Identifying

Moses As
A Pharaoh
of Egypt
With an LDS
Revealed Viewpoint

Travis Wayne Goodsell

In accordance with the Copyright, Designs and
Patents Act 1988,
Travis Wayne Goodsell exerts his right to be
identified as the author of this work.

Copyright © 2016 Travis Wayne Goodsell

Cover Photo © 2016 public domain.
Editing by Kathryn Elizabeth Jones

All rights reserved under International and Pan-

American
Copyright Conventions.

ISBN-13: 978-1537594989
ISBN-10: 1537594982

www.travis-wayne-goodsell.weebly.com
www.egyptian-bible-theory.weebly.com

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 ―And this greater priesthood
administereth the gospel and holdeth the
key of the mysteries of the kingdom, even
the key of the knowledge of God.
―Therefore, in the ordinances thereof,
the power of godliness is manifest.
―And without the ordinances thereof,
and the authority of the priesthood, the
power of godliness is not manifest unto
men in the flesh;
―For without this no man can see the
face of God, even the Father, and live.
―Now this Moses plainly taught to the
children of Israel in the wilderness, and
sought diligently to sanctify his people
that they might behold the face of God;
―But they hardened their hearts and
could not endure his presence therefore,
the Lord in his wrath, for his anger was
kindled against them, swore that they
should not enter into his rest while in the
wilderness, which rest is the fullness of his
glory.
―Therefore, he took Moses out of their
midst, and the Holy Priesthood also.‖
Doctrine and Covenants 84:19-25

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 Table of Contents

Introduction…………………………………………………………………………5
I. Moses…………………………………………………………………………….13
Biblical Moses……………………………………………………………………..14
Latter-Day Revelation……………………………………………………….16
Hebrew Bible………………………………………………………………………18
Talmud………………………………………………………………………………….21
Book of Jasher……………………………………………………………………22
Quran…………………………………………………………………………………….24
Extra Sources……………………………………………………………………..25
Elder Petersen…………………………………………………………………….27
II. Akhenaten…………………………………………………………………….29
Akhenaten Paper #1…………………………………………………………..30
Akhenaten Paper #2…………………………………………………………..38
Akhenaten……………………………………………………………………………51
III. Biblical Background……………………………………………………52
Creation………………………………………………………………………………..53
Fall………………………………………………………………………………………….55
Noah………………………………………………………………………………………56
Tower…………………………………………………………………………………….60
Land of the Chaldeans………………………………………………………61
IV. Family Background……………………………………………………..69
Abraham………………………………………………………………………………..70
Isaac as Tuthmose III…………………………………………………………..71
Jacob as Amenhotep II……………………………………………………….74
Joseph as Yuya…………………………………………………………………...76
Ephraim as Aye and Manasseh as Anen……………………….78
King David as Tuthmose IV……………………………………………..79
King Solomon as Amenhotep III………………………………………82
Aaron as Tuthmose and Merytre II…………………………………83

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 Miriam as Nefertiti………………………………………………………………84
Zipporah as Tiye………………………………………………………………..85
V. Moses as Akhenaten………………………………………………….86
Moses as Akhenaten…………………………………………………………87
Conclusion…………………………………………………………………………..90
My Theory…………………………………………………………………………..93
th
Appendix #1: Table of the 18 Dynasty Pharaohs…………………..95
Appendix #2: Map of Kom Ombo………………………………………………..97
th
Appendix #3: Table of the Biblical Characters in the 18
Dynasty……………………………………………………………………………………………….98
Appendix #4: My Egyptian Translation Theory………………………99
Appendix #5 Osirian Temple Endowment in the Book of
Mormon………………………………………………………………………………………….113
Appendix #6: The Throne of Osiris………………………………………….133
Study References ………………………………………………………………………….134
Bibliography…………………………………………………………………………………….135

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 Introduction

The first five books of the Bible, called the Torah,

are called the Books of Moses. Genesis sets up the
background scene for the emergence of Moses in the
second chapter of the second book, called Exodus.
Traditional scholarship believes the Bible to follow the
Documentary Hypothesis. It is thought that the Bible is
composed of several books combined together into one.
This belief has challenged the tradition that Moses
wrote the five books. However, I have identified that the
stories in Genesis contain comparisons to Egyptian
texts and Babylonian texts. It is clear to me that since
Moses was Egyptian, raised Egyptian, and educated
Egyptian, that the Bible bearing his name should
likewise originate as Egyptian. And sure enough, the
Book of Mormon agrees. The Brass Plates were said
to be like the Bible, only there were more records in the
Plates; which were also written in Egyptian.
The creation story in Genesis, Chapter 1 contains
the Egyptian Heliopolis Creation story, when you
remove the Babylonian insertions, such as seven days
for creation instead of five periods, which is Egyptian.
The 'fall' story corresponds to the story of Atum
eating of moral order, combining the battle with
Apophis. Just as the Book of Mormon and Doctrine

5
and Covenants states, it was Adam who fell, not the
woman.
In Paul‘s writings in the New Testament, a linguistic
study reveals that the sentence which states that the
woman first partook of the fruit, is a latter addition and
not the words of Paul (see 2 Corinthians 11:3 and 1
Timothy 2:14).
The murder of Abel by his brother Cain is compatible
to the Egyptian story of Set killing his brother Osiris,
only Osiris was in charge of grain and Set was in charge
of flocks.
The 'flood' story is easily identified as the Egyptian
story of the Hermopolis Ogdoad Creation story.
The "Tower", as it is only called in the Book of
Mormon, Book of Ether, is logically in Egypt, not
Babylon. Nimrod is an Ethiopian through Ham, not an
Assyrian, through Shem. The towers therefore are the
mastaba's built by the ancient pharaohs before the
creation of the pyramids in the 3rd Dynasty.
Abraham, according to Facsimile #1, Figure #10, was
living in Egypt as his nativity, not Ur of the Chaldees in
Babylon, or even northward in Sumer. Abraham would
have been living south of Memphis, with connections to
Pharaoh, to have an audience with him.
Abraham‘s seed is promised to be in Egypt 400 years
(Genesis 15:13). However, in the Second Book of

6
Moses called Exodus, the time for the House of Israel in
Egypt is 430 years (Exodus 12:40). Both dates are in
conflict because the genealogy of Moses to Abraham is
about 200 years —nowhere near 400 (Moses' father,
Amram, who is the of Kohath, who is the son of Levi,
who is the son of Jacob, who is the son of Isaac, who is
the son of Abraham).
Abraham is also promised the land of Ham from the
Euphrates to the Nile (see Genesis 15:18). Only the
Egyptians ruled this land, and only during the 18th
Dynasty under Thutmose IV. Yet Jews attribute David
to being the King to rule that land.
Isaac is mysteriously born after his mother Sarah is
made a part of Pharaoh‘s haram. As son to Pharaoh,
that would make him an heir to the throne of Egypt. He
would then fit the symbolism of the sacrifice of the
Messiah to come. Notice the Book of Mormon says
Isaac was sacrificed not saved by an angel (see Jacob
4:5). Arabs likewise believe that Isaac was sacrificed and
Ishmael became the birthright son. Nevertheless, Isaac
was 30 when sacrificed and had already had Jacob, the
true birthright son.
Joseph becomes second of all Egypt and as the
birthright son keeps the records (see 1 Nephi 5:16).
And it is clear that Joseph was living during the 18th
Egyptian, not the earlier Hyksos Dynasty, for the

7
popular name of the 18th Dynasty was Tuthmose(s).
The name is two words; TWT is phonetically the same
as DWD which is Hebrew for King David; and
MOSE(S) is clearly the name for Moses.
Before you start thinking that Moses is one of the
Tuthmosids, and especially King David, there is another
pharaoh of the 18th Dynasty who does correspond to
Moses. This is what this book will discuss.
There are three main books by which I am certain will
one day set the standard in a scientific understanding of
who Moses is.

Moses and Akhenaten Brothers in Alms by Ted

Loukes
Moses and Akhenaten by Ahmed Osman
The Legacy of Moses and Akhenaten: A Jewish
Perspective by Sheldon L. Lebold

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 Both Osman and Lebold share the same theories
about Moses. Loukes presents his theory with a twist,
that being that Moses is the brother of Akhenaten, but
after reading his facts, one of them being Moses‘ going
to Ethiopia and becoming King; I am convinced that he
had it wrong. Now I side with the other two.
Why, then, am I doing a book about Moses for
Mormons?
1) Their arguments should be highly considered
among scholars because of the additional
information they lend. In time, I expect, their views
will become the new traditional belief.
2) Joseph Smith in Section 84 of the Doctrine and
Covenants talks about the priesthood and
Moses in such a way as to add to the factual
positions of these three scholars.
As members we already have the testimony of Joseph
Smith that Moses is resurrected, since he appeared to
him in the Kirtland Temple and gave him the keys to the
gathering of the house of Israel. Like the Catholics,
underneath their Vatican is the Necropolis where they
claim the bones of Peter are. If the Catholics wanted to
destroy The LDS Church all they'd have to do is go
down, open the tomb and prove that the bones are
actually those of Peter. Then Peter could not have
possibly appeared to Joseph Smith and given him the

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Melchizedek Priesthood as a resurrected being.
Likewise, if the bodies of the pharaoh‘s of the 18th
Dynasty are in reality those bones of the biblical
characters, such as that of Joseph, son of Jacob, for
example, then the LDS doctrine of the resurrection will
have confirmed Joseph Smith a fraud.
In the Book of Mormon, Nephi, son of Lehi,
received revelation concerning the Bible we have
today and the comparisons with the Brass Plates.
The Brass Plates were handed down to the
birthright son, Laban (1 Nephi 5:16). They
contained the five books of Moses, a record of the
Jews from their beginning until Zedekiah;
prophesies of all the prophets down to Zedekiah;
and, a genealogy which included Joseph son of
Jacob from which Lehi was able to know his
genealogy and trace his line back to Joseph (1
Nephi 5:11-14).
The Bible, as Nephi son of Lehi, learns was
written by a single Jew after the Babylonian
captivity and that it is smaller than the Brass Plates.
(1 Nephi 13:23) It contains the ―covenants of the
Lord‖, and many prophesies of the prophets instead
of all the prophesies. Yet it is considered to contain
the ―fullness of the gospel‖ (1 Nephi 13:20-25).

10
 In verse 26, Nephi sees the great and abominable
church. This evil takes away from the Bible plain
and precious parts and covenants. Yet other books
were to come forward which would ―establish the
truth‖ of the Bible and make known what was taken
out (1 Nephi 13:39-40).
My translation research has identified two source
materials for the Torah. One is Egyptian
document influenced and the second is Babylonian.
For example, the use of the number 7 is a dead
giveaway of Babylonian document influence.
Seven is considered a bad luck number for the
Babylonians, so no work was performed on the
seventh day of the Babylonian calendar of seven
day weeks. The Egyptian calendar was monthly
only, no weeks, though the month was divisible by six
weeks of five days.
My theory challenges the Documentary
Hypothesis, which says there were multiple Jewish
documents in the Torah. One is the Yahwist
source document, another is the Elohist source
document. Both documents are based on the belief
that there were different deities; a Priestly source
document, a Deuteronomist source document, and a

11
Redactor source. My theory is simply two source
documents; Babylonian, which is a later source
document, and Egyptian, which is the earlier source
document; the Brass Plates containing the full
version.

12
I. Moses

13
 Biblical Moses

The Biblical version of the story of Moses starts with

an un-named pharaoh putting the house of Israel in
bondage after the death of Joseph. Though the
pharaoh had them build the cities of Pithom and
Raamses, the Israelites still grew, so he ordered the
murder of the Israelite male babies; they were to be cast
into the Nile.
Moses was born into a Levite family. He is put in a
basket and sent down the Nile. The daughter of
Pharaoh finds Moses and after he is nursed by his real
mother is given back to the pharaoh‘s daughter to raise in
Pharaoh‘s court. He is given the name of Moses.
When older, Moses kills an Egyptian and flees out of
Egypt to Midian. There, his father-in-law Reuel or
Jethro gives him his daughter Zipporah to wife. Moses
travels up a mountain and talks with the Lord in a burning
bush. He is told to go back to Egypt and free the house
of Israel.
After plaguing Egypt, Pharaoh agrees to let the
Israelites go free, but then changes his mind. The army
of Pharaoh is drown in the Red Sea as the Israelites
make it across.
In the wilderness the Israelites are wicked, so Moses
shows them more miracles, and gives them the ten

14
commandments. They wander for 40 years before being
allowed to enter the promised land of Canaan. There
Moses dies.

