Abraham 1

Abraham and the Priest of Elkenah

Abraham seeks the priesthood of the fathers, is bound on an idolatrous altar in Chaldea, and is delivered by Jehovah.

Last revised October 7, 2026

Abraham chaptersChapter 1 of 5

In Ur of the Chaldeans, in Abraham’s own time, before he left for Haran (Abr. 2:4). The chapter came to the Saints from the papyri bought in Kirtland in 1835 and was first printed in the Times and Seasons beginning in March 1842. Facsimile 1 Read with footnotes in Gospel Library

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Background

The Book of Abraham calls itself “the writings of Abraham while he was in Egypt, called the Book of Abraham, written by his own hand, upon papyrus.”

The Book of Abraham calls itself “the writings of Abraham while he was in Egypt, called the Book of Abraham, written by his own hand, upon papyrus.” Chapter 1 is Abraham’s first-person account of his youth. He is in “the land of the Chaldeans,” at his father’s house, and he wants a better place to live and the “blessings of the fathers.” His family has turned to the gods of Elkenah, Libnah, and Pharaoh, and the priest of Elkenah tries to kill him on an altar. Genesis 11:27–32 names Terah, his sons, and Ur of the Chaldees, and moves on to Haran; it has no altar and no deliverance. The chapter ends with Egypt’s beginnings, a famine, and Abraham’s promise to write from the records he holds.

The book came to the Saints in 1835, when Michael Chandler brought Egyptian mummies and papyrus scrolls to Kirtland, Ohio, and members of the Church bought them. The Church’s present statement is plain about what is and is not known. Joseph Smith “did not explain how he translated the book of Abraham”; the surviving fragments do not match the translation; some Latter-day Saints believe the text was on papyri now lost, and others that Joseph’s study of the papyri prompted a revelation. “The Church does not take a position on these theories. It simply affirms that the translation was accomplished by revelation.”

The thread through the chapter

The thread of the chapter is a priesthood handed from the fathers, and who will keep it.

The thread of the chapter is a priesthood handed from the fathers, and who will keep it. Abraham begins by seeking “the blessings of the fathers” and the right to administer them. He is the heir of a line that runs back to Adam, and his own father has left it for the gods of Chaldea. The altar is where that choice becomes violent: those who will not bow to wood or stone die on it, and Abraham is to be next.

The deliverance answers the altar. Abraham “lifted up my voice unto the Lord my God,” and the one who answers gives his name as Jehovah and says he will “put upon thee my name, even the Priesthood of thy father.” The priesthood Abraham sought in verses 2 and 4 is what the Lord promises him in verse 18.

The rest of the chapter turns to lineage and records. Egypt’s first Pharaoh was a righteous man of a lineage that “could not have the right of Priesthood,” though the Pharaohs “would fain claim it.” Abraham holds the records of the fathers “concerning the right of Priesthood,” which the Lord “preserved in mine own hands.”

Tap any highlighted phrase to open a note beneath its versein the margin.

Verses 1–4

Abraham seeks the blessings of the fathers

In plain words

In the land of the Chaldeans Abraham saw that he needed another place to live. Finding greater happiness, peace, and rest elsewhere, he sought the blessings of the fathers and the right to be ordained to administer them. He wanted to be a follower of righteousness, to have great knowledge, to be a father of many nations and a prince of peace, and to keep God’s commandments. He became a rightful heir and a High Priest. The right had come down from the fathers from the beginning, through the firstborn and Adam, to him, and he sought the appointment to the priesthood that God had made to the fathers concerning the seed.

1 In the land of the Chaldeans, at the residence of my father, I, Abraham, saw that it was needful for me to obtain another place of residence;

2 And, finding there was greater happiness and peace and rest for me, I sought for the blessings of the fathers, and the right whereunto I should be ordained to administer the same; having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations, a prince of peace, and desiring to receive instructions, and to keep the commandments of God, I became a rightful heir, a High Priest, holding the right belonging to the fathers.

Related Scriptures #

Where Abraham found the priesthood

Abraham seeks the priesthood from “the fathers” because his own father will not give it, and later revelation names the man who ordained him.

