Evidences that support the Book of Abraham - Revision history

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	====Placement of a knife being held in the priest's hand====		====Placement of a knife being held in the priest's hand====
	One early Latter-day Saint who saw the papyri in 1841 described them as containing the scene of an altar with "a man bound and laid thereon, and a Priest with a knife in his hand, standing at the foot, with a dove over the person bound on the Altar with several Idol gods standing around it."<ref>William I. Appleby Journal, 5 May 1841, ms. 1401 1, 71–72, ~~LDS~~ Church Archives; as quoted in Gee, "Eyewitness, Hearsay, and Physical Evidence," 184.</ref> Similarly, Reverend Henry Caswall, who visited Nauvoo in April 1842, had a chance to see some of the Egyptian papyri. Caswall, who was hostile to the Saints, described Facsimile 1 as having a "man standing by him with a drawn knife."<ref>{{CriticalWork:Caswall:City of the Mormons\|pages=71-72}}, ~~LDS~~ Church Archives; as quoted in John Gee, “Eyewitness, Hearsay, and Physical Evidence of the Joseph Smith Papyri,” ''The Disciple as Witness: Essays on Latter-day Saint History and Doctrine in Honor of Richard Lloyd Anderson'', Stephen D. Ricks, Donald W. Parry, and Andrew H. Hedges, eds. (Provo, UT: FARMS, 2000), 175–217.</ref> See [https://www.fairmormon.org/answers/Question:_Was_the_priest_depicted_in_Facsimile_1_holding_a_knife_or_some_other_object%3F here] for more information. The best explanation of the figure depicted as the priest sacrificing Abraham is that he is in the martial position, attempting to combat with the figure on the couch. This emphasizes the interpretation of Abraham being sacrificed.		One early Latter-day Saint who saw the papyri in 1841 described them as containing the scene of an altar with "a man bound and laid thereon, and a Priest with a knife in his hand, standing at the foot, with a dove over the person bound on the Altar with several Idol gods standing around it."<ref>William I. Appleby Journal, 5 May 1841, ms. 1401 1, 71–72, Church Archives; as quoted in Gee, "Eyewitness, Hearsay, and Physical Evidence," 184.</ref> Similarly, Reverend Henry Caswall, who visited Nauvoo in April 1842, had a chance to see some of the Egyptian papyri. Caswall, who was hostile to the Saints, described Facsimile 1 as having a "man standing by him with a drawn knife."<ref>{{CriticalWork:Caswall:City of the Mormons\|pages=71-72}}, Church Archives; as quoted in John Gee, “Eyewitness, Hearsay, and Physical Evidence of the Joseph Smith Papyri,” ''The Disciple as Witness: Essays on Latter-day Saint History and Doctrine in Honor of Richard Lloyd Anderson'', Stephen D. Ricks, Donald W. Parry, and Andrew H. Hedges, eds. (Provo, UT: FARMS, 2000), 175–217.</ref> See [https://www.fairmormon.org/answers/Question:_Was_the_priest_depicted_in_Facsimile_1_holding_a_knife_or_some_other_object%3F here] for more information. The best explanation of the figure depicted as the priest sacrificing Abraham is that he is in the martial position, attempting to combat with the figure on the couch. This emphasizes the interpretation of Abraham being sacrificed.

	====Identification of hand instead of the wing of a bird====		====Identification of hand instead of the wing of a bird====

DavidSmith: part of content conslidation and simplification project

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	==Question: What evidence does the Book of Abraham demonstrate to support its own antiquity?==		==Question: What evidence does the Book of Abraham demonstrate to support its own antiquity?==
	===The Book of Abraham has a number of evidences to support it===		===The Book of Abraham has a number of evidences to support it===
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	<blockquote>Creedal Christianity teaches that God created the universe ex nihilo or out of nothing...By contrast, Joseph Smith taught that God created the universe ex materia or out of pre-existing matter...This teaching is also found in the Book of Abraham...Scholars now recognize that the ancient cultures of Egypt, Syria-Canaan, and Mesopotamia did not seem to countenance ideas of creation ex nihilo but rather envisioned creation as the emergence of an ordered cosmos out of pre-existing chaos.<ref>This page was last edited 7 July 2020.</ref></blockquote>		<blockquote>Creedal Christianity teaches that God created the universe ex nihilo or out of nothing...By contrast, Joseph Smith taught that God created the universe ex materia or out of pre-existing matter...This teaching is also found in the Book of Abraham...Scholars now recognize that the ancient cultures of Egypt, Syria-Canaan, and Mesopotamia did not seem to countenance ideas of creation ex nihilo but rather envisioned creation as the emergence of an ordered cosmos out of pre-existing chaos.<ref>This page was last edited 7 July 2020.</ref></blockquote>


