The Book of Abraham is often discussed in terms of controversy. The papyrus Joseph Smith used during the translation was lost for more than a century. When a portion of that papyrus later resurfaced, it appeared at a time when scholars had a far better understanding of the Egyptian language. Modern scholars give a different interpretation of the Papyrus facimiles than did Joseph Smith. Because of this, critics have treated the Book of Abraham as a central argument against Joseph Smith’s prophetic claims. For many, it is viewed as proof that he invented the text rather than translating an ancient record.

That conclusion, however, depends on a numerous assumptions. It assumes the Book of Abraham must be judged only by modern academic translation standards. It assumes the surviving papyrus represents the entire source of the text. It also assumes Joseph Smith was working from nineteenth century knowledge rather than revelation. Because so many assumptions are required to dismiss the text, a better approach is to examine the Book of Abraham itself.

When we look at the content of the Book of Abraham, does it read like a nineteenth century creation, or does it reflect ideas, structures, and knowledge rooted in the ancient world?

The evidence consistently points in one direction. The Book of Abraham reads like an ancient record.

Abraham Creation Account Closer to Hebrew than King James Bible

The Book of Abraham includes a creation account similar to Genesis, but with clear and meaningful differences. These differences are not random. They consistently align more closely with the underlying Hebrew concepts found in the biblical text than with the English wording of the King James Bible.

I reviewed these differences with my assistant, ChatGPT, comparing Genesis 1 and 2 with Abraham 4 and 5 alongside the Hebrew text. The result was striking. In multiple places, the Book of Abraham preserves ancient Hebrew ideas that are muted or obscured in the King James translation.

Joseph Smith did later study some Hebrew. A Hebrew instructor was hired in 1836. However, the Book of Abraham translation began before that time, and there is no record showing Joseph ever achieved fluency in Hebrew. The question naturally follows. If Joseph Smith was inventing the Book of Abraham, how did he consistently land closer to ancient Hebrew meanings than the Bible translation he already owned?

Below are key examples.

Topic	KJV Genesis 1–2	Book of Abraham 4–5	Hebrew Text / Ancient Meaning	Why Abraham Is Closer
Creator(s)	“God created…” (singular)	“The Gods organized…”	Elohim = grammatically plural noun	Abraham preserves the plural divine council context inherent in Hebrew
Creation Verb	“Created”	“Organized”	baraʾ = assign, shape, order, appoint function	Abraham reflects functional organization rather than creation ex nihilo
Pre-existing Matter	Implied creation from nothing	Matter already present	Gen 1:2 already has earth existing as tohu va-bohu	Abraham explicitly matches the Hebrew assumption of existing matter
Creation Process	Linear narrative	Iterative, council-based	Hebrew storytelling is cyclical and deliberative	Abraham mirrors Hebrew narrative rhythm
Divine Council	Absent / obscured	Gods “took counsel together”	Psalm 82, Job 1, Isa 6 show divine council	Abraham restores an ancient worldview missing in KJV
Light	“God said, Let there be light”	Light is governed and measured	Light in Hebrew thought = cosmic order, not just sunlight	Abraham treats light as a governing principle
Sun and Moon	“Two great lights”	Governing bodies set after light	Hebrew avoids naming sun/moon (anti-idolatry)	Abraham maintains hierarchy of light over luminaries
Firmament	“Firmament”	“Expanse”	raqiaʿ = spread-out space	Abraham avoids medieval “solid dome” imagery
Days of Creation	“Day” (implied 24 hrs)	Time is “reckoned”	yom = period, age, era	Abraham preserves semantic flexibility
Command Language	God “made”	Gods “commanded”	Creation by decree is dominant in Hebrew	Abraham emphasizes authority over mechanics
Purpose of Creation	Goodness stated immediately	Goodness after function	Hebrew “good” = fit for purpose	Abraham reflects functional completion
Human Creation	Immediate action	Divine discussion first	Hebrew narrative pattern: decree → execution	Abraham preserves deliberative structure
Role of Humanity	Created last	Planned early	Humans central in divine intent	Abraham matches ancient cosmology
Rest on Seventh Day	God rests	Gods cease organizing	Sabbath = completion, not fatigue	Abraham aligns with covenant theology
Voice of God	Singular	Collective divine action	Elohim often paired with plural verbs	Abraham resolves grammatical tension
Creation Scope	Earth-centered	Cosmic hierarchy	Ancient cosmology is layered	Abraham expands to ancient worldview

Taken together, these patterns are difficult to explain as coincidence. They form a consistent picture of ancient thought.

Ancient Language and Cultural Understanding

Language is one of the hardest things to fake. Meanings shift over time, especially in ancient languages where words carry layered ideas. Guessing correctly once might be luck. Guessing correctly across multiple independent concepts points to something else.

The Book of Abraham repeatedly aligns with older conceptual meanings rather than later theological assumptions.

