Joseph Smith Translation

The KJV opens with 'In the beginning God created the heaven and the earth.' The JST footnote expands this to read 'In the beginning I created the heaven and the earth upon which thou standest,' framing creation as a first-person divine address. This reframes the Genesis creation narrative as a personal revelation given to Moses, placing the reader inside a prophetic vision rather than reading a third-person historical account. The addition of the divine 'I' emphasizes God's direct agency and personal involvement in creation, and the broader JST context (found in the Book of Moses) establishes that this creation account was revealed to Moses as a vision, adding a prophetic-revelatory layer to the text.

The KJV reads 'But there went up a mist from the earth, and watered the whole face of the ground.' The JST modifies this to clarify the pre-rain watering mechanism, noting that God had not yet caused it to rain upon the earth. This small clarification harmonizes the Genesis 2 creation account with the broader narrative sequence, removing potential ambiguity about the hydrological cycle before the Flood. The change reflects a Latter-day Saint reading tradition that sees the antediluvian world as climatically distinct from the post-Flood world.

The KJV reads 'the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.' The JST footnote adds clarifying language about God's agency in placing these trees and adds 'I, the Lord God, planted the tree of knowledge of good and evil also in the midst of the garden.' The shift to first-person divine speech emphasizes that the tree of knowledge was deliberately placed by God, not incidental. This supports a theological reading in which the Fall was part of a purposeful divine plan rather than a tragic accident, a distinctive emphasis in Latter-day Saint theology.

The KJV reads 'But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.' The JST adds the significant clause 'nevertheless, thou mayest choose for thyself, for it is given unto thee.' This addition transforms the prohibition from a simple command into a divinely sanctioned moral choice—God forbids the fruit but explicitly grants Adam the agency to decide. This is a key text in the Latter-day Saint understanding of moral agency as a foundational divine gift, and it reframes the Fall as a conscious, permitted choice rather than mere disobedience.

The KJV reads 'And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.' The JST footnote adds language emphasizing that God brought the woman to the man and instituted the marriage covenant at that time. This underscores the Latter-day Saint reading that marriage is a divinely ordained institution from the creation, not merely a social arrangement. The covenantal framing of marriage as originating with God's direct action carries significant theological weight in traditions that view marriage as an eternal ordinance.

This JST addition has no direct KJV parallel at this verse reference; it expands the post-Fall narrative to include Adam and Eve calling upon God in prayer and receiving specific commandments to worship and offer animal sacrifice. The addition establishes that formal worship, including blood sacrifice, began immediately after the Fall rather than originating with later figures. This supports a Latter-day Saint theological framework in which the gospel of Jesus Christ—including ordinances and covenants—was taught from the very beginning of human history, with animal sacrifice serving as a type and shadow of Christ's future atonement.

The KJV states that God 'repented' that he had made man, implying divine regret or error. The JST revision qualifies or redirects this statement so that the grief or regret is not attributed to God in the same anthropomorphic sense, protecting the idea of divine foreknowledge and immutability.

The KJV reads 'And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.' The JST footnote provides additional specificity about the nature of the corruption, clarifying that the people had corrupted themselves before God. This serves as a moral clarification, ensuring the reader understands that corruption was a human moral failure rather than an inherent flaw in creation itself. The distinction preserves the goodness of God's original creation while placing full moral responsibility on human agents.

The KJV reads 'But with thee will I establish my covenant; and thou shalt come into the ark.' The JST footnote expands on the nature of this covenant, connecting it to a broader covenantal framework. The modification suggests that God's covenant with Noah was not a novel arrangement but a continuation or reestablishment of covenants made from the beginning. This supports the Latter-day Saint theological position that the gospel covenant has been the same in every dispensation, with Noah receiving the same fundamental promises and obligations as earlier patriarchs.

The KJV reads 'And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry.' The JST footnote provides minor clarifying language about Noah's actions and observations. This represents a textual clarification that sharpens the narrative without altering its theological content, making the sequence of events more precise.

The KJV reads 'But flesh with the life thereof, which is the blood thereof, shall ye not eat.' The JST expands this passage to emphasize that God holds humans accountable for the blood of animals, reinforcing the sacredness of animal life and the seriousness of bloodshed. The expanded reading underscores a moral framework in which stewardship over creation carries real accountability. It heightens the connection between the Noahide food laws and the broader principle that life—all life—belongs to God.

The KJV reads 'And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you.' The JST footnote refines the language to clarify the universality of the covenant sign (the rainbow) extending to all living creatures. This reinforces the cosmic scope of the Noahide covenant, making it clear that God's promise not to destroy the earth by flood encompasses all of creation, not just humanity.

The KJV reads 'And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.' The JST footnote adds the descriptor 'everlasting' to the covenant, emphasizing its permanent and unconditional nature. In Latter-day Saint theology, this connects to the broader concept of everlasting covenants that persist across dispensations and are not limited to a single historical moment.

The KJV reads 'And he drank of the wine, and was drunken; and he was uncovered within his tent.' The JST footnote adjusts the characterization of Noah's drunkenness, softening the implication that the great patriarch was morally culpable for his intoxication. This reflects a pattern in the JST of preserving the dignity of biblical patriarchs and prophets, presenting them as fundamentally righteous figures who may have been overtaken by circumstances rather than given to vice. This reading tradition elevates Noah's prophetic status while not entirely removing the episode.

KJV reads that the Lord 'came down to see' the tower, which can imply God did not already know what was happening. The JST reading adjusts this to remove the implication of limited divine knowledge, consistent with JST's broader project of guarding against anthropomorphic depictions of God as spatially bounded.

The KJV account of Melchizedek in Genesis 14:18–20 is brief: he is king of Salem, priest of the most high God, and he blesses Abram. The JST dramatically expands this passage, adding that Melchizedek was ordained to the priesthood through the lineage of the fathers, that he preached repentance to a wicked people, and that his people worked righteousness and obtained heaven. He is given the title 'prince of peace' and his priesthood is described as an order that would continue. These additions transform Melchizedek from a minor narrative figure into a major type of Christ, connecting to Hebrews 7 and Psalm 110. The expanded Melchizedek tradition is foundational to the Latter-day Saint understanding of priesthood authority.

Continuing the JST expansion of the Melchizedek narrative, this verse adds further detail about how Melchizedek obtained the priesthood—through faith and righteousness, 'after the order of the covenant which God made with Enoch.' This links the Melchizedek priesthood to the Enoch tradition (also greatly expanded in the JST), creating a chain of prophetic authority running from Enoch through Melchizedek. The connection to Enoch is unique to the Latter-day Saint reading tradition and establishes a dispensational framework in which priesthood authority was passed from one righteous leader to the next.

The JST adds that the people of Salem under Melchizedek's leadership worked righteousness and obtained a covenant of peace. Salem is thus called 'the land of peace' because of the righteousness of its inhabitants. This parallels the JST's treatment of Enoch's city of Zion (also translated/taken up because of righteousness) and creates a typological pattern: righteous communities led by prophetic figures who establish peace through covenant faithfulness. This is a significant element of Latter-day Saint eschatology, in which the establishment of Zion communities is a recurring pattern in sacred history.

The JST's final expansion of the Melchizedek passage applies exalted titles to Melchizedek, calling him 'king of heaven' and connecting his earthly reign of peace to his priesthood calling. These titles strengthen the Christological reading of Melchizedek as a type of Christ, who is himself called the Prince of Peace (Isaiah 9:6) and who reigns as King. The passage also emphasizes that Melchizedek's authority was 'under his father,' preserving monotheistic theology while elevating Melchizedek's status to the highest degree short of divinity.

The KJV briefly mentions that Abram gave Melchizedek 'tithes of all' (Genesis 14:20). The JST footnote expands this to clarify that the tithe was given as a covenantal act of worship recognizing Melchizedek's priesthood authority. This strengthens the biblical basis for the principle of tithing as a covenant obligation, connecting it to the earliest patriarchal period. The expansion also reinforces Melchizedek's priestly superiority, as the one who receives tithes from Abram, a theme Paul develops in Hebrews 7.

The KJV describes God instructing Abram to take a heifer, goat, ram, turtledove, and pigeon for a covenant ritual. The JST footnote adds language emphasizing that Abram performed this act in faith, responding obediently to God's covenant instructions. The clarification underscores the faith dimension of covenant-making—it is not merely a legal transaction but a deeply personal act of trust in God's promises. This aligns with Paul's argument in Romans 4 and Galatians 3 that Abraham's righteousness was through faith.

The KJV reads 'And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.' The JST footnote clarifies that the experience was a revelatory vision, not merely a natural occurrence. The 'horror of great darkness' is recontextualized as part of a prophetic experience in which God reveals the future affliction of Abram's descendants. This reclassification from strange natural event to prophetic vision is consistent with the JST's broader pattern of making implicit revelation explicit.

The JST footnote revises the circumcision instruction to clarify the scope or framing of the ordinance as a token of the covenant, consistent with how Restoration theology distinguishes the sign from the covenant itself.

Complements the revision at v. 11. The JST adjustments to the circumcision statutes in Genesis 17 are among the more granular legal clarifications in the JST footnotes, indicating Joseph Smith revisited the Abrahamic covenant texts with particular care.

The KJV reads 'And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them.' The JST footnote adjusts the language to clarify that the men of Sodom were intent on violence and wickedness toward both Lot and his guests. This removes any narrative ambiguity about the moral state of Sodom's inhabitants and reinforces the text's function as a moral warning about extreme depravity and the consequences of rejecting righteous counsel.

The KJV reads 'And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.' The JST footnote specifies that this blinding was accomplished by divine power through the angels, making explicit what the KJV implies. This clarification emphasizes God's protective intervention on behalf of the righteous (Lot) and demonstrates the power of divine messengers, reinforcing the theological principle that God acts decisively to protect those under covenant.

The KJV reads 'For we will destroy this place, because the cry of them is waxen great before the face of the Lord; and the Lord hath sent us to destroy it.' The JST footnote makes explicit that the destruction was a divine judgment specifically prompted by the people's wickedness. While the KJV already implies this, the JST removes any ambiguity, clarifying that divine judgment is always a response to moral failure, not arbitrary. This reinforces the biblical principle of divine justice as proportional and warranted.

The KJV reads 'And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city.' The JST footnote adds language emphasizing that this urgency was a direct divine commandment, not merely angelic advice. The clarification heightens the reader's sense that God actively intervenes to preserve the righteous from destruction, and that obedience to divine warnings is urgently necessary.

The KJV reads 'Wherefore he called that place Beer-sheba; because there they sware both of them.' The JST footnote provides additional context about the covenant oath between Abraham and Abimelech, clarifying the nature of the covenant and its terms. The name Beer-sheba ('well of the oath') is connected more explicitly to the covenantal act, reinforcing the biblical pattern of places being named after covenantal events and the importance of oath-making in ancient Near Eastern relationships.

The KJV reads 'Thus they made a covenant at Beer-sheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.' The JST footnote adds that Abraham offered worship to God following this covenantal transaction. The addition makes explicit that covenant-making for Abraham was always accompanied by worship and acknowledgment of God's sovereignty—it was not merely a diplomatic agreement but a sacred act under divine witness.

The KJV reads 'And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.' The JST footnote adds specificity to this adoption-blessing, emphasizing its covenantal significance. Jacob's adoption of Joseph's sons as his own is a pivotal moment in Israelite tribal history, as it gives Joseph a double portion through two tribes. The JST's clarification reinforces the deliberateness of this act as a divinely guided covenantal decision.

The KJV reads 'And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.' The JST greatly expands this passage to include Joseph's prophecy about a future Moses figure who would deliver Israel, and a latter-day seer who would be 'like unto me'—a reference that Latter-day Saints identify with Joseph Smith. The expanded prophecy also includes references to the coming forth of scripture and the restoration of knowledge. This is one of the most theologically significant JST additions in Genesis, as it inserts an explicit prophetic lineage connecting Joseph of Egypt to Moses and to a latter-day prophetic figure.

Continuing the expanded JST prophecy, this verse adds further detail about the latter-day seer, specifying that he would be a descendant of Joseph and would bring the word of God to those who had lost it. The JST states this seer would be named Joseph and would be 'after the name of his father.' This is understood in Latter-day Saint tradition as a prophecy of Joseph Smith Jr., whose father was Joseph Smith Sr. The addition transforms the end of Genesis into a forward-looking prophetic text that bridges the patriarchal period with latter-day restoration theology.

In this JST expansion, Joseph prophesies that the writings of his descendants (understood as the Book of Mormon) would 'grow together' with the writings of Judah (the Bible) to confound false doctrines and establish peace. This two-records motif parallels Ezekiel 37:15–17 (the sticks of Joseph and Judah joining together) and is a foundational proof text in Latter-day Saint theology for the necessity of additional scripture alongside the Bible. The passage frames the Book of Mormon not as a replacement for the Bible but as a companion witness.

One of the most theologically significant OT footnotes. The KJV states that 'the LORD met him, and sought to kill him,' creating the disturbing image of God attempting to kill Moses. The JST reassigns this action away from God, consistent with JST's consistent effort to remove passages that depict God as violent, capricious, or contradictory toward his own servants.

The KJV 'I will harden Pharaoh's heart' becomes a statement that Pharaoh will harden his own heart. This is the most prominent JST resolution of the Exodus hardening problem, which has been a locus of debate about divine determinism and human free will. The JST reading aligns with the Arminian/free-will position and with several later Exodus verses where Pharaoh is said to harden his own heart.

The KJV reads 'And he hardened Pharaoh's heart, that he hearkened not unto them; as the Lord had said.' The JST footnote changes the subject so that Pharaoh hardens his own heart, rather than God hardening it. This is one of the most significant JST theological modifications in Exodus, as it directly addresses the philosophical problem of divine determinism. If God hardens Pharaoh's heart, it raises questions about free will and divine justice—how can God punish Pharaoh for stubbornness that God himself caused? The JST resolves this by placing the moral responsibility squarely on Pharaoh. This modification appears at multiple points in the Exodus narrative where the KJV attributes the hardening to God.

The KJV reads 'And the Lord hardened the heart of Pharaoh, and he hearkened not unto them; as the Lord had spoken unto Moses.' The JST footnote again reassigns the hardening from God to Pharaoh, consistent with the pattern established in Exodus 7:13. This repeated modification across the plague narrative demonstrates that the JST addresses not just isolated verses but systematic theological concerns. The cumulative effect is to present Pharaoh as a fully autonomous moral agent who chose resistance against God, thereby justifying the severity of the plagues as proportional divine judgment.

The KJV reads 'When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people.' The JST footnote adds language that enhances Jethro's characterization, identifying him more specifically as a righteous priest. In Latter-day Saint tradition, Jethro is understood to have held legitimate priesthood authority, and this JST modification supports that reading. The clarification elevates Jethro from a Midianite priest of uncertain religious status to a figure who held authentic divine authority, making his counsel to Moses carry weight not merely as practical wisdom but as inspired counsel.

The KJV reads 'Thou shalt not suffer a witch to live.' The JST footnote significantly modifies this to address murder rather than witchcraft, reading 'Thou shalt not suffer a murderer to live.' This is a striking change that removes the biblical basis for persecution of alleged witches—a text that historically contributed to witch trials and executions. The modification redirects the severity of capital punishment toward those guilty of taking human life, a far less controversial application of the death penalty. Whether or not one accepts the JST as inspired text, this change engages thoughtfully with a verse that has been ethically problematic throughout Western history.

The KJV states 'the LORD repented of the evil which he thought to do unto his people.' The JST revises this to remove the implication that God planned evil or genuinely changed his mind, consistent with the broader JST pattern of protecting divine constancy. The revision likely replaces 'repented' with language of relenting or withholding rather than regretting.

