Introduction to the Egyptian Origin of the Book of Revelation

From a Christian perspective

This book presents a series of detailed comparisons between Christianity’s Book of Revelation and well-known ancient Egyptian religious texts, including  the Amduat; the Book of Gates; Books of the Heavens; Book of Caverns; Book of the Divine Cow and the Book of the Dead. Comparison of the characteristics of practically all the characters mentioned in Revelation have counterparts in Egyptian sources, including God on his throne, Christ, the Lamb, the Word of God ( Rev. 19), the devil and Satan, the lion of Judah ( Rev. 5), the 1st & 2nd beasts (Rev. 13) and the woman in the sky (Rev. 12) and miscellaneous angles (e.g. the “mighty angel” of Rev. 10). Similarities also include groups of characters such as the seven spirits of God (Rev. 1,3-5), the four creatures before the throne (Rev. 4), the seven angels with the wrath of god (Rev. 15,16-17,21) and the 12 the tribes of Israel ( Rev. 7,14). Many similar events include Armageddon (Rev. 16),  the harlot and the kings (Rev. 17), the millennium ( Rev. 20), resurrection and judgment (Rev. 20), renewal of creation (Rev. 21) and the arrival of the holy city ( Rev. 21-22). Parallel scenes include the throne scene (Rev. 1,4), letters to the churches (Rev. 2-3), the opening of the scroll (Rev. 5), the eating of the little scroll (Rev. 10), reaping of the harvest (Rev. 14) and the song of Moses (Rev. 15).
    Remarkably similar sequences of appearances of almost all the above elements in the Book of Revelation can also be found in mainstream Egyptian religious literature. Perhaps even more remarkable is that the overall organization of most of the 22 chapters in Revelation reflect the organization of parallels from mainstream Egyptian religious texts painted on the walls and ceilings of the tomb of Ramesses VI in Egypt’s Valley of the Kings. It is concluded that many of Egypt’s most important religious texts played a pivotal role in the composition of the Book of Revelation. The book itself was likely penned in this tomb, possibly by a non-Egyptian author. Accordingly, most of its references to certain, typically biblical place-names, deities and events very likely represent corruptions of the book’s original text as they were later adapted to and adopted into Christianity’s corpus of literature.

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