Facsimile No. 3 from the
Book of Abraham
printed from a woodcut by
Ruben Hedlock - the original vignette is
lost. Note especially Figure 2. The above facsimile was derived
from the last vignette of the same Egyptian funerary scroll from
Facsimile No. 1 was derived. The
scroll contains a Book of
Breathings Made by Isis made available to the Prophet Joseph Smith in the Kirtland
period. Figure 2 represents the goddess
Isis/Hathor standing by enthroned
(Figure 1). The ancient owner of the scroll is Osiris Hor (Figure 5). The
soul of Hor is
justified before the throne of Osiris. Figure 2 is reinterpreted by the
Prophet Joseph Smith to represent "King Pharaoh, whose name is given in the
characters above his head."
Characters above the head and raised arm of Figure 2
hieroglyphic Egyptian, a service provided by
(Hor Book of Breathing, pg. 24). Note the divine
symbols associated with great
Isis (Figure 2). A straight forward
translation of the Egyptian symbols reads, “Isis the great, mother of the
god.” Robert Ritner notes that "Isis the great, the god's mother" is a
"common" label appearing next to illustrations of Isis. (Ritner, The Joseph Smith Egyptian Papyri - A COMPLETE EDITION, pg. 173)
is mother of the sky god Horus (Hor). Horus imbues the mortal ruler of
Egypt; so an immediate consideration for Pharaoh's title (suggested by symbols above the head of Figure 2) is
Proposed restoration of hieratic characters above the head and raise
arm of Figure 2. by V. Coon. These symbols come from
Moeller's lists which
correlate hieroglyphic and hieratic signs. The hieratic throne symbol (Möller,
bread loaf (Möller,
and hieratic egg symbol
are visible at the top of the label.
Other pertinent hieratic signs follow: swallow
temple flag (Möller,
Copied and woodcut
hieratic Egyptian characters above the head
and raised arm of Figure 2. Compare these copied and woodcut
symbols with the hieratic and hieroglyphic equivalents
above. In particular, note that what was originally a hieratic throne symbol (Möller,
Q 383), and hieratic egg symbol
distinctly appear as the hieroglyphic feet and tail feather of a falcon perched on a standard
In other words, the egg and throne hieratic signs appear to be turned into the bottom parts of a perched falcon on a standard, signifying “Horus” and “king”
Who directed Ruben Hedlock to make this remarkably appropriate
interpretation/alteration/substitution? Where did it come from? Compare the partial "falcon
on a standard" hieroglyph (the
right horn of Hathor's crown points to it) with the
not very similar hieratic versions
G 188). Ryan Larsen
analyzes the partial hieroglyph in his article, "RFM and the Crème de la Crème".
The pharaonic name that Ryan sees in the woodcut can be interpreted to mean
"painful, fierce, angry".
(Genesis 12:16-20) The characters portrayed in the reinterpreted vignette may be seen as figurative,
or archetypal. It took a scholar, trained in ancient Egyptian, to transpose the copied
hieratic symbols into
(picture symbols) that made sense. The advantage of seeing the equivalent
hieroglyphs, is that they are more easily identified. Once identified, the
characters can be interpreted in other languages; Hebrew for instance.
Joseph Smith's esoteric, multilingual
Ah-meh-strah-ans) thought they could see
meanings (and in some cases deliberately assigned meanings) beyond the
standard meanings of Egyptian texts and art.
Ptolemaic Ah-meh-strah-ans were apparently the custodians of a version of
the ancient Sepher Avram (Book of Abram), which they
apparently supplemented with Egyptian funerary art, and text. They may have
tried to provide a meaningful Egyptian replacement for at least one lost
illustration that had featured "hieroglyphics". See
Joseph Smith's original introduction to the
Book of Abraham published in the
March 1, 1842 edition of the
Times and Seasons
Everything Joseph Smith learned about Ah-meh-strah-an symbols and
methods of interpretation, he learned by revelation. The Prophet did not
have an earthly, academic means of interpreting Egyptian characters. To
the Prophet, the scripture "purporting to be the writings of Abraham ...
called THE BOOK OF ABRAHAM" was a work of "present revelation" (Joseph
Smith, Times and Seasons, 1842,
March 1, pg. 704, and
September 1, pg. 902).
