Anubis anointing Osiris (John baptizing Jesus)
A depiction of Anubis anointing Osiris (Dendera Temple, c.30AD) compared to a portrait of John baptizing Jesus (600AD), the later being a re-write of the former; both of which deriving the the older model that Ra was reborn each morning, and yearly, out of the water of the Nu (or Nun), aka sun born out of the receding annual 150-day flood of the Nile River.
In religio-mythology, John the Baptist, the noted figure, in Christianity, who famously "baptizes" Jesus, is the Roman recension rewrite of the Egyptian god Anubis, the god who plays the main role in "anointing" Osiris.

The Egyptian chief mortuary god of the dead Osiris, called "Anubis", i.e. A-Nu-bis, by the Greeks (800BC), signified by the hieroglyphic nameAnubis (Anpu) H1 orAnubis H2, i.e. the Maat feather (truth/moral) + water (Nu) + square (heaven?) + bird (?) + god or jackal god symbol, by the Egyptians (3100BC), transliterated by the Hebrews (500BC) as ‘Yanapu’ or ‘Yanape’ (Murdock, 2008), from Ya- "god/father" + -Napu, -Npu, or -Nape "Anubis", akin to "Yani" being the Hebrew equivalent of John, similar to Yahweh, the Hebrew god, pronounced as (/ˈjɑːhweɪ/, i.e. Ja-Way, meaning "god the father", which became Ionais (Latin), in Roman times (Ion is means John), and "John", in modern English, which, in decoded speak, is short for "god Anubis" (Massey, 1906).

In c.710, Bede connected John the Baptist with the Aquarius constellation.

In 1906, Gerald Massey had decoded that the Christian character of "John the Baptist", according to Dorothy Murdock (2008), is a re-write of “Anup the Anointer" and or Anup the herald", aka Anubis, as he puts it. Anubis was the anointer Osiris before his resurrection, and also, supposedly, baptized Horus, the son of Osiris, with water; an excerpt of Massey's detailed digression on this is the following: [4]

“It now became the mission of Horus to make known the newly-found father in heaven to those who had not so much as heard of the holy spirit. It was the work of the anointed and beloved son to found the kingdom of heaven for the father in the father's name. He became the teacher of the coming kingdom, previously proclaimed by Anup [Anubis] the herald and forerunner who was his John the Baptist crying in the wilderness of the underworld.”
Egyptian pantheon (with Judeo-Christian Rescripts)
A diagram (Ѻ), made by Libb Thims (2018), showing how, in the original Egyptian version, the model of Horus and Anubis being "cousins", was rescripted in the Bible (Luke 1:36) to the affect that Jesus and John were conceived at the same time from the "cousins" Mary (fathered via the holy spirit) and Elizabeth (fathered via Zacharias), Mary being an Isis rescript and Elizabeth being a Nephthys rescript.

In 2008, Dorothy Murdock, building on Massey, summarized things thusly: [2]

Anubis is at times also depicted as a human being, an important fact to know when comparing him to John the Baptist. Sired by either Set or Osiris, depending on the myth, Anubis is the son of their sister Nephthys. Thus, like John's mother, Elizabeth, who was the Virgin Mary's cousin, Anubis's mother, Nephthys, was related to Horus's mother, Isis. In Hebrew ‘Elizabeth’ is Elisheba, meaning ‘oath of god’, the components of which are El, or ‘god’, and sheba, ‘seven’. Anubis's mother, Nephthys, is the tutelary deity of the seventh nome of Upper Egypt, making her the ‘god seven’, so to speak, as well. Interestingly, both Elizabeth and Nephthys have their celebrations in September, the former on the 8th and the latter on the 13th. Also, John’s father is ‘Zacharias’ (Luke 1:5), while Anubis’ father is Set-Osiris.”

