This is an excerpt from “Christ In Egypt: The Horus-Jesus Connection” by D.M. Murdock. During the course of this article the definition of “PT” is the Pyramid Texts, “BD” is the Book of the Dead, “CT” is the Coffin Texts. I typed this out because this is one of my favorite sections of the book. This is only 10 pages out of 600. She uses the ancient texts to CLEARLY DEMONSTRATE hundreds of correspondences between ancient Egyptian religion/mythology and the text of the Bible and Christian religion. This is undeniable. Look at the article below. How to "debunk" this?

If you are brainwashed and want to remain that way, this book isnt for you. But if you are a TRUTH SEEKER and want to know the TRUTH about things instead of being gullible and believing LIES for the rest of your life, then this is one of the greatest books ever written! READ IT!!

The Raising of Osiris

From pages 297-307

As remarked upon by Diodorus before the alleged advent of Jesus Christ, the Egyptian son of God, Horus, was revered as a miracle maker and healer. Like Jesus, who cures the blind man with his spit, Horus heals wounds using his spittle (PT 455:850a/P 50). In CT Sp. 331, the “saliva and spittle” of Horus are also sought out by the deceased as his mother Hathor. Indeed, in CT Sp. 527, the “spittle which issued from the mouth of Re-Atum” represents the purification of the Osiris. In CT Sp. 622, we discover that the spit of the Osiris is a “healing operation,” while in CT Sp. 818, the spitting is “prophylactic in purpose.” In CT Sp. 1113, the deceased as Horus says “I am one who spits on wounds which will heal…” In PT 219:192b/W 152, Horus is depicted as relieving “intestinal pain” as well as assorted other ailments, including the disease of death. Demonstrating the remarkable ancient Horus-Jesus connection, one of the old Coptic spells to remove pains of childbirth and the stomach was “Jesus! Horus!” or just “Jesus Horus!”

Regarding Horus’s role in healing, professor of Egyptology at the University of Chicago Dr. Robert K. Ritner remarks: “In medical texts, the patient is almost invariably identified with the youthful Horus, whose recovery from assaults by Seth and his confederates serves as the pattern for all healing…Direct identification with a deity is integral to Egyptian magical recitations into Coptic times, and it permeates Greco-Egyptian spells by means of the untranslated native phrase “anok” meaning “I am.” Dr. Ritner also states, “In most spells, cures are affected by means of direct identification between patient and deity, either completely, (“I am Horus; it is not I who recites the goddess Isis”) or in part…” In fact Horus’s healing function is so important that “Horus the good doctor” – a title, reminding one of “Jesus the Physician” – was at the center of a “popular cult,” as found at the site of Kom Ombo or Ombos, for instance. Moreover, a “popular innovation of the later New Kingdom was the antivenom stela or “cippus of Horus,” used well into Roman times. These small pillars were inscribed with curing spells and were “brought in contact with water subsequently drunk by the patient.” Regarding the healing spells, Dr. Ritner remarks: “…Many treatments combine “rational” and “magical” strategies “charged” by spell and rite. In most such cases, the patient is equated with the youthful Horus, whose cure is sanctioned by the gods.”

Also, just like Jesus, Horus was esteemed for resurrecting the dead, especially his father, Osiris, but also others, including Re and the deceased in the mortuary literature, with the priest serving as Horus during the ritual. In CT Sp. 29, it is by a “great word” made by Horus that Osiris is resurrected and akhified, while at PT 301:499b-450a/W 206, Horus is depicted as “he who brings Re to life every day.” The story of Horus resurrecting Osiris strongly resembles the much later biblical tale of Jesus raising the dead man Lazurus, a miracle surprisingly found only in the gospel of John, a book we contend is of Egyptian origin and represents Egyptian theology in significant part, designed specifically to appeal to the followers of Egyptian religion.

The resurrection of Osiris by Horus occurs in many ancient Egyptian texts and is often the primary focus of the deceased’s bid for immortality in like kind. At PT 606:1683a-1685b/M 336, for example, Horus is vividly described as raising Osiris from the dead and avenging him: “Stand up for me, father! Stand up for me, Osiris N…! It is I, your son: I am Horus. I have come for you that I might cleanse you, revive you, assemble for you your bones, collect for you your swimming parts, and assemble for you your dismembered parts. For I am Horus who saves his father…”

The resurrection miracle of Horus is also depicted elsewhere in the Pyramid Texts, the phrase “to stand” meaning to be resurrected, and “upon his side” signifying that the individual is dead. Thus, in the Egyptian texts, the Horus-priest frequently tells Osiris to “Stand up!” and “Rise up!” as part of his renewal or resurrection to life. The deceased/Osiris is also exhorted to “Live!” and “Raise yourself on your side!” or “Lift thyself on thy side,” etc.