Abraham seeks the priesthood from “the fathers” because his own father will not give it, and later revelation names the man who ordained him. In Old Testament times the priesthood was “handed down from father to son,” beginning with Adam, but “because Abraham’s own father had turned away from God, Abraham sought the priesthood from another source.”

Abraham’s own verses say only that it “was conferred upon me from the fathers” (Abr. 1:3), and they do not say when. The Doctrine and Covenants names the other source: “Abraham received the priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah” (D&C 84:14). A later revelation describes the order Abraham was seeking as one “handed down from father to son” that belongs to “the literal descendants of the chosen seed” (D&C 107:40).

Joseph Smith’s history, under 27 August 1843, records him describing the ordination itself: “Abram, says to Melchisedec, I believe all that thou hast taught me concerning the Priesthood, and the coming of the Son of Man; so Melchisedeck ordained Abram and sent him away. Abram rejoiced saying now I have a Priesthood.” Genesis tells of the two men meeting in Gen. 14:18–20.

Sources: Genesis 12–17; Abraham 1–2, Scripture Helps: Old Testament (2025). The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. History, 1838–1856, volume E-1 [1 July 1843–30 April 1844], The Joseph Smith Papers, page 1708 (discourse of 27 Aug. 1843).

3 It was conferred upon me from the fathers; it came down from the fathers, from the beginning of time, yea, even from the beginning, or before the foundations of the earth to the present time, even the right of the firstborn, on the first man, who is Adam, our first father, through the fathers unto me.

Language #

The right of the firstborn, traced to Adam

The 1921 edition, which this site’s text follows, reads “on the first man” where the current edition reads “or the first man.”

The 1921 edition, which this site’s text follows, reads “on the first man” where the current edition reads “or the first man.” The 1921 text is “even the right of the firstborn, on the first man, who is Adam, our first father, through the fathers unto me.” The edition now in the Gospel Library has “even the right of the firstborn, or the first man, who is Adam, or first father, through the fathers unto me.”

The small words change the grammar. With “on,” the right of the firstborn rests on Adam, “our first father,” and comes from him “through the fathers.” With “or,” “the first man” and “first father” stand beside “the firstborn” as further names for the same person. In both, the right “came down from the fathers, from the beginning of time.” No source read for this chapter says why the wording was changed.

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. The Pearl of Great Price, Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1921 edition (1929 printing), scanned at the Internet Archive.

4 I sought for mine appointment unto the Priesthood according to the appointment of God unto the fathers concerning the seed.

Verses 5–11

The fathers turn to idols, and the altar

In plain words

Abraham’s fathers had turned from the commandments of the Lord to the gods of the heathen and would not listen to him. Their hearts were set on evil and on the gods of Elkenah, Libnah, Mahmackrah, Korash, and Pharaoh. They offered their children to dumb idols and tried to kill Abraham by the hand of the priest of Elkenah, who was also the priest of Pharaoh. It was the custom of that priest to offer men, women, and children on an altar built in Chaldea, in the manner of the Egyptians. He offered a child there, by Potiphar’s Hill at the head of the plain of Olishem, and he had killed three virgins, daughters of Onitah, a descendant of Ham, because they would not worship gods of wood or stone.

5 My fathers, having turned from their righteousness, and from the holy commandments which the Lord their God had given unto them, unto the worshiping of the gods of the heathen, utterly refused to hearken to my voice;

6 For their hearts were set to do evil, and were wholly turned to the god of Elkenah, and the god of Libnah, and the god of Mahmackrah, and the god of Korash, and the god of Pharaoh, king of Egypt;

Language #

The gods of Elkenah and the rest

The five gods are named three times, and two of the chapter’s strange names have been set beside names in ancient records.

The five gods are named three times, and two of the chapter’s strange names have been set beside names in ancient records. Verses 6, 13, and 17 give nearly the same list, Elkenah, Libnah, Mahmackrah, Korash, and Pharaoh, and the explanation of Facsimile 1 names figures 5 through 9 as “the idolatrous god of Elkenah” and of each of the others. Verse 7 adds that the priest of Elkenah was “also the priest of Pharaoh” (Abr. 1:7).

