tag:blogger.com,1999:blog-30846578572383503512024-03-13T19:29:35.920-07:00The Book of AbrahamA documentary history of the Book of Abraham, including discovery of mummies and papyrus, translation, publications, apologetics, doctrine, etc. All things pertaining to the Book of Abraham and a library of Book of Abraham documents.Unknownnoreply@blogger.comBlogger112125tag:blogger.com,1999:blog-3084657857238350351.post-70911977062961917542017-10-07T16:55:00.004-07:002017-10-07T16:55:59.770-07:00Rene Krywult's review of John Gee's, An Introduction to the Book of Abraham<div class="separator" style="clear: both; text-align: center;">
<a href="https://www.fairmormon.org/blog/2017/10/06/book-review-introduction-book-abraham-2"><img border="0" data-original-height="1093" data-original-width="1469" height="296" src="https://1.bp.blogspot.com/-Fbi4wmaxcwo/Wdlpbgn4LDI/AAAAAAAAD-U/IJluC7JOYQwTfS7HyiYTBLaMphLJeed1gCLcBGAs/s400/Krywult%2B-%2BGee.PNG" width="400" /></a></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-51403582331852763152017-10-07T15:55:00.003-07:002017-10-07T15:55:43.049-07:00Trevor Holyoak's review of John Gee's, An Introduction to the Book of Abraham<div class="separator" style="clear: both; text-align: center;">
<a href="https://www.fairmormon.org/blog/2017/10/04/book-review-introduction-book-abraham#comment-82065"><img border="0" data-original-height="1080" data-original-width="1429" height="300" src="https://2.bp.blogspot.com/-RrlgdZFNCQc/WdlbTEgULUI/AAAAAAAAD-E/Qe1XdiLStLUjEtcCwbMWnm5VAtlwyshtgCLcBGAs/s400/Holyoak%2B-%2BGee.PNG" width="400" /></a></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-85018485253525509962017-10-05T10:32:00.001-07:002017-10-05T10:32:21.975-07:00Neal Rappleye's review of John Gee's, An Introduction to the Book of Abraham<div class="separator" style="clear: both; text-align: center;">
<a href="http://www.studioetquoquefide.com/2017/10/the-best-book-on-book-of-abraham.html"><img border="0" data-original-height="957" data-original-width="1600" height="382" src="https://3.bp.blogspot.com/-6GMuQNbAIzA/WdZskZB0e-I/AAAAAAAAD9s/hBEvDBKePYEd0gsOY3ZK7X5LUR8240d1gCLcBGAs/s640/Rappleye%2B-%2BGee.PNG" width="640" /></a></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-88874129055559559542017-10-05T10:29:00.002-07:002017-10-05T10:30:43.113-07:00Stephen Smoot's review of John Gee's, An Introduction to the Book of Abraham<div class="separator" style="clear: both; text-align: center;">
<a href="https://www.plonialmonimormon.com/2017/09/book-review-an-introduction-to-the-book-of-abraham.html"><img border="0" data-original-height="1024" data-original-width="1600" height="408" src="https://4.bp.blogspot.com/-GmgDSGh6i6c/WdZr6DcdsJI/AAAAAAAAD9k/2TcByy3PEj4ucCfWy-RTC6IxGep-Dh55wCLcBGAs/s640/Smoot%2B-%2BGee.PNG" width="640" /></a></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-26848879449486765452017-10-05T09:19:00.001-07:002017-10-05T09:19:42.894-07:00LDS Perspectives Podcast with Matthew Grey<div style="text-align: justify;">
Laura Harris Hales interview with Matthew J. Grey, "Joseph's Study of Hebrew and the Book of Abraham," LDS Perspectives Podcast (Podcast Episode 51):</div>
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<a href="http://www.ldsperspectives.com/2017/08/30/hebrew-book-abraham/"><img border="0" data-original-height="870" data-original-width="1600" height="347" src="https://1.bp.blogspot.com/-MYxZBRIVBJg/WdZZrCBnxeI/AAAAAAAAD9Q/9EzpeDJe--E-jisYb-t1GqyvcFEXXZWGACLcBGAs/s640/Matthew%2BGrey.PNG" width="640" /></a></div>
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A transcript of this interview is available <a href="http://www.ldsperspectives.com/wp-content/uploads/2017/08/50LDSP-Josephs-Study-of-Hebrew.pdf">here</a>.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-38784666434859543562017-03-29T15:30:00.000-07:002017-03-29T15:32:39.121-07:00Book of Abraham in Wilford Woodruff's Journals<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-5T534_3fCUk/WNwZHqsxRyI/AAAAAAAAD6A/pVdO8HQRj50KfcjNYQh8ph7HSl1YIAW3wCLcB/s1600/WWJ.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="200" src="https://1.bp.blogspot.com/-5T534_3fCUk/WNwZHqsxRyI/AAAAAAAAD6A/pVdO8HQRj50KfcjNYQh8ph7HSl1YIAW3wCLcB/s200/WWJ.jpeg" width="125" /></a></div>
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The purpose of this post is to aggregate quotations from Wilford Woodruff's journals with respect to the text of the Book of Abraham and the Egyptian papyri. References that seem clearly outside of the Book of Abraham that seem dependent upon other scripture (such as references to the "God of Abraham, Isaac, and Jacob") are excluded from this compilation. All spelling is as in the original.</div>
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<b>November 25, 1836 (WWJ 1:106-107)</b><br />
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NOV 25th Took the parting hand with Elder Sherwood. I then set out in company with Elder Smoot on foot in a hard snowstorm for Kirtland. We Came in Sight of the Temple of the Lord before we reached the village & I truly felt to rejoice at the Sight as it was the first time that mine eyes ever beheld the house of the Lord built by Commandment & Revelation.<br />
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We soon entered the village & I spent one of the happiest days of my life at this time in visiting Kirtland & the House of the Lord & the Presidents & Elders of the Church. I was truly edified to again strike hands with President Joseph Smith Jr. & many other beloved saints of God who are rolling on the mighty work of God & of Israel after being seperated from them for 2 1/2 years & amoung the rest I was filled with joy with the priviledg of again meeting with Elder Warren Parrish & also being made acquainted with his Companion Sister Parrish. There is an enjoyment in meeting our brethren & companions in tribulation that the world Knows not off because it flows from a Celestial Source.</div>
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After Spending a short time in Conversing With my friends A more important scene was now to open to my view than Kings ever saw or Princes ever Knew in this generation Which was to visit the Temple of the Lord & its contents. Elder Smoot & myself visited each appartment of the House accompanied by Elder Parrish & I must confess the scenery is indisscribable. When I entered the threshhold of the house & Passed into the lower room their was great Solemnity if not Awe immediately overwhelmed me. I felt indeed as if my footsteps were in the Temple of the Lord.</div>
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After walking into the Pulpets, erected for the Priesthoods & viewing the curtains all bespeaking that grandure, solemnity & order that nothing Short of wisdom from God could invent, we then visited the upper rooms & there viewed four Egyptian Mumies & also the Book of Abram Written by his own hand & not ownly the hieroglyphicks but also many figures that this precious treasure Contains are Calculated to make a lasting impression upon the mind which is not to be erased. Many other important views I was Privileged with in the upper story the school rooms, belfry &c. all indicating great Architecture & wisdom.</div>
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<b>October 19, 1840 / December 9, 1840 (WWJ 1:533-535)</b><br />
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I again visited this Museum & went through evry appartment of it on the 9th of Dec in company with Elders B. Young & H C. Kimball. The foregoing account of this Museum is ownly its origen. They have continued to build & add thereto untill it covers or surrounds five acres of ground, & it now contains a vast number of rooms sum of them several hundred feet in length & this Museum now contains the greatest variety of curiosities of evry kind name & nature Ancient & Modern consisting of all Natural History, Beast, Fowl, Birds Fish, Serpents, ores minerals, Antiquities, of all nations Sculptures, Mummies, hieroglyphics & Papyrus.</div>
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Though I felt interested in a visit to evry apartment of this Museum which is considerd the greatest collection in the world & open to the free inspection of the publick, yet I felt the more deeply interested in that Part Called the gallery of Antiquities esspecially the Egyptian. The Antiquities consists mostly of Greek, Roman Jewish & Egyptian, & some british. Among the vast number of sculptures, was Nero, Trajan The God Ammon, Shakespere, Hercules, Apollo, Thalla, Diana, Domitia, Homer, Minerva, & hundreds of others.</div>
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An article Called the Portland Vase is the choicest article of any one thing among the Antiquities as it is the ownly thing of the Kind known in the world. This celebrated Barberini Vase was for more than two centuries the principal ornament of the Barberini Palace. It was found about the middle of the sixteenth Century two miles & a half from Rome in the road leading from Fraseati. The material of which the vase is formed is glass. The figures which are executed in relief are of a beautiful opake white & the ground is in perfect harmony with the figure[s?] of a dark transparent blue. This superb spec[imen?] of greek art was deposited in the British Museum in 1810 by the Duke of Portland.</div>
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Among the Egyptian Antiquities, is a large number of Tombs coffins, mumies, Hieroglyphics & Papyri enough if translated into the English language to make one hundred volums as large as the Bible. I felt more interested in this part than any thing I saw as they were from three to four thousand years of age, & would no doubt if translated have revealed many glorious things Sacred & historical concerning the early ages of the world Abram & the Prophets &c.</div>
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Having formed a intimate acquaintance with one of the overseers of the gallery of Antiquities, He explained many things to us concerning those things which were interesting unto us.</div>
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<b>February 3-4, 7-11, 14-16, 19, 21-26, 28</b><br />
<b>March 2-4, 7-10, 12, 14, 16, 18, 19</b><br />
[Wilford Woodruff spent time at the printing office]<br />
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<b>February 19, 1842 (WWJ 2:154-155)</b><br />
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19th This was a busy day in each department of business it being tithing day for the temple. Their was much business done at the store property brought in &c. We sent about two bushels of the Times & Seasons to the post Office to send to our patrons. I received 3 papers from Mr Ezra Carter jr. which contained much intelligence of various kinds.</div>
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It is truly interesting edifying & glorious to contemplate the great & mighty work which God has set his hand to esstablish in these last days by revealing the fullness of the everlasting gospel as recorded in the Book of mormon & esstablishing his church & kingdom as at the Beginning which is according to the order of heaven with Seers prophets Apostles, Elders Priests, Bishops, Teachers, Revelation, Administering of Angels gifts, graces, Knowledge, wisdom tongues healings &c &c.</div>
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Truly the Lord has raised up Joseph the Seer of the seed of Abraham out of the loins of ancient Joseph, & is now clothing him with mighty power & wisdom & knowledge which is more clearly manifest & felt in the midst of his intimate friends than any other class of mankind. The Lord is Blessing Joseph with Power to reveal the mysteries of the kingdom of God; to translate through the urim & Thummim Ancient records & Hyeroglyphics as old as Abraham or Adam, which causes our hearts to burn within us while we behold their glorious truths opened unto us.</div>
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Joseph the Seer has presented us some of the Book of Abraham which was written by his own hand but hid from the knowledge of man for the last four thousand years but has now come to light through the mercy of God. Joseph has had these records in his possession for several years but has never presented them before the world in the english language untill now. But he is now about to publish it to the world or parts of it by publishing it in the Times & Seasons, for Joseph the Seer is now the Editor of that paper & Elder Taylor assists him in writing while it has fallen to my lot to take charge of the Business part of the esstablishment.</div>
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I have had the privilege this day of assisting in setting the TIPE for printing the first peace of the BOOK OF ABRAHAM that is to be presented to the inhabitants of the EARTH in the LAST DAYS.</div>
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My Soul has been much edifyed of late from time to time in hearing Joseph the Seer convers about the mysteries of the Kingdom of God. Truly GOD is with him & is making him mighty in wisdom & knowledge & I am convinced for myself that none of the Prophets Seers or Revelators of the Earth have ever accomplished a greater work than will be accomplished in the Last days through the mercy of God By JOSEPH THE SEER.</div>
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<b>February 21-26, 1842 (WWJ 2:156)</b><br />
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21 22 23 24 25 & 26 Was spent in the printing office. Nothing remarkable transpired with us during the week excepting we prepared A plate for making a cut at the commencement of the Book of Abraham which is to be published in the 9 no. of the 3 Vol of the Times & Seasons which will be interesting to many of the inhabitants of the earth.</div>
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<b>March 19, 1842 (WWJ 2:159)</b><br />