The KJV reads 'And the Lord spake unto Moses face to face, as a man speaketh unto his friend.' The JST footnote adds that while Moses spoke with God face to face, he did not see God's full glory at this time, as mortal man could not endure it. This modification addresses the theological tension between Exodus 33:11 (face to face) and Exodus 33:20 ('Thou canst not see my face: for there shall no man see me, and live'). The JST harmonizes these passages by introducing a distinction between degrees of divine presence—Moses experienced an authentic personal encounter with God, but God's full, unveiled glory was withheld for Moses' protection.

The KJV reads 'And he said, Thou canst not see my face: for there shall no man see me, and live.' The JST footnote adds the qualifier 'sinful,' so that it reads 'no sinful man' can see God and live. This is a crucial theological modification. The KJV reading seems to make seeing God impossible for any mortal, which conflicts with other biblical passages where figures do see God (Genesis 32:30, Isaiah 6:1). The JST resolves this by making sinfulness, not mortality, the barrier to seeing God. This opens the possibility that sanctified, righteous individuals can indeed behold God—a doctrine central to Latter-day Saint theology and its teaching about theophany.

The KJV reads 'And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.' The JST footnote modifies this to indicate that the second set of tablets would not be identical to the first—specifically, the higher law (including God's direct presence) was removed because Israel had proven unworthy through the golden calf incident. This supports the Latter-day Saint teaching that Israel received a lesser law (the 'law of Moses' or 'Aaronic' order) because they rejected the higher covenant. The modification transforms Exodus 34 from a simple replacement of broken tablets into a pivotal moment of covenant downgrade.

Continuing the JST modification from 34:1, this verse further specifies that the second set of commandments given to Moses were adapted to Israel's lower spiritual capacity. The JST reading creates a clear before/after distinction: the first tablets represented the fullness of God's covenant (including His direct presence among the people), while the second tablets contained the preparatory or 'lesser' law that would govern Israel until the coming of Christ. This reading harmonizes with Paul's teaching in Galatians 3:24 that the law was a 'schoolmaster to bring us unto Christ.'

The KJV's famous description of Moses as 'very meek, above all the men which were upon the face of the earth' is revised in the JST to emphasize his faithfulness to God rather than his personal humility or temperament. This shifts Moses from a characterization of passive personality to one of covenantal fidelity, which aligns better with his portrayal throughout Numbers.

The JST footnote revises the tablet-replacement narrative to clarify the nature of what was written, consistent with Restoration theology's distinction between the higher law (given before the golden calf) and the lesser law given afterward. This connects to JST Galatians and the broader JST treatment of the law of Moses.

The KJV reads 'Thou shalt not seethe a kid in his mother's milk.' The JST footnote modifies this dietary law to read in a way that clarifies the underlying moral principle—cruelty to animals and disrespect for the parent-offspring relationship. While the KJV prohibition has been interpreted in Jewish tradition as the basis for separating meat and dairy, the JST reading focuses on the ethical dimension rather than the ritual one. This is consistent with the JST's broader tendency to emphasize moral principles over ritual observances.

The KJV reads 'So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord.' The JST footnote modifies this to suggest that Moses did not simply die but was taken up or translated by God. This aligns with the Latter-day Saint teaching that Moses was translated—taken from mortality without experiencing death—so that he could later appear on the Mount of Transfiguration to confer priesthood keys upon Peter, James, and John (Matthew 17:1–3). The modification resolves the question of how Moses could appear as a physical being at the Transfiguration if he had died and not yet been resurrected.

The KJV reads 'Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon.' The JST footnote adds clarity to the relationship between Joshua's petition and God's response, making it more explicit that the miracle was performed by God's power in response to prophetic faith. The modification ensures the reader understands that Joshua did not command the sun by his own authority but petitioned God, who then performed the miracle.

The KJV reads 'And when the Lord raised them up judges, then the Lord was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the Lord because of their groanings.' The JST footnote changes 'it repented the Lord' to remove the implication that God changed His mind or felt regret. This is consistent with the JST's systematic revision of anthropopathic language that attributes human emotions like regret or repentance to God. The modification preserves divine consistency: God does not repent as humans do, but He does respond with compassion to human suffering.

The KJV reads 'It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments.' The JST footnote modifies this to remove the implication that God regretted or changed His mind about making Saul king. Since the JST consistently addresses passages where God appears to 'repent,' this modification preserves divine omniscience and foreknowledge. God knew Saul would fail, and the JST reading suggests God's statement expresses grief or displeasure rather than regret or surprise. This is theologically significant for maintaining a coherent doctrine of God across the biblical text.

The KJV reads 'And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent.' The JST footnote adds minor clarifying language to reinforce the statement that God does not repent. Interestingly, this verse already affirms divine immutability in the KJV, making it one of the rare cases where the KJV and JST are closely aligned. The JST modification strengthens what is already present, creating greater internal consistency with the JST's modifications to 1 Samuel 15:11 and similar passages.

The KJV reads that 'an evil spirit from the LORD troubled him,' attributing Saul's affliction directly to divine agency. The JST reframes this so that the Lord withdraws his protective or guiding spirit, and the troubling spirit that follows is not sent by God but is a consequence of divine absence. This is consistent with JST's pattern of removing divine authorship of evil.

The KJV reads 'And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.' The JST footnote changes 'from God' to 'which was not of God,' directly contradicting the KJV's attribution of the evil spirit to God. This modification is paired with the change in 1 Samuel 16:14 and reflects the JST's consistent position that God does not send evil spirits. The theological implication is significant: evil is never divinely authored. Saul's torment came from his own departure from God, not from God's active malice.

The JST footnote adjusts Nathan's declaration to David after the Bathsheba-Uriah affair. In the KJV Nathan says 'The LORD also hath put away thy sin; thou shalt not die.' The JST introduces nuance that connects forgiveness to ongoing moral accountability, preventing the verse from being read as unconditional absolution without consequence.

The KJV reads 'And again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.' The JST footnote modifies this so that it was Satan, not the Lord, who moved David to number Israel. This is one of the most theologically significant JST modifications in the historical books, as the KJV reading directly attributes a sinful incitement to God. The JST aligns this passage with 1 Chronicles 21:1, which already attributes the incitement to Satan, resolving a well-known contradiction within the biblical text itself. The modification reinforces the principle that God does not tempt people to sin (cf. James 1:13).

The KJV reads 'And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.' The JST footnote adds further specificity to the conditions of God's promise to Solomon, reinforcing that divine blessings are contingent on covenant faithfulness. The modification makes explicit what is implicit: Solomon's kingdom, wisdom, and longevity were all conditioned on his continued obedience. Given Solomon's later apostasy (1 Kings 11), this JST clarification provides an explanatory framework for why Solomon's kingdom was divided after his death.

The KJV reads 'And rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes.' The JST footnote adds a qualifier to the description of David, noting that David did follow God's commandments except in the matter of Uriah the Hittite. This modification brings 1 Kings 14:8 into harmony with 1 Kings 15:5, which already contains this exception. The JST refuses to let David's serious sin be whitewashed even in passages that praise him, maintaining moral consistency in the biblical portrait of Israel's greatest king.

The KJV reads 'And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.' The JST footnote provides clarifying language about Elijah's departure, specifying that Elijah was translated—that is, changed from a mortal to an immortal state without passing through death. In Latter-day Saint theology, this translation was necessary so that Elijah could later return as a resurrected being to restore priesthood keys (Malachi 4:5–6), an event Latter-day Saints believe occurred in the Kirtland Temple in 1836.

The KJV reads 'And Satan stood up against Israel, and provoked David to number Israel.' While the KJV already attributes the incitement to Satan (unlike 2 Samuel 24:1), the JST footnote adds further emphasis to Satan's role and David's culpability. This reinforcement is significant because the KJV's own internal contradiction between 2 Samuel 24:1 and 1 Chronicles 21:1 has been a long-standing point of discussion among biblical scholars. The JST resolves the contradiction definitively by making both passages attribute the incitement to Satan.

The KJV reads 'Now therefore, behold, the Lord hath put a lying spirit in the mouth of these thy prophets, and the Lord hath spoken evil against thee.' The JST footnote modifies this to indicate that God permitted, rather than directly caused, the lying spirit to deceive Ahab's prophets. This is another instance of the JST's consistent theological program of protecting God's character from direct attribution of deception or evil. The modification preserves God's sovereignty (He allows the deception as judgment on Ahab) while removing the implication that God is the author of lies.

The KJV reads 'Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.' The JST footnote adds clarifying language about Satan's presence and purpose among the 'sons of God,' specifying that Satan came with adversarial intent rather than as a legitimate member of the heavenly council. This modification addresses a common question about the heavenly court scene in Job: Is Satan a member of God's court or an intruder? The JST reading leans toward the latter, casting Satan as an adversary who intrudes rather than a prosecutor who serves within the divine administration.

The KJV reads 'And the Lord said unto Satan, Whence comest thou? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it.' The JST footnote adds that Satan's wandering is specifically characterized as seeking to do evil and to destroy. This transforms Satan's answer from a vague description of movement into a statement of malicious purpose. The modification supports a clear moral dualism in which Satan is consistently portrayed as actively working against God's purposes rather than merely wandering aimlessly.

The KJV reads 'The Lord trieth the righteous: but the wicked and him that loveth violence his soul hateth.' The JST footnote modifies the language to clarify the nature of God's testing and His relationship to wickedness. The modification ensures that God's 'trying' of the righteous is understood as purposeful refining rather than arbitrary testing, and that God's response to wickedness is consistent with His justice. This is part of the JST's broader project of clarifying God's character and ensuring internal theological consistency across the psalms.

The KJV reads 'The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.' The JST footnote modifies this to emphasize that the denial of God is a moral choice rooted in corruption rather than an intellectual conclusion. The modification reframes atheism (or practical godlessness) as a symptom of moral rebellion rather than a philosophical position, connecting the denial of God directly to corrupt behavior. This reading aligns with Paul's argument in Romans 1:18–21 that knowledge of God is suppressed by wickedness.

The JST footnote at this familiar psalm expands or clarifies the opening declaration of divine ownership of the earth and its inhabitants, enriching the theological statement about creation and sovereignty.

The KJV reads 'Blessed is he whose transgression is forgiven, whose sin is covered.' The JST footnote adds qualifying language about the conditions under which forgiveness is obtained, connecting blessedness to repentance and covenant faithfulness rather than simply having sin 'covered.' The modification emphasizes that forgiveness is not automatic or unconditional but is the result of genuine repentance and a return to covenant faithfulness. This aligns with the broader Latter-day Saint understanding of the relationship between grace, repentance, and forgiveness.

The KJV reads 'I have said, Ye are gods; and all of you are children of the most High.' The JST footnote adds language that contextualizes this striking declaration within a covenantal framework. The statement 'Ye are gods' has been debated throughout Christian history—is it ironic? Addressed to judges? A statement of human divine potential? The JST reading supports the interpretation that human beings are literal children of God with divine potential, a doctrine central to Latter-day Saint theology (often called 'theosis' or 'deification' in other Christian traditions). Jesus himself quotes this psalm in John 10:34 to defend his claim to be the Son of God.

The KJV reads 'For my love they are my adversaries: but I give myself unto prayer.' The JST footnote provides clarification about the speaker's moral posture in this imprecatory psalm. The modification addresses the broader problem of imprecatory psalms—passages where the psalmist appears to call for violent judgment on enemies. The JST reading ensures that the prayer is understood as an appeal to divine justice rather than personal vengeance, aligning with Jesus' teaching to love one's enemies and pray for those who persecute (Matthew 5:44).

The KJV reads 'Blessed are the undefiled in the way, who walk in the law of the Lord.' The JST footnote expands on the nature of being 'undefiled,' connecting it to walking in the law with full purpose of heart and covenant intention. The modification transforms a general statement about blessedness into a more specific covenant declaration about the intentionality required in obedience. It is not enough to merely follow rules; the JST reading emphasizes that true obedience is wholehearted and purposeful.

The KJV reads 'Whoso findeth a wife findeth a good thing, and obtaineth favour of the Lord.' The JST footnote adds language about God's role in bringing husband and wife together, elevating marriage from a human arrangement that God merely approves of to a divinely orchestrated covenant relationship. This is consistent with the JST's treatment of marriage in Genesis 2 and reflects the Latter-day Saint understanding of marriage as a divine institution ordained by God from the beginning.

The KJV reads 'For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.' The JST footnote modifies this to push back against the Preacher's seeming nihilism, affirming that humans do have preeminence over beasts. This modification addresses one of the most philosophically challenging passages in the Old Testament—Qoheleth's apparent denial of any meaningful difference between human and animal death. The JST reading maintains human dignity and the reality of the soul's continuation beyond death.

The KJV reads 'And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.' The JST revises this, particularly addressing who is being judged and what the appropriate response is, removing the seemingly harsh divine command not to forgive.

The KJV reads 'And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly.' The JST footnote provides clarifying language about the nature and timing of this ensign-raising. While Isaiah's original context refers to Assyria as God's instrument of judgment, the JST modification emphasizes the latter-day gathering of Israel under a prophetic banner. In Latter-day Saint theology, this 'ensign to the nations' is understood as the restored gospel and the establishment of Zion as a gathering place for the faithful from all nations.

The KJV reads 'And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth.' The JST footnote modifies the verse to clarify the nature of divine judgment against the proud and powerful. The modification connects the historical judgment against Assyria to a broader pattern of divine judgment that will be repeated in the last days. This typological reading—where ancient judgments prefigure eschatological ones—is a consistent feature of Latter-day Saint biblical interpretation.

The KJV reads 'And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod.' The JST footnote modifies this passage to emphasize its eschatological application, connecting the miraculous river-crossing imagery to the latter-day gathering of Israel from all nations. The original exodus imagery—God drying up waters for His people to cross—is reapplied to a future, greater exodus in which God will remove every barrier to the gathering of His covenant people.

The KJV reads 'For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.' The JST footnote modifies this to clarify that the spiritual blindness described is a consequence of the people's own rejection of prophets, not an arbitrary divine punishment. This is consistent with the JST's pattern of protecting God's character: God does not capriciously blind His people, but spiritual blindness is the natural consequence of rejecting prophetic counsel. The modification also connects this passage to the broader context of Isaiah 29, which Latter-day Saints understand as a prophecy of the Book of Mormon.

The JST footnote refines this indictment of corrupt judges and accusers, providing clearer language about those who twist legal process to condemn the innocent. The revision underscores the prophetic critique of judicial corruption.

The KJV reads 'Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the Lord's servant?' The JST footnote modifies this passage to clarify that it is Israel who is blind, not God's true servant or messenger. The KJV reading creates a paradox—how can God's servant be blind?—which has been variously interpreted as referring to Israel's collective blindness, the Messiah's apparent weakness, or prophetic irony. The JST resolves the ambiguity by clearly distinguishing between the faithful servant and the blind people, making the passage a critique of Israel's spiritual condition rather than a description of the Messiah.

The KJV reads 'Seeing many things, but thou observest not; opening the ears, but he heareth not.' The JST footnote adds language clarifying that Israel's failure to observe and hear is a choice, not a disability. The modification transforms the verse from a statement of spiritual inability to a statement of moral responsibility: Israel has been given sight and hearing through prophets and revelations but willfully refuses to use them. This is a prophetic indictment that echoes Jesus' later quotation of Isaiah 6:9–10 in Matthew 13:14–15.

The KJV reads 'So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.' The JST footnote provides clarifying language about the nature of the Suffering Servant's work among the nations, connecting 'sprinkling' to gathering rather than ritual purification alone. This modification enriches the Christological reading of Isaiah 52–53 by linking the servant's atoning work to the latter-day gathering of Israel—the servant not only purifies but gathers the nations into covenant.

The KJV reads 'I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.' The JST footnote clarifies that God's availability is universal and that His call to 'Behold me' has always gone out, but it is Israel who has failed to respond. The modification shifts the emphasis from God being found by those who did not seek Him (which Paul uses in Romans 10:20 to describe Gentile inclusion) to God's constant accessibility and Israel's failure to respond—a subtle but meaningful theological distinction.