“The god of Elkenah has been suggested by some Latter-day Saint scholars to represent a shortened form of the divine title El Koneh Artzu,” which is known from northwest Semitic inscriptions and means “something like ‘El, Creator of the Earth.’” The “plain of Olishem” (Abr. 1:10) “has been connected by some scholars to a town in northwestern Syria called Ulisum,” which is “a very plausible match for Olishem following standard linguistic practices.” Both are scholars’ proposals, not settled identifications, and they come with the caution that “the truth and value of the book of Abraham cannot be settled by scholarly debate concerning the book’s translation.”

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. “Origins of the Book of Abraham”, Topics and Questions, Gospel Library.

7 Therefore they turned their hearts to the sacrifice of the heathen in offering up their children unto their dumb idols, and hearkened not unto my voice, but endeavored to take away my life by the hand of the priest of Elkenah. The priest of Elkenah was also the priest of Pharaoh.

8 Now, at this time it was the custom of the priest of Pharaoh, the king of Egypt, to offer up upon the altar which was built in the land of Chaldea, for the offering unto these strange gods, men, women, and children.

Context #

The altar and the three virgins

The altar is where those who refused the gods of the land were put to death, and Abraham was to die on it as the three virgins had.

The altar is where those who refused the gods of the land were put to death, and Abraham was to die on it as the three virgins had. The priest of Pharaoh, by Abraham’s account, offered “men, women, and children” on an altar in Chaldea (Abr. 1:8). The three daughters of Onitah “would not bow down to worship gods of wood or of stone, therefore they were killed upon this altar” (Abr. 1:11), and the priests “laid violence upon me, that they might slay me also, as they did those virgins” (Abr. 1:12). The explanation of Facsimile 1 calls it “the altar for sacrifice by the idolatrous priests.”

Death for refusing the official worship has a place in what is known of Abraham’s world. “Recent scholarship has found instances of such punishment dating to Abraham’s time. People who challenged the standing religious order, either in Egypt or in the regions over which it had influence (such as Canaan), could and did suffer execution for their offenses.” That is the finding of studies of sanctioned killing in ancient Egypt, as the Church’s essay on the book reports them; the verses themselves tell only what was done at this one altar.

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. The Church of Jesus Christ of Latter-day Saints, “Translation and Historicity of the Book of Abraham”, Gospel Topics Essays.

9 And it came to pass that the priest made an offering unto the god of Pharaoh, and also unto the god of Shagreel, even after the manner of the Egyptians. Now the god of Shagreel was the sun.

10 Even the thank-offering of a child did the priest of Pharaoh offer upon the altar which stood by the hill called Potiphar’s Hill, at the head of the plain of Olishem.

11 Now, this priest had offered upon this altar three virgins at one time, who were the daughters of Onitah, one of the royal descent directly from the loins of Ham. These virgins were offered up because of their virtue; they would not bow down to worship gods of wood or of stone, therefore they were killed upon this altar, and it was done after the manner of the Egyptians.

Verses 12–14

The picture at the beginning

In plain words

The priests laid violence on Abraham to kill him as they had the virgins. So that the reader may know the altar, Abraham refers to the picture at the beginning of the record. The altar was shaped like a bedstead such as the Chaldeans used, and it stood before the gods of Elkenah, Libnah, Mahmackrah, Korash, and a god like Pharaoh’s. Abraham gave the form of the gods in the figures at the beginning, which the Chaldeans call Rahleenos, meaning hieroglyphics.

12 And it came to pass that the priests laid violence upon me, that they might slay me also, as they did those virgins upon this altar; and that you may have a knowledge of this altar, I will refer you to the representation at the commencement of this record.

Context #

The representation at the commencement of this record

The “representation” is Facsimile 1, one of three print illustrations published with the book in 1842, and how the pictures relate to Abraham’s text is not known.

