Evidences that support the Book of Abraham

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Question: What evidence does the Book of Abraham demonstrate to support its own antiquity?

The stories and worldviews we find in the translated text of our Book of Abraham coincide nicely with what we find from ancient Abrahamic lore

The stories and worldviews we find in the translated text of our Book of Abraham coincide nicely with what we find from ancient Abrahamic lore. Joseph Smith demonstrated extensive knowledge of these areas, which he then integrated into a theologically rich whole. He could only have received this information through revelation, since there were no resources available to him on many of these traditions. Following is a listing of the traditions along with some of the Abrahamic lore that supports the tradition

Abraham's fathers worshipped idols (Abraham 1:5-6)

• Abel and the Other Pieces, p.
• Abel and 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‘arafi 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 usher 9:6, 19; 11:45—46, pp. 138, 139, 142
• Book ofthe Bee 23, p. 272
• Book ofthe Cave ofTreasures 23a.1, pp. 189—90
• Book ofthe Rolls 118b, pp. 207—8
• Catena Severi 1, p. 241
• Conflict ofAdam 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
• .L‘U 5378 7° Traditions about the Early Lfie ofAbraham
• 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
• 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 Neofiti 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 Chrom‘cle 10, pp. 228—29
• Apocalypse ofAbraham 1:2; 25:1, pp. 52, 59
• Book ofJasher 9:6—8, 19; 11:32, 42—45, 47, pp. 138—39, 141, 142
• Book of the Cave of Treasures 23a.2, p. 190
• Book of the Rolls 119a, p. 208
• Chronicles ofJerahmeel 34:10, p. 132
• Conflict ofAdam 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)

• 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_arafi 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 Iasher 9:7; 11:20-22, 29, 32—33, 42—48, 53, pp. 138, 140—42
• Cutenu Severi 5, p. 241
• Chronicles ofJerahmeel 33:1, 5, pp. 129, 130
• Conflict 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 ofMoses, p. 180
• Story ofAbraham . . . with Nimrod 14, p. 168
• Symeon Logothetes 2, pp. 250—51
• Tunnu debe Eliyahu 2, 5, pp. 74—75
• Turgum Neofiti 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
• 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; Facisimle 1, figures 4-9)

• Bar Hebraeus 4, pp. 274-75
• Kebra Nagast 82, pp. 279-80
• Michael Glycas 1, p. 265

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 [usher 8:34, p. 138
• Book ofthe Cave of Treasures 23b.2‚ pp. 190—91
• Book ofthe Rolls 120a, pp. 208-9
• Conflict 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 Musllm' Traditions: ProphetAbraham 3, pp. 459—60
• Story ofAbraham . . . 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 Mushm' 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 sacri-ficed because he would not worship idols (Abraham 1:7, 12, 15; Facsimle 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-Tarafi 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 [usher 12:6, 23, pp. 144, 145
• Bede, Hexaemeron 3—4, pp. 213—14 Bede (.7),
• Quaestiones super Genesz'm, 214—15
• Catena Severi 8, p. 242
• Chronicles of Ierahmeel 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, commentm'g 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 Mushm' 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, regardm'g 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) ofAbraham 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 Iasher 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, regardm'g Genesis 11:28, p. 125
• Story ofAbraham . . . 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 [usher 12:23, p. 145
• Chronicles of Ierahmeel 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 _ofAbraham . . . with Nimrod 29, p. 173
• Study (Mz'drnsh) of Abraham OurFather 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—Tarafi 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 ofAbraham . . . 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
• Index A: Thematic 0 541
• Al-Rabghu‘zi 35, 38, 42, pp. 443, 444
• Al-Tabari 252—7031, 33—34, pp. 341-42
• Al-Tarafi 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 Mushm' Traditions: Prophet Abraham 6, p. 461
• Ra‘wandi 4, 6, pp. 415, 416
• Story of Abraham . . . with Nimrod 32, p. 174
• Study (Mz'drash) ofAbraham 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 [asher 12:24, 38, pp. 145, 146
• Chronicles of Ierahmeel 33:6; 34:13, pp. 130, 133
• Commentarium in Genesim, p. 205
• Ethiopic Story of loseph, 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 oflas/1er 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
• Phflo 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 ]oannem 4, pp. 257—58
• Story ofAbraham 8, p. 177
• Story ofAbraham . . . with Nimrod 11, 32, p. 167, 174
• Study (Midrash) ofAbraham Our Father 4, p. 179
• Targum Jonathan Genesis 15:7, p. 67
• Targum Neofiti 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 ofJerahmeel 34:9, 11, p. 132
• Conflict ofAdam 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
• Jubilees 12:12, p. 17
• Kebra Nagast 13, pp. 277—78
• Michael the Syrian 2.3.4, 2.6.6, 3.1.1, pp. 262, 263
• Other Mushm' 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, regardm'g 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 ofAbraham . . . 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 ofAbraham 8:6, p. 57
• Al-„Tarafi 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
• Iubilees 12:14; 22:22, pp. 17, 20
• Michael the Syrian 2.3.4, 2.6.6, pp. 262, 263
• Other Mushm' Traditions: ProphetAbraham 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 ofAbraham . . . with Nimrod 28, p. 173
• Symeon Logothetes 2, pp. 250-51

