## Introduction
On July 15, 1851, Elder Franklin D. Richards of the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints published a short notice in the Church’s European newspaper, The Latter-day Saints’ Millennial Star, announcing the publication of “a new work which will soon be ready for sale.” This work was expected to be “a source of much instruction and edifi cation to many thousands of the Saints.” The name Elder Richards gave this new volume was the Pearl of Great Price, taking his inspiration from Jesus’s parable in Matthew 13:45–46.
Writing from Liverpool, England, Elder Richards informed readers in the preface to the first edition of the Pearl of Great Price that he felt the vol ume was necessary because of “repeated solicitations of several friends of the publisher, who are desirous to be put in possession of the very import ant articles contained therein.” By compiling this collection of “revelations, translations, and narrations” of the Prophet Joseph Smith, Elder Richards hoped that members of the Church would “increase their ability to maintain and to defend the holy faith” by becoming better informed of the “precious truths” revealed by the Prophet. “It would,” he assured, “commend itself to all careful students of the scriptures.” The content selected by Elder Richards for this new compendium included:
• Extracts from the book of Genesis and the Gospel of Matthew from Joseph Smith’s inspired translation or revision of the King James Bible (known today among Latter-day Saints as the Joseph Smith Translation) • The book of Abraham, an inspired translation of some Egyptian papyri acquired by the Prophet in the summer of 1835 • Extracts from the Prophet’s personal history composed in the summer of 1838 and serialized in Church newspapers both in North America and Europe beginning in 1842 • Extracts from the Doctrine and Covenants, one of the three canonical books of the Church at the time (along with the Bible and the Book of Mormon)
ii | Introduction
• An extract from an 1842 account of Joseph Smith’s history describing the foundational beliefs of the Church • A poem composed by Elder John Jaques titled “Truth” The Pearl of Great Price was immensely valued by the Saints in Great Britain, who then had convenient access to some of Joseph Smith’s most im pactful revelations and historical writings. But it was not long until Elder Richards’s pamphlet, which was intended primarily for British Latter-day Saints far removed from the bulwark of Zion in Utah, grew beyond its initial audience. By the end of the decade, the Pearl of Great Price was being cited in general conferences in the Salt Lake Tabernacle, and it was eventually realized that a second edition would be necessary to satisfy increasing demand. Ac cordingly, in 1878 Elder Orson Pratt of the Quorum of the Twelve—with the assistance of Elder Richards and fellow Apostles Elders Albert Carrington, Brigham Young Jr., and George Q. Cannon—produced a second edition of the Pearl of Great Price that made significant revisions in both content and structure to the first edition while remaining true to the book’s original in tent. Two years later on Sunday, October 10, 1880—the fifth day of the Fif tieth Annual General Conference of the Church—President Cannon, First Counselor in the First Presidency, proposed before the assembled body of Saints that the Pearl of Great Price be sustained as the Church’s fourth book of scripture and be “binding upon us as a people and a Church.” The proposal was sustained unanimously.
After its canonization, the Pearl of Great Price underwent three more major editions: one produced in 1902 under the supervision of James E. Tal mage, another in 1921 under the supervision of Elder Talmage and other members of the Quorum of the Twelve, and a third in 1981 (revised in 2013), which is the current official edition of the Church. The 1902 edition prepared by Elder Talmage standardized the contents of the Pearl of Great Price: the book of Moses, the book of Abraham, the “Writings of Joseph Smith” (lat er Joseph Smith—Matthew and Joseph Smith—History), and the Articles of Faith. Two revelations added to the Pearl of Great Price on April 3, 1976, were moved a few years later in 1979 to the Doctrine and Covenants, becom ing sections 137 and 138 of that book. Otherwise, the content of the Pearl of Great Price (including its versification), known and cherished by Latter-day Saints today, has remained effectively the same for over one hundred years.
Although diminutive in size, the Pearl of Great Price has had a profound impact on the faith of the Latter-day Saints. It is a book of scripture that spans dispensations. It reveals the grand scope of Creation as it unfolded under the direction of God and His Only Begotten; it reaches far back into the history of God’s interactions with His children, preserving heretofore unknown ac counts from the lives of Adam, Eve, Enoch, Noah, Abraham, and Moses; it narrates the calling of Joseph Smith as prophet, seer, and revelator in modern
Introduction | iii
times; it provides clear warnings about the signs and tribulations the Saints should expect as the world prepares to receive the Son of Man in His glory; and it provides a useful outline of the Saints’ fundamental principles of faith. It is a book that encompasses the beginning and the end, situating its readers in a worldview that predates humanity and extends well beyond the confines of this earth.
