The Book of Abraham, chapter 3 is, in many ways, the most important foundational text for the Latter-day Saint concept of a premortal existence. In it, Abraham is shown his own foreordination to be a leader in God’s work as well as the events of the War in Heaven. In a recent interview at the Latter-day Saint history blog, From the Desk, Stephen Smoot discussed the foreordination of Abraham. What follows here is a co-post to the full interview.
One of the articles to have recently been published in the Journal of Mormon Studies that has generated a lot of buzz is about a Pure Language Project and the Grammar and Alphabet documents produced by Joseph Smith and his associates in Kirtland, Ohio. And while the article by Michael MacKay and Daniel Belnap is, as the authors put it, “limited to the ivory tower of university journal access,” they did do a recent interview at the Latter-day Saint history blog From the Desk. What follows here is a co-post to the full interview.
Joseph Smith claimed that the Book of Abraham was a translation of some of the papyri he purchased along with some mummies in Kirtland. It is difficult to ascertain the full nature of those papyri since a lot of them burned. But we can learn some about the history of those papyri from the fragments which remain. In a recent interview at the Latter-day Saint history blog, Kerry Muhlestein discussed some of what we know about the ancient owner of the Book of Abraham papyri. What follows here is a co-post to the full interview.
One of the recurring irritations of reading apologetic, polemic, or scholarly work in Mormon Studies addressing Joseph Smith’s translations of ancient scripture is that the authors nearly always ignore the perspective of practicing translators and the field of translation studies, instead basing their analyses in simple notions of linguistic equivalence that may still prevail in graduate language exams, but that the field of translation studies abandoned as unworkable several decades ago.
When Joseph Smith used the word “translate”, it meant something different than what we usually think of as translating. The Book of Abraham is a very intriguing example of the process that, while it still has a lot of unknowns, does provide some insight into the process. In a recent interview at the Latter-day Saint blog From the Desk, Stephen O. Smoot discussed the Book of Abraham translation. What follows here is a co-post (a shorter post with some excerpts and discussion).
The re-use of characters from JSP IX on Facsimile 2 doesn’t mean that the marginal characters in Abraham manuscripts A-C weren’t used in the translation. I think it actually makes it more likely that they were. Before I unpack what this means, you might want to read the published version of Tim Barker’s 2020 FAIR presentation or Jeff Lindsay’s summary.
In his 2009 article, Chris Smith argued for the textual dependence of the Book of Abraham on the GAEL. While Dan Vogel’s recent book about the Book of Abraham and related apologetics strenuously objects to any suggestion that the GAEL was reverse engineered from the translation of Abraham, Vogel nevertheless entirely rejects the basis of Chris Smith’s argument.
Scholars from seemingly every corner of Mormon Studies agree: While working on the Egyptian papyri, Joseph Smith and his associates were either unaware of Champollion’s recent work to decipher Egyptian hieroglyphics, or simply unaffected by the recent advances in Egyptology. Not only is this position untenable, it’s demonstrably incorrect.