The Prophet had performed an earlier, revelatory translation of another
ancient document, a document which he also did not hold in his hands. (LDS
Doctrine and Covenants section 7) Similarly,
Joseph received the text of the Sepher Avram, in English, by
revelation. He supplemented the revealed Book of Abram with
redactions and reinterpretations of Egyptian art and symbols; the kinds
of things the
Ah-meh-strah-ans had done to their lost version(s) of the Sepher
In other words, guided by higher intelligence, Joseph went to work
correlating, in Ah-meh-strah-an fashion, the revealed scripture, with
Egyptian funerary art and texts that came into his hands at Kirtland
Ohio. The Book of Abraham correlates with the
Hor Book of Breathings, and the
Shishaq (Sheshanq) Book of the Dead;
but neither of these funerary works contain the Abram scripture's written
Joseph Smith tells us that the Egyptian portions of the Book of
TRANSLATION Of some ancient Records [plural] that have
fallen into our hands, from the Catecombs [Catacombs] of Egypt ..." This
does not mean that the main text of the Book of Abram
name while in Egypt), which was "written by his own hand,
upon papyrus", existed in any obvious, written form on the papyrus scrolls
that Joseph Smith received.
It was Oliver Cowdery, Joseph Smith's less informed assistant, who made
the claim that writings of Abraham and Joseph of Egypt were recorded on the
papyrus rolls. (Messenger
and Advocate, "Egyptian Mummies - Ancient
Records", December 1835, pp. 233-237)
We now know that the ancient papyrus records that Brother Cowdery
described, contain the kind of funerary texts that one expects to find
accompanying Egyptian mummies. No writings on papyrus from Hebrew patriarchs
the mummies to Kirtland.
In an email to colleagues, subject titled:
cracked the pharaoh's name in Facsimile 3, dated 1/17/2022
at 12:45 AM, LDS Scholar Ed Goble wrote the following:
"... the name of pharaoh in facsimile #3 is
This site shows that the name ThutMose is actually: ḏḥwtj-ms,Tʼaḥawtī-mīsaw,
meaning "Thoth is born".
One symbol for Thoth is the bread loaf, as I
have documented elsewhere, but see this for example:
ḏḥwtj-ms,Tʼaḥawtī-mīsaw, meaning "Thoth is born".
Rhodes' transliteration of the text is this:
['Is.t wr.t, mw.t ntr.]
Q1 X1 H8 G36 D21 G14 R8.
Notice that the last 3 are mouth bread
vulture. I think the mouth is a marker like a cartouche but also like a
pictograph, saying that something will be mouthed or pronounced here.
The key now is bread-vulture.
Here are the Hebrew words for these signs in
succession, similar to when we decoded the Shulem cryptogram:
kisseh lehem betsah
deror peh lehem ozniyyah nes.
Putting the two together, bread and vulture,
we have: lehemozniyyah.
Notice the pronunciation of this part:
Remember, lehem is bread, a symbol for
Thoth/ḏḥwtj. In other words, a cryptogram between Egyptian and Hebrew
pronunciations: ḏḥwtj-moz, Tutmoses.
It is interesting that an egg is one of the
symbols here, and that the name speaks of Thoth being born. I don't know
what to make of the other parts yet, but I am figuring it out. For now, this
is what I know. Ed "
Commentary on Ed Goble's Discovery
discovery of a
pharaonic name focuses on a
combination of the bread bun and vulture symbols that Michael Rhodes
transcribed from the characters above the raised arm of Figure
2, Book of Abraham
Facsimile No. 3.