In harmony with the Lord’s commandment to “seek learning, even by study and also by faith” (Doctrine and Covenants 88:118), over the course of many decades Latter-day Saint scholars have probed the contents of the Pearl of Great Price with the tools of scholarship. Successive generations of committed disciple-scholars who have closely studied the Pearl of Great Price have reaped a bountiful harvest, offering many important insights that greatly enhance appreciation for this remarkable text. Readers of the Pearl of Great Price today have access to a treasure trove of academic resources that make studying the text relatively easy and immensely rewarding.
To help facilitate awareness of these resources and to provide a sense of how they might be usefully synthesized to increase faith and understanding, the creation of a study edition of the Pearl of Great Price felt both appropriate and needful. The offering presented here, The Pearl of Great Price: A Study Edi tion for Latter-day Saints, hopes to satisfy the counsel given in Doctrine and Covenants 88:118 and to help both new and longtime members of The Church of Jesus Christ of Latter-day Saints magnify their study of this sacred text.
The idea for this study edition had its genesis with the work of Book of Mormon Central, a nonprofit research foundation dedicated to making the Book of Mormon accessible, comprehensible, and defensible to the entire world. In its early years, Book of Mormon Central focused exclusively on making academic resources on the Book of Mormon accessible to a growing digital audience of curious and sometimes troubled Latter-day Saints who were encountering new information about their faith at a seemingly break neck speed. In 2019, Book of Mormon Central launched Pearl of Great Price Central—the first of several planned interconnected websites in a larger dig ital ecosystem—that sought to do for the Pearl of Great Price what it had al ready done for the Book of Mormon. By the end of 2020, Pearl of Great Price Central had produced dozens of short, informative articles on the individual books of the Pearl of Great Price, extensive bibliographies and archival re sources, YouTube videos and podcasts, an online study edition of the book of Abraham, and a digital book on Joseph Smith’s First Vision. With these and other academic resources in mind (and, as mentioned above, with a desire to raise the Saints’ engagement with the text), research associates and members of the executive board of Book of Mormon Central felt a study edition of the Pearl of Great Price would be an excellent medium for delivering this content to a broad general audience.
iv | Introduction
Although this study edition endeavors to be informative and offer grounded readings of the text, it does not presume to offer the final say on how to understand or otherwise interpret the individual books of the Pearl of Great Price. Furthermore, the commentary offered herein has been delib erately kept short and focused so as not to draw readers’ attention away from what matters most: the inspired scriptural text. As is true with any commen tary, there is much that had to be left unsaid and many avenues of thought that had to remain unexplored out of practical necessity. For example, the matter of how to harmonize the scriptural accounts of Creation or the his torical lives of Adam and Eve with the findings of modern science has been left alone for the simple reason that the proper approach to these important topics requires the laying of more scholarly and exegetical groundwork than could be provided in the commentary offered herein. Similarly, because it is the prerogative of the First Presidency and the Quorum of the Twelve Apos tles to determine doctrine for The Church of Jesus Christ of Latter-day Saints, this study edition has largely avoided providing doctrinal explication on the text. Because devotional and pastoral application of scriptural teaching is so deeply personalized to the needs of the individual, such has also been left alone in this study edition. The focus of the commentary provided in this study edition is, consequently, predominantly historical, linguistic, text-crit ical, structural, and theological—that is, this edition attempts to understand the broader significance of the text’s religious message. Both a general bibli ography for the study edition as a whole and specific bibliographies for each scriptural book in the text have been provided, and readers are encouraged to consult the sources contained therein as well as the resources available online at pearlofgreatpricecentral.org for additional scholarly insight.
## A NOTE ON THE TEXT
The text underlying this study edition of the Pearl of Great Price is the current official edition published by The Church of Jesus Christ of Latter-day Saints. (With the kind permission of the Church, Book of Mor mon Central has been granted a license to use the current official edition of the scriptures in its study material.) To simplify readability, this study edi tion has repunctuated and reformatted the 2013 text with, for example, new headings to subdivide the text into meaningful narrative units. Otherwise, it remains unchanged from the 2013 text. Significant or meaningful textual variants from past editions are noted and discussed in the commentary.