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19 Spent the day in the printing Office. We struck off about 500 No of the 10 No 3 vol of Times & Seasons which contained the portion of the Book of Abraham that gave his account of Kolob, Oliblish, God siting upon his Throne The Earth, other planets & many great & glorious things as revealed to Abraham through the power of the priesthood. The truths of the Book of Abraham are truly edifying great & glorious which are among the rich treasures that are revealed unto us in the last days.</div>
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<b>October 1, 1845 (WWJ 2:612)</b><br />
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The Book of Mormon has had three editions published in America And only one in England. Doctrins & Covenants of Revelations of God given through his servant Joseph have been published in three editions in America And one [in] England. Both the book of Mormon & Covenants have been sterotyped. The bible has also been translated also the book of Abraham by the Prophet Joseph before his death.</div>
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<b>December 22, 1852 (WWJ 4:164); Discourse by Parley P. Pratt</b><br />
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Of those who survived the flood Noah was of course the lawful king Patriarch or ruler and after him the Elect[ion?] of God Continued through the loins of Shem down to Abraham. But in Abraham's day according to his own writings lately taken from the tombs of ancient Thebees & translated and published by our great Prophet we find a man made government existing in Egypt under a race of Phariohs. This Egypt according to Abrahams account was first discoverd by Egyptus or Daughter of Ham who afterwards settled her sons in it & from whom sprang the race of Pharioh's & the Ancient Egyptians. The same authority also informs us that Ham & his race were cursed as it regards priesthood but blessed in matters pertaining to the fruits of the Earth & of wisdom. And that the Pharioh's & their priests had not the priesthood although they pretended to have received it from Ham their progenitor. Hence we find a Government in Egypt of mere human origen and a priesthood and Religion by law Esstablished which worshiped several Gods among which was the crokadile & which sacrafized Human sacrafices upon the Alter of State. Hence the calling out of Abraham & the reesstablishing of a government of God to be perpetuated in his linage for Ever which linage is Elected to reign & rule & hold the keys of religion Priesthood Power & Government while the Earth Endures & in worlds without End.</div>
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<b>March 2, 1854 (WWJ 4:252)</b><br />
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2d I met with the 14 ward at the school house as a fast day for prayer & the worship of God. We had a house full & the spirit of God was poured out upon us. I confirmed 10 that had been Baptized this morning. I ordained 1 Priest & laid hands upon 3 that were sick. Dr Richards is still vary sick & weak. I addressed the Saints. Many spoke prayed & sung. One spoke in tongues & Brother Covington interpeted it. The following is the substance of it:</div>
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That you should not give heed to the medium & spirit rappers that are in the land. For when the Lord sent the Holy Ghost anciently to the servants of God it came in the form of a dove. And when the Holy Ghost came to Abraham while He was bound & about to be slain by the Priest of Elkena He came in the form of a Dove & so when He came to Jesus He came in the form of a Dove. We continued our meeting through evening & had a good time.</div>
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<b>February 12, 1862 (WWJ 6:20-21); Discourse by Wilford Woodruff</b><br />
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Here was Adam and seven of his sons all Aged Patriarchs who lived over nine hundred years Except Mahalalel who lacked five years of Being Nine hundred years of age. Enoch was 365 years of age when he was Translated. Here was that great & glorious meeting of those old Patriarchs and all the History we have of those great Prophesies of Adam Concerning what Should befal his posterity to the End of time is given to us in a few lines. Whare is there a latter day Saints who would not be glad to read the Journal & History of that great Event?</div>
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Abraham and the later Patriarchs & Prophets have left to the world by there Journals and sacred records some History of the dealings of God with them. But there records were kept upon parchment & papyrus written in Egyptian, Arabic, Chaldeic and Hebrew, mingled with many Hieroglyphics in order to Convey their ideas & principles to future generations, some of which [p.21] have been translated into the English language by the order of King James which now forms the Bible. But what a small History the Bible is of the dealings of God for 4,000 years with the Nations of the Earth.</div>
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<b>March 14, 1893 (WWJ 9:243)</b><br />
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I visited the mummies that were got in the Caves of Sanwan County & were to be taken to the worlds fair in Chicago. Not as well preserved as were the Mummies of the Catacombs of Egypt.</div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-9538323920188560432017-03-27T19:17:00.000-07:002017-03-28T19:55:14.392-07:00Book of Abraham in the Journal of Discourses<div class="separator" style="clear: both; text-align: center;">
<a href="https://4.bp.blogspot.com/-w6NgLpHOPV4/WNm1ebr-J_I/AAAAAAAAD5s/2D5Ps4q6mzggmJs8IVN2u1T0ghAtRSeEgCLcB/s1600/JD.PNG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://4.bp.blogspot.com/-w6NgLpHOPV4/WNm1ebr-J_I/AAAAAAAAD5s/2D5Ps4q6mzggmJs8IVN2u1T0ghAtRSeEgCLcB/s1600/JD.PNG" /></a></div>
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The purpose of this post is to aggregate quotations from early LDS history with respect to the text of the Book of Abraham and the Egyptian papyri, as reported in the <i>Journal of Discourses</i>. Some of the content will be more historical in nature and other quotations use the Book of Abraham for doctrinal purposes; all references are included in this list. The intent here is to provide a comprehensive listing of relevant quotations, however, I make no such guarantees that the objective has been achieved. There are other references to Abraham in the <i>Journal of Discourses </i>that are not included below; these references are believed to have derived from Genesis, rather than from the Book of Abraham.</div>
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<b>Orson Pratt (August 29, 1852), <i>JD </i>1:57-58</b><br />
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We now come to the second division of our subject, or the entrance of these spirits upon their second estate, or their birth and existence in mortal tabernacles. We are told that among this great family of spirits, some were more noble and great than others, having more intelligence.</div>
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Where do you read that? says one. Out of the Book of Abraham, translated from the Egyptian papyrus by the Prophet Joseph Smith. Among the great and numerous family of spirits—“the begotten sons and daughters of God”—there are some more intelligent than others; and the Lord showed unto Abraham “the intelligences that were organized before the world was; and among all these there were many of the noble and great ones.” And God said to Abraham, “thou art one of them, thou wast chosen before thou wast born.” Abraham was chosen before he was born. Here then, is knowledge, if we had time to notice it, upon the doctrine of election. However, I may just remark, it does not mean unconditional election to eternal life of a certain class, and the rest doomed to eternal damnation. Suffice it to say, that Abraham and many others of the great and noble ones in the family of spirits, were chosen before they were born, for certain purposes, to bring about certain works, to have the privilege of coming upon the stage of action, among the host of men, in favorable circumstances. Some came through good and holy parentages, to fulfill certain things the Lord decreed should come to pass, from before the foundations of the world.</div>
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The Lord has ordained that these spirits should come here and take tabernacles by a certain law, through a certain channel; and that law is the law of marriage. There are a great many things that I will pass by; I perceive that if I were to touch upon all these principles, the time allotted for this discourse would be too short, therefore I am under the necessity of passing by many things in relation to these spirits in their first estate, and the laws that governed them there and come to their second estate.</div>
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[Elder Pratt also discusses Abraham in the context of D&C 132 and Genesis 12 & 17]<br />
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<b>Parley P. Pratt (April 10, 1853), <i>JD </i>1:257-258</b><br />
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It may be inquired where this election first originated, and upon what principle a just and impartial God exercises the elective franchise. We will go back to the earliest knowledge we have of the existence of intelligences. We learn from the writings of Abraham and others, and from modern revelation, that the intelligences that now inhabit these tabernacles of earth were living, active intelligences in yonder world, while the particles of matter which now compose our outward bodies were yet mingled with their native element; that then our embodied spirits lived, moved, conversed, and exercised an agency. All intelligences which exist possess a degree of independence in their own sphere. For instance, the bee can go at will in search of honey, or remain in the hive. It can visit one flower or another, as independent in its own sphere as God is in His. We find a degree of independence in everything which possesses any degree of intelligence; that thinks, moves, or acts: because the very principle of voluntary action implies an independent will to direct such action.</div>
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Among the intelligences which existed in the beginning, some were more intelligent than others, or, in other words, more noble; and God said to Abraham, “These I will make my rulers!” God said unto Abraham, “Thou art one of them; thou wast chosen before thou wast born.”</div>
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Noble! Does He use the word noble? Yes; the word noble, or that which signified it, was used in conversation between God and Abraham, and applied to superior intelligences on earth, and which had pre-existed in the heavens.</div>
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I am aware that the term is greatly abused, in Europe and elsewhere, being applied to those titled, and to those who inherit certain titles and estates, whether they are wise men or fools, virtuous or vicious. A man may ven be an idiot, a drunkard, an adulterer, or a murderer, and still be called a nobleman by the world. And all this because his ancestor, for some worthy action, or perhaps for being skilled in murder and robbery, under the false glare of “military glory,” obtained a title, and the possession of a large estate, from which he had helped to drive the rightful occupant.</div>
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Now the Lord did not predicate His principle of election or nobility upon such an unequal, unjust, and useless order of things. When He speaks of nobility, He simply means an election made, and an office or a title conferred, on the principle of superiority of intellect, or nobleness of action, or of capacity to act. And when this election, with its titles, dignities, and estates, includes the unborn posterity of a chosen man, as in the case of Abraham, Isaac, and Jacob, it is with a view of the noble spirits of the eternal world coming through their lineage, and being taught in the commandments of God. Hence the Prophets, Kings, Priests, Patriarchs, Apostles, and even Jesus Christ, were included in the election of Abraham, and of his seed, as manifested to him in an eternal covenant.</div>
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[The sermon continues regarding the covenantal blessings of Abraham and his posterity]</div>
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<b>George Albert Smith (August 12, 1855), <i>JD</i> 3:27</b><br />
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I remember when Joseph first got the Abrahamic records (and let me here say that I hope those brethren and sisters who are not already subscribers to the Deseret News, will go to the office and commence to take it while that important record is being published, for it will be of great service in years to come), there was in the State of New York a very pious Presbyterian deacon, who was very intimate with my father and mother, when they were members of the same church; and, as he was passing through Kirtland, called to see them. It was almost a violation of the pious old man's faith to shake hands with my father when he met him, but he ventured, and finally got courage enough to call, and not only shake hands, but have a little conversation.</div>
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My father told him that Joseph had got this Book of Abraham, and that he could translate it, and that it revealed some very important principles. “It is curious,” replied the old man, “I really would like to see the record.”</div>
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“Well, deacon,” said my father, “come, I will go over with you to the Prophet's, and show you the papyrus.”</div>