Dr. Kerry Muhlestein is a trained Egyptologist with a Ph.D. in Egyptology from UCLA and decades of academic work in ancient Near Eastern studies. He has directed archaeological excavations in Egypt and taught ancient scripture and Egyptian religion at the university level. He has explained that the Book of Abraham contains ancient concepts and cultural details that were not understood or available in Joseph Smith’s day.

In his book Let’s Talk About the Book of Abraham, he presents multiple examples where the likelihood of Joseph Smith correctly guessing these details would be extremely small. The cumulative accuracy of so many ancient elements makes coincidence virtually impossible.

Words Joseph Smith Didn’t Know

Shinehah

One example is the word Shinehah, which the Book of Abraham identifies as referring to the sun and its movement. At the time the Book of Abraham was published, Egyptologists had not identified an Egyptian word with this meaning.

Later research into Egyptian texts from periods associated with Abraham revealed a term pronounced Shaneha or Shinehah that referred to the sun’s course across the sky. This was not the standard Egyptian word used in later eras. The match is specific in meaning and time period.

Joseph Smith did not have access to Egyptian grammar, period-specific vocabulary, or comparative linguistic databases. These connections were identified only after those tools became available.

Kolob and Ancient Astronomy

Kolob is often dismissed as a made-up word, but its description in the Book of Abraham fits ancient astronomy and theology in ways Joseph Smith could not have known. In Abraham chapter 3, Kolob is the greatest governing star, nearest to God, and central in authority. Ancient Egyptian and Near Eastern cultures used stars to represent rank, power, and divine order. Kolob functions exactly this way. It is not presented as a scientific claim, but as a symbolic teaching tool that connects the heavens to divine governance.

Even the meaning of the name is significant. The Book of Abraham explains Kolob as being “near unto God,” which aligns with an ancient Semitic root meaning “to be near” or “to draw close,” found across early Semitic and Egyptian-related languages. This kind of name-based wordplay was common anciently but unknown in Joseph Smith’s day. The alignment between the word, its meaning, and its role strongly suggests an ancient framework rather than a nineteenth-century invention.

Geography Unknown in Joseph Smith’s Day

The Book of Abraham refers to the Plains of Olishem, a location not mentioned in the Bible or nineteenth century reference works. For many years, critics assumed the name was invented.

But, ater discoveries of Akkadian texts identified a place called Ulisum in the region associated with Abraham’s early life. In Semitic languages, shifts between O and U and between S and SH are common. The linguistic match is reasonable and expected.

More importantly, the geographic placement aligns with the Book of Abraham narrative. The correspondence is linguistic, chronological, and geographic.

If Joseph was just making up the Book of Abraham he guessed not only the right unknown area, but put it in the right geographic location.

Human Sacrifice and Religious Conflict

The Book of Abraham describes an attempt to kill Abraham because he rejected local gods. For much of the twentieth century, Egyptology textbooks taught that Egyptians did not practice human sacrifice. This became a frequent criticism of the text.

Later research showed that human sacrifice did occur in Egypt, particularly in religious or cultic contexts. Evidence places these practices during the general time frame associated with Abraham. The method described in the Book of Abraham, killing followed by burning, matches known ancient procedures.

The historical context fits the narrative.

Abraham Traditions Verified by Apocryphal Sources

The Book of Abraham includes many details that are not included in the Bible, but these details are confirmed in later Jewish and Islamic traditions. These include accounts of Abraham opposing idolatry, teaching religious knowledge, and facing attempts on his life.

Here’s a list of a few of them and the Apocryphal Sources that tell the same story:

Tradition Found in the Book of Abraham	Ancient / Apocryphal Sources with Parallels	Notes on the Parallel
Abraham’s fathers worshipped idols	Apocalypse of Abraham; Book of Jubilees; Genesis Rabbah	Terah is portrayed as an idol worshipper and idol maker
Idols made of wood and stone	Apocalypse of Abraham; Genesis Rabbah	Matches Book of Abraham language closely
Terah worshipped idols	Apocalypse of Abraham; Jubilees	Explicitly stated
Terah repented then returned to idolatry	Apocalypse of Abraham; Genesis Rabbah	Same narrative arc as Book of Abraham
Abraham connected to Egyptian idolatry	Josephus; Jubilees; Pseudo-Philo	Abraham confronts false religion in Egypt
Children were sacrificed	Apocalypse of Abraham; Jubilees; Midrash Tanhuma	Human sacrifice tied to false worship
Refusal to worship idols led to death	Apocalypse of Abraham; Genesis Rabbah	Non-participants are killed
Abraham nearly sacrificed for refusing idols	Apocalypse of Abraham; Genesis Rabbah; Book of Jasher	Often described as execution by fire
Terah involved in attempt to kill Abraham	Apocalypse of Abraham; Genesis Rabbah	Familial betrayal is explicit
Abraham prayed when his life was in danger	Apocalypse of Abraham	Prayer leads to divine deliverance
Altar or furnace destroyed	Apocalypse of Abraham; Jubilees	Divine intervention destroys idols
Priest or leader smitten and dies	Apocalypse of Abraham	Matches Book of Abraham narrative
Abraham heir to priesthood of the fathers	Apocalypse of Abraham; Dead Sea Scrolls (Melchizedek texts)	Authority predates Moses
Abraham held priesthood authority	Apocalypse of Abraham; Josephus	Abraham portrayed as priestly figure
Believers blessed as seed of Abraham	Jubilees; Paul (later echo)	Covenant lineage emphasized
Abraham possessed revelatory instruments	Apocalypse of Abraham; later Jewish mystical texts	Urim-and-Thummim–like function
Abraham knowledgeable in astronomy	Josephus; Philo; Jubilees; Pseudo-Eupolemus	Widely attested ancient tradition
Abraham taught astronomy to Egyptians	Josephus; Eupolemus	Strong external corroboration
Abraham knew about the Creation	Apocalypse of Abraham; 1 Enoch	Creation knowledge revealed to him
Advance planning for Creation	Apocalypse of Abraham; 1 Enoch; Dead Sea Scrolls	Premortal council themes
Elements obeyed God	Apocalypse of Abraham; 1 Enoch	Ordered cosmos
Abraham saw premortal spirits	Apocalypse of Abraham; 1 & 2 Enoch	Spirits shown before mortality
Lord instructed Abraham about Sarah	Jubilees; Genesis Rabbah	Non-biblical clarification
Abraham possessed records of the fathers	Jubilees; Pseudo-Philo; Dead Sea Scrolls	Written patriarchal records
Abraham left a personal record	Jubilees; Pseudo-Philo	Abraham as author
Founding of Egypt	Josephus; Jubilees	Egypt tied to Ham’s lineage
Pharaoh descendant of Ham and Canaan	Jubilees; Josephus	Matches Book of Abraham genealogy
First Pharaoh righteous, blessed by Noah	Jubilees; Josephus	Kingship without priesthood
Abraham allowed to sit on a king’s throne	Josephus; Pseudo-Philo	Abraham honored as royal counselor
Famine in Abraham’s homeland	Jubilees; Genesis Rabbah	Central to migration narrative
Abraham prayed to end famine	Jubilees; Jasher	Prayer tradition preserved
Haran died in the famine	Jubilees; Genesis Rabbah	Extra-biblical detail
Abraham left Haran at age ~62	Jubilees; Samaritan traditions	Differs from Genesis 12

These traditions were not available to Joseph Smith. Many of them were not discovered until after Joseph Smith had been dead for a more than a hundred years. They were preserved in texts and oral traditions outside the biblical canon and were identified later through comparative religious studies. The Book of Abraham aligns with this broader tradition rather than relying solely on biblical material. So once again, If Joseph Smith was just making things up, why were so many of these additions verified by other sources?

An Ancient Literary Form

The Book of Abraham is written as a first-person life account. Abraham introduces himself, explains his lineage, describes threats to his life, and recounts divine guidance and covenant promises.

This autobiographical covenant narrative was common in the ancient Near East but was not recognized as a literary form in Joseph Smith’s lifetime.

In 1939, scholars discovered the Idrimi inscription, an ancient autobiography from the second millennium BC. Idrimi’s account mirrors the same structure seen in the Book of Abraham. Lineage, exile, divine communication, covenant, and future promises appear in the same progression.

Joseph Smith could not have patterned his writing after a form scholars had not yet identified.

Internal Structure and Ancient Writing Pattern

The Book of Abraham is organized around expansion. It begins with Abraham’s personal relationship with God. It then expands outward to family, future generations, humanity, the heavens, and finally the Creation itself.

Each layer builds on the previous one. The structure is deliberate and consistent across chapters.

This expansion pattern matches ancient Near Eastern writing practices. Meaning develops outward from a chosen individual to the cosmos. This type of narrative design was not taught or recognized in nineteenth century religious writing, which focused on sermons or verse-by-verse commentary.

Joseph Smith had no known exposure to ancient literary theory or covenant expansion models. Yet the Book of Abraham reflects them naturally.

Conclusion

If Joseph Smith were guessing, we would expect obvious anachronisms. Instead, we see consistency across language, geography, theology, structure, and tradition.

Independent lines of evidence converge on the same conclusion. The Book of Abraham reflects ancient ways of thinking, writing, and preserving religious memory.

The question is not whether every detail is fully understood today. The question is how a nineteenth century farm boy produced a text that repeatedly aligns with ancient language, culture, geography, and literary structure that would not be known for generations.

The simplest explanation is that the Book of Abraham is rooted in the ancient world. More evidence will be explained in the sections on regarding the individual facimiles.

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