15
 Latter-day revelation

Moses received the priesthood from his father-in-law

Jethro (Doctrine and Covenants 84:6).
Moses denied Israel the temple endowment, celestial
glory, the high priesthood, and the calling of a presiding
high priest (Doctrine and Covenants 84:23-27).
The presiding high priest was to function in the office
that Moses held (Doctrine and Covenants 107:91).
Moses held the priesthood keys of the gathering of
the house of Israel (Doctrine and Covenants 110:11).
Moses was given the high priesthood of Melchizedek.
Modern revelation tells us what that priesthood was
anciently.

Melchizedek is two words meaning ‗King of

righteousness‘. Melchizedek was the ―great high priest‖
(D&C 107:2-4). Shem is also referred to as the ―great
High Priest‖ (D&C 138:41). Melchizedek gave the
priesthood to Abraham and was the son of Noah
(D&C 84:14-15). Shem was a son of Noah.
Melchizedek is Shem!
The high priesthood was named after Melchizedek,
but originally it was called, ―the Holy Priesthood after
the Order of the Son of God.‖ Jesus Christ is the
Son of God. Jesus is called, Son Ahman (D&C

16
78:20; 95:17). The Jews use the name Shem, meaning
―Name‖ in place of "God" to show reverence and to
avoid repetition. Isaiah named God; Immanuel (Isaiah
7:14, 8:8). The definition found in the New Testament
is added by a redactor. Instead of ―God with us‖ we see
instead, ―Ahman is God‖.
In the 'flood' story mentioned early as corresponding
to the Egyptian Hermopolis Creation Story, the name
for God is Amun. Amun is a Sun God, just like the
determinative at the front of the name Immanuel in Paleo-
Hebrew (lanm[). Amun is known in Egyptian as the one
with the hidden name, so thus he corresponds to Shem.
Shem is Amun, the name of the head god of the
Egyptians, of whom the religious order was named after.
Moses therefore was a presiding high priest after the
order of Amun. The Amun priesthood was restored in
the 18th Dynasty. And as we know, Shem gave it to
Abraham the Egyptian, the lineal ascent of Moses.
Thus Abraham restored the high priesthood authority
to the Egyptians in the 18th Dynasty.
It is this new information revealed through Joseph
Smith that has helped me make the connection to
Akhenaten.

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 Hebrew Bible

The biblical Hebrew text uses both ‗King of Egypt‘

and ‗Pharaoh‘ throughout the story of Moses, to mean
the same person in the context.

ssm[r taw mtp ta [rpl tnksm r[

Raamses w/& Pithom w/ Pharaoh to storages city

―…a city of storages unto Pharaoh together with

Pithom and together with Raamses.‖ - Exodus 1:11

Using Paleo-Hebrew on the biblical Hebrew text

reveals that Pharaoh had three cities built for him, not
two.

[rp tb – ‗House of Pharaoh‘

The House of Pharaoh is an Egyptian term referring

to the Queen of Egypt. It cannot be the daughter of
Pharaoh because she would not be allowed to raise a
child on her own without a husband.

Fm – Moses (Mose)

18
ssm[r – Raamses. This is the Greek pronunciation of
what should instead be: fm[r – Remose. The s and f
are phonetically similar. Remose is broken up into two
words: Re meaning The Egyptian Sun God and Mose
meaning ‗born of‘ in Egyptian.

Rpc - Zipporah

Using my theory for the Paleo-Hebrew alphabet and

vocabulary, the c is the determinative for a throne. Rp
means ‗fruit‘; thus ―throne‘s fruit‖. Zipporah is a royal
name indicating she is the daughter of the king.

hYha rfa hYha

Exodus, chapter 3:14, is traditionally translated as ―I

am that I am‖. However, my research with the Paleo-
Hebrew alphabet and vocabulary reveals that:

hYha = hwhY

hwhY is the name for Jehovah, more correctly

pronounced as Yahweh. The Y functions as a
determinative for the creation story. Yahweh, using
Paleo-Hebrew actually is the god of the creation story in
Genesis Chapter 1. In Exodus 3:14 this letter is found

19
separating the word just as the Y separates the word for
Yahweh. So it is also referring to the creation story, but
with a difference. The a iis a determinative for the Eye
of Re or Horus. Referring back to the story of Osiris,
Horus is the one to do battle with the opposing forces to
re-establish the throne of his father. Likewise Re does
battle with opposing forces every night. Thus Moses is
being told that the Lord is the one sending him into
battle against the opposing forces to retake the throne
of Egypt. But this would mean that Moses was once a
pharaoh in order to try and reclaim the throne.

20
 Talmud

The Talmud gives the explanation that Pharaoh alone

ordered the death of Moses.
There is also the story of Moses as a child, who when
given the opportunity to choose between a burning coal
and the crown of Pharaoh, placed the coal in his mouth,
burning his tongue, resulting in his being slow of speech.
Osman tells us that Moses was a high priest according
to the Talmud and that while in the desert he was the
King of Israel (Osman, p. 23-24).

21
 Book of Jasher

There are some additions and some changes in the

Book of Jasher and not just for Moses. Miriam, his
sister, receives revelation that he would be born. When
Amram hears of it he takes back Jochebed, his wife
whom he's divorced, and she conceives and bears Moses
in seven months. Moses was hidden from the Egyptians
for three months within their home, until Pharaoh learned
of the birth. Moses was placed in an ark and discovered
by Bathia, the daughter of Pharaoh. Miriam saw to it
that Jochebed was able to nurse Moses until he was two,
when he was returned to Bathia to be her son. Amram
however, called Moses the name of Chabar and
Jochebed called his name Jekuthiel. Miriam called
himJered and Aaron called him Abi Zanuch.
Grandfather Kehath called his name Abigdor and their
nurse called him Abi Socho. And finally, Israel called his
name Shemaiah, son of Nethanel.
At 3 years old Moses took the crown off Pharaoh‘s
head and placed it on his own. Moses was tested to see
if he would choose an onyx stone over a hot coal, but
Moses put the coal in his mouth. This spared Moses‘
life.
When grown, Moses learned that Balaam was the one
who'd convinced Pharaoh to enslave the Israelites. He

22
sought to kill him, but Balaam fled to Kush. Moses
convinced Pharaoh to have a seventh day of rest for the
Israelites. At 18, Moses slew an Egyptian for beating a
Hebrew. Moses fled to Cush, where he was eventually
crowned King at 27 years old.
After 40 years of being King, Moses was sent away
and went to Midian where he met Reuel who imprisoned
him. Moses then was able to pull out the stick of
Yahweh, when no one else could, so Reuel gave Moses
his daughter, Zipporah, to wife (Chapters 68-77).

23
 The Quran

The baby Moses/Musa was put in a chest then

set in the River (Sura 20.39). It is also called a
basket (Sura 28.7). The household of Pharaoh
found Moses and it was the Queen who told
Pharaoh not to kill him (Sura 28.9).

24
 Extra Sources

Ginzberg‘s Legends of the Jews mentions that Moses

is sought after by Pharaoh when he learns he is not his
son (Brothers, p. 145).
Manetho named Moses, Osarsiph (Brothers, p.
151).
―It was also reported that the priest, who
ordained their polity and their laws, was by
birth of Heliopolls, and his name
Osarsiph, from Osyris, who was the god
of Heliopolls; but that when he was gone
over to these people, his name was
changed, and he was called Moses.‖
(Against Apion, Josephus)
- Brothers, p. 5

―Egyptian priest named Moses, who

possessed a portion of the country called
Lower Egypt, being dissatisfied with the
established institutions there, left it and
came to Judea with a large body of people
who worshipped the Divinity.‖
(Strabo)
- Brothers, p. 5

25
 Manetho through Josephus tells us that there was a
King ‗Timaus‘. Loukes points out that the addition of
the Greek word, ―tou‖ makes the name Tuthmose
(Brothers, p. 36). But there is no information to
support Loukes theory that this is Moses.
The Midrash of the Jews names the princess who
found Moses as Bithiah. Josephus, however, calls her
Thermuthis. And Loukes identifies her as the daughter,
Nebetah, of Amenhotep III and Tiye.

26
 Elder Mark E. Petersen

Mark E. Petersen‘s book, Moses Man of Miracles,

shows his belief in the scholars who 1) tried to separate
Moses from Akhenaten and 2) make Moses as the
originator of Monotheism, as an attempt to dismiss
Sigmund Freud‘s research and findings.
The Hyksos were worshippers of the Egyptian god
Set, because they, like Set, overthrew the true
Egyptian government. In the LDS religion this would
be understood as the house of Israel choosing Satan as
their patron god. That in and of itself should be enough
to dismiss those scholars‘ theories.
To explain the ―Silent Period‖ in Egyptian history,
Elder Petersen argues that we can turn to the Bible to
fill in the gaps of information. He then supports his
position by stating that Joseph Smith‘s revelations
support the biblical account. He doesn‘t even discuss
Joseph Smith‘s explanation of Facsimile #1, figure #10,
which says that the event of Abraham‘s attempted
sacrifice, which was in the land of his nativity, was ―in
Egypt‖. By neglecting this fact he misses the second
fact that Jethro, a descendant of Midian son of
Abraham, with Keturah, was therefore also Egyptian
along with Keturah.

27
 Also by designating the house of Israel as the
Hyksos, the identity of Moses is unknown. Elder
Petersen does properly reference Josephus, but seems
to dismiss others accounts of Moses as ‗myth‘. By
disclaiming the Book of Jubilees, for example, he
dismisses the fact that as Akhenaten, he knew Assyrian,
which most of the Armana letters were written in. He
dismisses the Book of Jasher, though he doesn‘t
mention the book by name. The incident in question
relates to Moses going to Ethiopia and marrying the
Cushite woman from the Bible, fulfilling the Arthurian
legend of pulling Jethro‘s rod out of the ground.
I am surprised that with the identification of the house
of Israel as the Hyksos, Elder Petersen doesn‘t
attribute the Exodus, Pharaoh as Ahmose and his
brother for this legend, since they are responsible for the
expulsion of the Hyksos. He instead leaves the pharaoh
unidentified and even suggests that it might be Rameses
II of the 19th Dynasty. The enslavement and expulsion
of the Atenists is not even considered.

28
II. Akhenaten

29
 Akhenaten

Paper #1

No other Egyptian empire has seen such great

success as the 18th Dynasty. Yet despite its great
expansion, wealth, and religious influence, one pharaoh
challenged it all. Akhenaten is the most mysteriously
intriguing king Egypt has ever had. And Akhenaten is
seen as the most dramatic of all the pharaohs of Egypt,
for he changed policies and religious reforms altering an
establishment that brought prosperity.
The Priests of Amun-Re (also Amen) were at great
odds with Akhenaten. The syncretism of Aten with Re
made them a composite god, Aten-Re. Aten was not
brand new to the Egyptians. 'Aten' meant, "sun's disk",
(Gardiner, 1994, p. 555) with reference to the circular
shape of the sun. And as far back as the Old Kingdom,
Re was constantly associated with this sun-disc, and on
occasion was even referred to as "sunshine" or
"sunbeams" (Redford, 1984, p. 170). Akhenaten used
his new god as the national god, yet keeping a
connection to the original cult of Re that had been
interrupted by centuries of replacements. And by going
back to a known concept of the Old Kingdom he was

30
reviving or restoring the Heliopolitan religion of solar
worship.
Akhenaten replaced Amun-Re with Aten-Re as the
national god of temple worship. Akhenaten even went to
the extreme by replacing all other gods throughout all the
land. He did this by closing down their temples and
building brand new temples to Aten-Re. The laid off
priests either became priests for the God Aten or
remained unemployed as new priests were appointed in
their stead.
The temples were of a new design, built as open air
sanctuaries to emphasize this God of Sunlight.
Previously, temples housed a statue of the deity within
their sanctuary at the back of the structure hidden in the
dark, requiring firelight to perform any worship. Later,
temple complexes were arranged in a straight line that
allowed light from the sun to flow through. As a result,
no statue was required with the direct appearance of the
Sun.
Akhenaten even made sure to celebrate the Sed
festival, with Aten as the focal point in place of most
other deities. Traditionally, the priests from each of the
temples of the various deities would come to the location
of the Sed Festival in a ceremonial procession and be
housed next to each other in the temple structure for the
pharaoh to visit each one. Akhenaten's Sed festival did

31
not contain Amun, Ptah, Thot, or Osiris and the other
gods in the Osirian cycle within the "court of the great
ones". A statue of Akhenaten, illuminated by the
sunlight, replaced them all.
Along with the building of temples, Akhenaten also
built a new capital called Akhetaten (el-Amarna). This,
too, was also designed to receive the light of the "Sun"
as an open air structural complex. Akhenaten then
moved from Thebes to this new capital. And this capital
was moved to a brand new site not previously inhabited.
It was located halfway between Thebes and Memphis.
Akhenaten also changed his original names containing
the name Amun to have meanings instead to the God
Aten. Akhenaten's birth name, Amenhotep, was
changed to Akhenaten; his Horus name translated as
"Mighty bull, tall of feathers", a symbolic reference to
Amun, was changed to "Mighty bull, beloved of the
Aten"; his Two Ladies name, "Great of kingship on
Karnak", the location for Amun, was changed to "Great
of kingship in Akhetaten"; and his Golden Horus name
translated as "He who uplifts his diadems in Southern
Heliopolis" was changed to "He who uplifts the name of
the Aten". His coronation or throne name, Nefer-
Kheperu-Re (Beautiful are the Manifestations of Re),
stayed the same. Despite those who believe Akhenaten
was promoting monotheism, it is obvious that his religious