In “Horus in the Pyramid Texts,” T. George Allen summarizes the resurrection account, rolling into one entry the events as found in separate utterances, demonstrating how composite myths are made: “Horus causes Osiris the King to stand. (PT 364:617a-c/T 196; PT 369:640a/T 200)… Horus and Thoth raise Osiris (the king) (from) upon his side and cause him to stand among…the two divine enneads. (PT 477:956a-c/P 327) Horus bids Osiris the king come forth (from tomb?) and awake. (PT 620:1753a-b/N 11) Horus comes to king, parts his bandages, and casts off his bonds…(PT 703:2202a/N 615)”

This description of Osiris the mummy being summoned from the tomb amid his two siblings sounds very much like the episode or periscope in the New Testament of Jesus calling forth the “mummy” Lazarus from the tomb in front of his two sisters: “When he had said this, he cried with a loud voice, “Lazarus, come out.” The dead man came out, his hands and feet bound with bandages, and his face wrapped with a cloth. Jesus said to them “Unbind him, and let him go.” (John 11:43-44)

Like Jesus, at PT 268:372a-d/W 175 Horus also purifies the dead and removes evil: “Horus…purifies…him in the jackal-lake, cleanses his ka in the Dewat-lake, and purifies…the flesh of his bodily ka…” After the purification, it is said (PT 419:746b/T 225) that “Horus has dispelled the evil which was on you for four days.” Coincidentally, the time of Lazarus’s period in the tomb is also four days: “Now when Jesus came, he found that Lazarus had already been in the tomb for four days.” (John 11:17; 11:38)As can be seen, there is good reason to assert that the raising of Lazarus represents a rehash of the resurrection of Osiris—and the parallels continue.

In “Monumental Christianity,” devout Christian antiquities expert and presbyter Rev. Dr. John P. Lundy (1823-1892) provides and image of Horus holding and ankh with “the Osiris” reclining on a couch, along with the caption, “Horus, with his Cross, Raising the Dead.”

Horus用十字架復活死者

Lundy also comments: “In all the representations of the resurrection of Lazarus monuments, some of which are scattered through this volume, Lazarus is seen standing at the door of his tomb, like an Egyptian mummy; and Christ is touching him with a wand… This same wand is also seen in the hand of Christ when he turns the water into wine, and multiplies the bread in the wilderness. It must, therefore, have some significance, especially when applied to the mummy figure of Lazarus. That significance is nothing more or less than that of life-giving power, otherwise symbolized by the cross, which early Christianity did not use on her monuments…”

The contention that the cross was not represented in early Christianity may come as a surprise, but the fact remains that the cross held great significance in Pagan religion—including the Egyptian—long before Christ was purportedly crucified upon it. This pre-crucifixion significance of the cross is indicated by the peculiar remarks by Jesus in the gospel story itself: “…and he who does not take his cross and follow me is not worthy of me.” (Matthew 10:38) The Greek word for cross here is stauros, the same term used to describe both Horos the cross and Christ’s cross.

Again Dr. Lundy remarks upon the comparisons between the two scenes of Jesus and Horus raising the dead: “In Denon’s plate above, the dead man is the king, as appears form the pointed cap, crooks, and flagellum; and Horus is raising him up from the death by his wand or cross, just as we see Christ doing the same thing in the same way to Lazarus, in our Christian monuments.”

As the “dead man” is also the Osiris, even in imagery we find the Christian myth reproducing the Egyptian one, with art depicting Christ raising Lazarus from the dead in the same manner as Horus resurrecting Osiris. The connection between the two could scarcely be clearer, and it would be reasonable and logical to conclude that the entire episode of Lazarus comes straight out of Egyptian mythology, with little change.Lundy concludes his analysis with more important observations: “Horus is thus represented as a cross-like, young, mummy figure, because he is the life-giving power of the sun, using his cross to produce life and joy; and he is thus a type of Christ, in His greater conflict with sin, Satan, and death, and His triumph through the cross.”

