Divine Kingship in Facsimile 3 & Ancient Near East

Ancient Near Eastern scholar David Bokovoy shares some very interesting information on Divine Kingship in Ancient Israel and the Ancient Near East, and how this is reflected in the facsimile 3 in the Book of Abraham. When I state that Facsimile no. 3 depicts the deified deceased Hor “at the veil,” being introduced into the heavenly council or assembly, I have made an observation sustained by every single learned critic of the document. As every learned critic knows, in Facsimile 3, the gods who appear assembled in the council setting include Isis, Osiris, Ma'at, Hor, and Anubis.

Figure five is Hor, the deceased and deified owner of the documents which serves as a “permit” created by Isis to assure that this deified man regains the ability to breathe and function after death while enjoying the privileges and responsibilities connected with the members of the divine council of gods.

Joseph Smith adapts this Egyptian document to provide a depiction of Abraham sitting upon the throne. In other words, the Prophet has adapted an ancient temple drama to depict Abraham receiving sacred privileges from the king, including a type of enthronement.

Enthronement in the ancient Near East and in the Bible is directly linked with deification. Hence, Joseph’s adaptation of the scene as a depiction of an event in Abraham’s life presents a foreshadowing of Abraham’s current enthronement as an exalted deity within LDS theology (see D&C 132:29).

 Facsimile no. 3 is a standard ancient Near Eastern temple drama that historically derives from ancient Sumerian cylinder seals, which depict the owner of the document being introduced into the presence of deity via a sacred handclasp.

Here is an example of one such seal from Mesopotamia. Notice the owner of the seal clasping hands with the deity in the same exact manner depicted in Facsimile no. 3.

 


Concerning the basic pattern for this ritual depiction, Harvard professor Irene Winter explains:

“The approaching individual usually wears a simple fringed garment draped over one shoulder, and one arm at least is bent at the elbow, the hand raised almost to the lips in what seems to be a gesture of greeting” Irene J. Winter, “The King and the Cup: Iconography of the Royal Presentation Scene on Ur III Seals,”Insight Through Images: Studies in Honor of Edith Porada, (Malibu: Undena Publications, 1986): 254.

This ancient Near Eastern motif, which expresses unity with the divine via the act of a sacred handclasp, appears throughout the biblical psalms in connection with kingship and temple worship:

“Nevertheless I am continually with thee [Oh God] because you have clasped me by my right hand” (Psalm 73:23).

Concerning this important biblical ritual, Psalm’s specialist Hans Joachim Kraus suggests:

“This [the clasping of the right hand] points to a royal (might we even say, messianic) procedure. The formula, ‘God grasps- one by the hand, when the king ascends the throne and is inducted into royal office, denotes the conferring of privilege and charisma on the king (Isaiah 45:1; 42:1)” Hans~Joachim Kraus, Theology of the Psalms, 173.

Note the connection between the handclasp and enthronement.  Hor clasps hands with Lady Ma’at in facsimile no. 3. It is Osiris, not Hor, who appears seated upon the throne.

The evidence for divinized kings in ancient Israel is really quite compelling. Without this perspective, I find it nearly impossible to make any sense of the later New Testament tradition which indicates that the faithful in Christ will become divinely enthroned kings (see Rev. 1:6; 5:10).

From the Revelator's perspective, "To him that overcometh," Christ will grant the opportunity "to sit with [him] in my throne, even as I also overcame, and am set down with my Father in his throne" (Rev. 3:21).

And surely, with this view, Joseph's interpretation of the Egyptian drama in Facsimile no. 3 in the context of Pharaoh inviting Abraham to share in his glory by sitting upon the divine throne, doesn't seem quite so silly.

I would highly recommend taking the time to explore Kay Weissflog’s “Der König als Kind in Altägypten und im Alten Testament,” in Leqach 6 (2005): 115-152. Weissflog’s article provides an essential background for my views concerning the BofA.

In the essay, Weissflog discusses the iconographical and textual material from ancient Egypt that reflects the conception of Pharaoh as a divine child. According to a traditional Egyptian perspective, the Pharaoh commenced exercising his divine rule already in the womb. Weissflog suggests that this Egyptian view concerning kingship provided the traditionsgeschichtlich background for a variety of biblical texts, which identify the Israelite king as the “Son of God.”

One classic illustration of this biblical trend includes Psalm 2, which refers to the Judahite king as a deified ruler:

“I, [God], created my king upon my holy hill of Zion… You are my Son, I begat you this day” (Psalm 2:6-7).

My translation from the Hebrew reflects the observations of Jeffery Tigay. In a recent article concerning Psalm 2, Tigay explains that the meaning of the term nsk in verse six, which is usually translated as 'set,' 'put,' 'installed,' 'established,' and 'appointed,” should be understood as meaning 'create' or 'form.'

Hence, from Tigay’s perspective Ps 2:6 refers to the divine 'creation' of the king; see Jeffery Tigay, “Divine Creation of the King in Psalms 2:6,” Eretz-Israel 27 (Jerusalem: Israel Exploration Society, 2003): 246-251.

In reality, if one ignores the evidence for the deification of Israelite kings, texts such as Psalm 45 which address the king via the divine vocative elohim, make little sense:

“You must love justice and hate iniquity, because Oh God [Elohim], your God [Elohim], has anointed you” (Psalm 45:8).

