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.

“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.”

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.

“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.”

See main: Beheading of John the Baptist

“He must increase, but I must decrease.”

— Anon (300AD), Bible (John 3:30)

“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.”

“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)