32
reforms were still a form of henotheism. Aten was a main
god over all others.
Akhenaten also made political reforms creating a more
centralized governmental structure. Due to the closing
down of the temples, he increased the centralization of
both the administration and the army. And the new
capital also created a centralization of estates and of the
economy. Centralization took power and administration
away from both the nomarch's and the Priests of Amun-
Re almost lessening them to the status of tributaries.
However, in light of what has been discussed, the
opposition from the Priests of Amun-Re would have
begun with Amenhotep III, Akhenaten's father and the
previous Pharaoh. The established religious policy of
the need to be a descendant of royal blood and to marry
a woman of royal blood who was to bare the next heir to
the throne came to a complete end with Amenhotep III.
Amenhotep III was born to King Tuthmosis IV and
Queen Mutemwiya. Both of the parents are of
suspicious origins concerning their legitimacy of royal
blood. But Amenhotep then further complicated
matters by marrying Tiy, a daughter of Yuya and Tuya.
Yuya, the father, was a non-royal noble who owned land
in the Delta and was also a powerful military leader. He
must have fought in the battles to keep the expelled
Hyksos out of Egypt for good after their having ruled

33
over Egypt for a couple of dynastic periods.
Amenhotep and Tiy's first male child, Tuthmosis, died
early. This left Akhenaten as the next in line of
succession, though he was fully illegitimate due to the
non-royal blood line.
Though there is debate as to the existence of a co-
regency of Amenhotep and his son Akhenaten, or one
of 2 or 12 years, there is a text from the first Sed festival
of Amenhotep III in which he appears to announce his
successor, and thus co-regent, as being approved by
Amun-Re. Howard Carter was the first to suggest it
(Osman, 2002, p. 80), but Donald Redford argues
against this belief. Redford's suggestions are
interpreted as referring to Amenhotep III as the
approved heir of Amun-Re in the renewal of his reign,
since the King, as mentioned previously, is to be
considered the literal offspring of Amun-Re (Ibid., p. 81).
But as Osman points out in support of Carter, the
pronouns do actually refer to the concept of Amenhotep
III as being the father to appoint a male offspring as an
heir.
In support of the 12 year co-regency, is a matching of
the distances between the three festivals held by
Akhenaten and Amenhotep III's three Sed festivals
(Quirke, 2001, p. 153). It is known that Akhenaten was
crowned in Karnak and that 'Armana' ideology had

34
developed as early as the latter years of Amenhotep III's
reign. This does suggest that there was not an open
opposition to Akhenaten by the Priests of Amun-Re at
the beginning. However, this may also suggest that the
co-regency was tolerated due to Amenhotep still living
and would make sense for Akhenaten to have a more
limited self-rule due to the increased opposition. If the
text in Amenhotep's first Sed festival is that of
Akhenaten's fifth year as a co-regent, when he changed
his names and founded Akhetaten, then there are hints
of at least the rising of opposition to Akhenaten during
the early part of the co-regency.
The political strategy of a co-regency was originally
established by Ammenemes I to remove any confusion of
the next heir to the throne. In the case of the untimely
death of the pharaoh, the potential situation of many
eligible heirs, or as in the case with Ammenemes I, a break
in the royal blood line, there would be no confusion as to
who was to succeed. This would logically be what
Amenhotep III did under his circumstances. He was the
break in the royal blood line and therefore would need to
enlist the policy of the co-regency to legitimize the next
heir. The Priests of Amun-Re must not have accepted
this condition despite their founder who was also
Ammenemes I, originating the policy.

35
 Akhenaten must have further aggravated the Priests
of Amun-Re by marrying Nefertiti, who was also not of
royal blood. This may have served as the first point of
contention against Akhenaten as successor requiring
the subsequent actions he made. A habit was now
forming of non-royal blood ruling over Egypt. And now
along with this lack of royal blood in the leadership, and
changes in the traditional religion against the Amun-Re
cult, and in governmental policies of Egypt's structure, a
new system had to be developed contrary to what had
made Egypt very prosperous in the past.
Akhenaten, now in full opposition to the Priests of
Amun-Re, appointed Smenkhkare as co-regent. This
makes the circumstances behind the premature death of
Smenkhkare very suspicious. Smenkhkare was most
likely Akhenaten's younger brother whose co-regency
was for just 2 years. He supposedly died very shortly
after Akhenaten's supposed death, not being allowed to
rule much on his own.
Akhenaten was also known for his change in artisan
representation. The most common feature of his art was
of the sun disc containing human hands at the end of its
sun rays. Akhenaten portrayed himself as the one in
direct communication with the Aten in behalf of the
people. His features were also altered to present his
body as unique. This change is known, due to the

36
personal sculptures and carvings of him previous to his
work in the Aten temples and capital, and because of his
wife, Nefertiti, as well as his children, portrayed with the
same look. Assumptions that he had some sort of
disease would only seem to be the promotion of those
who wanted to separate Akhenaten and his religious
reforms from a connection to Moses, the biblical
character, and his supposed monotheism (Osman, 2002,
p. 10).
These changes made by Akhenaten enabled him to
become a popular character, though both he and his
changes were short lived. And despite attempts to erase
his memory, his work and name will nevertheless live on in
the annals of history.

37
 Akhenaten

Paper #2

No other Egyptian Empire has seen such great

success as the 18th Dynasty. Yet, despite its great
expansion, wealth, and religious influence, one pharaoh
challenged it all. Akhenaten is the most mysteriously
intriguing king Egypt has ever had. His change of
policies and religious reforms altered an establishment
that brought prosperity. So why would he change an
empire that was so successful?
The Priests of Amun-Re (also Amen) were at great
odds with Akhenaten. Yet despite this contention
Akhenaten curiously parallels his reign with that of
Ammenemes I the founder of the cult of Amun-Re. Why
would he do this? And why would the Priests of Amun-
Re be so upset? Ammenemes I, the founder also of the
12th Dynasty of Egypt, then becomes a key figure in
trying to understand Akhenaten's actions and
motivations.
Ammenemes seems to have started his career as a
vizier. His identification as a man leading a quarrying
expedition into the Wadi Hammamat under Mentuhotep
IV seems to be certain (Shaw, 2000, p. 156).
Regardless, he was born of Senusret, his father and a

38
commoner, and Nefert, his mother, from Elephantine
(Clayton, 1997, p. 78). It is his mother from Upper
Egypt that is believed to tie him to the God Amun due
to an African resemblance of a golden ram from heaven
with a sun disc between his horns (Grimal, 2002, p. 45.
Previously unknown in Egypt, (Sauneron, 2000, p. 174)
now Amun, was a part of the Hermopolitan Creation
myth featuring the Ogdoad, the eight elements existing
before the creation of Re (Jordan, 1993, p. 191).
Ammenemes I altered the religion of Egypt by the
sencretically combining Re with Amun and developing an
alternate creation myth to show how Amun is of more
importance than Re, Amun being his creator. Even the
name, Ammenemes, means, "Amen is at the head"
designed to indicated that Amun is to be the supreme
national god (Grimal, 2002, ppgs. 150, 159). Amun-Re
then replaced the previous God, Montu, God of War,
at the temple in Thebes (Clayton, 1997, p. 78). Never
before did Egypt have a national god and now the
Priests of Re were replaced by or transformed into
Priests of Amun-Re. Ammenemes intention was to place
Amun as the head of the religion as well as to make him a
national deity, yet in the process, restore Heliopolitan
theology of the Old Kingdom (Grimal, 2002, p. 159).
Heliopolis, the Greek name for the Egyptian city of
Iunu, was the city of the Sun God, Re. It is from here,

39
during the Old Kingdom Pyramid Texts, that the first
known creation story was developed involving Re as the
head god. And the cult of Re was the first known
established religion of Egypt, its theology also recorded
in the same pyramid texts of the Old Kingdom (Quirke,
1992, p. 22) .
It was during the reign of Cheops (Khufu), recorded
on the Westcar Papyrus, of a seer prophesying that
after Cheops' death each of his three sons would reign
in succession. Then the first three kings of the
proceeding 5th Dynasty would be parented by
Reweddjedet, the wife of the high priest of Re, and Re,
the deity himself (Clayton, 1997, p. 60). Though the
role of Re in the sexual union with the high priestess was
most probably performed by the high priest, it can be
believed to indicate the high influence of religion and the
power of the priests in relation to the secular
governmental administration. And interestingly,
Cheop's first son, Djedefre, was actually the very first
king to call himself a "son of Re" (Grimal, 2002, p. 71).
Successive kings thereafter saw themselves as literally
begotten of Re and consequently with the syncretized
God Amun under Ammenemes I. A ruler being born
through the royal blood line became an important part of
succeeding pharaohs for subsequent approval from the
priests (Grimal, 2002, p. 67). A lineage of the 'sons of

40
Re' and later 'sons of Amun-Re' was an essential part of
Pharaonic rule.
The First Intermediate Period of Egypt, just previous
to the 12th Dynasty, experienced a time of great
instability due to previous inter-marriages of royal
daughters to provincial nomarchs. This lead to rising
generations of those who claimed the right to rule on the
throne of Egypt. This may explain why Manetho
records that in the 7th Dynasty there were 70 kings who
ruled for seventy days (Clayton, 1997, p. 70). But with
the addition of great political instability due to invasions
of Asiatic Bedouins from Palestine and the
accompanying increase in poverty, a need to re-establish
stability of the government became desperate.
Ammenemes I, however, was not of this royal blood line.
And during his reign he established a policy of the right
of the ruling king to appoint his successor to also rule
with him as a co-regent to deal with this dilemma over the
selection of an heir to the throne (Grimal, 2002, ppgs.
160-1).
The Tale of Sinuhe was written around the time of the
assassination of Ammenemes, with his son and co-regent,
Sesostris I then able to succeed him. It tells the tale,
obviously, of an Egyptian named Sinuhe. As an
attendant to King Ammenemes he overheard that the
Pharaoh had been murdered. Sinuhe then fled the

41
country to Syria-Palestine fearing his fate. And
Sesostris, who was away on a campaign, was then called
back to Egypt to become the primary ruler. Though this
may have been written by Sesostris to justify his
legitimacy as king, removing him from responsibility in the
assassination of Ammenemes, it nevertheless
demonstrates the importance of having a co-regent in
maintaining political stability due to an untimely death of
a pharaoh.
Still, these new religious and political reforms of
Ammenemes gleaned so much opposition that the capital
of Egypt in Thebes was moved to Itjtawy, near El-Lisht
(Reeves, 2001, p. 105). Though unknown, the site is
said to have been between both Memphis and Thebes
(Clayton, 1997, p. 79.) Its name means, "Seizer of the
Two Lands" and was meant to keep an eye on the
unification of Upper and Lower Egypt. El-Lisht
became the new burrial site for Ammenemes I.
Other political reforms by Ammenemes involved
appointing new governors over areas to replace those
who were not in support of his changes in policy. He also
altered the provincial boarders and reestablished the
practice of military conscription. He managed to keep
nomarchs happy, despite their restrictions and limits of
power, by reviving their ancient titles which served to
strengthen their authority (Grimal, 2002, p. 160).