= “Isis the great, mother of the god.”
There are actually three bread buns (,
Gardiner's X1) seen in Michael Rhodes' transcription. Ed
combines Hebrew words for
vulture (osprey) which are "lehem"
(עזניה)", to arrive at a version of the string "lehemozniyah".
There is really only one yod (י) in the Hebrew word "ozniyah"
but many think to help the transliteration by doubling the "y".
The vowel sounds are not explicitly written in the Hebrew string.
If we allow
the Hebrew letter mem (מ,ם) in
the string "lehemozniyah"
to undergo a kind of
and split in two (multiplying mem),
we may argue that we hear "lehem-moz..."
Now take the Hebrew word for bread, "lehem"
apart from "moz..." and relate it to a
tall bread loaf
Gardiner's X2, X3).
The tall loaf of bread signifies the
ibis like moon god
Thoth - father of letters and writing. Substitute "Thoth" for
and you have what sounds like the pharaonic name "Thothmes"
or "Tutmose", variously spelled.
The tall bread loafis
similar in shape to the egg hieroglyph. Compare Gardiner's
H8. The egg hieroglyph can signify a
begotten "son". This is one of the meanings of the
name of the prince and prophet Mosheh
The pharaonic component name "mose" brings to mind the
name of the great law giver. "Mosheh" has both
Egyptian and Hebrew meanings.
(Exodus 2:10) Could the Hebrew word "mashah"
that Mosheh relates to,
have drawn upon an Egyptian word meaning to "birth";
so that the translation, "drew him out of the water" may have originally had
connotation suggesting "birthed him out of the water"? (Exodus 2:10,
2 Samuel 22:17,
Ah-meh-strah-ans might interpret "Thut-mose" or "Thuth-mosis" to
mean "Thoth is Moses".
You may recall that Moses (Mosheh) was
made as "a god to Pharaoh"
(Exodus 7:1), and
was placed by God as
"ruler" over a
The title Paroh
appearing in Hebrew scripture,
means "great house" in Egyptian.
Though reinterpreted in the Book of Abraham as ostensibly depicting a
scene in mortality,
Facsimile No. 3 was originally the final vignette of the Hor Book of Breathings.
As such, it depicts a scene in the afterlife. Should we combine a post mortal
setting with Ed Goble's discovery of the
Thoth-Moses name, we may be justified in seeing in
Facsimile No. 3,
in the afterlife, as ruler of his own great house, letting his
exalted father Avraham
rule, and reason in his throne.
After "moz" or Moses, in
the Hebrew string, is the letter nun
to some a serpent,,
and after that, the abbreviated sacred name of the Israelite God, Yah.
As for names of mortal Egyptian kings, we may primarily consider the component name "moz" or "mose"
in the string "...lhmoznyah..."
The component name "..mose" is common to the names of many Egyptian rulers,
This pharaonic name, aside from its reference to Ah,
Yah the moon god, might be interpreted by an Ah-mehs-trahan to mean
"Ah-mosheh" = "Brother of Moses".
An Ah-meh-strah-an might also see in the name "Yah-mosheh"
= "Yah of Moses" or "Yah
is the Son". To the Egyptian ear, the Hebrew string "...לחמעז..."
can be pronounced in such a way so as to sound like a reference to the moon
(Lah) and birth (moz), as in the name
Ed Goble makes a case for historically justifying the pharaonic name "Tutmoses"
converted from the characters to the right of Isis
(Facsimile No. 3, Figure 2). But Ed
also admits that there must be more going on, because so many Hebrew letters
remain; not taking part in his find - so far.
Let's compose a thorough list of the Egyptian symbols
(including all the loaves of bread, even the little bun) and their simple
Hebrew identifications. Here are the symbols of the complete string:
Gardiner's Q1, throne; Hebrew: "kise" (כסא
Greek transliteration: "κισα".
