormon: The Earliest Text (Yale University Press, 2009)—comprehensive analysis of the original manuscript.
- Grant Hardy, ed., The Book of Mormon: A Reader's Edition (University of Illinois Press, 2003)—discusses manuscript evidence and textual history.
- Dan Vogel, ed., Early Mormon Documents (2003)—contains primary accounts of the translation process including Cowdery's own statements.
