nightshadetwine
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Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?” Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”
Where does this concept of having to be born twice or "again" come from? It has a long pre-Christian history. In ancient Egyptian religion you were "born again" into the afterlife. You were born on earth through your human mother and then reborn through a "spiritual" mother or a goddess. Born of flesh and then of spirit.
“My Beloved Son, Come and Rest in Me”: Job’s Return to His Mother’s Womb (Job 1:21a) in Light of Egyptian Mythology, Christopher B. Hays:
Job’s return to his mother’s womb has consistently attracted special attention from interpreters of the book; it has been seen as a “bump” in the text requiring smoothing. Fifty years ago, Giuseppe Ricciotti argued with elegant brevity that the archaeological remains of ancient Near Eastern burials could shed light on this problem; the fetal positioning of many such burials could explain the image of “returning naked to [the mother’s womb].” “If this womb was not materially identical to that of the mother,” Ricciotti wrote, “it was so symbolically.”
A number of significant commentaries have followed Ricciotti in treating the imagery as a poetic reference to burial, but as far as I can see, no one has pointed out that there are very clear Egyptian precedents for such imagery, in which the sarcophagus and/or tomb are described as the womb of the goddess in which the deceased undergoes a rebirth into the blessed afterlife. The fact that Job is already acknowledged as demonstrating awareness of Egyptian beliefs about the afterlife such as the judgment of the dead supports the idea of Egyptian influence in 1:21.
In Egyptian funerary texts, there is “an astonishing consistency” to the imagery of death as a return to a goddess’ womb, from the Old Kingdom through the Hellenistic period. The image of the goddess Nut as the one who gives birth to the deceased king as her son—causing him to “revive and live”—is pervasive in the Old Kingdom Pyramid Texts. A few examples will suffice. Nut calls the king her son in Teti’s Spell 5a: “Teti is my son, whom I caused to be born and who parted my belly; he is the one I have desired and with whom I have become content.” The connection between this image of birth and the restoration of the body via the resurrection to the afterlife is well expressed by Pepi I’s Spell 337, which commands: “Nut, give your arm toward Pepi with life and authority, join together his bones, assemble his limbs, join his bones to his [head] and join his head to his bones, and he will not decay, he will not rot, he will not be ended, he will have no outflow, and no scent of his will come out.”...
Job 1:21a makes better sense when understood in light of the Egyptian idea of death as a return to the womb of the mother goddess.
The sun god in ancient Egyptian religion also had a second birth or resurrection.
The Complete Gods and Goddesses of Ancient Egypt by Richard H. Wilkinson:
The great sun god Re was thought to grow old each day and to 'die' each night...
and then to be born or resurrected each day at dawn.
The Egyptian Book of the Dead: The Book of Going Forth by Day edited by Eva Von Dassow:
Every evening the aged sun entered the underworld and travelled through it, immersed in Nun, only to emerge at dawn as Khepri, the newborn sun. Thus, the waters of Nun had a
rejuvenating, baptismal quality essential to rebirth.
The Pharaoh performed a ritual where he was reborn/resurrected or "born again".
Amenhotep III: Egypt's Radiant Pharaoh By Arielle P. Kozloff:
The royal jubilee, or heb-sed, was a festival of renewal rooted in Egypt's most ancient history...The Sed festival traditionally took place during the thirtieth year of the reign...Timing was crucial for the climax of the
festival deep inside the royal tomb. There Pharaoh faced the images of the gods represented on his tomb walls and remained for a period of time before going to his funeral bed, where he "died" and was "reborn" in a series of rituals, incantations, and offerings...This resurrection was the culmination of a process of deification that had begun with Amenhoteps III's coronation. At the time, like all Egyptian kings, he was the representative and high priest of each god on earth.
The primordial waters in ancient Egyptian religion were associated with the Nile waters and they represented rebirth, purification, and regeneration.
Death and Salvation in Ancient Egypt by Jan Assmann:
Compare that previous quote to how Paul describes baptism:Regeneration did not mean traveling a reversed path from death to birth, but rather, being born anew through death
It seems to me that there is another central motif here, one that Hornung has also connected with the idea of regeneration: the motif of the primeval waters...
Every morning, the sun god emerged from the primeval waters, and the annual Nile inundation that renewed the fertility of the land also fed on these netherworldly primeval waters...
"we live again anew,
after we enter the primeval water,
and it has rejuvenated us into one who is young for the first time.
The old man is shed, a new one is made. "
Romans 6
Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life
The initiates into the mystery cults would perform a death and rebirth ritual. They were reborn into a new life after joining the mystery cult.
Milk as a symbol of immortality in the “Orphic” gold tablets from Thurii and Pelinna by Stian Torjussen:
"Now you have died and now you have been reborn, thriceblessed, on this day
Say to Persephone that Bakkhios[Dionysus] himself has released you
A bull you rushed into milk
A ram you fell into milk
You have wine as your fortunate honor"
In both tablets the formula follows a change in the status of the deceased from mortal to god... The phrase's connection with status change was further emphasized with the publication of the Pelinna tablets, where we find the same thing: first the subject is dead, then reborn making her thriceblessed. Then her status as released is confirmed, followed by the "immersion-in-milk" formula. As others have argued, it seems
probable that this part of the text, or rather the formula itself, refers to some kind of initiation ritual. Initiations often use symbolic death and rebirth in order to emphasize the initiate's new status...
Metamorphoses of Myth. A Study of the Orphic Gold Tablets and the Derveni Papyrus by Stian Sundell Torjussen:
The simultaneous life-death experience in the first line of the Pelinna tablets thus seems more firmly connected to initiation. Line two, where Bakkhios[Dionysus] himself has released the dead woman, must also be taken from an initiation. The release referred to here is not only connected with the symbolic death and rebirth of the first line, but also the future of the initiate as laid out in the concluding lines of the texts...Thus, death and rebirth should be understood symbolically and taken as a reference to a ritual we know, from ancient authors, was connected to death and rebirth, and where the two, as symbols, could happen simultaneously: an initiation.
The previous two quotes are referring to initiates into the mysteries of Dionysus. Dionysus himself was reborn or born twice.
Nelvin Vos, Inter-Actions: Relationships of Religion and Drama:
The song also celebrated the new birth of the god, Dionysus. However, Dionysus was not represented as an infant, but as a young man. Therefore, the emphasis is as the etymology of the word, Dithyrambos, indicates, on the second birth of Dionysus, his adoption by Zeus. He was twice-born, once of his mother, like all men, once of his father’s thigh, like no man.
Dionysus also died and was resurrected.
Dionysos By Richard Seaford:
Dionysos, like Jesus, was the son of the divine ruler of the world and a mortal mother, appeared in human form among mortals, was killed and restored to life.
In myth and religion rebirth and resurrection are closely related, sometimes even interchangeable. So your first birth is through your human mother, and your second birth is either through the initiation ritual(like baptism) or the "rebirth"/resurrection of your soul or "spiritual body" after death. Or, your initiation could be considered your first birth and your second birth would be your resurrection/rebirth after death. The second birth is always the "spiritual" birth which Jesus refers to in John as being "Born of the Spirit". Either way, the concept of being "reborn" or "born again" is found throughout different pre-Christian religions.
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