The “representation” is Facsimile 1, one of three print illustrations published with the book in 1842, and how the pictures relate to Abraham’s text is not known. They are drawn from images on the papyri, and Joseph Smith’s explanations were published beside them. Verse 14 sends the reader to the same picture for “the fashion” of the gods.

Most of those explanations do not match what Egyptologists say of the figures, though scholars have noted some parallels. One is that Facsimile 1 has a crocodile deity in what Joseph Smith called “the firmament over our heads,” which scholars have likened to Egyptian ideas of heaven as an ocean. There is evidence that some Jewish authors of the era when the papyri were made took Egyptian drawings and stories into their own sacred texts, including texts about Abraham, and it is “possible that these illustrations were repurposed in a similar way.”

The explanation of the picture names the figures this chapter describes: “the Angel of the Lord,” “Abraham fastened upon an altar,” and “the idolatrous priest of Elkenah attempting to offer up Abraham as a sacrifice.” Facsimile 1 has the picture and the numbered explanation, with the Church’s caution about the explanations and notes on the figures.

Sources: “Origins of the Book of Abraham”, Topics and Questions, Gospel Library. Genesis 12–17; Abraham 1–2, Scripture Helps: Old Testament (2025). The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

13 It was made after the form of a bedstead, such as was had among the Chaldeans, and it stood before the gods of Elkenah, Libnah, Mahmackrah, Korash, and also a god like unto that of Pharaoh, king of Egypt.

14 That you may have an understanding of these gods, I have given you the fashion of them in the figures at the beginning, which manner of the figures is called by the Chaldeans Rahleenos, which signifies hieroglyphics.

Verses 15–20

Jehovah delivers Abraham

In plain words

As the priests laid hands on him, Abraham called on the Lord, who heard him and filled him with the vision of the Almighty. The angel of the Lord’s presence stood by him and loosed his bands. The Lord’s voice said that His name was Jehovah, that He had come down to deliver Abraham and take him from his father’s house into a strange land, and to destroy the one who had lifted his hand against him. He would lead Abraham, put His name and the priesthood of his father upon him, and it would be with Abraham as it was with Noah. Through Abraham’s ministry the Lord’s name would be known forever. The Lord broke down the altar of Elkenah and the gods of the land, struck the priest dead, and there was great mourning in Chaldea and in Pharaoh’s court.

15 And as they lifted up their hands upon me, that they might offer me up and take away my life, behold, I lifted up my voice unto the Lord my God, and the Lord hearkened and heard, and he filled me with the vision of the Almighty, and the angel of his presence stood by me, and immediately unloosed my bands;

16 And his voice was unto me: Abraham, Abraham, behold, my name is Jehovah, and I have heard thee, and have come down to deliver thee, and to take thee away from thy father’s house, and from all thy kinsfolk, into a strange land which thou knowest not of;

Witness of Christ #

My name is Jehovah

The one who delivers Abraham gives His name as Jehovah, who is the premortal Jesus Christ.

The one who delivers Abraham gives His name as Jehovah, who is the premortal Jesus Christ. Abraham cries to “the Lord my God,” and “the angel of his presence” stands by him and loosens his bands (Abr. 1:15). The voice that follows says, “my name is Jehovah, and I have heard thee, and have come down to deliver thee” (Abr. 1:16).

Jehovah “is the premortal Jesus Christ,” and this verse is one of two cited to show that “Jehovah was known to the ancient prophets.” The other is Ex. 6:3, which in the King James wording seems to say the opposite, that the patriarchs did not know God by this name. The Joseph Smith Translation makes that clause a question: “And was not my name known unto them?” Abraham’s account answers that it was.

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. “Jehovah”, Guide to the Scriptures.

17 And this because they have turned their hearts away from me, to worship the god of Elkenah, and the god of Libnah, and the god of Mahmackrah, and the god of Korash, and the god of Pharaoh, king of Egypt; therefore I have come down to visit them, and to destroy him who hath lifted up his hand against thee, Abraham, my son, to take away thy life.

18 Behold, I will lead thee by my hand, and I will take thee, to put upon thee my name, even the Priesthood of thy father, and my power shall be over thee.

