In the spirit of Friedrich Nietzsche, I will once again be philosophizing with a hammer to expose the hollowness of a person’s worldview. Today, we’ll be talking about Alyssa Grenfell, YouTube’s favorite Anti-Mormon, and her video “The Biggest Evidence Against the Mormon Church,” where she discusses every Anti-Mormon’s favorite low-hanging fruit: the Book of Abraham.
In case you didn’t know, the Book of Abraham has a long, drawn-out, and controversial history within the Church of Jesus Christ of Latter-day Saints. Anti-Mormons like to claim that it single-handedly disproves Joseph Smith’s prophetic authority. Alyssa Grenfell calls it the Achilles’ heel of the church—the ultimate kryptonite that will make any believing member’s faith crumble. As the infamous Jeremy Runnels, author of the Anti-Mormon holy scripture The CES Letter, wrote, “It is the smoking gun that has completely obliterated my testimony of Joseph Smith and his claims.”
Let’s take a look at Alyssa’s video. In doing so, I will showcase the many smokescreens she employs to make her points. She cherry-picks claims that make the church seem ridiculous—perhaps even insidious—while omitting anything that could redeem it. So, what facts is she hiding from you?
Disclaimer
This is not an attack on her character—she might be a fantastic person in real life—but on her opinions, which are often hypocritical. Some playful jabbing may occur. While I am a believing member, I will do my best to avoid picking sides and will acknowledge both the problems and strengths of the Book of Abraham. Neither Alyssa nor I are Egyptologists or historians, so everything we tell you should be taken with a major grain of salt. Some bias may occur. I won’t address every single detail in her video since she employs the classic Anti-Mormon tactic of bombarding her audience with so much information that they feel too overwhelmed to form their own conclusions or conduct their own research. Well, two can play at that game.
But first, I want to briefly mention the Kirtland Egyptian Papers, in which Smith attempted to recreate the Egyptian alphabet either before or after translating the Book of Abraham—but failed pretty hard. I have no way to defend this except to say, I guess God wasn’t with him on that one. But anyway.
Let’s begin with the historicity of the Book of Abraham before getting into the doctrine it teaches.
The Papyri
In 1835, a few years after the founding of the restored Church of Jesus Christ by Joseph Smith Jr., a traveling exhibitor named Michael Chandler came to Kirtland, Ohio, with ancient Egyptian artifacts—four mummies and a collection of scrolls. Good ol’ Joe Smith bought the collection and claimed that the scrolls contained the writings of Abraham and Joseph of Egypt, as well as a tale of Princess Katumin. Smith only managed to publish a few chapters of the Book of Abraham before his untimely death in 1844. His widow, Emma, later sold the collection to museums and private collectors before it vanished.
Then, in 1966, the papyri were rediscovered in the Metropolitan Museum of Art in New York, and the church was soon able to reacquire them. However, modern Egyptologists—using the Rosetta Stone (which was deciphered around the time Joseph Smith acquired the Egyptian scrolls)—soon concluded that the papyri had nothing whatsoever to do with Abraham or Joseph. Instead, they were identified as ancient funerary documents known as the Book of the Dead and the Book of Breathings.
Oops. I guess Joe Smith made the whole thing up, and he was fooling us all along. Well, hang on.
While I just gave a briefer summary than Alyssa does in her video—covering similar plot points—there are a few notable details she conveniently forgets to mention. She claims the missing scroll theory is bogus because we found it, and the church apparently admitted it. However, I dispute this claim. Most notably, she neglects to mention that early eyewitnesses described long scrolls, yet only eleven fragments remain today. The church never said they found the exact scroll for Abraham (aside from the facsimiles) that Smith used—only that they found fragments from his collection. This means we have no way of knowing the exact number of scrolls or what was written on them. Some estimates suggest there were five scrolls, but ultimately, there are missing scrolls.
Lucy Mack Smith, Joseph’s mother, described the collection as including:
“two or three other small pieces of papyrus, with astronomical calculations, epitaphs, &c., besides a long roll of manuscript, being the writings of Abraham and Joseph, as written in their own hand.”(Biographical Sketches of Joseph Smith the Prophet and His Progenitors for Many Generations, p. 84)
She also mentioned six plates of brass, but nobody knows what she was referring to, as no other eyewitnesses mention them. However, the descriptions of the long scrolls are corroborated by other eyewitness accounts.
Mormon scholar Hugh Nibley, supported by Rough Stone Rolling author Richard Bushman, suggested that the longest scroll could have unrolled across two mansion rooms. And if you don’t trust Mormon descriptions, here’s a quote from non-Mormon Egyptologist Edward Henry Ashment:
“There is no doubt that at the time of their acquisition, the collection included at least two or more scrolls, likely much longer than the fragments we have today.”(Ashment, E. H. (1980). "The Facsimiles of the Book of Abraham: A Reappraisal.")
So how did these long, beautiful scrolls end up as eleven measly fragments? The most common speculation is that they were destroyed in the Great Chicago Fire of 1871. However, since the surviving fragments show no fire damage, another theory is that they naturally degraded over time due to exposure to moisture, sunlight, and air. Some pieces may have been intentionally cut out and glued onto newer paper for preservation, as there is evidence of that. Additionally, some fragments may still be in the hands of private collectors who have no idea what they possess.
Alyssa and other Anti-Mormons present this issue as if everything is 100% concrete because they despise ambiguity. Why? Because ambiguity means they might be wrong. However, with only eleven fragments left, things continue to get even more ambiguous—especially since some of those fragments themselves remain unidentified.
Fragments 4, 6, 7, and 8 have not been definitively identified as part of the Book of the Dead or Book of Breathings, indicating that additional scrolls once existed. As Egyptologist Edward Ashment noted:
“Fragment VI contains too little material to assign it definitively to any known papyrus.”(The Facsimiles of the Book of Abraham: A Reappraisal.)
Ultimately, the fragmented state of the papyri leaves room for both faith-based and critical interpretations.
The Book of Abraham does mention the facsimiles as if they were part of the same document, but in ancient Egyptian writings, that wasn’t always the case. As the church’s essay states:
“Some have assumed that the hieroglyphs adjacent to and surrounding Facsimile 1 must be a source for the text of the Book of Abraham. But this claim rests on the assumption that a vignette and its adjacent text must be associated in meaning. In fact, it was not uncommon for ancient Egyptian vignettes to be placed some distance from their associated commentary.”
This was especially common in Egyptian funerary texts (e.g., the Book of the Dead), where vignettes were sometimes positioned far from their corresponding text due to space constraints or artistic choices.
However, some Egyptologists disagree that this rule applies here. The facsimiles definitely belong with the Book of Breathings and the Book of the Dead. But maybe Abraham used the images to illustrate his story because he thought they were fitting representations? Maybe not—but it’s fun to speculate. His direct mention of them does suggest they were already present when he wrote his account.
The Facsimiles
But what about those facsimiles, which Egyptologists claim clearly do not align with Joseph Smith’s interpretations? Good question. Alyssa claims that Joseph got absolutely nothing right, so let’s fact-check that assertion.
While it does seem that our self-professed prophet got a great many things wrong, he also got a few things right. Let’s briefly go over the facsimiles.
In Facsimile 1, Smith identifies this as Abraham being sacrificed, while Egyptologists say it depicts a person being prepared for burial based on similar imagery. However, there’s something odd about the comparison: in most embalming scenes, the dead person is shown in a King Tut-style coffin, whereas in the Joseph Smith papyri, the figure isn’t in a coffin at all. Instead, he has one leg up and his arms raised, almost as if he is struggling. Struggling against being sacrificed? In general, what dead person has his arms and legs raised? He’s supposed to be dead. I don’t think there are any embalming records stating that a dead person must have their arms and legs propped up. But I digress.