42
 It is these actions of Ammenemes I that Akhenaten
parallels in his reign. The questions is whether or not this
was intentional. And if so, what was Athenaten's
reasoning for doing it? Was Akhenaten provoked by the
Priests of Amun-Re, or was it just a coincidence as a
result of following his fanatical religious self-interests?
Instead of syncretisizing Amun with the god, Re,
Akhenaten used the god, Aten. Aten however was not
brand new to the Egyptians, like Amun seemed to be.
For an Egyptian, the word 'aten' means, "sun's disk",
(Gardiner, 1994, p. 555) with reference to the circular
shape of the sun. And as far back as the Old Kingdom,
Re was constantly associated with this sun-disc, and on
occasion was even referred to as "sunshine" or
"sunbeams" (Redford, 1984, p. 170.) Like Ammenemes
I, Akhenaten used his new god as the national god yet
keeping a connection to the original cult of Re. And by
going back to a known concept of the Old Kingdom he,
too, was reviving or restoring the Heliopolitan religion of
solar worship, just as Ammenemes I tried to accomplish in
merging Amun with Re.
As Amun-Re replaced Montu in the Theban Temple,
so too did Akhenaten replace Amun-Re with Aten-Re.
However , Akhenaten went to the extreme by replacing
all other gods throughout all the land. He did this by
closing down their temples and building brand new

43
temples to Aten-Re (Clayton, 1997, p. 122). The
jobless priests either became priests for the god, Aten,
or remained unemployed as new priests were appointed
in their stead, just like those under the employ of
Ammenemes I.
The temples, however, were of a new design, built as
open air sanctuaries to emphasize the God of Sunlight
(Reeves, 2001, p. 95.) Previously, temples housed a
statue of the deity within their sanctuary at the back of
the structure hidden in the dark, requiring firelight to
perform any worship. Now the temple complexes were
arranged in a straight line which allowed the light of the
sun to flow through it. As a result no statue was required
with the direct appearance of the Sun.
Akhenaten even made sure to celebrate the
Sed festival with Aten in place of most other deities.
Traditionally the priests from each of the temples of the
various deities would come to the location of the Sed
festival in a ceremonial procession and be housed next to
each other in the temple structure for the to visit each
one. Akhenaten's Sed festival did not contain Amun,
Ptah, Thot, or Osiris and the other gods in the Osirian
cycle within the "court of the great ones". A statue of
Akhenaten replaced all of them (Redford, 1984, p. 130).
Along with the building of temples, Akhenaten also
built a new capital called Akhetaten (el-Amarna). This,

44
too, was also designed to receive the light of the "Sun"
as an open air structural complex. Akhenaten then
moved from Thebes to this new capital, just like
Ammenemes I. And this capital was also moved to a new
site not previously inhabited. And it too was also
located half way between Thebes and Memphis just like
Itjtawy (Clayton, 1997, p. 122).
Nicholas Reeves recognized the parallels between
both pharaohs in the moving of their respective capitals.
He does not identify the other parallels by both of these
kings (Reeves, 2001, p. 105). As a result he believes that
Akhenaten's reasoning for moving the capital was
because of a rejection of his Aten god. Akhenaten is
then seen as the initiator of the opposition with the
Amun-Re priests.
Akhenaten also changed his original names containing
the name Amun to have meanings which referred instead
to the god, Aten, just as Ammenemes' name was
instituted to signify the importance of his god, Amun.
Akhenaten's birth name, Amenhotep, was changed to
Akhenaten; (Clayton, 1997, p. 120) his Horus name,
translated as "Mighty bull, tall of feathers," was changed
to the translation of "Mighty bull, beloved of the Aten";
his Two Ladies name, "Great of kingship on Karnak"
was changed to "Great of kingship in Akhetaten"; and
his Golden Horus name, translated as "He who uplifts

45
his diadems in Southern Heliopolis", was changed to
"He who uplifts the name of the Aten" (Grimal, 2002, p.
228). His coronation or throne name, Nefer-Kheperu-
Re (Beautiful are the Manifestations of Re), stayed the
same (Clayton, 1997, p. 120).
Akhenaten, like Ammenemes I, also made political
reforms, though creating a more centralized governmental
structure than Akhenaten. Due to the closing down of
the temples, he increased the centralization of both the
administration and the army. The new capital also
created a centralization of estates and of the economy
(Grimal, 2002, p. 232). Centralization took power and
administration away from both the nomarchs and the
Priests of Amun-Re almost lessening them to the status
of tributaries.
However, in light of what has been discussed, the
opposition from the Priests of Amun-Re would have
begun with Amenhotep III, Akhenaten's father and the
previous pharaoh. The established religious policy of the
need to be a descendant of royal blood and to marry a
woman of royal blood who must then bare the next heir to
the throne came to a complete end with Amenhotep III.
Amenhotep III was born to King Tuthmosis IV and
Queen Mutemwiya, both suspicious concerning their
legitimacy of royal blood. Amenhotep further
complicated matters by marrying Tiy, a daughter of

46
Yuya and Tuya. Yuya, the father, was a non-royal
noble who owned land in the Delta and was also a
powerful military leader (Clayton, 1997, p. 115). He
must have fought in the battles to keep the expelled
Hyksos out of Egypt for good after their having ruled
over Egypt for a couple of dynastic periods.
Amenhotep and Tiy's first male child, Tuthmosis, died
early. This left Akhenaten as the next in line of
succession, though fully illegitimate due to the non-royal
blood line.
Though there is debate as to the existence of a co-
regency of Amenhotep and his son Akhenaten, or one
of 2 or 12 years, there is a text from the first Sed festival
of Amenhotep III in which Amenhotep appears to
announce his successor, and thus co-regent, as being
approved by Amun-Re. Howard Carter was the first to
suggest it (Osman, 2002, p. 80), but Donald Redford
argues against this belief. Redford's suggestions are
interpreted as referring to Amenhotep III as the
approved heir of Amun-Re in the renewal of his reign,
since the King, as mentioned previously, was to be
considered the literal offspring of Amun-Re (Ibid., p. 81).
But as Osman points out in support of Carter, the
pronouns do actually refer to the concept of Amenhotep
III as being the father to appoint a male offspring as an
heir.

47
 In support of the 12 year co-regency is a matching of
the distances between the three festivals held by
Akhenaten and Amenhotep III's three Sed festivals
(Quirke, 2001, p. 153). It is known that Akhenaten was
crowned in Karnak and that 'Armana' ideology had
developed as early as the latter years of Amenhotep III's
reign (Grimal, 2002, p. 226). This suggests that there
was not an open opposition to Akhenaten by the Priests
of Amun-Re at the beginning. However, this may also
suggest that the co-regency was tolerated due to
Amenhotep still living and would make sense for
Akhenaten to have a more limited self-rule due to the
increased opposition. If the text in Amenhotep's first
Sed festival is that of Akhenaten's fifth year as a co-
regent, when he changed his names and founded
Akhetaten, then there are hints of at least the rising of
opposition to Akhenaten during the early part of the co-
regency.
The political strategy of a co-regency was established
by Ammenemes I to remove any confusion of the next
heir to the throne. In the case of an untimely death of the
pharaoh, the potential situation of many eligible heirs, or
as in the case with Ammenemes I, a break in the royal
blood line, there would be no confusion as to who was to
succeed. This would logically be what Amenhotep III did
under his circumstances. He was the break in the royal

48
blood line and therefore would need to enlist the policy
of the co-regency to legitimize the next heir. The Priests
of Amun-Re must not have accepted this condition
despite their founder originating the policy.
Akhenaten must have further aggravated the Priests
of Amun-Re by marrying Nefertiti, who was also not of
royal blood (Clayton, 1997, p. 121). This may have
served as the first point of contention personally against
Akhenaten as successor requiring the subsequent
actions he made. A habit was now forming of non-royal
blood ruling over Egypt. And now along with this lack of
royal blood in the leadership, and changes in the
traditional religion against the Amun-Re cult, and in
governmental policies of Egypt's structure, a new system
was developed contrary to what had made Egypt very
prosperous.
Akhenaten now in full opposition to the Priests of
Amun-Re, appointed Smenkhkare as co-regent. This
makes the circumstances behind the premature death of
Smenkhkare very suspicious. Smenkhkare was most
likely Akhenaten's younger brother (Clayton, 1997, p.
126) whose co-regency was for just 2 years. He
supposedly died very shortly after Akhenaten's death,
not being allowed to rule much on his own. Tutankhaten
was then placed on the throne at a very early age. It was
during Tutankhaten's reign when he changed his name to

49
Tutankhamun and restored secular and religious policy
back to the way it was before Akhenaten. Due to his
youth, Tutankhamun was under the leading influence, if
not control, of Ay (Grimal, 2002, p. 241).
Ay was the son of Yuya and thus brother to Queen
Tiy, wife of Amenhotep III. After Tutankhamun's
teenage death, Ay forced a quick marriage to
Tutakhamun's wife, Ankhesenamun (Clayton, 1997, p.
136). It was most likely Ankhesenamun who wrote to the
Hittite King Suppiluliumas, asking him to send a son for
her to marry instead of Ay (Grimal, 2002, ppgs. 241-2).
Suppiluliumas' son, Prince Zennanza, died before
entering Egypt to marry her.
This quick turnaround to restore what Akhenaten
altered suggests a hostility equal to that recorded in the
Tale of Sinhue. This text had remained known and was
reproduced throughout the dynasties and was even very
popular in and through the 18th Dynasty (Grimal, 2002,
p. 163). Akhenaten's patterning his changes of those of
Ammenemes I, having been appointed as co-regent by
his father, seems to be due to his rejection by the Priests
of Amun-Re. This may then have inspired opposition to
keep that parallel going by murdering undesired
pharaohs.

50
 Akhenaten

Loukes doesn‘t give a reference but makes the claim

that ―all royal princes in the New Kingdom‖ are raised in
Memphis and in Heliopolis (Brothers, p. 9). It seems he
is suggesting that the older brother, Tuthmose, was
trained in Memphis to become the next Pharaoh; then
Amenhotep, who became Akhenaten, was trained in
Heliopolis. This corresponds to Josephus who, as
mentioned earlier, stated that Moses was trained in
Heliopolis. According to Clayton, Tuthmose died
before being able to reign, leaving the throne to
Akhenaten (Clayton, p. 115, 120).

51
III. Biblical
Background

52
 Creation

GENESIS 1:1

earth the (d.o.) heavens the (d.o.) God created beginning In

“In the beginning God created the heaven and the earth.”

crah taw mYmfh ta mhla arbt far

land the w/& sky the w/ Gods create will Head

“Head (God) will create Gods together with the sky and
together with the land.”

far is the subject of the sentence matching in number and

sex with the verb. B is removed as an added letter/word to the
text.
The first t is moved to become the verb’s future tense,
because this is the starting sentence introducing what will be
discussed.
Mhla is now the predicate of the sentence allowing ta to be
translated as “together with”.

53
 GENESIS 1:3

Light was & light Let be God said &

“And God said, Let there be light and there was light.”

Ra hYw ra hY mhla rmaYYw

Light Yah & light Yah Gods says Yah &

“And (Father) Yah says Gods, (Son) Yah is light. And (Son) Yah
is light.”

Y The dagesh forte actually represents the word name of the

Hebrew God, Yah (Jehovah) and is the ‘Head’ God from verse 1.
hY is the full spelling of Yah and in the context of the passage
and story, is the son of Head Yah.

54
 Fall

Apophis is the Egyptian serpent Deity shown here

pictured by a tree. Each night the Egyptian God Re,
battles Apophis so that he can rise the next morning.

55
 Noah

The Bible talks about Noah‘s sons spreading out

throughout the Old World to inhabit it after the Flood.
His sons include Shem, Japheth, and Ham. Four men
with four wives. This Biblical account parallels the
Egyptian Creation stories and of the Creation of
Egypt. The first match of the Flood story is with the
Creation story of Hermopolis and the Ogdoad (the 8).
The following chart shows the comparisons:

BDB Hebrew Name Egyptian meaning

―leader‖ Xn Noah = Nun & W
Naunet a
t
e
r
―name‖ Mf Shem = Amun & hidden name
Amaunet
―Yah of tpY Japheth = Heh & Formlessness
spaciousne Hauhet
ss‖
―heat‖ Mx Ham = Khek & black, dark
Khauket

56
 This Egyptian Hieroglyph is a picture of the story of
the Egyptian Hermopolis Creation story. It shows Nun
carrying the boat on the Flooded waters. This story is
also portrayed in the Biblical Creation story in verse 2.

57
 The following chart shows the comparisons:

Hebrew Ogdoad matches

Hbw ht Heh & Hauhet empty & void
Kfx Khek & Kauket darkness
Mht Nun & Naunet watery deep
Xr Amun & Amaunet hidden wind

Thus the Bible stories were redacted from earlier

ancient records, mostly Egyptian source documents.

The sons‘ inheritances were split up as follows:

Shem → Mesopotamia
Japheth → Europe and Upper West Asia
Ham → Canaan, Kush, Mizraim, and Phut

Ham‘s sons represent the following areas:

Canaan = Canaan
Kush = Ethiopia/Nubia
Mizraim = Egypt
Phut = Libya

58
 After the Flood there is a strange account concerning
Noah, Ham, and in some mysterious manner Canaan,
which clearly is missing text in order to explain itself. We
have the phrase: ―Ham, the father of Canaan‖
emphasized twice only in this story in chapter 9:18, 22;
and because Ham saw the nakedness of Noah, Canaan
is therefore the one instead who is cursed. (v. 25) I‘ll
come back to this with the answer that Joseph Smith
gives in the Book of Abraham.

59
 The Tower

This is Djoser‘s pyramid from the 27th century BCE.

It is the oldest pyramid in the world, older than the
Assyrian Ziggurats, especially that of Ur‘s.