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“Well, Mr. Smith, but I don't know about going over now.”</div>
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“O come along,” said my father, “there is plenty of time before dinner, it is but a few steps—let us walk over while dinner is being prepared.”</div>
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“Mr. Smith, Mr. Smith, there is great danger of being de—cei—ved! Mr. Smith—I'd rather not go!”</div>
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<b>Orson Pratt (July 10, 1859), <i>JD </i>7:176</b></div>
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I presume that all who belonged to the Church at that time might occupy a small room about the size of fifteen feet by twenty. I then became intimately acquainted with the Prophet Joseph Smith, and continued intimately acquainted with him until the day of his death. I had the great privilege, when I was in from my missions, of boarding the most of the time at his house, so that I not only knew him as a public teacher, but as a private citizen, as a husband and father. I witnessed his earnest and humble devotions both morning and evening in his family. I heard the words of eternal life flowing from his mouth, nourishing, soothing, and comforting his family, neighbors, and friends. I saw his countenance lighted up as the inspiration of the Holy Ghost rested upon him, dictating the great and most precious revelations now printed for our guide. I saw him translating, by inspiration, the Old and New Testaments, and the inspired book of Abraham from Egyptian papyrus.</div>
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<b>Orson Pratt (September 11, 1859), <i>JD </i>7:253</b></div>
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These extracts which I have read concerning Adam, Enoch, and Noah [from the Book of Moses] you will find in a little work called “The Pearl of Great Price,” published by F. D. Richards, in England, a few years ago. We might go on and read further extracts from the Book of Abraham—a book also revealed by inspiration to the Prophet Joseph Smith, showing that the Gospel was revealed to him, and how he received the promise that all the children of men that would obey that same Gospel preached by him should be justified and become his children—called his seed, and heirs according to the promise. But I have read sufficient for the information of the Latter-day Saints upon this subject.</div>
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<b>Wilford Woodruff (October 22, 1865), <i>JD</i> 11:244</b></div>
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Look at the days of Abraham, whose faith was so great that he was called the father of the faithful. He was an heir to the royal priesthood, another noble spirit, the friend of God. He came upon this earth, not in a way of light, but through idolatrous parents. His father was an idolater. I do not know who his grandfather was; but his father had false gods that he worshipped and sacrificed to. God inspired Abraham, and his eyes were opened so that he saw and understood something of the dealings of the Lord with the children of men. He understood that there was a God in heaven, a living and true God, and that no man should worship any other God but Him. These were the feelings of Abraham, and he taught his father's house, and all around him, as far as he had the privilege. The consequence was, his father and the idolatrous priests of that day sought to take his life. In the book of Abraham, translated in our day and generation, we are informed that Abraham was bound, and those priests sought to take his life, but the Lord delivered him from them. One reason why they did so was, that he had gone into those places which his father considered sacred, and among the wooden gods which were there, and, being filled with anger that his father should bow down and worship gods of wood and stone, he broke them. When his father saw that his son Abraham had broken his gods he was very angry with him. But Abraham, trying to reason with his father, said that probably the gods had got to fighting among themselves and had killed one another. He tried to bring him to reason, but his father did not believe they had life enough to kill one another. If he had possessed the spirit which his son had, he would have said there is no power with these gods; but he did not, and Abraham had to flee from his father's house, confiding in the Lord, who gave many promises to him and concerning his posterity.</div>
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We have no account of the Lord having organized a kingdom upon the earth in that day; but he gave the priesthood to Abraham, who taught his children the principles of righteousness. Isaac taught Jacob; and Jacob's sons, the twelve Patriarchs, were taught by the priesthood, and God gave unto them many great and glorious blessings. From that time until the days of Moses we can trace in sacred history that the Lord had witnesses on the earth, from time to time, who were raised up and bore record of the truth to the people. Moses was raised up and led Israel forty years, he was a high priest after the order of Melchizedek, and received his priesthood from Jethro, his father-in-law, who received it through Abraham. Moses undertook to preach the Gospel to the Israelites; but they were very dark, very prone to evil, as well as the Gentiles around them; and they had not that faith and the fulness of inspiration which the Lord desired, to build up his kingdom; consequently, they had a law of carnal commandments given to them to bring them to Christ. The Lord labored with them, and Moses labored with them; he could not leave them for a short time but they were ready to turn to idolatry and make a golden calf to worship, or something contrary to the kingdom of God.</div>
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<b>Orson Pratt (December 29, 1872), <i>JD </i>15:263-264</b></div>
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In this new translation we have also a much greater history of the creation of the world than is given in the uninspired translation made by the forty-seven men employed by King James. In that book we have a very short history of that great event; but the inspired translation shows that the periods of time called days, in which the several portions of the work of creation were performed, were not by any means of such limited duration as the days we speak of, but from what is revealed in the Book of Abraham, they were probably periods of one thousand years each. God might have been for the space of a thousand years in organizing a certain portion of this creation, and that was called the evening and the morning of the first day, according to the Lord's reckoning, one day being with him as a thousand years and a thousand years as one day. By and by another day's work was performed, which I do not suppose was a day of twenty-four hours, but an indefinite period of time, called the second day—the evening and the morning of the second day. By and by the third day's work was done, and then there was the evening and the morning of the third day. Three thousand years probably, passed away in the performance of these three days' work. In the fourth day the Lord permitted the sun and moon to shine to give light to the earth. What regulated the evening and the morning the first three days we do not know, for neither sun nor moon were permitted to shine until the fourth day. I have no doubt, the Lord has a variety of methods of producing light. The new translation gives us some information on this subject, for there we read that, “I the Lord created darkness on the face of the “great deep.” In King James' translation it says darkness was on the face of the great deep, and I, the Lord, said, “Let there be light, and there was light.” Now how did the Lord create this darkness? He has a power, the same as he had in causing darkness three days and nights over this American land. But before that darkness was created what produced light? It must have been light here on this earth, and probably was so thousands of years before the Lord created darkness; and then he had the means of producing darkness, and afterwards of clearing it away, and then called it morning. But how long that morning had existed we do not know, unless we appeal to the Book of Abraham, translated by Joseph Smith from Egyptian papyrus. That tells us in plainness that the way the Lord and the celestial host reckoned time, was by the revolutions of a certain great central body called Kolob, which had one revolution on its axis in a thousand of our years, and that was one day with the Lord, and when the Lord said to Adam, “In the day thou eatest thereof thou shalt surely die,” the Book of Abraham says it was not yet given unto man the true reckoning of time, and that it was reckoned after the Lord's time that is one thousand years with us was a day with him, and that Adam, if he partook of the forbidden fruit, was to die before that day of a thousand years should expire. Hence when we go back to the history of the creation, we find that the Lord was not in such a great hurry as many suppose, but that he took indefinite periods of long duration to construct this world, and to gather together the elements by the laws of gravitation to lay the foundation and form the nucleus thereof, and when he saw that all things were ready and properly prepared, he then placed the man in the Garden of Eden to rule over all animals, fish and fowls, and to have dominion over the whole face of the earth.</div>
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<b>Orson Pratt (November 22, 1873), <i>JD </i>16:317-318</b></div>
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These six days in which the Lord performed this work, I do not believe, were each limited to twenty-four hours, as are the periods which we now call day; indeed, when we come to new revelation, we find some light on this subject. In the Book of Abraham, as well as in the inspired translation of the Scriptures, given through Joseph Smith, the Lord says, in speaking of the work of creating this earth, that he was governed by celestial time. According to this new revelation, there is a certain great world, called Kolob, placed near one of the celestial kingdoms, whose diurnal rotation takes place once in a thousand of our years; and that celestial time was measured by those celestial beings, by the rotations of Kolob, hence one day with the Lord was a thousand of our years. If this was the case, the six days of the creation of our earth, the six days during which it was being prepared as a habitation for man, must have been six thousand of our years. When the Lord spoke to Adam, after having placed him in the Garden of Eden, concerning the forbidden fruit, saying—“In the day that thou eatest thereof thou shalt surely die!” we cannot suppose that the day there referred to meant a day of twenty-four hours. It could not have meant that, for history informs us that Adam lived almost one thousand years from the time of the Fall; but before the day of a thousand years had wholly passed away his death did take place.</div>
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The book of Abraham, translated by the Prophet Joseph Smith, also contains an account of the creation and the fall of man; but the word translated “day” in Genesis is translated in the Book of Abraham “time”—“in the time that thou eatest thereof thou shalt surely die.” In the next sentence the same book says, speaking of time—“The reckoning of time was not yet given to man,” that is, the Lord had reckoned previous to that period by the diurnal rotations of Kolob, and that, without doubt, was the day referred to in which our first parents should die, if they ate of the forbidden fruit.</div>
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We will now come to the seventh period of creation—the seventh thousand years; that is called in Scripture a day of rest, that is supposing that what were called days in the beginning were a thousand years. The Lord rested from his labors the seventh day. What particular period of time within that day Adam fell I do not know; but one thing is certain, that in the morning of the seventh day the Garden of Eden was planted and he was placed therein, and during that morning a great many things transpired pertaining to this temporal creation. In the preceding six days was completed the formation or creation of the earth, after the spiritual order that man was formed or born in the heavens. All men, male and female, that ever have lived, or that ever will live on this earth, had a pre-existence before the formation of the earth commenced; and during our pre-existence in the heavens, the earth was undergoing this formation.</div>
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<b>Erastus Snow (March 3, 1878), <i>JD </i>19:274</b></div>
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Now touching the doctrine of mortality and immortality. Says one, “What is mortal and what is immortal?” These are only comparative terms, again; the same as we use temporal and eternal. Time means temporal—short lived. Immortal means that which reaches forward into eternity? And what is eternity? Why it is another term which we use—a comparative term to measure time, and we say time and eternity. And then the scriptures use other terms, eternities, and from eternity to eternity; while these are only so many definitions, or divisions of duration. But the scriptures tell us that time only is measured to man, that is to say, time as a term is used in reference to the short period belonging to mortality, while eternity is used in the measure of the time of the Gods, from one period to another, and the vastness of eternity none can comprehend. It is illustrated by Abraham, by the figure of a ring. He marks a round ring to give an illustration of his views of eternity. You may start anywhere on that ring and undertake to find the end, and you cannot, for it has none. You may have a starting point any place on the ring, but you cannot have any stopping place, and so the Scriptures in another place, more expressly use the term, that the course of God is an eternal round, and therefore it is called eternity. But this course of God being “one eternal round,” is marvelous in our eyes, and who can comprehend it? But we see, yes, we see right before us today, his image, man—male and female.</div>