While some of these conjectures may be tenuous, e.g. the Zacharias etymology the nome seven etymology; there is one variant of the Set battle, in respect to the number seven, as reported by Plutarch (c.100AD), as summarized by Budge (1904), in The Gods of the Egyptians, Volume Two (pg. 253), where Set escaped out of the battle upon an Ass after a fight of "seven" days.”

Beheading of John

See main: Beheading of John the Baptist

Murdock connects Anubis with John the Baptist, astro-theologically, via the following: [3]

“He must increase, but I must decrease.”
— Anon (300AD), Bible (John 3:30)

which she equates with the summer solstice, which is associated with Anubis and also that “John’s feast day” is on the summer solstice:
Anubis and John (astrotheology) 3
Budge (1904), to note, corroborates on this, in some sense, in his statement that "Anubis was the personification of the summer solstice", and that a second god, Ap-uat, was the "personification of the winder solstice", both being mentioned in the Book of the Dead. [1]

Etymology | Anubis / Yanaup / John
A basic etymology of how the god Anubis became the man John, is the work conjunction play of the name "god Anpu" becoming "J- Anpu" or 'J- Inpw" in Hebrew, which over time became truncated as Jan or John, similar to how Joseph reverse translates as Jo- + -Seb or "god Geb".

In 2008, Dorothy Murdock gave the following more involved etymological jump to go from "Anubis", the Greek name of the god defined by the hieroglyph:Anubis (Anpu) H1 orAnubis H2, the feather (truth/moral) + water (Nu) + square (heaven?) + bird (?), symbol (followed by a "jackal"), rendered as the sound ı͗npw, vocalized in Egyptian, according to the Akkadian transcription in the Amarna letters, as "Anapa" (Conder, 1894) (Ѻ), to the Biblical name "John", reasoning that Anubis became Yanapu or Yanu, equivalent to the Hebrew “Yoni” (Ѻ) or Latin “Ion”, which eventually translated as “John” in English, in going from the Hebrew to Greek to Latin to English translations of the Bible:

“The Greek name for this god is ‘Anubis’, while he is ‘Anoub’ or ‘Anob’ in Coptic, apparently reflecting a later stage in the Egyptian for his name. Earlier transliterations of major Egyptologists such as Birch, Brugsch and Poole rendered the name ‘Anup’, while there arose a preference in more modern times for ‘Anpu’, going against the Coptic and Greek. While Budge transliterates the name as Anpu, James Allen prefers jnpw, which would essentially be equivalent to ‘Anpu’ or ‘Inpu’, although the final vowel is uncertain, and the name has been written simply as jnp or Anp.

The transliterations into modern languages also vary from country to country, with a range of suggestions, including ‘Anapa’, ‘Anaahpa’, ‘Yanapu’ or ‘Yanape’, as, again, the vowels are uncertain. We are further told that in Egyptian the reversal, transposition or metathesis of letters is not uncommon, based on aesthetics. (Cowie) In fact, there is an "Egyptian propensity for metathesis" or transposition of letters, and Anubis was also written as jnwp or inwp (‘Inup’) on occasion by Egyptian scribes. (Colburn) Citing an ancient text favoring ‘Anup’, Edward Butler remarks, "Witness the fact that in an Old Coptic spell (PQM 94ff, text available in Coptology Past, Present, and Future: Studies in Honour of Rodolphe Kasser, ed. Giversen, Krause and Nagel (Orientalia Lovaniensia Analecta 61, 1994)), Anubis is clearly spelled out as ANOUP." ("Ancient Egyptian Language Discussion List.")

Since te modern times, by Hare. (Hare, 127.) The debate as to the proper way to transliterate Anubis is irrelevant to the issue at hand, which is whether or not the god served as an ahe Greek and Coptic favor Anubis/Anoub/Anoup, here we will utilize at times the older convention of "Anup," as it was originally used by Birch, Brugsch and Poole, as well as, in morrchetype upon which the Christian character John the Baptist was predicated in significant part.”

