aggression
发表于 2025-3-21 17:22:47
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Hyperopia
发表于 2025-3-21 22:03:33
Exodus and Memoryhe Israelites, the “plagues” against the Egyptians) and of a religious one (the massacre after the cult of the Golden Calf)—the “founding violence” that typically accompanies the birth of something radically new.
傀儡
发表于 2025-3-22 00:36:47
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充满装饰
发表于 2025-3-22 06:43:48
Mythic Dimensions of the Exodus Traditionn-creation, or chaos. Pharaoh is thus merged with primeval Sea and is defeated along with it. P employed Combat Myth motifs also to imply that the exodus was a second phase of creation whereby Israel, Yahweh’s newest creation, emerged through the deity’s splitting—or defeat—of the Sea.
无孔
发表于 2025-3-22 11:04:53
Egyptologists and the Israelite Exodus from Egyptgeographical matters. Indeed some have responded in constructive ways..This chapter examines interaction between Egyptology and the exodus narratives and then reviews some of the newer archaeological, toponymical, and geological data from Northeastern frontier of Egypt that shed new light on the biblical narratives.
Keshan-disease
发表于 2025-3-22 14:45:28
Exodus Dates and Theorieser Exodus dates advocated from ca. 2100 BCE through ca. 650 BCE. These are summarized in table form with the relevant bibliography. Theories of the date are usually accompanied by identifications of the pharaohs involved, and these are briefly surveyed as well.
细查
发表于 2025-3-22 20:28:30
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etidronate
发表于 2025-3-23 00:58:30
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glacial
发表于 2025-3-23 02:38:37
The Exodus as Cultural Memory: Egyptian Bondage and the Song of the Seains. The oldest expression of this ethnic myth, the Song of the Sea, transmutes the memory of Egyptian collapse into a song of the Divine Warrior, wherein Yahweh is the sole king and Pharaoh is chaos vanquished.
interpose
发表于 2025-3-23 07:39:37
Radiocarbon Dating and the Exodus Traditionotheses. The chronometric technique has long been employed across the Eastern Mediterranean region and is now capable of situating Bronze Age events on a decadal time scale. In this chapter, the radiocarbon evidence pertaining to the Exodus tradition is evaluated and the role of the method in future research considered.