One of the most compelling evidences of the prophetic power and calling of Joseph Smith comes from the Book of Moses, revealed long before the ancient sources that confirm its doctrines were available in English, and later verified by a wide range of independent apocryphal texts.
Almost immediately after the Church was organized in the spring of 1830, Joseph began his “Bible Translation.” Like the Book of Mormon translation, this was not a translation in the typical sense we think of today. Joseph did not know ancient Hebrew, Greek, or Latin, and he likely did not even have any physical manuscripts or plates. The first text he began working on was the Old Testament (he later shifted to the New Testament before finishing the Old Testament), and the very first portion he produced is what we now have in the Pearl of Great Price known as the Book of Moses. This record came to him by the gift and power of God.
What is the Book of Moses?
Is the Book of Moses an actual ancient record Joseph Smith was translating, or was it simply additional insight he received while translating the Bible?
According to research by Noel Reynolds and Jeff Lindsay, the Book of Mormon contains more than a hundred references to phrases found in the Book of Moses that are not found together in any other book of scripture. This raises an important question. Either Joseph Smith reused the same phrases he personally favored when translating the Book of Mormon, or the prophets in the Book of Mormon were quoting from a scriptural record they already possessed. If these phrases were merely Joseph’s personal speaking style or favorite wording, why do they not appear consistently in the Doctrine and Covenants?
There is strong evidence that the Book of Mormon was referencing this record. This very first of Joseph Smith’s non–Book of Mormon translations could represent a translation of a portion of the Brass Plates, a translation of part of the Book of Lehi (from the lost 116 pages), or large quotations preserved in the Book of Nephi that were drawn from the Brass Plates in the same way Nephi inserted lengthy Isaiah passages.
Why Do We Need the Book of Moses?
In the Book of Mormon, Nephi describes the contents of the Brass Plates and also sees a vision of the latter-day Bible. He says:
1 Nephi 13:24-26
Behold it is a book, and it is a record of the Jews, which contains the covenants of the Lord, which he hath made unto the house of Israel; and it also contains many of the prophecies of the holy prophets; and it is a record like unto the engravings which are upon the plates of brass, save there are not so many; nevertheless, they contain the covenants of the Lord, which he hath made unto the house of Israel; wherefore, they are of great worth unto the Gentiles.
And the angel of the Lord said unto me: Thou hast beheld that the book proceeded forth from the mouth of a Jew; and when it proceeded forth from the mouth of a Jew it contained the fullness of the gospel of the Lord, of whom the twelve apostles bear record; and they bear record according to the truth which is in the Lamb of God.
Wherefore, these things go forth from the Jews in purity unto the Gentiles, according to the truth which is in God.
And after they go forth by the hand of the twelve apostles of the Lamb, from the Jews unto the Gentiles, thou seest the formation of that great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away.
From Nephi we learn that the Old Testament we have today is missing much of the fulness and many of the plain and precious truths when compared to the Brass Plates he possessed.
Two major differences between the Book of Mormon record and the Old Testament record—both covering the same early time period—stand out clearly. The Book of Mormon is explicit and direct in its references to Jesus Christ, His mission, and His Atonement, whereas the Bible is far less plain and apparent. In the Bible, references to Christ are often symbolic, presented through types and shadows, or buried in passages that are difficult for regular readers like me to fully understand, such as Isaiah. Additionally, the Bible contains far fewer direct references to Satan, the adversary, and his role in God’s plan.
Why Would this Book of Moses Translation Be So Urgent
With so much happening in the establishment of a new church, and with the Book of Mormon already published, why would God immediately have Joseph begin translating additional scripture—especially scripture that would not be widely available to Church members during Joseph’s lifetime?
The initial and primary reason Joseph needed to translate the Bible, I believe, was for his own study and instruction. A significant portion of the revelations found in the Doctrine and Covenants came as a direct result of questions Joseph had while studying the Bible and performing this translation work.