19 As it was with Noah so shall it be with thee; but through thy ministry my name shall be known in the earth forever, for I am thy God.

20 Behold, Potiphar’s Hill was in the land of Ur, of Chaldea. And the Lord broke down the altar of Elkenah, and of the gods of the land, and utterly destroyed them, and smote the priest that he died; and there was great mourning in Chaldea, and also in the court of Pharaoh; which Pharaoh signifies king by royal blood.

Verses 21–27

Egypt, Pharaoh, and the priesthood

In plain words

The king of Egypt descended from Ham and from the Canaanites, and the Egyptians sprang from that line. Egypt was first discovered by a woman, the daughter of Ham and of Egyptus, who settled her sons there. The first government of Egypt was set up by Pharaoh, her eldest son, in the patriarchal manner of Ham. Pharaoh was a righteous man who ruled justly and tried to imitate the order of the first patriarchs, in the reign of Adam and of Noah. Noah blessed him with the blessings of the earth and of wisdom but cursed him as pertaining to the Priesthood. Pharaoh could not have the right of the Priesthood, though the Pharaohs claimed it from Noah through Ham, and so Abraham’s father was led away by their idolatry.

21 Now this king of Egypt was a descendant from the loins of Ham, and was a partaker of the blood of the Canaanites by birth.

22 From this descent sprang all the Egyptians, and thus the blood of the Canaanites was preserved in the land.

23 The land of Egypt being first discovered by a woman, who was the daughter of Ham, and the daughter of Egyptus, which in the Chaldean signifies Egypt, which signifies that which is forbidden;

24 When this woman discovered the land it was under water, who afterward settled her sons in it; and thus, from Ham, sprang that race which preserved the curse in the land.

25 Now the first government of Egypt was established by Pharaoh, the eldest son of Egyptus, the daughter of Ham, and it was after the manner of the government of Ham, which was patriarchal.

26 Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah, his father, who blessed him with the blessings of the earth, and with the blessings of wisdom, but cursed him as pertaining to the Priesthood.

Context #

Cursed as pertaining to the Priesthood

These verses say that Noah cursed Pharaoh as pertaining to the Priesthood, and they do not say what the curse was.

These verses say that Noah cursed Pharaoh as pertaining to the Priesthood, and they do not say what the curse was. Pharaoh is “a righteous man” who judged “wisely and justly,” whom Noah blessed “with the blessings of the earth, and with the blessings of wisdom, but cursed him as pertaining to the Priesthood” (Abr. 1:26). Verse 27 adds that Pharaoh “could not have the right of Priesthood” though “the Pharaohs would fain claim it,” and that Abraham’s father was therefore “led away by their idolatry.”

Beyond that, “these verses do not clearly explain what the curses were or why they were given.” In the past “some have incorrectly associated the curse on Ham’s posterity with the priesthood and temple restriction pertaining to people of Black African descent in our dispensation.” The Church’s teaching now is direct: “Today, the Church disavows this and other past theories seeking to explain reasons for the priesthood and temple restriction.” The idea that Pharaoh lacked the priesthood as a descendant of Cain likewise “goes beyond what the scriptures teach and should not be perpetuated today.” Among the theories disavowed are that black skin is “a sign of divine disfavor or curse,” or that it reflects “unrighteous actions in a premortal life.”

For Egypt’s place in the list of Ham’s sons, see the note on Gen. 10:1.

Sources: Genesis 12–17; Abraham 1–2, Scripture Helps: Old Testament (2025). The Church of Jesus Christ of Latter-day Saints, “Race and the Priesthood”, Gospel Topics Essays. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

27 Now, Pharaoh being of that lineage by which he could not have the right of Priesthood, notwithstanding the Pharaohs would fain claim it from Noah, through Ham, therefore my father was led away by their idolatry;

Verses 28–31

The records, and the famine

In plain words

Abraham says he will try to set out the chronology back to the creation, because the records have come into his hands. After the priest of Elkenah died, the famine that had been foretold to Abraham came on Chaldea. His father, sorely troubled by it, repented of the evil he had meant to do to Abraham. The Lord preserved the records of the fathers concerning the priesthood in Abraham’s hands, along with a knowledge of the creation and of the planets and stars, and Abraham will write some of this for his posterity.

