Revision as of 21:53, 20 October 2008

Criticism

Critics claim that

• Jews or Israelites (like the Nephites) would not have used the language of their slave period — Egyptian — to write sacred records.
• there is no evidence in Egyptology of something called "Reformed Egyptian," and that the Book of Mormon's claim to have been written in this language is therefore suspect.

Source(s) of the Criticism

• John Ankerberg and John Weldon, Everything You Ever Wanted to Know about Mormonism (Eugene, OR: Harvest House, 1992), 294-5
• Francis J. Beckwith, Carl Mosser, et al., The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement (Grand Rapids, Mich. : Zondervan, 2002),
• Contender Ministries, Questions All Mormons Should Ask Themselves. Answers
• Marvin W. Cowan, Mormon Claims Answered, (Salt Lake City: Utah Lighthouse Ministry, 1997 [original self-published, 1975]), chapter 4.
• John Hyde, Mormonism : Its Leaders and Designs, 2nd ed., (New York: W.P. Fetridge & Co., 1857), 216
• Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 57. ( Index of claims )
• Latayne Colvett Scott, The Mormon Mirage : a former Mormon tells why she left the church (Grand Rapids : Zondervan Pub. House, 1979), 63-4
• Jerald and Sandra Tanner, Archaeology and the Book of Mormon (Salt Lake City, UT: Utah Lighthouse Ministry, 1969; reprinted with second appendix, 1972), 17–19.
• Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 141-145.( Index of claims )
• Jerald and Sandra Tanner, Mormonism—Shadow or Reality?, 5th edition, (Salt Lake City: Utah Lighthouse Ministry, 1987), 97–125, 125A, 125G.
• Kurt Van Gorden, Mormonism (Grand Rapids: Zondervan, 1995), 8, footnote 7
• Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 196 footnote.

Response

Would an Israelite use Egyptian?

The claim that Israelites would not use Egyptian is clearly false. By the ninth to sixth centuries before Christ, Israelites used Egyptian numerals mingled with Hebrew text. The Papyrus Amherst 63 contains a text of Psalms 20:2-6 written in Aramaic (the language of Jesus) using Egyptian characters. This text was originally dated to the second century B.C., but this has since been extended to the 4th century B.C.^[1]

More significant, however, was an ostracon uncovered at Arad in 1967. Dating "toward the end of the seventh century B.C.," it reflects usage from shortly before 600 B.C., the time of Lehi. The text on the ostracon is written in a combination of Egyptian hieratic and Hebrew characters, but can be read entirely as Egyptian. Of the seventeen words in the text, ten are written in [Egyptian] hieratic and seven in Hebrew. However, all the words written in Hebrew can be read as Egyptian words, while one of them, which occurs twice, has the same meaning in both Egyptian and Hebrew.19 Of the ten words written in hieratic script, four are numerals (one occurring in each line).20 One symbol, denoting a measure of capacity, occurs four times (once in each of the four lines), and the remaining Egyptian word occurs twice. Thus, while seventeen words appear on the ostracon, if one discounts the recurrence of words, only six words are written in hieratic (of which four are numerals), and six in Hebrew.^[2]

Anti-Mormon authors Ankerberg and Weldon claim:

Mormonism has never explained how godly Jews [sic] of A.D. 400 allegedly knew Egyptian, nor why they would have written their sacred records entirely in the language of their pagan, idolatrous enemies" (p. 284). "How likely is it that the allegedly Jewish [sic] Nephites would have used the Egyptian language to write their sacred scriptures? Their strong antipathy to the Egyptians and their culture makes this difficult to accept. When modern Jews copy their scripture, they use Hebrew. They do not use Egyptian or Arabic, the language of their historic enemies" (pp. 294-95). "[N]o such language [as reformed Egyptian] exists and Egyptologists declare this unequivocally.^[3]

They are, however, spectacularly wrong, and "Mormonism" has explained why repeatedly:

The statement "When modern Jews copy their scripture, they use Hebrew. They do not use Egyptian or Arabic, the language of their historic enemies" is quite an astonishing display of ignorance. Since the Egyptian language has been dead for centuries, it is hardly remarkable that modern Jews do not read the Bible in Egyptian. On the other hand, "the first and most important rendering [of the Old Testament] from Hebrew [into Arabic] was made by Sa'adya the Ga'on, a learned Jew who was head of the rabbinic school at Sura in Babylon (died 942)" (George A. Buttrick, ed., The Interpreter's Dictionary of the Bible [hereafter IDB], 4 vols. and supplement [Nashville: Abingdon, 1962–1976], 4:758b). Thus, Jews have indeed translated the Bible into "Arabic, the language of their historic enemies." They also have translated it into the language of their "historic enemies" the Greeks (IDB 4:750b on the Septuagint) and Aramaeans (IDB 1:185-93; 4:749-50, on the Aramaic Targums).^[4]

What is "Reformed Egyptian"?

Moroni makes it clear that "reformed Egyptian" is the name which the Nephites have given to a script based upon Egyptian characters, and modified over the course of a thousand years (See Mormon 9:32). So, it is no surprise that Egyptians or Jews have no script called "reformed Egyptian," as this was a Nephite term.