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 Iasher 9:5—6, 10—11, 19; 12:61, pp. 138, 139, 148
• Book of the Bee 30, p. 273
• Ibn al-Tayyib 7:3, p. 253
• Iubilees 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‘fi' 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 ofIasher 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
• [ubilees 11:17, p. 15
• Kebra Nagast 14, pp. 278—79
• Medieval Testament ofNaphtali 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 lasher 12:41—43; 13:2, 10, 21, 24, pp. 147, 149, 150, 151
• Chronicles of [erahmeel 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 Mushm' Traditions: Prophet Abraham 11, p. 463
• Pesikta Rabbati 43:6, p. 83
• Qur’an 14:36, p. 293
• Rashi, regardm'g Genesis 12:5, p. 126
• Story ofAbraham . . . with Nimrod 33, p. 174
• Study (Midrash) ofAbraham Our Father 5, p. 179
• Targum lonathan Genesis 12:5, p. 66
• Targum Neofitz' 1 Genesis 12:5, p. 69
• Targum anelos 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

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 knowledgable 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 ofIasher 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[erahmeel 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 Iews 1.7.1—2; 1.8.2, pp. 47-48, 49
• luliilees 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
• Index A: Thematic 0 545
• Ioannes Zonaras, p. 261
• Josephus, Antiquities ofthe Jews 1.8.2, p. 49
• Zohar: Genesis 83a, p. 160
• Contrast Chronicles of lerahmeel 35:4, p. 134;
• Mahbu‘b of Menbidj (Agapius) 4, p. 248

Earth has four quarters (Abraham Fac-simile 2, figure 6)

• Book oflasher 8:2, 10; 12:9, pp. 135, 136, 144
• Chronicles ofIerahmeel 34:1, pp. 130—31
• Story ofAbraham 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 ofAbraham 7:10—11; 19:9; 21:1—6, pp. 56, 57, 58
• Chronicles ofIerahmeel 34:3, p. 131
• Clementine Recognitions 33, p. 186
• Ibn Isha‘q 4, p. 304
• Ioannes Zonaras, p. 261
• lubilees 12:19, p. 17

There was advance planning for the creation (Abraham 4:31-55; Moses 3:4-5)

• Apocalypse ofAbraham 22:2, p. 59

The elements of the earth obeyed God (Abraham 4:9-12, 18, 21, 24-25, 31)

• Apocalypse ofAbraham 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 ofAbraham 19:6—7; 21:7—22:5, pp. 57, 58—59
• Book ofIasher 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-Tarafi 115, pp. 379—80

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
• Iubilees 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

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 ofthe Cave of Treasures 22b2, p. 189
• Book of the Rolls 118b, pp. 207—8
• Conflict ofAdam und 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 Ionathan 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

Pharoah was a descendant of Ham but also of Canaan (Abraham 1:21-22, 24-25, 27)

• Al-Baida’wi 2:1, p. 427
• Al-Tarafi 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 ofAbraham . . . 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

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
• Iubilees 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 Musllm' 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
• Iubilees 11:18—24, pp. 15—16

Haran died in the famine (Abraham 2:1)

• Al-Rabghu’zi 21, 47, pp. 439, 445—46

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

Gospel Topics on LDS.org, "Translation and Historicity of the Book of Abraham"

Gospel Topics on LDS.org, (8 July 2014)

The book of Abraham is consistent with various details found in nonbiblical stories about Abraham that circulated in the ancient world around the time the papyri were likely created. 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 third-century papyrus from an Egyptian temple library connects Abraham with an illustration similar to facsimile 1 in the book of Abraham.44 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.45 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 62 years old when he left Haran, not 75 as the biblical account states. Some of these extrabiblical elements were available in apocryphal books or biblical commentaries in Joseph Smith’s lifetime, but others were confined to nonbiblical traditions inaccessible or unknown to 19th-century Americans.