The Book of Moses | 1
## The Book of Moses
## Introduction
## History In June 1830—just months after the publication of the Book of Mormon on March 26, 1830, and the founding of The Church of Jesus Christ of Latter-day Saints on April 6, 1830—Joseph Smith received an extraordinary revelation concerning a previously unknown incident in the life of the biblical prophet Moses. This revelation brought to light “the words of God which he spake unto Moses at a time when Moses was caught up into an exceedingly high mountain” (Moses 1:1). This revelation, now known as the first chapter of the book of Moses, was the first tangible result of an inspired translation or revision of the Bible that the Prophet occupied himself with for at least the next three years of his life. The resulting text (known today as the Joseph Smith Translation of the Bible but simply designated a “new translation” by the Prophet himself [see Doctrine and Covenants 124:89]), and especially the portion related to Genesis 1:1–6:13 now canonized as the book of Moses, has profoundly influenced Latter-day Saint theology.
The content from Joseph Smith’s revision of the King James Bible pre served today in the canonical book of Moses was revealed, or translated, between June 1830 and February 1831. Assisting the Prophet as scribes in this portion of the work were Oliver Cowdery, John Whitmer, Emma Smith, and Sidney Rigdon. By the spring of 1831, after the Saints had relocated to Kirtland, Ohio, this initial dictated manuscript, commonly designated Old Testament Manuscript/Revision 1 (OT1), was copied and revised under the direction of Joseph Smith. It served as the base text from which the Prophet completed the rest of his translation of the Old Testament, which is referred to as Old Testament Manuscript/Revision 2 (OT2). However, some revisions continued to be made to the original dictated manuscript as well. Whereas OT1 reflects the Prophet’s initial prophetic outpouring connected to the Bible revision project, OT2, with its numerous revisions and emendations, appears
2 | The Book of Moses
to essentially reflect the final form of the text as intended by the Prophet. To gether, OT1 and OT2 constitute the earliest extant manuscripts of the book of Moses (and the rest of the Joseph Smith Translation) and are profitably studied together to discern how the Joseph Smith Translation, including the book of Moses, grew out of an unfolding, “line upon line” revelatory process (2 Nephi 28:30; Doctrine and Covenants 98:12).
In addition to early manuscript copies of the text that circulated among some Latter-day Saints, portions of the book of Moses appeared in print as early as August 1832, when William W. Phelps published what is now Moses 7 in The Evening and the Morning Star in Independence, Missouri. Addition al excepts from the book of Moses (including what is now designated Moses 5:1–16; 6:43–68; and 8:13–30) appeared in print not long thereafter. In the 1835 first edition of the Doctrine and Covenants, excerpts from the transla tion of Genesis were quoted in the Lectures on Faith, further signifying the importance the early Saints attached to the Prophet’s biblical revisions. On one occasion Joseph Smith indicated that it was “not the will of the Lord” for the New Translation to be published serially as other histories or revelations were but that it would be published as a single volume instead. (The New Testament was intended to also be published together with the Book of Mor mon.) He accordingly made serious though unfruitful efforts to publish the text in its entirety during his lifetime.
Recognizing the enormous value and doctrinal contributions of this text, Elder Franklin D. Richards included portions of the book of Moses in the 1851 first edition of the Pearl of Great Price, drawing from both previously published excerpts and, it appears, unpublished manuscript copies in circu lation at the time. Unlike the text’s current form, however, Richards’s version began with Moses 6–7 and then followed with Moses 1–5, 8. The text un derwent further modification in the 1878 second edition prepared by Elder Orson Pratt. Besides rearranging the contents of the book of Moses into its current order, Pratt utilized the published edition of the New Translation— the Inspired Version prepared by the Reorganized Church of Jesus Christ of Latter Day Saints (now the Community of Christ) in 1867—as the base text for this edition. It was this edition that would become canonized two years later, thus solidifying the basic structure of the text as read and appreciated by Latter-day Saints today.