There is a
hidden yod (י) in the ancient Hebrew word
for "seat" or "throne", as if the word is spelled so as to avoid being
interpreted to mean "as
Isis". It is not hard
to imagine Ptolemaic Ah-meh-strah-ans deliberately spelling the Hebrew word
for "throne" with a yod or a vav (ו)
to seat in it a reference to "ise" or "wusa". The
modern Hebrew spelling of Isis is
in imitation of the classical Greek pronunciation Ισις.
The Ptolemaic Ah-meh-strah-ans could have imitated the Hebrew word for
"κισα" in Greek, and seen in it a reference to the throne goddess.
Gardiner's X1, small loaf of bread, "t"
sound; Hebrew: "lehem"
Gardiner's H8, egg; Hebrew: "beytsah" (ביצה).
Related to "fine
white Egyptian linen".
Sounds like "house
Substitute "lamb" with
lehem from above (John
6:32-33) to see
lehem. (Micah 5:2)
Gardiner's G36, swallow,
meaning great; Hebrew: "deror" (דרור).
A continuation on the theme that from the small proceeds the great.
LDS Doctrine and Covenants
The Hebrew word "deror" (דרור)
Gardiner's D21, mouth; Hebrew: "peh" (פה).
Gardiner's X1, small loaf of bread, "t"
sound; Hebrew: "lehem"
Gardiner's X1, small bun, "t" sound,
Gardiner's G14, vulture,
meaning mother; Hebrew: "ozniyah" (עזניה).
Gardiner's R8, temple flag,
meaning god, divine; Hebrew: "nes" (נס).
These are the symbols above the raised arm of
Figure 2. We should not forget to include the symbols directly above the
head of Figure 2. The explanation in
Facsimile No. 3 requires that we include these also.
The crown of the mother goddess
Hathor (worn by
Isis) is a composite of three hieroglyphs:
(1) ox horns
F13, (2) the solar disk emblematic of the
sun god Ra
N5, encircled by (3) a serpent (implicit
uraeus, not seen in the copied vignette)
Gardiner's N6, sun with
uraeus, Re. One potential Hebrew homophone
is "raah" (ראה),
meaning look, behold, see.
Gardiner's F13, ox horns, meaning
beginning. One potential Hebrew interpretation is "reshit" (ראשית),
used in reference to the cocreator
8:30). The Hebrew aleph (א),
Greek letter alpha (Α),
and a reference to the Gods (אלהים),
are all implicit in "reshit"
(ראשית, Genesis 1:1).
These last three special symbols (two combined in
N6) are directly above the head of Figure
2; making a total of 12 symbols to esoterically process as would inspired
Avram preached the
Isaiah 61:1; later translated "gospel",
Luke 4:18) "unto the Ah meh strahans". See
[1.22]. So their understanding of the
coming of an
anointed savior could have been prophetic and profound.
Here then is a complete Hebrew string (anticipating a little Ptolemaic
Greek) derived from the Egyptian symbols relevant to Figure 2:
Facsimile No. 3, Figure 2, Hebrew
String in standard post-exilic Hebrew/Aramaic letters, and just
below it, the same string in
more ancient, phonetic, reformed Egyptian characters. Hebrew reads right to left. The string is 38
Hebrew characters long.
Remember what the explanation to Figure 2 says. It reads,
"King Pharaoh, whose name is given in the characters above his head."
From the symbols of the Hebrew string above, let us see if we can
construct a message that correlates to the Book of Abraham
Facsimile No. 3, Figure 2. For instance, we may see in the
available letters of the string, that we can spell
the Hebrew words for Pharaoh
and King (מלך).
post-exilic Hebrew/Aramaic letter koph
(כ ,ך) from the word "kise" (כסא)
takes its final form (koph as it appears at the end of words, ך) in the
word "melek" (מלך).
Among phonetic reformed Egyptian characters (Sinai aleph-bet) there are
no final forms of letters.
Just above is a reordering of the letters from the Figure 2 Hebrew string.