The KJV reads 'Therefore now amend your ways and your doings, and obey the voice of the Lord your God; and the Lord will repent him of the evil that he hath pronounced against you.' The JST footnote changes 'repent him of the evil' to remove the implication that God repents or changes His mind. This is part of the JST's systematic treatment of the Hebrew word nacham (to relent, be sorry, comfort) when applied to God. The modification maintains that God's actions are consistent and principled: when humans repent, God's justice no longer requires punishment, but this represents a change in the human condition, not a change in God.

The KJV reads 'And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him.' The JST footnote significantly modifies this verse to remove the statement that God deceives prophets. The KJV reading presents a severe theological problem: if God deceives prophets, how can anyone trust prophetic revelation? The JST resolves this by indicating that a prophet who speaks falsely has deceived himself or been deceived by his own sins, and God will judge him for it. The modification protects both God's character (He does not deceive) and the reliability of genuine prophetic revelation.

The KJV reads 'But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king.' The JST footnote modifies Daniel's disclaimer to make God's role even more explicit. Daniel is already humble in the KJV, but the JST clarification emphasizes that prophetic revelation is entirely God's gift—not a function of the prophet's superior intellect or wisdom. This reinforces the principle that prophets are servants and instruments of revelation rather than sources of it.

The KJV reads 'I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.' The JST footnote clarifies this passage as an unambiguous declaration of God's intention to conquer death and the grave. The KJV is tonally ambiguous—some scholars read it as a threat against Israel rather than a promise of redemption. The JST removes this ambiguity, making it a clear Christological promise that God will triumph over death. Paul quotes this passage in 1 Corinthians 15:55 as a triumphant declaration of the resurrection, and the JST reading supports that Pauline interpretation.

The KJV reads 'And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.' The JST footnote modifies the final clause to remove the attribution of repentance to God. Joel's call to genuine repentance (rending the heart, not the garments) is one of the great prophetic summons in the Old Testament. The JST modification ensures that the logic of the passage is internally consistent: humans repent by rending their hearts; God responds by withdrawing judgment. God does not Himself 'repent' in the human sense.

The KJV asks 'shall there be evil in a city, and the LORD hath not done it?', which can be read as asserting God causes civic evil. The JST reframes the question to distinguish between calamity permitted or allowed by God and moral evil, consistent with the JST's consistent defense of divine moral purity.

The famous statement 'Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets' is a key JST touchstone passage. The JST footnote here strengthens or clarifies this principle of continuous revelation, which is foundational to Restoration ecclesiology.

The KJV reads 'The Lord repented for this: It shall not be, saith the Lord.' The JST footnote modifies the attribution of repentance to God, consistent with its systematic treatment of the Hebrew nacham. In the context of Amos's intercessory visions, the prophet pleads for God to spare Israel, and God relents. The JST reading reframes this as God showing mercy in response to prophetic intercession, rather than God changing His mind. The distinction preserves both God's responsiveness to prayer and His fundamental consistency.

The KJV reads 'The Lord repented for this: This also shall not be, saith the Lord God.' The JST footnote makes the same modification as in Amos 7:3, changing the divine repentance language in the second intercessory vision. Amos has two paired visions of judgment (locusts and fire), and in both cases he intercedes and God relents. The JST ensures that both passages are treated identically, maintaining internal consistency. The cumulative effect of these paired modifications reinforces the theological principle that prophetic intercession is effective not because it changes God's mind but because it activates God's mercy.

The KJV reads 'O Lord, I have heard thy speech, and was afraid: O Lord, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.' The JST footnote modifies this prayer to add specificity to Habakkuk's plea, clarifying that the prophet seeks God's active intervention and remembrance of His covenant people. The modification enhances the covenantal dimension of Habakkuk's prayer—he is not merely asking for generic mercy but for God to remember His covenant and act on behalf of His people in accordance with His promises.

The KJV reads 'For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.' The JST footnote adds clarifying language about the reason Israel is called 'the apple of his eye'—it is because of their covenant status, not merely ethnic identity. This is significant because it connects God's protective care to covenant faithfulness rather than unconditional ethnic favoritism. The modification ensures that the promise of protection is understood within the covenantal framework that runs throughout the Old Testament.

The KJV reads 'And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.' The JST footnote modifies this verse to make explicit what many Christian interpreters have read into it: that the 'wounds in thine hands' refer to Christ's crucifixion wounds. In the KJV's original context, the passage likely describes a false prophet who has been wounded and attempts to deny his identity. The JST reinterprets this as a Messianic passage in which the resurrected Christ shows His wounds and identifies them as having been inflicted 'in the house of my friends'—that is, by His own covenant people. This reading creates a powerful connection to John 20:25–27, where Thomas sees Christ's wounds.

The KJV reads 'And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.' The JST footnote modifies this verse to clarify that calling the proud 'happy' is a false assessment that will be corrected by divine judgment. The complaint in Malachi 3:14–15—that serving God seems pointless because the wicked prosper—is one of the great theodicy passages in the Old Testament. The JST modification ensures that the reader understands this as a mistaken human perception, not an accurate description of reality. God's response in the following verses (Malachi 3:16–18) promises that a distinction will be made between the righteous and the wicked.

The KJV reads 'But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.' The JST footnote adds identifying language that makes explicit the Christological reading of this passage. While the 'Sun of righteousness' has been understood as a Messianic title throughout Christian history, the JST makes this identification explicit rather than implied. The imagery of arising with 'healing in his wings' connects to Christ's role as healer and redeemer, and the passage's placement at the very end of the Old Testament gives it eschatological weight as a bridge to the New Testament.

The KJV reads 'shall come a Governor, that shall rule my people Israel.' The JST adjusts the language to emphasize shepherding rather than mere governance. This modification aligns with the broader Latter-day Saint emphasis on Christ as shepherd-king, connecting the Matthean nativity narrative more explicitly with the Davidic shepherd motif found in Ezekiel 34 and Psalm 23. The change subtly reframes messianic expectations from political rulership to pastoral care.

The KJV describes John's clothing of camel's hair and diet of locusts and wild honey. The JST footnote provides clarifying detail about John's lifestyle and prophetic identity. This modification reinforces John's role as the Elijah-like forerunner, drawing sharper connections to Old Testament prophetic tradition and emphasizing the intentional austerity of his ministry as a mark of divine calling rather than mere eccentricity.

The KJV has Jesus say 'Suffer it to be so now: for thus it becometh us to fulfil all righteousness.' The JST expands this statement to emphasize that baptism is commanded and necessary. Within the Latter-day Saint reading tradition, this expansion underscores the universal requirement of baptism as a covenant ordinance, even for one who was sinless. It frames Jesus's baptism not merely as an example but as a constitutive act establishing the pattern all must follow.

The JST provides additional detail about the theophanic experience at Jesus's baptism, clarifying that the heavens were opened specifically to John the Baptist and that he witnessed the Spirit descending. This expansion in the Latter-day Saint tradition emphasizes that the baptismal theophany was a revelatory event confirming Jesus's messianic identity to his forerunner, making John a direct prophetic witness of the Son's divine commissioning by the Father.

The KJV states Jesus was 'led up of the Spirit into the wilderness to be tempted of the devil.' The JST revision reframes this so the Spirit leads Jesus to commune with God, and Satan's temptation follows afterward as an intrusion rather than the designed purpose. This removes any implication that the Holy Spirit intended Jesus to face temptation, a point of theological sensitivity across multiple traditions.

The KJV reads 'Then the devil taketh him up into the holy city.' The JST modifies this so that it is the Spirit that brings Jesus to the temple, where the devil then tempts him. This is a significant christological adjustment in the Latter-day Saint reading: it preserves Christ's sovereign agency and divine dignity, denying the adversary any physical power over the Messiah. Jesus is led by the Spirit into situations where temptation occurs, but he is never under Satan's control.

Continuing the modifications to the temptation narrative, the JST footnote at this verse further clarifies the dynamic between Jesus and the tempter. The KJV presents the devil as directing the encounter, but the JST reframes the narrative so that Jesus remains the authoritative figure throughout. In the Latter-day Saint reading tradition, this preserves the theological principle that the Son of God could not be compelled or manipulated, only tested within the bounds permitted by divine will.

The KJV reads 'Again, the devil taketh him up into an exceeding high mountain.' The JST modifies this to indicate the Spirit brought Jesus to the mountain. Consistent with the other temptation-narrative changes, this adjustment in Latter-day Saint tradition ensures that Christ's movements are attributed to divine direction rather than satanic manipulation. The devil appears as a tempter who approaches, not as an agent who controls Jesus's physical location.

The KJV states 'Then the devil leaveth him, and, behold, angels came and ministered unto him.' The JST expands this to add further detail about the angelic ministry following the temptation. In the Latter-day Saint reading, this elaboration emphasizes the heavenly validation of Christ's triumph over Satan and frames the angelic ministry as a restorative and confirming act following the messianic ordeal in the wilderness.

The KJV reads 'whosoever is angry with his brother without a cause shall be in danger of the judgment.' The JST footnote adjusts the wording to clarify the nature of sinful anger. This modification in the Latter-day Saint tradition aligns with some early Greek manuscripts that include the qualifier 'without a cause,' and provides moral precision about the Sermon on the Mount's teaching on anger, distinguishing righteous indignation from sinful wrath.

The KJV instructs the disciple to leave the gift at the altar and be reconciled to the brother first. The JST footnote provides clarification about the priority of interpersonal reconciliation over ritual observance. In the Latter-day Saint tradition, this reinforces the covenant principle that right relationships with fellow believers are prerequisite to acceptable worship, a theme consistent with modern Latter-day Saint temple-recommend worthiness standards.

The KJV reads 'Swear not at all; neither by heaven; for it is God's throne.' The JST footnote adjusts this teaching to clarify the intended scope of the prohibition on oaths. In the Latter-day Saint reading tradition, this is understood in light of modern revelation that permits solemn covenant-making while prohibiting profane or frivolous swearing, harmonizing the Sermon on the Mount with the temple covenant framework.

The KJV reads 'resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.' The JST modifies this to provide nuance, suggesting that the teaching has limits and should not be taken as an absolute prohibition against self-defense. In the Latter-day Saint tradition, this reflects a practical moral theology that values peacemaking while recognizing the legitimacy of defending the innocent, consistent with Book of Mormon teachings on justified conflict.

The JST footnote at this verse (the conclusion of the love-your-enemies section) modifies the perfection command to contextualize what 'perfect' means in the immediate discourse, possibly limiting it to the specific context of loving enemies rather than asserting absolute moral perfection.

One of the most pastorally significant JST revisions. The KJV petition 'lead us not into temptation' implies God could lead into temptation. The JST revises this to clarify that the prayer is for deliverance or preservation rather than asking God not to do something he would otherwise do. This is consistent with James 1:13 ('God cannot be tempted with evil, neither tempteth he any man').

The KJV reads 'For if ye forgive men their trespasses, your heavenly Father will also forgive you.' The JST footnote adds a qualifier about the sincerity required in forgiveness. In the Latter-day Saint reading tradition, this expansion emphasizes that forgiveness is not merely a verbal formula but a genuine transformation of the heart, consistent with the Doctrine and Covenants teaching that the Lord requires the heart and a willing mind.

The KJV reads 'Take no thought for your life, what ye shall eat, or what ye shall drink.' The JST modifies this to indicate that these instructions were directed specifically to those engaged in ministerial service rather than as a universal prohibition against prudent temporal planning. This clarification in the Latter-day Saint tradition harmonizes the Sermon on the Mount with practical stewardship, preventing misinterpretation of Jesus's words as advocating reckless improvidence.

The JST provides additional context for the well-known injunction to 'seek ye first the kingdom of God.' The Latter-day Saint reading tradition understands this expansion as further distinguishing between the instructions given to those called to full-time ministry (who should rely on providence) and the general membership (who are expected to be temporally self-reliant). This dual framework is consistent with modern missionary practice and welfare principles in the tradition.

The KJV's unqualified 'Judge not, that ye be not judged' is revised in the JST to specify that unrighteous judgment is prohibited, not all judgment. This aligns with John 7:24 ('Judge righteous judgment') and prevents the verse from being used as a blanket prohibition against moral discernment. It is one of the more widely discussed JST footnotes in LDS ethical theology.

Follows from the v. 1 revision. The JST adjusts the reciprocal judgment saying to fit the reframed prohibition: the concern is with the standard used, not with judging itself.

The KJV reads 'how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?' The JST footnote provides additional clarification about the hypocrisy of judging others while harboring one's own sins. This refinement in the Latter-day Saint tradition strengthens the call to self-examination before offering correction, consistent with the broader Restoration emphasis on personal repentance as prerequisite to righteous judgment.

The KJV reads 'Give not that which is holy unto the dogs, neither cast ye your pearls before swine.' The JST footnote adjusts this teaching to emphasize discernment in sharing sacred truths. In the Latter-day Saint tradition, this connects to the temple concept of sacred versus secret, where holy knowledge is to be shared appropriately but not exposed to ridicule. The modification underscores spiritual discernment rather than mere social caution.

The KJV reads 'Or what man is there of you, whom if his son ask bread, will he give him a stone?' The JST footnote provides additional language clarifying the nature of God's responsiveness to prayer. In the Latter-day Saint tradition, this change reinforces the theology of a personal, loving Heavenly Father who is attentive to his children's needs, and it specifies the conditions of faith and righteousness under which prayers are answered.

The KJV reads 'how much more shall your Father which is in heaven give good things to them that ask him?' The JST footnote adds specificity about faith as the condition for receiving divine gifts. This modification in the Latter-day Saint reading tradition connects the Sermon on the Mount to the broader Restoration doctrine of the prayer of faith, as articulated in James 1:5-6 and in Joseph Smith's own foundational experience of seeking wisdom through prayer.

The KJV reads 'Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.' The JST footnote provides additional context that deepens the ethical instruction. In the Latter-day Saint tradition, this expansion connects Jesus's ethical teaching explicitly to the covenant framework of the Hebrew scriptures, showing continuity between the Mosaic dispensation and the gospel dispensation.

The KJV reads 'When he was come down from the mountain, great multitudes followed him.' The JST footnote clarifies the transition between the Sermon on the Mount and the healing narratives that follow, specifying the presence of disciples. This provides narrative continuity and emphasizes that the apostolic witnesses were present for the miracles, reinforcing the evidentiary chain in the Latter-day Saint reading tradition.

The KJV reads 'Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.' The JST footnote modifies this to clarify the basis on which Jesus pronounced forgiveness. In the Latter-day Saint tradition, this underscores that Christ's authority to forgive sins is a central demonstration of his divine identity, and that faith — both the individual's and the community's — is the operative principle in accessing that forgiveness.

The JST footnote adjusts the ruler Jairus's statement about his daughter, resolving a minor tension between Matthew's account (which says she is 'even now dead') and Mark/Luke (where she is dying but not yet dead when the messenger comes). The JST revision brings greater harmony to the Synoptic accounts.

The KJV reads 'Nor scrip for your journey, neither two coats, neither shoes, nor yet staves.' The JST footnote clarifies the terms of the apostolic commission for missionary service. In the Latter-day Saint tradition, this connects to the pattern of missionary service where ministers go forth relying on the hospitality of those they teach, a practice with parallels in the early Latter-day Saint missionary program.

The KJV reads 'whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.' The JST footnote provides additional language about this act as a covenant witness. In the Latter-day Saint tradition, shaking dust from the feet is a solemn ordinance-like act that transfers accountability to those who have rejected the message, consistent with modern Doctrine and Covenants instructions to missionaries.

The KJV reads 'For all the prophets and the law prophesied until John.' The JST footnote modifies this to clarify the relationship between the old covenant prophetic tradition and John the Baptist's transitional role. In the Latter-day Saint reading tradition, this emphasizes that the entire Hebrew scriptural corpus was oriented toward Christ, and that John's ministry marked the hinge between promise and fulfillment.