What Smith did correctly identify was the bird as a spiritual figure, whether as an angel or the deceased’s soul. Everything else? Not so much.
In Facsimile 2, Smith correctly identified a divine authority figure, divinity associated with celestial bodies, the sun’s connection to divine power, the cosmos being divided into four quarters, and sacred writings.
In Facsimile 3, however, it looks like he didn’t get anything right. Sorry, Joe. Better luck next time, I guess.
While Alyssa is wrong in her claim that Joseph got everything wrong, his facsimile interpretations still don’t make him look great.
The Apologist Perspective
How do apologists defend this? Mormon scholars John Gee and Hugh Nibley have toyed with the idea that the facsimiles hold dual meanings. Maybe these images originated with Egyptian mythology but were later picked up by Israelites, who reinterpreted them as being associated with Abraham. Or perhaps the images date even further back, finding their way into both Egyptian and Israelite traditions, with each group assigning their own meanings, completely unaware of the original intent.
It would be fascinating if Old Testament scholars—such as John Day from Oxford—offered their interpretations of these images.
There’s precedent for believing in dual meanings. Think of the Egyptian ankh, originally symbolizing the uterus, rebirth, and immortality, but later adopted by Coptic Christians to represent the cross of Jesus Christ. Or consider how the swastika, once a Buddhist symbol of well-being and good fortune, was twisted by the Nazis into an emblem of racial supremacy.
But not all Egyptologists agree. Non-Mormon scholar Robert K. Ritner noted:
“The images in the Book of Abraham facsimiles are entirely consistent with Egyptian funerary traditions, and there is no evidence whatsoever that they ever had anything to do with Abraham. … The assertion of a dual meaning is purely modern speculation.”(Ritner, R. (2013). "The Joseph Smith Egyptian Papyri: A Complete Edition," Signature Books, p. 215.)
Of course, this doesn’t account for the possibility of religious syncretism over time.
The Anachronisms
Now, let’s talk about the anachronisms Alyssa mentions. This is the easiest argument to dispute.
She argues that because the Book of Abraham opens by saying it was “written by his own hand, upon papyrus,” we are meant to take this painfully literally. The problem? The fragments we have date to around 150 B.C.—about 1,500 years after Abraham lived. So, he couldn’t have actually written it, right?
I’m sorry, but I just can’t take this argument seriously. This argument is so stupid.
Consider this: the phrase “written by his own hand” appears only in the modern introduction, not in the actual text. These Anti-Mormons have clearly never heard of copies. I own a copy of The Odyssey, but that doesn’t mean my book is as old as Homer.
Other anachronisms she mentions include terms that supposedly appeared long after Abraham’s time: Chaldeans, Egyptus, and Pharaoh. But these could simply indicate that the Book of Abraham was a copy of a copy of a copy, passed down through thousands of years. Later scribes may have updated certain terms to make them more comprehensible to readers.
For example, John Gee notes:
“The term ‘Pharaoh’ in the Book of Abraham could simply be a modern way of referring to an ancient Egyptian ruler.”(A Guide to the Joseph Smith Papyri, p. 53.)
That said, there is one anachronism that is harder to defend: the revolutions of Kolob. The Book of Abraham describes Kolob and Kokaubeam, yet these terms have no known ancient counterparts.
The Truths Anti-Mormons Don’t Want You to Know
With all the messiness surrounding the Book of Abraham, we see one defining truth. A truth that Anti-Mormons like Alyssa Grenfell hope you and her brainwashed army of cult followers never discover.
As Tim Hickson from Hello Future Me so aptly put it:
“HISTORY IS COMPLICATED!”
History is a science, constantly evolving through interpretation, reinterpretation, and the degradation of old texts. Things are lost, rediscovered, shuffled around. The further back you go, the more mythical and strange history becomes.
It wasn’t long ago that only the elite could read and write. And if you weren’t painstakingly etching words into stone or clay, you’d write on paper, which decays easily. To preserve your writings, you had to seal them in airtight jars, hide them in caves, and pray that invading armies didn’t burn them. You had to hope an earthquake didn’t bury the cave.
So, should we really be surprised that the Book of Abraham is as messy as it is?
But let’s flip the script and talk about what makes the Book of Abraham look pretty good.
Alyssa briefly mentions the Gospel Topics Essays but conveniently ignores the strongest evidence for the book’s authenticity—points that even non-Mormon Egyptologists have yet to dispute, including Robert Ritner.
“The book speaks of “the plain of Olishem,” a name not mentioned in the Bible. An ancient inscription, not discovered and translated until the 20th century, mentions a town called “Ulisum,” located in northwestern Syria. “
“Further, Abraham 3:22–23 is written in a poetic structure more characteristic of Near Eastern languages than early American writing style.”
“Facsimile 1 and Abraham 1:17 mention the idolatrous god Elkenah. This deity is not mentioned in the Bible, yet modern scholars have identified it as being among the gods worshipped by ancient Mesopotamians.”
“In the book of Abraham, God teaches Abraham about the sun, the moon, and the stars. “I show these things unto thee before ye go into Egypt,” the Lord says, “that ye may declare all these words.” Ancient texts repeatedly refer to Abraham instructing the Egyptians in knowledge of the heavens. For example, Eupolemus, who lived under Egyptian rule in the second century B.C.E., wrote that Abraham taught astronomy and other sciences to the Egyptian priests.”
“A later Egyptian text, discovered in the 20th century, tells how the Pharaoh tried to sacrifice Abraham, only to be foiled when Abraham was delivered by an angel. Later, according to this text, Abraham taught members of the Pharaoh’s court through astronomy. All these details are found in the book of Abraham.”
“Other details in the book of Abraham are found in ancient traditions located across the Near East. These include Terah, Abraham’s father, being an idolator; a famine striking Abraham’s homeland; Abraham’s familiarity with Egyptian idols; and Abraham's being younger than 75 years old when he left Haran, as the biblical account states. Some of these extra biblical elements were available in apocryphal books or biblical commentaries in Joseph Smith’s lifetime, but others were confined to non biblical traditions inaccessible or unknown to 19th-century Americans.”
Here are a grand total of (counts fingers) a crap ton of other ancient texts that Joseph Smith didn’t have access to which match up with the Book of Abraham. Joe Smith you luckiest guesser in the world.
You might say that all of this came from lucky guessing based on Smith’s reading of the Bible and the Book of Jashers (which by the way we have no way of knowing he had that book.) And maybe you could be right. But that’s not the point. The fact is that however he did it, Joseph Smith got these points correct and there is no disputing that.
