Joseph Smith's Explanations of Facsimile 2 of the Book of Abraham

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Joseph Smith's Explanations of Facsimile 2 of the Book of Abraham

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Summary: This page will discuss Joseph Smith's explanations of Facsimile 2 of the Book of Abraham. On another page, we have outlined some considerations that must be kept in mind when approaching Facsimile 2. If you have not read that page yet, we strongly encourage you to before reading on.

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Explaining the Explanations

Facsimile 1	Joseph Smith's Explanation	Modern Egyptologists' Explanation	Commentary
Fig. 1	Kolob, signifying the first creation, nearest to the celestial, or the residence of God. First in government, the last pertaining to the measurement of time. The measurement according to celestial time, which celestial time signifies one day to a cubit. One day in Kolob is equal to a thousand years according to the measurement of this earth, which is called by the Egyptians Jah-oh-eh.	Interpreted as either the god Khnumu or the god Atum-Re.	Kolob, signifying the first creation. The word Kolob likely stems from the Semitic root QLB which basically means "heart, center, middle." Perhaps this is a very appropriate name for Kolob, since it is the star "nearest to the celestial, or the residence of God." Atum-Re is known as one of the primordial gods in Egyptian religion. He is associated primarily with creation. He is said in various sources to be the origin of all things that came after him. Kolob's and Atum-Re's association with primordial creation is striking. First in government. The ancients conceived of planets and other astronomical bodies "governing" or "ruling" others. In Genesis, for example, the sun is said to "rule the day" and the stars and moon are said to "rule the night" (Genesis 1:16–18). Also, as Latter-day Saint Egyptologist John Gee has explained: The ancient Egyptians associated the idea of encircling something (whether in the sky or on earth) with controlling or governing it, and the same terms are used for both. Thus, the Book of Abraham notes that there shall be a reckoning of the time of one planet above another, until thou come nigh unto Kolob, . . . which Kolob is set nigh unto the throne of God, to govern all those planets which belong to the same order as that upon which thou standest (Abraham 3:9; emphasis added). The Egyptians had a similar notion, in which the sun (Re) was not only a god but the head of all the gods and ruled over everything that he encircled. Abraham's astronomy sets the sun, "that which is to rule the day" (Abraham 3:5), as greater than the moon but less than Kolob, which governs the sun (Abraham 3:9). Thus, in the astronomy of the Book of Abraham, Kolob, hich is the nearest star to God (Abraham 3:16; see also [3:]3, 9), revolves around and thus encircles or controls the sun, which is the head of the Egyptian pantheon. One day to a cubit. Latter-day Saint Egyptologists Stephen O. Smoot, John Gee, John Thompson, and Kerry Muhlestein, building on the work of Latter-day Saint scientist Hollis R. Johnson, have proposed an interpretation of this phrase that is thoroughly grounded in antiquity. The ancients measured the angles of different astronomical bodies relative to each other to measure time. In this case, Kolob is being measured from the perspective of God in cubits. One "day" in celestial time is equal to one cubit. This earth, which is called by the Egyptians Jah-oh-eh. No comment at this time.
Fig. 2	Stands next to Kolob, called by the Egyptians Oliblish, which is the next grand governing creation near to the celestial or the place where God resides; holding the key of power also, pertaining to other planets; as revealed from God to Abraham, as he offered sacrifice upon an altar, which he had built unto the Lord.	The god Amun-Re.	Called by the Egyptians Oliblish. No commentary at this time. Which is the next grand governing creation near to the celestial or the place where God resides. As noted before, the ancients often saw certain astronomical bodies as "governing" others (Genesis 1:16–18). Holding the key of power also, pertaining to other planets. No comment at this time.
Fig. 3	Is made to represent God, sitting upon his throne, clothed with power and authority; with a crown of eternal light upon his head; representing also the grand Key-words of the Holy Priesthood, as revealed to Adam in the Garden of Eden, as also to Seth, Noah, Melchizedek, Abraham, and all to whom the Priesthood was revealed.	Either the god Horus-Re or the sun god Ra, seated in a boat.	