Egyptian Wisdom And The Hebrew Genesis

[I]t was not the genesis of the universe that is imaged in astronomical mythology. The firmament was there; already waiting to be distinguished as upper and lower, and divided into the domains of night and day, or Sut and Horus, or Ansar and Kisar. The constellations were not created from nothing when they were figured out of stars. The firmamental water was not created by being divided into upper and lower. The earth was not created because distinguished from water as ground to go upon.... Heaven and earth existed when these were nameless, and did not come into existence on account of being named. from Egyptian Wisdom and the Hebrew Genesis It goes unappreciated by modern Egyptologists, but it is embraced by those who savor the concept of a hidden history of humanity, and those who approach all human knowledge from the perspective of the esoteric. Gerard Massey 's massive Ancient Egypt: The Light of the World first published in 1907 and the crowning achievement of the self-taught scholar redefines the roots of Christianity via Egypt, proposing that Egyptian mythology was the basis for Jewish and Christian beliefs. Here, Cosimo proudly presents Book 7 of Ancient Egypt, in which Massey explains how Egyptian wisdom which greatly concerns itself with matters of the womb and birth, water, and the offspring of gods was appropriated by the Hebrew holy books, and explains how the Hebrew account of creation is a clear repetition of Egyptian mythology. Peculiar and profound, this work will intrigue and delight readers of history, religion, and mythology. British author GERALD MASSEY (1828 1907) published works of poetry, spiritualism, Shakespearean criticism, and theology, but his best-known works are in the realm of Egyptology, including A Book of the Beginnings and The Natural Genesis.

When the word Sheol in the Old Testament is rendered in English by the grave, it is inadequate times out of number. The Hebrew writers were not always speaking or thinking of the grave when they wrote of Sheol, which has to be bottomed in Amenta, the divine nether-earth, not simply in the tomb. The grave is not identical with hell, nor the pit-hole with the bottomless pit. The pangs and sorrows of Sheol, like the purging pangs of the Romish purgatory, have to be studied in the Egyptian Ritual. from Egyptian Wisdom in other Jewish Writings It goes unappreciated by modern Egyptologists, but it is embraced by those who savor the concept of a hidden history of humanity, and those who approach all human knowledge from the perspective of the esoteric. Gerard Massey 's massive Ancient Egypt: The Light of the World first published in 1907 and the crowning achievement of the self-taught scholar redefines the roots of Christianity via Egypt, proposing that Egyptian mythology was the basis for Jewish and Christian beliefs. Here, Cosimo proudly presents Book 8 of Ancient Egypt, in which Massey connects the stories of the Egyptians with the tales and lessons of the Hebrew prophets, likening David to Osiris and the King of Glory and Lord of Hosts that is, Yahweh to the sun-god of astronomical mythology. With similar symbology of flocks and shepherds, light and darkness, and immortality in an afterlife, it is impossible, Massey argues, not to see deep connections to and influences of Egyptian wisdom in that of the Hebrews. Peculiar and profound, this work will intrigue and delight readers of history, religion, and mythology. British author GERALD MASSEY (1828 1907) published works of poetry, spiritualism, Shakespearean criticism, and theology, but his best-known works are in the realm of Egyptology, including A Book of the Beginnings and The Natural Genesis.

The Ages in Alignment series seeks to resolve contradictions in accepted theories of history, and concludes that all the ancient civilizations arose simultaneously around 1100 BC. This, Volume 1, examines the archaeological evidence for the Flood and the rise of the first literate cultures in the wake of the catastrophe and traces the story of the great migration which led groups of early Mesopotamians westward toward Egypt. A few generations later Imhotep is shown to be the same person as Joseph, son of Jacob.

Hailed as "the most radical repackaging of the Bible since Gutenberg", these Pocket Canons give an up-close look at each book of the Bible.

Preliminary material /Donald B. Redford -- Chapter One: The Present Context of the Joseph Story /Donald B. Redford -- Chapter Two: The Syntax of the Joseph Story /Donald B. Redford -- Chapter Three: Lexicographical Notes /Donald B. Redford -- Chapter Four: The Joseph Story as Literature /Donald B. Redford -- Chapter Five: Source Analysis: Onomasticon /Donald B. Redford -- Chapter Six: Source Analysis: Plot and Style /Donald B. Redford -- Chapter Seven: Source Analysis: Conclusions /Donald B. Redford -- Chapter Eight: The Egyptian Background of the Joseph Story /Donald B. Redford -- Chapter Nine: The Date of Composition /Donald B. Redford -- Bibliography of Works Consulted /Donald B. Redford -- Indexes /Donald B. Redford.

Konrad Schmid is a Swiss biblical scholar who belongs to a larger group of Continental researchers proposing new directions in the study of the Pentateuch. In this volume, a translation of his Erzväter und Exodus, Schmid argues that the ancestor tradition in Genesis and the Moses story in Exodus were two competing traditions of Israel’s origins and were not combined until the time of the Priestly Code—that is, the early Persian period. Schmid interacts with the long tradition of European scholarship on the Hebrew Bible but departs from some of the main tenets of the Documentary Hypothesis: he argues that the pre-Priestly material in both text blocks is literarily and theologically so divergent that their present linkage is more appropriately interpreted as the result of a secondary redaction than as thematic variation stemming from J’s oral prehistory. He dates Genesis–2 Kings to the Persian period and considers it a redactional work that, in its present shape, is a historical introduction to the message of future hope presented in the prophetic corpus of Isaiah-Malachi. Scholars and students alike will be pleased that this translation makes Schmid’s important work readily available in English, both for the contributions made by Schmid and the summary of continental interpretation that he presents. In this edition, some passages have been expanded or modified in order to clarify issues or to engage with more-recent scholarship. The notes and bibliography have also been updated. Dr. Schmid is Professor of Old Testament and Early Judaism at the University of Zürich.

This book studies how wisdom ideas in Genesis 37-50 relate to the themes and motifs that emerge from the Abrahamic promises. While the Joseph narrative is not simply a wisdom tale, there appear to be many features that are suggestive of wisdom. A literary reading of the chapters examines how these Òwisdom-like elements relate to the story as a whole. Chapter 37 establishes that God will cause Joseph to rise to prominence. The intriguing story of Tamar in chapter 38 is seen as a kind of microcosm of the entire Joseph story, with Tamar securing life, justice, and reconciliation through her wise initiatives, leading ultimately to the preservation of the line of promise. Joseph's public use of wisdom is considered in chapters 39-41, where he uses power successfully and with discernment. Joseph's private use of wisdom occupies chapters 42-45, as Joseph brings about change in his brothers and extends forgiveness to them. Chapters 46-50 complete the story by weaving the concerns of the previous chapters into the fabric of God's purposes for his covenant people. In the final form of the narrative, both the wisdom and the covenant strands are seen to be prominent. The covenant strand is reflected in the connections forged with the rest of Genesis, and the wider Pentateuch. The wisdom strand is evident in the public and private arenas, as well as in Joseph's tested character. God's behind-the-scenes activity, coupled with human initiatives, emerges as another Òwisdom-like element. Both covenant and wisdom retain their distinctive contributions and are complementary ways of God establishing his active rule. God uses wise human initiatives to accomplish his overarching purposes.

First published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.