In this pithy paragraph, Lundy has described Horus in cruciform, or in the shape of a cross, in other words, “hung on the cross,” validating the Horos-as-Cross connection of the Gnostics. The Egyptian god is the “life giver,” and Lundy further acknowledges that Horus is the sun—“using his cross to produce life and joy!” Lundy has no problem identifying Horus as a “type of Christ,” in an act seemingly designed to maintain his faith by assuring that, while these are obvious parallels are very real and significant, Jesus ranked as “the real thing,” fulfilling a sort of “prophecy” in the appearance of Horus in Egyptian mythology. Fortunately, Lundy—an admirable and erudite scholar whose work remains worthy of studying—did not deny the blatant correspondences between Christianity and the mythology of other cultures, including Egypt. Nor did he argue that Paganism borrowed these substantially alike motifs from Christianity.

Adding to the obvious correlations between the raising of Osiris by Horus and that of Lazarus by Jesus, at the sense of the Egyptian god’s resurrection appear his two sisters, deemed Merta in the Book of the Dead, precisely as Lazarus’s sisters, Mary and Martha, were present as his resurrection. In BD 37, these two sister goddesses are expressed by the hieroglyphs for Isis and Nephthys, with the word “Merta” meaning “two eyes,” as in eye witnesses. As Renouf says, “Merta…is the name given to the goddess pair Isis and Nephthys.” In the Pyramid Texts (PT 619:1750c/M 399), the two sisters are depicted thus: “Isis weeps for thee; Nephthys calls thee,” referring to their dead brother Osiris, much like Mary and Martha mourning for their brother Lazarus. At CT Sp. 345, the Horus-priest says to the deceased, “Those who wept for Osiris will weep for you on that day of the fourth festival,” reflecting the sisters’ role is an ongoing ritual that must have been fairly commonly known.

In PT 357:584a-c/T 146, Osiris’s sisters, Isis and Nephthys protect the king, as Osiris, and give him to Horus to resurrect. In the gospel story Mary and Martha throw themselves upon Jesus, begging him to raise their brother. After Osiris is risen his two sisters say, “Our brother comes to us” (PT606:169a-c/M 336). Of course, Mary and Martha likewise rejoice in their brother coming back to them as well.

In PT 676:2008a-2009d/N 411, a “resurrection” text, we find again the deceased/Osiris being called forth by his two sisters: “Collect thy bones; arrange thy limbs; shake off thy dust; untie thy bandages. The tomb is open for thee; the double doors of the coffin are undone for thee; the double doors of heaven are open for thee. “Hail” says Isis; “come” in peace,” says Nephyhys, when they see their brother at the feat of Atum.”

While Isis and Nephthys thus partake in a feast associated with the resurrection of Osiris, after Lazarus’s resurrection, Jesus goes to the house of Lazarus, Mary and Martha for a feast. (John 12:2)Furthermore, while Lazarus’s sister Mary is depicted as wiping Jesus’s feet with her hair (John 11:2; 12:13; Luke 7:38), in BD 17, the deceased/Osiris is portrayed as “found with (sister Isis’s) hair spread over him.” BD 164 refers to “the Goddess joined unto life with flowing hair,” while the very bandages with which the deceased is wrapped, the ties binding the deceased to Earth, are termed the “tresses of Nephthys” of “locks of Nephthys” (P 526/PT 553:1363c). The tresses, locks, or hair of both Isis and Nephthys are referred to repeatedly in the Coffin Texts, such as in CT Sp. 168. Indeed, in CTSp. 317, the Osiris mentions “my owmen with braided hair,” presumably a reference to Isis and Nephthys. We also find reference in CT Sp. 405 to the “Braided tress of Isis.” In CT Sp. 562 mention is made of “hair of Isis” being “knotted to the hair of Nephthys…” Moreover, the goddess Hathor is said to be “the lady of good things, whose tresses are anointed with fragrant myrrh,” while in a hymn at Esne, Neith is depicted with hair that “exudes the fragrance of fresh myrrh.” Myrrh is in fact a special substance revered for it’s mummification properties; it is also a gift traditionally given to the sun. Interestingly, also in the gospel story (Matthew 26:7; Luke 7:37-8) we find a woman with an “alabaster box” containing an ointment washing Jesus’s feet with her tears and wiping them with her hair. Concerning the gospel story, professor of Hebrew and Judaic Studies at New York University, Dr. Lawrence H. Schiffman comments that such behavior would have been viewed as “bizarre” in the Jewish world of the time. This oddity may thus be explained not as a “historical event” but as a mythical motif based upon Egyptian religion.