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<b>Orson Pratt (August 25, 1878), <i>JD</i> 20:64-65</b></div>
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...and besides these [the Book of Mormon and the Doctrine & Covenants] you will find that many of the revelations were given by him which are found in what is called the new edition of the Pearl of Great Price, published by the Deseret News Office, which gives a knowledge of things that took place in the creation much more fully than what is described in the book of Genesis, giving an account of a great many occurrences and events that transpired before the flood, also giving us much information of the Gospel that was taught in those early ages, and giving us some very important prophecies, reaching down to the present period of the world, and also prophecies that reach down still further, from the present day to the end of the world. These are not the only revelations, given through this great modern Prophet. The Lord brought to light sacred records from the Catacombs of Egypt. After several hundred men had wrought and toiled for many months in digging down one of these vast structures, they entered into its interior; they found a great number of mummies—the bodies of persons that had been preserved since the catacomb was built, and some eleven of these mummies, well preserved, were taken out by these men, and they finally fell into the hands of a person named M. H. Chandler. They were sent from Egypt to Ireland, where it was supposed he resided, but learning that he resided in America, they were sent to him. After receiving the mummies he began to take off some of the ancient covering or wrapping, and to his astonishment he found upon the breast of one of these mummies a record written upon ancient papyrus in plain characters, written both in black and red inks, or stains, or colors. And the mummies and the records were exhibited by Mr. Chandler, in New York, Philadelphia, and many of the Eastern States of our Union; and thousands of people saw them, and among them many learned men; and these characters were presented to them, and not infrequently was Mr. Chandler referred to “Joe” Smith as they used to term him, who, they said, pretended to have translated some records that he found in the western part of New York, and that if Mr. Chandler would go and see him perhaps he would translate those ancient characters. Many of these references were made with the intention of ridiculing Mr. Smith; but it so happened that in traveling through the country he visited Kirtland, Ohio, where the Prophet Joseph Smith resided, bringing the mummies and the ancient papyrus writings with him. Mr. C. had also obtained from learned men the best translation he could of some few characters, which however, was not a translation, but more in the shape of their ideas with regard to it, their acquaintance with the language not being sufficient to enable them to translate it literally. After some conversation with the Prophet Joseph, Mr. Chandler presented to him the ancient characters, asking him if he could translate them. The prophet took them and repaired to his room and inquired of the Lord concerning them. The Lord told him they were sacred records, containing the inspired writings of Abraham when he was in Egypt, and also those of Joseph, while he was in Egypt; and they had been deposited, with these mummies, which had been exhumed. And he also enquired of the Lord concerning some few characters which Mr. Chandler, gave him by way of a test, to see if he could translate them. The Prophet Joseph translated these characters and returned them, with the translation to Mr. Chandler; and who, in comparing it with the translation of the same few characters by learned men, that he had before obtained, found the two to agree. The Prophet Joseph having learned the value of these ancient writings was very anxious to obtain them, and expressed himself wishful to purchase them. But Mr. Chandler told him hat he would not sell the writings, unless he could sell the mummies, for it would detract from the curiosity of his exhibition; Mr. Smith inquired of him the price which was a considerable sum, and finally purchased the mummies and the writing, all of which he retained in his possession for many years; and they were seen by all the Church that saw proper to visit the house of the Prophet Joseph and also by hundreds of strangers.</div>
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The Prophet translated the part of these writings which, as I have said is contained in the Pearl of Great Price, and known as the Book of Abraham. Thus you see one of the first gifts bestowed by the Lord for the benefit of His people, was that of revelation—the gift to translate, by the aid of the Urim and Thummim, the gift of bringing to light old and ancient records.</div>
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<b>Erastus Snow (October 1879), <i>JD </i>21:23</b></div>
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The course of God, we are told by the prophet Nephi, is one eternal round; that like eternity, it has neither beginning nor end, and is illustrated in the Book of Abraham by the hieroglyphic of the circle. You may start upon this ring at any given point, and in traversing it you will come to the same point—it is without beginning, without end.</div>
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<b>Orson Pratt (November 12, 1879), <i>JD </i>21:201</b></div>
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Abraham also obtained a knowledge of the spiritual creation, as well as the temporal. In giving a history of the creation, he speaks of the formation of man out of the ground, how he took man's spirit that was created in heaven and put it within the body of man, and man became a living soul—the first flesh upon the earth, as recorded in the second of Genesis. Now, we have been in the habit of thinking that the various kinds of animals that have lived, according to geologists, were the first flesh on the earth, and we go away back millions of ages to see that these lower formations of life existed before man. But the Lord gives us different information from this. He shows us that among all the animated creatures of flesh, man was the first that was ever placed upon the earth in this temporal condition, contradicting the theories of geologists—that is, so far as placing man on the earth in this present probation is concerned. What may have taken place millions of ages before the world was organized temporally for man to inhabit is not revealed; but, so far as this present change is concerned, that took place about six thousand years ago, man was the first being that came upon the earth and inhabited a body of flesh and bones. Afterwards, on the seventh day, out of the ground the Lord God created the beasts of the field. Go back to the first chapter of Genesis, and you will find that the beasts, etc., were formed on the sixth day or period, and that on the seventh there was no flesh on the earth, and having created man as the first flesh upon the earth, God then created, out of the ground, the beasts of the field.</div>
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Here is the second part of the beginning of his work: firstly, spiritual—the beasts created in heaven; then, secondly, temporal—their bodies formed out of the ground, their spirits being put within these bodies, and the beasts became living souls. As it was with the birds of the air, so with the fish of the sea, and so with all animated creatures pertaining to this world. This is the history of the generations of the heavens and the earth, on the day that the Lord God created them; and the Lord has seen proper to reveal this great information in the first of Genesis, and in the Book of Abraham.</div>
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<b>John Taylor (December 7, 1879), <i>JD </i>21:159-160</b></div>
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They were spoken of in former times as the “sons of God.” “Now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him: for we shall see him as he is.” It was this priesthood that would be the means of introducing him into the presence of God that Abraham found that he was a rightful inheritor of, according to his lineage and descent, and he applied for an ordination, which he received, according to the revelation given unto us, and with that ordination the powers, the blessings, the light, intelligence and revelation associated with the Gospel of the Son of God. And what then? The next that we read of is that he had the Urim and Thummim, and thus he sought unto God for himself, and while searching unto him, God revealed himself unto Abraham and said: “I will bless them that bless thee, and curse them that curseth thee: and in thee shall all families of the earth be blessed.” There is something very remarkable about this when we reflect upon it, and when we examine the position that he occupied, and that his seed occupied, we can see the fulfillment of these things. Afterwards, the Lord revealed himself to him from time to time, communicated his will to him, and he was made acquainted with the designs of the Almighty. The Lord showed unto him the order of the creation of this earth on which we stand, and revealed unto him some of the greatest and most sublime truths that ever were made known to man. He got these through revelation from God and through the medium of the Gospel of the Son of God.</div>
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<b>Erastus Snow (May 6, 1882), <i>JD </i>23:185-186</b></div>
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Now if the Prophet Joseph Smith was that chosen vessel out of the loins of Joseph, it may be asked by some, what evidence have we of this lineage? I answer, the testimony of God, the best of all testimony, for no record kept by mortal man can be equal to it; and that, too, by reason of that quaint but sensible old maxim, “it takes a wise man to know who his father was, but a fool may find out who his mother was.” And even if we had the lineage of the fathers, it would not be as sure and certain to us as the word of the Lord. For he has had his eye upon the chosen spirits that have come upon the earth in the various ages from the beginning of the world up to this time; and as he said to Abraham, speaking of the multitudes of spirits that were shown unto him in heavenly vision, you see that some are more noble than others? Yes. Then you may know there were some others still more noble than they; and he speaks in the same manner of the multitude of the heavenly bodies; and said he to Abraham, thou art one of those noble ones whom I have chosen to be my rulers. The Lord has sent those noble spirits into the world to perform a special work, and appointed their times; and they have always fulfilled the mission given them, and their future glory and exaltation is secured unto them; and that is what I understand by the doctrine of election spoken of by the Apostle Paul and other sacred writers: “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” Such were called and chosen and elected of God to perform a certain work at a certain time of the world's history and in due time he fitted them for that work. It will be remembered when Jeremiah was called of God in his youth that he, in order to excuse himself, complained of his youth and of his being slow of speech, that the Lord said unto him that he would be mouth for him and matter to his heart, for, he said, he knew him and called him from his mother's womb to be a prophet unto the nations.</div>
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<b>John Taylor (June 24, 1883), <i>JD </i>24:262-265</b></div>
