Massey - 'Ancient Egypt' - "The scene in Gethsemane may be compared with the scene in Pa, where Horus suffered his agony and bloody sweat when wounded by the black boar Sut.      Pa was an ancient name of Sesennu, a locality in the lunar mythos, which was also called Khemen, later Smen, a word signifying number eight, applied to the enclosure of the eight; and the suffering of the wounded Horus in Am-Smen is, as now suggested, the Osirian original of Jesus bleeding in Gethsemane.     Pa is not called "a garden", but it is described as a "place of repose" for Horus that was given to him by his father for his place of rest.     Ra says, "I have given Pa to Horus as the place of his repose.      Let him prosper".      The story is told in "the chapter of knowing the powers of Pa" (Rit., ch. 112).     The question is asked, "Know ye why Pa hath been given to Horus?" The answer is, It was Ra who gave it to him in amends of the blindness in his eye, in consequence of what Ra said to Horus: "Let me look at what is happening in thine eye to-day", and he looked at it.      Ra said to Horus, "Pray, look at that black swine".      He looked, and a grievous mishap befell his eye.      Horus said to Ra, "Lo, mine eye is as though Sut had made a wound in it".      And wrath devoured his heart. Then Ra said to the gods, "Let him be laid upon his bed that he may recover".      "It was Sut who had taken the form of a black swine, and he wrought the wound which was made in the eye of Horus.     And Ra said to the gods, "The swine is an abomination to Horus; may he get well"     And the swine became an abomination to Horus. (Rit., ch. 112, Renouf.)      It was in Pa that Horus was keeping his watch for Ra by night when the grievous mishap befell his eye.     He was watching by command of Ra, who had said to Horus, "Keep your eye on the black pig".      The eye was lunar, with which Horus kept the watch for Ra; and Sut in the form of the black boar of darkness pierced the eye of Horus with his tusk, the moon being the eye of Horus as the watcher by night for Ra.     Sut on whom he kept the watch transformed himself into a black boar, and wounded Horus in the eye whilst he was watching on behalf of Ra as his nocturnal eye in the darkness.      Jesus in the Gospels keeps the watch by night in Gethsemane, as is shown by the disciples failing to keep it.      The watch by Horus was necessitated on account of Sut, who is the typical betrayer in the Kamite mythos, as Judas is in the Christian version.     Sut knew the place in the original rendering and sought out Horus there when he caused the agony and bloody sweat by mutilating him.     "Now Judas also which betrayed him knew the place" (to which Jesus "often restored'' with his disciples) and there the betrayer seeks him out to betray him, not in the form of a black boar that put out the eye which was the light of the world, but as a dark-hearted person befitting the supposed historical nature of the narrative.     The scene of the drowsy watchers in Gethsemane is apparently derived from a scene in the mysteries.     There is a reference in the Ritual (ch. 89) to "those undrowsy watchers who keep watch in Annu".     In the Gospels Jesus asks his followers to watch with him in the garden, and on both occasions he found them sleeping.     The moral is pointed by the "undrowsy watchers in Annu" being turned into the drowsy watchers who slept in Gethsemane, and who failed to keep the watch.      "I know the powers in Pa", says the speaker; "they are Horus, Amsta and Hapi".      That is, Horus and the "two brothers", who correspond to the two brethren James and John, the sons of Zebedee, in the Gospels, and who are here the two with Jesus in the garden.      The conversation betwixt Horus the son and Ra the father, the watching by night, and the bloody sweat are followed by the glorification of Horus.     Ra gives back the eye, the sight of which was restored in the new moon.     In the Gospel (John 17) this glorification of Horus as the son of the father - Horus, who had previously been the son of the mother, Har-si-Hesi only - is anticipated and described as about to occur when the torment and the trial are over.     "These things spake Jesus; and lifting up his eyes to heaven, he said, Father, the hour is come; glorify thy son, that thy son may glorify thee; even as thou gavest him authority over all flesh" - that was in the character of Horus the mortal - "Now, O Father, glorify me with thine own self" - in the character of Horus divinized or glorified.     The temporary triumph of the treacherous Sut (the power of darkness) is acknowledged by Jesus when Judas betrays him with a kiss and he succumbs.      "This", he says to his captors, "this is your hour, and the power of darkness (Sut).     And they seized him" (Luke 22 :53, 54).     But when the associates of Sut saw the double-crown of Horus on his forehead they fell to the ground upon their faces (Rit., ch. 134, 11).      And when the associates of Judas=Sut the betrayer, came to take "Jesus of Nazareth", and he said "I am!" (not I am he!) "They went backward and fell to the ground".      Scene for scene, they are the same.     One of the titles of Horus is "Lord of the Crown" (ch. 141, 9), which possibly led to Jesus being crowned "King of the Jews".     In this scene the title of "Jesus of Nazareth" has the same effect on the associates of Judas that the assuming of his crown by Horus had upon the associates of Sut when it caused them to fall on their faces before him.     The crowning of Jesus on the cross is as Jesus of Nazareth, King of the Jews.     The crown of triumph is assigned to Horus by his father Atum, and all the adversaries of the Good Being fall on their faces at the sight of it (Rit., ch. 19).