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DavidSmith: DavidSmith moved page Question: What evidence does the Book of Abraham demonstrate to support its own antiquity? to Evidences that support the Book of Abraham: part of content consolidation and simplification project

2023-03-13T03:55:43Z

DavidSmith moved page Question: What evidence does the Book of Abraham demonstrate to support its own antiquity? to Evidences that support the Book of Abraham: part of content consolidation and simplification project

← Older revision	Revision as of 03:55, 13 March 2023
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SpencerMarsh: /* The stories and worldviews we find in the translated text of our Book of Abraham coincide nicely with what we find from ancient Abrahamic lore. There are also a number of other textual and onomastic evidences. */

2021-08-26T00:48:15Z

The stories and worldviews we find in the translated text of our Book of Abraham coincide nicely with what we find from ancient Abrahamic lore. There are also a number of other textual and onomastic evidences.

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	The stories and worldviews we find in the translated text of our Book of Abraham coincide nicely with what we find from ancient Abrahamic lore. Joseph Smith demonstrated extensive knowledge of these areas, which he then integrated into a theologically rich whole. He could only have received this information through revelation, since there were no resources available to him on many of these traditions.		The stories and worldviews we find in the translated text of our Book of Abraham coincide nicely with what we find from ancient Abrahamic lore. Joseph Smith demonstrated extensive knowledge of these areas, which he then integrated into a theologically rich whole. He could only have received this information through revelation, since there were no resources available to him on many of these traditions.