In addition, like Jesus, Osiris is also depicted as having his feet washed with water, with foot-washing considered a sacred rite in Egypt as well as in Israel, including when done to the disciples by Jesus himself. (John 13:4-14) The fact that this periscope appears only in John constitutes cause, once again, for us to consider that the foot-wiping and washing was an important part of the Egyptian ritual that passed into Christianity.

Moreover, the raising of Lazarus with his sister Mary and Martha as two witnesses or “two eyes” takes place in Beth-any—Bethania in the Greek and Beit-Anyah in the Aramaic, meaning “house of dates” or “house of misery”—which appears equivalent to the Egyptian “House of Anu.” The Book of the Dead discusses the “house of the great god in Heliopolis” or Annu, as that city was called in Egyptian. Annu is the “celestial On or Heliopolis,” the city of the sun, as well as “the capital of the mythological world.” In BD 89, Annu is “the land wherein are thousands of reunions,” referring to the souls in the afterlife reuniting with their kas. In BD 57, the Osiris says, “I rest in Annu,” where he goes to be resurrected: “Every good Egyptian that died was believed to be assimilated to Osiris, to go the dark journey, and have his resurrection in Annu, in like manner.” In addition to this reunion in the afterlife comes another with the deceased’s loved ones, as typically perceived within Christianity but which existed within the Egyptian religion beginning with the introduction of the Coffin Texts during the third millennium BC.

In addition, the “great sanctuary” at Annu is called Het-Saru—“House of the Prince.” Concerning this motif, Gerald Massey remarks: “The house of Osiris in Annu was called Hat-Saru, the house of the prince—that is, the abode of Horus when he came to raise Osiris from the tomb. It was the sanctuary of Osiris who was attended by the two Mertae or Merti. The pair of divine sisters better known by the names of Isis and Nephthys.”

Hence, while Lazarus is raised at Bethany, the “house of Anyah,” Osiris is resurrected in the “House of Annu.”The correspondences continue, with Lazarus and Osiris even sharing the same name, as explained in my book “Who Was Jesus: Fingerprints of the Christ”: “The Greek name “Lazaros” equals “Eleazar” in Hebrew and, per Strong’s (Concordance) (G2976), means “whom God helps.” It is a strange coincidence firstly that the person whom Jesus resurrects happens to be named “whom God helps,” and secondly that “Eleazar”—or, breaking down its original componenets in Hebrew, El-Azar—closely resembles a combination of the Semitic word for God, “El,” with the Egyptian name for Osiris, “Ausar.” Interestingly, there exists and ancient Phoenician inscription called “the Carpentras” that does indeed identify Osiris with the Semitic god “El” or “Elohim,” calling him “Osiris-Eloh.”

Regarding “El Osiris,” Albert Ross Parsons remarks: “…El Osiris in another form is L’Azarus, an account of whose death and resurrection occur in the gospel of John, where the Lord Jesus personates the central sun which restored to life El Osiris…”

In addition, the word erl or al in Arabic means “the”; hence, “El-Azur-us” would be equivalent to “the Osiris,” which is in fact the frequent name of the deceased yearning to be resurrected. Verifying this fact, the village in Judea where the Lazarus miracle supposedly took place, Bethany, today is called in Arabic “El Azarieh.”

Nor are the funerary texts the only place where we find correspondences between Osiris and Lazarus, as there were other characters by these names in both Egyptian and Christian legend. For example, referring to one of the “magical tales” found in the British Museum Papyrus DCIV, containing “the story of the birth and childhood of Se-Osiris (son of Osiris) the son of Kha-m-muas, Boscawen comments: “The part which describes the visit of Se-Osiris and his father to Amenti contains a curious parable resembling that of the “Rich man and Lazarus,” again in touch with St. Luke, and also teaching as to the judgment and future life quite different from the ordinary eschatology of the Egyptians.”