## Structure
The book of Moses is recited in both first- and third-person narrative voices. The text opens with a third-person narrator describing Moses receiving a series of grand panoramic visions in which God reveals to him details about the earth and its inhabitants as well as the wider Creation. This opening chapter frames the ensuing narrative by depicting God as instructing Moses
The Book of Moses | 3
to record the information He is about to give him concerning the Creation and the early history of humanity (1:40–41; 2:1). Thereafter the text switch es to the first-person voice of God as He retells the stories of Creation, the Garden of Eden, and the Fall of Adam and Eve in Genesis 1–3. At Moses 5:4, however, the narrative voice reverts to the third person for the remainder of the canonical text. The cumulative effect of this narrative disjointedness blurs the lines between the primary narrators within the text (God and Moses) and Joseph Smith as the modern prophetic intermediary who rendered it into the familiar biblical idiom of the King James Bible for modern readers.
Embedded in the narrative of the book of Moses is a series of visions and revelations given to the primeval ancestors of humanity. Readers thus en counter revelations given to Moses (1:3–9, 24–41), Adam and Eve (6:51–68), and Enoch (7:2–11, 23–59, 65–67) as they progress through the story. They likewise encounter sometimes lengthy discourses, most notably Enoch’s ex tended address at 6:40–7:1. Also woven into the narrative are artfully execut ed literary and thematic elements, such as the stark moral dichotomies de picted between the wicked descendants of Cain (5:42–57) and the righteous descendants of Seth (6:10–25), or the juxtaposition of Adam as the proto typical priest of God offering sacrifice in the similitude of the Only Begotten (5:4–12) and Cain as the prototypical priest of Satan offering his brother as humanity’s first martyr (5:26–41). Poetic elements likewise feature in the text (7:41, 48), as do irony (5:33) and immense pathos (7:28–37). As a literary work, the book of Moses is abundantly rich.
Being, as it is, in part a revision of the text of the King James Version of Genesis 1:1–6:13, the book of Moses, of course, parallels the familiar biblical stories of the early chapters of Genesis. However, at several key points the text radically departs from the biblical text, introducing new themes, doctrines, characters, and narrative points. Satan, for example, who is absent from the Genesis text, makes several open appearances in the narrative as the chief antagonist of the drama (see Moses 1:12–23; 4:1–4; 5:13–15, 18–31). Like wise, the mention (and presence) of God’s Only Begotten Son, Jesus Christ, pervades the narrative. Although mentioned only briefly (and cryptically) at Genesis 5:18–24, Enoch plays a significant role in Joseph Smith’s reworking of the biblical material, prominently occupying nearly two chapters (Moses 6:26–7:69) out of the eight that presently constitute the book of Moses. The prophet Noah, who otherwise utters not a single word of dialogue in the Genesis text, is recast in the book of Moses as a preacher of righteousness warning the evil inhabitants of earth of the impending deluge (8:23–24). These expansions afford the book of Moses, in many points, a remarkable resemblance to the so-called “rewritten Bible” tradition that flourished in ancient Judaism and Christianity (a point that has been appreciated by both Latter-day Saint and non-Latter-day Saint commentators).
4 | The Book of Moses
## Significance for Latter-day Saints
As mentioned above, excerpts from Joseph Smith’s translation of Genesis were already circulating in print in the decades leading up to their inclusion in the 1851 first edition of the Pearl of Great Price. Latter-day Saints both then and now have greatly cherished the book of Moses for the knowledge it restored about the lives and teachings of Adam and Eve and other antediluvi an personalities. Without question, the crowning truth revealed in the book of Moses is the primacy of the gospel of Jesus Christ and that Adam and Eve were explicitly instructed directly by God in the foundational principles and ordinances of this gospel (5:4–12, 58–59; 6:51–68). This reconfiguration of the Genesis account to include plain mention of the salvific work of Jesus Christ in the earliest stages of human history drastically impacts how Lat ter-day Saints conceive God’s unchanging, eternal plan of salvation for all His children.
In addition to making clear the primacy of the gospel of Jesus Christ, the Book of Moses also prefigures the rise and triumph of Zion in the latter days. As narrated in the text, Enoch and his people attained such a level of holiness in their Zion community that they ultimately enjoyed the blessing of transla tion into God’s own presence (7:18–22, 60–64, 68–69). The concept of Zion, the New Jerusalem, in Latter-day Saint religious consciousness can in no small measure be traced back to this foundational text, which underpins the sub sequent revelations Joseph Smith received on the establishment of latter-day Zion in anticipation of the return of Enoch’s holy city at the Second Coming of the Son of Man (Moses 7:60–64; D&C 45; 97:18–28). The book of Moses has likewise greatly impacted Latter-day Saint temple theology and worship, and an increasing consensus among Latter-day Saint scholars sees chapters 2–8 of the text as a temple text—an account of ritual ascent that is comparable with the account of Moses’s heavenly ascent in the opening chapter.