	Some people have asked what might have been available to Joseph Smith when he translated the book. The Book of Josephus was known to Joseph Smith and it is likely that he read it, although it has not been proven. The Book of Josephus would have only been useful to Joseph for identifying that Abraham knew astronomy and that he taught it to the Egyptians, however it would not have been useful in identifying the ''type'' of astronomy taught to them. Thus, this becomes a strong evidence for the Book of Abraham. Another book that he may have known of is the Book of Jasher. There is some documentary evidence that may indicate that Joseph had already completed up to Abraham 3:13 before the Book of Jasher was published and circulated in his vicinity. This, however, cannot be demonstrated definitively as there is disagreement over the translation timeline for the Book of Abraham.<ref>As John Gee documents in ''An Introduction to the Book of Abraham'', Joseph Smith visited Church members in Michigan in August of 1835. While he was gone, W.W. Phelps published the first edition of the Doctrine and Covenants using the term "Shinehah." taken from Abraham 3:13, as a code word for Kirtland, Ohio, in sections 86 and 98 (sections 82 and 104 in the current edition). This indicates that the Book of Abraham had at least reached Abraham 3:13 before Joseph Smith left for Michigan. P. 16 of the book contains the reference. Additionally, the Book of Jasher as listed in this collection of lore was first published in New York 1840. The appearance of the English translation was noted by the church's Times and Seasons 1 (June 1840): 127 (see also 2 [15 May 1841]: 421), which also published extracts. Ibid., 5 (15 Dec. 1844): 745-46. It was duly noted, however, that the biblical Book of Jasher had not yet been found; ibid., 6 (14 Feb. 1845):800. For differing views on translation chronology see Kerry Muhelstein and Megan Hansen ~~“The~~ Work of Translating: The Book of Abraham’s Translation Chronology," ''Let Us Reason Together: Essays in Honor of the Life’s Work of Robert L. Millet'', J. Spencer Fluhman and Brent L. Top~~, eds.~~ (Provo, UT: Religious Studies Center; Salt Lake City: 2016), 139–62; John Gee, ''An Introduction to the Book of Abraham'' (Deseret Book: Salt Lake City, UT, 2018), 15–16; Robin Scott Jensen and Brian M. Hauglid, ''The Joseph Smith Papers Revelations and Translations Volume 4: Book of Abraham and Related Manuscripts'' (Church Historian's Press~~: Salt Lake City, UT~~, 2018), ~~Introduction~~. The reason for the discrepancy is disagreement over validity of W.W. Phelps' letter of July 1835 indicating that they had begun translation, textual evidence that shows by October 1835 the translated Egyptian term "Shinehah" was found in Abraham 3:13, and the presence of Hebrew terminology in early manuscripts of the Book of Abraham which suggests that some revision was done to Abraham 3 based on revelatory insights to Joseph.</ref> The book was not published until 1840 in New York<ref>See last reference.</ref> and the details contained generally do not match the phraseology nor the exact conceptualizations expressed in the Book of Abraham. References comparing the Book of Jasher and other books that Joseph may have had access to with the Book of Abraham can be found below.		Some people have asked what might have been available to Joseph Smith when he translated the book. The Book of Josephus was known to Joseph Smith and it is likely that he read it, although it has not been proven. The Book of Josephus would have only been useful to Joseph for identifying that Abraham knew astronomy and that he taught it to the Egyptians, however it would not have been useful in identifying the ''type'' of astronomy taught to them. Thus, this becomes a strong evidence for the Book of Abraham. Another book that he may have known of is the Book of Jasher. There is some documentary evidence that may indicate that Joseph had already completed up to Abraham 3:13 before the Book of Jasher was published and circulated in his vicinity. This, however, cannot be demonstrated definitively as there is disagreement over the translation timeline for the Book of Abraham.<ref>As John Gee documents in ''An Introduction to the Book of Abraham'', Joseph Smith visited Church members in Michigan in August of 1835. While he was gone, W.W. Phelps published the first edition of the Doctrine and Covenants using the term "Shinehah." taken from Abraham 3:13, as a code word for Kirtland, Ohio, in sections 86 and 98 (sections 82 and 104 in the current edition). This indicates that the Book of Abraham had at least reached Abraham 3:13 before Joseph Smith left for Michigan. P. 16 of the book contains the reference. Additionally, the Book of Jasher as listed in this collection of lore was first published in New York 1840. The appearance of the English translation was noted by the church's Times and Seasons 1 (June 1840): 127 (see also 2 [15 May 1841]: 421), which also published extracts. Ibid., 5 (15 Dec. 1844): 745-46. It was duly noted, however, that the biblical Book of Jasher had not yet been found; ibid., 6 (14 Feb. 1845):800. For differing views on translation chronology see Kerry Muhelstein and Megan Hansen “[https://rsc-legacy.byu.edu/archived/let-us-reason-together/work-translating-book-abraham-s-translation-chronology The Work of Translating: The Book of Abraham’s Translation Chronology]," in ''Let Us Reason Together: Essays in Honor of the Life’s Work of Robert L. Millet'', eds. J. Spencer Fluhman and Brent L. Top (Provo, UT: BYU Religious Studies Center; Salt Lake City: Deseret Book Company, 2016), 139–62; John Gee, ''An Introduction to the Book of Abraham'' (Deseret Book: Salt Lake City, UT, 2018), 15–16; Robin Scott Jensen and Brian M. Hauglid, ''The Joseph Smith Papers, Revelations and Translations Volume 4: Book of Abraham and Related Manuscripts'' (Salt Lake City: Church Historian's Press, 2018), xiii–xxix. The reason for the discrepancy is disagreement over validity of W.W. Phelps' letter of July 1835 indicating that they had begun translation, textual evidence that shows by October 1835 the translated Egyptian term "Shinehah" was found in Abraham 3:13, and the presence of Hebrew terminology in early manuscripts of the Book of Abraham which suggests that some revision was done to Abraham 3 based on revelatory insights to Joseph.</ref> The book was not published until 1840 in New York<ref>See last reference.</ref> and the details contained generally do not match the phraseology nor the exact conceptualizations expressed in the Book of Abraham. References comparing the Book of Jasher and other books that Joseph may have had access to with the Book of Abraham can be found below.