In video, Murdock (2011) renders the Anubis (Greek) as Ionais (Latin) or Yo-onis (Hebrew) the baptizer or purifier. [3]

The following are related quotes:
“The relationship of Anup [Anubis] to Isis, the virgin mother, as her guide through all her wanderings, is continued in the connection of a John with the Virgin Mary as maintained in certain legends. One name of Anup is Tuamutf, he who adores the mother (tua, to worship, mut the mother, f, he, him, it). His station is at the cross (Jno. XIX, 26-27), to which he had led the mother in her search. Jesus on the cross consigns the care of his mother to John. So, Horus, in the Ritual, pleads, " Do not ye do any evil to my mother." Isis the mother of Horus, adopted Anup (the child of Nepthys) as her own son; and John adopts Mary as his mother, or, it may be said, Mary accepted John as her son, and is reputed to have dwelt with him after the crucifixion. In the Ritual it is said "by the sun to him who is before him, Let him stand unchanged for a month.'" Ch. CXV. In John's Gospel it is said of a John, " What shall this man do?' Jesus saith, « If I will that he tarry till I come, what (is that) to thee?' This saying therefore went forth among the brethren that that disciple should not die." Jno. XXI, 21-23. Hence, in accordance with this saying of Jesus, is the legend of John's living on, and lying unchanged through a certain course of time which in the ritual is one month. John is he who, according to the legend, survived alive and breathing in the tomb. Now the good Anup [Anubis] alternates with Christ precisely in this way. He waited and watched with the dead in the tomb. He is the preserver in the lower world as Horus is above. He is the breather in the tomb, who survives as John in the legend; he dwelt with the genetrix after the crucifixion at the Autumn equinox. Moreover, it is at Ephesus that repose the "Seven Sleepers" with their dog, who is Anup the dog (jackal) of the seven spirits in the ritual; and Ephesus is the place of the heaving grave and the buried breather, John, as according to Augustine.

In a communication to a learned society in Paris the fact was pointed out by De Rouge that in the 3rd century the Egyptians worshiped a large number of Saints, and had a calendar of Saints. Many of these are found to be deities reduced. The well-known story of Christopher shows that his name represented Apheru, a name of Sut-Anup [Set-Anubis]. It is related that he overtook the child Christ at the side of the river Jordan, and, lifting him on his back, carried him across the water. But all the while the wondrous child grew and kept on growing as they went, and when they had come to the other side the child had grown into the god. The origin of this legend is found in the passage of the annual sun across the waters, which reaches the other side as the full-grown god. Anup, the jackal-headed, is named Apheru, as guide of roads; he carries the infant Christ as Horus. "Apheru dandles" me, says Horus. Christ-Apher is Apheru turned into a Christian saint. On the Gnostic stones the child Christ (Harpocrates [Horus the Child]) is frequently accompanied by Apheru-Anubis. If John the Baptist represent Anup, we may look on "Bethany beyond Jordan" as the House of Anup in Annu, the solar birthplace beyond the river in the planisphere.”
— Robert Shaw (1904), Sketch of the Religions of the World (pgs 313-14)

See also
Egyptian-to-Christian transliteration
● Christian-to-Egyptian transliteration

1. Budge, Wallis. (1904). The Gods of the Egyptians, Volume Two (pg. 260; summer solstice, pg. 264). Dover, 1969.
2. (a) Murdock, Dorothy M. (2008). Christ in Egypt: the Horus-Jesus Connection (§: Who is Anubis?, pgs. 236-). Stellar House Publishing.
(b) Smith, Alexander. (2012). The Holiest Lie Ever (§16: John the Baptist, pgs. 150-). Trafford Publishing.
3. Murdock, Dorothy. (2011). “Was John the Baptist and Egyptian Myth” (Ѻ), Stellar House, Dec 30.
4. Massey, Gerald. (1907), Ancient Egypt, Volume Two (pg. 855). Publisher.

External links
John the Baptist – Wikipedia.

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