60
 ―Land of the Chaldeans‖

Abraham‘s birthplace, the ―land of the

Chaldeans‖ has troubled scholars from the
beginning. With the discovery of Ur of the
Chaldees in Southern Babylon comes the
confusion as to its legitimacy, since it wasn‘t founded
until the ninth century BCE, several centuries after
the time period of Abraham. As such there are a
number of points that have convinced me that
Chaldea is not supposed to be the one in
Mesopotamia, but is rather in southern Egypt, in
Kush.

1) The land of Chaldees is believed to be on

the other side of the Euphrates River due to
the passage in Joshua 24:2:

―Thus said the

LORD, the God of
Israel: In olden times, your
forefathers – Terah,
father of Abraham and
father of Nahor – lived

61
 beyond the Euphrates
and worshiped other
gods.‖

The main problem is that Euphrates is an

assumed translation of the Hebrew word, ‗nahar‘
rhnh ―the river‖. The river can also be translated
as the Nile River.

2) Because Ur of Chaldea wasn‘t founded

until the ninth century BCE, scholars believe
that the Bible was redacted to place the
Jewish origins in Babylon. My own research
has shown that the Genesis stories show
Hebrew, Babylonian, and linguistic influences
mixed with Paleo-Hebrew, Egyptian, and
linguistic, influences (Goodsell, An
Introduction to Paleo-Hebrew Alphabet and
Grammar : A New Theory-Intro.)

3) The Hebrew word for Chaldea: ‗Kasdim‘,

mdfk is connected to Egypt. Fk is the
Paleo-Hebrew word for the Egyptian land of
Kush. According to my own research on the

62
 Paleo-Hebrew alphabet, the letter daleth d
comes from the Egyptian hieroglyph of a
pyramid (Goodsell-Intro. and Goodsell: The
Origins of the Alphabet). Therefore, it
serves as a third-letter suffix determinative
tying Kasdim as an Egyptian land, which
Kush is.

4) Kush was founded by Kush son of Ham, son

of Noah, according to the biblical text. Yet
despite this, Kush‘s son, Nimrod, supposedly
leaves his native land in Africa to found
Babel in Assyria (Genesis 10:8-10).
Clearly, we are dealing with another
redaction. Nimrod is drmn in Aramaic script.
Narmer is the first King of Egypt. Narmer
would be spelled in Aramaic script as: rmrn.
The Aramaic d and r are pictorially similar
and thus can easily be seen as a redactors
error, such that Nimrod is actually Narmer,
the first King of Egypt.
This is further supported with the story of
the Tower of Babel where Nimrod/Narmer
founded the place of Babel. The story falls

63
 between the genealogical listing of the Sons
of Noah‘s children and the account of
Abraham, such that Abraham is to be from
this land where this tower was built. Because
of the traditional Assyrian connection, the
tower is seen as a Ziggurat. And there is
even a Ziggurat in the Babylonian village of
Ur. Yet Ziggurats were built after the
pyramids of Egypt by several centuries. The
original text of the Torah as illustrated from
the previous arguments would also suggest
that the Tower of Babel was the first attempt
to build pyramids in Egypt.

5) And then there is the controversial

translations of Joseph Smith.
a) We start with the Book of Mormon in the
Book of Ether, where the Jaredites
originate from what is only called the ―great
tower‖ (1:3), not the "Tower of Babel".
Then in chapter 2:1 there is a
geographical description of the Jaredites
who ―went down into the valley which was
northward; (and the name of the valley was

64
 Nimrod, being called after the mighty
hunter). This description does not fit a
geography of Mesopotamia, but is a good
fit for the geography of Egypt, for
someone coming from the south must travel
‗down‘ into the Nile Valley. And what
seals the deal that these Jaredites were
Egyptian is the name for which they call a
‗honey bee‘ – Deseret. The name
Deseret is from the Egyptian word,
‗DSRT‘ which represents the Red
Crown of Lower Egypt ; Gardiner‘s
# S3. The symbol of Lower Egypt is the
honey bee ; Gardiner‘s # L2.
(Whereas the symbol of Upper Egypt is
the Vulture). The language at the ―great
tower‖ in the Valley of Nimrod (Narmer,
the first King of Egypt) was Egyptian.
b) In the Book of Abraham, facsimile #1,
figure 10, Joseph Smith explains that this
symbol represents, ―Abraham in Egypt‖.
There are those such as R.C. Webb in
his book, Joseph Smith As a Translator
and Ed Goble who have shown that figure

65
 10 as a part of the Rebus Theory. When
you break down the picture into its basic
elements you get the phonetics of the
picture. In this case, figure 10's basic
elements are the phonetics of Abraham.
Nevertheless, Joseph did not say,
―Abraham in Egyptian‖, but ―Abraham in
Egypt‖. Thus the event in Abraham‘s
birthplace – Ur of the land of the
Chaldeans – where a priest of Elkenah
tried to sacrifice him, was specifically in the
land of Egypt.
c) Then also in facsimile #1 Joseph explains
that the canopic jars and the crocodile are
Egyptian gods. The crocodile is the
Egyptian god, Sobek, the God of
Pharaoh. Figure #5 is the Egyptian god,
Qebehsenuef, a son of the Egyptian god,
Horus; representing the cardinal point
West. Figures 6, 7, and 8 are also sons of
Horus and represent the other cardinal
points.
d) Elkenah is not the name of the god.
There are those who believe Elkenah is a

66
 Canaanite deity, but again, Joseph didn‘t
say ‗the God Elkenah‘, but rather the
―God of Elkenah‖. (see Facsimile #1,
figure #5 and Abraham 1:6) He also uses
the phrases: ―Priest of Elkenah‖, and
―altar of Elkenah‖. (see verses 7 and 20 in
Abraham) Elkenah therefore is either the
name of a man, or the name of a place such
as a village in ―the land of Ur‖ (1:20) in the
land of Chaldea.
e) Also in verse 20 is the statement that with
the death of the priest of Elkenah there
was ―great mourning in Chaldea, and also
in the court of Pharaoh‖. Chaldea is a
tributary of Egypt in order for the
Pharaoh‘s court to mourn his death.
f) Kush was a tributary of Egypt during the
18th Dynasty.
g) And finally, Abraham , if from the lineage
of Shem the birthright son of Noah, he
should have been given the priesthood by
his fathers or even the priests of his
birthplace. Yet Abraham does not have
the priesthood and receives it through his

67
 father Noah (verses 18 & 19) from
Melchizedek (Doctrine and Covenants
84:14), who is Shem son of Noah (Times
and Seasons). So Noah‘s son Shem is
Melchizedek. In addition, Joseph Smith
describes how it was that the Egyptians
did not have the authority of the
priesthood and Abraham‘s father was ―led
away‖ by the Egyptian‘s idolatry (v. 27). If
Abraham‘s fathers had the authority of
the priesthood it could still be given to
Abraham despite personal wickedness; as
was the case with Alma a priest of the
wicked King Noah in the Book of
Mormon. Abraham became a restoring
prophet obtaining the priesthood from
Shem, who had the authority.

The facts from the scriptural records confirmed by

Joseph Smith make it clear that the land of the
Chaldeans was in Kush of Egypt, not in
Mesopotamia.

68
 IV. Family
Background

69
 Abraham

We now know that Abraham was associated with

the 18th Dynasty, Ahmose, the first pharaoh, who
had a Nubian wife, Ahmose-Nefertari. This is
important to note because Nubia is where I
identified Abraham as being from. Ahmose, which
means, ―moon is born‖ had temples built to Ptah and
Osiris, giving credit to Amun-Re (Brothers, p. 47).

70
 Isaac as Tuthmose III

Facsimile #3 is explained by Joseph Smith as Pharaoh

standing behind the throne, though the character
standing behind the throne is Hathor-Isis, a female!

And wouldn‘t you know it, there happens to be a

pharaoh of the 18th Dynasty who is female –
Hatshepsut. Because this facsimile is the Egyptian
'judgment scene', the initiate (second from the right)
would be the new pharaoh in a co-regency with
Hatshepsut –Tuthmose III. Because it is Abraham on
the throne, he would be the step-father of Tuthmose III,
taking the place of the biological father, Tuthmose II,
who had died.

71
 Tuthmose‘s mom was not the first wife of Tuthmose II.
Mutnefert was a lesser wife. The Bible describes this
whole story by explaining that when Abraham went to
visit Pharaoh, he said that his wife, Sarah, was his sister,
and so Pharaoh took Sarah to be a part of his haram.
The Bible tries to claim that Sarah could not get
impregnated from Pharaoh, yet messengers tell Abraham
and Sarah that Sarah was impregnated. With the help
of facsimile #3, Tuthmose III is Sarah‘s son Isaac, son of
Tuthmose II, making Abraham the step-father upon
Tuthmose‘s death. In Hebrew, a step-father and father
are the same word. It is Isaac who fulfilled or rather
started the prophesies given to Abraham, by becoming
Pharaoh of Egypt.
It should be noted that during the 18th Dynasty,
pharaohs started telling the story of their births being
literally conceived by Egyptian Deity, i.e., Amun-Re,
and the Queen; who then gave birth to the them - the
next pharaohs. Hatshepsut as well, claimed to be born
through this process as recorded in her mortuary temple
(Brothers, ppg. 56-57). In Egyptian, the word for king is
the same for either gender (Ibid., p. 58).
Originally Pharaoh meant, ―House of Greatness‖ or
"Great House". It was Tuthmose III who changed the
meaning to "the ruler".

72
 It was Tuthmose III who was involved in the Battle of
Megiddo from which we get the biblical prophesies of a
Battle of Armageddon or Battle of the Mountain of
Megiddo, in Hebrew.
Tuthmose III was a temple builder. He had a statue of
himself built along with that of Amun-Re, so that the
people of Thebes, who were not allowed to enter the
Holy of Holies, could still come and worship (Brothers,
p. 63).
Interestingly, Tuthmoses III‘s wife was a lesser Queen
again, she bore the next Pharaoh, Amenhotep II. In the
Bible it is Isaac who has the repeated story of going to
Egypt and having to give up his wife to the King. It now
seems clearer what the Bible story is concealing.

73
 Jacob as Amenhotep II

If one is going to insist on a direct historical match with

the biblical account, then they will never know the
answers they seek. Such is the case with Jacob.
Knowing that Isaac is Tuthmose III, then Jacob would
be the second son; Esau being the first. This makes
Jacob, Amenhotep II. Esau would then be Amenemhat.
However, instead of a 'selling pottage story' for the
birthright to the family throne, Amenemhat dies giving the
birthright to Amenhotep II. Remember that Pharaoh in
Egyptian meant Great House and that Jacob became
the ―House‖ of Israel.
It is here that I must point out that the Five Books of
Moses – The Torah, are separate books from the First
Book of the Kings and even still separate from the First
Book of the Chronicles. I bring this up only to mention
the position that the books of Kings and Chronicles
would of necessity have to tell the stories of Isaac and
Jacob and of Judah who held the birthright for the
throne and Joseph who was second in all Egypt, and of
the Exodus with Moses. Amenhotep II‘s son to take the
throne was Tuthmose IV and I‘ll show that in the chapter
of King David that they are one and the same person.
Tuthmoses‘ mother was likewise low in social status.

74
And I point out that King David was considered to be
of low social status.
Amenhotep II also was the Pharaoh who built the
Sphinx of his face. It became associated with the Sun
God, Hor em Akhet (Horus of the Horizon). The
Church of Hor em Akhet is said by Loukes to have a
major impact later in the New Kingdom, surviving through
Roman times (Brothers, p. 73).
Amenhotep II was known for having many sons, just as
Jacob is known for having a number of sons who are part
of the House of Israel.

75
 Joseph as Yuya

Yuya Zaphnath Paaneah

Yu + Zaph Jo + Seph
= Joseph
(Lebold, p. 11)

Yuya was the favorite official in Tuthmose IV‘s royal

court.
Yuya had a necklace when found in his Tomb. Joseph
was given a necklace from Pharaoh (Genesis 41:42).
In the Quran, Potiphar is named, Al Aziz and his wife‘s
name is Zalaikha. He is the Chief Minister to the King.
It is believed from commentaries that upon his death, his
wife married Joseph, being still without child.
Loukes identifies the Egyptian meaning of the name
Potiphar as, ―servant of the Great House of Ra‖
(Brothers, p. 113).
The wife of Yuya is Tuyu, a descendant of Ahmose I
and Queen Ahmose-Nefertari.
Yuya was Holy Father of the Lord of the two lands.
Joseph was father to Pharaoh and lord of all his house
and ruler over all the land of Egypt (Genesis 45:8).