ABRAHAM'S FATHERS WORSHIPPED IDOLS (ABRAHAM 1:5-6) Abel and the Other Pieces, p. 287 Abü al-Fida' 2, pp. 433—34 Al—Kisä’i 68—72, p. 388 Al-Mas‘u‘di, Meadows 4:2, p. 352 Al-Nisa‘bu‘ri 14:13; 16:4, pp. 400, 402 Al—Rabghu‘zi 28, p. 440 Al-_Tabar1' 220; 252—70:41, pp. 334, 343 Al-T‘ara 1, 53—55, pp. 370, 374—75 Anonymous Christian Chronicle 10, pp. 228—29 Armenian Paraphrase of Genesis: after Genesis 11:30, version A, pp. 284—85 Bar Hebraeus 2, p. 274 Book of Jasher 9:6, 19; 11:45—46, pp. 138, 139, 142[9] Book of the Bee 23, p. 272 Book of the Cave of Treasures 23a.1, pp. 189—90 Book of the Rolls 118b, pp. 207—8 Catena Severi 1, p. 241 Conict of Adam and Eve III, 24:1—7, pp. 220—21 Damascus Document, p. 30 Epiphanius, Panarion 1.1: Anac. 1.3.1; Proem 2.3.4, pp. 197, 198 Hellenistic Synagogal Prayers 12:61—62, p. 72 Ibn al-Tayyib 7:1—2, p. 253 ' Ibn Kathir 11, p. 455 Ishäq ibn Bishr 161B:3, p. 312 John Chrysostom, p. 193 Jubilees 11:4, 7, 16, pp. 14, 15 [10] Judith 5:7, p. 4 Kebra Nagast 1, p. 277 Mahbu’b of Menbidj (Agapius) 2, pp. 247—48 Michael Glycas 1, p. 265 Michael the Syrian 2.3.3, 2.5, p. 262 Midrush Rubbuh Numbers 2:12, p. 107 Qiqel and Yahya 2, pp. 488—89 Qu1°an 21:53; 26:70—76, pp. 293, 295 Symeon Logothetes 2, pp. 250—51 Syrzu'c Commentary on Genesis 7, p. 243 Targum Neoti 1 Genesis 20:13, p. 69 See also Pirqe de Rabbi Eliezer 26, pp. 45—46
IDOLS WERE MADE OF WOOD AND STONE (ABRAHAM 1:11) Anonymous Christian Chronicle 10, pp. 228—29 Apocalypse of Abraham 1:2; 25:1, pp. 52, 59 Book of Jasher 9:6—8, 19; 11:32, 42—45, 47, pp. 138—39, 141, 142[11] Book of the Cave of Treasures 23a.2, p. 190 Book of the Rolls 119a, p. 208 Chronicles of Jerahmeel 34:10, p. 132 Conict of Adam and Eve III, 24:1, p. 220 Epiphanius, Panarion 1.1: Anac. 1.3.3; Proem 2.3.5, pp. 197, 198 Hecataeus, p. 3 Kebru Nugust 12—13, pp. 277—78 Qiqel and Yahya 2, pp. 488—89
TERAH, ABRAHAM’S FATHER, WORSHIPED IDOLS (ABRAHAM 1:16—17, 27) [12] Abu‘ al—Fidä 2, pp. 433-—34 Al-Bukhäri 569, pp. 327—28 Al-Kisa'ü' 9, 41, pp. 382, 385 Al—Nisa‘bu‘ri 14:1; 15:2—3, pp. 397, 400—401 Al-Rabghu’zi 12, 17, 20, pp. 437—39 Al-Tabari 224—25; 252-70:11, 18, 41; 346—47:1, pp. 334, 336—38, 343, 349 Al-T_ara 27—29, p. 372 Al-Tha‘labi 2:3, p. 361 Al-Ya‘qu’bi 2, p. 330 Apocalypse of Abraham 1:1; 25:1; 26:1, pp. 52, 59, 60 Augustm'e, City of God 16.12, pp. 200—201 Book of Jasher 9:7; 11:20-22, 29, 32—33, 42—48, 53, pp. 138, 140—42[13] Cutenu Severi 5, p. 241 Chronicles of Jerahmeel 33:1, 5, pp. 129, 130 Conict of Adam and Eve III, 24:9; IV, 1:2, pp. 221, 222 Epiphanius, Panarion 1.1: Anac. 1.3.3; Proem 2.3.5, pp. 197, 198 Falasha Story 3, p. 486 George Hamartolos, pp. 237—38 George Syncellus 1, 5, pp. 224, 225 Ibn al—Athir 6, pp. 423—24 Ibn Isha‘q 7, p. 305 Ibn Kathir 13, 16, pp. 455—56 Isha'q ibn Bishr 165B27—8, p. 318 Jacob of Edessa 4, p. 212 John Malalas, p. 206 Jubilees 11:16, p. 15 Ka‘b al-Ahba‘r 10, p. 300 Mz'drush Rubbuh Genesis 38:13, p. 91; Numbers 19:1; 29:33, p. 111 Pesiktu Rubbuti 33:3a—b, pp. 80—81 Qur’an 6:74; 19:42; 26:86; 60:4, pp. 292, 293, 295, 296 Revelation of Moses, p. 180 Story of Abraham . . . with Nimrod 14, p. 168 Symeon Logothetes 2, pp. 250—51 Tunnu debe Eliyahu 2, 5, pp. 74—75 Turgum Neoti 1 Deuteronomy 6:4, p. 70 Zohar: Genesis 78b, pp. 157—58
TERAH, AFTER REPENTING, RETURNED TO HIS IDOLS (ABRAHAM 2:5) Abü al-Fida' 2, pp. 433—34 Al—Kisä’i 72, p. 388 Al-T‘aban‘ 252—70241; 325—2621, pp. 343, 349 Apocalypse of Abraham 26:3, p. 60 Book of Jasher 12:68, p. 149[15] Chronicles of Jerahmeel 35:1, p. 133 Ibn al-Tayyib 7:6, pp. 254-55 Qur'an 60:4, p. 296 Tanna debe Eliyahu 8, pg. Zohar: Genesis 77b, 78b, pp. 155-56, 157-58
ABRAHAM CONNECTED TO EGYPTIAN IDOLS (ABRAHAM 1:6-7, 13,17,20,29; 2:13; 3:20; FACSIMILE 1, FIGURES 4-9) Bar Hebraeus 4, pp. 274-75 Kebra Nagast 82, pp. 279-80 Michael Glycas 1, p. 265
SACRIFICE OF ABRAHAM AND OTHERS CHILDREN WERE SACRIFICED (ABRAHAM 1:7-8, 10-11) Al-Baida‘wi 2:4, 8, p. 428 Al-Biru’ni 2, p. 369 Al-Kisa"1' 32, 41, 43, 98, pp. 384, 385, 386, 390 Al-Maqdisi 48, p. 355 Al-Mas‘u‘di, Meadows 3:1, pp. 351—52 Al-Nisa'bu'ri 14:2, p. 397 Al-Rabghu‘zi 11, p. 436 Al-Tabari 204-521; 206, pp. 332—33 Al-Tha‘labi 1:2—3, pp. 358—59 Anonymous Christian Chronicle 10, pp. 228—29 Apocalypse of Abraham 2522—3, p. 60 Bakhayla Mikä’eAl (Zo‘srrn‘a‘s) 16b.2, p. 282 Book of Jasher 8:34, p. 138 Book of the Cave of Treasures 23b.2‚ pp. 190—91 Book of the Rolls 120a, pp. 208-9 Conict of Adam and Eve III, 24:15—17; 25:1, 8, pp. 221—22 Falasha Story 3, p. 486 Ibn al-Athir 3, p. 422 Ibn Ishäq 3, p. 304 Isha'q ibn Bishr 1628:6; 163A:6‚' 166A:1; 166B210—11; 167A:8—9, pp. 313, 314, 319, 320, 321 Kebra Nagast 12, p. 277 Petrus Comestor, pp. 267-68 Philo of Alexandria, De Abrahamo 188, p. 41 Pseudo-Philo 4:16, p. 21 Other Muslim Traditions: Prophet Abraham 3, pp. 459—60 Story of Abraham . . . with Nimrod 3, 5, p. 165
