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The Qisas includes an account of Abraham being seated next to a king. [1]
Other traditions that state that Abraham sat on a king's throne:
There is also evidence of semitic adaptation of Osiris to represent Abraham:
Kevin Barney:
The adaptation of an Egyptian psychostasy vignette from chapter 125 of the Book of the Dead in the judgment scene of the Testament of Abraham, the adaptation of the Egyptian original underlying the Demotic Story of Setna in a Jewish popular version (replacing Osiris with Abraham), and the adaptation of a hypocephalus in the Apocalypse of Abraham provide a stunning glimpse of how J-red, living and working in the same era, may have adapted vignettes from a Book of Breathings and a hypocephalus as illustrations of the Book of Abraham, which had come under his care as a part of the ancient transmission of the text. In my view, the Semitic Adaptation theory turns the facsimiles and their interpretations from a perceived weakness of the Book of Abraham into a real strength.[2]
Traditions about Abraham that speak of him holding the priesthood:
Traditions that speak to Abraham being heir to priesthood from fathers:
Foreigners in Egpyt, like Abraham was, are often represented by a Lotus Flower, the figure depicted here, as argued by Dr. Hugh Nibley. Nibley cites Waltraud Guglielmi, a non-LDS Egyptologist whose work supports his assertion specifically referencing divine and human visitors in Egypt.
The lotus, perhaps the richest of all Egyptian symbols, can stand for the purest abstraction, as when it indicates nothing but a date in one tomb or a place in another.[3] In Facsimile 3 we are told that it points to two things, a man and a country, indicating the special guest-to-host relationship between them. Most of the time the lotus announces a party situation, adding brightness to the occasion; etiquette required guests to a formal party to bring a lotus offering to the host--hence the flower served as a token both of invitation and admission[4]. [E.A. Wallis Budge] observed how in the Kerasher Manuscript, in which the person being presented wears exactly the same peculiar lotus headdress as our Shulem (figure 5), "instead of the bullok-skin dripping with blood, which is generally seen suspended near the throne of the god, masses of lotus flowers are represented, giving a totally different aspect to the scene[5]. Yet, while the lotuses "seem to have figured prominently" in formal occasions, according to Aylward Blackman, we still do not understand the flower offerings, any more than we do the combination of lotus stands and small libation vessels such as our figure 3.[6]. It would now seem that these tall and narrow Egyptian ritual stands originated in Cannan.[7][. . .]
The lotus is definitely a welcome to Egypt from the king to human and divine visitors; the divinity who received the token reciprocated by responding to the king "I give thee all the lands of thy majesty, the foreign lands to become they slaves. I give thee the birds, symbols of thine enemies"[8] In receiving a lotus, the king in return ritually receives the land itself, while the god in accepting a lotus from the king promises him in return the reverent obedience of his subjects.[9] "The flowers are mostly heraldic plants . . . associated with the crowns of Upper and Lower Egypt," for in some the main purpose of the lotus rites is to "uphold the dominion of the King" as nourisher of the land.[10] Moreover, its significance is valid at every level of society, the louts being a preeminent example of how mythological themes and religious symbolism were familiarly integrated into the everyday life of the Egyptians.[11].
[. . .]
The numerous studies of the Egyptian lots design are remarkably devoid of conflict, since this is one case in which nobody insists on a single definitive interpretation. The points emphasized are (1) The abstract nature of the symbol, containing meanings that are far from obvious at first glance (2) the lotus as denotin high society, especially royal receptions, at which the presnetation of alotus to the host was obligatory and whoed that the bearer had been invted; to be remiss in lotus courtesy was an unpardonable blunder; to be remiss in lotus courtesy was an unpardonable blunder, for anyone who refuests the lotus is under a curse, (3) the lotus as the symbol of Lower Egypt, the Delta with all its patriotic and sentimental attachments ; (4) the lotus as Nefertem, the defender of the border; (5) the lotus as the king or rule, defender, and nourisher of the land; (6) the lotus as the support of the throne at the coronation. It is a token of welcome and invitation to the royal court and the land, proferred by the king himself as guardian of the border.[12]
Traditions that state that Abraham learned astronomy from ancient records and from God:
Traditions that speak to Abraham teaching astronomy to Egyptians:
Shulem is mentioned once in the Book of Abraham. All we are told about him is his name and title. Using onomastics, the study of names, and the study of titles, we can find out more about Shulem than would at first appear. The form of Shulem’s name is attested only at two times: the time period of Abraham and the time period of the Joseph Smith papyri. (Shulem thus constitutes a Book of Abraham bullseye.) If Joseph Smith had gotten the name from his environment, the name would have been Shillem.
Notes
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