76
 Yuya was Lieutenant Commander of Chariotry.
Joseph was over the charioteers and the chariots
(Genesis 41:43).
Yuya was Overseer of the Cattle of Amun and Min.
Yuya was Overseer of the Harem of Min.
Yuya was Bearer of the Ring of the King of Lower
Egypt. Joseph was given a ring by Pharaoh (Genesis
41:42).
Loukes gives Kenneth Kitchen‘s translation of
Joseph‘s Egyptian name, Zaphenath, as Djed(u)enef,
meaning, ―he who is called‖ (Brothers, p. 111). Loukes
says, however, that his theory involves ‗metathesis‘ in
which the T and P are reversed, so that Loukes
translation is, ―he who is called the life of Akhmim‖. (Ibid,
p. 112).

77
Ephraim as Aye and Manasseh as Anen

Yuya had two sons, Anen and Aye. The second son,
Aye, became King over his brother who remained the
Second Priest of Amun in Heliopolis.
Aye becomes the Pharaoh of the Oppression. Using
the Hebrew Bible and Paleo-Hebrew, it turns out that
the building project was for store cities together with
Pithom and with Raamses (emphasis added). This
explains why the Septuagint says that Pithom and
Raamses were fortified cities instead of storehouse
cities.
Loukes identifies Pithom as Pr-Atum (House of
Atum).
Anen died right before Moses became Akhenaten.
The Irish and Scots believe they are the descendants
of the followers of Aye who left Egypt after his reign.

78
 King David as Tuthmose IV

Tuthmose means, ―Toth is born‖. Toth was the god

who in the "Egyptian Temple Endowment" is writing the
names of the initiates who pass their judgment in the
book of life, and is thus connected to Michael described
from the Old Testament.

Tuthmose IV is the Pharaoh who had his dream carved

on a stela. It states that if he cleared the sand away from
his father‘s sphinx he would become King over his
brothers.
Now, the biblical story would seem to compare with
Tuthmose IV and Joseph, who is the child of Jacob,
who had dreams, but Joseph was made second to all
Egypt. Yet the Sphinx is the body of a lion, which is the
symbol of the tribe of Judah. This would also be King
David. Both David and Judah married foreign women,
which was forbidden. Even Tuthmose IV married the

79
daughter of the Mitanni King, Artatama, whose name
was Mutemwiya. So King David had Bathsheba;
Judah had the Canaanite women and a strange story
about Tamar, who deceived Judah by pretending to be
a sacral prostitute; and Tuthmose IV who had
Mutemwiya in an arranged peace treaty marriage. Thus
all three were involved in forbidden
relationships/marriages that resulted in the chosen heir.
David with Bathsheba gave birth to Solomon.
Tuthmose IV with Mutemwiya gave birth to Amenhotep
III; which was through the traditional manner of the
Queen procreating with the Egyptian Deity, Amun.
And Judah with Tamar gave birth to the son who, like
Solomon, would be the ancestor of Jesus Christ, Son
of the Father God, Ahman, and a sacral temple worker,
Mary.
It was Judah who was the brother who showed the
greatest kindness toward Joseph. And it was Pharaoh
Tuthmose IV who had a close friendship to Yuya.
It was under Tuthmose IV that Egypt reached its
maximum size in all its history, from the Nile to the
Euphrates. It was King David, who fulfilled the
prophesy to Abraham that he would rule from the Nile to
the Euphrates (Genesis 15:18).
There was a letter from the King of Jerusalem, Abd-
Khiba to Akhenaten. This alone messes up biblical

80
chronology in which Jerusalem had King Saul first,
followed by King David. Would the later Kings of
Jerusalem have taken over Jerusalem by force, or are the
Kings from a peaceful infiltration, being tributaries to the
18th Dynasty at one point in time? The facts are clear
that there is no evidence for the existence of either King
David or his son, King Solomon in Jerusalem.

81
 King Solomon as Amenhotep III

Amenhotep means, ―Amun is pleased‖

King Solomon is the one in the biblical account, who
decided whose mother a child belonged by threatening
the child's life. Moses was the one whose life was
threatened by the King and was given to a second
Mother. And then there is Amenhotep III who was the
son of a princess of a foreign land over any male children
of the Royal Queen of Tuthmose IV.
Both King Solomon and Amenhotep III had
forbidden marriages. Amenhotep III marrying the
daughter of Shuttarna, who was called Gilukhepa, of the
Mitanni, and also marrying from Babylon, Syria, and
Anatolia.
The Royal first Wife of Amenhotep III was Tiye, the
daughter of Yuya.
The Bible says that Amram, the father of Moses, was
married to his sister (Exodus 6:20). This is the practice
of the Egyptian pharaohs to preserve their royal blood.
Amram would be Amenhotep III.

82
 Aaron as Tuthmose and Merytre II

The oldest son of Amenhotep III was Tuthmose. He

was the Crown Prince, until he vanished, vacating the
position for Akhenaten his step-brother. He was the
Overseer of the Priests of Upper and Lower Egypt,
High Priest of Ptah and s-m-priest of Ptah.
He was trained in Memphis to be the next Pharaoh,
whereas his brother Akhenaten was trained in
Heliopolis.
He disappears in the thirtieth year of Amenhotep III‘s
reign.
Lebold designates Aaron as being Meryre II, the first
priest of the Aten religion of Akhenaten (Lebold, p.
18). This would explain his disappearance as
Tuthmose.
Lebold defines Aaron as an Egyptian name meaning,
―mountain of strength or bringer of light‖ (Lebold, p. 18).

83
 Miriam as Nefertiti

Loukes translates her name as Egyptian, meaning,

―Beloved of Amun‖ (Brothers, p. 140).
Lebold only translates her name as Egyptian meaning,
―Beloved‖, saying it is a generic name for a royal heiress
(Lebold, 17).
As Moses‘ sister, Miriam would have been betrothed
to him as Akhenaten with his wife, Nefertiti.
In the Bible, Miriam is called a ‗prophetess‘ (Exodus
15:20). This occurs being married to a prophet. Moses
is referred to as a prophet (Deuteronomy 34:10).

84
 Zipporah as Tiye

Tiye is the other wife of Akhenaten. She is the

daughter of Yuya. Thus Reuel/Jethro would appear to
be Joseph.
Osman and Lebold identify Queen Tiye as a
Cushite rather than a Semite (Lebold, 75).

85
V. Moses and
Akhenaten

86
 Moses As Akhenaten

#1.
Moses: Got rid of Ahman Priesthood.
Akhenaten: Got rid of Amun Priesthood.

#2.
Moses: Organized the Levitical Priesthood.
Akhenaten: Organized the Aten Priesthood.

#3.
Moses: Got rid of Temple Endowment.
Akhenaten: Got rid of Osirian Temple Endowment.

#4
Moses: Became presiding high priest.
Akhenaten: Became presiding high priest.

#5
Moses: Received revelation from God.
Akhenaten: Received revelation from the Aten.

87
#6.
Moses: Eternally removed Israelites from the presence
of God.
Akhenaten: Eternally removed Egyptians from the
presence of Osiris.

#7.
Moses: Gave Ten Commandments.
Akhenaten: Gave Forty-two Principles of Ma‘at.

#8.
Moses: Israel now to follow the Elohim/intelligences.
Akhenaten: Egyptians now to follow the light of the
Aten.

#9.
Moses: Was a "Messiah" to the Israelites
Akenaten: Was an ―Intermediary Deity‖ to the
Egyptians.

#10.
Moses may have been the author of Psalm 104.
Akhenaten was the author of the Hymn to Aten.

88
#11.
Moses was raised in Heliopolis.
Akhenaten was raised in Heliopolis.

89
 Conclusion

The traditional theory is that the Bible‘s Abraham

was a Semite. This thought has gotten scholars to
associate the House of Israel with the Hyksos, called in
Egyptian as ―heka khasut‖ (rulers of foreign lands). The
Hyksos were shepherd kings from Canaan (Hyk – king;
sos – shepherd). But, as before mentioned, the Hyksos
adopted Set as their Patron Deity. The Hyksos,
however, ruled in too early of a period for the Exodus to
occur with Ahmose, plus there is no evidence of an
Exodus, except for the expulsion of the Hyksos. There
was no Moses of the Hyksos leading them back to
Canaan, which was supposed to be the Sinai Desert.
Instead, having Abraham as an Egyptian, fills in the
gaps left behind from the Semite theory. It means that
the Hyksos cannot be the Pharaohs of the Oppression
or the Exodus. The 18th Dynasty fits perfectly as we
identify certain biblical characters as Egyptian
Pharaohs, including that of Moses.
With the TWTMosids as the major Pharaohs of the
18th Dynasty, it is seen who King David (TWT) is and
how Moses received his name from TWTMoses, the
brother of Akhenaten. The Bible author or redactor
couldn‘t accept Moses as being Pharaoh Akhenaten,

90
though he was too major a character to exclude him, thus
giving him the code name.
Jethro then is identified as Amenhotep III, who gave
Zipporah, identified as Nefertiti to Moses/Akhenaten;
he's also identified as King Solomon. It was he who had
to decide which mother Moses belonged to and if he was
to become the succeeding Pharaoh. It is
Jethro/Solomon/Amenhotep III who wrote the Hymn
to Aten found in our Bible‘s Book of Psalms 104.
Moses passing the Israelites through the 'Reed' Sea
rather than the Red Sea refers to their being baptized in
preparation for their receiving their temple endowments,
but they were unworthy of such a glory and were stripped
of it.
Akhenaten did build a temple in the wilderness to
Aten, called Akhetaten; but it seems that Solomon‘s
Temple is the one in Karnak.
Akhenaten as the Aten on Earth, or the Great High
Priest can be found in the Hebrew Bible as the Adonai.
Amos 3:7, correctly translated, reveals the Aten religion
and the Presiding High Priest as the Aten of Yahweh.
A correct translation of the Hebrew Bible using
Paleo-Hebrew will reveal a more accurate history of the
Egyptian and kingly origins of those of us who are of the
House of Israel, having been scattered throughout the

91
world and prophesied to be gathered together again in
these the Latter-Days.

92
 My Theory

1) In Genesis 50:25, Joseph orders his bones not

remain in the tomb, but prophesied that there
would be an exodus in which his bones were taken
with the Israelites. And in Exodus, during the
event, his bones were taken from the tomb
(Exodus 13:19).
2) The tombs and pyramids had red limestone false
doors.
3) Tomb and pyramid tunnels were blocked with
sand deposits.
4) Tomb and pyramid robbers were a constant and
known threat.
5) Therefore the bodies in the tombs of the 18th
Dynasty are not those of the pharaohs of the
18th Dynasty.
The bodies of the pharaohs of the 18th Dynasty were
replaced with their stand-ins. The Heb Sed Festival of
the Egyptians involved a stand-in for the Pharaoh, who
was sacrificed as proxy for the Pharaoh, symbolizing the
afterlife of Osiris, which rejuvenated the authority of the
Pharaoh. Likewise, at death, a proxy family imitated the
royal dynasty to fill the tombs in place of the pharaohs to
protect the bodies from destruction and defilement from
grave robbers.

93
 This theory then allows for the reality of the
resurrection, in particular that of Moses who appeared
to Joseph Smith to give him the keys of the Gathering
of Israel.

94
 Appendix #1:
Table of the 18th Dynasty Pharaohs

Ahmose I 1570-1546

Amenhotep I 1551-1524

Tuthmose I 1524-1518

Tuthmose II 1518-1504

Tuthmose III 1504-1450

Hatshepsut 1498-1483

Amenhotep II 1453-1419

Tuthmose IV 1419-1386

Amenhotep III 1386-1349

Amenhotep IV 1350-1334

Smenkhkare 1336-1334

Tutankhamun 1334-1325

95
Ay 1325-1321

Horemheb 1321-1293

96
 Appendix #2:
Map of Nabt (Kom Ombo)

97
 Appendix #3:
Table of Biblical Characters of the 18th
Dynasty

Abraham – Sarah

Isaac – Rebecca

Jacob – Lehi & Rachel

Joseph, Judah/David

Solomon, Ephraim & Manasseh, Jethro, Amram

Moses - Zipporah, Aaron, Miriam

98
 Appendix #4:
My Egyptian Translation Theory

In Egyptian I have discovered 11 different ways in

which a Hieroglyph can be translated or assigned
meaning. I use the Heliopolis Creation story
Hieroglyph to illustrate the eleven translation types:

99
Type #1: Direct Identification
Type #2: Representation of the Heavenly Family
Type #3: Representation of Anthropomorphism
Type #4: Representation of Environment
Type #5: Representation of Historical Character &
Event
Type #6: Representation of Biblical Character &
Event
Type #7: Representation of Ritual Act or Object
Type #8: Representation of Messiah Prophesy
Type #9: Representation of Astronomical Object or
Event
Type #10: Representation of Numerical Value
Type #11: Representation of Phoneme

100
 Type #1: Direct Identification

This type of translation or ―assignment‖ is literal or

direct, in that it takes the Egyptian Deities portrayed
and assigns them human natures and characteristics. So
the above Hieroglyph in question is to be translated as:

Nut and Geb are brother and sister and loved each
other so much that they had incestuous relations. Shu
was ordered by his father to break them up, but it was
too late Nut was impregnated and gave birth to Osiris
the 1st Pharaoh of Egypt.

