evident from the knowledge of a future state possessed by the Egyptians ( <440722>Acts 7:22), from the accounts of the translation of Enoch and of Elijah ( <010524>Genesis 5:24; cf. <581105>Hebrews 11:5, <120211>2 Kings 2:11); from the invocation of the dead which was practiced, although forbidden by the law ( <092807>1 Samuel 28:7-14; cf . <032002>Leviticus 20:28; <051810>Deuteronomy 18:10, 11); from allusions in the O.T. to resurrection, future retribution and life beyond the grave ( <181925>Job 19:25-27; <191609>Psalm 16:9-11; <232619>Isaiah 26:19; <263701>Ezekiel 37:1-14; <271202>Daniel 12:2, 3, 13); and from distinct declarations of such faith by Philo and Josephus, as well as by the writers of the N. T. ( <402231>Matthew 22:31, 32; <442306>Acts 23:6; 26:6-8; <581113>Hebrews 11:13-16).
The Egyptian coffin was called ?the chest of the living.? The Egyptians called their houses ?hostelries,? while their tombs they called their ?eternal homes? (Butcher, Aspects of Greek Genius, 30). See the Book of the Dead, translated by Birch, in Bunsen?s Egypt?s Place, 123-333: The principal ideas of the first part of the Book of the Dead are ?living again after death and being born again as the sun,? which typified the Egyptian resurrection (138). ?The deceased lived again after death? (134). ?The Osiris lives after he dies, like the sun daily for as the sun died and was born yesterday, so the Osiris is born? (164). Yet the immortal part, in its continued existence, was dependent for its blessedness upon the preservation of the body and for this reason the body was embalmed. Immortality of the body is as important as the passage of the soul to the upper regions. Growth or natural reparation of the body is invoked as earnestly as the passage of the soul. ?There is not a limb of him without a god; Thoth is vivifying his limbs? (197).
Maspero, Recueil de Travaux, gives the following readings from the inner walls of pyramids twelve miles south of Cairo: ?O Unas, thou hast gone away dead, but living,? ?Teti is the living dead,? ?Arise, O Teti, to die no more,? ?O Pepi, thou diest no more.? These inscriptions show that, to the Egyptians, there was life beyond death. ?The life of Unas is duration, his period is eternity,? ?They render thee happy throughout all eternity,? ?He who has given thee life and eternity is Ra.? Here we see that the life beyond death was eternal. ?Rising at his pleasure, gathering his members that are in the tomb, Unas goes forth,? ?Unas has his heart his legs, his arms.? This asserts reunion with the body. ?Reunited to thy soul, thou takest thy place among the stars of heaven,? ?the soul is thine within thee.? There was reunion with the soul. ?A god is born, it is Unas,? ?O Ra, thy son comes to thee, this Unas comes to thee,? ?O Father of Unas, grant that he may be included in the number of the perfect and wise gods.?
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