If the Book of Moses draws from the broader “Book of Mormon” record—that is, the full Nephite record rather than what we currently have—it fits well within this framework. We know that the first part of our Book of Mormon comes from the Small Plates of Nephi, while Mormon’s abridgment does not begin until Mosiah.
This makes sense because what we currently have in the Bible is missing several elements needed to fully understand what both the Book of Mormon and Christ Himself call the fulness of the gospel. The Book of Moses restores and expands doctrine that is either absent or only hinted at in Genesis.
The Book of Moses shows that men and women understood the plan of salvation from the beginning. It provides a clearer view of premortal life, including God’s work, Satan’s rebellion, and the central role of agency. It reframes the Creation and the Fall as purposeful steps rather than mistakes and places the Atonement of Christ at the center of God’s plan from the very beginning. The Book of Moses also explains God’s stated purpose for creation, humanity’s relationship to Him, and the covenant structure through which salvation operates. Many of these restored teachings form the doctrinal foundation for later revealed ordinances and covenants that are central to temple worship today.
Part of the Lost 116 Pages?
If what we have as the Book of Moses was included in the “lost 116 pages” helps explain several things. While this doctrine was important—and while the Lord wanted us to understand what is missing from Genesis—Joseph could not translate it as part of the Book of Mormon after the loss of the manuscript. Doing so would have allowed a forger to claim that Joseph had copied from the stolen pages, similar to later accusations involving the Solomon Spaulding manuscript or View of the Hebrews.
Although the Book of Moses was translated in 1830, it was not publicly published for more than a decade. Portions of Moses were first published in 1842 in the Times and Seasons. The full record was not published until 1852 in England, and the Book of Moses was not canonized as part of official LDS scripture until 1880—long after whoever possessed the lost 116 pages was dead and any plan to discredit the Church using them
Doctrine the Book of Moses Reveals
30 Doctrines Clarified or Restored in the Book of Moses
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Old Testament people knew the plan of salvation from the beginning.
Adam and Eve were taught about Christ, the Fall, redemption, and resurrection early. The Old Testament Prophets Understood this plan. -
God revealed the plan before mortality began.
God explained His purpose and plan before sending His children to earth. -
Humans existed as spirits before birth.
People lived as intelligences in God’s presence before coming to earth. -
God personally knew His children before they were born.
Individuals were known, loved, and called by God prior to mortality. -
Some were chosen for specific roles before birth.
Prophets like Abraham were foreordained because of premortal faithfulness. -
Jesus Christ was chosen as Savior before the world was created.
Christ’s role was established from the beginning, not as a reaction to the Fall. -
Satan rebelled in premortality and was cast out.
The Book of Moses explains who Satan is, where he came from, and why he opposes God. -
Agency was the central issue in the premortal council.
God’s plan preserved choice, while Satan’s plan sought control. -
Mortality was entered by choice, not by accident.
People accepted the risks and challenges of earthly life knowingly. -
Adam and Eve were taught the gospel directly.
They received commandments, instruction, and promises from God. -
The Fall was a necessary step, not a mistake.
Eve understood that the Fall allowed for children, growth, and joy. -
Adam and Eve understood good and evil as part of progression.
Moral growth required experience, not ignorance. -
Sacrifice was taught as a symbol of Christ’s atonement.
Adam was explicitly taught why sacrifice mattered and what it represented. -
Animal sacrifice pointed forward to Jesus Christ.
The shedding of blood was a teaching tool about the future Redeemer. -
Adam knew about resurrection and eternal life.
He rejoiced that he would one day see God again “in the flesh.” -
The gospel was taught within a temple-centric covenant structure.
Early religion involved covenants, obedience, and promised blessings. -
Adam functioned as a priest and teacher.
He taught his children gospel principles and religious practices. -
Daughters were present from the beginning.
Early families included daughters who played real roles in humanity’s growth. -
Satan actively taught false religion.
He appeared personally and instructed Cain, leading to corrupted worship. -
Cain’s rebellion was taught, not accidental.
His offering failed because it followed Satan’s instruction, not God’s. -
Secret combinations began early.