      The scene in the garden of Gethsemane, and the cry to the father from the sufferer on the cross are very pitiful - the essence of the tragedy working most subtly on account of the supplication that was all in vain, which makes all the more profound appeal to human sympathy. In the Egyptian representation there is no such cruel desertion by the father of his suffering son in his agony of great darkness. It is far otherwise in the Ritual. When Horus suffers his agony in the darkness, after being pierced and made blind by Sut, Ra, the father-God, is with him to comfort and sustain him. He tenderly examines the bleeding wound and soothes him in his great affliction. Ra charges his angels concerning Horus, or bids the gods to look to his safety and see to his welfare. Ra said to the gods, "Let him be laid upon his couch that he may recover". He also gives the eye of Horus fire to protect him, and consume the black boar of darkness. There is no sightless sufferer groping helplessly with empty hands outstretched and left unclasped in the dark void of death; no vain and unavailing cry of the forsaken son that stuns the brain and scars the human conscience, and is of itself sufficient to empty the Christian heaven of all fatherhood, and ought to be sufficient to empty earth of all faith in such a father.

      According to the synoptists, Jesus did not carry his own cross to the place of execution; it was borne thither by one Simon of Cyrene.     This is denied in the Gospel attributed to John, who declares that Jesus went out from the Judgment Hall "bearing the cross for himself".      John is generally truest to the Egyptian original, and here the figure of Jesus bearing his own cross is equivalent to the figure of Ptah-Sekari or Osiris-Tat.      The Tat of a fourfold foundation was the prototype of the cross, and the victim extended or standing with arms akimbo is equivalent to the victim stretched upon the cross of suffering.     Sekari was the sufferer in, or on, or as the Tat, and Osiris was raised in, or as the Tat where Jesus carries the cross.     The scourging of Jesus previous to his being crucified has never been explained.     According to the record he was not condemned to both modes of punishment.      It is probably a detail derived from the mysteries of Osiris-Sekari, Jesus scourged at the pillar being an image of Osiris or Ptah as the suffering Sekari in or on the Tat, the pillar with arms, that was superseded by the cross in the Christian iconography.     In the Egyptian drama of the passion Horus was blinded by Sut and his accomplices, in suffering his change from being the human Horus to becoming Horus in spirit.     The incident that is almost omitted from the Gospel account was preserved in the mysteries.      It is a common subject in the passion-play and in religious pictures for the Christ to be blindfolded and brutally buffeted by the soldiers before he is crucified.     This occurs in the Townley mysteries and in the Coventry mysteries, and is referred to in the "Legends of the holy rood" (pp. 178, 179, E. E. Text Society). Christ blindfolded to be made a mockery of suggests a likeness of Horus without sight in An-arar-ef, the region of the blind.     In one representation Horus has a bandage over his eyes, and the grotesque image of the humorous Bes appears to introduce a comic element into the tragedy of the blind sufferer.     The blinding, buffeting and scourging, practiced in the mysteries, as in passing through fire and water, was evidently continued and extended in the sports and pastimes.     Still, the blindfolding of the victim for the buffeting is implied in the Gospel according to Matthew.     "Then did they spit in his face and buffet him; and some smote him with the palms of their hands, saying, Prophesy unto us, thou Christ: who is he that struck thee?" (Matthew 26:68).

Exodus 3:14 "And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you"

      The word Hepre (plural Heprew) in Egyptian has various meanings.     The initial 'H' is aspirated and so is sometimes transliterated as 'H', 'CH', 'KH', or as per Wallis Budge, the late renowned Egyptologist, 'X'.

     Usually it is a noun meaning 'Manifestation', 'Creation', or 'a Being'.     As a verb it is often translated as 'To Come into Existence', but its main function is the all important verb 'TO BE'.

HEPRE IS ALSO THE NAME OF AN EGYPTIAN GOD - Budge: "Xepera the god to whom the property of creating men and things belonged."

These examples from Budge's book 'Egyptian Hieroglypics' show some examples of how Hepre - The Scarab glyph - is used in Egyptian:

Now just look at how Budge translates 'Xepera' - 'I AM he who came into being'.

     As one can see from the glyphs above, Hepre or Xeper is written as a SCARAB Beetle.    St. Ambrose, Bishop of Milan, at the end of the 4th century referred to Jesus many times, as "The Good SCARABaeus"    Whether St.Ambrose had in mind the cartouche on the tomb of YmnTwtAnkh which names the king, "God of All Heprew", or he was linking him to the God, 'I AM', we can only wonder.