This comparison refers to the story of the poor man Lazarus in the gospel of Luke (16:20-25), a periscope apparently also taken from Egyptian legend. Concerning this Lukan periscope, Egyptologist Dr. Maspero states: “We remember in “The Gospel According to St. Luke” the rich man, clothed in purple and fine linen, who feasted sumptuously every day, while at his gate lay Lazarus full of sores and desiring in vain to be fed with the crumbs that fell from the rich man’s table. “And it came to pass that the beggar died and was carried by the angels into Abraham’s bosom, and the rich man also died and was buried; and in hell he lift up his eyes, being in torments, and seeth Abraham afar off and Lazarus in his bosom.” In the second romance of Satni-Khamois, we read an Egyptian version of this parable of the Evangelist, but there it is dramatized and amalgamated with another popular conception, that of the descent of a living man into hell.”

As can be seen, the Egyptian influence in the gospels appears to be solid, although Maspero—a sincere Christian—wishes to place the “borrowing” at the foot of the Pagans, falling in with his religious devotion but not the scientific evidence.

Upon scientific scrutiny, it appears that some of the ancient Egyptian texts were directly influential on biblical passages, particularly in John’s gospel, such as the following:

Egyptian Texts:

“(The Osiris)…was born in Heliopolis (Annu)…” (PT 307:483a/W 212) “(The Osiris is) anointed with the best ointment…” (PT 576:151a/P 518) “Behold this King, his feet are kissed by the pure waters…” (PT 685:2065a/N 519)

Gospel of John (KJV):

“Now a certain (man) was sick, (named) Lazarus, of Bethany, the town of Mary and her sister Martha. (It was) Mary which anointed the Lord with ointment, and wiped his feet with her hair…” (John 11:2)

Egyptian Texts:

“Two sisters, Isis and Nephthys, come to thee; they hasten to the place in which thou art.” (PT 593:1630a-b/M 206)

Gospel of John (KJV):

“Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.” (John 11:3)

Egyptian Texts:

“O Osiris the King, you have gone, but you will return, you have slept, (but you will awake), you have died, but you will live.” (PT 670:1975a-b/N 348)

Gospel of John (KJV):

“These things said he: and after he saith unto them, Our friend Lazarus sleepeth; but I go, that I amy awake him out of sleep…. Then Jesus said unto them plainly, Lazarus is dead.” (John 11:11-14)

Egyptian Texts:

“I am…the Lord of Resurrections, who cometh forth from the dusk and whose birth from the House of Death.” (PT 670:1975a-b/N 348)

Gospel of John (KJV):

“Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live…” (John 11:25)

Egyptian Texts:

“…as the mourning-women of Osiris call for thee” (PT 667a:1947b/Nt 243) “Isis weeps for thee; Nephthys calls thee…. (PT 619:1750c-1751a/M 399)

Gospel of John (KJV):

“And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee….When Jesus therefore saw her weeping…” (John 11:28, 33)

Egyptian Texts:

“The tomb is open for thee; the double doors of the coffin are undone for thee.” (PT 676:2009a/N 411) “Flesh of (the Osiris), rot not, decay not, let not thy smell be bad.” (PT 412:722a-b/T 228) “Horus has exterminated the evil which was in (the Osiris) in his four day (term)…” (PT 419:746b/T 225)

Gospel of John (KJV):

“Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been (dead) four days.” (John 11:38-39

Egyptian Texts:

“I am Horus, Osiris N., I will not let thee sicken. Come forth, awake, will avenge thee.” (PT 620:1753a-b/N 11) “Let them who are in their graves, arise; let them undo their bandages.” (PT 662:1878a/N 388) “O N., live, thou shalt not die. Horus comes to thee; he separates thy bandages; he casts off thy bonds.” (PT 703:2201c-2202a/N 615)

Gospel of John (KJV):

“And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.” (John 11:43-44)

In the story of Osiris, Isis and Horus we find a plethora of miracles, including the standard fare as in the New Testament regarding Jesus Christ. These Egyptian miracles include commanding water, healing the sick and raising the dead. The raising of Osiris by Horus, in fact, so resembles the tale of Lazarus’s resurrection by Jesus that we may logically conclude that the latter was derived from the former. Indeed, the very language of the storyof Lazarus appears to have been taken directly frm ancient Egyptian writings such as the Pyramid Texts and Book of the Dead.

In the end, there is little unique about Christ’s miracles that, even if they could be demonstrated to have happened and did not reside in the realm of myth, would serve to prove Christianity any more “real” than the many other religions both ancient and modern that likewise insist upon multitudes of miracles that “truly happened.”