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In the discourse read by Brother Reynolds, this morning, it says, among other things: “Blessed are they which do hunger and thirst after righteousness: for they shall be filled.” I also read with regard to Abraham: He was a man of God, and he tells us in his history that he was a follower after righteousness; that he desired to obtain more righteousness, and that upon examining into the history of his fathers, he found that he had a right to the Priesthood and sought ordination, and he received that ordination. He was ordained by Melchizedek, who was prince of Salem, and a servant of the Most High God, and held the Priesthood called after his name. It is the Priesthood which is after the order of the Son of God, a Priesthood which possesses the power of an endless life. Abraham received a knowledge of these things; and when he obtained the Priesthood what did he do? Did he, after the manner of some religionists, “sing himself away to everlasting bliss?” No, he did not. What then did he do? He kept seeking after more righteousness. Jesus recognized that principle in his sermon—“Blessed are they which do hunger and thirst after righteousness: for they shall be filled.” Abraham sought the Lord diligently, and finally he had given unto him a Urim and Thummim, in which he was enabled to obtain a knowledge of many things that others were ignorant of. I think the meaning of the name of this instrument is Light and Perfection, in other terms, communicating light perfectly, and intelligence perfectly, through a principle that God has ordained for that purpose. Did Abraham stop there? No; he did not rest until he could communicate with God Himself. Jesus says: “Blessed are the pure in heart: for they shall see God.” The Lord appeared to Abraham, and told him many things. And in proportion to the blessings which He conferred upon him, the Lord exacted from Abraham strict obedience to His law, to His word, and to His will, and He tried him to the uttermost. He gave unto him a son. Sarah laughed at the idea when the Lord told her she would have a son. At her time of life—she was 90 years old—it did look a little odd. The Lord asked her what she laughed at. She denied that she had laughed, but He said, “Nay, but thou did'st laugh.” There were to be certain blessings associated with this son. The Lord also told Abraham that He would bless him exceedingly, and make him a great man upon the earth. Finally, this son was born. But there came, after a time, a time of trial of Abraham's faith. In substance the Lord said to him: “Now, Abraham, take thy son Isaac. You received him from me,” the same as we all do, if we could understand it, but we do not—he was a son of promise—a great many people are not sons of promise, but still are no less the children of God, for God is the God and father of the spirits of all flesh—“Take thy son and offer him up as a sacrifice.” “What!” said Abraham. No; I do not believe that He said that; but I will suppose what He might have said: “Why, Lord, did you not tell me that you would establish your covenant with Isaac, for an everlasting covenant, and with his seed after him, and that I should become a great and mighty nation, and that all the nations of the earth would be blessed in me?” “Yes.” “And now you tell me to offer my promised son as a sacrifice? What are you going to do about it?” “You have got to obey me, that is all.” Abraham did not begin to question the Lord if He could find a precedent for such a thing in the Scriptures, or whether such a thing had ever taken place anywhere else. No; he proceeded to carry out the commandment of the Lord. I fancy I can see Abraham undergoing this trial. I wonder what his feelings were. What would your feelings be if you were commanded to sacrifice your promised son? Well, Abraham took his son into the mountain. They built an altar. And finally Isaac said to his father: “Behold the fire and the wood: but where is the lamb for a burnt offering?” What would you have thought if you had been in Abraham's place? Yet Abraham was a righteous man and sought after righteousness, sought after God, and God had talked with him, and blessed him in a very remarkable manner, and given him a son where there was no prospect naturally of his wife Sarah having one. How would you have felt, you fathers here, if you had been placed in the same position? But Abraham nerved himself up and said: “My son, God will provide himself a lamb for a burnt offering—thou thyself art that lamb!” He thereupon bound Isaac, and laid him on the altar. He lifted the knife, and was about to strike the fatal blow, when the angel of the Lord called unto him out of heaven and said, “Lay not thine hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. And Abraham lifted up his eyes and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.” And the Lord said, “Because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; And in thy seed shall all the nations of the earth be blessed.”</div>
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I speak of these things to show how men are to be tried. I heard Joseph Smith say—and I presume Brother Snow heard him also—in preaching to the Twelve in Nauvoo, that the Lord would get hold of their heart strings and wrench them, and that they would have to be tried as Abraham was tried. Well, some of the Twelve could not stand it. They faltered and fell by the way. It was not everybody that could stand what Abraham stood. And Joseph said that if God had known any other way whereby he could have touched Abraham's feelings more acutely and more keenly he would have done so. It was not only his parental feelings that were touched. There was something else besides. He had the promise that in him and in his seed all the nations of the earth should be blessed; that his seed should be multiplied as the stars of the heaven and as the sand upon the seashore. He had looked forward through the vista of future ages and seen, by the spirit of revelation, myriads of his people rise up through whom God would convey intelligence, light and salvation to a world. But in being called upon to sacrifice his son it seemed as though all his prospects pertaining to posterity were to come to naught. But he had faith in God, and he fulfilled the thing that was required of him. Yet we cannot conceive of anything that could be more trying and more perplexing than the position in which he was placed.</div>
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Now, although I have said considerable in regard to Abraham, yet I will say a word or two more. God said that in his seed should all the nations of the earth be blessed. Who was Isaac, and who was Jacob? Heirs with him to the same promise. Who was Moses? A man that was raised up to lead the children of Israel out of Egypt. Who was he? A descendant of Abraham. Who were the Prophets from whom we receive the Bible? The seed of Abraham. Who were the prophets from whom we received this Book of Mormon? They were the seed of Abraham. Who was Jesus, the Mediator of the new covenant? Of the seed of Abraham. Who were the Apostles? Of the seed of Abraham. Who were the people that came to this continent? The seed of Abraham. Who were the Apostles that were raised up here? They were the seed of Abraham. Who was Joseph Smith, the Prophet of God, raised up in these last days? He was a descendant of Joseph, the son of Jacob, and his father's name was Joseph, as had been anciently prophesied should be the case, when the work he should perform was being referred to. Who are this people? A great many are of the seed of Abraham. And what is God doing with us? Has He raised us up to injure mankind? No. For what are the Twelve Apostles appointed? To preach the Gospel to all mankind.</div>
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<b>Charles W. Penrose (November 16, 1884), <i>JD </i>26:27</b></div>
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The individual, the organized person may have had a beginning, but that spirit of which and by which they organized never had a beginning. That Priesthood which is the power of government in the heavens, never had a beginning, and it will never come to an end. The works of that eternal spirit of intelligence, the great Eternal God, manifested to us in our Father and through Jesus Christ, never had a beginning. There never was a first world or man; there will never be a last. We cannot grasp that in its fullness, but we can understand a little of it by comparing it with other things. For instance, we will take space. This tabernacle contains so much space, bounded by the walls of the building; but go outside of these walls and space is there. Go to the farthest bounds of this Territory, space is there. Go to the ends of the earth, if you can find them, and there is space beyond. Mount upward to the stars; go to the sun, pass above the sun to the two worlds that govern it, that we read about in the Book of Abraham, in “The Pearl of Great Price;” go even unto Kolob, the nearest to the throne of God, and there is just as much space beyond as that which you have left. There is no outside to space—no beginning, no end.</div>
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Thus there is boundless space, and we cannot fully comprehend it, yet we must admit that it exists without limit. “There is no kingdom in the which there is no space, and no space in the which there is no kingdom, either a greater or a lesser kingdom.”</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-67316513430396108282017-03-06T14:29:00.002-08:002017-03-06T14:29:32.124-08:00Richard Bushman on the BoA Translation<div class="separator" style="clear: both; text-align: center;">
<a href="https://3.bp.blogspot.com/-rWsntErNTf8/WKSmDyTGYBI/AAAAAAAAD4o/dka6CV19Yb4eFyishIVlQPKmn5C4i4mLgCLcB/s1600/RSR.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="200" src="https://3.bp.blogspot.com/-rWsntErNTf8/WKSmDyTGYBI/AAAAAAAAD4o/dka6CV19Yb4eFyishIVlQPKmn5C4i4mLgCLcB/s200/RSR.jpg" width="131" /></a></div>
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"The Abraham texts gave Joseph another chance to let his followers try translating. While working on the Book of Mormon in 1829, Joseph invited Oliver Cowdery to translate: he tried and failed. Now with the Egyptian papyri before them, Joseph again let the men with the greatest interest in such undertakings--Cowdery, William W. Phelps, Warren Parrish, and Frederick G. Williams--attempt translations. Parrish was told he "shall see much of my ancient records, and shall know of hiden things, and shall be endowed with a knowledge of hiden languages."</div>
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Through the fall of 1835, the little group made various attempts. "This after noon labored on the Egyptian alphabet, in company with [brothers] O. Cowdery and W.W. Phelps," Joseph's journal notes. They seem to have copied lines of Egyptian from the papyrus and worked out stories to go with the text. Or they wrote down and Egyptian character and attempted various renditions. Joseph apparently had translated the first two chapters of Abraham--through chapter 2, verse 18, in the current edition--and the would-be translators matched up hieroglyphs with some of his English sentences. Their general method can be deduced from a revelation given to Oliver Cowdery after he failed to translate the gold plates: "You must study it out in your mind; then you must ask me if it be right, and if it is right, I will cause that your bosom shall burn within you." One can imagine these men staring at the characters, jotting down ideas that occurred to them, hoping for a burning confirmation. They tried one approach after another. Joseph probably threw in ideas of his own. Eventually they pulled their work together into a collection they called "Grammar & A[l]phabet of the Egyptian Language," written in the hands of Phelps and Parrish.</div>
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Of all the men working on the papyri, only Joseph produced a coherent text. What was going on as he translated? For many years, Mormons assumed that he sat down with the scrolls, looked at each Egyptian word, and by inspiration understood its meaning in English. He must have been reading from a text, so Mormons thought, much as a conventional translator would do, except the words came by revelation rather than out of his own learning. In 1967, that view of translation suffered a blow when eleven scraps of the Abraham papyri, long since lost and believed to have been burned, were discovered in the Metropolitan Museum of Art in New York City and given to Latter-day Saints leaders in Salt Lake City. Color pictures were soon printed and scholars went to work. The texts were thought to be the Abraham papyri because Joseph had published facsimiles from the papyri with his translation, and the same pictures appeared on the museum fragments. Moreover, some of the characters from the Egyptian grammar appeared on the fragments. The translation of these texts by expert Egyptologists would finally prove or disprove Joseph's claims to miraculous translating powers. Would any of the language correspond to the text in his Book of Abraham? Some Mormons were crushed when the fragments turned out to be rather conventional funerary texts placed with mummified bodies, in this case Hôr, to assure continuing life as an immortal god. According to the Egyptologists, nothing on the fragments resembled Joseph's account of Abraham.</div>
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Some Mormon scholars, notably Hugh Nibley, doubt that the actual texts for Abraham and Joseph have been found. The scraps from the Metropolitan Museum do not fit the description Joseph Smith gave of long, beautiful scrolls. At best the remnants are a small fraction of the originals, with no indication of what appears on the lost portions. Nonetheless, the discovery prompted a reassessment of the Book of Abraham. What was going on while Joseph "translated" the papyri and dictated text to a scribe? Obviously, he was not interpreting the hieroglyphics like an ordinary scholar. As Joseph saw it, he was working by inspiration--that had been clear from the beginning. When he "translated" the <i>Book of Mormon</i>, he did not read from the gold plates; he looked into the crystals of the Urim and Thummim or gazed at the seerstone. The words came by inspiration, not by reading the characters on the plates. By analogy, it seemed likely that the papyri had been an occasion for receiving a revelation rather than a word-for-word interpretation of the hieroglyphs as in ordinary translations. Joseph translated Abraham as he had the characters on the gold plates, by knowing the meaning without actually knowing the plates' language. Warren Parish, his clerk, said, "I have set be his side and penned down the translation of the Egyptian Heiroglyphicks as he claimed to receive it by direct inspiration of heaven." When Chandler arrived with the scrolls, Joseph saw the papyri and inspiration struck. Not one to deny God's promptings, the Prophet said what he felt: the papyri were the writings of Abraham and Joseph. the whole thing was miraculous, and to reduce Joseph's translation to some quasi-natural process, some concluded, was folly.</div>