THOSE WHO WOULD NOT WORSHIP IDOLS WERE KILLED (ABRAHAM 1:11) Al-Kisa"1' 85—87, 98, pp. 389, 390 Alcuin, Interrogationes et responsiones in Genesim 152, p. 217 Anonymous Christian Chronicle 6, 27, pp. 228, 230—31 Asatir 5:27, p. 469 Bede, Commentarium in Pentateuchem, p. 214 Bede (7.), Quaestiones super Genesim, pp. 214—15 Commentarium in Genesim, p. 205 Expositio super septem vz’siones, commentm'g on Rev. 6:4, p. 218 Falasha Story 4, pp. 486—87 Freculphus Lexoviensis, pp. 234—35 Jerome, Quaestiones Hebraicrze in Genesim 11:28, pp. 194—96 Midrash Rabbah Genesis 44:7, p. 98 Other Muslim Traditions: Prophet Abraham 7, p. 461 Rabanus Maurus, Commentaria in Genesim, pp. 232—33 Rupertus Tuitensrs Commentarium in Ioannem 4, pp. 257—58
ABRAHAM WAS BROUGHT TO BE KILLED OR SACRIFICED BECAUSE HE WOULD NOT WORSHIP IDOLS (ABRAHAM 1:7, 12, 15; FACSIMILE 1, FIGURE 3) Abu' al-Fida' 2, pp. 433-44 Al-Baida‘wi 4:8, p. 431 Al-Bukha‘n’ 579, p. 329 Al-Kisä’i 135, p. 393 Al-Maqdisi 53-54, pp. 355—56 Al-Mas‘u‘di, Meadows 4:2, p. 352; News 1, p. 353 Al-Nisäbu'ri 18:2; 19:2, pp. 404, 405—6 Al-Rabghuz‘i 31—43, 47, pp. 441—44, 445-46 Al-Tabari 252—70:4, 27—37; 316-17:1—2; 318—2421—2; 346—47zl—2, pp. 335, 340—42, 345, 346, 349—50 Al-Tara 88—93, pp. 377—78 Al-Tha‘labi 2:10, 12, pp. 364—65, 366 Al-Ya‘qübi 3, p. 331 Al-Zamakhshari 2:578, pp. 412—13 Alcum', Interrogationes et responsiones in Genesim 152, p. 217 Angelomus Luxoviensis, Commentarium in Genesim, pp. 239—40 Anonymous Christian Chronicle 6, p. 228 Asatz'r 5:27, p. 469 Augustine, City of God 16.15; Quaestiones in Heptateuchum, pp. 202—3, 204 Babylonian Talmud ‘Erubin 53a, pp. 119—20; Pesahz'm 118a, p. 120; Sunhedrz'n 93a, pp. 121—22; A‘bodah Zarah 3a, p. 122 Book of Jasher 12:6, 23, pp. 144, 145[18] Bede, Hexaemeron 3—4, pp. 213—14 Bede (.7), Quaestiones super Genesz'm, 214—15 Catena Severi 8, p. 242 Chronicles of Jerahmeel 33:4—5; 34:12, pp. 130, 132 Commentarium in Genesim, p. 205 De computo, p. 226 Expositio super septem vz'siones, commenting on Rev. 1:13, p. 218 Falasha Story 4, pp. 486—87 Freculphus Lexoviensis, pp. 234—35 Glossa ordz'naria, p. 236 Herveus Burgidolensis, p. 260 Hugh of St. Victor, p. 259 Ibn al-Athir 10, p. 425 Ibn al-Jawzi 2, pp. 419—20 Ibn Isha‘q 13, p. 307 Ibn Kathir 26, p. 457 Ioannes Zonaras, p. 261 Isha‘q ibn Bishr 168A:17; 1683:5—6, p. 323 Jacob of Edessa 8, p. 212 Jerome, Quaestiones Hebraicae in Genesim, commenting on Genesis 11:28; 12:4, pp. 194— 96 Judith 8:27, p. 5 Ka‘b al-Ahba‘r 11, p. 300 Mz'drash Rabbah Genesis 34:9; 38:13; 39:3; 42:3, 7; 44:4, 7; 48:1, pp. 90, 91, 92, 96, 97, 98, 100; Exodus 44:5; 49:2, p. 104; Leviticus 11:7; 36:4, pp. 105, 106—7; Numbers 2:12; 12:8, pp. 107, 110; Deuteronomy 9:4, p. 112; Ruth Proem 7:1, p. 112; Ecclesiastes 4:81, p. 114; Esther Proem 11; 6:2, pp. 114, 115; Song of Songs 1:13.1; 225.1; 326.2; 3:11.1; 8:8.2, pp. 115, 116—17, 118 Nicophorus Gregoras, p. 276 Other Muslim Traditions: Yusuf, p. 463 Pesikta Rabbati 33:4a, p. 81 Petrus Comestor, pp. 267—68 Pseudo-Philo 6:16, p. 24 Qiqel and Yahya 11, p. 489 Qur’an 21:68; 37:97, pp. 294, 296 Rabanus Maurus, pp. 232—33 Rashi, regarding Genesis 11:28, p. 125 Ra'wandi 3, 8, 10, pp. 415, 416, 417 Rupertus Tuitensis, Commentarium in Ioamzem 4, pp. 257—58 Story of Abraham . . . with Nimrod 25, 29, pp. 172, 173 Study (Midrash) of Abraham Our Father 3, p. 179 Tanna debe Eliyahu 1—3, 6, pp. 74—75, 76 Targum Ionatlzrm Genesis 11:28; 14:1; 16:5, pp. 66, 67 Targum Rishon of Esther 5:14, p. 71 Zohar: Genesis 77b, pp. 155—56; Leviticus 57a, pp. 162—63
TERAH WAS BEHIND THE ATTEMPT TO KILL ABRAHAM (ABRAHAM 1:7, 30) Al-Nisa'bu‘ri 15:4, p. 401 Book of Jasher 11:51, p. 143 Falasha Story 3, p. 486 lsha‘q ibn Bishr 163828, p. 315 Qur’an 19:46; 26:86; 60:4, pp. 293, 295, 296 Rashi, regarding Genesis 11:28, p. 125 Story of Abraham . . . with Nimrod 8, pp. 166—67
ABRAHAM WAS FASTENED OR BOUND (ABRAHAM 1:15; FACSIMILE 1, FIGURE 2) Al-Baida‘wi 4:4, 7, pp. 430, 431 Al-Nisa'bu‘ri 18:2; 19:2, pp. 404, 405—6 Al-Rabghu‘zi 33—34, p. 442 Al-T_araf1' 109, p. 379 Al-Tha‘labi 2:10—11, pp. 364—66 Al-Zamakhshari 2:578, pp. 412—13 Book of Jasher12:23, p. 145 [20] Chronicles of Jerahmeel 33:4, p. 130 Ibn Kathir 25, p. 457 Isha‘q ibn Bishr 168A:14; 168B26, pp. 322, 323 Philo the Epic Poet, p. 6 Ra'wandi 10, p. 417 Story _of Abraham . . . with Nimrod 29, p. 173 Study (Mz'drnsh) of Abraham Our Father 3, p. 179 Tamza debe Eliyahu 4, p. 75
WHEN HIS LIFE WAS IN DANGER, ABRAHAM PRAYED (ABRAHAM 1:15) Al-Baidäwi 4:7, p. 431 Al-Kisä’i 138, p. 393 Al-T_abari 252—70:31, p. 341 Al—Tara 90—93, pp. 377—78 Al—Tha‘labi 2:10—11, pp. 364—66 Ibn al-Jawzi 2, pp. 419—20 Ibn Kathir 26, p. 457 Philo the Epic Poet, p. 6 Ra‘wand1‘4—5, pp. 415—16 Story of Abraham . . . with Nimrod 11, 29, pp. 167, 173 Contrast al—Rabghu‘zi 39, pp. 443 —44
AN ANGEL CAME TO RESCUE ABRAHAM (ABRAHAM 1:15; 2:13; FACSIMILE 1, FIGURE 1) AI-Baidäwi 4:8, 11, pp. 431—32 Al-Kisa"i 52, 88, 138—39, 142, pp. 387, 389, 393, 394 Al-Rabghu‘zi 35, 38, 42, pp. 443, 444 Al-Tabari 252—7031, 33—34, pp. 341-42 Al-Tara 93—96, p. 378 Al-Tha‘labi 2:10, pp. 364—65 Al-Zamakhshari 2:578, pp. 412—13 Babylonian Talmud Pesahim 118a, p. 120 Chronicles of Iorahmecl 34:13; 35:3, pp. 133, 134 Falasha Story 4, pp. 486—87 Ibn al—Athir 10—11, pp. 425—26 Ibn al-Iawzi 2, pp. 419—20 Ibn Isha’q 13—14, pp. 307—8 Ibn Kathir 27—30, p. 457 Isha’q ibn Bishr 168B23—4, 8, 11, p. 323 Ka‘b al-Ahbär 13, p. 301 Midrash Rabbah Genesis 44:13, p 99; Exodus 18:5, p. 103; Song of Songs 1:12.1; 3:11.1, pp. 116-17 Other Muslim Traditions: Prophet Abraham 6, p. 461 Ra‘wandi 4, 6, pp. 415, 416 Story of Abraham . . . with Nimrod 32, p. 174 Study (Mz'drash) of Abraham Our Father 4, p. 179