I suppose you could try and interpret this biblical text as a reference to God’s, i.e., Elohim’s father anointing him as God, but contextually it is clear that the Israelite king shares this divine title with deity.

In his article entitled “Degrees of Divinity,” Northwest Semitic specialist Nicholas Wyatt refers to the possibility of ritual performances attested in the Bible, which bestowed deification on the king:

“The rituals which transform status of the earthly king, removing him from ‘merely human’ status to that of a sacral figure, to be couched in a narrative about a god, carries with it the hint that the king himself is to be seen as transformed into a god… the enthronement of the king, is thus his apotheosis” N. Wyatt, “Degrees of Divinity: Some Mythical and Ritual Aspects of West Semitic Kingship,” Ugarit-Forschungen 31:1999, 857.

In connection with the BofA, note that the enthronement of the king is his "apotheosis." Wyatt identifies Psalm 19 as one such ritual:

The teaching of Yahweh is perfect,
restoring the breast.

The testimony of Yahweh is certain,
making wise the head,

The precepts of Yahweh are upright,
rejoicing the heart.

The commandment of Yahweh is pure,
making bright the eyes.

The speech of Yahweh is ritually pure,
standing forever.

The judgments of Yahweh are truth,
they are righteous all together,

More desirable than gold,
than much pure gold,

More sweet than honey,
or the refined comb

Your servant is indeed illumined by them,
and in their observance is there great gain

Concerning this passage, Wyatt explains:

“It is true that there is no narrative statement about unction here: oil is not even mentioned. But only thus can the successive blessings on various parts of the king’s body by explained. For comparison we should consider the unction of priests, in Exod 29:4-9,19-2, 40:12-15 and Lev. 8:10-12, 22-24, where various parts of the priest’s body are anointed with oil and blood, undoubtedly with some liturgical commentary on the action, such is now narrated in these passages, providing a suitable performative utterance” Ibid. 875.

Via the tablets of ancient Ugarit, it is easy for contemporary scholars to decipher this ancient Israelite view reflected in the Bible. Consider the Northwest Semitic portrayal of the great King Kirta:

“Must you also, father, die like mortal men… do gods die, does the offspring of the Gracious One not live?... Kirta is a god (bn il)” (see KTU 1.16)

Canaanite kings, like their Israelite counterparts, were considered divine, the offspring of deity, and members of the categorization “Son of God.”

Indeed, it is a well known fact that deceased West Semitic kings appear fully deified in the Ugaritic tables (ca. 1400-1200 BCE).

Most recently, Robert Stieglitz has discussed the well-preserved cuneiform tablets from Ebla’s Royal Palace G which reveal that in ancient Ebla, deceased, divinized kings were likewise worshiped in elaborate ritual performances; see Robert Stieglitz, “The Deified Kings of Ebla,” Eblaitica (Eisenbrauns: Winona Lake, 2002): p 4, 215-222.

Stieglitz' publication reveals that the Northwest Semitic view of divinized kings was not unique to Ugarit and Israel.

In reality, the biblical view of kingship was simply a mere subset to the broader Canaanite tradition.

Comments

[Joseph Antley]

David continues to impress.

[Kerry Shirts]

Yes he does. He is one of my favorite scholars today. I also enjoy how he so freely helps me learn more Hebrew. WHAT A nice guy!

[LILY24ro]

People have not to miss to read through connecting to this good post. One can determine the freelance writers in the web.

[generic viagra]

The Ubaid period is marked by a distinctive style of fine quality painted pottery which spread throughout Mesopotamia and the Persian Gulf. During this time, the first settlement in southern Mesopotamia was established at Eridu, ca. 5300 BC, by farmers who brought with them the Samarran culture from northern Mesopotamia. It is not known whether or not these were the actual Sumerians who are identified with the later Uruk culture. Eridu remained an important religious center when it was gradually surpassed in size by the nearby city of Uruk.

[coach handbags]

Mere exposure to English doesn’t work; you have to blurt out a larger number of usefull sentences.

[coach factory outlet]

We like to think of ourselves as one big happy family.*

[air jordan 5]

totally agree with you, queit interesting, I definitely suggest checking it out.*_*

[air jordan 5]

totally agree with you, queit interesting, I definitely suggest checking it out.*_*

[Ugg For Sale]

I would still find my way
By the light I see in your eyes
The world I know fades away but you stay.

[Shop taobao]

He is a good friend that speaks well of us behind our backs.
*_*

[Coach Outlet Online]

This is very nice !!!!!!

[christian louboutins]

Thank you for your article. It's worth to read.

[nike shox]

What a great post! Your article is very nice! It is my pleasure to read your article! I knew little in this part before, Thank you for sharing!

[AC motor repair]

I employed AC motor repair from this firm few weeks back and are totally satisfied with the fine quality of their assistance.

[oil paintings reproductions]

Have obtained “Poppies Blooming” and “Woman with a Parasol” oil paintings reproductions by Claude Monet from your agency just several days ago and are extremely satisfied with them. They are made by real specialists.

[chicago car service]

{I have {run|had|owned|managed| my own comapny for more than 10 years. Mostly I carry on negotiations with my companions in on my own territory and have got to take care of transport for them. If you are hunting for the firm that runs productively