Why Was So Much of the Doctrine and Covenants Revealed During the Book of Mormon’s Translation?

During the limited time when the Book of Mormon was being translated in April, May, and June of 1829, at least 13 revelations now canonized in the Doctrine and Covenants were received and recorded by Joseph Smith. Why were all these revelations needed and given during this time? They must have been very important, given how intensely Joseph and Oliver were working on the translation of the plates of Mormon and also on the plates of Nephi.

Some of the reasons for why these revelations were given are:

• Joseph and Oliver and others had questions: these questions involved how the translation of the Book of Mormon was to be performed (Doctrine and Covenants 9), the necessity of priesthood in performing sacred ordinances pertaining to salvation (Doctrine and Covenants 13), the current status and future destiny of the apostle John (Doctrine and Covenants 7), among others.
• They needed instruction: Oliver needed to know how he could implement his gift of translation for the Book of Mormon (Doctrine and Covenants 8). Joseph needed to know how he should handle the loss of the Book of Mormon manuscript pages (Doctrine and Covenants 10).
• They all needed reassurance: The trials that Joseph Smith and his associates underwent to translate the Book of Mormon and prepare to establish the Church were vexing. The revelations encourage patience (Doctrine and Covenants 6:19), charity (Doctrine and Covenants 12:8), confidence in spreading the Gospel (Doctrine and Covenants 11:4–6), being obedient in order to receive blessings (Doctrine and Covenants 6:6, 9), and ultimately trusting in the Lord to be able to bring about his purposes.

The total number of words in these thirteen revelations is 6,124. Assuming that a rate of 20 words per minute—which may be on the fast side—was generally used to dictate and transcribe these individual sections, that computes to a total of 306 minutes, or at least five hours, just to bring forth these revelations, amounting to at least one more full day’s-worth of direct work spread over the translation period. This estimate does not include time for stopping the translation process, discussing the questions and situations with the recipients, pondering the situation, praying, getting people together, seeking, receiving, recording, and delivering the revelation to the recipient. There also would have likely been discussion about what the revelation just given might mean, before getting back to work on the translation. People usually do not think of this series of interruptions, simultaneously running during the days between April 7 and June 30, 1829, in connection with estimating and evaluating the total amount of elapsed time that was required to bring forth the Book of Mormon.

Taken all together, it would appear that not many more than the equivalent of about 60 actual working days would have been available from April to June 1829. This is remarkable because the amount of translation and transcription work accomplished before April 7, 1829 was probably relatively little. Apparently, Joseph had learned to translate more efficiently as he went along with the translation project, and Oliver was likely more skillful as a scribe than Martin Harris or others who were available prior April 7, 1829. The work most likely went faster in April, May, and June 1829 than it had gone in 1828—all of which helps to explain the feasibility of the rapidity of the miraculous translation of the Book of Mormon during the days spent translating during those three months.