One of the most profound passages in the book of Moses that affects the Latter-day Saint understanding of the nature of God comes from Enoch’s vision recorded at 7:23–40, wherein the prophet, to his great astonishment, beholds in vision God weeping in sorrow because of the abject wickedness of His children. This moving display both refutes sectarian notions of an im mutable, impassible deity and reorients how Latter-day Saints imagine their relationship with God as their Father. Other vivid anthropomorphisms in the text (see Moses 1:6, 13, 16; 2:26–27; 6:57; 7:35) have become an integral part of the scriptural foundation from which Joseph Smith and subsequent Latter-day Saint thinkers have built compelling theologies concerning the nature of God.
With the modern rediscovery of forgotten or neglected ancient apoc ryphal texts—texts that also narrate accounts of the lives of Adam and Eve, Enoch, Noah, and other ancient prophets—Latter-day Saint scholars have,
The Book of Moses | 5
with considerable interest, scoured these and other sources in search of par allels with the book of Moses. The results of these investigations have been unquestionably impressive, with noteworthy convergences between Joseph Smith’s revealed text and related ancient sources. Especially significant are the parallels that the Enoch material in the book of Moses shares with the corpus of apocryphal Enoch texts, which, as scholars now rightly recognize, played a pivotal role in shaping much of the thinking of ancient Judaism and Christianity. While this evidence does not “prove” the historical authenticity or divine inspiration of the book of Moses, it nevertheless reinforces Lat ter-day Saints’ belief that with his inspired revision of Genesis, Joseph Smith tapped into genuinely ancient wells of thought and even restored ignored or forgotten accounts and themes. While questions remain about to what degree the book of Moses reflects the recovery of ancient Mosaic writings as opposed to being Joseph Smith’s modern, inspired expansions on the bibli cal text (questions that will largely remain unresolved without more ancient manuscript witnesses), what cannot be doubted are the ancient congruencies in the text, to say nothing of the book’s profound doctrinal contributions to the Restoration.
## Selected Bibliography
Bradshaw, Jeffrey M. In God’s Image and Likeness 1: Creation, Fall, and the
Story of Adam and Eve. Revised edition. Salt Lake City, UT: Eborn Books, 2014. ———. Temple Themes in the Book of Moses. Revised edition. Salt Lake City,
UT: Eborn Books, 2014). ———. “The LDS Story of Enoch as the Culminating Episode of a Temple
Text.” BYU Studies Quarterly 53, no. 1: 39–73. Bradshaw, Jeffrey M., and David J. Larsen. In God’s Image and Likeness 2:
Enoch, Noah, and the Tower of Babel (Orem, UT: Interpreter Founda tion; Salt Lake City, UT: Eborn Books, 2014). Bradshaw, Jeffrey M., David J. Larsen, and Stephen T. Whitlock. “Moses
1 and the Apocalypse of Abraham: Twin Sons of Different Mothers?” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 38: 179–290. Bradshaw, Jeffrey M., David Rolph Seely, John W. Welch, and Scott A.
Gordon, eds., Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities (Orem, UT: Interpreter Foundation; Salt Lake City, UT: Eborn Books, 2021). Bradshaw, Jeffrey M., Jacob Rennaker, and David J. Larsen. “Revisiting the
Forgotten Voices of Weeping in Moses 7: A Comparison with Ancient Texts.” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 2: 41–71.