The KJV reads 'And if ye will receive it, this is Elias, which was for to come.' The JST footnote adjusts the conditional framing of John's Elijah identity. In the Latter-day Saint tradition, which distinguishes between 'Elias' as a forerunner title and 'Elijah' as the specific prophet, this clarification carries significant weight for understanding dispensational roles and the keys of the priesthood restored by the historical Elijah in the Kirtland Temple.

The KJV reads 'For by thy words thou shalt be justified, and by thy words thou shalt be condemned.' The JST footnote provides additional context about the role of words in the final judgment. In the Latter-day Saint tradition, this connects to the emphasis on covenant language — the words of testimony, covenant-making, and confession — as carrying actual salvific or condemning weight, not merely as evidence of inner disposition.

The KJV presents the parable of the unclean spirit returning with seven others as a general teaching. The JST footnote specifies that Jesus directed this parable at the generation that was rejecting his ministry. In the Latter-day Saint reading tradition, this focuses the teaching as prophetic judgment rather than generic moral instruction, warning that those who encounter truth and reject it are worse off than those who never heard it.

The KJV reads 'Why speakest thou unto them in parables?' with Jesus responding that the mysteries are given to the disciples but not to the multitude. The JST modifies the explanation to clarify that parables serve a revelatory rather than concealing purpose for those with faith. In the Latter-day Saint tradition, this resolves a longstanding interpretive tension about whether Jesus intended to hide truth, affirming instead that parables are a merciful pedagogy adapted to the hearers' readiness.

The KJV reads 'Nay; lest while ye gather up the tares, ye root up also the wheat with them.' The JST footnote adjusts the language of this eschatological parable. In the Latter-day Saint tradition, the wheat-and-tares parable carries particular weight because of its extensive treatment in Doctrine and Covenants 86, where the harvest is identified with the latter-day gathering. The JST modification aligns the Matthean text with this expanded dispensational reading.

In the Parable of the Tares, Jesus identifies the enemy as 'the devil.' The JST footnote provides additional characterization or clarification about the enemy's identity and role in the eschatological harvest, enriching the parable's explanation.

The KJV reads 'If any man will come after me, let him deny himself, and take up his cross, and follow me.' The JST footnote expands the meaning of cross-bearing discipleship. In the Latter-day Saint tradition, this connects to the concept of total consecration — not merely self-denial in the ascetic sense, but the willingness to sacrifice all things, including life itself, for the cause of Christ and his kingdom.

The JST footnote adds precision to the famous paradox of losing and finding life, likely specifying what kind of life is meant in each instance (temporal vs. eternal) to prevent misreading the discipleship cost as mere physical danger.

Complements the v. 25 footnote. The JST revises the rhetorical question 'what is a man profited, if he shall gain the whole world, and lose his own soul?' to sharpen the soul-world exchange language.

The KJV reads 'Elias truly shall first come, and restore all things.' The JST footnote modifies this prophecy about the Elijah/Elias figure. In the Latter-day Saint tradition, this is a key text for understanding the dispensational role of prophetic forerunners and the literal restoration of priesthood keys, culminating in Elijah's return to the Kirtland Temple in 1836 to deliver the sealing keys, fulfilling Malachi 4:5-6.

The JST footnote revises details of the man who approaches Jesus after the Transfiguration to request healing for his son, harmonizing or adding precision to the account.

The KJV reads 'if thy hand or thy foot offend thee, cut them off, and cast them from thee.' The JST footnote adjusts this hyperbolic teaching to provide moral clarity about the seriousness of sin. In the Latter-day Saint tradition, this is understood not as literal self-mutilation but as the necessity of radical separation from sin-enabling circumstances, consistent with modern prophetic counsel about avoiding temptation.

The KJV reads 'For the Son of man is come to save that which was lost.' The JST footnote affirms and clarifies this statement of Christ's salvific mission. In the Latter-day Saint tradition, this verse connects to the Plan of Salvation framework where Christ's mission is specifically oriented toward the recovery of fallen humanity, not merely the righteous. It underscores the universality of the Atonement's reach.

The KJV reads 'Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.' The JST footnote clarifies the disciples' motivation for the rebuke. In the Latter-day Saint tradition, this connects to the teaching that little children are alive in Christ and need no baptism (Moroni 8), while still affirming the importance of blessing and consecrating children through priesthood ordinance.

The KJV reads 'With men this is impossible; but with God all things are possible.' The JST footnote adds a qualifier about faith. In the Latter-day Saint tradition, this modification connects divine omnipotence with human faith, suggesting a synergistic theology where God's power is channeled through mortal belief. This aligns with the Restoration emphasis on the prayer of faith and the role of human agency in accessing divine power.

The KJV presents the parable of two sons, one who said he would go but didn't, and one who refused but later went. The JST footnote adjusts the ordering to resolve a textual variant. In the Latter-day Saint tradition, the parable teaches that actions outweigh words in covenant fidelity — a theme consistent with James 2 and the Restoration emphasis on gospel as lived practice, not mere verbal profession.

The KJV reads 'whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.' The JST footnote adjusts this saying about the messianic cornerstone. In the Latter-day Saint tradition, Christ as the stone connects to Daniel 2's stone cut without hands, representing the kingdom of God that will fill the earth. The JST strengthens the dual nature of Christ as both foundation for the faithful and judgment for the rebellious.

The JST footnote at this verse and those following expand the reaction of the religious leaders, providing additional detail about their awareness that the parable was directed at them and their intent to arrest Jesus.

The KJV reads 'And love the uppermost rooms at feasts, and the chief seats in the synagogues.' The JST footnote sharpens the critique of religious leaders who seek prominence. In the Latter-day Saint tradition, this aligns with the Doctrine and Covenants warning that 'almost all men' abuse authority (D&C 121:39), and it reinforces the servant-leadership model that governs priesthood office.

The KJV reads 'And call no man your father upon the earth: for one is your Father, which is in heaven.' The JST footnote provides context about the nature of this prohibition, distinguishing between familial terms and religious titles that usurp divine authority. In the Latter-day Saint tradition, this supports the non-professional, lay ministry model where no individual holds a title that substitutes for God's fatherhood.

The KJV reads 'from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.' The JST footnote provides clarification about the identity of this Zacharias. Biblical scholars have long debated whether this refers to the prophet Zechariah or another figure. The JST reading in the Latter-day Saint tradition provides a more precise identification, resolving the historical-exegetical puzzle.

The KJV presents Jesus's Olivet Discourse beginning with the departure from the temple. The JST provides a major expansion of this chapter, found in Joseph Smith—Matthew in the Pearl of Great Price. The expansion clarifies which prophecies pertain to the destruction of Jerusalem in AD 70 and which pertain to the Second Coming, resolving the dual-fulfillment ambiguity that has challenged interpreters for centuries. This is one of the most extensive JST modifications in the entire Bible.

The KJV reads 'Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake.' The JST footnote provides expanded context for the persecution prophecy. In the Latter-day Saint tradition, this connects to the experiences of early Saints who understood their own afflictions as fulfillment of this prophecy, and it frames latter-day persecution as a sign of the times preceding Christ's return.

The KJV reads 'except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.' The JST modifies this to clarify the identity of the elect and the nature of divine intervention to shorten the period of tribulation. In the Latter-day Saint tradition, the 'elect' are understood as those in covenant with God, and the shortening of days is an act of covenantal mercy.

The KJV reads 'if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.' The JST provides expanded language about the nature of false messianic claims in the last days. In the Latter-day Saint tradition, this warning is applied to discerning among the many religious movements and claims to authority that characterize the latter days, with the true Second Coming being unmistakable and universal.

The KJV reads 'Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh.' The JST footnote modifies this parable to provide clearer eschatological markers. In the Latter-day Saint tradition, the fig tree parable is understood as referring to the visible signs that will precede the Second Coming, with the blossoming representing the gathering of Israel and the restoration of the gospel.

The KJV reads 'But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.' The JST footnote provides modifications to this declaration about the unknowability of the Second Coming's timing. In the Latter-day Saint tradition, this reinforces prophetic counsel against setting dates for Christ's return while maintaining watchful readiness, a balance between eschatological expectation and practical faithfulness.

The JST footnote revises 'they knew not until the flood came' to nuance what 'knew not' means — the generation before the flood was warned but did not understand or heed, which is distinct from having no knowledge at all. This fits the broader JST pattern of protecting the principle that God always warns through prophets before judgment.

The KJV reads 'Watch therefore: for ye know not what hour your Lord doth come.' The JST footnote expands this command to watch. In the Latter-day Saint tradition, watchfulness is not passive waiting but active covenant faithfulness, temple preparation, and participation in the gathering of Israel. The JST modification connects eschatological readiness with daily discipleship.

The KJV reads 'And shall cut him asunder, and appoint him his portion with the hypocrites.' The JST footnote modifies the conclusion of this parable of the faithful and evil servants. In the Latter-day Saint tradition, the parable applies to stewardship in the kingdom, particularly to leaders who abuse their trust during the Master's absence, connecting to D&C 121's warnings about unrighteous dominion.

The KJV reads 'Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not.' The JST footnote provides additional context for the parable of the ten virgins. In the Latter-day Saint tradition, this parable is one of the most frequently cited eschatological teachings, with the oil representing personal spiritual preparation that cannot be borrowed or transferred. The JST modification clarifies why the unprepared are excluded.

The KJV reads 'Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.' The JST footnote adjusts this to emphasize Christ's full awareness and willing acceptance of the coming passion. In the Latter-day Saint tradition, this foreknowledge underscores the voluntary nature of the Atonement — Christ was not a victim of circumstance but a willing participant in the Father's plan.

The KJV reads 'And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?' The JST footnote provides additional detail about the disciples' reaction. In the Latter-day Saint tradition, the self-questioning of the apostles ('Is it I?') is held up as a model of humble self-examination, in contrast to the certainty that one is blameless. The JST modification deepens the emotional and spiritual texture of this pivotal moment.

The JST footnote adjusts Jesus's statement about Judas's fate, which in the KJV is an absolute statement of existential condemnation. The revision may qualify the scope or meaning of 'not been born' to avoid a predestinarian reading of Judas as fated from birth to betray Christ.

The KJV reads 'Take, eat; this is my body.' The JST footnote provides expanded language about the sacramental institution. In the Latter-day Saint tradition, the sacrament (communion) is understood as a covenant renewal ordinance rather than a recreation of Christ's sacrifice. The JST modification aligns the synoptic institution narrative with the Latter-day Saint sacrament prayers found in D&C 20 and Moroni 4-5.

The JST footnote provides additional or adjusted detail about what Jesus said to his disciples when arriving at Gethsemane, enriching the prayer-vigil narrative.

The KJV reads 'And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.' The JST footnote modifies the account of Judas's demise. In the Latter-day Saint tradition, the fate of Judas is a subject of significant theological interest given the Restoration's detailed eschatology of post-mortal states. The JST adjustment provides additional clarity about Judas's condition, connecting to the concept of perdition.

The KJV reads 'Truly this was the Son of God.' The JST footnote adjusts the centurion's confession at the cross. In the Latter-day Saint tradition, this declaration by a gentile soldier is understood as a prophetic witness that the gospel would go to all nations. The JST modification strengthens the christological clarity of the statement, moving it from possible ambiguity ('a son of God') to definitive confession.

The KJV reads 'John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.' The JST footnote modifies the description of John's baptism. In the Latter-day Saint tradition, this clarification distinguishes John's preparatory baptism from Christian baptism while affirming that both operate on the same covenant principles of faith, repentance, and remission of sins through the coming Messiah.

The KJV describes John's clothing and diet. The JST footnote adds information about John's prophetic commission. In the Latter-day Saint tradition, John the Baptist holds a unique position as the last prophet under the old covenant and the first under the new, and as the one who later restored the Aaronic Priesthood to Joseph Smith and Oliver Cowdery. The JST modification reinforces John's divinely authorized role.

The KJV reads 'Thou art my beloved Son, in whom I am well pleased.' The JST footnote adjusts the divine declaration at Christ's baptism. In the Latter-day Saint tradition, the separate, embodied voice of the Father speaking to the Son is a key proof-text for the Godhead as three distinct beings. The JST modification reinforces the distinctness of the Father and Son while affirming their unified purpose.

The KJV reads 'And no man putteth new wine into old bottles: else the new wine doth burst the bottles.' The JST footnote modifies this parable to more explicitly connect it to the new covenant. In the Latter-day Saint tradition, this parable is understood as prophetic of the Restoration itself — the fulness of the gospel could not be contained within the existing religious institutions but required new organizational forms.

The JST footnote refines this important principle about the sabbath's purpose, possibly adding that it was made for man's benefit and not as a burden, or clarifying the relationship between the sabbath institution and human need.

The KJV reads 'And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.' The JST footnote adjusts the subject of this accusation. In the Latter-day Saint tradition, this protects the reputation of Jesus's family members, particularly Mary, whose witness is valued. The modification assigns the accusation to critics rather than to those close to Jesus.

The JST footnote adjusts the logic of Jesus's response to accusations of casting out demons by Beelzebub, providing greater clarity on the divided-kingdom argument.

Complements v. 24. The JST footnote here provides a revised conclusion to the argument about Satan's self-division, clarifying the logic of Jesus's defense against the scribes' accusation.

The KJV reads 'All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme.' The JST footnote modifies this to clarify the scope and limits of divine forgiveness. In the Latter-day Saint tradition, this connects to the doctrine of the unpardonable sin (blasphemy against the Holy Ghost), which is carefully defined in D&C 76 and 132 as requiring a specific level of knowledge and willful rebellion.

The KJV reads 'For Moses said, Honour thy father and thy mother.' The JST footnote provides modification to Jesus's critique of the Pharisaic Corban practice. In the Latter-day Saint tradition, this teaching reinforces the primacy of family obligations over institutional religious contributions, consistent with the strong family-centric theology of the Restoration where the family unit is the fundamental unit of the celestial order.

The JST footnote at this verse adjusts the list of evils that proceed from the heart, possibly replacing or clarifying some terms in the KJV vice catalogue.

Follows from v. 22. The JST revision completes the adjustment to the inner-defilement teaching, ensuring the moral taxonomy is theologically consistent.

The KJV reads 'For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.' The JST footnote adjusts this teaching on discipleship and sacrifice. In the Latter-day Saint tradition, this paradox of losing to save connects to the law of consecration and the covenant of sacrifice, which are central to temple worship.

The JST footnote adjusts the rhetorical question 'what shall a man give in exchange for his soul?', paralleling the JST revision at Matthew 16:26 and providing consistent language across Synoptic accounts.

The JST footnote revises the condition for being ashamed of the Son of Man at his coming, providing additional precision about what it means to be ashamed of Jesus and his words in the context of Restoration eschatology.

The KJV reads 'And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.' The JST footnote adds detail to the Transfiguration narrative. In the Latter-day Saint tradition, the Transfiguration is understood as a temple-like experience where priesthood keys were conferred, connecting to the modern temple endowment. The glorified appearance prefigures Christ's resurrected and celestial glory.

The JST footnote refines this saying about the unknown exorcist, clarifying the principle of inclusive recognition of good works done in Christ's name outside the immediate disciple circle.

The KJV reads 'For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.' The JST footnote adjusts this teaching on charitable acts done in Christ's name. In the Latter-day Saint tradition, this reinforces the principle that even small acts of service, when motivated by love of Christ, are recognized and rewarded in the divine economy.

The JST footnote adjusts the repeated hell-fire refrain in the stumbling-block discourse. These revisions likely nuance the nature of the judgment described rather than softening the warning itself.

Parallel to v. 44 revision. The JST makes consistent adjustments to each occurrence of the refrain in this discourse.

Completes the series of JST revisions to the Gehenna warnings in Mark 9. Taken together, the three footnotes at vv. 44, 46, and 48 represent a sustained JST engagement with the language of eternal punishment in this discourse.