The final nun (ן) in "ben" (בן),
meaning son, comes from the nun (נ) in
meaning osprey or vulture (signifying mother
in Egyptian). Each letter is used only once, so the resulting string is
also exactly 38 Hebrew characters long. Because the feminine Hebrew word for
"beginning" is deliberately placed last (Abraham 2:8), and because the word actually
ends with the last letter of the aleph-bet, we may interpret "reshit" (ראשית)
to suggest "the beginning and end".
1:8, LDS Doctrine and Covenants 45:7)
It is also important to know that in Ptolemaic times alphanumeric
equivalencies were contemplated in Greek and then in Hebrew.
Hebrew Gematria assigned numerical values to letters. For
example, the eighth letter of the aleph-bet, het (ח,
was seen as equal to the number 8. Such equivalency led to an
alphanumeric sensitivity in these languages. Names became associated
with numbers! (Revelation
The reordered string then reads:
"This is Pharaoh,
king and child of Egypt (Egyptes), son of Isis. Look to the
sign 8 8 8, the beginning
The feminine form of the Hebrew word for Egypt ("Mitsraymah",
Genesis 12:10), appears in the line above. This gives the
word a double meaning; either referring to the land of Egypt, or
to "Mitsraymah" ("Egyptes",
Abraham 1:23-25) the ancestral mother of the Hamite Egyptians
according to the Book of Abraham. An earlier spelling of the
is preferred over the commonly published "Egyptus" which seems
to feature the Roman masculine ending "us".
Of particular interest is the combination of the Semitic words
ראה לנס = "raah li-nes" = "look to the
sign" which sounds remarkably like the Semitic "Rahleenos, which
signifies hieroglyphics." (Abraham 1:14) The Hebrew "raahli-ness" in fact derives from
Egyptian hieroglyphics: the solar disk,
seraphic serpents, and what appears to be a
triple cross called
may be read "het het het". The name of each
then includes an unseen
That is, "het", spelled ,
in Proto-Sinaitic symbols, is pronounced "".
The Ah-meh-strah-an minded may see prophetic meaning in the
combination of the Hebrew "
het het", and the symbols that translate
to mean "the
(serpent) and the
samekh spell "nes" (נס)
meaning "sign". But "saraph" calls to mind
which means "count". This Hebrew word for "count" happens to be
spelled with its alphanumeric characters
samekh (60), pey (80),
resh (200) in increasing order of numeric value (according to
standard Hebrew Gematria). Additionally, the ancient
pictorially suggests to the mind
the need to put the numbers "in order of
size". Thus a deeper level of meaning, suggested in the Hebrew "nes"
guides the Ah-meh-strah-an mind to reorder the
symbols according to the Ah-meh-strah-an
- in increasing order:
= "nes" = "sign" → "count ("saphar", ספר) in
ascending order". Ah-meh-strah-ans
could have recognized this to mean:
Here the reordered Hebrew/Egyptian characters resemble
(read left to right). The following
Ah-meh-strah-an number may be perceived:
= "a tah a tah tah a" = 8 + 10x8 + 10x10x8
= 888 = "eight hundred eighty eight".
The sign of the fiery seraph (serpent) and triple cross
samekh pillar or
are interpreted to mean "count in ascending order", that is,
arrange the ""
signs so they express a combination of numbers in ascending order of
greatness. Thus the more ancient symbols (
which are behind the
post-exilic Hebrew "נס ח ח ח" = "nes
het" = "sign (in ascending order) 8 8 8",
is fulfilled, or consummated in the number eight hundred eighty eight.
We may then replace
or "נס ח ח ח" with 888 in translation.
