Exodus tells us that Moses bequeathed his leadership to Joshua the Son of Nun.    There is no indication in the Old Testament to tell us who Nun might have been.

     We must always remember that the Scribes who wrote the first five books, only had legends to go on, and these had been handed down orally for many centuries.    In the process it is only natural that historical facts and myths would become hopelessly entangled.

     One approach to sorting out the ravel is to put down what we know historically alongside the facts of the old Egyptian religion of Osiris, and seeing if there is any possible match.    In the case of Noah, there most definitely is.

     First of all we need to identify Moses.    The most likely candidate is the Pharaoh Akhenaten - see Moses

     A Pharaoh was considered to be the God Osiris, and his son and heir was accepted as Horus the son of God.    The Egyptians only worshipped the one God.    It is confusing for us, since Osiris was a God of innumerable characters and each one was given a different name.    This has given rise to the belief that the Egyptians had many gods.    Simply Not True.    For example, as a Potter, he was known as Ptah.    What concerns us here though, is that as the God of Inundation, or the Deep, he was known as Nun or Nnu.    (The Greeks knew him as Neptune).    (Osiris, Horus, and Ka the Holy Spirit were Three in one - the original Trinity.)

     The Book of Joshua is a mistranslation, and in the Greek Septuagint for example, it is the Book of Jesus, which is another form of the Egyptian name, Horus.    In the Book of Jasher (mentioned twice in the Old Testament), it is Jasher who is the Staff Bearer to Moses, so giving us a third name - Jesus, Joshua, and Jasher.

     Therefore if Moses was indeed the Pharaoh Akhenaten, he would have been regarded as Osiris or Nun to the Egyptians, and his son Tutankhamun would have been seen as Horus/Jesus.    He would have been Horus/Jesus/Joshua the son of Nun.



Massey - 'Ancient Egypt' - "A starting-point in various deluge-legends is from the world all water.      This originated with the firmament as the celestial water that was called the Nnu, or Nun.     Now one meaning of the word Nun in Egyptian is the flood.     Thus the water of heaven is synonymous with the deluge.     In one aspect the deluge, as a figure in the sign-language of the astronomical mythology, was a mode of representing the sinking of the pole in the celestial ocean which was figured as the world of water.     This is the world all water in the legendary lore.      The flood upon which Jehovah sat as king was no other than the firmamental Nun (Psalm 29:10).      So the throne of Osiris was based upon the flood, that is upon the Nun.     In the vignettes to the Ritual Osiris sits upon the throne in Amenta as the great judge and ruler, and his throne is "balanced" as it is described, upon the flood.      Water being the primary element of life, it was also based on figuratively; and Osiris with his throne resting on the water takes the place of the earlier Nnu, or later Noah, resting in his ark as master of the deep.     Nnu was god of the celestial water.      The wateress in one form was the goddess Nut

      The celestial water was primarily assigned to the female Nu or Nut ……….      "The majesty of the god saw the inner part of the sanctuary in which he had been lifted up" (or the ark in which he made his voyage over the celestial waters), and he said, "I assemble and give possession of these multitudes of men, I establish as inhabitants all the beings which are suspended in the sky, the stars," and Nut began to tremble very strongly.     "I assemble there the multitudes that they may celebrate thee," and there arose the multitudes.     These are stars in one category, and in the other souls that were collected in the ark of salvation (Rit., ch. 58) or the ark of Nnu - that is, the ark of heaven and of the god of the celestial water.     "Said by the majesty of Ra, My son Shu, take with thee my daughter Nut, and be the guardian of the multitudes which live in the nocturnal sky.      Bear them on thy head, and be their fosterer. This is an allusion to his raising overhead the beautiful creation of the starry firmament which Shu sustains, whether in the form of the cow of Nut, the water of the Nun, or the ark of Nnu.     After the destruction there is to be a new creation, and Ra is in need of support from Nnu and his companions. ………     There had been various kinds and forms of the celestial or astronomical ark that was at first necessitated as the means of carriage for the gods, because the heavens had been imaged as the firmamental water.      The great mother Apt, who was the image of all firstness both by name and nature in the likeness of the pregnant hippopotamus, was a kind of ark, and possibly the earliest that ever crossed the waters of the Nun.     She carried her young ones in the cabin that was uterine.     Child-Horus on his papyrus-reed was in the ark that saved him from the waters, as the sign was constellated in the planisphere of Denderah.     The Pleiades formed an ark as constellation for the Khuti; the Lesser Bear for Anup and the seven voyagers round about the pole.      Orion was the ark of the holy sahus, with Horus at the look-out.      The ark of Taht was in the crescent moon that sailed the azure deep by night.      Then Ra, the solar deity, resolved on being lifted up as god alone, the only one, who superseded all the elder powers.     A new heaven was to be his tabernacle.      This was the ark of Nnu.      The change from one heaven to the other implied a great destruction of the rebels.      A deluge was the modus operandi, and the ark the means of safety for the few just men and true, together with their consorts, who were saved from the catastrophe.      As a symbol in sign-language the ark was built by Nnu, the master of the firmamental water, for the means of safety in the world all water against the coming flood and the subsidence of land, which was the land of Nnu.

      In space it was the ark of the four quarters that was propelled by the four paddles of Hapi, Tuamutef, Kabhsenuf, and Amsta. Hence Seb (or the earth) "abideth stably" by means of the four rudders or oars (Rit., ch. 99).     Hence also the four-square box that imaged the ark of Noë on the well-known Apamean coin.     In Akar, or Amenta, it was the ark of Osiris; in earth the ark of Seb; in heaven the ark of Ra.     Its mainmast was the pole. The nightlight on the masthead was the pole-star.      In the myth it was the ark of Ra, "the bark of millions of years"; in the eschatology it is the ark of salvation, the refuge for eternity.