GOD RESCUED ABRAHAM FROM DEATH (ABRAHAM 1: 16; 3:20) Al-Kisa"i 139—41, p. 393 Al—Maqdisi 53—54, pp. 355—56 Al-Mas‘u‘di, Meadows 4:2, p. 352; News 1, p. 353 Al-Nisa‘bu‘ri 18:3, p. 404 Al-Rabghu'zi 49, p. 446 Al-T,araf1' 112, p. 379 Al-Ya‘qu'bi 3, p. 331 Alcum’, Interrogationes et responsz'ones in Genesim, p. 217 Angelomus Luxoviensis, Commentarium in Genesim on Genesis 12:4, pp. 239—40 Asatir 5:27, p. 469 Babylonian Talmud Pesohim 118a, p. 120 Bede, Hexaemeron 3, 4, pp. 213-14 Bede (7.), Quaestiones super Genesim, pp. 214—15 Book of Jasher 12:24, 38, pp. 145, 146 Chronicles of Jerahmeel 33:6; 34:13, pp. 130, 133 Commentarium in Genesim, p. 205 Ethiopic Story of Joseph, p. 281 Asatir 5:16; 6:11, 24, pp. 467, 472, 473—74 (continued) Bar Hebraeus 1, 7, pp. 274, 275 Freculphus Lexoviensis, pp. 234—35 Book of Jasher 11:33—36, p. 141 Glossa ordiuarla', p. 236 Book of the Bee 23, 30, pp. 272, 273 Isha‘q ibn Bishr 1688:6—7, p. 323 Jerome, Commentarium in Isaiam; Quaestiones Hebraicae in Genesim on Genesis 11:28; 12:4; Vulgate Ezra, pp. 194—96 Midrash Rabbah Genesis 63:2, p. 102; Exodus15:12; 18:5; 23:4, p. 103; Numbers 12:8, p. 110; Deuteronomy 2:27, p. 111; Song of Songs 3:11.1, p. 117 Pesikta Rabbati 33:4a, p. 81 Philo the Epic Poet, p. 6 Pirqe de Rabbi Eliezer 26, pp. 45-46 Pseudo-Philo 6:9; 23:5; 32:1, pp. 22, 24—25 Rabanus Maurus, pp. 232—33 Ra‘Wandi 4, 8, pp. 415, 416 Rupertus Tujtensis, Commentarium in Joannem 4, pp. 257—58 Story of Abraham 8, p. 177 Story of Abraham . . . with Nimrod 11, 32, p. 167, 174 Study (Midrash) of Abraham Our Father 4, p. 179 Targum Jonathan Genesis 15:7, p. 67 Targum Neoti 1 Genesis 15:7, p. 69 Book of the Cave of Treasures 23b.1; 24a.1, pp. 190, 191 Book of the Rolls 119b, 120a, pp. 208—9 Catena Severi 6—7, p. 242 Chronicles of Jerahmeel 34:9, 11, p. 132 Conict of Adam and Eve III, 24:8; 25:2, p. 221 Falasha Story 3, p. 486 George Hamartolos, pp. 237—38 George Syncellus 3, 5, pp. 224, 225 Ibn al-Athir 3, 6, pp. 422, 423—24 Ibn Isha‘q 2, 7, pp. 304, 305 Ibn Kathir 17, 19, p. 456 Isha‘q ibn Bishr 165B:11,' 166A:13—14, 17, pp. 318, 319 Jacob of Edessa 6—7, p. 212 John Malalas, p. 206 Kebra Nagast 13, pp. 277—78 Michael the Syrian 2.3.4, 2.6.6, 3.1.1, pp. 262, 263 Other Muslim Traditions: Prophet Abraham 5, pp. 460—61 Philaster of Brescia, p. 199
THE ALTAR (FURNACE) AND THE IDOLS WERE DESTROYED (ABRAHAM 1:20) Pseudo-Philo 6:18, p. 24 Qur’an 21:57—58, p. 294 Rashi, regarding Genesis 11:28, p. 125 Al-Birüni 2, p. 369 Räwandi 10, p. 417 Al-Kisa"1‘41, 129, pp. 385, 392 Study (Midrash) of Abraham Our Father 1, p. 178 Al-Mas‘u‘di, News 1, p. 353 Story of Abraham 5, p. 176 Al-Nisa‘bu'ri 17:2, p. 402 Story of Abraham . . . with Nimrod 23, p. 171 Al—Rabghüzi 6, 22, 43, 66, pp. 436, 439—40, 450 Symeon Logothetes 2, pp. 250—51 Al-T_abar1‘252—7026, 19—20; 318—2426, 9, pp. 335—36, 338—39, 347—48
THE PRIEST (OR LEADER) WAS SMITTEN AND DIED (ABRAHAM 1:20, 29) Al-T_araf1‘60, 70, pp. 375, 376 Al-Tha‘labi 2:3, 6, pp. 361, 362—63 Al-Kisa‘h‘ 42, 159, pp. 385, 395 Al-Ya‘qu'bi 3, p. 331 Al-Mas‘u'di, News 1, p. 353 Al-Zamakhshari 2:576, p. 412 Al-Nisa‘bu‘ri 19:2, pp. 405—6 Anonymous Christian Chrom'cle 8, 23, Al-Rabghu‘zi 60, p. 448 pp. 228, 230 Al-Tabari 252—7029; 318-2422, pp. 340, 342 Apocalypse of Abraham 8:6, p. 57 Al-„Tara 99, p. 378 Bar Hebraeus 1, 7, pp. 274, 275 Catena Severi 6—7, p. 242 George Hamartolos, pp. 237—38 George Syncellus 3, 5, pp. 224, 225 Jacob of Edessa 6—7, p. 212 Michael the Syrian 2.3.4, 2.6.6, pp. 262, 263 Other Muslim Traditions: Prophet Abraham 5, 9, pp. 473—74 Pseudo-Philo 6:9, 17 pp. 22, 24 Qur’an 37:98, p. 296 Ra'wandi 6, p. 416 Story of Abraham . . . with Nimrod 28, p. 173 Symeon Logothetes 2, pp. 250-51
PRIESTHOOD ABRAHAM WAS HEIR TO THE PRIESTHOOD OF HIS FATHERS (ABRAHAM 1:2-3, 18) Ibn al-Tayyib 7:6, pp. 254—55 Midrash Rabbah Leviticus 25:6, p. 105; Numbers 4:8, p. 109 Mishnah Aboth 5:2, p. 62
ABRAHAM HELD THE PRIESTHOOD (ABRAHAM 1:2; 2:9, 11; FACSIMILE 2, FIGURE 3; FACSIMILE 3, FIGURE 1) Al-Nisa'bu'ri 18:4, p. 404 Babylonian Talmud Nedarz'm 32b, pp. 120—21 Georgius Cedrenus 1, pp. 269—70 Kebra Nagast 105, p. 280 Midrash Rabbah Genesis 46:5; 55:6, pp. 100, 101; Leviticus 25:6, p. 105; Numbers 4:8; 10:1, p. 109; Song of Songs 5215.1, p. 117 Pesz‘kta Rabbati 40:6a, p. 81 Philo of Alexandria, De Abrahamo 98, p. 41
ABRAHAM WAS LINKED TO NOAH (ABRAHAM 1:19; FACSIMILE 2, FIGURE 3) Al-Kisa"1' 46, p. 386 Al-,Tabari 252—70z6, pp. 335—36 Augustin'e, City of God 16.12, p. 200 Book of Jasher 9:5—6, 10—11, 19; 12:61, pp. 138, 139, 148 [24] Book of the Bee 30, p. 273 Ibn al-Tayyib 7:3, p. 253 Jubilees 21:10, p. 19 Qur’an 37:83, p. 296