Let us also change the order of the Hebrew words "king" and
"Pharaoh" so that they follow the order in the explanation of Figure 2,
Facsimile No. 3. Joseph's explanation reads "King Pharaoh
..." The Hebrew sentence now read " ... זה מלך פרעה" = "This is King -
Pharaoh ..." which may seam a little redundant until we consider that in
Hebrew, "מלך פרעה" = "King - Pharaoh" can be interpreted to mean "King
of Pharaoh", so that a greater than Pharaoh can be suggested by the order of the words. The
verse now begins to take on a more Messianic meaning, telling of one greater
than Pharaoh, and even greater than Moses who was made "a god" (or placed as the gods by Elohim)
Moreover, let us consider that the name Ισα
= "Isa" (Isis) is a
homophone for the Hebrew word "Ishah" (אשה)
= "Woman" (which includes the Hebrew word for "a man" = "ish"
This is the description of Havah (חוה),
who is "Life", the divine "mother of all living", after
whom Eve was named. (Genesis 3:20,
We note that the Hebrew word for "life" begins with a het,.
We may then review and see the Hebrew word string derived from the symbols above
the raised arm and head of Figure 2, as follows:
כיסא לחם ביצה דרור פה לחם לחם עזניה נס ראה ראשית
ח ח ח
hebraically interpreted as:
"This is King of a
great house and child of
Woman. Look to 888, the beginning
Name of the Father
According to scripture, the "name which is above
every name" is "ΙΗΣΟΥΣ"
Ι = 10, Η = 8, Σ = 200, Ο =
70, Υ = 400, Σ = 200.
Thus ΙΗΣΟΥΣ = 10 + 8 + 200 + 70 + 400 + 200 = 888.
But the name "IĒSOUS"
is a Greek spelling of the Hebrew name "Yeshua" (ישוע), meaning
"Salvation" or "he
The more complete and ancient spelling of this name is
here with two "nails" or
as "hooks" on which the full weight of the veil of the tabernacle was hung;
"YEHOSHUA" means "the Eternal is
Salvation". The name
was revealed by Moses and given to his prophetic successor as a new name. (Number 13:16)
Eternal" is a name of both God the Father and
the Son. (Moses 7:35;
LDS Doctrine and Covenants 19:10)
By replacing 888 = ΙΗΣΟΥΣ, with
the more ancient and original
we obtain from the characters above the head of Figure 2, a Messianic message in
This may be interpreted:
"This is King of a
great house and child of
Woman. Look to YEHOSHUA, the beginning
"This is King of a
great house and child
Woman. Look to YEHOSHUA of
since in scripture, Hokhmah
(spelled with a het (ח,
Sophia in Greek) is "reshit"
(ראשית, Proverbs 4:7;
Luke 7:35, Matthew 11:19).
The expression "child of Egypt" can refer to the house of Israel and/or Messiah. (Exodus 4:22-23,
11:1, Matthew 2:15)
But how can the name "YEHOSHUA" ()
"above every name ... to the glory of God the Father"? (Philippians 2:9-11)
The Messianic title begins with a serpent
sign in "nes" (נס)
, and ends with horns
The horned viper hieroglyph signifies
In this symbolic sense, the entire Messianic name and title is in father,
much as son, "ben" (בן,),
represented by the letter "bet" (ב), is
3 Nephi 9:15,
John 14:11). We should recognize that the firstborn is also "Aleph" (א,).
How then can the name "YEHOSHUA" ()
be "above every name"? The answer is simple: The name includes and is one
of the ageless names of God the Father. The names and titles of the Son
came from the Father. For said he, "I am come in my father's name ..." (John 5:43)
“The scriptures inform us that Jesus said, As the Father hath power in Himself, even so hath the Son power - to
do what? ...what the Father did. The answer is obvious - in a manner to lay down
His body and to take it up again. Jesus, what are you going to do? To lay down
my life as my Father did, and take it up again. Do you believe it? If you do not
believe it, you do not believe the Bible.” (Joseph Smith, H.C. 6:305-306; Teachings of the Prophet Joseph Smith,
King Follett Discourse, "Power of the Father and the Son", pg. 346)
This then makes sense of Messianic Psalm 110:1, "The
Eternal said unto my Lord, sit thou at
my right hand, until I make thine enemies thy footstool." In this scripture, the Messiah is
referred to as "adoni" = "my Lord". The
Eternal in this verse, is God the Father.
