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by Michael D. Rhodes

DOCTRINAL COMMENTARIES. Doctrinal studies of the book of Abraham have usually been components of general commentaries on the Pearl of Great Price without focusing on the book of Abraham in particular. George Reynolds and Janne Sjodahl's Commentary on the Pearl of Great Price (Salt Lake City, 1965) is a typical example. The most comprehensive study of this sort is Doctrinal Commentary on the Pearl of Great Price (Salt Lake City, 1969) by Hyrum Andrus.

HISTORICAL STUDIES. In 1912 the pamphlet Joseph Smith, Jr., as a Translator by F. S. Spaulding, Episcopal bishop of Utah, attempted the first formal non-LDS study of the book of Abraham. It contained letters from eight leading Egyptologists concerning the three book of Abraham facsimiles and commenting on the "accuracy" of their interpretation by the Prophet Joseph Smith. The scholars unanimously agreed that the Prophet was wrong. At the time, no Latter-day Saint scholar was capable of refuting their claims. It was not until 1936 that J. E. Homans, a non-Latter-day Saint writing under the pseudonym R. C. Webb, published Joseph Smith as a Translator, defending the Prophet's abilities as a translator, but not directly addressing the points that were made by the Egyptologists.

In 1967 eleven fragments of the Egyptian papyri once owned by Joseph Smith were rediscovered by Aziz S. Atiya and were then presented to the Church by the New York Metropolitan Museum of Art. Several pieces were determined to be from an Egyptian religious text known as the Book of Breathings. Three noted Egyptologists soon made translations of and commentaries on the fragments, which resulted in new attacks on Joseph Smith's "inabilities" as a translator. The critics argued that the Book of Breathings bore no relationship to the book of Abraham, which Joseph Smith apparently claimed to have translated from these very papyri. Indeed, the Book of Breathings is a late text, originating about the first century A.D., some 2000 years after the time of Abraham. Against criticisms such as these, Hugh Nibley has consistently and ably defended Joseph Smith, maintaining that the book of Abraham should be evaluated on the basis of what it claims to be—Abraham's own account of his life. Nibley's research has shown that a significant number of links exist between the book of Abraham and ancient texts related to Abraham. These similarities seem too numerous and subtle to be attributed to mere coincidence.

In his explanation of Facsimile 2 in the book of Abraham, Joseph Smith maintained that certain information contained therein was not to be revealed to the world, "but is to be had in the Holy Temple of God." Studies of Egyptian temple ritual since the time of Joseph Smith have revealed parallels with Latter-day Saint temple celebrations and doctrine, including a portrayal of the creation and fall of mankind, washings and anointings, and the ultimate return of individuals to God's presence. Moreover, husband, wife, and children are sealed together for eternity, genealogy is taken seriously; people will be judged according to their deeds in this life, and the reward for a just life is to live in the presence of God forever with one's family. It seems unreasonable to suggest that all such parallels occurred by mere chance.

A number of pseudepigraphic texts purporting to be accounts from the life of Abraham have come to light since Joseph Smith's day, such as the Apocalypse of Abraham and the Testament of Abraham, documents that exhibit notable similarities with the book of Abraham. For example, in chapter 12 of the Testament of Abraham there is a description of the judgment of the dead that matches in minute detail the scene depicted in Facsimile 3 of the book of Abraham and, incidentally, chapter 125 of the Egyptian Book of the Dead. In fact, parallels to almost every verse in the book of Abraham can be found in the pseudepigraphical writings about Abraham.

In summary, the numerous similarities that the book of Abraham and associated Latter-day Saint doctrines share with both Egyptian religious texts and recently discovered pseudepigraphical writings may confirm further the authenticity of the Joseph Smith Translation known as the book of Abraham. A major question about its authenticity continues to revolve around whether Joseph Smith translated the work from the papyrus fragments the Church now has in its possession or whether he used the Urim and Thummim to receive the text of the book of Abraham by revelation, as is the case with the translation of the scroll of John the Revelator, found in Doctrine and Covenants section 7, or the Book of Moses, which is excerpted from the Joseph Smith Translation of the Bible and is also found in the Pearl of Great Price. From these examples, it is evident that for Joseph Smith it was not necessary to possess an original text in order to have its translation revealed to him. In his function as prophet, seer, and revelator, many channels were open to him to receive information by divine inspiration.

[See Book of Abraham Facsimilies; Basic Beliefs home page; Doctrines of the Gospel home page; Scriptual Writings home page; Book of Abraham home page]

Bibliography

Ashment, Edward H. "The Facsimiles of the Book of Abraham: A Reappraisal." Sunstone 4, nos. 5-6 (Dec. 1979):33-48.

Baer, Klaus. "The Breathing Permit of Hor." Dialogue 3, no. 3 (1968):109-134.

Homans, J. E. Joseph Smith as a Translator. Salt Lake City, 1936.

Nibley, Hugh. The Message of the Joseph Smith Papyri. Salt Lake City, 1975.

Nibley, Hugh. Abraham in Egypt. Salt Lake City, 1981.

Parker, Richard. "The Joseph Smith Papyri: A Preliminary Report." Dialogue 3, no. 2 (1968):86-92, 98-99.

Rhodes, Michael D. "A Translation and Commentary on the Joseph Smith Hypocephalus." BYU Studies 17 (Spring 1977): 259-74.

Spaulding, F. S. Joseph Smith, Jr., as a Translator. Pamphlet. Salt Lake City, 1912.

Wilson, John. "A Summary Report." Dialogue 3, no. 2 (1968):67-85.

Encyclopedia of Mormonism, Vol. 1, Book of Abraham, Studies

Copyright © 1992 by Macmillan Publishing Company