Explanation to Accompany Facsimile 2, circa 15 March 1842
Explanation to Accompany Facsimile 2, , IL, ca. 15 Mar. 1842; handwriting of ; three pages; Book of Abraham Manuscripts, ca. 1837–1841, CHL.Note: The transcript of the Explanation presented here is used with permission of the Neal A. Maxwell Institute for Religious Scholarship. It was published earlier, with some differences in style, in Brian M. Hauglid, A Textual History of the Book of Abraham: Manuscripts and Editions (Provo, UT: Neal A. Maxwell Institute for Religious Scholarship, Brigham Young University, 2010), 184–193.
As discussed in the general introduction to the Book of Abraham manuscripts on this website, JS and his scribes , , , and spent considerable time in 1835 engaged in two separate yet related endeavors: a language-study effort that produced a number of Egyptian alphabet and grammar manuscripts; and the translation of the Book of Abraham, which yielded several Abraham manuscripts. However, none of their work related to the Book of Abraham appeared in print until 1842. At that time a portion, if not all, of the Abraham material available was published at , Illinois, in three installments of the Times and Seasons, two in March and one in May of that year as the Book of Abraham.The document featured here, one of three Abraham texts in Richards’s handwriting, was likely inscribed sometime between late 1841 and early 1842. It may constitute the printer’s manuscript for the explanation of the papyrus “cut” (facsimile 2) published in the second installment of the Book of Abraham under date of 15 March but actually printed on 19 March (Woodruff, Journal, 19 Mar. 1842), which also included verses 14–32 (currently Abraham 2:19–5:21). Richards’s text was inscribed on three pages. Though no earlier iteration has survived, several corrections made to the text suggest it may have been copied from a prior draft. (Hauglid, Textual History of the Book of Abraham, 5–6, 22, 150–151.)’s manuscripts likely were included in the Egyptian papers that were listed on a manifest compiled by Richards or as they were prepared for transport west in 1846 (“Schedule of Church Records. Nauvoo 1846,” ; “Historian’s Office Catalogue 1858,” 1, Historian’s Office, Catalogs and Inventories, 1846–1904, CHL).Note: The transcript of the Explanation presented here is used with permission of the Neal A. Maxwell Institute for Religious Scholarship. It was published earlier, with some differences in style, in Brian M. Hauglid, A Textual History of the Book of Abraham: Manuscripts and Editions (Provo, UT: Neal A. Maxwell Institute for Religious Scholarship, Brigham Young University, 2010), 184–193.
|No. 1. " 2.||Kolob, signifying the first creation, nearest to the celestial, or the residence of God. First in government, the last pertaining to the measureme[n]t of time. The measurement acording 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 measuremet of this earth, which is called by the Egyptians Jah-oh-eh.|
|No. 2.||Stands next to Kolob, called by the Egyptians Oliblish, which is the next grand governing creation, nearer to the celestial or the place where God resides, holding the key of power also, pertaining to other planets; as revealed to <from> God to <to> Abraham, as he offered incence Sacrifice upon an alter, which he had. built unto the Lord.|
|No. 3.||Is made to represent God, sitting upon his throne, clothed with power & 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, Melchisedek Abraham & all to whom the priesthood was revealed.|
|N. 4.||answers to the hebrew work raukeeyang, signifying expanse, or the firmament of the heavens: also, a numerical figure, in Egyptian, signifying 1000:|
|answering to the measuring of the time of Oliblish, which is equal with Kolob in its revolution & in its measuring of time time.|
|No 5.||is called by the Egyptians Enish-go-on-dosh; that is, one of the governing planets also, & is said by the Egyptians to be the Sun, & to borrow its light from Kolob through the medium of Kevaevanrash Kae-E-vanrash, which is the grand Key, or in other words, the Governing power, which governs 15 other fixed planets or stars, as also Floeese <Floeeese> or the moon, the earth and the sun in their annual revolutions, this planet receives its power <power> though the medium of Kli-flos--is-es, or Hah-ko-kaubeam, the stars represented by numbers 22, & 23, receiving light fom the revolutions of Kolob.|
|No 6.||Represents this earth in its four quarters.|
|No 7.||Represents God sitting upon his throne, revealing, throuph the heavens, the grand Key words of the Priesthood; as, also, the signs of the Holy Ghost unto Abraham, in the form of a dove.|
|No 8.||contains writing that cannot now be revealed unto the world; but is to be had in the Holy Temple of God.|
|No 9.||ought not to be reveald at the present time.|
|No 11||also.— If the world can find out these n[u]mbers, So mote it be,— Amen.|
|22||will be given in the own due time of the Lord.|
|The above translation is given as far as we have any right to give, at the present time;|