28 But I shall endeavor, hereafter, to delineate the chronology running back from myself to the beginning of the creation, for the records have come into my hands, which I hold unto this present time.

29 Now, after the priest of Elkenah was smitten that he died, there came a fulfilment of those things which were said unto me concerning the land of Chaldea, that there should be a famine in the land.

Context #

A famine in Ur that Genesis does not mention

Abraham’s account has a famine in Chaldea that turns his father, for a time, from wanting him dead; Genesis has no famine in Ur.

Abraham’s account has a famine in Chaldea that turns his father, for a time, from wanting him dead; Genesis has no famine in Ur. After the priest is struck, a famine “prevailed throughout all the land of Chaldea” as foretold, and Abraham’s father “was sorely tormented because of the famine, and he repented of the evil which he had determined against me” (Abr. 1:30). The repentance did not last. When the famine abated, “my father turned again unto his idolatry” (Abr. 2:5).

Genesis 11:27–32 does not mention a famine in Ur. The famine it tells of is in the land of Canaan, and it sends Abram into Egypt: “there was a famine in the land: and Abram went down into Egypt to sojourn there” (Gen. 12:10). The Book of Abraham has that one as well, “a continuation of a famine in the land” (Abr. 2:21), after the one in Ur, where the Lord “caused the famine to wax sore in the land of Ur, insomuch that Haran, my brother, died” (Abr. 2:1). For how Haran’s death is told in Genesis, see the note on Gen. 11:28.

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

30 Accordingly a famine prevailed throughout all the land of Chaldea, and my father was sorely tormented because of the famine, and he repented of the evil which he had determined against me, to take away my life.

31 But the records of the fathers, even the patriarchs, concerning the right of Priesthood, the Lord my God preserved in mine own hands; therefore a knowledge of the beginning of the creation, and also of the planets, and of the stars, as they were made known unto the fathers, have I kept even unto this day, and I shall endeavor to write some of these things upon this record, for the benefit of my posterity that shall come after me.

Seeing Christ in Abraham 1

The Lord who delivers Abraham says, “my name is Jehovah” (Abr. 1:16), and Jehovah “is the premortal Jesus Christ and came to earth as a son of Mary.” In this chapter He hears Abraham’s cry, comes down, has his bands loosed, breaks down the altar, and promises to put His own name and priesthood on the man He has delivered (Abr. 1:15–20).

Worth exploring next

The same story in Genesis. The notes on Gen. 11:28 and Gen. 11:31 have what Genesis says of Ur, Terah, and Haran.
The priesthood of the fathers. D&C 84:6–17 traces the priesthood from Moses back to Adam, and D&C 107:40–52 from Adam down to Noah.
What comes next. Abr. 2 has Abraham’s departure from Ur and, in Abr. 2:6–11, the covenant in the Lord’s own words, which takes up the promise of Abr. 1:18–19.
Beside the chapter. The Gospel Library’s Scripture Helps: Old Testament chapter on Genesis 12–17; Abraham 1–2 has sections on Abraham 1:2–3, on the facsimiles, and on the curses in verses 21–27.

Sources & further reading

The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.
Genesis 12–17; Abraham 1–2, Scripture Helps: Old Testament (2025).
Moses 1; Abraham 3, Scripture Helps: Old Testament (2025).
“Origins of the Book of Abraham”, Topics and Questions, Gospel Library.
The Church of Jesus Christ of Latter-day Saints, “Translation and Historicity of the Book of Abraham”, Gospel Topics Essays.
History, 1838–1856, volume E-1 [1 July 1843–30 April 1844], The Joseph Smith Papers, page 1708 (discourse of 27 Aug. 1843).
“Jehovah”, Guide to the Scriptures.
The Church of Jesus Christ of Latter-day Saints, “Race and the Priesthood”, Gospel Topics Essays.
The Pearl of Great Price, Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1921 edition (1929 printing), scanned at the Internet Archive.