Organized wickedness started with Cain and continued through generations. -
God warned humanity before judgment.
Destruction never came without preaching, opportunity, and warning. -
Enoch was called as a prophet to confront widespread wickedness.
His ministry shows how God responds when society becomes corrupt. -
Zion existed as a real society.
Enoch’s people lived in unity, righteousness, and covenant obedience. -
Translation was a legitimate outcome of righteousness.
Enoch and his people were taken into God’s presence without death. -
God’s judgments were just and measured.
Separation and consequences followed long periods of mercy and teaching. -
Mortality was designed as a proving ground.
Life on earth was meant to develop character and faith. -
Suffering has purpose within God’s plan.
Hardship is part of growth, not evidence of abandonment. -
Eternal family relationships were central to God’s promises.
Posterity and continuation mattered from the beginning. -
The Book of Moses restores the missing framework of Genesis.
It explains why the Bible assumes doctrines it no longer fully contains.
Voices Out of the Dust
The translation of the Book of Moses is valuable because it helps us better understand the nature of God and His plan in ways that the Old Testament alone cannot. But it also serves as powerful evidence that Joseph Smith was a prophet, because the Brass Plates were not the only ancient records that preserved details missing from Genesis.
Dozens of apocryphal texts have since been discovered that contain many of the same doctrines, themes, and conclusions found in the Book of Moses. Joseph Smith did not have access to these records—many of which surfaced long after his death—and yet he restored doctrines that align with them in remarkable ways.
Restored Doctrines in the Book of Moses and Apocryphal Parallels
Jonah Barnes Book The Lost Gems of Genesis highlights many of these doctrines taught clearly in the Book of Moses that are missing or undeveloped in Genesis, along with ancient sources that independently preserve the same ideas that Joseph Smith had no access too.
| Doctrine Restored in the Book of Moses | Missing or Unclear in Genesis | Apocryphal / Ancient Sources That Corroborate |
|---|---|---|
| Sacred meaning of the coats of skins as covenantal covering | Genesis mentions clothing without explanation | Life of Adam and Eve (Egyptian), Genesis Rabbah, Zohar |
| Animal sacrifice as a symbol of Christ’s future atonement | No explanation for Adam’s sacrifice | Life of Adam and Eve (Egyptian), Armenian Sons of Adam |
| Explicit resurrection doctrine known to Adam | No resurrection theology stated | Life of Adam and Eve (49:8–9) |
| Eve’s understanding of the Fall as necessary and redemptive | Eve’s reasoning not recorded | History of the Transgression of Adam and Eve (Armenian) |
| Early birth and importance of daughters | Daughters ignored until much later | Book of Jasher, Book of Jubilees, Book of the Bee |
| Satan as a personal being who appears and teaches Cain | Satan reduced to a serpent | Life of Adam and Eve, Zohar, Cave of Treasures |
| Methuselah’s righteousness and prophetic role | Bare genealogy only | Cave of Treasures |
| Premortal rebellion and Satan’s fall | Not present | Isaiah 14 (biblical echo), Life of Adam and Eve, Enochic texts |
| Early knowledge of Christ and the plan of salvation | Absent | Life of Adam and Eve, Enoch literature |
Apocryphal Verification That Demonstrate Joseph Smith’s Prophetic Wisdom
Not every apocryphal text should be treated as scripture. Apocrypha are ancient Jewish and early Christian writings that were preserved outside the biblical canon, often because they were not widely circulated or were excluded during later canon decisions. While they are not authoritative scripture, many preserve early religious ideas that were once more widely known.
The value of these texts is that they preserve older religious memory. When the same doctrines appear across multiple ancient sources, written in different places and times, it shows those ideas were not late inventions.
The Book of Moses restores many of these doctrines decades before most of these apocryphal texts were available in English. It places them in the correct early setting and explains gaps left by Genesis. The fact that these same ideas later appear in ancient sources Joseph Smith could not have accessed is strong evidence that he was restoring lost material rather than creating new theology.
Here are five of the most powerful pieces of evidence.