101
 Type #2: The Representation of the
Heavenly Family

This type of translation involves the same Egyptian

Deities, but as representing a generalized Heavenly
Family depending on the culture applying the
Hieroglyph. So the translation is as follows:

The Sons and Daughters of God have a Fallen

nature from birth because of our mortality, so Heavenly
Father sent His Son, the Messiah, to intercede on our
behalf.

102
 Type #3: Representation of
Anthropomorphism

This type of translation deals with the same Deities,

but with their human characteristics. So the translation
would be:

Man and woman naturally desire one another, such

that the Patriachal Priesthood is required to bind the two
together in marriage.

103
 Type #4: Representation of
Environment

This type of translation deals with the meaning of the

Egyptian Deities as natural conditions. So the above
Hieroglyph in question is to be translated as:

The inundation of the Nile flooded the whole valley.

Then the air lifted up the waters above from the waters
below. Then land rose up from the waters of the Nile
below. Grain grew attracting animals and man.

104
 Type #5: Representation of Historical
Character & Event

This type of translation deals with the history of

Egypt represented by the Deity glyphs. So the above
picture can be translated as:

Pharaoh Narmer was born of incestuous parents and

thus set the precedent that each succeeding Pharaoh be
of royal family blood.

105
 Type #6: Representation of Biblical
Character & Event

This type of translation deals with the

correspondence between Biblical history and Egyptian
history. The theory is that the Bible was written
originally from Egyptian source documents until the
Jews were held captive in Babylon which then
introduced Babylonian source documents into the text.
Thus the Egyptian Combo-Glyph can be translated as:

Nimrod was born of the union between Canaan and

Mitzraim, who is actually a female, both of whom were
children of Ham. (see Joseph Smith‘s explanation in the
Book of Abraham, chapter 1)
Joseph differentiates from the Biblical account by
stating in his translation that the Pharaoh (v. 21) and thus
the Egyptian people (v. 22) are descended from
Canaan, not Mizraim. The Egyptians are Canaanites!!!

106
 Joseph gives the genealogy of the founding of Egypt
as follows:

Ham – Egyptus (v. 23)

→ Canaan
→ Egyptus (v. 25) (verses 23-25, discovers
Egypt‘s Nile flooded with the annual inundation.)

Canaan – Egyptus II
→ Nimrod/(Narmer) (Ether 2:1, see article
―The Land of the Chaleans‖)

107
 Type #7: Representation of Ritual Act
or Object

This type of translation revolves around the religious

rituals of the Egyptians. So the above picture is
translated as:

Because of our fallen nature, mankind has to rely on a

Messiah who intercedes on our behalf to bring us back
into the presence of God.

108
 Type #8: Representation of Messiah
Prophesy

This type of translation assigns the picture

representations to a prophesy about the Messiah God.
This results in the following translation for the above
picture:

The Messiah will intercede for mankind by being born

in the flesh.

109
 Type #9: Representation of
Astronomical Object or Event

This type of translation assigns celestial phenomenon

to the Hieroglyphs. So the above picture is translated
as:

The waters of space filled the universe. Then air

separated the waters of space above and the waters of
space below. Then emerged the light. Then rose up
from the waters below an earth. Grass grew then animals
and man were created, with the Sun and Moon.

Also translated as:

Venus and Mars were a conjunction in the heaven, until

Jupiter stepped in between them to separate them.

110
Type #10: Representation of Numerical
Value

This type of translation has to do with the numerical

value represented by each Egyptian Deity. Joseph
Smith assigns Knumn with the value of 1000. The
others I do not know at this present time. I suspect the
times vary according to the translation type for Joseph is
said to have claimed that the Book of Abraham papyri
says the earth is 2 or 20 billion years old.

111
 Type #11: Representation of Phoneme

This type of translation has to do with the phonetic

value attached to the written pictures of the Egyptian
Hieroglyphs. So this above picture can be
transliterated as:

From top to bottom: Nut, shu, geb

Another transliteration is a combo-phoneme, i.e. a

phoneme from the combination of other phonemes. This
Combo-Glyph when written in cursive is the Paleo-
Hebrew Zet (changed to Yodh with the change to
Hebrew), corresponding to the Paleo-Greek and Greek
letter Zeta. It‘s etymology can also be confirmed with
ancient Chinese. Thus the phoneme if similar to Paleo-
Hebrew and Greek would be ‗z‘. This is also the name
of God for the Paleo-Hebrews and the Paleo-Greeks.
In Paleo-Hebrew we mistakenly call him Yah, but it is
actually to be pronounced, Zah corresponding to the
comparable Greek God, Zeus.

112
 Appendix #5:
Osirian Temple Endowment in the Book
of Mormon

In the Book of Mormon, Nephi son of Lehi, had

received revelation concerning the Bible we have today
and the comparisons with the Brass Plates.
The Brass Plates were handed down to the birthright
son Laban. (1 Nephi 5:16) They contained the 5
Books of Moses, a record of the Jews from their
beginning until Zedekiah; prophesies of all the prophets
down to Zedekiah; and a genealogy which included
Joseph son of Jacob from which Lehi was able to know
his genealogy and trace his line back to Joseph. (1
Nephi 5:11-14)
The Bible Nephi learns was written by a single Jew
after the Babylonian Captivity and that it is smaller than
the Brass Plates. It contains the ―covenants of the
Lord‖, and many prophesies of the Prophets instead of
all the prophesies. Yet it is considered to contain the
―fullness of the Gospel‖ (1 Nephi 13:20-25)
Then Nephi sees the Great and Abominable
Church. This evil takes away from the Bible plain and
precious parts and covenants. (1 Nephi 13:26) Yet
other books were to come forward which would ―establish

113
the truth‖ of the Bible and make known what was taken
out. (1 Nephi 13:39-40)
My translation research has identified two source
materials for the Torah. One is an Egyptian document
influence and the second is a Babylonian document
influence. For example the use of 7 is a dead giveaway
that it is a Babylonian document influence. 7 is
considered a bad luck number for the Babylonians, so no
work was performed on the 7th day of the Babylonian
calendar of 7 day weeks. The Egyptian calendar was a
monthly one, no weeks, but the month was divisible by 6
weeks of 5 days, if they were to have weeks.
My theory challenges the Documentary Hypothesis,
which says there were multiple Jewish documents in the
Torah. One is the Yahwist source document, another is
the Elohist source document, both of these are based
upon the belief that they were different Deities; a
Priestly source document, a Deuteronomist source
document, and a Redactor source. My theory is simply
two source documents; a Babylonian which is a later
source and an Egyptian source which is the earlier
source from which the Brass Plates contain the full
version.
For the Egyptians their scriptures were stored and
read from within the Temple.

114
 The Book of Mormon, and more specifically the
Small Plates of Nephi, along with the Book of Abraham
are said to be translations from Egyptian records. Yet
how Joseph Smith made his translations are still
shrouded in mystery to this day. Interestingly both
books are also interconnected, for if either one of them
are translated incorrectly then so is also the
questionability of the other.
For the Book of Mormon we have the Anthon
transcript only, whereas with the Book of Abraham we
have the papyri returned from the New York Museum.
The Anthon transcript for those who do not know is
claimed to be the copy of some of the characters from off
the plates of the Book of Mormon. It was not until 1994
when a man by the name of Stan Johnson published a
book, Translating the Anthon Transcript, in which he
claims that the transcript is a passage in Ether.
As to the text of the Book of Abraham, scholars
identify the translation of the papyri as the Book of
Breathings. Apologists therefor claim the hypothesis
that there is a missing text, which would be the translation
that Joseph translated from.
However we can use the Book of Abraham to
―reverse-engineer‖ the Book of Mormon translation. In
particular we can take the translation of one of the
facsimiles, i.e. facsimile #3 to look for its translations.

115
 Facsimile #3 is what is called by Egyptologists as the
Judgment Scene. It is found in what is called the Book
of the Dead, correctly translated as, The Coming Forth
by Day. It is called the Judgment Scene because the
initiate, who is alive, or the deceased goes through the
Temple rituals to be judged in the presence of the God.
It is the elements of the Judgment Scene that I go over
individually and show their corresponding scripture in the
Book of Mormon, primarily of the doctrine found in the
Small Plates of Nephi.

116
 The Temple‘s Path

It is the Egyptian Temples which have a path, most of

which start from the Nile River and lead in a straight
course up to the Temple Gate, through the Temple
compound and into the Holy of Holies in the core of the
Temple.

41 O then, my beloved brethren, acome unto

the Lord, the Holy One. Remember that his
paths are righteous. Behold, the bway for
man is cnarrow, but it lieth in a straight
course before him, and the keeper of the
d
gate is the Holy One of Israel; and he
employeth no servant there; and there is
none other way save it be by the gate; for he

117
cannot be deceived, for the Lord God is his
name.

2 Nephi 9:41

9 And again, it showeth unto the children of

men the straitness of the path, and the
narrowness of the agate, by which they
should enter, he having set the bexample
before them.
18 And then are ye in this astrait and narrow
b
path which leads to eternal life; yea, ye
have entered in by the gate; ye have done
according to the commandments of the
Father and the Son; and ye have received the
Holy Ghost, which cwitnesses of the dFather
and the Son, unto the fulfilling of the
promise which he hath made, that if ye
entered in by the way ye should receive.

2 Nephi 31:9,18

118
 The Mysteries of God

A mystery is a Greek word referring to an initiation

ritual in a Temple. The initiate therefore is called a
‗mysterion‘. A mystery now means a secret because the
initiation rituals were performed within the Temple walls
where not everyone was invited to go.

16 And it came to pass that I, Nephi, being

exceedingly young, nevertheless being large
in stature, and also having great desires to
know of the amysteries of God, wherefore, I
did cry unto the Lord; and behold he did
b
visit me, and did csoften my heart that I did
d
believe all the words which had been

119
 spoken by my efather; wherefore, I did not
f
rebel against him like unto my brothers.

1 Nephi 2:16

The Temples were also a House of Prayer. Nephi

here does not have access to a Temple, but knows the
Temple ritual and its purpose which is to be brought into
the presence of God.

19 For he that diligently aseeketh shall find;

and the bmysteries of God shall be unfolded
unto them, by the power of the cHoly Ghost,
as well in these times as in times of old, and
as well in times of old as in times to come;
wherefore, the dcourse of the Lord is one
eternal round.
20 Therefore remember, O man, for all thy
doings thou shalt be brought into ajudgment.

1 Nephi 10:19 - 20

Scriptures for the Egyptians were written on papyri

scrolls, so that they would be unrolled or unfolded in
order to be read. These texts were also kept in a room in
the Temple and were read therein.
The Holy Ghost is also associated with the Temple.
Nowadays in LDS Temples the Holy Ghost is given
to the deceased within the walls of the Temple, but for
the living the gift is confirmed without. It is clear that for
the ancients, the Holy Ghost was given within the

120
Temple and accessed within the Temple while reading
the scriptures.

4 For it were not possible that our father,

Lehi, could have remembered all these
things, to have taught them to his children,
except it were for the help of these plates;
for he having been taught in the alanguage of
the Egyptians therefore he could read these
engravings, and teach them to his children,
that thereby they could teach them to their
children, and so fulfilling the
commandments of God, even down to this
present time.
5 I say unto you, my sons, awere it not for
these things, which have been kept and
b
preserved by the hand of God, that we
might cread and understand of his
d
mysteries, and have his ecommandments
always before our eyes, that even our fathers
would have dwindled in unbelief, and we
should have been like unto our brethren, the
Lamanites, who know nothing concerning
these things, or even do not believe them
when they are taught them, because of the
f
traditions of their fathers, which are not
correct.

Mosiah 1:4 - 5

And here we read that the scriptures contained

information about the Temple initiations.

121
 The Knowledge of God

In the upper left side of the Egyptian Judgment

Scene shows the initiate at the far left receiving
knowledge from the Gods. The scriptures are
considered the Word of the Gods written by prophets
and read to the people by the Priests of the Temple.

26 And the priests were not to depend upon

the people for their support; but for their
labor they were to receive the agrace of God,
that they might wax strong in the Spirit,
having the bknowledge of God, that they
might teach with power and authority from
God.

122
 Mosiah 18:26

8 And my aprayer to God is concerning my

brethren, that they may once again come to
the knowledge of God, yea, the redemption
of Christ; that they may once again be a
b
delightsome people.

Words of Mormon 1:8

It should also be noted that these first 7 Gods are

holding ankhs, as also are Anubis and Horus, which is
Egyptian for sandal strap. Egyptologists say it only
means life, but it is used in the Egyptian Breathing ritual,
whereby the deceased is brought back to life, or
resurrected to an immortal state. This would mean the
ankh refers to Eternal Life, not just life.