Is made to represent God. It is interesting that this explanation explicitly states that it is made to represent something. That suggests that the ancient author of the text (or, possibly, Joseph Smith) has given this figure a meaning that differs from its traditional meaning. Sitting upon his throne. The late Robert Ritner, the foremost critic of the Book of Abraham and non-Latter-day Saint Egyptologist, said, "Smith's statement that Amon (Fig 7.) is 'God sitting upon his throne' was an easy guess." Glad to know that Dr. Ritner and Joseph Smith agree here. Clothed with power and authority. The figure is holding what is known as the "was-scepter." The Egyptian word "was" (wꜣs) literally means "power, dominion"). With a crown of eternal light upon his head. The disk that is above the figure's head represents the sun. As observed by Latter-day Saint Egyptologist Michael Rhodes, "the sun certainly qualifies as a crown of eternal light." Representing also the grand Key-words of the Holy Priesthood, as revealed to Adam in the Garden of Eden, as also to Seth, Noah, Melchizedek, Abraham, and all those to whom the Priesthood was revealed. There are two wedjat eyes flanking this figure. The wedjat eye represents protection, healing, restoration, and good health—an appropriate symbol for the knowledge Latter-day Saints receive in temples.
Fig. 4	Answers to the Hebrew word Raukeeyang, signifying expanse, or the firmament of the heavens; also a numerical figure, in Egyptian signifying one thousand; answering to the measuring of the time of Oliblish, which is equal with Kolob in its revolution and in its measuring of time.	Either the god Sokar or Horus-Soped.	Answers to the Hebrew word Raukeeyang, signifying expanse, or the firmament of the heavens. Joseph Smith's explanation implies that this figure's meaning matches, or "answers to," the Hebrew word "Raukeeyang." "Raukeeyang" is the transliteration of the Hebrew word raqiya that Joseph Smith learned from his Hebrew classes with Joshua Seixas. Horus-Soped is literally the god of the sky in Egyptian religion. If this figure is read to be Horus-Soped, then Joseph Smith is entirely correct to identify this figure with the expanse or firmament of the heavens. But there are also interesting parallels to be drawn when reading this figure as Sokar. See under "answering to the measuring of the time of Oliblish" below. Also a numerical figure, in Egyptian signifying one thousand. Michael Rhodes wrote: While this is not the standard hieroglyph for one thousand, there is a clear connection between the number one thousand and the [ship that this figure is riding on]. For example, in the Coffin Texts we read, “He takes the ship of 1000 cubits from end to end and sails it to the stairway of fire.” On the sarcophagus of the princess Anchenneferibre is found a description of the “Khabas in Heliopolis” and “Osiris in his ship of a thousand.” The term Khabas (Egyptian ua-ba=s) means “A Thousand is her souls” and refers to the starry hosts of the sky, confirming again Joseph Smith's explanation that it represents the expanse of the heavens. Answering to the measuring of the time of Oliblish. There are interesting associations to be made between this explanation's focus on astronomical revolutions and Sokar. As Michael Rhodes has related: "In the festival of Sokar, which was celebrated in many parts of Egypt, a procession was held in which the high priest would place the Sokar-boat on a sledge and pull it around the sanctuary. This procession symbolized the revolution of the sun and other celestial bodies." The association of both Joseph Smith's explanation and the Sokar festival with the revolution of celestial bodies is intriguing.
Fig. 5	Is called in Egyptian Enish-go-on-dosh; this is one of the governing planets also, and is said by the Egyptians to be the Sun, and to borrow its light from Kolob through the medium of Kae-e-vanrash, which is the grand Key, or, in other words, the governing power, which governs fifteen other fixed planets or stars, as also Floeese or the Moon, the Earth and the Sun in their annual revolutions. This planet receives its power through the medium of Kli-flos-is-es, or Hah-ko-kau-beam, the stars represented by numbers 22 and 23, receiving light from the revolutions of Kolob.	The Cow of Hathor is in the center. An uzat-headed goddess whose head is a disk with the Wedjat-Eye and who extends a water lily or sacred tree.	Is called in Egyptian Enish-go-on-dosh. No commentary on this name at this time. This is one of the governing planets also. Given the association with planetary revolution and governance, as noted by John Gee above, this aspect of the explanation is confirmed. And is said by the Egyptians to be the Sun. Pearl of Great Price Central writes: That the goddess Hathor, accordingly, had an unmistakable solar identity to the ancient Egyptians is recognized widely among Egyptologists. “Hathor was closely connected with the sun god Re whose disk she wears,” writes Richard Wilkinson. “Thus, Hathor played an important role in the royal sun temples of the later Old Kingdom, and her mythological relationship with the sun god was firmly established. As the ‘Golden One’ she was the resplendent goddess who accompanied the sun god on his daily journey in the solar barque.” By the likely time Facsimile 2 was drawn, Hathor was being identified by some ancient Egyptians as not only the mother and protector of the sun disc but as the sun itself. “Like her companion, the sun god Re, Hathor [was sometimes identified as] a fiery solar deity.”One inscription from the Hathor Temple at Dendera makes this identification explicit: “[The goddess] Keket who pays homage to Hathor, Lady of Iunet: ‘Hail to you, Female Sun, Mistress of Suns ’” (ỉnḏ ḥr.t rˁyt ḥnwt n(.t) rˁw). Floeese. This does not represent a known Egyptian word, much less one for "Moon." We may find one, however, in the future. Kli-flos-is-es, or Hah-ko-kau-beam. Kli-flos-is-es is not a known Egyptian word. Hah-ko-hau-beam is a transliteration of the Hebrew word for "stars." See below for more commentary on this as it related to figures 22 and 23.
Fig. 6	Represents this earth in its four quarters.	The mummiform sons of Horus and a trigram for the sun god in his three manifestations.	Joseph Smith's explanation here is entirely correct. Non-Latter-day Saint Egyptologist E.A. Wallis Budge wrote: The four children of Horus played a very important role in the funeral works of the early dynasties; they originally represented the four supports of heaven, but very soon each was regarded as the god of one of the four quarters of the earth, and also of that quarter of the heavens which was above it. This is, simply, a bullseye for Joseph Smith.
Fig. 7	Represents God sitting upon his throne, revealing through the heavens the grand Key-words of the Priesthood; as, also, the sign of the Holy Ghost unto Abraham, in the form of a dove.	The god Min with an erect phallus. He is in a half-human, half-bird form. He is raising his arm with a flabellum. Nehebkau, in the anthropomorphized form of a falcon, is offering the wedjat-eye to Min.	Represents God sitting upon his throne. This appears to be an intuitive identification based on the figure. Revealing through the heavens the grand Key-words of the Priesthood The wedjat-eye is being presented by Nehebkau to Min. The wedjat-eye symbolizes, among other things, "well-being, healing, and protection." This may be an appropriate symbol for the knowledge Latter-day Saints receive in temples. As, also, the sign of the Holy Ghost unto Abraham, in the form of a dove. No commentary at this time.
Figs. 8, 9, 10, 11	Contains writings that cannot be revealed unto the world; but is to be had in the Holy Temple of God. | Ought not to be revealed at the present time | Also. | Also. If the world can find out these numbers, so let it be. Amen.	When translated, the text reads: "O noble god from the beginning of time, great god, lord of heaven, earth, [the sleeping ones], underworld, waters [and mountains], cause the ba-spirit[s] of the Osiris Sheshonq to live."	One thing that can be said, as Hugh Nibley and Michael Rhodes have pointed out, is that this text, as well as the overall purpose of the hypocephalus in Egyptian religion, fits within the temple's themes of seeking resurrection, deification, and eternal life.
Figs. 12, 13, 14, and 15	Will be given in the own due time of the Lord.	Hieratic text that, when translated, reads: "near" and "wrap", "which made by," "breathings," and "this book" as well as "his words," respectively.	First, it should be noted that the Hieratic characters in these figures were copied from other portions of the Joseph Smith Papyri. Thus, in one way, it makes perfect sense why the translation of these characters renders gibberish. Is that a problem? Well, it depends on how one reads Joseph Smith's explanation. Some may read Joseph Smith to be saying that there is an important meaning to these characters that will be revealed in the own due time of the Lord. That's a very natural reading of the explanation. However, Joseph Smith's explanation may also be read as a mere denial of his opportunity to translate the characters of JSP XI (and nothing more), then leaving that translation to the work of secular Egyptologists. It's not entirely clear.
Figs. 16 and 17	Will be given in the own due time of the Lord.	When translated, the text reads: "May this tomb never be desecrated, and may this soul and its lord never be desecrated in the hereafter."	Again, this text fits into the overall function of the hypocephalus in granting the deceased eternal life.
Fig. 18	Will be given in the own due time of the Lord.	Text reading: "I am Djabty, the punisher, in the Mansion [or house] of the Benben in Heliopolis, greatly exalted, greatly [effective or glorious], the copulating bull who has no equal, this great god in the Mansion of the Benben in Heliopolis, ... Come to the Osiris Shesonq, the justified son of ... He is that great god in the House of the Noble."	This continues the theme of the hypocephalus of granting eternal life.
Figs. 19, 20, and 21	Will be given in the own due time of the Lord.	Text reading: "You shall be as that god, the Busirian."	This fits into the hypocephalus themes of deification.
Figs. 22 and 23	The stars named "Kli-flos-is-es" and "Hah-Ko-Kau-Beam," receiving light from the revolutions of Kolob.	Two apes with a horned moon-disks on their heads, in an attitude of adoration. The text next to the baboon on the left says, "The name of this mighty god."
Conclusion	The above translation is given as far as we have any right to give at the present time.	It is evident to me that several of the figures to be found in these various MSS. have been intentionally altered.

Notes

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