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The peculiar fact is that the results were not entirely out of line with the huge apocryphal literature on Abraham. His book of Abraham picked up themes found in texts like the <i>Book of Jasher </i>and Flavius Josephus's <i>Antiquities of the Jews</i>. In these extrabiblical stories, Abraham's father worshiped idols, people tried to murder Abraham because of his resistance, and Abraham was learned in astronomy--all features of Joseph Smith's narrative. Josephus says, for example, that Abraham delivered "the science of astronomy" to the Egyptians, as does Joseph's Abraham. The parallels are not exact; the Book of Abraham was not a copy of any of the apocryphal texts. In the <i>Book of Jasher</i>, Abraham destroys the idols of King Nimrod with a hatchet and is thrown into a furnace; Joseph's Abraham offers no violence to the idols and is bound on a bedstead. The similarities are far from complete, but the theme of resisting the king's idolatry and an attempted execution followed by redemption by God are the same. The parallels extend to numerous small details.</div>
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Joseph may have heard apocryphal stories of Abraham, although the <i>Book of Jasher</i> was not published in English until 1829 and not in the Untied States until 1840. A Bible dictionary published by the American Sunday School Union summed up many of the apocryphal elements. Whether Joseph knew of alternate accounts of Abraham or not, he created an original narrative that echoed apocryphal stories without imitating them. Either by revelation, as his followers believed, or by some instinctive affinity for antiquity, Joseph made his own late--and unlikely--entry in the long tradition of extrabiblical narratives about the great patriarch.</div>
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Despite his gift for "translating," Joseph wanted to learn language in the ordinary way and translate rationally as well as miraculously. When he returned to the translation of Abraham in 1842, he again proposed an Egyptian grammar. He apparently hoped to transform his inspired interpretation of the text into a mastery of the Egyptian language. In the fall of 1835, when he first began work on the Abraham text, he was also planning to study languages conventionally. Dr. Daniel L.M. Peixotto, a professor of medicine at Willoughby University four miles from Kirtland, was hired to teach Hebrew in the School of the Prophets. When Peixotto could not come, the brethren hired Joshua Seixas, a Jewish convert to Christianity then teaching at the Western Reserve College. In the interim, Joseph studied Hebrew on his own and, after Seixas arrived in January 1836, attended class conscientiously--a prophet learning from a scholar. He proudly recorded Seixas's comment that "we are the most forward of any class he ever taught." Joseph was one of ten to meet for extra sessions with the professor. Seixas called Joseph an "indefatigable" student. Excited by his learning, Joseph resolved "to persue the study of languages untill I shall become master of them, if I am permitted to live long enough." The Hebrew classes continued until the dedication of the temple in March, when Seixas dropped from sight.<br />
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In light of Joseph's language study, the Egyptian grammar appears as an awkward attempt to blend a scholarly approach to language with inspired translation. Like Abraham, Joseph wanted to be one who "possessed great knowledge." He began his career as a prophet by translating gold plates inscribed in "reformed Egyptian." As late as 1842, he worked on the translation of papyri from an Egyptian tomb. The allure of the ancient comes through in the revelation to Oliver Cowdery about "those ancient records which have been hid up, that are sacred." Beyond the <i>Book of Mormon </i>people, other Israelites had kept records that would flow together in the last days. The sealed portion of the gold plates was yet to be revealed, and revelations to sundry others had generated caches of records, all part of the Lord's work, all to be recovered in time. Translation gave him access to the peoples of antiquity.<br />
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Full of wonders as it was, the Book of Abraham complicated the problem of regularizing Mormon doctrine. The <i>Doctrine and Covenants </i>was meant to stabilize Mormon beliefs, but in the very year of its publication, the papyri rode into Kirtland in Michael Chandler's wagon, bringing news of Abraham from the tombs of Egypt. Every attempt to regularize belief was diffused by new revelations. Who could tell what would be revealed next--what new insight into the patriarchal past, what stories of Abraham, Moses, or Enoch, what glimpses into heaven? Joseph himself could not predict the course of Mormon doctrine. All he could say he summed up in a later article of faith: "We believe all that God has revealed, all that he does now reveal, and we believe that he will yet reveal many great and important things pertaining to the kingdom of God."<br />
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<b><span style="font-size: x-small;">Richard L. Bushman, <i>Joseph Smith: Rough Stone Rolling</i> (New York: Alfred A. Knopf, 2005), 290-293</span></b></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-34687099988780783992017-02-13T13:38:00.002-08:002017-02-13T13:39:10.812-08:00Notes: Book of Abraham Revelations before Book of Abraham Translation<div style="background-image: url(http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg); background-repeat: repeat;">
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One of the great contributions of the Book of Abraham is the vision given of pre-mortal life and the council in heaven. In July 1835, Joseph Smith, with the Kirtland saints, purchased mummies and papyri from Michael Chandler, from which the Book of Abraham subsequently came forth. However, in June 1835, W.W. Phelps wrote, "We shall by and bye learn that we were with God in another world, before the foundation of the world, and had our agency: that we came into this world and have our agency, in order that we may prepare ourselves for a kingdom of glory; become archangels, even the sons of God where the man is neither without the woman, nor the woman with the man in the Lord..."<span style="color: blue;">1</span></div>
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<b><span style="font-size: x-small;"><span style="color: blue;">1</span> W.W. Phelps, "Letter No. 8," June, 1835, <i>Latter Day Saints' Messenger and Advocate </i>1/9 (June 1835):130; Phelps also wrote, "I am truly glad you have mentioned Michael, the prince, who, I understand, is our great father Adam," which corresponds to temple-related doctrine even before the Kirtland temple was finished, much less the Nauvoo temple. </span></b></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-1144827225765721272017-01-06T15:23:00.001-08:002017-10-05T09:13:40.543-07:00LDS Perspectives Podcast with John GeeLaura Harris Hales and Amanda Brown interview with John Gee, "Joseph Smith's Papyri - John Gee," LDS Perspectives Podcast (Podcast Episode 16):<br />
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<a href="http://www.ldsperspectives.com/2017/01/03/joseph-smiths-papyri/"><img border="0" height="283" src="https://1.bp.blogspot.com/-DD-OrWb3yG4/WHAmMZS2dOI/AAAAAAAAD3c/JFPGt6Wf8dwzXOvkZE4g5oEjQRojzGIDwCLcB/s640/John%2BGee%2BPodcast.PNG" width="640" /></a></div>
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A transcript of this interview is available <a href="http://www.ldsperspectives.com/wp-content/uploads/2017/01/LDSP-John-Gee.pdf">here</a>.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-59274270488874898232016-12-21T20:45:00.000-08:002016-12-21T20:45:22.173-08:00Notes: Greek Borrowing in Ptolemaic Egypt<div style="background-image: url(http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg); background-repeat: repeat;">
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"It is clear that the Greeks, but not the Egyptians, were the borrowers of culture and that more often than not their borrowing of the pharaonic visual legacy was accompanied by concomitant written epitomes. This phenomenon adequately explains the commonplace occurrence in Ptolemaic Egypt of large numbers of objects, the figural decorations of which are clearly pharaonic but whose accompanying inscriptions are in Greek. . . .To my knowledge no corresponding object, that is one decorated with a classical scene but accompanied by a hieroglyphic inscription, has been identified."<b><span style="color: blue;">1</span></b></div>
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<b><span style="font-size: x-small;"><span style="color: blue;">1</span> Robert Steven Bianchi, "The Cultural Transformation of Egypt as Suggested by a Group of Enthroned Male Figures From the Faiyum," <i>Life in A Multi-Cultural Society: Egypt from Cambyses to Constantine and Beyond</i>, ed. Janet H. Johnson, Studies in Ancient Oriental Civilization No. 51 (Chicago: University of Chicago, 1992), 15</span></b></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-71548543786468966282016-11-17T18:05:00.000-08:002016-11-17T18:11:44.180-08:001835 - Improvement Era (1942) - W.W. Phelps<div style="background-image: url("http://th04.deviantart.net/fs70/PRE/i/2012/080/c/d/papyrus_texture_by_montvalentstock-d4tg1o9.jpg"); background-repeat: repeat;">
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In the <a href="https://archive.org/stream/improvementera4508unse#page/n0/mode/2up">August 1942</a> issue of the <i>Improvement Era</i>, under the title of "Genealogy," the Church published an excerpted transcript from a letter written by W.W. Phelps to his wife Sally in July 1835.<span style="color: blue;">1</span> This letter references the work being done on the papyri, providing some historical insights into the matter. The article also included an image of a letter written by Joseph Smith to Sally, essentially thanking her as W.W. Phelps spent a "short season" with him away from her and the family. Both letters have relevance to the history of the papyri and the Book of Abraham. The images are provided below, as well as a typescript of some of the contents. </div>
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[From W.W. Phelps to Sally Phelps:]<br />
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Kirtland, Ohio</div>
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July 19 and 20, 1835</div>
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Beloved Sally:</div>
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...Brother Joseph remarked that it was as easy to shed tears while reading that letter [letter from Sally Phelps to W.W. Phelps] as it was when reading the History of Joseph in Egypt....</div>
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The last of June four Egyptian mummies were brought here; there were two papyrus rolls, besides some other ancient Egyptian writings with them. As no one could translate these writings, they were presented to President Smith. He soon knew what they were and said they, the "rolls of papyrus," contained the sacred record kept of Joseph in Pharaoh's Court in Egypt, and the teachings of Father Abraham. God has so ordered it that these mummies and writings have been brought in the church, and the sacred writing I had just locked up in Brother Joseph's house when your letter came, so I had two consolations of good things in one day. These records of old times, when we translate and print them in a book, will make a good witness for the Book of Mormon. There is nothing secret or hidden that shall not be revealed, and they come to the Saints....</div>
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Forever yours,</div>
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W.W. Phelps</div>
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[From Joseph Smith to Sally Phelps (spelling standardized):]</div>
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Sister Phelps as Brother Phelps has given me an opportunity in his letter...</div>
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...you may rest with a firm reliance that God will so order it that you may not be separated [from W.W. Phelps] only but for a short season, and then your joy will be full, and if faithful he will return and teach you things that have been hid from the wise and prudent, hidden things of old times, as Moses said in Deut. 33rd chapter, 19th verse, "for they shall suck of the abundance of the seas and of the treasures hid in the sand. Some of these things have begun to come forth, therefore lift up your heart and be glad...</div>
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J. Smith Jr.</div>
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<b><span style="font-size: x-small;"><span style="color: blue;">1</span> Leah Y. Phelps, "Genealogy. Letters of Faith From Kirtland," <i>Improvement Era </i>45/8 (August 1942):529; see also, Bruce A. Van Orden, "Writing to Zion: the William W. Phelps Kirtland Letters (1835-1836)," <i>BYU Studies</i> 33/3 (1993):542-593, esp. see 548, 554-556; for a better image and transcript of the letter from Joseph to Sally, see "Letter to Sally Waterman Phelps, 20 July 1835," Joseph Smith Papers, accessed November 17, 2016, </span></b><span style="font-size: x-small;"><b><a href="http://www.josephsmithpapers.org/paper-summary/letter-to-sally-waterman-phelps-20-july-1835/1?highlight=sally%20phelps">http://www.josephsmithpapers.org/paper-summary/letter-to-sally-waterman-phelps-20-july-1835/1?highlight=sally%20phelps</a> </b></span><br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-30117202725544798892016-10-04T13:09:00.001-07:002016-10-04T13:10:01.209-07:00Abraham, Human Sacrifice, and Conspiracy<div style="background-image: url("http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg"); background-repeat: repeat;">
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Ryan Larsen recently wrote an intriguing post regarding sacrifice in the Book of Abraham and a potential Egyptian connection with Onitah. Definitely worth the read:</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-89729226031414917852016-08-28T16:09:00.000-07:002016-09-27T09:24:29.750-07:00Pearl of Great Price as Canon - Millennial Star - Nov 15, 1880<div style="background-image: url("http://th04.deviantart.net/fs70/PRE/i/2012/080/c/d/papyrus_texture_by_montvalentstock-d4tg1o9.jpg"); background-repeat: repeat;">