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Bradshaw, Jeffrey M., and Matthew L. Bowen. “‘By the Blood Ye Are Sanc
tified’: The Symbolic, Salvific, Interrelated, Additive, Retrospective, and Anticipatory Nature of the Ordinances of Spiritual Rebirth in John 3 and Moses 6.” Interpreter: A Journal of Latter-day Saint Faith and Schol arship 24: 123–316. Calabro, David. “Joseph Smith and the Architecture of Genesis.” In The
Temple: Ancient and Restored, edited by Stephen D. Ricks and Donald W. Parry, 163–179. Orem, UT: Interpreter Foundation; Salt Lake City, UT: Eborn Books, 2016. Clark, E. Douglas. “A Prologue to Genesis: Moses 1 in Light of Jewish Tradi
tions.” BYU Studies Quarterly 45, no. 1: 129–142. Horton, George A., Jr. “Insights into the Book of Genesis.” In The Joseph
Smith Translation: The Restoration of Plain and Precious Truths, edited by Monte S. Nyman and Robert L. Millet, 51–70. Provo, UT: Religious Studies Center, Brigham Young University, 1985. Jackson, Kent P. “History of the Book of Moses.” In The Book of Moses and
the Joseph Smith Translation Manuscripts, 1–52. Provo, UT: Religious Studies Center, Brigham Young University, 2005. ———. “How We Got the Book of Moses.” Religious Educator 3, no. 1
: 127–137. ———. “Joseph Smith’s Cooperstown Bible: The Historical Context of the
Bible Used in the Joseph Smith Translation.” BYU Studies Quarterly 40, no. 1: 41–70. ———. “Joseph Smith’s New Translation of the Bible.” In Joseph Smith,
the Prophet and Seer, edited by Richard Neitzel Holzapfel and Kent P. Jackson, 51–76. Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2010. ———. “Joseph Smith Translating Genesis.” BYU Studies Quarterly 56, no. 4
: 7–28. Jackson, Kent P., and Charles Swift. “The Ages of the Patriarchs in the
Joseph Smith Translation.” In A Witness for the Restoration: Essays in Honor of Robert J. Matthews, edited by Kent P. Jackson and Andrew C. Skinner, 1–11. Provo, UT: Religious Studies Center, Brigham Young University, 2007. Matthews, Robert J. “What is the Book of Moses?” In Studies in Scripture,
Volume 2: The Pearl of Great Price, edited by Robert L. Millet and Kent P. Jackson, 25–41. Salt Lake City, UT: Randall Book, 1985. Nibley, Hugh W. Enoch the Prophet. Edited by Stephen D. Ricks. Salt Lake
City, UT: Deseret Book; Provo, UT: Foundation for Ancient Research and Mormon Studies (FARMS), 1986. ———. “To Open the Last Dispensation: Moses � In Nibley on the
Timely and the Timeless: Classic Essays of Hugh W. Nibley, edited by Tru
The Book of Moses | 7
man G. Madsen, 1–22. Provo, UT: Religious Studies Center, Brigham Young University, 1978. Peterson, Daniel C. “On the Motif of the Weeping God in Moses 7.” In
Reason, Revelation, and Faith: Essays in Honor of Truman G. Madsen, edited by Donald W. Parry, Daniel C. Peterson, and Stephen D. Ricks, 285–317. Provo, UT: FARMS, 2002. Ricks, Stephen D. “The Narrative Call Pattern in the Prophetic Commission
of Enoch (Moses 6).” BYU Studies 26, no. 4: 97–105. Shannon, Avram R. “Mormons and Midrash: On the Composition of
Expansive Interpretation in Genesis Rabbah and the Book of Moses.” BYU Studies Quarterly 54, no. 2: 15–34. Szink, Terrence L. “The Vision of Enoch: Structure of a Masterpiece.”
Journal of the Book of Mormon and Restoration Scripture 17, no. 1–2: 6–19.
## Abbreviations
The abbreviated designations for book of Moses manuscripts used in this study edition follow Scott H. Faulring, Kent P. Jackson, and Robert J. Mat thews, eds., Joseph Smith’s New Translation of the Bible: Original Manuscripts (Provo, UT: Religious Studies Center, Brigham Young University, 2004); and Kent P. Jackson, ed., The Book of Moses and the Joseph Smith Translation Man uscripts (Salt Lake City, UT: Deseret Book, 2005). They have been correlated with the designations used on the Joseph Smith Papers Project website.
OT1 = Old Testament Manuscript 1 = Old Testament Revision 1
OT2 = Old Testament Manuscript 2 = Old Testament Revision 2
8 | The Book of Moses
## Prologue—God’s Revelation to Moses 1
## The words of God which he spa ke unto Moses at a time when Moses was caught up into an exceedingly high mountain. 2 And he saw God face to face, and he talked with him, and the glory of God was upon Moses. Therefore, Moses could endure his presence.