BELIEVERS ARE THE SEED OF ABRAHAM AND ARE BLESSED THROUGH HIM (ABRAHAM 2:10-11) Armenian Paraphrase of Genesis: after Genesis 11:30, versions A and B, pp. 284-85 Midrash Rabbah Genesis 14:6, pp. 89—90 Qur’an 14:36, p. 293 ABRAHAM SOUGHT GOD EARNESTLY (ABRAHAM 2:12) Al-Kisa‘' 51, pp. 386—87 Al-Mas‘u‘di, Meadows 4:1, p. 352 Al-Rabghu'zi 16, p. 438 Al-T_abari 252—7028—10, p. 336 Al-Tha‘labi 2:10, pp. 364—65 Apocalypse of Abraham 7:12; 8:3, pp. 56, 57 Armenian Paraphrase of Genesis: after Genesis 11:30, versions A and B, pp. 284—85 Augustine, City of God 10.32, p. 200 Book of Jasher 11:14, p. 140 Clementine Recognitions 33, p. 186 Falasha Story 2, pp. 485—86 George Hamartolos, pp. 237—38 Gregory of Nyssa, pp. 187—88 Ibn Isha‘q 5—6, pp. 304—5 Jubilees 11:17, p. 15 Kebra Nagast 14, pp. 278—79 Medieval Testament of Naphtali 10:2, p. 128 Michael the Syrian 2.6.2, p. 263 Other Muslim Traditions: Prophet Abraham 5, pp. 460—61 Pcsikta Rabbati 3323a, p. 80 Philo of Alexandria, De Abrahamo 68, p. 39 Pirqe dc Rabbi Eliewr 26, pp. 45—46 Zohar: Genesis 76b, 86a, pp. 155, 160—61
ABRAHAM MADE CONVERTS IN HARAN (ABRAHAM 2:15) ’Abot de Rabbi Nathan 12, version A, pp. 63—64, Abu‘ al-Fida' 3, p. 434 AI-Kisa"1' 85, 121, 160, pp. 389, 391—92, 395 Al—Nisa‘bu‘ri 22:1, p. 410 Al-Rabghuz‘i 30, 61, 68—69, pp. 441, 449, 451—52 Al-Iabari 252—70:41, p. 343 Al-Tha‘labi 3:1, p. 367 Book of Jasher 12:41—43; 13:2, 10, 21, 24, pp. 147, 149, 150, 151 [29] Chronicles of Jerahmeel 34:13, p. 133 Midrash Rabbah Genesis 39:14, 16; 48:2; 84:4, pp. 93—94, 100, 102; Numbers 14:11, p. 110; Esther 6:2, p. 115; Song of Songs 1.33, p. 115 Other Muslim Traditions: Prophet Abraham 11, p. 463 Pesikta Rabbati 43:6, p. 83 Qur’an 14:36, p. 293 Rashi, regarding Genesis 12:5, p. 126 Story of Abraham . . . with Nimrod 33, p. 174 Study (Midrash) of Abraham Our Father 5, p. 179 Targum Jonathan Genesis 12:5, p. 66 Targum Neoti 1 Genesis 12:5, p. 69 Targum Onqelos Genesis 12:5, p. 73 Zohar: Genesis 78b, 79a—b, 86b, 88b, pp. 157—58, 161; Exodus 129a, 147b, p. 162 Compare Sefer Yetzirah Gra-Ari 6:7, pp. 86—87
REVELATION
ABRAHAM POSSESSED THE URIM AND THUMMIM, BY MEANS OF WHICH HE RECEIVED REVELATION FROM GOD (ABRAHAM 3:1,4) Babylonian Talmud Baba Bathra 16b, p. 123 Bahir 190, 192, pp. 50—51 Compare George Hamartolos, pp. 237—38
ABRAHAM WAS KNOWLEDGEABLE ABOUT ASTRONOMY, WHICH HE LEARNED FROM ANCIENT RECORDS AND FROM GOD (ABRAHAM 1:31, 3:1-18; FACSIMILE 2 AND 3) 4 Ezra 3:14, p. 61 AI—Baidäwi 2:2, 13—14, 18, 20—21, pp. 427, 429—30 Al—Kisa"1‘ 51, pp. 386-87 Al—Maqdisi 53—54, pp. 355—56 Al-Nisa‘bu‘ri 1419—10, p. 399 Al-Rabghu’zi 4, 16, pp. 436, 438 A1—T_abari 252—7028—9, 16—17; 316—1721—5, pp. 336, 338, 345 A1—T.araf1‘ 31—32, 42—43, 52, pp. 373, 374 Al-Tha‘labi 2:1-2, pp. 360—61 Al-Ya‘qu'bi 1, p. 330 Alcuin, Epistola 83, p. 216 Anonymous Christian Chronicle 7, p. 228 Apocalypse of Abraham 19:3—9, p. 57 Armenian Paraphrase of Genesis: after Genesis 11:30, versions A and B, pp. 284—85 Babylonian Talmud Shabbath 156a—b, p. 119; Yoma 28b, p. 120 Book of Jasher 9:17—18, p. 139 Book of the Cave of Treasures 25a.1, p. 192 Book of the Rolls 122a, pp. 209—10 Chronicles of Jerahmeel 35:4, p. 134 Clementine Recognitions 32, pp. 185—86 De computo, p. 226 Eupolemus 3—4, p. 8 Falasha Story 2, pp. 485—86 Fimu'cus Matemus, Mathesis 4 Proem 5; 4.17.2, 5; 4.18.1; 8.35—84.14, pp. 478-84 George Hamartolos, pp. 237—38 George Syncellus 4, pp. 225 Gregory of Nyssa, pp. 187—88 Ibn al—Athir 4—5, pp. 422—23 Ibn a1~]awzi 1, pp. 418—19 Ibn Isha‘q 4—5, 7, pp. 304—5 lsha'q ibn Bishr 164A:13, 17; 164821—4, p. 316 Josephus, Antiquities of the Jews 1.7.1—2; 1.8.2, pp. 47-48, 49 Jubilees 11:8; 12:17, pp. 15, 17 Midrash Rabbah Genesis 44:12; 48:6; 53:4, pp. 99, 100, 101; Exodus 38:6, p. 104; Numbers 2:12, 14, pp. 107—8 Orphica 27—29, pp. 12—13 Other Muslim Traditions: Turkish 5, p. 459 Pesikta Rabbati 11:4a; 43:1, pp. 78, 82 Philo of Alexandria, De Mutatione Nominum 67, 72, p. 36; De Sonmiis 53—54, p. 37; Quaestiones et Solutiones in Genesin 3.42—43, pp. 42—43 Pseudo-Philo 18:5, p. 24 Qiqel and Yahya 1, 7, pp. 488, 489 Qur’an 6:75, p. 292 Räwandi 2, p. 415 Sefer Yetzirah Gra-Ari 6:7; Short 6:4; Long 6:8, pp. 86—87 Sibylline Oracles 3218—28, p. 11 Symeon Logothetes 1—2, pp. 249—50 Vettius Valens, Anthologiae 2.29.1-6, pp. 476—77 Zohar: Genesis 80a, 86a, pp. 158, 160—61 Contrast Zohar: Numbers 148a, p. 163
ABRAHAM TAUGHT ASTRONOMY TO THE EGYPTIANS (ABRAHAM FACSIMILE 3) Anonymous Work, p. 10 Artapanus, p. 7 Eupolemus 8, p. 8—9 George Syncellus 5, pp. 225 Joannes Zonaras, p. 261 Josephus, Antiquities of the Jews 1.8.2, p. 49 Zohar: Genesis 83a, p. 160 Contrast Chronicles of Jerahmeel 35:4, p. 134; Mahbu‘b of Menbidj (Agapius) 4, p. 248
EARTH HAS FOUR QUARTERS (ABRAHAM FAC-SIMILE 2, FIGURE 6) Book of Jasher 8:2, 10; 12:9, pp. 135, 136, 144 [33] Chronicles of Jerahmeel 34:1, pp. 130—31 Story of Abraham 1, p. 175 Zohar: Genesis 78a, pp. 156-57
ABRAHAM KNEW ABOUT THE CREATION (ABRAHAM 1:31; 4-5) Al—Nisäbu’ri 14:10, p. 399 A1-T_araf1' 53—54, pp. 374—75 Al-Tha‘labi 2:1, pp. 360—61 Apocalypse of Abraham 7:10—11; 19:9; 21:1—6, pp. 56, 57, 58 Chronicles of Jerahmeel 34:3, p. 131 Clementine Recognitions 33, p. 186 Ibn Isha‘q 4, p. 304 Ioannes Zonaras, p. 261 Jubilees 12:19, p. 17