The KJV reads 'And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid.' The JST footnote provides additional context for the disciples' emotional state. In the Latter-day Saint tradition, this passage illustrates the tension between faith and fear that characterizes mortal discipleship, with Jesus's determined progress toward the cross serving as the model of courageous faithfulness.

The JST footnote adjusts the detail of how Jesus identifies the one who will betray him, potentially harmonizing with or diverging from the parallel accounts in Matthew, Luke, and John.

The KJV reads 'Take, eat: this is my body.' The JST footnote modifies the Markan account of the Last Supper institution. In the Latter-day Saint tradition, the sacrament prayers and practices are drawn from multiple scriptural sources, and the JST modifications to both the Matthean and Markan accounts contribute to the unified understanding of the ordinance as covenant renewal rather than transubstantiation or mere memorial.

The JST footnote revises this eschatological Passover saying about drinking wine 'new in the kingdom of God,' providing additional context for the sacramental meal within Restoration worship theology.

The KJV reads 'Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.' The JST footnote adjusts this intimate prayer. In the Latter-day Saint tradition, Gethsemane is the primary locus of the Atonement (alongside the cross), and this prayer represents the moment where Christ's will was fully submitted to the Father's. The JST modification may clarify the nature of this submission.

The KJV reads 'Truly this man was the Son of God.' The JST footnote adjusts the centurion's declaration. In the Latter-day Saint tradition, this witness from a gentile soldier at the moment of Christ's death parallels Matthew 27:54 and serves as a type of the gospel going to all nations. The JST ensures the christological clarity of the confession.

The KJV reads 'And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?' The JST footnote modifies the resurrection narrative. In the Latter-day Saint tradition, the physical resurrection of Christ is a foundational doctrine, and the JST modifications to the tomb narratives ensure clarity about the literal, bodily nature of the resurrection event.

The KJV reads 'And when they looked, they saw that the stone was rolled away: for it was very great.' The JST footnote adds narrative detail to the discovery of the empty tomb. In the Latter-day Saint tradition, these details reinforce the historical reality of the resurrection as a physical event witnessed by multiple individuals, not a spiritual metaphor.

The KJV 'Hail, thou that art highly favoured' has been a Mariological flashpoint since the Latin Vulgate rendered it 'gratia plena' (full of grace). The JST footnote adjusts this greeting to remove any implication of an elevated ontological status for Mary beyond divine favor, consistent with Protestant and Restoration readings.

The KJV reads 'they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.' The JST modifies this to indicate that Jesus was not merely a student asking questions but was ministering to and teaching the learned men. In the Latter-day Saint tradition, this emphasizes Christ's divine authority even in youth, consistent with the pre-mortal identity of Jesus as Jehovah.

The KJV reads 'The voice of one crying in the wilderness, Prepare ye the way of the Lord.' The JST footnote adjusts this prophetic citation. In the Latter-day Saint tradition, Isaiah 40 is read as applying both to John the Baptist's original ministry and to the latter-day restoration, where voices in the wilderness again prepare for the Lord's coming.

The KJV reads 'begin not to say within yourselves, We have Abraham to our father.' The JST footnote modifies this teaching about the insufficiency of genealogical covenant claims without personal righteousness. In the Latter-day Saint tradition, this connects to the doctrine of adoption into the house of Israel through covenant faithfulness rather than biological descent alone, a key element of patriarchal blessing theology.

The JST footnote expands the reason for John's imprisonment beyond his rebuke about Herodias, adding that John also rebuked Herod for other evils. This matches the spirit of Luke 3:19 KJV ('for all the evils which Herod had done') but may add specificity.

Follows from v. 19. The JST footnote strengthens the moral characterization of Herod's imprisonment of John as a culminating act of wickedness.

The JST footnote at this verse refines the radical nonresistance commands, possibly clarifying their scope or framing them within a covenant community context rather than as absolute civil-law instructions.

The JST revision likely adds a qualifier to the absolute giving command — possibly framing it as giving to those in need or those who ask according to right — preventing an unqualified reading that all requests must be met.

The KJV reads 'love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest.' The JST footnote adjusts this ethical teaching. In the Latter-day Saint tradition, becoming 'children of the Highest' connects to the doctrine of divine potential and theosis, where moral perfection is not merely obedience but the process of becoming like God.

The KJV reads 'But as they sailed he fell asleep: and there came down a storm of wind on the lake.' The JST footnote provides modification to the storm narrative. In the Latter-day Saint tradition, this miracle demonstrates Christ's power over the elements and his divine identity as Creator, while his sleep demonstrates his full humanity — a balance of natures important in Christology.

The JST footnote provides consistent cross-Gospel revision of the discipleship cost paradox. See notes at Matthew 16:25.

Consistent with the JST revision at Matthew 16:26 and Mark 8:37. The JST brings the three Synoptic parallels into terminological harmony.

The KJV reads 'Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.' The JST footnote adjusts this passion prediction. In the Latter-day Saint tradition, the repeated passion predictions demonstrate Christ's foreknowledge and willing submission to the Father's plan, reinforcing the voluntary nature of the Atonement.

The KJV reads 'no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.' The JST footnote adjusts this declaration about the exclusive mutual knowledge of the Godhead. In the Latter-day Saint tradition, this text supports the doctrine that knowledge of God is gained through personal revelation, consistent with Joseph Smith's First Vision experience.

The KJV's Lukan version of the Lord's Prayer is shorter than Matthew's. The JST footnote provides modifications that bring it closer to the fuller form. In the Latter-day Saint tradition, the Lord's Prayer is understood as a model for personal and public prayer, and the JST modifications ensure its teachings about the Father's kingdom, will, and forgiveness are fully represented in both synoptic accounts.

The same revision applied at Matthew 6:13 is applied here to the Lukan version of the Lord's Prayer, ensuring that both canonical versions of the prayer carry the same JST clarification that God does not lead into temptation. See notes at Matthew 6:13.

The KJV reads 'a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.' The JST footnote provides additional context for this encounter. In the Latter-day Saint tradition, the exchange about outward versus inward cleanliness prefigures the Restoration emphasis on the heart rather than merely external observance.

The KJV reads 'Ye fools, did not he that made that which is without make that which is within also?' The JST footnote adjusts this teaching about inward versus outward righteousness. In the Latter-day Saint tradition, this connects to the temple concept of being 'clean every whit' — both ritually and morally pure — and the emphasis on the heart as the locus of true discipleship.

The JST footnote revises the consequences of denying Christ before men, clarifying the relationship between earthly denial and divine judgment before the angels.

One of the more doctrinally significant Lukan footnotes. The JST revision provides additional clarity about what constitutes blasphemy against the Holy Ghost, consistent with Restoration theology's detailed treatment of the unpardonable sin.

The JST footnote adjusts the promise to disciples that the Holy Ghost will teach them what to say when brought before authorities.

The KJV reads 'Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?' The JST footnote modifies this exchange. In the Latter-day Saint tradition, the distinction between general and apostolic-specific instructions is significant for understanding priesthood stewardship, and the JST clarification helps delineate which teachings are universal and which pertain specifically to those in leadership callings.

The KJV reads 'And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.' The JST footnote adjusts this teaching about graduated accountability. In the Latter-day Saint tradition, this parable supports the multi-tiered view of judgment and glory (celestial, terrestrial, telestial), where punishment is proportional to knowledge and opportunity.

The KJV reads 'When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.' The JST footnote modifies this passage about reading the signs of the times. In the Latter-day Saint tradition, discerning the signs of the times is a prophetic responsibility, and the JST change reinforces the expectation that covenant people should be spiritually observant about the fulfillment of prophecy.

The KJV 'If any man come to me, and hate not his father, and mother, and wife, and children' is one of the most jarring discipleship sayings. The JST footnote revises 'hate' to indicate a comparative priority rather than actual hatred, consistent with the parallel Matthean saying (Matt 10:37: 'he that loveth father or mother more than me') and with common exegetical tradition.

The KJV reads 'And whosoever doth not bear his cross, and come after me, cannot be my disciple.' The JST footnote adjusts the language of cross-bearing discipleship. In the Latter-day Saint tradition, bearing one's cross is understood as comprehensive consecration — offering all that one has and is in the service of Christ's kingdom — rather than merely enduring suffering.

The JST footnote revises this difficult transitional saying about the role of John the Baptist as the terminus of the old era, clarifying the relationship between the Law, the Prophets, and the new covenant proclamation.

The JST footnote at this verse on divorce and adultery adds context or qualification to the absolute statement in the KJV, consistent with JST's nuanced handling of marriage law.

The KJV introduces Lazarus as 'a certain beggar named Lazarus, which was laid at his gate, full of sores.' The JST footnote adjusts details of this parable. In the Latter-day Saint tradition, the parable of the rich man and Lazarus is read alongside the Restoration doctrine of the spirit world, where post-mortal conditions reflect mortality's choices but also allow for ongoing gospel teaching.

The JST footnote revises details of Lazarus's post-death state in the parable, providing Restoration-consistent language about the spirit world.

Follows from v. 22. The JST revision nuances the rich man's 'hell' (Greek: Hades), which in Restoration theology is understood as the spirit prison rather than final perdition.

The KJV reads 'the kingdom of God is within you.' The JST footnote modifies this to indicate the kingdom is or shall be among them. In the Latter-day Saint tradition, this is a significant correction because the kingdom of God is understood as an institutional and communal reality — the organized Church with priesthood authority — not merely an interior spiritual state. This aligns with the Restoration's emphasis on visible, structured community.

The JST footnote revises one of the eschatological 'taking' sayings, providing additional context about who is taken and the nature of the gathering or judgment described.

Follows from v. 36. The JST extends or completes the revision of this eschatological cluster in Luke 17.

The KJV reads 'The things which are impossible with men are possible with God.' The JST footnote adjusts this statement about divine power. In the Latter-day Saint tradition, this text affirms the unlimited nature of God's saving power while connecting it to human faith, consistent with the synergistic soteriology where grace and human effort cooperate in salvation.

The KJV reads 'Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.' The JST footnote modifies this important eschatological prophecy. In the Latter-day Saint tradition, the 'times of the Gentiles' is a dispensational concept referring to the period when the gospel is primarily among gentile nations before returning to the house of Israel, a framework central to the Book of Mormon's covenant theology.

The KJV reads 'And there shall be signs in the sun, and in the moon, and in the stars.' The JST footnote expands the description of cosmic signs preceding the Second Coming. In the Latter-day Saint tradition, these celestial signs are taken literally as future events and are correlated with similar prophecies in D&C 29, 45, and 88, forming a composite eschatological timeline.

The KJV reads 'This generation shall not pass away, till all be fulfilled.' The JST footnote modifies this chronologically sensitive prophecy to clarify which generation is meant. This has been one of the most debated verses in New Testament scholarship, and the JST reading in the Latter-day Saint tradition resolves the apparent problem of unfulfilled prophecy by distinguishing between the destruction of Jerusalem and the eschatological consummation.

The KJV reads 'Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat.' The JST footnote modifies this warning to Peter. In the Latter-day Saint tradition, this passage illustrates both Satan's limited power (he must 'desire' or request permission) and the intercessory role of Christ, who prays for Peter's faith. It prefigures Peter's later role as the chief apostle after his recovery from denial.

The KJV reads 'his sweat was as it were great drops of blood falling down to the ground.' The JST footnote affirms and may expand this description. In the Latter-day Saint tradition, the bleeding in Gethsemane is a central atonement text, explicitly confirmed in D&C 19:18 where Christ describes bleeding from every pore. This is arguably the most important passage for the Latter-day Saint understanding of the Atonement's physical intensity.

The KJV reads 'He saved others; let him save himself, if he be Christ, the chosen of God.' The JST footnote adjusts the crucifixion mockery. In the Latter-day Saint tradition, the irony is that Christ's refusal to save himself is precisely the act that saves all others — the voluntary nature of the sacrifice is its salvific power. The JST modification may sharpen this theological irony.

The KJV reads 'And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.' The JST footnote provides additional detail about the crowd's response. In the Latter-day Saint tradition, the crowd's grief at the crucifixion represents the first stirrings of testimony among those who witnessed the event, prefiguring the mass conversions of Pentecost.

The KJV reads 'And they found the stone rolled away from the sepulchre.' The JST footnote adds to the resurrection narrative. In the Latter-day Saint tradition, every detail of the empty tomb accounts serves to establish the physical reality of the resurrection, which is foundational to the entire plan of salvation and the promise of universal bodily resurrection.

The KJV reads 'Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?' The JST footnote adjusts this description of the Emmaus experience. In the Latter-day Saint tradition, the 'burning in the bosom' is a recognized method of receiving personal revelation (D&C 9:8), and this passage serves as the scriptural prototype for that spiritual confirmation pattern.

One of the most theologically significant NT footnotes. The KJV 'the Word was God' is central to Trinitarian Christology. The JST footnote introduces a revision that qualifies or distinguishes the Word's relationship to God the Father, consistent with Restoration theology's understanding of distinct divine persons. This parallels the NWT rendering but arrives from a different theological tradition.

The KJV reads 'In him was life; and the life was the light of men.' The JST footnote modifies this profound Johannine declaration to include reference to the gospel. In the Latter-day Saint tradition, this connects Christ's light to the fullness of the gospel plan, making the Logos not merely an abstract divine principle but the bearer of specific covenantal content — the plan of salvation itself.

The KJV reads 'Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.' The JST footnote adjusts this statement about spiritual rebirth. In the Latter-day Saint tradition, being 'born of God' is understood as the mighty change of heart described in Alma 5 and Mosiah 27, a transformation that comes through faith in Christ and the reception of the Holy Ghost.

The KJV reads 'And of his fulness have all we received, and grace for grace.' The JST footnote adjusts this declaration about receiving from Christ's fullness. In the Latter-day Saint tradition, 'grace for grace' is understood as a progressive receiving of divine attributes as one grows in faithfulness, consistent with D&C 93:12-13 where Christ himself 'received grace for grace' and became the pattern for all covenant disciples.

The KJV reads 'No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.' The JST footnote modifies this to clarify the conditions under which God can be seen. In the Latter-day Saint tradition, this is crucial because the tradition affirms that prophets have seen God (Moses, Abraham, Joseph Smith), so the JST clarification specifies the necessary mediating role of faith and the Son's revelation.

The KJV reads 'And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?' The JST footnote adjusts this narrative about John's interrogation. In the Latter-day Saint tradition, John's response to ecclesiastical authorities who questioned his right to baptize is understood as illustrative of how divine authority often operates outside established institutional structures.

The KJV reads 'And he confessed, and denied not; but confessed, I am not the Christ.' The JST footnote provides clarification about John's self-identification. In the Latter-day Saint tradition, John's clear differentiation between himself and Christ establishes the principle that preparatory and ministerial roles serve the Messiah rather than substituting for him.

The KJV reads 'And I saw, and bare record that this is the Son of God.' The JST footnote adjusts this testimony. In the Latter-day Saint tradition, John's eyewitness testimony of Christ's divine sonship is understood as prophetic witness — the same kind of sure knowledge that comes through the Holy Ghost and that all believers are invited to receive.

The KJV reads 'And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas.' The JST footnote adjusts this calling narrative. In the Latter-day Saint tradition, the renaming of Simon to Cephas/Peter is understood as a prophetic investiture, where the new name signifies the new role and authority, paralleling the practice of new names in temple ordinances.

The KJV reads 'for God giveth not the Spirit by measure unto him.' The JST footnote adjusts this statement about Christ receiving the Spirit without limitation. In the Latter-day Saint tradition, this underscores Christ's unique fullness of the Spirit, which he possesses completely while all others receive a portion. This distinction between Christ's fullness and the partial gifts given to mortals is central to understanding the doctrine of spiritual gifts.