	Seven traditions below have been documented (with details differing) in 6 different biblical commentaries contemporary to Joseph Smith. Comparisons and contrasts will be listed in the footnotes.<ref>Wesley P. Walters, "Extra-Biblical Details in the 'Book of Abraham' Compared with Parallels in Published Sources Available to Joseph Smith in Early 19th Century America," <nowiki><http://mit.irr.org/extra-biblical-details-in-book-of-abraham-compared-parallels-in-published-sources-available-joseph></nowiki> (10 October 2018).</ref> As far as can be determined by the author of this article at this time, none of the books below were owned and/or read by Joseph Smith except for (maybe) Josephus.<ref>Kenneth W. Godfrey, "[http://www.xmission.com/~research/about/books.htm A Note on the Nauvoo Library and Literary Institute]," ''BYU Studies'' 14, no. 3 (Spring 1974): 386–89 for a list of books actually possessed by Joseph Smith. See also Robert Paul, "[https://byustudies.byu.edu/content/joseph-smith-and-manchester-new-york-library Joseph Smith and the Manchester (New York) Library]," ''BYU Studies'' 22, no. 3 (1982): 333</ref> BYU professor Andrew Hedges has posited that the traditions below were unique for then-contemporaneous views of Abraham.<ref>Andrew H, Hedges, "[https://publications.mi.byu.edu/fullscreen/?pub=1098&index A Wanderer in Strange Land]," ''Astronomy, Papyrus, and Covenant'', John Gee and Brian M. Hauglid, eds. (Provo, UT: FARMS, 2006).</ref> It is unlikely that Joseph Smith would have had the time to find and crib so many sources, especially seeking minute details. Joseph was the founder of a new Church, a mayor, a general, and a politician at the time of the Book of Abraham's publication. To expect that he would be able to eclectically aggregate such sources is quite unlikely--though of course not entirely forgone. Many of the following traditions were absolutely not known to Joseph Smith's time.		Seven traditions below have been documented (with details differing) in 6 different biblical commentaries contemporary to Joseph Smith. Comparisons and contrasts will be listed in the footnotes.<ref>Wesley P. Walters, "Extra-Biblical Details in the 'Book of Abraham' Compared with Parallels in Published Sources Available to Joseph Smith in Early 19th Century America," <nowiki><http://mit.irr.org/extra-biblical-details-in-book-of-abraham-compared-parallels-in-published-sources-available-joseph></nowiki> (10 October 2018).</ref> As far as can be determined by the author of this article at this time, none of the books below were owned and/or read by Joseph Smith except for (maybe) Josephus.<ref>Kenneth W. Godfrey, "[http://www.xmission.com/~research/about/books.htm A Note on the Nauvoo Library and Literary Institute]," ''BYU Studies'' 14, no. 3 (Spring 1974): 386–89 for a list of books actually possessed by Joseph Smith. See also Robert Paul, "[https://byustudies.byu.edu/content/joseph-smith-and-manchester-new-york-library Joseph Smith and the Manchester (New York) Library]," ''BYU Studies'' 22, no. 3 (1982): 333</ref> BYU professor Andrew Hedges has posited that the traditions below were unique for then-contemporaneous views of Abraham.<ref>Andrew H, Hedges, "[https://publications.mi.byu.edu/fullscreen/?pub=1098&index A Wanderer in Strange Land]," ''Astronomy, Papyrus, and Covenant'', John Gee and Brian M. Hauglid, eds. (Provo, UT: FARMS, 2006).</ref> It is unlikely that Joseph Smith would have had the time to find and crib so many sources, especially seeking minute details. Joseph was the founder of a new Church, a mayor, a general, and a politician at the time of the Book of Abraham's publication. To expect that he would be able to eclectically aggregate such sources is quite unlikely--though of course not entirely forgone. Many of the following traditions were absolutely not known to Joseph Smith's time.