THERE WAS ADVANCE PLANNING FOR THE CREATION (ABRAHAM 4:31-55; MOSES 3:4-5) Apocalypse of Abraham 22:2, p. 59
THE ELEMENTS OF THE EARTH OBEYED GOD (ABRAHAM 4:9-12, 18, 21, 24-25, 31) Apocalypse of Abraham 19:9, p. 57
ABRAHAM SAW THE PREMORTAL SPIRITS (ABRAHAM 3:21-24) Al-Kisä’i 28, p. 384 A1-T.abar1‘ 216, p. 333 Al-T,araf1‘ 32, p. 373 Apocalypse of Abraham 19:6—7; 21:7—22:5, pp. 57, 58—59 Book of Jasher 12:38, p. 146 Clementine Recognitions 33, p. 186 Firmicus Maternus, Mathesis 4.18.1, p. 479 Medieval Testament of Naphtali 9:5, p. 127 Midrash Rabbah Genesis 14:6, pp. 89—90; Ecclesiastes 3:112, p. 113 Philo of Alexandria, De Cherubim 4, p. 35 Scfer Yetzirah Long 6:8; Saadia 8:5, pp. 87—88 Symeon Logothetes 2, pp. 250-51 Vettius Valens, Anthologla‘e 2.29.1—6, pp. 476—77
THE LORD INSTRUCTED ABRAHAM TO SAY THAT SARAH WAS HIS SISTER (ABRAHAM 2:22—25) Bakhayla M1k“a"él (Zo‘srm‘a‘s) 17b.1, p. 283 Genesis Apocryphon XIX, 14-21, pp. 26—27 Isha‘q ibn Bishr 169B:17—170A:1, p. 325 Zohar: Genesis 81b, 82a, p. 159 Contrast Zohar: Genesis 82a, p. 159; see al-Tara 115, pp. 379—80
ANCIENT RECORDS ABRAHAM POSSESSED RECORDS FROM THE FATHERS (ABRAHAM 1:28, 31) Al—Mas‘u’di, p. 353 Meadows 4:5, p. 353; News 2, p. 353 Al-T_abari 350, p: 350 Al-Tha‘labi 1:2, p. 358 Book of Noah, versions B and C, p. 124 Eupolemus 8, pp. 8—9 Genesis Apocryphon XIX, 25, p. 27 Ibn al-T,ayyib 7:3, p. 253 Jubilees 11:16; 12:27; 21:10, pp. 15, 18, 19 Midmsh Rabbah 39:10, p. 93 Zohar: Genesis 55b, p. 154
ABRAHAM LEFT A RECORD OF HIS OWN (ABRAHAM 1:31) Babylonian Talmud A‘bodah Zarah 14b, 25a, pp. 122, 123 Firmicus Maternus, Mathesis 4 Proem 5; 4.17.5; 4.18.1; 8.3.5, pp. 478, 479 Jubilees 39:6, p. 20 Qur’an 87:19—20, p. 297 Sefer Yetzirah Gra-Ari 6:7; Short 6:4; Long 6:8, pp. 86—87 Vettius Valens, Anthologiae 2.28.3, p. 476
PHARAOH AND THE FOUNDING OF EGYPT THE FOUNDING OF EGYPT (ABRAHAM 1:21-27) Al-Kisä’i 59—60, p. 387 Al-Mas‘u‘di, Meadows 3:1, pp. 351—52 Al-Rabghu’zi 9, p. 436 Al—T_abar1' 215; 216; 252—7025, 42, pp. 333, 335, 343 Al-Tha‘labi 1:1; 3:1, pp. 357—58, 367 Anonymous Christian Chronicle 16, p. 229 Armenian Question, p. 286 Artapanus, p. 7 Book of the Cave of Treasures 22b2, p. 189 Book of the Rolls 118b, pp. 207—8 Conict of Adam and Eve III, 23:4—8, pp. 219—20 Genesis Apocryphon XIX, 13, p. 26 Ibn al-T_ayyib 6:2, p. 253 Mahbüb of Menbidj (Agapius) 3, p. 248 Other Muslim Traditions: Turkish 1, p. 458 Targum Jonathan Genesis 1621, 5, p. 67 Zohar: Genesis 73a, pp. 154—55 Contrast Abu' al—Fida‘ 3, p. 433; al-T‚abari 325—26:1, p. 349
PHARAOH WAS A DESCENDANT OF HAM BUT ALSO OF CANAAN (ABRAHAM 1:21-22, 24-25, 27) Al-Baida’wi 2:1, p. 427 Al-Tara 4, 35, pp. 371, 373 Al-Tha‘labi 1:1, pp. 357—58 Eupolemus 9, p. 9 Jubilees 22:20-21, p. 20 Peskita Rabbati 21:22, p. 80 Story of Abraham . . . with Nimrod 7, p. 166
THE FIRST PHARAOH, A GOOD MAN, WAS BLESSED BY NOAH (ABRAHAM 1:26) Ibn al-Tayyib 6:1-2, pp. 252-53 Other Muslim Traditions: Turkish 1-2, pp. 458-59
ABRAHAM WAS ALLOWED TO SIT ON A KING'S THRONE (ABRAHAM FACSIMILE 3, FIGURE 1) Al-Kisa'i 170, p. 396 Al-Rabhguzi 64-65, 69, pp. 449-50, 451-52 Babylonian Talmud Sanhedrin 108b, p. 122 Book of Jasher 15:22, p. 153 Midrash Rabbah Genesis 42:5, 55:6, pp. 97,101; Deuteronomy 2:33, p. 112; Ecclesiastes 4:14.1, p. 114 Tanna debe Eliyahu 8-9, p. 76
FAMINE IN CHALDEA THERE WAS A FAMINE IN ABRAHAM'S HOMELAND (ABRAHAM 1:29-30; 2:1, 5) Al-Kisa"1‘ 120, p. 391 Al-Rabghu'zi 29, 44, pp. 441, 445 Anonymous Christian Chronicle 26, p. 230 Bar Hebraeus 6, p. 275 Catena Severi 2, p. 241 Jacob of Edessa 2, p. 211 Jubilees 11:11—13, p. 15 Michael the Syrian 2.6.2, p. 263 Midrash Rabbah Genesis 25:3; 40:3; 64:2, pp. 90, 94, 102 Other Muslim' Traditions: Turkish 4, p. 459 Philo of Alexandria, De Abrahamo 91, p. 40
ABRAHAM PRAYED THAT GOD WOULD END THE FAMINE IN CHALDEA (ABRAHAM 2:17) Al-Kisa"1' 121, pp. 391—92 Al-Rabghu‘zi 44, p. 445 Catena Severi 3—4, p. 241 Jacob of Edessa 3, pp. 211—12 Jubilees 11:18—24, pp. 15—16
HARAN DIED IN THE FAMINE (ABRAHAM 2:1) Al-Rabghu’zi 21, 47, pp. 439, 445—46
OTHER
ABRAHAM WAS SIXTY-TWO YEARS OF AGE WHEN HE LEFT HARAN, NOT SEVENTY FIVE AS GENESIS SAYS (ABRAHAM 2:14) Al-Mas‘u‘di, News 2, p. 353 Babylonian Talmud A‘bodalz Zarah 9a, p. 122 Genesis Commentary: 4QcommGen A, p. 31 Georgius Cedrenus 3, p. 270 Pesikta Rabbati 42:3a, pp. 81—82 Sa‘id ibn Batriq (Eutychius) 3, p. 246 Contrast Isha‘q ibn Bishr 169A216, p. 324
ABRAHAM BECAME LIKE GOD (DOCTRINE AND COVENANTS 132: 29, 37, 49) Armenian Paraphrase of Genesis: after Genesis 11:30, version A, pp. 284—85 Midmsh Rabbah Genesis 43:7; 44:4, pp. 97—98; Numbers 14:2, p. 110; Song of Songs 1:3.3, pp. 115-16
The Doctrine
Now we finally get to my favorite part of this megaton video essay. The part I will defend to my dying breath.
Ever the negative Anti-Mormon, Alyssa refuses to acknowledge any redeeming qualities of the church. She is so determined to prove it fraudulent that she ignores one of the most revolutionary doctrines Joseph Smith introduced: the premortal existence.