The KJV reads 'Though Jesus himself baptized not, but his disciples.' The JST footnote adjusts this parenthetical clarification. In the Latter-day Saint tradition, the question of whether Jesus personally performed baptisms or delegated to his disciples speaks to the principle of priesthood authority being exercised through authorized agents, a foundational concept for the delegation of ordinance authority.

The KJV's 'God is a Spirit' has been foundational to incorporeal theism. The JST footnote revises this statement in a way that opens space for Restoration theology's teaching that the Father has a body of flesh and bones. The revision is among the most doctrinally consequential JST footnotes for LDS theology proper.

The JST footnote adjusts the 'I that speak unto thee am he' messianic disclosure to provide additional clarity about the nature of Jesus's claim or the Samaritan woman's response.

The KJV reads 'For Jesus himself testified, that a prophet hath no honour in his own country.' The JST footnote adjusts this proverbial saying. In the Latter-day Saint tradition, this proverb resonated deeply with Joseph Smith's experience of being rejected in his own community, and it serves as a broader template for understanding prophetic opposition throughout dispensational history.

The KJV reads 'they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.' The JST footnote adjusts this dual-resurrection teaching. In the Latter-day Saint tradition, this text connects to the detailed eschatology of D&C 76, where multiple degrees of resurrection and glory are outlined, going beyond a simple binary of saved and damned.

The KJV reads 'I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.' The JST footnote adjusts this declaration of the Son's deference to the Father. In the Latter-day Saint tradition, this text illustrates the perfect unity between Father and Son that is the model for all covenant relationships.

The KJV reads 'All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.' The JST footnote adjusts this statement about divine election and Christ's acceptance. In the Latter-day Saint tradition, this is read through the lens of pre-mortal agency rather than Calvinist predestination — those who come were foreordained based on their faithfulness, not irresistibly compelled.

The JST footnote revises this verse, which is a major prooftext for Calvinist irresistible grace. The revision likely introduces language of enlightenment or invitation rather than irresistible divine compulsion, consistent with Restoration free-agency theology.

The KJV reads 'I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever.' The JST footnote adjusts this eucharistic discourse. In the Latter-day Saint tradition, the bread of life discourse connects to the sacrament ordinance, where partaking of the emblems of Christ's body and blood constitutes a weekly covenant renewal.

The KJV reads 'no man can come unto me, except it were given unto him of my Father.' The JST footnote adjusts this statement about divine initiative in conversion. In the Latter-day Saint tradition, this is harmonized with the universal invitation to come to Christ, understanding 'given by the Father' as referring to the gift of the Holy Ghost's witness rather than irresistible election.

The KJV reads 'He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.' The JST footnote adjusts this editorial comment about Judas. In the Latter-day Saint tradition, Judas represents the most extreme example of apostasy from within the inner circle, and his characterization serves as a solemn warning about the consequences of betraying sacred covenants.

The KJV reads 'for the Holy Ghost was not yet given; because that Jesus was not yet glorified.' The JST footnote adjusts this editorial comment about the Holy Ghost. In the Latter-day Saint tradition, this connects to the distinction between the Light of Christ (universally available) and the Gift of the Holy Ghost (given after baptism and confirmation), with the full gift becoming available only after Christ's glorification.

The KJV reads 'Neither do I condemn thee: go, and sin no more.' The JST footnote addresses this passage, which is textually contested in many manuscripts. In the Latter-day Saint tradition, the JST's treatment of this pericope affirms its canonical status and emphasizes both mercy and the call to repentance — Christ does not condemn, but neither does he condone, modeling the balance between justice and mercy.

The KJV reads 'Since the world began was it not heard that any man opened the eyes of one that was born blind.' The JST footnote adjusts this declaration about the unprecedented nature of Christ's miracle. In the Latter-day Saint tradition, this healing is understood as both literal and typological — Christ opens physical and spiritual eyes, and the miracle serves as a sign of his messianic identity.

The KJV reads 'All that ever came before me are thieves and robbers: but the sheep did not hear them.' The JST footnote modifies this sweeping statement to prevent misunderstanding. The KJV reading could be taken as condemning all previous prophets, but the JST clarification in the Latter-day Saint tradition specifies that the condemnation applies to false claimants who lacked divine authority, not to legitimate prophets who preceded Christ.

The KJV reads 'Jesus answered them, Is it not written in your law, I said, Ye are gods?' The JST footnote adjusts this significant christological argument. In the Latter-day Saint tradition, this is one of the most important biblical texts for the doctrine of theosis (divine potential), understood as affirming that human beings can become like God through covenant faithfulness and the Atonement of Christ.

The KJV reads 'Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.' The JST footnote adjusts this statement. In the Latter-day Saint tradition, Thomas is often unfairly characterized by his later doubt; this passage reveals his courageous commitment, and the JST treatment may emphasize the sincerity of his discipleship.

The JST footnote revises Peter's refusal to let Jesus wash his feet, adding depth to the exchange about what it means to have 'part' with Jesus through this act of humility.

The JST footnote adjusts Jesus's response about the bathed person needing only feet-washing, clarifying the relationship between initial and ongoing purification in the sacramental discourse.

The KJV reads 'I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.' The JST footnote adjusts this statement about prophetic foreknowledge and betrayal. In the Latter-day Saint tradition, this demonstrates that the Atonement was not derailed by Judas's treachery but rather incorporated it within the divine plan, illustrating God's sovereign capacity to work through human agency.

The KJV reads 'In my Father's house are many mansions.' The JST footnote adjusts this beloved promise about the afterlife. In the Latter-day Saint tradition, the 'many mansions' is understood in connection with the degrees of glory (D&C 76), where the Father's house contains multiple kingdoms suited to the varied faithfulness of his children, rather than a simple binary of heaven and hell.

The KJV reads 'And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.' The JST footnote adjusts this promise about the Holy Ghost. In the Latter-day Saint tradition, this connects to the distinction between the First Comforter (Holy Ghost) and the Second Comforter (the personal visitation of Christ), as taught by Joseph Smith, representing progressive levels of divine communion.

The KJV reads 'If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.' The JST footnote adjusts this promise of divine indwelling. In the Latter-day Saint tradition, this is understood as a literal promise — the Second Comforter doctrine — where faithful individuals may receive the personal ministry of the Father and Son, consistent with D&C 130:3.

The KJV reads 'But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things.' The JST footnote adjusts this description of the Holy Ghost's function. In the Latter-day Saint tradition, this text establishes the Holy Ghost as the primary instrument of continuing revelation, both personal and prophetic, enabling the open canon of scripture and ongoing prophetic guidance.

The KJV reads 'But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.' The JST footnote adjusts this citation. In the Latter-day Saint tradition, the unjust hatred of Christ by those who should have recognized him is a recurring prophetic pattern that extends to the rejection of latter-day prophets and the restored gospel.

The KJV reads 'Howbeit when he, the Spirit of truth, is come, he will guide you into all truth.' The JST footnote adjusts this promise about the Spirit's revelatory function. In the Latter-day Saint tradition, this text supports the principle of continuing revelation — the Spirit does not merely confirm past truth but guides into new truth, including things to come, justifying the open canon and ongoing prophetic office.

The KJV reads 'I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me.' The JST footnote adjusts this high-priestly prayer. In the Latter-day Saint tradition, this language of being given by the Father connects to the pre-mortal council and foreordination, where covenant relationships were established before mortality.

The KJV reads 'that they may be one, as we are.' The JST footnote adjusts this unity petition. In the Latter-day Saint tradition, this verse is a key proof-text for the social model of the Godhead — Father and Son are one in purpose and will, not in substance. The same unity is available to believers, indicating that divine oneness is a relational rather than ontological category.

The KJV reads 'That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us.' The JST footnote provides further modification to this unity language. In the Latter-day Saint tradition, the fact that believers can participate in the same oneness that characterizes the Father-Son relationship demonstrates that this oneness is covenantal and relational, supporting the Restoration's distinctive Godhead theology.

The KJV reads 'Away with him, away with him, crucify him.' The JST footnote adjusts this trial narrative. In the Latter-day Saint tradition, the irony of Jewish leaders declaring 'We have no king but Caesar' while rejecting their true King represents the ultimate covenant betrayal, choosing political expediency over messianic faithfulness.

The KJV reads 'they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?' The JST footnote adjusts this pivotal moment in early church history. In the Latter-day Saint tradition, the Pentecost response models the proper sequence of conversion: hearing the word, feeling the Spirit's conviction, asking what is required, and then receiving baptism and the gift of the Holy Ghost.

The KJV reads 'And he shall send Jesus Christ, which before was preached unto you.' The JST footnote modifies this prophecy in Peter's temple sermon. In the Latter-day Saint tradition, the 'times of refreshing' and the 'restitution of all things' referenced in this passage are understood as referring to the latter-day Restoration and the events preceding the Second Coming.

The KJV reads 'I see the heavens opened, and the Son of man standing on the right hand of God.' The JST footnote adjusts this visionary account. In the Latter-day Saint tradition, Stephen's vision is a proof-text for the physical separateness of the Father and Son, paralleling Joseph Smith's First Vision. The JST modification may strengthen this reading.

The KJV reads 'And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.' The JST footnote adjusts this account, which appears to contradict Acts 22:9. In the Latter-day Saint tradition, theophanic experiences are understood as calibrated to the spiritual capacity of the witnesses, explaining why Paul's companions had a different experience than Paul himself.

The KJV describes the angel directing Cornelius to send for Peter. The JST footnote adjusts this narrative. In the Latter-day Saint tradition, the Cornelius episode is the paradigmatic account of God expanding covenant access to previously excluded groups, with direct relevance to the 1978 revelation extending priesthood and temple blessings to all races.

The KJV reads 'and as many as were ordained to eternal life believed.' The JST footnote adjusts this text, which has traditionally been read as supporting predestination. In the Latter-day Saint tradition, 'ordained' is understood as 'foreordained' based on pre-mortal faithfulness, preserving moral agency while explaining the differential response to the gospel message.

The KJV reads 'Have ye received the Holy Ghost since ye believed?' The JST footnote adjusts this question. In the Latter-day Saint tradition, this passage demonstrates the distinction between belief/baptism and the separate ordinance of confirmation/gift of the Holy Ghost, supporting the Restoration practice of confirmation as a distinct ordinance from baptism.

The KJV Acts 22:9 states Paul's companions 'heard not the voice,' while Acts 9:7 says they 'heard a voice,' creating an apparent contradiction. The JST footnote revises one account to harmonize the two, likely clarifying that they heard a sound but did not understand the words or hear the message.

The KJV reads 'For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation.' The JST footnote adjusts Paul's programmatic statement about the gospel. In the Latter-day Saint tradition, this text affirms that the gospel is not merely information about salvation but the actual power through which God saves, connecting to the Restoration understanding of priesthood power and gospel ordinances as efficacious acts.

The KJV reads 'But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath.' The JST footnote adjusts this warning about judgment. In the Latter-day Saint tradition, this connects to the principle of graduated judgment, where the severity of one's condemnation corresponds to the degree of light rejected.

The JST footnote revises Paul's statement about justification by grace, adding context that prevents the verse from being read as unconditional salvation apart from any response of faith or covenant faithfulness.

The KJV reads 'Therefore we conclude that a man is justified by faith without the deeds of the law.' The JST footnote adjusts this central Pauline declaration. In the Latter-day Saint tradition, justification involves both faith and faithfulness, and the 'deeds of the law' refers specifically to the Mosaic ceremonial law rather than to gospel obedience generally. The JST modification helps prevent antinomian readings.

The KJV reads 'Now to him that worketh is the reward not reckoned of grace, but of debt.' The JST footnote adjusts this argument about the basis of justification. In the Latter-day Saint tradition, the grace-works relationship is understood as synergistic rather than competitive — grace enables and empowers works rather than rendering them unnecessary, consistent with 2 Nephi 25:23.

The KJV reads 'But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.' The JST footnote modifies this key justification text. In the Latter-day Saint tradition, God's justification of the ungodly is understood as the beginning of a transformative process rather than a forensic declaration alone — the justified person is expected to become actually righteous, not merely declared so.

The JST footnote adjusts Paul's argument about the Abrahamic promise being received through faith rather than law, clarifying how the covenant extends to all Abraham's children.

The famous Romans 7 'wretched man' passage has long divided interpreters over whether Paul describes his pre-Christian or Christian experience. The JST footnote at v. 14 reframes the speaker as a man under the law prior to conversion, removing the troubling implication that a mature apostle experiences total moral defeat.

Follows from v. 14. The JST consistently reframes Romans 7:14–25 as a pre-grace portrait rather than an ongoing apostolic confession of moral failure, consistent with Restoration perfectionism and free-agency theology.

The KJV reads 'For the good that I would I do not: but the evil which I would not, that I do.' The JST footnote adjusts this famous passage about the internal moral struggle. In the Latter-day Saint tradition, whether Paul speaks of his pre-conversion or post-conversion experience matters significantly, as the tradition emphasizes genuine moral transformation through the Atonement rather than perpetual moral failure.

The KJV reads 'But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.' The JST footnote adjusts this teaching about the Spirit-filled life. In the Latter-day Saint tradition, the indwelling of the Spirit is understood as the gift of the Holy Ghost operating in the life of the confirmed member, providing guidance, comfort, and sanctification.

The KJV's 'whom he did foreknow, he also did predestinate to be conformed to the image of his Son' is a central Calvinist predestination text. The JST footnote revises the relationship between divine foreknowledge and predestination to protect human free agency, likely replacing 'predestinate' with language of foreordination or calling.

Follows from v. 29. The JST revision continues to nuance the chain of salvation, ensuring it does not read as unconditional election to salvation regardless of covenant faithfulness.

The KJV reads 'For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.' The JST footnote adjusts this Psalm citation as applied to Christian suffering. In the Latter-day Saint tradition, this text was deeply meaningful to early Saints who experienced persecution, and it reinforces the covenant expectation that faithfulness may require mortal sacrifice.

The KJV reads 'Christ came, who is over all, God blessed for ever.' The JST footnote adjusts this christological doxology. In the Latter-day Saint tradition, the identification of Christ as God is understood within the framework of the Godhead — Christ is fully divine but distinct from the Father, and doxological language affirms his divinity without collapsing the distinction between the members of the Godhead.

The KJV reads 'But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?' The JST footnote adjusts this prophetic citation. In the Latter-day Saint tradition, the rejection of the gospel message is understood as a recurring pattern across dispensations, with Isaiah's lament applying to every age when the fullness of the gospel has been proclaimed and largely rejected.

The KJV's 'there is no power but of God: the powers that be are ordained of God' has been used to justify absolute civil obedience. The JST footnote revises this to qualify that governments are ordained within limits, preventing its use as a mandate for unconditional submission to tyrannical authority.

The KJV reads 'For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.' The JST footnote adjusts this teaching about civic duties. In the Latter-day Saint tradition, the Articles of Faith (12th) affirm obedience to civil law, and the JST modification may clarify the conditions under which this obedience is owed, consistent with the principle that God's law supersedes human law when they conflict.

The KJV reads 'It is good for a man not to touch a woman.' The JST footnote adjusts this teaching. In the Latter-day Saint tradition, marriage is not merely permitted but commanded as essential to exaltation, and Paul's apparent preference for celibacy is understood as situational counsel rather than universal principle. The JST modification aligns this passage with the Restoration's pro-marriage theology.

The KJV reads 'Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer.' The JST footnote adjusts this intimate counsel about married life. In the Latter-day Saint tradition, the sexual relationship within marriage is understood as sacred and good, and the JST modification reinforces the mutuality and consent that should characterize marital intimacy.

The KJV reads 'But if they cannot contain, let them marry: for it is better to marry than to burn.' The JST footnote adjusts this counsel. In the Latter-day Saint tradition, marriage is not merely a concession to human weakness but a positive divine institution essential for eternal progression. The JST modification elevates the dignity of marriage beyond Paul's apparently grudging endorsement.