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During the 1880 October Session of the General Conference of the Church of Jesus Christ of Latter-day Saints, in connection with certain revelations being added to the Doctrine and Covenants, the Pearl of Great Price was also sustained by the conference as "revelations from God," and was sustained as one of the standard or canonical works recognized by the Church as scripture. The following records of these proceedings and consent is provided from <i>Millennial Star</i> 42/46 (Nov 15, 1880):721, 724:</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-18245834514830387272016-08-28T10:04:00.002-07:002016-09-20T09:19:11.018-07:00Orson F. Whitney on Abraham and Bishop Spaulding<div style="background-image: url("http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg"); background-repeat: repeat;">
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"A similar question was once put to a righteous man named Job, whom God answered "out of the whirlwind," saying: "Where wast thou when I laid the foundations of the earth? declare if thou hast understanding * * * When the morning stars sang together and all the sons of God shouted for joy?" (Job 38:1-7.) </div>
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Job does not seem to have answered the question. Perhaps he did not have sufficient "understanding," and, unlike the "illuminated class" mentioned, would not assume to know what he did not know. But another righteous man named Abraham, who lived four centuries before the time of Job, had virtually answered that question; and his answer slept for two thousand years in the wrappings of a mummy in the catacombs of Egypt, awaiting the hour when Joseph Smith would give to the world his translation of the Book of Abraham. Therein the Father of the Faithful says:<br />
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"Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; </blockquote>
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"And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born. </blockquote>
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"And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell; </blockquote>
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"And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them;</blockquote>
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"And they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads forever and ever." (Abraham 3:22-26.)</blockquote>
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How majestic! How sublime! And how wonderfully comprehensive! Surely the Book of Abraham bears testimony to its own divine origin. The sublimity of its doctrines and the spirit accompanying them are proof positive that they came right down from heaven.</div>
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I bear in mind a conversation that I had with the late Bishop Franklin S. Spalding, of the Episcopal Church, whose untimely accidental death some years ago we all deeply deplored. He had attacked the Book of Abraham in a published commentary, and was answered by a number of our brethren through the press. Soon afterwards I met the Bishop, with whom I was quite well acquainted, and he said to me: "Why have you not answered me?" "I have," was my reply; "I have been answering you all over the country, but it hasn't gotten into the papers." "Oh, indeed, and what have you been saying?" he inquired. "I have been saying this:</div>
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"'Truth is truth, where'er 'tis found, </div>
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On Christian or on heathen ground.'</div>
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"And whether it be taken from an ancient hill in North America, as was the Book of Mormon; or from the catacombs of Egypt, as was the Book of Abraham, if it's true, it's true, no matter who translated it, or how many supposed flaws appear in the translation. The character of the content and the spirit that goes along with it, determines better, than all else its truth, its authenticity. We know Shakespeare's writings by the very sound of them—they have the Shakespearean ring. Literary experts can tell the difference between those writings and all others. We recognize Milton's poetry by the Miltonic ring; the poetry of Byron and Tennyson by the Byronic or Tennysonian ring. Then, if God speaks, why should it not have a Godlike ring, something that no man can counterfeit, nor any but a spiritual expert fully appreciate?"</div>
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Bishop Spalding agreed with me. Not as to the Book of Abraham, but as to the best way of testing any book. "I am one with you," he said, "in the belief that the highest evidence of the truth of any work is the spirit that it breathes and the wisdom that it inculcates." "Then," said I, "this Book of Abraham needs no defense from me, nor from anyone else. It speaks for itself; it defends itself. By the majesty of its language, by the sublimity of its teachings and by the Spirit that permeates them, it proclaims itself divine."</div>
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Back now to the Book of Abraham: "And then the Lord said, Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth." The creation was two-fold, firstly, spiritual; secondly, temporal.</div>
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All divine creations have a spirit, even the trees and the flowers. In other words, they are souls, spirit and body combined. A learned man who was a chemist set himself to the task of making a grain of wheat, in imitation of one produced by the God of nature. Taking such a grain, he separated it into its component parts, finding that there was so much lime, so much silica, so much of this element and that, in its composition. Then, taking just such proportions of each element, he brought them together by his chemical skill and created a grain of wheat, so exactly similar to the natural grain, that the eye could not detect the difference. But there was a difference—a vast difference. He planted the two grains, and the one that God made sprang up, while the one that man made stayed down. God's wheat grain had a spirit; the other had none.</div>
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"There is a spirit in man, and the inspiration of the Almighty giveth it understanding.'' There is a spirit in all of our Father's creations. They were made "for a wise and glorious purpose," and will be perpetuated in the great hereafter. The poet Byron, in a cynical epitaph on the monument of his favorite dog, wrote: "Denied in heaven the soul he held on earth." But "Mormonism"' teaches no such doctrine. Joseph Smith declared that not only the human race, but the lower orders of the animal creation were designed for eternal felicity. And John the Revelator teaches the same doctrine in the sublime symbolism of the Apocalypse.</div>
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This earth was created, not out of nothing, as antiquated theology asserts; but out of eternal spirit and eternal element; and it is but one of millions like it that have been created, peopled and redeemed by the same All-wise God, who has placed his children here, primarily to give their spirits bodies, that they might become souls, capable of endless increase and advancement; also that it might be seen whether they would do all that the Lord requires at their hands.</div>
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We are here for education and development, through joy and sorrow, through smiles and tears, through pleasure and pain, bitter and sweet, light and darkness, enduring the vicissitudes and contrasts of mortal life, that we may become wise and gain a glorious experience. And if we now walk by faith, as we once walked by sight, and keep this second estate as we kept the first, or spirit estate (and were "added upon" for so doing), we shall reap the promised reward and "have glory added upon our heads forever and ever.''<br />
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<b><span style="font-size: x-small;">Orson F. Whitney, "Apropos of Easter Day: 'We Stand for an Individual Testimony of the Divinity of Jesus Christ,'" <i>Conference Report</i> (April 1926), 33-36</span></b></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-33506258526601866692016-08-16T09:17:00.001-07:002016-08-16T09:19:04.139-07:00Notes: Egyptian (Auto)Biography<div style="background-image: url("http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg"); background-repeat: repeat;">
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"Portraiture is by far the most important and productive genre of Egyptian art, just as biography is the most ancient and productive genre of Egyptian literature. Both genres are self-thematizations of an individual subject, one in the medium of art, the other in the medium of language. To be sure, the Egyptian portraits are not self-portraits in our sense of the term, nor are the biographical inscriptions autobiographies in our sense. It is not the self of an artist or writer which is revealed by a statue or speaking in an inscription, but the self of the patron, who had the portrait sculptured or the inscription carved. What matters is the “self” that gives the order, not the one that executes it....We can deal rather with the order-giving, self-thematizing self, which wants to convey these qualities in its iconic self-thematization. No one will deny that self-thematization prevails in the artistic and inscriptional evidence of Ancient Egypt to an extraordinary degree and that both genres of self-thematization account for the singular character of Egyptian culture. For underlying almost every Egyptian inscription and every monument there is such an “order-giving self.” Since, as has rightly and repeatedly been stressed, Egyptian art is always functional and never decorative, it is this notion of self which seems to determine its functional contexts to the greatest extent."</div>
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Is it possible that the Abrahamic text was ordered by Abraham and inscribed by somebody else? According to Assmann, this would be the norm.</div>
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<b><span style="font-size: x-small;">Jan Assmann, "Preservation and Presentation of Self in Ancient Egyptian Portraiture," <i>Studies in Honor of William Kelly Simpson</i>, Vol. 1, Ed. Peter Der Manuelian (Boston: Museum of Fine Arts, 1996), 55-56</span></b><br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-68017959718049585682016-08-15T17:07:00.002-07:002016-11-18T10:50:45.974-08:00Notes: "The Disjunction of Text and Image in Egyptian Art"<div style="background-image: url("http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg"); background-repeat: repeat;">
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In the first volume of William Kelly Simpson's Festschrift, <a href="http://neareast.jhu.edu/directory/betsy-m-bryan/">Betsy Bryan</a> writes that, "Although in most cases inscriptions are read in concert with the objects on which they are placed, if they are considered separately it may be possible to identify two distinct messages comprehended by different audiences." She is referring to divergent interpretations of art apart from its related text. Referring to Anthony Leahy's discussion of a stela from Abydos, she suggests that "Due to the hieroglyphic readability of both writing and art, some elements of both were often mixed in monumental settings," and then explains that, "The mixture of hieroglyphic forms with artistic compositional principles on this Abydos stela's lunette scene would therefore have been readable: not as to the specific royal names, but rather as to the iconographies of king and divinity as well as the meaning of their placements and gestures."<span style="color: blue;">1</span> She continues discussing the stela and notes that the text dedicates the area to <a href="https://en.wikipedia.org/wiki/Wepwawet">Wepwawet</a>, and thus the "lunette's message of royal association with Wepwawet in a processional form was background for the inscription itself." She continues, "For those who could read, however, the message was quite different from that of royal association with Wepwawet and involvement with the Abydene mysteries."<span style="color: blue;">2</span></div>
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Bryan continues by noting that, "Ultimately text and image speak to two distinct audiences with the appropriate message of royal display and power. Egyptian art communicates without text and with it. Although it often does, art does not necessarily coincide with text in the meaning it conveys. Nor, then, does text in monumental uses, necessarily purely caption the art, as most writers have argued it does. Rather, art may provide a different version of the same subject expressed in accompanying text."<span style="color: blue;">3</span> Her discussion is exemplified by the monumental stela referred to, but her point is illustrative of this disjunction in art and text generally. "Although many Egyptologists might conclude that the uncomplicated nature of the relief story underscores the dependence of art on text, it is more likely an illustration that Egyptian art was directed at more than one constituency, depending on whether the text was to be read or not."<span style="color: blue;">4</span></div>
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In concluding her arguments, Bryan asserts:</div>