There are, however, several variant Egyptian scrips which are "reformed" or altered from their earlier form. Hugh Nibley and others have pointed out that the change from Egyptian hieroglyphics, to hieratic, to demotic is a good description of Egyptian being "reformed." By 600 BC, hieratic was used primarily for religious texts, while demotic was used for daily use.off-site

Hieroglyphics: Hieroglyphs from the Black Schist sarcophagus of Ankhnesneferibre. Twenty-Sixth Dynasty, about 530 BC, Thebes.off-site

Hieratic: A section of the Prisse papyrus from the Bibliothèque nationale de France, containing the Precepts of Kakemna and the Precepts of Ptahhotep in hieratic. Enlarge Source: Plate IV. The S.S. Teacher's Edition: The Holy Bible, (New York: Henry Frowde, Publisher to the University of Oxford, 1896).off-site

Demotic: Inscription from the Rosetta Stone in demotic.off-site

One can see how hieroglphics developed into the more stylized hieratic, and this process continued with the demotic:

Development of hieratic script from hieroglyphs; after Jean-François Champollion.off-site

What could be a better term for this than an Egyptian script that has been "reformed"?

Further examples

William Hamblin provides additional example of such reformation of Egyptian, including:

• Byblos Syllabic texts
• Cretan hieroglyphics
• Meroitic
• Psalm 20 in demotic Egyptian
• Proto-Sinaitic and the alphabet^[5]

Conclusion

There was a clear evolution of Egyptian script in the Old World, and these modified scripts were in use in Lehi's day. People of Lehi's time and place did use both Hebrew and Egyptian, just as Nephi claimed (See 1 Nephi 1:2).

Given that Moroni says the Nephites then modified the scripts further, "reformed Egyptian" is an elegant description of both the Old World phenomenon, and what Moroni says happened among the Nephites.

Endnotes

1. [note]  John Gee and John A. Tvedtnes, "Ancient Manuscripts Fit Book of Mormon Pattern," Insights 19:2 (February 1999): 4–5.off-site
2. [note]  Stephen D. Ricks and John A. Tvedtnes, "Jewish and Other Semitic Texts Written in Egyptian Characters," Journal of Book of Mormon Studies 5/2 (1996). [156–163] link
3. [note]  Ankerberg and Weldon, 294.
4. [note]  Daniel C. Peterson, "Chattanooga Cheapshot, or The Gall of Bitterness (Review of Everything You Ever Wanted to Know about Mormonism by John Ankerberg and John Weldon)," FARMS Review of Books 5/1 (1993): 1–86. off-site
5. [note]  William J. Hamblin, "Reformed Egyptian," FARMS Review 19/1 (2007): 31–35. off-site wiki

Best articles to read next

The best article(s) to read next on this topic is/are:

1. William J. Hamblin, "Reformed Egyptian," FARMS Review 19/1 (2007): 31–35. off-site wiki
2. William J. Hamblin, "Review of Archaeology and the Book of Mormon by Jerald and Sandra Tanner," FARMS Review of Books 5/1 (1993): 250–272. off-site
3. Stephen D. Ricks and John A. Tvedtnes, "Jewish and Other Semitic Texts Written in Egyptian Characters," Journal of Book of Mormon Studies 5/2 (1996). [156–163] link

Further reading

FAIR wiki articles

FAIR web site

• FairMormon Topical Guide: Reformed Egyptian FairMormon link
  

Videos

A Few Hundred Hints of Egyptian and Northwest Semitic in Uto-Aztecan, Brian Stubbs, 2006 FAIR Conference (YouTube Video)

• Part 1: A Few Hundred Hints of Egyptian and Northwest Semitic in Uto-Aztecan
• Part 2: A Few Hundred Hints of Egyptian and Northwest Semitic in Uto-Aztecan
• Part 3: A Few Hundred Hints of Egyptian and Northwest Semitic in Uto-Aztecan
• Part 4: A Few Hundred Hints of Egyptian and Northwest Semitic in Uto-Aztecan
• Part 5: A Few Hundred Hints of Egyptian and Northwest Semitic in Uto-Aztecan

External links

• Ariel Crowley, "The Anthon Transcript," Improvement Era, 45:1 (January 1942) and 45:2 (February 1942), 45:3 (March 1942). *
• John Gee and John A. Tvedtnes, "Ancient Manuscripts Fit Book of Mormon Pattern," Insights 19:2 (February 1999): 4–5.off-site
• William J. Hamblin, "Reformed Egyptian," FARMS Featured Papers, 1995. off-site
• William J. Hamblin, "Reformed Egyptian," FARMS Review 19/1 (2007): 31–35. off-site wiki
• William J. Hamblin, "Review of Archaeology and the Book of Mormon by Jerald and Sandra Tanner," FARMS Review of Books 5/1 (1993): 250–272. off-site
• Stephen D. Ricks, "Language and Script in the Book of Mormon," Insights 12 no. 3 (March 1992), 2. direct off-site
• John L. Sorenson, "Digging into the Book of Mormon: Our Changing Understanding of Ancient America and Its Scripture, Part 2," Ensign (October 1984): 17.off-site
• Stephen D. Ricks and John A. Tvedtnes, "Jewish and Other Semitic Texts Written in Egyptian Characters," Journal of Book of Mormon Studies 5/2 (1996). [156–163] link
• John A. Tvedtnes and Matthew Roper, "One Small Step (Review of: The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement)," FARMS Review 15/1 (2003): 147–199. off-site

Printed material

• Carl H. Jones, "The 'Anthon Transcript' and Two Mesoamerican Cylinder Seals," Newsletter and Proceedings of the Society for Early Historical Archaeology 122 (September 1970): 1–8.
• Hugh W. Nibley, Since Cumorah, 2nd edition, (Vol. 7 of the Collected Works of Hugh Nibley), edited by John W. Welch, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1988), 149. ISBN 0875791395.GL direct link