The Missing Sacrificial Sermon Given to Adam
Genesis shows Adam offering sacrifice, but it never explains why, and it never ties it to a future Messiah in a straightforward way. The Book of Moses does. In Moses 5, an angel teaches Adam that sacrifice is a “similitude” of the Son of God. That is not just a minor detail. It is the doctrinal engine that turns sacrifice from a random ancient ritual into a gospel teaching tool. What makes this stand out is that the same “missing sermon” shows up in the Egyptian Life of Adam and Eve, where Adam is taught that as he has shed blood, God will someday shed His own blood when He becomes flesh. That is a very specific match in theme and purpose, not a vague overlap.
Adam’s Knowledge of a Physical Resurrection
Moses 5:10 has Adam rejoicing that he will “again in the flesh” see God. That is a big claim for the earliest pages of scripture. Genesis does not give Adam that theology in a direct way. Jonah’s argument is that Joseph’s version only sounds “too advanced” because Genesis has been stripped down. In the Egyptian Life of Adam and Eve, the resurrection message is tied to a prophecy of God being laid in a rock and rising again after three days. When that context exists, Adam’s joy in the Book of Moses stops looking random and starts looking expected.
Eve’s Explanation of the Fall as Necessary, Not Accidental
Genesis tells the story of the Fall, but it does not linger on the doctrinal “why” in plain terms. The Book of Moses does, and it puts the core conclusion in Eve’s mouth: without the Fall, there would be no children and no real knowledge of good and evil. Jonah points out that this is not just a modern LDS reading forced onto the text. The Armenian History of the Transgression of Adam and Eve preserves the same kind of reasoning from Eve, including the idea that the consequences of their choice lead to light rather than permanent darkness. That is the same conclusion Joseph restores, and it shows up outside his world.
Satan as an Active Teacher of False Worship
Genesis gives very little about Satan’s method. You get the serpent, then you get Cain, and the story moves fast. The Book of Moses slows down at exactly the spot where the doctrine matters. Satan is not just a symbol. He appears, teaches, commands, and twists worship. Cain’s offering is not rejected for arbitrary reasons. Cain is following corrupted instruction. Jonah’s point is that this is how ancient texts often frame the story: Satan shows up “as a man” and actively manipulates the family, which is echoed in the Egyptian Life of Adam and Eve, and reinforced through other Jewish and Near Eastern traditions that treat Cain’s rebellion as taught and cultivated.
The Suppressed Role of Daughters in Early Humanity
Genesis barely acknowledges daughters in the early generations, which makes the family story feel incomplete. The Book of Moses insists they were there, and that the family actually functioned like a growing society from the beginning. Jonah treats this as another example of restoration, not invention. Multiple sources like Jasher, Jubilees, and the Book of the Bee preserve names and narratives about early daughters and their roles. Even if a reader does not treat those texts as scripture, the shared memory is still significant: Joseph’s account aligns with a broader ancient tradition that Genesis does not preserve in full.
Conclusion
The Book of Moses provides some of the clearest evidence that Joseph Smith was restoring lost doctrine rather than inventing new theology. It fills major gaps in Genesis by explaining why sacrifice mattered, how the earliest people understood Christ, the purpose of the Fall, the reality of resurrection, and Satan’s active role in opposing God’s plan. These teachings are not introduced as later developments but are presented as foundational knowledge from the beginning.
What makes this restoration especially significant is that many of these same doctrines appear independently in ancient apocryphal texts. While these writings are not scripture, they preserve older religious memory that aligns closely with the Book of Moses. Joseph Smith restored these ideas decades before most of these sources were translated or accessible, and he restored them in the correct narrative setting.
Taken together, the Book of Moses strengthens the internal consistency of the Bible, explains doctrines later assumed by prophets and apostles, and aligns with ancient traditions Joseph Smith could not have known. For readers who want to explore these connections in greater depth, Jonah Barnes’ book The Lost Gems of Genesis provides a detailed and well-documented examination of these parallels and their implications.
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