SpencerMarsh: /* Counsel of Gods Motif */

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Counsel of Gods Motif

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	===Counsel of Gods Motif===		===Counsel of Gods Motif===
	{{POGPCentral\|title=The Divine Council\|url=https://www.pearlofgreatpricecentral.org/the-divine-council/\|number=18}}		{{POGPCentral\|title=The Divine Council\|url=https://www.pearlofgreatpricecentral.org/the-divine-council/\|number=18}}
	<blockquote>One thing that differentiates the Book of Abraham’s account of the Creation from the biblical account in Genesis is that the Book of Abraham mentions plural “Gods” as the agents carrying out the Creation...After the lifetime of Joseph Smith, archaeologists working in Egypt, Syria-Palestine, and Mesopotamia uncovered scores of texts written on papyrus, stone, and clay tablets...One way in which these creation myths were different from the Creation account in Genesis was the clear, stark portrayal of what came to be widely called the divine or heavenly council...Over time a general consensus has been reached that the Bible does indeed portray a multiplicity of gods, even if there remains individual scholarly disagreement over some of the finer details.</blockquote>		<blockquote>One thing that differentiates the Book of Abraham’s account of the Creation from the biblical account in Genesis is that the Book of Abraham mentions plural “Gods” as the agents carrying out the Creation...After the lifetime of Joseph Smith, archaeologists working in Egypt, Syria-Palestine, and Mesopotamia uncovered scores of texts written on papyrus, stone, and clay tablets...One way in which these creation myths were different from the Creation account in Genesis was the clear, stark portrayal of what came to be widely called the divine or heavenly council...Over time a general consensus has been reached that the Bible does indeed portray a multiplicity of gods, even if there remains individual scholarly disagreement over some of the finer details.</blockquote>

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	===Creatio Ex Materia===		===Creatio Ex Materia===

SpencerMarsh: /* Shulem, one of the king's principal waiters (Fig 5) */

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Shulem, one of the king's principal waiters (Fig 5)

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	However, there are some things we can say about Shulem and his title “the king’s principal waiter.”</blockquote>		However, there are some things we can say about Shulem and his title “the king’s principal waiter.”</blockquote>

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SpencerMarsh: /* Represents god sitting upon his throne, revealing through the heavens the grand Key-words of the Priesthood; as, also, the sign of the Holy Ghost unto Abraham, in the form of a dove (Figure 7) */

2021-08-11T01:54:38Z

Represents god sitting upon his throne, revealing through the heavens the grand Key-words of the Priesthood; as, also, the sign of the Holy Ghost unto Abraham, in the form of a dove (Figure 7)

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	[The wedjat eye can also symbolize] healing, light, totality, protection, glory, and even riches.<ref>Rhodes, "An Interpretation," <http://www.scottwoodward.org/scripture/PGP_Abraham_facsimile2_interpretation.html></ref></blockquote>		[The wedjat eye can also symbolize] healing, light, totality, protection, glory, and even riches.<ref>Rhodes, "An Interpretation," <http://www.scottwoodward.org/scripture/PGP_Abraham_facsimile2_interpretation.html></ref></blockquote>

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	====Contains writings that cannot be revealed unto the world; but is to be had in the Holy Temple of God; Ought not to be revealed at the present time; Also; Also. If the world can find out these numbers, so let it be. Amen (Figures 8-11)====		====Contains writings that cannot be revealed unto the world; but is to be had in the Holy Temple of God; Ought not to be revealed at the present time; Also; Also. If the world can find out these numbers, so let it be. Amen (Figures 8-11)====

SpencerMarsh: /* Earth in its four quarters (Fig 6) */

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Earth in its four quarters (Fig 6)