This doctrine isn’t just unique to Mormonism—it represents a radical shift in religious thought. Many Christian traditions believe that God creates souls at the moment of birth, exnihilo, out of nothing, and so are eternally bound to their God. The Book of Abraham teaches that our intelligence is eternal, predating even our physical bodies.
Instead of the glorious implications, Alyssa focuses instead on the racial controversy surrounding the book, claiming that Joseph Smith himself promoted the belief that Black people were "less valiant" in the premortal life and were therefore banned from holding the priesthood.
This claim is demonstrably false.
If this doctrine originated with Joseph Smith, why did he personally ordain two Black men—Elijah Abel and Q. Walker Lewis—to the Melchizedek Priesthood? Because the idea of racial inferiority didn’t come from him—it came from Brigham Young decades later.
The Book of Mormon itself makes it clear:
“[The Lord] denieth none that come unto him, black and white, bond and free, male and female... all are alike unto God.”(2 Nephi 26:33)
But what about the infamous “skin of blackness” that God supposedly cursed the Lamanites with?
This verse has been misunderstood and manipulated for years. It may not even refer to literal skin color but instead symbolic spiritual death which manifested as a person looking like Black Death —much like how Job laments:
“My skin is black upon me, and my bones are burned with heat.”(Job 30:30)
Alyssa at the same time mentions David O. McKay, the ninth president of the church, supposedly using the book of Abraham to excuse the priesthood ban. He once admitted:
“I know of no scriptural basis for denying the Priesthood to Negroes other than one verse in the Book of Abraham.”
Yet he also stated:
“There is not now, and there never has been, a doctrine in this Church that the Negroes are under a divine curse.”(Reported by Mormon scholar Sterling McMurrin, 1950s.)
So, was McKay contradicting himself? Not necessarily. He later admitted that he personally wanted to lift the priesthood ban but felt he needed a revelation to do so—a revelation that ultimately came to Spencer W. Kimball in 1978.
The Book of Abraham never states that anyone was “less valiant” in the premortal life—only that Pharaoh was barred from the priesthood because of his lineage.
A Doctrine of Radical Freedom
With these misconceptions out of the way, let’s talk about the glorious potential that comes from the doctrine of premortal existence.
This one teaching transforms the entire human experience. It tells us that:
You are as eternal as God Himself.
You existed before you were born and will exist forever.
You are responsible for what you become—not your parents, not your bishop, not even God Himself.
This aligns perfectly with Jean-Paul Sartre’s existentialist declaration that:
“Existence precedes essence.”
If you apply Sartre’s philosophy to the Book of Abraham, you realize something profound:
We are ‘condemned to be free’—even before birth.
Every choice we make matters, and our eternal nature means we are co-creators of our own destiny.
But this radical freedom also comes with radical responsibility. The book of Abraham teaches that humanity, as a council of gods, created the world. And so we are the ones responsible for the problem of evil.
If you’re looking for secular scientific evidence of a premortal existence, consider Einstein’s Law of Conservation of Energy:
“Energy cannot be created or destroyed—only transformed.”
The energy that makes you who you are has existed for eternity. And given the infinite expanse of time, it will exist in the same form again.
Conclusion & Call to Action
I have presented both the strengths and weaknesses of the Book of Abraham.
Alyssa Grenfell? She has presented only the weaknesses, deliberately hiding anything that challenges her narrative.
The truth is that:
The original scrolls are largely missing—we only have 11 small fragments to examine.
Joseph Smith mostly failed at interpreting the facsimiles—but somehow got several things right in the text itself.
The book contains groundbreaking doctrine, including the premortal existence and Abrahamic astronomy, both of which align with ancient records unknown to 19th-century America.
My Call to Action to Alyssa Grenfell
If, by some 1-in-5-billion chance, Alyssa Grenfell is watching this video, here is my challenge:
STOP BEING A HYPOCRITE!
Which is worse?
The church hiding uncomfortable facts to preserve its image?
Or you hiding positive truths because you want the church to look as sinister and rediculous as possible?
If you don’t want your followers to be a brainwashed cult, then stop allowing blind obedience to your interpretations.
Follow the example of Nietzsche’s Zarathustra:
“Now I go alone, my disciples. You too now go away and be alone! Thus I will it.“Truly, I advise you: depart from me and guard yourselves against Zarathustra! And better still: be ashamed of him! Perhaps he has deceived you.“The man of knowledge must not only love his enemies, he must also be able to hate his friends.”
The truth is never simple.
And the Book of Abraham—like all of history—is a lot more complicated than either side wants to admit.
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