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Facsimile 1

Human sacrifice for upsetting standing religious order (Abraham 1:7)

Kerry Muhlestein and John Gee, "An Egyptian Context for the Sacrifice of Abraham"

Kerry Muhlestein and John Gee,  Journal of the Book of Mormon and Other Restoration Scripture, (2010)

The existence of human sacrifice in ancient Egypt has been variously debated and denied. While Egyptologists generally admit that the practice existed in the formative periods of Egyptian society, opinions among Egyptologists for later time periods range from claiming that "there is no certain evidence for the practice of human sacrifice . . . from the Old Kingdom onwards" to asserting that there is "indisputable evidence for the practice of human sacrifice in classical ancient Egypt." However difficult it may be for modern societies to accept that a practice we detest, such as human sacrifice, occurred in past civilizations we admire, further research and discoveries necessitate a reassessment of the possibility of this practice within Egyptian culture. While there is not a universally accepted definition of human sacrifice, for the purposes of this paper we will define human sacrifice as the slaying of a person in a ritual context.

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Of interest in this publication is the citation of Dr. Robert Ritner (the most vocal critic of the Book of Abraham) in support of human sacrifice in ancient Egypt.

The idolatrous God of Elkenah and an association with sacrifice (Figures 3, 4, and 5)

We began by examining the Book of Abraham text to see what it tells us about the figure Elkenah. Based on an assumption that the El- element in the name is Semitic ʾel, we identified a number of possible linguistic structures for an ancient El combination. We then reviewed six concrete proposals for Elkenah, concluding that the strongest possibilities, “El of Canaan” and “El the Creator,” both point in the direction of the same deity: Canaanite El.

This deity compares favorably with the information set forth in the Book of Abraham text regarding Elkenah. In particular, the type of sacrifice described in Abraham 1 fits a cultic setting in Syro-Palestinian or Canaanite territory much more readily than it fits a Mesopotamian or AssyroBabylonian scenario. More to the point, the scene on Facsimile 1, with its representation of a human sacrifice on an Egyptian lion couch, fits extremely well with Egyptian Middle Kingdom evidence for

the cultic ritual of human sacrifice. Although there is much more work to be done (including similar studies of the other names in the Book of Abraham onomasticon), both the name Elkenah and the cult described in the text seem to point to a Syro-Palestinian context for Abraham 1. Consistent with Lundquist’s study, I believe that future research should focus on this region as a prime location for the possible setting of the text.

The idolatrous God of Pharoah (figure 9)

Daniel C. Peterson:

One noteworthy element of the religious situation portrayed in the Book of Abraham is the identification of a crocodile as the idolatrous god of Pharaoh, right there underneath the lion couch. That’s a kind of odd thing to come up with if you’re a yokel farm-boy from upstate New York. Is that the first thing that comes to your mind? “Oh, idolatrous god of Pharaoh!”

Although this may have seemed strange in Joseph Smith’s day, discoveries in other ancient texts confirm this representation. Unas or Wenis, for example, was the last king of the fifth dynasty, around 2300 B.C., and his pyramid still stands at Saqqara, south of modern Cairo. Utterance 317, Unas’ pyramid texts, includes the following: “The king appears as the crocodile god Sobek, and Unas has come today from the overflowing flood. Unas is Sobek, green plumed, wakeful, alert….Una arises as Sobek, son of Neith. One scholar observes that “the god Sobek is … viewed as a manifestation of Horus, the god most closely identified with the kingship of Egypt” during the Egyptian Middle Kingdom era (around 2000 B.C., maybe a little later), which includes the time period that tradition indicates is Abraham’s time.

Intriguingly, Middle Kingdom Egypt saw a great deal of activity in the large oasis to the southwest of modern Cairo known as the Faiyum. Crocodiles were common there. You know what the name of the place was to the Greeks? The major town there was called “Crocodileopolis.”