**Problem Statement:** The Sekhmet statues from the period of Amenhotep III are usually associated with violence, destructive force, and the terrifying aspect of this goddess. However, the visual structure of these statues shows that power in them is not represented only through violence, but is formed in relation to protection, life, ritual order, and royal authority.

**Research Question:** How do the Sekhmet statues from the period of Amenhotep III represent a multilayered concept of power in relation to ritual violence, royal protection, and healing through the combination of signs such as the lioness head, sun disk, uraeus, ankh, staff, and bodily posture?

**Objective:** The aim of this study is to analyze the main signs of power in the Sekhmet statues from the period of Amenhotep III and to explain the role of the lioness head, sun disk, uraeus or cobra, ankh, and seated posture in shaping the multilayered meaning of power.

**Research Method:** This study was conducted using a qualitative, historical, descriptive, and analytical approach. The data were collected through library sources, documentary materials, and museum information. The studied samples include three Sekhmet statues attributed to the period of Amenhotep III, which were examined based on the interpretation of visual signs and their relationship with the ritual and historical context.

**Conclusion:** The findings showed that power in these statues is not constructed through a single sign. The lioness head reveals the dangerous and aggressive aspect of Sekhmet; however, the seated body and the formal order of the statue transform this force into controlled and ritualized violence. The sun disk and uraeus connect Sekhmet’s power with divine authority and royal protection. The ankh also shows that this power is not merely threatening, but is related to life, protection, and the control of harm. Therefore, the Sekhmet statues represent power as a network of ritual violence, royal protection, healing, and ritual order.