      The sinking ones had looked for their deliverance from the waters to the bark of Anup, voyaging round the pole; also to the crescent-shaped arc of Taht seen in the new moon; then to the ark of Horus and the "holy sahus" constellated in Orion; and finally they sought salvation in the ark which Nnu and his three sons, Shu, Taht, and Seb, were now to build for Ra, the solar god.

      The Egyptian ark or ship of Nnu is the ark of heaven, or, conversely stated, the ark of heaven is the ship of Nnu; and the ark of heaven was the revolving sphere configurated as a sailing vessel with two masts as we have found it figured by the mystery-teachers in their uranographic imagery of the celestial deluge.     The ark is portrayed in the act of sailing over a vast, unfathomable, hollow void of formless space; as it is said, "the place is empty."      Into this the helpless ones fall headlong unless they are saved on board the ark.     In a vignette to the Papyrus of Anhai, it is Nnu that is seen uplifting the boat of the gods with seven persons on board, besides the beetle and the solar disk.      The figure of Nnu in this drawing is both male and female, Nnu and Nut in one figure (Budge, Papyrus of Anhai, pl. 8).     Among the Assyrian fragments there is reference to a legend which has not come down to us.      In this it is said that Ishtar counselled the destruction of mankind, whereas in the extant account of the deluge the goddess bewails their destruction and grieves bitterly over the loss of her children.     Now Ishtar is an Akkado-Assyrian form of the goddess Hathor, who in the Egyptian mythos counsels the destruction of the beings, and executes the judgment passed upon them by the gods, with no wailing or weeping afterwards.      This points back to the Egyptian original of another Akkado-Assyrian version.

      According to the Hebrew reading of the legend, the deluge was provoked by the sins of men.      "The Lord saw that the wickedness of man was great in the earth," and he determined to blot out and obliterate the race; . . . .     "but Noah found grace in the eyes of the Lord" (Gen. VI. 5-8).     The Chaldean and Hindu legends know nothing of human sin as a cause of the deluge.      The sin against the gods, however, is described as the cause of a deluge in the so-called "destruction of men."      Ra says to Nun and others of the elder pre-solar gods, "Behold the beings who are born of myself; they utter words against me.      "That is, they are in rebellion against the one true god. But these beings in this case were elemental, not mortal, and the sin was not human.     When the deluge or destruction is over and past, Ra swears that he will not again destroy men.      "Said by Ra: I now raise my hand that I shall no more destroy men."      "I shall now protect men on account of this."     So the Hebrew deity promises that he "will not again curse the ground any more for the sake of men: neither will I again smite any more any living thing," as in the "deluge of destruction."

      This is the same thing, only written out large and told as if it were a human history, whereas the original is mythological. It relates to the superseding of the earlier gods, Nnu, Seb, Shu, and Taht, by Ra as the supreme being, or rather these old gods and elemental powers are to become the servants of his majesty Ra in the new heaven now established for the keeping of perfect time, with Ra as the head over all.

      Ra had resolved to be lifted up in an ark or sanctuary. Nnu and his small number of companions who enter the ark or sanctuary are eight in number, four male, Nnu, Seb, Shu, and Taht, and four female, Sekhet, Nut, Hathor, and Tefnut, who can be paired thus:- (1) Nnu with Sekhet, (2) Shu with Tefnut, (3) Seb with Nut (4) Taht with Hathor.     Nnu was the deity of the heavenly water, and Sekhet is in possession of the water on the night of the great disaster or the deluge (Rit., 57, I, 2); Sekhet is also called the "very great one of the liquid domain" (149).     These are certainly a pre-Semitic form of the eight in the ark, and as Nnu was the first-born of these gods, he may be called the father of the other three in the ark as represented in the biblical version.      The whole world, however, that was divided between the three sons of Nnu, Shu, Seb, and Taht, was not on our earth; was not in Africa, Asia, or Europe.      Shu was to be the guardian of the multitudes in the nocturnal sky, Seb of the serpents in the cycles of time, and to Taht were assigned the nations of the north. Taht had a double portion.     Ra says, "I shall give thee to raise thy hand in the presence of the gods.      I shall give thee to embrace the two parts of the sky. I shall give thee to turn thyself toward the northern nations." This looks as if Taht were the prototype of Japheth.      Shu, whose name signifies shade, and who was to be the guardian of those who are in the sky of night, agrees with Ham, the dark of colour or black.      It was Shu who might have seen his father Nnu by night with his person exposed, as it was his work to lift up the nocturnal heaven or Nnu.     This leaves Shem as the representative of Seb.     Seb is the father of Horus on earth, and, as it was supposed, the Hebrew Messiah was to descend from Shem.      Thus it is possible to identify the new point of departure for the threefold human race derived from Shem, Ham, and Japheth, considered to be the fathers of three different and diverse races of mankind.     Ra describes the group of elder gods who preceded him as the fathers and the mothers.     "Said by his majesty, I call before my face Shu, Tefnut, Seb, Nut, and the fathers and mothers who were with me when I was still in Nun," or previously to his issuing from the lotus in the bosom of the heavenly water.      Here we have the "fathers and mothers" of the new race or races in the new world that followed the flood ready to the hand of the "sacred historian."      These fathers and mothers are eight in number all told, who are mentioned by name: Nnu and Sekhet, Seb and Nut, Shu and Tefnut, Taht and Hathor.      These are eight persons in four pairs of consorts, exactly the same as the eight consorts in the ark of Noah.