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	To the right of these four figures is the name of a god written with a lotus blossom, a lion, and a ram (Egyptian srpt-mai-sr). These three signs are thought to symbolize the gods of the rising, midday, and setting sun, i.e. Re, Khepri, and Atum. This same god is found in several different passages of the late Egyptian demotic papyrus, which refers to Abraham. Joseph Smith gives no explanation of this hieroglyphic name, but it is clearly associated with Abraham in this ancient document.<ref>Rhodes, "An Interpretation," <http://www.scottwoodward.org/scripture/PGP_Abraham_facsimile2_interpretation.html></ref></blockquote>		To the right of these four figures is the name of a god written with a lotus blossom, a lion, and a ram (Egyptian srpt-mai-sr). These three signs are thought to symbolize the gods of the rising, midday, and setting sun, i.e. Re, Khepri, and Atum. This same god is found in several different passages of the late Egyptian demotic papyrus, which refers to Abraham. Joseph Smith gives no explanation of this hieroglyphic name, but it is clearly associated with Abraham in this ancient document.<ref>Rhodes, "An Interpretation," <http://www.scottwoodward.org/scripture/PGP_Abraham_facsimile2_interpretation.html></ref></blockquote>

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	====Represents god sitting upon his throne, revealing through the heavens the grand Key-words of the Priesthood; as, also, the sign of the Holy Ghost unto Abraham, in the form of a dove (Figure 7)====		====Represents god sitting upon his throne, revealing through the heavens the grand Key-words of the Priesthood; as, also, the sign of the Holy Ghost unto Abraham, in the form of a dove (Figure 7)====

SpencerMarsh: /* ...and is said by the Egyptians to represent the Sun (Fig 5) */

2021-08-11T01:53:05Z

...and is said by the Egyptians to represent the Sun (Fig 5)

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	Hugh Nibley and Michael Rhodes:		Hugh Nibley and Michael Rhodes:
	<blockquote> But Joseph Smith tells us that figure 5 is the Sun. No problem. From being the mother of the Sun with the new born disk rising between her horns--a design in evidence in prehistoric times--it was an easy step to becoming the Sun itself.<ref>Bonnet, ''Reallexikon der agyptischen Religionsgeschichte'', 281.</ref> As early as the Old Kingdom, the cow appears "as the female equivalent of Re."<ref>Ibid., 280</ref> At Opet in Luxor, where the Mother-Cow was worshiped as Hathor of Coptus, she was called the Sun of the Two Worlds--that is, both of Horus the son of Osiris and Amun-Re the Sun of Thebes.<ref>Maxence de Rochemonteix, "Le temple d'Apte ou est engendre l'Osiris thebain," ''Oeuvres diverses'', Gaston Maspero, ed., BE 3 (Paris: Leroux, 1894), 258.</ref> Her horns, flanked by the same two feathers that our figure 2 wears as the Sun at the zenith, showing that the cow resurrects the Sun as well as the human race.<ref>Gustave Jequier, ''Considerations sur les religions egyptiennes'' (Neuchatel: Baconniere, 1946), 219.</ref><ref>Nibley and Rhodes, ''One Eternal Round'', 293–94.</ref></blockquote>		<blockquote> But Joseph Smith tells us that figure 5 is the Sun. No problem. From being the mother of the Sun with the new born disk rising between her horns--a design in evidence in prehistoric times--it was an easy step to becoming the Sun itself.<ref>Bonnet, ''Reallexikon der agyptischen Religionsgeschichte'', 281.</ref> As early as the Old Kingdom, the cow appears "as the female equivalent of Re."<ref>Ibid., 280</ref> At Opet in Luxor, where the Mother-Cow was worshiped as Hathor of Coptus, she was called the Sun of the Two Worlds--that is, both of Horus the son of Osiris and Amun-Re the Sun of Thebes.<ref>Maxence de Rochemonteix, "Le temple d'Apte ou est engendre l'Osiris thebain," ''Oeuvres diverses'', Gaston Maspero, ed., BE 3 (Paris: Leroux, 1894), 258.</ref> Her horns, flanked by the same two feathers that our figure 2 wears as the Sun at the zenith, showing that the cow resurrects the Sun as well as the human race.<ref>Gustave Jequier, ''Considerations sur les religions egyptiennes'' (Neuchatel: Baconniere, 1946), 219.</ref><ref>Nibley and Rhodes, ''One Eternal Round'', 293–94.</ref></blockquote>

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	====...which governs fifteen other fixed planes or stars...====		====...which governs fifteen other fixed planes or stars...====