The KJV reads 'I suppose therefore that this is good for the present distress.' The JST footnote adjusts this contextual qualifier. In the Latter-day Saint tradition, identifying Paul's celibacy counsel as situational (due to persecution) rather than universal is essential, because the eternal marriage doctrine requires that celibacy not be treated as a higher spiritual state.

Paul's statement that 'the time is short' and that those with wives should be 'as though they had none' has ascetic and celibate implications. The JST footnote revises this to clarify that Paul is not denigrating marriage but speaking about eschatological priorities.

The KJV reads 'Let no man seek his own, but every man another's wealth.' The JST footnote adjusts this ethical teaching. In the Latter-day Saint tradition, this connects to the law of consecration, where individual interests are subordinated to communal welfare, reflecting the Zion ideal where there are 'no poor among them.'

The KJV reads 'Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.' The JST footnote adjusts this teaching about gender complementarity. In the Latter-day Saint tradition, this is a key text for the doctrine of eternal marriage, where neither man nor woman can achieve the highest degree of the celestial kingdom without the other. The mutual dependence is covenantal and eternal.

The KJV reads 'For now we see through a glass, darkly; but then face to face.' The JST footnote adjusts this famous passage about partial versus complete knowledge. In the Latter-day Saint tradition, this text supports the principle of progressive revelation — mortal understanding is incomplete, but through faithfulness and continuing revelation, knowledge increases until the perfect day (D&C 50:24).

The KJV reads 'Let your women keep silence in the churches: for it is not permitted unto them to speak.' The JST footnote provides significant modification to this controversial passage. In the Latter-day Saint tradition, women have always been permitted and encouraged to speak, teach, pray, and prophesy in church settings, and the JST adjustment addresses the situational and cultural context of Paul's instructions rather than treating them as a universal prohibition.

The KJV reads 'For as in Adam all die, even so in Christ shall all be made alive.' The JST footnote adjusts this foundational resurrection text. In the Latter-day Saint tradition, the universal resurrection (all shall be made alive) is distinguished from universal salvation (not all receive the same glory), connecting to the degrees of glory in D&C 76.

One of the most doctrinally significant JST footnotes for Restoration eschatology. The KJV mentions celestial and terrestrial bodies in the resurrection discourse. The JST revision introduces 'telestial' as a third category alongside celestial and terrestrial, which is the biblical basis for LDS three-degrees-of-glory theology. This is a rare instance where a JST footnote introduces a word not found in the KJV.

The KJV reads 'It is sown a natural body; it is raised a spiritual body.' The JST footnote adjusts this resurrection teaching. In the Latter-day Saint tradition, the 'spiritual body' is understood as a glorified physical body, not an immaterial one. D&C 88:27-28 clarifies that the resurrected body is a body of flesh and bone quickened by spirit, not spirit alone.

The KJV reads 'For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.' The JST footnote adjusts this declaration. In the Latter-day Saint tradition, the knowledge of God's glory in Christ's face connects to the temple experience, where the faithful seek to behold the face of God and know him.

The JST footnote revises Paul's statement about knowing Christ after the flesh, which in context likely refers to evaluating Christ by worldly standards. The revision clarifies the epistemological claim Paul is making.

The KJV reads 'Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.' The JST footnote adjusts this transformation declaration. In the Latter-day Saint tradition, the 'new creature' language connects to the mighty change of heart described in Alma 5, where conversion is understood as genuine ontological transformation, not merely a change in legal standing before God.

The KJV reads 'For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.' The JST footnote adjusts this atonement declaration. In the Latter-day Saint tradition, Christ bore the consequences of sin without becoming sinful, and the JST modification may clarify this distinction to prevent misunderstanding about Christ's sinlessness.

The KJV reads 'It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.' The JST footnote adjusts Paul's introduction to his visionary account. In the Latter-day Saint tradition, Paul's visions — particularly the third-heaven experience — are taken as confirmation that direct divine revelation is a normative part of apostolic ministry, not an aberration.

The KJV reads 'Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ.' The JST footnote adjusts this central justification text. In the Latter-day Saint tradition, 'works of the law' refers specifically to Mosaic ceremonial requirements, not to gospel obedience generally. Faith in Christ produces faithful works, and both together constitute the covenant path of justification.

A key JST footnote for understanding Restoration law theology. The KJV states the law 'was added because of transgressions, till the seed should come,' implying the Mosaic law was a secondary addition to the Abrahamic covenant. The JST revision emphasizes that this lesser law was given through angels rather than directly by God, echoing Stephen's speech in Acts 7 and JST Deuteronomy's treatment of tablets.

One of the most obscure verses in the NT ('a mediator is not a mediator of one, but God is one'). The JST footnote revises this to provide a clearer statement about the relationship between the mediatorial role and divine unity, likely in light of Restoration Christology.

The KJV reads 'Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.' The JST footnote adjusts this pedagogical metaphor. In the Latter-day Saint tradition, the Mosaic law as schoolmaster (pedagogue) connects to the concept of preparatory gospel principles that lead toward the fullness of the gospel, with each dispensation building on the previous one.

The JST footnote revises this Pauline citation of Psalm 4:4, clarifying the relationship between righteous indignation and sinful anger. The revision ensures the verse is not read as a general permission to be angry.

The KJV reads 'I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.' The JST footnote adjusts this devotional declaration. In the Latter-day Saint tradition, the knowledge of Christ is not merely intellectual but experiential and covenantal — to know Christ is to have entered into a personal relationship with him through ordinances, revelation, and faithful obedience.

The KJV reads 'For by him were all things created, that are in heaven, and that are in earth, visible and invisible.' The JST footnote adjusts this cosmic christological declaration. In the Latter-day Saint tradition, Christ as Jehovah is the creator of the earth under the Father's direction, and the 'all things' includes the spiritual creation that preceded the physical, as outlined in Abraham 3-5 and Moses 2-3.

The KJV reads 'to the acknowledgement of the mystery of God, and of the Father, and of Christ.' The JST footnote adjusts this reference to the divine mystery. In the Latter-day Saint tradition, the 'mystery' of God is understood as the fullness of the gospel that is revealed to the faithful through ordinances and personal revelation, not as an unknowable theological abstraction.

The KJV reads 'For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.' The JST footnote adjusts this resurrection promise. In the Latter-day Saint tradition, the righteous dead in paradise will accompany Christ at his coming, consistent with D&C 45:45 where the saints who have 'slept' shall come forth to meet the Lord.

Paul's first-person 'we' language in the Parousia expectation implies he expected to be alive at the Second Coming. The JST footnote revises this to a more general statement about those alive at that time, removing the implication that Paul was mistaken about the timing of the return.

The JST footnote revises the warning not to be 'shaken in mind' that the day of Christ 'is at hand,' adjusting the temporal language to address how the Thessalonian community should understand eschatological urgency without despair.

The JST footnote at the famous apostasy-before-return verse adjusts the description of the 'falling away' (Greek: apostasia) and the 'man of sin,' providing additional clarity consistent with Restoration Great Apostasy theology.

The KJV reads 'For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.' The JST footnote adjusts this cryptic passage about the restrainer of evil. In the Latter-day Saint tradition, the mystery of iniquity is identified with the great apostasy that was already underway in Paul's time, and the JST modification may clarify the identity of the restraining force.

The KJV reads 'Even him, whose coming is after the working of Satan with all power and signs and lying wonders.' The JST footnote adjusts this description of the eschatological adversary. In the Latter-day Saint tradition, the counterfeit signs and wonders performed by Satan's agents serve as a warning about discerning true spiritual gifts from false ones, a theme emphasized in D&C 46 and Moroni 7.

The KJV 'Who will have all men to be saved, and to come unto the knowledge of the truth' is used in debates about universal vs. particular atonement. The JST footnote revises this to introduce conditions or qualifications consistent with Restoration free-agency soteriology.

The KJV reads 'In like manner also, that women adorn themselves in modest apparel.' The JST footnote adjusts this practical counsel about modesty. In the Latter-day Saint tradition, modesty is a principle of covenant living that applies to both men and women, and the JST modification may broaden or clarify the application of this teaching beyond the specific cultural context of Paul's letter.

The KJV reads 'the house of God, which is the church of the living God, the pillar and ground of the truth.' The JST footnote adjusts this ecclesiological statement. In the Latter-day Saint tradition, the identification of the church as the institutional custodian of truth supports the Restoration claim that an organized church with proper authority is necessary for preserving and administering the fullness of the gospel.

The KJV reads 'Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving.' The JST footnote adjusts this apostasy prophecy. In the Latter-day Saint tradition, mandatory clerical celibacy and extreme ascetic practices are identified as marks of the great apostasy, and the JST modification may sharpen this prophetic identification.

The JST footnote adjusts Paul's doxological description of God as Potentate, King of kings, and Lord of lords, providing language more consistent with Restoration Christology's assignment of such titles.

The KJV statement that God 'dwelleth in the light which no man can approach unto; whom no man hath seen, nor can see' appears to contradict JST/Restoration accounts of theophanies (Moses, Joseph Smith). The JST footnote revises the 'no man can see' language to accommodate direct divine encounter within proper covenant conditions.

The KJV reads 'Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God.' The JST footnote adjusts this counsel about wealth. In the Latter-day Saint tradition, the proper use of material abundance is framed within the law of consecration, where surplus is to be used for building the kingdom and caring for the poor.

The KJV reads 'the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice.' The JST footnote adjusts this intergenerational faith reference. In the Latter-day Saint tradition, the transmission of faith through family lines connects to the doctrine of sealing and the covenant responsibilities of parents to teach their children, as outlined in D&C 68.

The KJV reads 'For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers.' The JST footnote adjusts this catalog of latter-day wickedness. In the Latter-day Saint tradition, these characteristics are read as describing the general moral decline that precedes the Second Coming, and they serve as a measure against which the covenant community evaluates its own faithfulness.

The KJV reads 'the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.' The JST footnote adjusts this declaration about scripture's salvific function. In the Latter-day Saint tradition, scripture is understood as including an open canon (Bible, Book of Mormon, D&C, Pearl of Great Price, and continuing revelation), and the JST modification may expand the scope of what constitutes 'holy scriptures.'

The KJV reads 'Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.' The JST footnote adjusts this ministerial charge. In the Latter-day Saint tradition, the charge to preach in all seasons connects to the missionary mandate and the responsibility of every member to share the gospel.

The KJV reads 'In hope of eternal life, which God, that cannot lie, promised before the world began.' The JST footnote adjusts this declaration about God's pre-mortal promise. In the Latter-day Saint tradition, the promise of eternal life 'before the world began' connects to the pre-mortal council where the plan of salvation was presented and the Atonement of Christ was foreordained.

The JST footnote revises the opening of Hebrews, which in the KJV contrasts past revelation through prophets with final revelation through the Son. The revision prevents the verse from being used to argue that prophetic revelation ceased with the Son, consistent with Restoration ongoing-revelation theology.

The JST footnote at v. 2 expands the description of the Son's cosmological role, providing additional language about creation through Christ consistent with Restoration pre-mortal Christology.

The KJV reads 'For we which have believed do enter into rest.' The JST footnote adjusts this teaching about the divine rest. In the Latter-day Saint tradition, 'entering into God's rest' is associated with receiving the fullness of God's glory (D&C 84:24), and the wilderness generation's failure to enter the promised land typifies the failure to enter the celestial kingdom through unbelief.

The KJV reads 'but was in all points tempted like as we are, yet without sin.' The JST footnote adjusts this declaration of Christ's sinless sympathy. In the Latter-day Saint tradition, Christ's genuine experience of temptation without succumbing is central to the empathetic nature of his Atonement — he can succor his people because he has personally experienced their trials (Alma 7:11-12).

The KJV reads 'Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death.' The JST footnote adjusts this intensely personal description of Christ's mortal anguish. In the Latter-day Saint tradition, this is typically connected to Gethsemane, reinforcing the doctrine that Christ's suffering was genuine, excruciating, and necessary for the Atonement.

One of the most important JST footnotes in Hebrews. The KJV 'leaving the principles of the doctrine of Christ, and going on unto perfection' implies the foundational doctrines (repentance, baptism, etc.) are to be left behind as one matures. The JST revises 'leaving' so these principles are not abandoned but retained and built upon, consistent with Restoration insistence on ongoing ordinance observance.

The KJV reads 'For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost.' The JST footnote adjusts this severe apostasy warning. In the Latter-day Saint tradition, this passage connects to the doctrine of perdition (D&C 76:31-38), where those who have received the fullness of light and then deny it commit the unpardonable sin, as distinct from ordinary sin or backsliding.

The KJV reads 'For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God.' The JST footnote adjusts this metaphor. In the Latter-day Saint tradition, the metaphor of productive versus unproductive land parallels the parable of the sower and teaches that covenant blessings carry covenant responsibilities.

The JST footnote at this famous Melchizedek verse revises the 'without father, without mother, without descent' language to clarify that this description applies to the priesthood order he holds, not to Melchizedek as a person. This removes the implication that Melchizedek was a supernatural or uncreated being.

The KJV reads 'For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.' The JST footnote adjusts this comparison between the old and new covenants. In the Latter-day Saint tradition, the progression from Mosaic law to the gospel of Christ is understood as a pattern of dispensational advancement, where each covenant builds upon and fulfills the previous one.

The KJV reads 'And inasmuch as not without an oath he was made priest.' The JST footnote adjusts this teaching about the divine oath attending Christ's priesthood. In the Latter-day Saint tradition, the oath and covenant of the priesthood (D&C 84:33-42) is a foundational doctrine, and the JST modification reinforces the irrevocable nature of Christ's Melchizedek priesthood and the covenantal pattern it establishes.

The KJV reads 'Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.' The JST footnote adjusts this declaration of Christ's intercessory power. In the Latter-day Saint tradition, Christ's perpetual intercession is understood as an active, ongoing ministry in which the resurrected Lord continues to advocate for his covenant people before the Father.

The KJV reads 'Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.' The JST footnote adjusts this new-covenant citation. In the Latter-day Saint tradition, the new covenant of Jeremiah 31 is understood as being fulfilled in stages — partially through Christ's mortal ministry and fully through the latter-day Restoration, which constitutes the 'new and everlasting covenant' (D&C 22, 66, 132).

The KJV reads 'For it is not possible that the blood of bulls and of goats should take away sins.' The JST footnote adjusts this declaration about the insufficiency of animal sacrifice. In the Latter-day Saint tradition, Mosaic sacrifices were understood as pointing forward to Christ (Alma 34:14), and the JST modification reinforces the typological function of the old system while affirming the unique efficacy of Christ's atoning blood.

The JST footnote revises the famous faith definition, adjusting 'substance' (Greek: hypostasis) to provide a more active or forward-looking definition. Restoration scripture (Alma 32) develops a seed-growth model of faith that the JST revision here aligns with.

The KJV reads 'Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.' The JST footnote adjusts this cosmological declaration. In the Latter-day Saint tradition, the plural 'worlds' connects to the doctrine of multiple inhabited worlds (Moses 1:33-35), and the creation 'by the word of God' identifies Christ-Jehovah as the active creator under the Father's direction.

The KJV reads 'By faith Abel offered unto God a more excellent sacrifice than Cain.' The JST footnote adjusts this comparison of offerings. In the Latter-day Saint tradition, Abel's sacrifice was acceptable because it followed God's specific instructions and pointed to Christ (the firstlings of the flock with blood), while Cain's offering of fruit rejected the typological pattern. Obedience to specific covenant forms, not merely good intentions, determines acceptability.

The KJV reads 'For he looked for a city which hath foundations, whose builder and maker is God.' The JST footnote adjusts this description of Abraham's eschatological hope. In the Latter-day Saint tradition, the 'city whose builder is God' is identified with the City of Zion, the New Jerusalem that will be built in the last days, connecting Abrahamic covenant hopes with the Restoration's Zion-building mission.