8 Yea, even he should go forth and cry in

the wilderness: aPrepare ye the way of the
Lord, and make his paths straight; for there
standeth one among you whom ye know not;
and he is mightier than I, whose shoe's
latchet I am not worthy to unloose. And
much spake my father concerning this thing.

1 Nephi 10:8

This verse comes from the New Testament

concerning the words of John the Baptist. ―Shoe‘s
latchet‖ is actually the sandal strap in Greek.

123
18 And then are ye in this astrait and narrow
b
path which leads to eternal life; yea, ye
have entered in by the gate; ye have done
according to the commandments of the
Father and the Son; and ye have received the
Holy Ghost, which cwitnesses of the dFather
and the Son, unto the fulfilling of the
promise which he hath made, that if ye
entered in by the way ye should receive.

2 Nephi 31:18

124
 The Judgment

For the Egyptians the Judgment of God was the

evaluation of one‘s heart before the presence of God.
One‘s heart was weighed on the scales of Ma‘at. Ma‘at
represented the Goddess of truth and justice, and was
often shown as the scales with her head on top and/or a
feather. Symbolically the initiate or the deceased, for
the ritual was both spiritual and physical, would have their
heart weighed against the feather of Ma‘at. The trick
was that the heart had to be light or soft, not heavy or
hard. If not then the heart was devoured by the creature
called the devourer or destroyer.

125
7 For the time cometh, saith the Lamb of
God, that I will work a great and a
a
marvelous work among the children of
men; a bwork which shall be everlasting,
either on the one hand or on the other—
either to the convincing of them unto cpeace
and dlife eternal, or unto the deliverance of
them to the hardness of their hearts and the
blindness of their minds unto their being
brought down into captivity, and also into
destruction, both temporally and spiritually,
according to the ecaptivity of the devil, of
which I have spoken.

1 Nephi 14:7

32 And it came to pass that I said unto them

that it was a representation of things both
temporal and spiritual; for the day should
come that they must be judged of their
a
works, yea, even the works which were
done by the temporal body in their days of
b
probation.
33 Wherefore, if they should adie in their
wickedness they must be bcast off also, as to
the things which are spiritual, which are
pertaining to righteousness; wherefore, they
must be brought to stand before God, to be
c
judged of their dworks; and if their works
have been filthiness they must needs be
e
filthy; and if they be filthy it must needs be
that they cannot fdwell in the kingdom of
God; if so, the kingdom of God must be
filthy also.

1 Nephi 15:32 - 33

126
 Notice that the one to be judged is judged by their
works. Works is the noun form not the verb form,
meaning completed or fulfilled actions, rather than the
actions in and of themselves. As part of the Egyptian
Temple ritual, this would be the initiation rites that must
be performed. Also in the Temple a person would affirm
that they committed no sin. These 42 affirmations are
comparable to the 10 Commandments of the Bible,
which is a summary of the 42.

127
The Book of Life

128
 After one‘s heart and affirmation passes the judgment,
the Egyptian God, Thot, records their names in what is
called, the Book of Life.

11 For I command aall men, both in the east

and in the west, and in the north, and in the
south, and in the islands of the sea, that they
shall bwrite the words which I speak unto
them; for out of the cbooks which shall be
written I will djudge the world, every man
according to their works, according to that
which is written.

2 Nephi 29:11

58 For the names of the righteous shall be

written in the abook of life, and unto them
will I grant an inheritance at my right hand.
And now, my brethren, what have ye to say
against this? I say unto you, if ye speak
against it, it matters not, for the word of God
must be fulfilled.

Alma 5:58

129
 The Judgment Seat

And finally the initiate is brought before the veil of the

Holy of Holies declaring their worthiness to enter into
the presence of God, to be as he is, standing on his right
hand.
Because this whole initiatory process is called by the
Egyptians as the Judgment, the throne of the Egyptian
God, Osiris, is called the ―Judgment Seat‖.

21 Wherefore, if ye have sought to do

a
wickedly in the days of your bprobation,
then ye are found cunclean before the
judgment–seat of God; and no unclean thing

130
can dwell with God; wherefore, ye must be
cast off forever.

1 Nephi 10:21

15 And it shall come to pass that when all

men shall have passed from this first death
unto life, insomuch as they have become
immortal, they must appear before the
a
judgment–seat of the Holy One of Israel;
and then cometh the bjudgment, and then
must they be judged according to the holy
judgment of God.

2 Nephi 9:15

131
 Conclusion

There are several conclusions that can be drawn.

1) Joseph Smith knew Egyptian.
2) The Book of Mormon was an Egyptian Record
3) The Judgment Scene Hieroglyph would have
been in the Book of Mormon, just as it is in the
Book of Abraham.
The Book of Mormon then stands out as a witness to
the truthfulness of the Book of Abraham as translated
by Joseph Smith.

132
 Appendix #6:
The Throne of Osiris

The story of Moses is comparable to the story of

Osiris.
Osiris was King of Egypt, but his brother Set
wanted to control Egypt, so Set had Osiris murdered
and set him afloat on the Nile in a coffin. Isis ,the wife
and sister to Osiris, sent servants to search for the body
of her husband. They found it and brought it back to
Egypt. Set, however, found the body. chopped it up
into fourteen pieces and scattered them throughout the
world. Isis again searched for the body parts and when
they were gathered back to her, she assembled them,
having to make a phallus. She then conceived a son,
Horus, before Osiris rose to heaven to rule there. Set
found out about the baby and searched for him to kill him.
Isis, pregnant, fled into the wilderness into hiding where
she raised the baby to an adult. Horus then came back
to Egypt, challenged Set for the throne, was wounded,
but succeeded in obtaining the throne of his father from
his uncle.

133
 Study References

Erik Hornung‘s, Akhenaten and the Religion of Light

Nicholas Reeves, Akhenaten Egypt‘s False Prophet
Cyril Aldred‘s, Akhenaten King of Egypt
Donald B. Redford‘s Akhenaten, The Heretic King
James K. Hoffmeier‘s, Akhenaten & The Origins of
Monotheism
Barry Kemp‘s, The City of Akhenaten and Nefertiti
Amarna and its People

Ted Loukes‘, Moses and Akhenaten Brothers in Alms

Ahmed Osman
Gary Greenberg‘s, The Moses Mystery
Ted T. Stewart‘s, Solving the Exodus Mystery
David M. Rohl‘s, Pharaohs and Kings A Biblical
Quest
Jeff J. Williams‘, Who Was the Pharaoh of the Exodus?
Sheldon L Lebold‘s, The Legacy of Moses and
Akhenaten: A Jewish Perspective
Charles F. Aling‘s, Egypt in Bible History From
Earliest Times to 1000 B.C.
Ashton & Down‘s, Unwrapping the Pharaohs
Rosalie David‘s, Religion and Magic in Ancient Egypt
The Book, Religion in Ancient Egypt
Mark E. Petersen‘s, Moses Man of Miracles

134
 Bibliography

Biblical Moses:
LDS Standard Works, Bible

Latter-Day Revelation:
LDS Standard Works, Bible & Doctrine and
Covenants

Hebrew Bible:
Jewish Publication Society TANAKH

Talmud:
Moses and Akhenaten, by Ahmed Osman

Book of Jasher
Book of Jasher

Quran:
Quran

Extra Sources:
Moses and Akhenaten Brothers in Alms, by Ted
Loukes

135
Elder Petersen:
Moses Man of Miracles, by Mark E. Petersen

Akhenaten, paper #1:

Donald B. Redford; Akhenaten, The Heretic King;
© 1984 Princeton University Press.
Stephen Quirke; The Cult of Ra, Sun-Worship in
Ancient Egypt; © 2001 by author.
Sir Alan Gardiner; Egyptian Grammar, third edition,
revised 1994 by the Griffith Institute, Ashmolean
Museum, Oxford.
Ahmed Osman; Moses and Akhenaten; © 2002 by
author.

Akhenaten paper #2:

Peter A. Clayton; Chronicle of the Pharaohs; © 1994
Thames and Hudson Ltd. Reprinted 1997.
Nicolas Grimal; A History of Ancient Egypt; ©
1994 Blackwell Publishers Ltd. Reprinted 2002.
Ahmed Osman; Moses and Akhenaten; © 2002 by
author.
Stephen Quirke; Ancient Egyptian Religion; © 1992
Trustees of the British Museum.
Nicholas Reeves; Egypt's False Prophet Akhenaten;
© 2001 Thames and Hudson Ltd.

136
 Ian Shaw, editor; The Oxford History of Ancient
Egypt; © 2000 Oxford University Press.
Serge Sauneron; The Priests of Ancient Egypt; ©
2000 Cornell University.
Michael Jordan; Encyclopedia of Gods; © 1993 by
author.
Donald B. Redford; Akhenaten, The Heretic King;
© 1984 Princeton University Press.
Stephen Quirke; The Cult of Ra, Sun-Worship in
Ancient Egypt; © 2001 by author.
Sir Alan Gardiner; Egyptian Grammar, third edition,
revised 1994 by the Griffith Institue, Ashmolean
Museum, Oxford.

Akhenaten:
Moses and Akhenaten Brothers in Alms, by Ted
Loukes
Peter Clayton, Chronicle of the Pharaohs

Creation:
Jewish Publication Society TANAKH

Noah:
LDS Standard Works
Brown-Driver-Briggs Hebrew and English Lexicon
JPS Hebrew-English TANAKH

137
 An Introduction to Paleo-Hebrew Alphabet and
Grammar A New Theory, by Travis Wayne Goodsell
―The Land of the Chaldeans‖, by Travis Wayne
Goodsell
The Encyclopedia of Ancient Egypt, General
Editor Helen Strudwick
Aknowledgments:
LDS Standard Works
Egyptian Hieratic translation by Michael Rhodes and
Wickipedia
An Introduction to Paleo-Hebrew Alphabet and
Grammar A New Theory, by Travis Wayne Goodsell,
© 2015 Outskirts Press
Joseph Smith as Ancient Translator, by Travis
Wayne Goodsell, © 2015
Christianity An Ancient Egyptian Religion, by
Ahmed Osman, © 2005
The Africans Who Wrote the Bible, by Nana
Banchie Darkwah, Ph.D., © 2015
The Origins of the Paleo-Hebrew Alphabet A New
Theory, by Travis Wayne Goodsell,©2015

138
Land of the Chaldeans in Abraham:
LDS Standard Works
JPS Hebrew-English TANAKH
An Introduction to Paleo-Hebrew Alphabet and
Grammar A New Theory by Travis Wayne Goodsell
The Origins of the Alphabet by Travis Wayne
Goodsell
Brown-Driver-Briggs Hebrew and English Lexicon
Egyptian Glyphary by Bill Petty
Joseph Smith as a Translator by R. C. Webb
Ed Goble‘s blog post:
www.egyptianalphabetandgrammar.blogspot.com
Translating the Book of Abraham by Travis Wayne
Goodsell

Abraham:
Moses and Akhenaten Brothers in Alms, by Ted
Loukes

Isaac as Tuthmose III:

LDS Standard Works, Book of Abraham
Moses and Akhenaten Brothers in Alms, by Ted
Loukes

139
Jacob as Amenhotep II:
Moses and Akhenaten Brothers in Alms, by Ted
Loukes

Joseph as Yuya:
The Legacy of Moses and Akhenaten, by Sheldon
L. Lebold
LDS Standard Works, Bible
Moses and Akhenaten Brothers in Alms, by Ted
Loukes

King David as Tuthmose IV:

LDS Standard Works, Bible

King Solomon as Amenhotep III:

LDS Standard Works, Bible

Aaron as Tuthmose and Merytre II:

The Legacy of Moses and Akhenaten, by Sheldon
L. Lebold

Miriam as Nefertiti:
Moses and Akhenaten Brothers in Alms, by Ted
Loukes
The Legacy of Moses and Akhenaten, by Sheldon
L. Lebold

140
 LDS Standard Works, Bible

Zipporah as Tiye:
The Legacy of Moses and Akhenaten, by Sheldon
L. Lebold

141
 About the Author,
Travis Wayne Goodsell

Travis is an Abecedarian, one who studies the

alphabet, Lexicographer, one who writes dictionaries,
and Translator (taking a written foreign language and
turning it into English) of ancient languages. He is a
graduate of the University of Lethbridge, in Alberta,
Canada. He majored in Biblical Studies, studying
under Thomas Robinson, and Philosophy of Science,
the field of scientific research theory. He minored in
ancient languages, disciplining in Biblical Hebrew under
W. E. Aufrecht, who studied under Professor Thomas
O. Lambin of Harvard University; Greek under
Thomas Robinson, and Latin. He also attended the
University of Utah, disciplining in Egyptology under
Ewa Wasilewska.

142