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"It is a significant point in this example that the small number of elites who could read would not have interpreted the monuments of Ramesses II in the same way as the vast public. For this last group the temples were in any case distant and restricted centers of authority, royal and religious. Nonetheless a complete message was communicated to both audiences. We cannot estimate with any certainty the degree to which the owner of a monument depended on the separate and combined messages of art and inscription. We are safe, however, in assuming that all those who viewed a monument did not take away the same message....Indeed, this dissonance in text and image can be found on nearly every inscribed object and must assert that the function of text with image was other than caption or explication."<span style="color: blue;">5</span></blockquote>
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While she is primarily referring to literate and illiterate Egyptians, she articulates that, "Nonetheless a complete message was communicated to both audiences." How might this apply to the Joseph Smith Papyri? Is it possible that the vignette (Facsimile 1) could have more than one interpretation based on the accompanying text(s), or literacy of the reader? </div>
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<b><span style="font-size: x-small;"><span style="color: blue;">1</span> Betsy M. Bryan, "The Disjunction of Text and Image in Egyptian Art," <i>Studies in Honor of William Kelly Simpson</i>, Vol. 1, Ed. Peter Der Manuelian (Boston: Museum of Fine Arts, 1996), 161</span></b></div>
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<b><span style="font-size: x-small;"><span style="color: blue;">2</span> <i>Ibid</i>, 164</span></b></div>
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<b><span style="font-size: x-small;"><span style="color: blue;">3</span> <i>Ibid</i>, 164</span></b></div>
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<b><span style="font-size: x-small;"><span style="color: blue;">4</span> <i>Ibid</i>, 166</span></b></div>
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<b><span style="font-size: x-small;"><span style="color: blue;">5</span> <i>Ibid</i>, 167</span></b></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-6095544536449583652016-08-15T16:36:00.001-07:002016-08-15T16:39:06.477-07:00Notes: Vignette Alignment with Text<div style="background-image: url("http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg"); background-repeat: repeat;">
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"In Late Period Books of the Dead, the vignette of a spell is not always correctly aligned with the text..."<br />
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<b><span style="font-size: x-small;">Malcolm Mosher, Jr., "<a href="https://www.britishmuseum.org/PDF/Mosher.pdf">An intriguing Theban Book of the Dead tradition in the Late Period</a>," <i>British Museum Studies in Ancient Egypt and Sudan </i>15 (2010): 124</span></b><br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-8305034514739152802016-08-15T16:28:00.001-07:002016-08-15T16:38:21.096-07:00Notes: Papyri Comprised of Unrelated Texts<div style="background-image: url("http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg"); background-repeat: repeat;">
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My appreciation to <a href="http://www.plonialmonimormon.com/p/about.html">Stephen Smoot</a> for pointing out these quotations that may be directly relevant to the Joseph Smith Papyri and the Book of Abraham:</div>
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<a href="https://1.bp.blogspot.com/-mV1YOd4n11E/V7JNwujR4ZI/AAAAAAAADtA/gQACbWR2kj8znIsAhfP2be1ptvIg62vzwCLcB/s1600/A%2BHistory%2Bof%2BAncient%2BEgypt%2B%2528Van%2BDe%2BMieroop%2529%252C%2B11.PNG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://1.bp.blogspot.com/-mV1YOd4n11E/V7JNwujR4ZI/AAAAAAAADtA/gQACbWR2kj8znIsAhfP2be1ptvIg62vzwCLcB/s1600/A%2BHistory%2Bof%2BAncient%2BEgypt%2B%2528Van%2BDe%2BMieroop%2529%252C%2B11.PNG" /></a></div>
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<a href="https://1.bp.blogspot.com/-iuzD8A-Xpa4/V7JOWncb7ZI/AAAAAAAADtE/Roc4yG0HRCk0WKu69HibTE45Oiyz9f-PQCLcB/s1600/A%2BHistory%2Bof%2BAncient%2BEgypt%2B%2528Van%2BDe%2BMieroop%2529%252C%2B146.PNG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://1.bp.blogspot.com/-iuzD8A-Xpa4/V7JOWncb7ZI/AAAAAAAADtE/Roc4yG0HRCk0WKu69HibTE45Oiyz9f-PQCLcB/s1600/A%2BHistory%2Bof%2BAncient%2BEgypt%2B%2528Van%2BDe%2BMieroop%2529%252C%2B146.PNG" /></a></div>
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<b><span style="font-size: x-small;">Marc Van De Mieroop, <i><a href="https://books.google.com/books?id=acT0GQfclFkC&printsec=frontcover&dq=Van+De+Mieroop,+A+History+of+Ancient+Egypt&hl=en&sa=X&ved=0ahUKEwiW1bTFy8TOAhVYGGMKHXHIAv4Q6AEIJzAA#v=onepage&q=Van%20De%20Mieroop%2C%20A%20History%20of%20Ancient%20Egypt&f=false">A History of Ancient Egypt</a></i> (West Sussex, United Kingdom: Wiley-Blackwell, 2011), 11, 146, respectively</span></b><br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-77696410552623336742016-08-12T17:26:00.000-07:002016-08-15T16:39:26.931-07:00Notes: Abrahamic Traditions<div style="background-image: url("http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg"); background-repeat: repeat;">
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Pseudo-Eupolemus wrote: "And Abraham lived with the Egyptian priests in Heliopolis, teaching them many things. And he introduced astrology and other sciences to them, saying that the Babylonians and he himself had discovered them, but he traced the discovery to Enoch, and he [Enoch] was the first to discover astrology, not the Egyptians."</div>
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<b><span style="font-size: x-small;">Ben Zion Wacholder, "Pseudo-Eupolemus' Two Greek Fragments on the Life of Abraham," <i>Hebrew Union College Annual </i>34 (1963), 96; scholars are uncertain as to whether Pseudo-Eupolemus' fragments were written in Palestine or Egypt; see John J. Collins, <i>Between Athens and Jerusalem: Jewish Identity in the Hellenistic Diaspora</i>, 2nd ed.(Grand Rapids, MI: Eerdmans, 2000), 49</span></b><br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-31828557736646688882016-08-12T17:10:00.001-07:002016-08-15T16:39:58.184-07:00Notes: Abraham and Cultural Adaptation and Appropriation<div style="background-image: url("http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg"); background-repeat: repeat;">
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The usage of Biblical figures and traditions in the context of "pagan mythology" was, according to Wacholder, "typical Hellenistic fashion":<br />
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"according to <a href="https://www.st-andrews.ac.uk/divinity/rt/otp/abstracts/eupolemus/">Pseudo-Eupolemus</a>, however, Belus, Kronos, Atlas and the Babylonian and Greek pantheons are none other than pagan names for the ancestors of Abraham. In typical Hellenistic fashion Pseudo-Eupolemus utilized exegesis to fuse biblical traditions with pagan mythological accounts."</blockquote>
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<b><span style="font-size: x-small;">Ben Zion Wacholder, "Pseudo-Eupolemus' Two Greek Fragments on the Life of Abraham," <i>Hebrew Union College Annual </i>34 (1963), 91; Wacholder adds in footnote 59: "For the contamination of biblical traditions with pagan mythology, see Artapanus, 726 FF 1-3; Cleodomus-Malchus, 727 F 1; Theodotus, 732 F 1, p. 692, line 15; Or. Sibyll., III, 97 ff."</span></b><br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-86467245108965969132016-08-12T16:14:00.001-07:002016-08-12T16:17:31.948-07:00A Collection of Lion Couch Scenes<div style="background-image: url("http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg"); background-repeat: repeat;">
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The following images are provided for convenience in comparing the similarities and differences between lion couch scenes. The images were obtained online and references will be added in the future. This is a preliminary draft since this collection does not attempt to provide any context (and limited referencing for now), rather, it simply attempts to collect similar images for purposes of future study. The few references below have not yet been corroborated. This post is a work in process.<br />
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<a href="https://4.bp.blogspot.com/-afU4D6cya2o/V5zulC5SL_I/AAAAAAAADgA/djg_EgC0Uc0jV9r4i6TjSFi1nmoGKECoQCEw/s1600/JSP%2BI.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://4.bp.blogspot.com/-afU4D6cya2o/V5zulC5SL_I/AAAAAAAADgA/djg_EgC0Uc0jV9r4i6TjSFi1nmoGKECoQCEw/s1600/JSP%2BI.jpg" /></a></div>
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<b><a href="http://www.josephsmithpapers.org/paperSummary/egyptian-papyri"><span style="font-size: x-small;">JSP I</span></a></b></div>
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<b><span style="font-size: x-small;">Mural at Opet Temple in Karnak</span></b></div>
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<b><span style="font-size: x-small;">Book of the Dead scene on tomb wall of Twosret and Setnakhte</span></b></div>
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<b><span style="font-size: x-small;">Anubis preparing the body of Sennedjen (also <a href="https://commons.wikimedia.org/wiki/Category:Lion_couch_scenes_featuring_Anubis#/media/File:Egypt_balsameringsguden_anu.jpg">here</a> and <a href="http://www.blakeclan.org/jon/greenoasis/wp-content/uploads/2008/01/9anubis_mummy.jpg">here</a>)</span></b></div>
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<b><span style="font-size: x-small;">Tomb of Sennedjem</span></b></div>
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<b><span style="font-size: x-small;">(Same as above):</span></b></div>
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<b><span style="font-size: x-small;">Tombs of the Kings, Thebes</span></b></div>
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<b><span style="font-size: x-small;">A detail from a Book of the Dead, on papyrus showing hieratic writing of Hornefer, </span></b></div>
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<b><span style="font-size: x-small;">Ptolemaic Period, provenance unknown. (Museo Castello Sforzesco, Milan); image by <a href="http://www.ancient.eu/image/721/">Mark Cartwright</a></span></b></div>
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Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-3084657857238350351.post-15539896725643286902016-08-08T14:53:00.001-07:002016-08-09T09:08:59.070-07:00A Study of the Facsimiles - Translation<div class="separator" style="clear: both; text-align: left;">
<b>A translation ("Explanation") of a scene all too "common" in our modern-day culture:</b></div>
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<table border="2" bordercolor="#000000" cellpadding="3" cellspacing="3" style="background-color: white; width: 100%;">
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<th>Figure</th>
<th>Non-Expert</th>
<th>Expert</th>
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1</div>
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Harrison Ford</div>
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Han Solo with blaster gun preparing to engage enemies</div>
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2</div>
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Carrie Fisher</div>
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<td>Princess Leia showing a look of concern regarding the improbability of escaping from an imperial star base</td>
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3</div>
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Mark Hamill</div>
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</td><td>Luke Skywalker attempting to protect and rescue Princess Leia from stormtroopers (not depicted but clearly present).<br />
This scene has been condensed and does not show a wookie or stormtroopers that clearly belong in this scene. </td>
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Which translation/explanation is correct? Which one is wrong?<br />
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While this satirical "translation" oversimplifies things when it comes to the facsimiles, it does illustrate the <a href="https://en.wikipedia.org/wiki/False_dilemma">false dilemma</a> presented in juxtaposing Joseph Smith's translation against the (generic appellation of) Egyptologists. My point here is that the Joseph Smith vs. Egyptologists comparison is a problematic oversimplification.<br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3084657857238350351.post-38610423445200814902016-08-07T18:15:00.001-07:002016-08-07T18:15:06.780-07:00Dependence of Alphabet and Grammar on non-Book of Abraham Materials - William Schryver<div style="background-image: url(http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg); background-repeat: repeat;">
<b>William Schryver, "Dependency of the Alphabet and Grammar on Materials not Related to the Book of Abraham," privately produced (2011)</b><br />
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No typescript of this presentation is currently available.</div>
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Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-3084657857238350351.post-24104161110740748572016-08-07T18:12:00.002-07:002016-08-07T18:12:35.212-07:00Dependency of Alphabet and Grammar on Pre-Existing Text - William Schryver<div style="background-image: url(http://a1egypt.egyptgiftshops.com/images/light%20blank%20papyrus.jpg); background-repeat: repeat;">
<b>William Schryver, "The Dependency of The Alphabet and Grammar on a Pre-Existing Text of The Book of Abraham," privately produced (2011)</b><br />
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<iframe allowfullscreen="" frameborder="0" height="315" mozallowfullscreen="" src="https://player.vimeo.com/video/31105549" webkitallowfullscreen="" width="420"></iframe><br />
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No typescript of this presentation is currently available.</div>
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Unknownnoreply@blogger.com1