The KJV reads 'These all died in faith, not having received the promises, but having seen them afar off.' The JST footnote adjusts this summary of patriarchal faith. In the Latter-day Saint tradition, the unfulfilled promises include the fullness of the gospel that would only come in the latter days, and the patriarchs' faith looked forward to the Restoration as well as to Christ's first coming.

The KJV reads 'But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.' The JST footnote adjusts this promise. In the Latter-day Saint tradition, the 'heavenly country' is understood both as the celestial kingdom and as the literal terrestrial Zion that will be established, blending eschatological hope with present covenant labor.

The KJV reads 'Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection.' The JST footnote adjusts this catalog of faith. In the Latter-day Saint tradition, the 'better resurrection' connects to the first resurrection (celestial glory), which is reserved for the faithful who have endured trials without compromising their covenants.

The JST footnote revises this statement about the communal nature of perfection across dispensations, which is a key text for LDS temple and genealogical work. The revision clarifies the inter-generational dependency of salvation.

The KJV reads 'But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.' The JST footnote adjusts this teaching about divine discipline. In the Latter-day Saint tradition, God's chastening is understood as evidence of his love and concern for his covenant children, consistent with D&C 95:1, 'Whom I love I also chasten that their sins may be forgiven.'

The KJV reads 'Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear.' The JST footnote adjusts this exhortation. In the Latter-day Saint tradition, receiving an 'unmovable kingdom' connects to the covenant promise of the celestial kingdom, which endures forever in contrast to all mortal institutions.

The KJV reads 'My brethren, count it all joy when ye fall into divers temptations.' The JST footnote adjusts this counterintuitive counsel. In the Latter-day Saint tradition, trials are understood as part of the probationary purpose of mortality, designed to refine character and prove faithfulness. The JST modification may clarify the kind of 'temptations' (trials) that should be received with joy.

The KJV reads 'If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.' The JST footnote adjusts this foundational text. In the Latter-day Saint tradition, this verse is arguably the most personally significant in the entire Bible, as it was the catalyst for Joseph Smith's First Vision. The JST modification may reinforce the conditions and promises of this revelatory pattern.

The JST footnote at the beginning of James's faith-and-works argument revises the rhetorical question 'what doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?' to provide greater clarity about the kind of faith under discussion.

The JST footnote adjusts the practical illustration James uses to demonstrate faith without works, ensuring the moral logic is clear.

The JST footnote at this concluding statement of the faith-works section provides additional precision about the relationship between faith and works in Restoration soteriology.

The KJV reads 'There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?' The JST footnote adjusts this declaration about divine prerogative. In the Latter-day Saint tradition, the identification of God as the sole authoritative lawgiver and judge reinforces the principle that human judgment must be subordinate to divine judgment, and that final accountability is to God alone.

The KJV reads 'But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people.' The JST footnote adjusts this Exodus-language application to the Christian community. In the Latter-day Saint tradition, this text is a key proof-text for the universal priesthood concept and the covenant identity of the gathered Saints as the latter-day Israel.

The KJV reads 'the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.' The JST footnote adjusts this passage that is foundational for the doctrine of redemption of the dead. In the Latter-day Saint tradition, this connects directly to D&C 138 (Joseph F. Smith's vision of the spirit world), where Christ's ministry to the spirits in prison is elaborated in detail.

The KJV reads 'That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.' The JST footnote adjusts this ethical exhortation. In the Latter-day Saint tradition, the transition from living according to human desires to living according to God's will describes the covenant transformation that baptism initiates and temple ordinances deepen.

The KJV reads 'For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.' The JST footnote adjusts this critical text for the doctrine of salvation for the dead. In the Latter-day Saint tradition, this verse confirms that gospel teaching continues in the post-mortal spirit world, providing the doctrinal basis for vicarious temple ordinances.

The KJV reads 'And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.' The JST footnote adjusts this teaching about charity's efficacy. In the Latter-day Saint tradition, charity is 'the pure love of Christ' (Moroni 7:47), and its capacity to cover sins is understood as both a social dynamic (love overlooks offenses) and a salvific one (Christlike love transforms the lover).

The KJV reads 'We have also a more sure word of prophecy; whereunto ye do well that ye take heed.' The JST footnote adjusts this declaration about prophetic certainty. In the Latter-day Saint tradition, the 'more sure word of prophecy' is understood as the personal revelation by which one knows they are sealed up to eternal life (D&C 131:5), representing the highest form of prophetic confirmation available to mortals.

The KJV reads 'For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness.' The JST footnote adjusts this reference to the fall of rebellious angels. In the Latter-day Saint tradition, this connects to the pre-mortal council where one-third of the hosts of heaven followed Lucifer in rebellion (D&C 29:36-38, Revelation 12:4), and their casting out is a literal historical event, not merely mythological language.

The KJV reads 'But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat.' The JST footnote adjusts this Second Coming prophecy. In the Latter-day Saint tradition, the burning that accompanies the Lord's return is understood as a cleansing that transforms the earth into its terrestrial and eventually celestial state (D&C 88:18-20), not as annihilation.

The KJV reads 'And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.' The JST footnote adjusts this declaration of Christ's advocacy. In the Latter-day Saint tradition, Christ as 'advocate with the Father' is explicitly confirmed in D&C 45:3-5, where Christ pleads the cause of the faithful by pointing to his own atoning sacrifice.

The KJV reads 'But the anointing which ye have received of him abideth in you, and ye need not that any man teach you.' The JST footnote adjusts this teaching about spiritual self-sufficiency. In the Latter-day Saint tradition, the 'anointing' connects to temple ordinances (specifically the initiatory) where covenant blessings are conferred, and the indwelling Spirit provides ongoing instruction and confirmation.

The KJV reads 'we know that, when he shall appear, we shall be like him; for we shall see him as he is.' The JST footnote adjusts this theosis promise. In the Latter-day Saint tradition, this is one of the most important texts for the doctrine of divine potential — the promise of becoming like God is not metaphorical but literal, referring to the acquisition of divine attributes and glory through the Atonement and covenant faithfulness.

The KJV's absolute 'he cannot sin, because he is born of God' implies sinless perfection for the regenerate. The JST footnote revises this to a conditional or qualified statement, consistent with Restoration teaching that moral agency and accountability remain even for the sanctified.

The KJV reads 'He that loveth not knoweth not God; for God is love.' The JST footnote adjusts this foundational declaration about God's nature. In the Latter-day Saint tradition, God's love is understood as personal and relational rather than abstract. God loves because he is a personal being with perfect attributes, and knowing God requires participating in that love through covenant relationships.

The KJV 'No man hath seen God at any time' is a major prooftext for divine invisibility and incorporeality. The JST footnote revises this, as it does the parallel in John 1:18, to accommodate the theophany experiences of Moses, Isaiah, and others — and by extension Joseph Smith's First Vision. The revision likely introduces a qualification about seeing God without proper preparation or priesthood standing.

The KJV reads 'For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.' The JST footnote adjusts this Trinitarian proof-text (the Johannine Comma, widely regarded by scholars as a later interpolation). In the Latter-day Saint tradition, Father, Son, and Holy Ghost are one in purpose and testimony, not one in substance, and the JST modification aligns this verse with the Restoration's Godhead theology.

The KJV reads 'And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.' The JST footnote adjusts this reference to the fallen angels. In the Latter-day Saint tradition, the 'first estate' is the pre-mortal existence (Abraham 3:26), and those who 'kept not their first estate' are the spirits who followed Lucifer and were denied physical bodies.

The KJV reads 'Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all.' The JST footnote adjusts this Enoch prophecy. In the Latter-day Saint tradition, Enoch is a major prophetic figure whose ministry and city of Zion are extensively described in Moses 6-7 (Pearl of Great Price). The JST modification may provide additional detail consistent with the expanded Enoch narrative.

The JST footnote revises the opening doxology of Revelation, adjusting the titles and relationships ascribed to Christ in the greeting, consistent with Restoration Christology.

The JST footnote revises the royal-priestly status statement to provide language consistent with Restoration priesthood theology, where the Melchizedek Priesthood confers both kingly and priestly status.

The KJV reads 'Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him.' The JST footnote adjusts this Second Coming prophecy. In the Latter-day Saint tradition, the universal visibility of the Second Coming is contrasted with the secret manner of false claims, confirming that Christ's return will be unmistakable and global, consistent with Joseph Smith—Matthew 1:26.

The KJV reads 'I am Alpha and Omega, the beginning and the ending, saith the Lord.' The JST footnote adjusts this divine self-identification. In the Latter-day Saint tradition, 'Alpha and Omega' as a title of Christ (also used extensively in D&C) affirms his role as the first and last, the beginning and end of all salvific work, encompassing creation, atonement, and final judgment.

The KJV reads 'Unto the angel of the church of Ephesus write.' The JST footnote adjusts the introduction to the letters to the seven churches. In the Latter-day Saint tradition, the 'angel' of each church is understood as the presiding authority or servant (the Greek angelos means 'messenger'), connecting to the principle of priesthood stewardship over congregations.

The KJV reads 'To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.' The JST footnote adjusts this promise. In the Latter-day Saint tradition, the tree of life is a central symbol (Lehi's dream in 1 Nephi 8, 11), representing the love of God and the blessings of the Atonement, and access to it is through overcoming the world through covenant faithfulness.

The KJV reads 'be thou faithful unto death, and I will give thee a crown of life.' The JST footnote adjusts this martyr's promise. In the Latter-day Saint tradition, the 'crown of life' connects to the concept of exaltation and the temple symbolism of crowns (associated with celestial glory), and faithfulness 'unto death' describes the covenant of sacrifice that is part of the endowment.

The JST footnote adjusts the letter to Thyatira's threat against Jezebel and those who commit adultery with her, providing clearer language about the judgment described.

The JST footnote revises the promise of rule over nations given to the one who overcomes and keeps works to the end, clarifying the nature of the eschatological authority promised.

Follows from v. 26. The JST revises the Psalm 2 citation about ruling with a rod of iron, which appears across Revelation and Book of Mormon. The revision clarifies the scope and nature of this authority.

The KJV reads 'Be watchful, and strengthen the things which remain, that are ready to die.' The JST footnote adjusts this counsel to the church at Sardis. In the Latter-day Saint tradition, this applies to the ongoing need for spiritual renewal within the covenant community, where complacency threatens spiritual vitality even among those who are nominally faithful.

The KJV reads 'To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.' The JST footnote adjusts this remarkable promise. In the Latter-day Saint tradition, sharing Christ's throne is understood as exaltation — inheriting all that the Father has (D&C 84:38) and becoming joint-heirs with Christ (Romans 8:17). The JST may sharpen this theosis promise.

The JST footnote revises the description of the Lamb's seven eyes as the seven Spirits of God, providing additional identification or characterization of these spirits consistent with Restoration pneumatology.

The KJV reads 'And hast made us unto our God kings and priests: and we shall reign on the earth.' The JST footnote adjusts this royal-priestly declaration. In the Latter-day Saint tradition, the kingship and priesthood of the redeemed connects to temple ordinances where men are anointed as kings and priests and women as queens and priestesses, with the promise of future celestial reign.

The KJV reads 'And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.' The JST footnote adjusts this apocalyptic imagery. In the Latter-day Saint tradition, the six seals correspond to thousand-year periods of earth's temporal history, and the dramatic signs of the sixth seal are understood as literal events preceding the Second Coming.

The KJV reads 'that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.' The JST footnote adjusts this protection promise. In the Latter-day Saint tradition, the 'seal of God' on the forehead represents the covenant mark of the faithful, connecting to the temple anointing and the sealing power that protects the righteous in the last days.

One of the most debated symbols in Revelation. The JST footnotes across Revelation 12 provide significant reframing of the woman's identity. The revision at v. 1 begins a systematic clarification of the cosmic woman as representing the church or the covenant people rather than Mary or Israel alone.

The KJV reads 'And his tail drew the third part of the stars of heaven, and did cast them to the earth.' The JST footnote adjusts this pre-mortal rebellion narrative. In the Latter-day Saint tradition, this verse is the primary biblical source for the doctrine that one-third of the pre-mortal spirits followed Lucifer and were cast out (D&C 29:36), denied the opportunity of physical bodies and mortal experience.

The KJV reads 'And she brought forth a man child, who was to rule all nations with a rod of iron.' The JST footnote adjusts this symbolism. In the Latter-day Saint tradition, the man child may represent the kingdom of God or the priesthood authority that will ultimately govern all nations under Christ's millennial reign, broadening the symbolism beyond a purely individual christological reading.

The KJV reads 'And the woman fled into the wilderness, where she hath a place prepared of God.' The JST footnote adjusts this wilderness-flight symbolism. In the Latter-day Saint tradition, the woman (the church) fleeing into the wilderness represents the great apostasy period when the true church was no longer on the earth, necessitating the latter-day Restoration.

The JST footnote at the war-in-heaven verse provides additional context or revised language about Michael's identity and the nature of the pre-mortal conflict, consistent with Restoration pre-mortality theology where Michael is identified as Adam.

The JST footnote revises the description of those against whom the dragon wages war, clarifying who constitutes the 'remnant of her seed' in eschatological terms.

The KJV reads 'And I stood upon the sand of the sea, and saw a beast rise up out of the sea.' The JST footnote adjusts this beast-from-the-sea vision. In the Latter-day Saint tradition, the eschatological beasts of Revelation are generally interpreted as representing political-ecclesiastical powers that oppose God's kingdom, with the JST modifications providing additional interpretive clarity.

The JST footnote revises the description of the returning Christ in the parousia vision, adjusting the violent imagery of the sharp sword and rod-of-iron rule while preserving the eschatological authority claim.

The JST footnote revises the gruesome battle-feast imagery, which describes birds eating the flesh of fallen enemies, adjusting its eschatological meaning or framing.

The KJV reads 'And the beast was taken, and with him the false prophet that wrought miracles before him.' The JST footnote adjusts this climactic judgment scene. In the Latter-day Saint tradition, the destruction of the beast and false prophet represents the final triumph of Christ's kingdom over all worldly and satanic opposition at the Second Coming, inaugurating the millennial reign.

The KJV reads 'And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.' The JST footnote adjusts this millennial-inauguration vision. In the Latter-day Saint tradition, the binding of Satan during the Millennium is understood as accomplished both by angelic power and by the collective righteousness of the inhabitants of the earth (1 Nephi 22:26), who give Satan no power over them.

The JST footnote revises the blessing pronounced on those in the first resurrection, clarifying what it means that 'the second death hath no power' over them and their role as priests of God and Christ.

The KJV reads 'And I saw the dead, small and great, stand before God; and the books were opened.' The JST footnote adjusts this final judgment scene. In the Latter-day Saint tradition, the books include the scriptural record, the book of life, and personal records. Judgment according to works is understood as the comprehensive evaluation that determines one's degree of glory, consistent with the detailed judgment theology of D&C 76.

The KJV reads 'And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying.' The JST footnote adjusts this celestial promise. In the Latter-day Saint tradition, this describes the conditions of the celestialized earth after the final judgment, where the faithful dwell in God's presence forever. The promise of no more death affirms the permanent, embodied nature of the resurrected state.

The JST footnote revises the vision of nations bringing glory into the New Jerusalem, clarifying which nations are described and the nature of their participation in the eternal city, consistent with Restoration three-degrees-of-glory eschatology.

The KJV reads 'And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.' The JST footnote adjusts this vision of the celestial city. In the Latter-day Saint tradition, the river of life flowing from God's throne represents the perpetual outpouring of divine truth, light, and priesthood power that sustains the glorified inhabitants of the celestial kingdom eternally.

The KJV reads 'Blessed are they that do his commandments, that they may have right to the tree of life.' The JST footnote adjusts this final beatitude. In the Latter-day Saint tradition, the right to the tree of life is obtained through covenant obedience — keeping the commandments is the covenantal condition for access to eternal life, connecting the final chapter of the Bible back to the Garden of Eden narrative and the entire plan of salvation.