James E. Talmage,
understood that the translated name "Jehovah" means he that is
Eternal. In Chapter 4 of
Jesus the Christ, Talmage explains that, "Jehovah is the Anglicized rendering of the Hebrew ... signifying
the Self-existent One, or
The Eternal." See
Appendix, and consider that the Eternal
name is substituted with "Lord" or "LORD" (KJV) in numerous places throughout LDS Scripture. (Moses 1:3-6;
An artistic depiction of the Eternal name and the meaning of each letter
- by V. Coon
Early leadership of the Church, in fact, referred to God the Father
as "The Great Eloheem Jehovah" (See
Proclamation of the Twelve Apostles of the Church of Jesus
Christ of Latter-day Saints, April 6, 1845, and
Genesis 2:4) The name of Elohim
יהוה. (Exodus 3:15)
Identifying the "the LORD"
(Jehovah), or the "LORD God", as God
comports well with Hebrew scripture. Compare for example
1 Chronicles 29:10-13, with the Lord's prayer. consider also the Messianic prophecy in
According to the Book of Moses, the "Lord God", or
more authentically "Yhvh
Elohim" (Genesis 2:4), is clearly a title of the divine Parent(s) of the Savior.
The Prophet Joseph Smith directly addressed God the Father as "Jehovah",
the "Mighty God of Jacob".
Doctrine and Covenants 109:4,
3 Nephi 20:12 and
The Son of God is therefore not the only divine person on whom
the Eternal name "Jehovah"
is bestowed. That the sacred name is given to the messianic messenger, consider Exodus 23:20-21,
The Godhead, which includes the Son, is an everlasting Family of unified Gods.
Family is presided over by the order of "El Elyon", "the Most High God" - the God of
Melchizedek, whose name is
ETERNAL. (Genesis 14:18-20,
LDS Doctrine and Covenants 121:32)
Israelite scripture further describes the Most High as "El elohim
YHVH", "The LORD
God of gods”.
Even the "Sh'mah", faithfully recited in Jewish prayer, emphasizing divine
unity, nevertheless uses the plural possessive "Eloheynu", "our Gods".
Translations tend to render the plural as singular.
But a plurality can also be
20:1, etc.) The Eternal seeks to fully place his name
by ordinance upon his covenant people.
The Eternal name, as a new name will be
placed upon redeemed Jerusalem. (Ezekiel 48:35)
symbol for eternity (see N16) that goes along with the Egyptian word for eternity, "d.t",
is a symbol of
Gardiner's N16). This may be a key to understanding why the
Ah-meh-strah-ans, who worshipped the Hebrew God (Isaiah
19:21-22), considered the sacred name of
the Eternal to be bestowed upon the earth in her
2, Fig. 1,
Degrees of Meaning
Book of Abraham
Facsimile No. 3 isn't just depicting an historic scene enacted in Egypt in the days of Abram. It
isn't just about a mortal ruler allowing a Hebrew prophet of flesh and blood
to sit on the throne. It is a scene of supernal and transcendent meaning,
extending into the world beyond this. It is a resurrection scene about judgment, justification, endowment and exaltation. It is ultimately about
the King of eternity who saves and exalts Abraham and his seed
כהנה, "Kehunah" ,
Doctrine and Covenants 132:28-29), to rule and reign with him
in his throne. (Revelation
A sketch made by this writer on a 3"x5" card decades ago,
as a young fulltime missionary, and kept in an old set of scriptures.
From LDS SCRIPTURES, AUTHORIZED VERSION INCLUDING OFFICIAL
STUDY AIDS (CD-ROM RESOURCE 1.0) Transliterated Hebrew | English: