Старост васионе: хронологија библијска или природно-научна

[Creationism]

Mathematics

The Value of Pi...

In the verse of the Bible that contains a circumference and diameter (1 Kings 7:23), the Hebrew word for circumference contains an extra character at the end that can only add value to the word by applying Gematria (each Hebrew letter also represents a number). When taking the ratio of the added character to the value of the original word, the value of Pi is achieved to within 4 decimal places! [A more in-depth article by Chuck Missler can be found at http://ldolphin.org/pi/].[7a]

Man

Man from Dust

Researchers at NASA's Ames Research Center confirmed that every element in man can be found in the soil, prompting one of the scientists to say

"...the biblical scenario for the creation of life turns out to be not far off the mark". [7a]

Adam And Eve:

The Genesis account of creation asserts that all humans descended from the same parents, Adam and Eve. There is now considerable debate in the scientific community over recent genetic studies which indicate that all men have a common father and all women have a common mother. In fact, the latter claim is sometimes called the Eve hypothesis. Some scientists are skeptical about these studies, and even those who are supportive would not generally accept the Genesis account; however, Bible believers should expect further research to add yet more evidence supporting these hypotheses. [12]

The Seed of Life.

Genesis 3:15 says

"And I will put enmity between you and the woman, and between your seed and her seed; it shall bruise your head, and you shall bruise his heel." [Emphasis Added]

This verse reveals that the female possesses the "seed of life." This was not the common knowledge until a few centuries ago. It was widely believed that the male only possessed the "seed of life" and that the woman was nothing more than a glorified incubator

One Blood:

Until recent times, it was believed there was significant differences in the blood of various human races. However statistical divisions of humanity based on different kinds of genetic data do not group people consistently into races

“…most human variation falls within, not between populations. About 85% of all genetic variation can, on average, be found within any local population, be they Swedes, Kikuyu, or Hmong. About 94% can be found within any continental population… In fact, there are no characteristics, no traits, not even one gene that turns up in all members of one so-called race yet is absent from others.

In fact, even disputing the belief that diseases like sickle cell anemia are race specific diseases, it goes on to say

Doctors were long taught that sickle cell anemia was a genetic disease of Negroes, a marker of their race. Yet sickle cell is found among peoples from central and western Africa, but not southern Africa. It is also carried by Turks, Yemenis, Indians, Greeks, and Sicilians. That's because sickle cell arose several thousand years ago as a mutation in one of the genes that codes for hemoglobin. The mutation soon spread to successive populations along the trade routes where malaria was common. It turns out that inheriting one sickle cell allele confers resistance to malaria and thus provides a selective advantage in malarial regions (inheriting sickle cell alleles from both parents causes sickle-cell disease). In other words, sickle cell … is a marker not of skin color or race but ancestry, or more precisely, having ancestors from where malaria was common. [13]

Life is in the Blood:

Today it is well established that If you lose your blood, you lose your life, however bloodletting or the withdrawal of often considerable quantities of blood from a patient to cure or prevent illness and almost every disease was a most common medical practice performed by doctors from antiquity up to the late 19th century. Today we know that not only is bloodletting ineffective for most diseases, in the overwhelming majority of cases it was extremely harmful to patients.

Leviticus 17:11, written 3,000 years ago, declared that blood is the source of life:

"For the life of the flesh is in the blood."

Blood Clotting in Infants:

Why does the Bible consistently says that a baby must be circumcised on the eighth day? For example In Genesis 17:12, God specifically directed Abraham to circumcise newborn males on the eighth day.

Prothrombin a protein present in blood plasma plays a significant role in the clotting of blood, its quantity in the body being directly affected by vitamin K, which is responsible for the production (by the liver) of the element known as prothrombin. If vitamin K is deficient, there will be a prothrombin deficiency and hemorrhaging may occur. A full-term child is born with a relatively high level of prothrombin, however … [All Emphasis Added]

“During the last few years, numerous studies have been made of the prothrombin level in the blood of the newborn infant. The results of six of these have been critically reviewed by Smith and Warner. They consider the investigations fall into two groups. Most studies report that in “normal” infants the level of prothrombin on the first day after birth is high, with a rapid fall on the second, to a lower level on the third and fourth, followed by a recovery by the sixth day. Smith and Warner accept the fact that the method of analysis may be a factor in the production of these two types of curves, but are satisfied that the class of patient and season of the year are also important items. These latter affect the diet of the mother and, hence, the vitamin K intake”. [14]

Note: In most countries infants are given vitamin K shortly after birth to prevent a rare but potentially fatal condition called vitamin K deficiency bleeding in infancy.

Medical Knowledge in Ancient Times..

The Egyptians

The most complete information about the medicine and pharmacy of ancient Egypt is contained in the famous Papyrus Ebers, a disorganized collection of more than 800 concoctions and magical spells to alleviate suffering. The papyrus dates back to about 1552 B. C. and was discovered by Georg Ebers in 1872-3. Some of the ‘cures’ are…

To prevent the immoderate crying of children a mixture of the seeds of the plant Sheben with some fly-dirt is recommended. (It is supposed that Sheben may have been the poppy). …

.. To prevent the hair turning grey anoint it with the blood of a black calf which has been boiled in oil; or with the fat of a rattlesnake. When it falls out one remedy is to apply a mixture of six fats, namely those of the horse, the hippopotamus, the crocodile, the cat, the snake, and the ibex. To strengthen it anoint with the tooth of a donkey crushed in honey. …

The animal drugs included lizards' blood, swine's teeth, putrid meat, stinking fat, moisture from pigs' ears, milk, goose grease, asses' hoofs, animal fats from various sources, excreta of various animals, including human beings, donkeys, antelopes, dogs, cats, and even flies.

[15]

And, apart from the papyrus..

“The grave of several small children revealed that they had eaten skinned mice just prior to their deaths. The Egyptians believed that the life-giving Nile created mice because these animals emerged from cracks in the mud after the Nile receded each year.” [16]

Moses

Acts 7:22 tells us that …“Moses was educated in all the wisdom of the Egyptians…” Yet scientific ignorance is conspicuous by its absence in the first five books of the Bible, written by Moses approximately 1491-1451 B.C. In fact the Torah (or law of Moses) not only reveals advanced principles and knowledge about hygiene, quarantine and sanitation far superior to that possessed by the Egyptians and other ancient societies of that day, but far exceeded medical standards practiced as recently as 100 years ago. Where did Moses get this advanced information?

Sanitary Practices in The 19th Century

Our medical knowledge was abysmal right up to the beginning of the twentieth century. It was not until this century that medical science had a full understanding of the fact that most diseases are caused by infection of microscopic organisms. Accordingly, the medical value of sterilization, sanitation, and quarantines were virtually unappreciated. Please note that the following took place in the 19th century.

In the 1840s, puerperal or childbirth fever, a bacterial infection of the female genital tract after childbirth, was taking the lives of up to 30% of women who gave birth in hospitals. Women who gave birth at home remained relatively unaffected.

Ignaz Philipp Semmelweis (1818-65), a Hungarian obstetrician educated at the universities of Pest and Vienna was an assistant professor on the maternity ward of the Vienna General Hospital. He observed that women examined by student doctors who had not washed their hands after leaving the autopsy room had very high death rates. When a colleague who had received a scalpel cut died of infection, Semmelweis concluded that puerperal fever was septic and contagious and that he and the medical students carried "cadaverous particles" on their hands.

He ordered students to wash their hands with chlorinated lime before examining patients; as a result, the maternal death rate was reduced from 12% to 1% in 2 years. Nevertheless, Semmelweis encountered strong opposition from hospital officials as some doctors were offended at the suggestion that they should wash their hands; they felt that their social status as gentlemen was inconsistent with the idea that their hands could be unclean.

The existence of germs was unknown until around A.D. 1890 when Louis Pasteur demonstrated in his Germ Theory of Disease that most infectious diseases were caused by microorganisms originating from outside the body. While Pasteur was not the first to propose germ theory he developed it and conducted experiments that clearly indicated its correctness and managed to convince most of Europe it was true. This new understanding of germs and their means of transmission led to improved sanitary standards that resulted in an enormous drop in the mortality rate.

Yet these core principles of sanitation were being practiced by the Israelites thousands of years earlier.

Sanitary Practices in Moses’ Time

“The Israelites were instructed to wash themselves and their clothes in running water if they had a bodily discharge, if they came in contact with another person's discharge, or if they had touched a dead human or animal carcass. They were also instructed to wash any uncovered vessels that were in the vicinity of a dead body, and if a dead carcass touched a vessel it was to be destroyed. Items recovered during war were also to be purified through either fire or running water. In addition, the Israelites were instructed to bury their human waste outside of camp, and to burn the waste of their animals. (See Numbers 19, Leviticus 11 and 15, Deuteronomy 23:12). [7b]

This is the law, when a man dieth in a tent: all that come into the tent, and all that is in the tent, shall be unclean seven days. And every open vessel, which hath no covering bound upon it, is unclean. And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days. [Numbers 19:14-16]

"You shall also have a place outside the camp and go out there, and you shall have a spade among your tools, and it shall be when you sit down outside, you shall dig with it and shall turn to cover up your excrement. [Deuteronomy 23:10,11]

Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place. But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen pot, it shall be both scoured, and rinsed in water. [Leviticus 6:27,28].

The last is a clear commandment to discard used pottery that may be contaminated with bacteria while metal pots should be disinfected by scouring and rinsing in water.

Until recent years, doctors washed their hands in a bowl of water, leaving invisible germs on their hands. However, the Bible says specifically to wash hands under "running water."

"And when he that has an issue is cleansed of his issue; then he shall number to himself even days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean" (Leviticus 15:13).

The Romans and The Minoans:

I have read the arguments that even in ancient times people knew about and often implemented good sanitation practices. The civilizations most often referenced being the Minoans and the Romans.. with particular emphasis on the ancient city of Pompeii. [see Footnote For Details]

[Creationism]

Arheolozi su pronašli crni obeliks asirskog cara Salmansara III u biblijskom gradu Nimrudu (Kalah), na trgu blizu careve palate. Ovaj spomenik predstavlja pouzdanu potvrdu teksta iz 2. Knjige o carevima 9. i 10. poglavlje.

Papirusi sa ostrva Elefantina (jug Egipta) nađen je veliki broj tih papirusa i svi potvrđuju tačnost Jezdrine i Nemijine knjige.

Kirov valjak nađen u Vavilonu potvrđuje zidanje hrama u Jerusalimu 2. Knjigu dnevnika 36,22-23; Jezdra 1. poglavlje. Takođe Kirov valjak potvrđuje osvajanje Vavilona i naredbu cara da se svi zarobljeni Jevreji vrate slobodno u svoju otadžbinu.

Pisma iz AMARNE. Slučajno je jedna žena tražeći đubrivo za svoju baštu našla u ruševinama starog grada Amarne više stotina glinenih pločica iz 14. p. n. e. One potvrđuju izrailjsko naseljavanje Hanana.

Hamurabijev zakon: "Ako čovjek izbije oko pripadniku imućne klase, da se izbije njegovo oko" Propis 196

Mojsijev zakonik: "Oko za oko, zub za zub, ruka za ruku, noga za nogu" 1. Mojsijeva 21,24

[Creationism]

Postanje Ariel Roth podnaslov: Arheološka autentičnost str. 280.

Citiram:"Biblija na oko 40 mjesta spominje narod pod imenom Hetiti. Dugo vremena naučnici nisu znali za njihovo postojanje i mnogi su zbog toga kritikovali biblijski izvještaj. Ovaj narod koji je živio na teritoriji današnje Turske, ostavio je bogat zapis čije je proučavanje danas postalo mala arheološka industrija."

Sačuvana

[GeniusAtWork]

Опа, Маре напредовао из енглеског   Ти рече да га не знаш, а сад одједном качиш есеје  

 

 

 

First and Second Laws of Thermodynamics: The 1st Law of Thermodynamics states that matter can be neither created nor destroyed, and that the amount of matter in the universe remains constant.

 

 

Нетачно, први закон говори о очувању енергије, не помиње нигде материју. И он важи само за системе који су временски непроменљиви, тј. ако изведеш неки експеримент данас, резултат ће бити исти као да си га извео јуче или сутра. Свемир као целина није временски непроменљив јер је простор-време динамичко, то јест мења се у присуству материје и енергије. Тако да неки експеримент изведен данас и такав исти изведен пре нпр.12 милијарди година не могу никако да дају исте резултате, самим тим закон очувања енергије не важи за универзум као целину.

 

 

If the First Law is correct, which every scientific measurement ever made has confirmed, then the universe could not have created itself

 

 

Нико и не тврди да је свемир створио самог себе (прочитај пар пута ту реченицу да би видео колико је бесмислена), већ да ако имамо вакуум (који није исто што и библијско ништавило, то сам ти већ написао) онда није потпуно немогуће да под неким екстремним околностима у том вакууму настане неки нови свемир. Можда као наш, а можда не. Како и зашто би се то десило, то нико нема појма, али није теоретски немогуће, па зато има људи који разматрају и такву опцију.

 

 

The 2nd Law of Thermodynamics, which states that all systems degenerate from order to disorder, was regarded by Albert Einstein to be the premier Law in science.

 

 

Не, други закон термодинамике не каже да се сви системи денегенеришу из реда у неред, него да ентропија изолованих система временом расте. 

 

 

Also See The 2nd Law of Thermodynamics... A Law Against Evolution

 

 

По милионити пут иста прича, како ли вам бре не досади   Живот на Земљи није изолован систем јер прима енергију од Сунца, а као што рекосмо горе други закон важи само за изоловане системе, према томе ово је обична глупост.

[Creationism]

Avocado

Nije "khug" već "chuwg" ili "khoog" prema Strongu a važno je upozoriti da Hebreji nisu imali rijeć sa sferu tj. trodimenzionalni krug. Nije da nisu imali ideju veći nisu imali za to rijeć. Što nas dovodi do: Opet nije "dug" nego duwr ili dure. Ta rijeć ne pokazuje sferičnost više nego chuwg jer Izaija je opet koristi:

Iz (29:3) "Denn ich will dich belagern ringsumher und will dich ängsten mit Bollwerk und will Wälle um dich aufführen lassen."

NIV:

Is (29:3) "I will encamp against you all around; I will encircle you with towers and set up my siege works against you."

Očito vojnici nisu mogli kampirati oko Ariela tj. Jeruzalema u obliku sfere. Na temelju te upotrebe može se zaključiti da rijeć govori o cirkularnom uzorku a ne obliku. U hrvatskom izdanju i barem jednoj engleskoj inačici to je drugačije prevedeno:

Iz (29:3) "opkolit ću te kao David, rovovima okružiti, suprot tebi nasipe ću dići."

Vjerojatno aludirajući na Davidovo osvajanje jebusejske tvrđave u Jeruzalemu.

Ivan Ivek Ninčić

Inače,pznato je još od doba aleksandrijske kulture da su ljudi znali da zemlja nije ploča,disk itd. (ovo su mitovi koje su ljudi danas uzeli od indijskih hindu religija itd.) ...ali da,zaista je mit da su ljudi verovali da je zemlja ravna ploča...neke civilizacije jesu,a neke civilizacije,odnosno narodi nisu ....Inače u Bibliji je već opisana zemlja,i stavio sam i reč koja se koristi na hebrejskom a koja znači sfera ...

Chug -חוג

sphere

circle

class

ring

horizon

orb

[Creationism]

Опа, Маре напредовао из енглеског Ти рече да га не знаш, а сад одједном качиш есеје

Ne znam ga baš toliko da mogu pričat, iz svakog teksta razumijem ponešto

[Creationism]

Odg: Biblija i Nauka:Naučne,Istorijske i Arhaeološke činjenice u Bibliji

« Odgovor #45 poslato: Septembar 07, 2011, 03:54:34 am »

Biblijski dokazi iz arheologije

Одговори на тему

Приказано свих 2 коментара.

Kristijan Ilic

Priča o tome da su nađeni ostaci faraonove armije na dnu Crvenog Mora se pojavljuje svakih par decenija, kad god neki prevarant odluči da objavi knjigu na tu temu. Onda mu neko vreme vernici veruju, pa onda budu razočarani kada taj nestane sa crkvenim novcem...

U zadnjih par decenija, priča koja stalno iskače je zasnovana na "radu" čoveka po imenu Ron Vajat (Ron Wyatt). Ovaj arheolog-amater (nikada nije nikakvu školu pohađao) je po sopstvenoj proceni nadmašio sve druge arheologe u svetu i otkrio ne samo ostatke na dnu Crvenog mora, već i lokaciju Sodoma i Gomore, Kule Vavilonske, prave Sinajske planine, itd.

Jedina konstantna stvar je da su se sve njegove PROVERLJIVE tvrdnje pokazale neistinitim. Recimo, u istoj "ekspediciji" u kojoj je pronašao ostatke točkova zakopane na dnu mora (sa celom fizički nemogućom pričom kako je pozlata točkova preživela - zadatak onima koji veruju u tu priču je da provere rastvorljivost zlata u morskoj vodi), Vajat je "otkrio" stub koga je car Solomon postavio da označi mesto prelaska mora. U stvarnosti, radilo se o stubu od armiranog betona, ostatku vojne instalacije.

Skoro svi drugi delovi priče su neproverljivi. Vajat poseduje fotografije točka prekrivenog koralima. Gde su i kada te fotografije napravljene? Niko osim Vajata ne zna, pošto niko nije uspeo da nađe takve ostatke nigde drugde. Gde su točkovi koje je on našao? Niko ne zna. Ni traga im nigde nema. Vajat i par njegovih kolega tvrde da su našli kosti, koje su onda identifikovane kao ljudske na univerzitetu u Švedskoj; nikakva potvrda te identifikacije ne postoji osim Vajatove reči, niti je iko drugi video te kosti.

Itd, itd, itd. Vajat je na osnovu ovih priča prodao silne video kasete i knjige, a njegove kolege (nakon njegove smrti od raka) i danas zarađuju značajan novac prodajući celu priču vernicima. Oni koji veruju Vajatu mogu da mi se jave - imam za njih, po veoma povoljnoj ceni, parče drveta koje je GARANT komad Isusovog krsta. Verujte mi na reč. Wink

.................Da se kristijan ilić malo obrazovao,ko što na žalost nije..mogoa bi da vidi,bez ikakvih ,,podvodnih faraonskih točkova,guma,, i ostalih ,,radova rona wajata,, i kompanije čisto arhaeološke dokaze o jevrejskom ropstvu,i egzodusu......

Merneptah Stele

Merneptah pylon at University of Penn Museum

One of the most important discoveries that relate to the time of the Exodus is the Merneptah stele which dates to about 1210 BC. Merneptah, the king of Egypt, boasts that he has destroyed his enemies in Canaan. He states: Plundered is the Canaan with every evil; Carried off is Ashkelon; seized upon is Gezer; Yanoam is made as that which does not exist; Israel is laid waste, his seed is not; (ANET 1969, 378).The word "Israel" here is written in Egyptian with the determinative for people rather than land (ANET 1969, 378 note 18). This implies that Israel did not have a king or kingdom at this time. This would be the time of the judges. The text also implies that Israel was as strong as the other cities mentioned, and not just a small tribe. The south to north order of the three city-states may provide a general location for Israel. There is an interesting place named in Joshua 15:9 and 18:15, "well of waters of Nephtoah," that may be the Hebrew name of Merneptah. The well which is probably anachronistically named after Merneptah would be near Jerusalem. The Egyptian Papyrus Anastasi III contains "The Journal of a Frontier Official" which mentions this well. It says:Year 3, 1st Month of the 3rd Season, Day 17. The Chief of Bowmen of the Wells of Mer-ne-Ptah Hotep-hir-Maat--life, prosperity, health!--which is (on) the mountain range, arrived for a (judicial) investigation in the fortress which is in Sile (ANET 1969, 258).Yurco has recently re-analyzed the Karnak battle reliefs, and has concluded that they should be ascribed to Merneptah and not Ramses II (1990, 21-38). There are four scenes which Yurco correlates with the Merneptah stele. One scene is the battle against the city of Ashkelon which is specifically named. Yurco argues that the other two city scenes are Gezer and Yanoam. He concludes that the open country scene must be Israel. Rainey rejects this view because it shows them with chariots and infantry (1990, 56-60). Lawrence Stager suggests that the small horses pulling the chariot belong to pharaoh's army as in the Ashkelon scene (1985, 58). Rainey thinks the Shasu are Israelites, but others identify the Shasu as Edomites (Stager 1985, 60). Both scholars Yurco and Rainey agree that these battle scenes are from Merneptah's reign (Yurco 1991, 61; Rainey 1992, 73-4; Hess 1993, 134). Before the discovery of the Merneptah stele scholars placed the date of the exodus and entry into Canaan much later. They are now forced to admit that Israel was already in Canaan at the time of Merneptah. Israel was big and strong enough to challenge Egypt in battle. This stele puts a terminus ante quem date of 1210 BC for the exodus (McCarter 1992, 132).

Ancient bowl with curses against their enemies. Metro Museum of Art.

Execration Texts

There are two types of execration texts from the 12th Dynasty of Egypt. The oldest type are inscribed red clay bowls that date to the reign of Sesostris III (1878-1842 BC). The second type, dating a generation or two later (Middle Bronze II, 1800-1630 BC) are clay figurines which list cities along major routes of travel (McCarter 1996, 43). The Egyptians practiced the magical cursing of their enemies by inscribing pottery bowls and figurines with the names of their enemies, and then smashing them to break the power of their enemies. "Iy-'anaq" is named which may be related to the Anaqim or giants who dwelt in Canaan before the conquest (ANET 1969, 328). There is the ruler of "Shutu" named Job. Shutu is probably Moab the sons of Sheth (Numbers 24:17; Ahituv 1984, 184). There are the rulers of Shechem, Hazor, Ashkelon, Laish, Tyre, and Pella ('Apiru-Anu). The ruler of Shamkhuna is Abu-reheni (Abraham). The tribes of 'Arqata and Byblos are mentioned (ANET 1969, 329). Jerusalem is named, but there is no mention of Israel. There is the interesting mention of the personal name "Zabulanu" which is similar to the cuneiform for "Zebulon" (ANET 1969, 329 note 6). This was probably not the son of Jacob, but just a popular name? In Ugaritic zbl is a place name (Gordon 1965, Text 1084:13; Glossary #815). Rohl finds the name Jacob and Joseph (Iysipi, E31), but this is highly questionable (1995, 352; ANET 1969, 329). The Execration texts seems to parallel the time of the patriarchs.

Inscription of Khu-Sebek, Called Djaa

A stele found at Abydos tells about an Asiatic campaign by Sen-Usert III (1880-1840 BC) which says: His majesty proceeded northward to overthrow the Asiatics. His majesty reached a foreign country of which the name was Sekmem. His majesty took the right direction in proceeding to the Residence of life, prosperity, and health. Then Sekmem fell, together with the wretched Retenu (ANET 1969, 230b).Some scholars think "Sekmem" is probably Shechem which is located in a pass between Mount Ebal and Mount Gerizim. Shechem controlled an important trade route and the fertile valley to the East. It seems that Shechem was a very powerful and important city at the time of the patriarchs. The city was surrounded by massive embankments of earth with mudbrick walls on top. During the 17th century BC a rectangular fortress temple was built with walls 17 feet thick (Toombs 1985, 936; Wright 1962; See Judges 9:46). In the Amarna Letters the king at Shechem was Lab'ayu who was the most important ruler in central Palestine (Na'aman and Aviv 1992, 288). Lab'ayu is accused of going over to the side of the Hapiru. The Hapiru are probably the Hebrews during the time of the Judges. Joshua renews the covenant with Israel's leaders at Mount Ebal (Joshua Cool and again at Shechem (Joshua 24). Joshua never took Shechem so some scholars think that the Gibeonite deception included the city of Shechem (NIV, Joshua 9). Joseph's bones which were brought out of Egypt were buried at Shechem. There is no mention of Israel in this text.

The Story of Sinuhe

The story of Sinuhe also gives us a background picture about Syria-Palestine life in the Middle Bronze Age which is most likely the patriarchal period. Sinuhe flees Egypt on hearing of the death of King Amenemhet I (1960 BC) and becomes an exile like Moses. His path of flight may have been similar to the Exodus, but his destination was Byblos. He says, "I came up to the Wall-of-the-ruler, made to oppose the Asiatic and to crush the Sand-Crossers....I halted at the Island of Kem-wer. An attack of thirst overtook me" (ANET 1969, 19; Lichtheim 1975, vol.1, 224; Gardiner 1916; Anati 1963, 386; Rainey 1972). This "Wall" is the fortresses on the eastern frontier near the present day Suez Canal. Kem-wer is the area of the Bitter Lakes.The ruler of the Upper Retenu (northern Palestine and southern Syria) then befriended him, and Sinuhe marries his eldest daughter. It is a tribal society which fights over pasture land and wells. One battle is similar to the story of David and Goiath.In his old age Sinuhe is allowed to return to Egypt. He leaves his eldest son in charge of his tribe and all his possessions of serfs, herds, fruit, and trees. Finally, Sinuhe receives a proper burial in a pyramid tomb. This story gives helpful background information, but there is no mention of Israel. There is a Movie called The Egyptian (1954) that tells the story of Sinuhe.

The Hyksos

Hyksos princess crown Tell el-Yahudiyeh ware

It seems most likely that Joseph rose to power during the time of the Hyksos, or just before in the 12th Dynasty when many Asiatics came into Egypt. It also seems most likely that the Exodus from Egypt should be equated with the expulsion of the Hyksos. Not all the Hyksos were Israelites. It says in Exodus that a great mixed multitude came out of Egypt with Moses (Exodus 12:38). The Greek name "Hyksos" was coined by Manetho to identify his fifteenth Dynasty of Asiatic rulers of northern Egypt. The word comes from the Egyptian Hk3(w) h3swt, which means "ruler(s) of foreign countries" (Meyers 1997, 3:133) which Manetho mistranslated as "Shepherd Kings". The Hyksos were of West Semitic background probably from southern Palestine who migrated down into northern Egypt during the 12th and 13th dynasties. At first they lived peacefully with the Egyptians until the deterioration of Egypt's power when in 1648 BC they captured the Egyptian capital at Memphis.

The Hyksos made Avaris their capital which is modern Tell ed-Dab'a, which was later known as Piramesse (Exodus 1:11). "Avaris" is the Greek term for the Egyptian Hwt-w'rt meaning "mansion of the desert plateau" (Meyers 1997 3:134). Other important Hyksos cities were Tell el-Yahudiyeh (meaning "mound of the Jews") known for its distinctive black and white ware, and Tell el-Maskhuta (probably Succoth in Exodus 12:37 NIV note, 13:20).

Store Cities of Pithom and Rameses

Exodus 1:11 states, "So they put slave masters over them to oppress them with forced labor, and they built Pithom and Rameses as store cities for Pharaoh" (NIV).

Professor Hans Goedicke believes that the Biblical city of Ra'amezez is incorrectly equated with Pi-Ramesses. Hershel Shanks writing about Goedicke's view states, "But the fact is that the store city of Ra'amezez cannot be identified with Pi-Ramesses, the Residence of the Ramessides. This identification is impossible phonetically, as has been demonstrated conclusively more than 15 years ago (D.B.Redford, "Exodus I, II", Vetus Testamentum, Vol. 13, pp. 408-413, 1963). Moreover, the Residence of the Ramessides is never denoted in Egyptian sources by the use of the royal name Ramesses alone. When the Residence of the Ramessides is referred to, the royal name is always connected with the Egyptian word pr, meaning house or residence: the reference is always in the form "Per Ramesses" (BAR, September/October 1981, p. 44).

Long before Per Ramesses, in the same area was Avaris the capital of the Hyksos kings and a border town when written in hieroglyphic transliteration is R3-mtny (Khatana) which is today called Tell ed-Dab'a and is being excavated by Manfred Bietak, Director of the Austrian Archaeological Institute in Cairo. The hieroglyphic R3-mtny can be projected back into Semitic transcription as Ramesen. Therefore Shanks concludes, "Biblical Ra'amezez can therefore almost certainly be identified with Tell el-Daba (Ibid.).

Pithom is most likely to be identified with Tell el-Rataba according to Goedicke (Ibid.)

Jacob-El

Yakobher seal from Metro Museum of Art

According to the Turin king list there were six Hyksos kings who ruled for 108 years. One important ruler was named "Y'qbhr" or "Jacob-hr" (Albright 1934, 11). There have been several different translations of this name. Early scholars purposed the meaning of "Jacob-El" as "Jacob is my god", but Albright observed that the name is a name-pattern verb plus theophorous element (1935, 191, n.59; Ward 1976, 358). In Phoenician and Akkadian hr means "mountain". Ward states:Here hr, 'mountain,' appears as a synonym for 'ilu, 'god, much as Hebrew sur, 'rock,' and similar words were used, e.g., Suri-'el, 'El is my rock.' I would thus render Y'qb-hr as '(My) mountain (i.e. god) protects,' which would be identical in meaning to Yahqub-'il (1976, 359).Hr meaning "mountain" or "rock" is identical to the word El or "god". In the Old Testament Zobel proposes:The name (Jacob) is a hyocoristic form of what was originally a theophorous name belonging to the class of statement-names made up of a divine name and the imperfect of a verb. Its full form, not found in the OT, was 'Jacob-El'(1990, 188-9; Shanks 1988, 24-25).

Therefore the name "Jacob" found in the Bible would be the same as the name "Jacob-El" which is found on a number of Hyksos Scarabs. Although this name was common among the Arameans, but uncommon among the Canaanites and Phoenicians (Zobel 1990, 189), R. Weil was the first to connect the Hyksos princes with the Biblical story of Jacob (Kempinski 1985, 134). In 1969 a scarab of Jacob-El was found in the Middle Bronze II tomb at Shiqmona, a suburb of Haifa, that was from a mid-18th century deposit 100-80 years before the Hyksos (Kempinski 1985, 132-3). The Jacob-El of Shiqmona must have been a local Palestinian ruler, possibly the same Jacob of the Bible. According to Genesis 32:23-33 Jacob's name was changed to Israel. Steuernagel was the first to propose the idea of the "Jacob tribe" or "proto-Israelite Jacob group" (Zobel 1990, 194). It may be that the name "Israel" was not officially used until after the conquest of Canaan when a league of 12 tribes was formed. This would help explain the absence of the name "Israel" from early sources. Joseph Austrian Manfred Beitak excavating Tell ed Dab'a, the ancient capital of the Hyksos, between 1984 to 1987 discovered a palace and garden dating back to the 12th Dynasty with a tomb containing a statue of an Asiatic with a mushroom hairstyle that some scholars think might be Joseph (Aling 1995, 33; 1981; Rohl 1995, 327-367). Much more evidence is needed to claim for certain that this is Joseph's tomb (Redford 1970). There is an interesting study done by Barbara Bell on the records of the Nile's water levels. She concluded that in the middle of the 12th Dynasty there were erratic Nile water levels that caused crop failure (Bell 1975, 223-269). Could this be Joseph's famine? There is "The Tradition of Seven Lean Years in Egypt" written during the Ptolemaic period about the reign of Djoser that states: To let thee know. I was in distress on the Great Throne, and those who are in the palace were in heart's affliction from a very great evil, since the Nile had not come in my time for a space of seven years. Grain was scant, fruits were dried up, and everything which they eat was short. Every man robbed his companion (ANET 1969, 31).

The Story of Two Brothers is an Egyptian text that dates to about 1225 BC that is very similar to the story of Joseph. This tale tells how a young man was falsely accused of a proposal of adultery by the wife of his older brother after he had rejected her advances (ANET 1969, 23-25; Lichtheim 1976, 2:203-211). In the 12th Dynasty Egyptian tomb of Khunum-hotep (1890 BC) at Beni Hasan is pictured a caravan of 37 Asiatics arriving in Egypt trading black eye paint (stibium) from the land of Shutu (ANEP 1969, fig. 3). The leader is named Ibsha and bears the title "ruler of foreign lands" from which the name "Hyksos" is derived (ANET 1969, 229). The land of Shutu is probably an ancient term for Gilead (Aharoni 1979, 146). The Ishmaelites who took Joseph down to Egypt came from Gilead through Dothan (Genesis 37:25). In the 13th Dynasty there were a number of Asiatics serving in Egyptian households. One text lists 95 servants from one Theban household with 37 of the names being Asiatics, and at least 28 females (ANET 1969, 553-4; Albright 1955, 222-233). There is a Asiatic women named Sekratu (line 13) which is related to "Issachar." In line 23 an Asiatic woman is called "Asher," and in line 37 another woman is called Aqaba which is related to "Jacob." This may indicate that some of the tribes of Israel were in Egypt at this time. In the Book of Sothis which Syncellus believed was the genuine Manetho it gives the specific time when Joseph rose to power under Hyksos king, Aphophis who ruled 61 years. It says: Some say that this king (Aphophis) was at first called Pharaoh, and that in the 4th year of his kingship Joseph came as a slave into Egypt. He appointed Joseph lord of Egypt and all his kingdom in the 17th year of his rule, having learned from him the interpretation of the dreams and having thus proved his divine wisdom (Manetho 1940, 239). Halpern has concluded, "Overall, the Joseph story is a reinterpretation of the Hyksos period from an Israelite perspective" (1992, 98)

[Creationism]

Egyptian Topographical Lists

Thutmose III

Thutmose and Dr. Meyers at Metro Museum of Art, NYC.

The topographical lists of Thutmose III (ca. 1481 BC) can be divided into two parts; the "Megiddo-list" or "Palestine-list, and the "Naharina-list, or "Northern-list" (Simons 1937, 28). The "Megiddo-list" names towns and places whose chiefs took refuge within the walls of Megiddo, and were taken captive by Thutmose III to Thebes. There are only three copies of this list that contain 119 topographical names (Rainey 1982, 345-359). The "Naharina-list" is just the extension of the "Megiddo-list" containing over 300 place-names. These lists are found in the temple of Amon at Karnak. The lists are probably grouped geographically by regions according to three administrative districts (Aharoni 1979, 158). There were three headquarters during the El Amarna letter which seems to divide this list nicely; Gaza, Sumur, and Kumidi. The first four regions belong to the district of Kumidi; southern Beqa'(#3-11, 55-56), Damascus vicinity (#12-20), Bashan (#21-30), and the northern Jordan valley (#31-4). There are four regions of the Gaza district; the plains of Jezreel (#35-54), the coastal plain and the Sharon (#57-71), Judean hills (#103-6), and the Ephraimite hills (#107-17). The next two regions belong to the district of Sumur; the northern Beqa' (#72-9) and Upper Galilee (#80-102), (Aharoni 1979, 158). North sees the list reflecting the march of Thutmose's army first with numbers 53-119 in the right column, then with numbers 1-52 in the left column (Aharoni 1979, 157). Aharoni sees only a South to North geographic arrangement of place-names along the coastal plain of Sharon (#57-71), (1979, 157). Redford argues for a typical Bronze Age itinerary in numbers 89-101 of the list (1982, 55-74). Hoffmeier does an excellent job of comparing the Annal of Thutmose III with Joshua 1-11 (1994, 165-179; cf. Hess 1996, 160-170; 1994, 191-205; Younger 1990). There are many Old Testament names that are recognized in these lists, but there are two important place-names that effect this study. The first is number 78, Joseph-El, which indicates the tribe of Joseph was already in Canaan before 1481 BC (Redford 1979, 277) which is the 23rd year of Thutmose's coregency (ANET 1969, 235). The second is number 102, Jacob-El, which also indicates the tribes of Israel were already in Canaan at this time. A date earlier than 1481 BC is needed for the Exodus. It may be argued that the name Israel was not yet used at this time until a league of 12 tribes was formed. Others have studied these toponym lists in detail (Giveon 1979, 135-141; Ahituv 1984). Several different locations have been proposed for these palce-names. There are three other interesting name correlations given by Yeivin who states: There is a group of three such names, all connected with the same geographical unit, in which appears also the place-name Jacobel. The first is No. 100, i-i-rw-tw, which could be transcribed 'Ard, and identified in all probability with the Benjamine clan....The second is No. 106 M-(M)-Q-R-W-T, which is transcribed Miqlot (Mikloth), and identified with another Benjaminite clan, descended from the 'Father of Gibeon'....The third place name is No. 108 S3-RW-TY-Y, which is to betranscribed Shelat, and most plausibly identified with Shela, the third and surviving son of Judah by his Canaanite concubine,Bat-shua(1971, 22).

There is an interesting story about how Joppa was captured by soldiers who hid in 200 baskets that were brought into the city on a ruse (ANET 1969, 22). This probably happened on Thutmose III's first campaign.

Amenhotep II

Amenhotep II was the son of Thutmose III who ruled Egypt from 1453-19 BC There are three known military campaigns into the land of Canaan (Aharoni 1979, 166). The lists of prisoners gives a cross-section of the population at that time. Aharoni states: The first group included 550 maryannu (noble chariot warriors), 240 of their wives, 640 Canaanites, 232 royal sons, 323 royal daughters and 270 concubines. A final summary lists: 127 rulers of Retenu, 179 brothers of the rulers, 3600 'apiru, 15,200 living Shasu, 36,300 Huru, 15,070 living Neges, and 30,652 families thereof.... Among the residents of Palestine the Horites account for 66 per cent, the Shasu 27.5 per cent and the 'apiru 6.5 per cent (1979, 168-9; Lemche 1991, 43-46). The Israelites have been associated with both the 'apiru and the Shasu (Akkadian Shutu). Some scholars think the name "Hebrew" came from "'apiru." This does seem to give clear evidence for the Hebrews being settled in Canaan at this time.

Amenhotep III

In the temple of Amon in Soleb (Nubia) there is a topographical list from the time of Amenhotep III (1408-1372 BC). In column IV.A2 is written t3 ssw yhw3 which means "Yahweh of the land of the Shasu" (Giveon 1964, 244; Redford 1992, 272; Astour 1979, 17-34). In the ancient Near East a divine name was also was given to a geographical place where the god was worshipped (Axelsson 1987, 60). This is the first clear extra-biblical evidence of the name "Yahweh." The land of the Shasu may be the same area as the Midianites in the Bible where Moses stayed for 40 years (Axelsson 1987, 61; Giveon 1964a, 415-16). De Vaux says, "Geographers place Midian in Arabia, to the south-east of the Gulf of 'Aqabah" (1978, 332). This also is where Mount Sinai may be located. Astour locates the land in Lebanon (1979, 17). The Shasu were Bedouins who led a nomadic existence. "Shasu" was a general term the Egyptians used to describe any Bedouins East of the Delta. The Egyptians would define certain Shasu according to their location. For example there are the Shasu of Edom (ANET 1969, 259). The word "Shasu" became in Coptic shos meaning "shepherd" (ANET 1969, 259 note 2). It may be that the Israelites when they were wandering in the desert were probably grouped with the Shasu by the Egyptians. Giveon points out marked similarities between the Shasu and the Hebrews (1967, 193-196; Bietak 1987, 169). When they came out of the desert and into the hill country of Palestine, they were probably called Hapiru as in the El Amarna letters instead of Shasu.There is another very interesting name in the temple of Amon in Soleb on Column XA.2 it says, iswr or "Asher" (Giveon 1964, 250). From the position of iswr which is right after qrqms (Carchemish) in the list and before ipttn (column XA4) which may refer to Abez of Issachar (Joshua 19:20), the location of this place would be in northern Palestine. Giveon prefers the translation of "Asher" which may refer to the tribe of Israel. Giveon says, "Les autres toponymes de cette colonne indiquent une region a l'Ouest d'Assur, il est donc preferable d'opter pour Asher" (Translation: The other names in this column indicate a region to the West of Assur, it is therefore preferable to opt for Asher. 1964, 251).

On a statue-base of Amenhotep III at Kom el Hetan which is the funerary temple of Amenhotep III there is a topographical list with the place-name Yspir (Series a:1; Kitchen 1965, 2). This is the same name translated "Joseph-El" in Thutmose III's Topographical list (ANET 1969, 242). After Yspir in both lists the place-name Rkd appears (Series a:2 in Amenhotep III's list, and #79 in Thutmose III's list; Simons 1937, 112). Rkd is the same place-name as Ruhizzi in the El Amarna letters (EA 53:36, 56; EA 5426; EA 56:26; EA 191:2; Rainey 1982, 354). The ruler of Ruhizzi is Arsawuya who seems to be located in northern Palestine or southern Syria (EA 53:36, 56; Moran, 125).

Seti I

Seti I is the founder of the 19th Dynasty whose goal was to revive the Egyptian empire. The kings of the 19th Dynasty identified themselves with the Hyksos religious tradition of worshipping the god Seth (Baal) whom Seti (Seth's Man) was named after. In 1320 BC Seti celebrated the 400th year of the reign of Seth, and the beginning of the Hyksos rule (1720 BC). Ramese II (1279 BC) set up a 7.2 foot high granite monument called "Stele of the Year 400" at Avaris which he renamed Pi-Ramese, "House of Ramese" (ANET 1969, 252-3; Breasted 1988, 3:238-42; McCarter 1996, 46-7). This founding of the Hyksos rule is most likely alluded to in Numbers 13:22 which says, "Now Hebron was built seven years before Zoan (Avaris) in Egypt" (KJV; Mazar 1986, 21; Albright 1957, 242). In Seti's first campaign there is a battle with the Shasu which is pictured on the Karnak reliefs (ANEP 1969, fig. 323-9). The tribal chiefs of the Shasu are gathered on the mountains of kharu (upper Galilee) to fight the Egyptians. It says: The foe belonging to the Shasu are plotting (5) rebellion. Their tribal chiefs are gathered in one place, waiting on the mountain ranges of Kharu. They have taken to clamoring and quarreling, one of them killing his fellow. They have no regard for the laws of the palace (ANET 1969, 254; Breasted 1988, 3:52).

Seti claims victory against "the Shasu from the fortress of Sile to the Canaan" which includes the "Upper Retenu" (ANET 1969, 254; Aharoni 1979, 177; Lemche 1991, 46-48; Giveon 1971). It seems that this general term "Shasu" is referring to the Hebrews who lived in the mountain ranges of upper Galilee. "They have no regard for the laws of the palace" may be because they are following the laws of Moses. "They have taken to clamoring and quarreling" seems to describe the period of the Judges. Note that they have "tribal chiefs" and no king at this time. There is one important name on the topographical list from Karnak, i-s-r (Simons 1937, 147). Aharoni believes that this name is "the earliest reference to the Israelite tribe of Asher. I-s-r (#265) also occurs in Ancient Egyptian Onomastica by Gardiner (1947, 192-3; Paton 1913, 39). A stele of Seti I discovered at Beth-Shean states that the Hapiru from Mount Yarumta with the Tayaru attacked the Asiatics of Rehem (ANET 1969, 255; Rowe 1929, 88-93). Mount Yarumta is probably Jarmuth of the tribe Issachar (Joshua 21:29). It seems that the tribe of Issachar is already in Canaan by this time (1303 BC; Aharoni 1982, 124). Breasted concluded that these Shasu (Bedwin) are the same as the Hapiru of the El Amarna letters. He says, "The attempt of the Hebrews to gain a footing in Palestine is undoubtedly involved in the larger movement of the Bedwin, which Seti here records" (1988, 50). On the next page is a summary of the keys names found in ancient Egyptian topographical lists (Table 12).

Ramses II

Rameses II at U of Penn Museum.

Ramses II came to power in about 1279 BC And reigned for 67 years. A stele from his 9th year was discovered at Beth-shean that mentions the Shasu and the city of Per-Ra-messu which is the same name in Exodus 1:11 (Rowe 1929, 94-98). In the Nubian city of Amara-West the remains of a temple of Ramses was uncovered. A list of 104 Asiatic names were discovered which names places in the Negeb, Edom, the city of Dor, and some think Jericho (Horn 1953, 201-3). One interesting name that was found is yhw which is "Yahweh" in Hebrew (Horn 1953, 201; Giveon 1964, 244). The line reads t3 s3sw yhw which I translate as "Yahweh of the land of the Shasu" (Horn 1953, 201; Giveon 1964, 244; Astour 1979, 17). In reliefs from Luxor the land of Moab (m-w-i-b) and Dibon (t-b-n-i) are first mentioned in Egyptian (Aharoni 1979, 182). In Ramses II's topographical list the place-name "Jacob-El" (#9) appears again (ANET 1969, 242; Simons 1937). The first appearance was in Thutmose III's list. This means that this city of Jacob has been around for two hundred years. Contemporary with Ramses II is "A Satirical Letter" that describes the geography of Canaan. In this letter it mentions "Qazardi, the Chief of Aser" (i-s-r, Asher; ANET 1969, 477).

TABLE 12

Egyptian Topographical Lists

Names Tuthmosis III (1481 BC) Amenhotep II (1440) Amenhotep III (1386) Seti I (1291) Ramses II (1275)

Jacob-El yes yes

Joseph-El yes yes

Asher yes yes yes

Yahweh yes yes

Shasu yes yes yes yes

Hapiru yes yes

See ANET, 242-3.

Aharoni states, "The use of this name to define a tribal group in Canaan at that time proves that it must be equated with the Israelite tribe of Asher" (1979, 183; Mazar 1986, 37). This description of Canaan seems to match the description of the border land of Canaan in Numbers 34. This brings us up to the time of Merneptah where Israel is specifically mentioned. One important group of letters that must be considered in depth is the El Amarna letters.

Shasu

The Amarna Letters

Akhenaton Akhenaton's Cartuoch at U of Penn Museum

In 1887 an Egyptian peasant woman discovered a collection of cuneiform tablets at the site of Akh-en-Aton's capital from the 14th century BC, now called Tell El-Amarna. There were a total of 377 tablets found. Later some more tablets were found. About half of them were written in Akkadian by Canaanite scribes in Palestine describing the conditions there. One major problem was the "Hapiru" who were taking over the land. They wanted the king of Egypt to send reinforcements."Hapiru" is probably related to the word "Hebrew" (Greenberg 1955, 91-2). Hapiru (Akkadian) is sometimes spelled "Habiru" or "'apiru" (Egyptian). The Egyptian word is 'pr. In these letters "Hapiru" is spelled with the Sumerian logogram SA.GAZ. Hapiru was a general term for "robber" or "migrant" (Astour 1962, 382). Na'aman states, "Common to all the people designated as 'Habiru' is the fact that they were uprooted from their original political and social framework and forced to adapt to a new environment" (1986, 272; Buccellati 1977, 145-7). He believes the best meaning of Habiru is migrant, but in the Amarna letters it went beyond this to "a derogatory appellation for rebels against Egyptian authority" (Na'aman 1986, 275). Rowton says: The term 'apiru is of West Semitic origin, and it first appears in Mesopotamian urban society at a time when that society was being penetrated by Amorites. This suggests that it was brought in by the Amorites and that it originally denotes some aspect of tribal society....the economically and socially uprooted" (1976, 17). The use of the term "Hebrew" in the Old Testament is found primarily in the pre-monarchical period, and used in unfavorable contexts by foreigners like the Egyptians (Gen 39:14,17, 41:12; Ex. 1:16, 2:6) and the Philistines (ISam 4:6,9; 13:3,19; 14:11; 29:3). The bands of David and Jephthah give some of the clearest pictures of what the Habiru were like (Mazar 1963, 310-20). It seems that later in history the social meaning of Hapiru was changed to an ethnic term for Israel. The social term Hapiru disappeared in ancient texts (12th century BC) mainly due to the rise of national states, but was kept in Israel and developed into an ethnic term (Na'aman 1986, 286).

The El Amarna letter 288 from Jerusalem says: The strong arm of the king seizes the land of Nahrima and the land of Cush; but now the Hapiru are seizing the cities of the King! There is not a single governor (left) to the king; all are lost. Behold, Turbasu was slain at the gate of Zilu (but) the king kept silent. Behold Zimredda, the (sons of) Lachish smote him, slaves who have become Hapiru (Na'aman 1979, 678; Moran 1992, 330-32; ANET 1969, 488-89; Na'aman and Aviv 1992; Pfeiffer 1963, 50).

The El Amarna (EA) 299 from Gezer says, "Now the Hapiru are prevailing over us. So may the King, my Lord, take me away from the land of the Hapiru, so that the Hapiru will not destroy us" (Na'aman 1979, 679; Moran 1992, 340). EA 273 says, "May the king, my lord, be informed that war is waged in the land and that the land of the king, my lord, is being ruined by going over to the Hapiru" (Na`aman 1979, 680; Moran 1992, 318).

In EA 256 (line 18) the name "Yashuya" appears which some have tried to connect to the name "Joshua" (Weippert 1962, 128; ANET 1969, 486; Moran 1992, 309). Rohl equates this name with "Jesse" father of David (1995, 228). Albright does not think "Yashuya" is Joshua because Joshua would probably be written as Ya-hu-su-uh (1943, 12 note 27). This letter is from Mut-Ba'lu, prince of Pella, to the Canaanite Yanhamu who was the Egyptian commissioner for Palestine and Syria. Mut-Ba'lu denies he has hid Ayyab (Job), the prince of Ashtaroth (in Bashan) who was wanted by Yanhamu for robbing a Babylonian caravan (Albright 1943, 9-10; Na'aman and Aviv 1988, 181). "Yanhamu" may be of Hebrew origins (ANET 1969, 486 note 11). In lines 22-24 it says, "all the towns of the land of Garu (Golan) were hostile--Udumu" (Albright 1943, 14). Albright says, "The name (Udumu) is clearly identical with that of Edom ('Udumu) and the legendary land of 'Udm ('Udumu?) in the Keret Epic of the fifteenth century BC" (1943, 14 note 36).

Pfeiffer says, "Although the place names of the Amarna texts are parallel to those of the Old Testament, the personal names are totally different" (1963, 53; Ahituv 1984). In the Amarna letters Abdi-Khepa is king of Jerusalem where as in Joshua Adoni-zedek is king (Joshua 10:3). Meredith Kline has therefore concluded that the Conquest by Joshua of Canaan precedes the Amarna Age. He sees the Hapiru as the oppresses in the book of Judges (1957; Pfeiffer 1963, 53).

Cities that are not mentioned in the El Amarna letters are also important to note. Bimson says: The fact that various Canaanite cities important in other periods do not feature in the Amarna correspondence is adequately accounted for by the fact that the incoming Israelites had destroyed them just a few decades before. Cities which do not feature include Gibeon, Jericho, Hebron (?), and Bethel (1981, 227).

The important cities of the El Amarna letters are the cites which weres not taken by the Hebrews. These are Jerusalem (Judges 1:21), Megiddo (Judges 1:27), and Gezer (Judges 1:29). The cities of Hazor and Lachish revived quickly from destruction while Shechem probably went over to the Hebrews with the Gibeonites, and was never destroyed. In Joshua 11:10 Hazor is called "the head of all those Kingdoms" which are mentioned in the first three verses of Joshua 11. This description of Hazor as "the head of all those Kingdoms" does not fit well with the El Amarna letters (Late Bronze Age), but is an excellent description of the Middle Bronze Age (Bimson 1981, 228). The king of Hazor in EA 148 is charged with aiding the Hapiru which is just the opposite of what happens in the book of Joshua. EA 148 says, "The King of Hasura (Hazor) has abandoned his house and has aligned himself with the 'Apiru" (Moran 1992, 235).

Ahlstrom states, "several letters seems to indicate that most of Palestine is 'apiru territory" (1993, 245). The Hapiru of these Amarna letters seem to clearly be identified with the Hebrews of the Old Testament during the time of the judges before the monarchy.

[Creationism]

[Creationism]

[Creationism]

[Creationism]

[Avocado]

Avocado

 

 Na temelju te upotrebe može se zaključiti da rijeć govori o cirkularnom uzorku a ne obliku.

 

 

Da, to sam i napisao. U pitanju je krug, a ne sfera.

 

 

Inače,pznato je još od doba aleksandrijske kulture da su ljudi znali da zemlja nije ploča,disk itd. (ovo su mitovi koje su ljudi danas uzeli od indijskih hindu religija itd.) ...ali da,zaista je mit da su ljudi verovali da je zemlja ravna ploča...

 

 

I opet si kontradiktoran.. ali ne brini, nije u pitanju šizofrenija, rasprostranjeno je kod kreacionista jer po pravilu usvajaju tekstove sa različitih kreacionističkih izvora bez bilo kakve kritičke analize, pa im se dešava i to da jednog dana pišu da je nauka smatrala da je zemlja ravna ploča, a za dva dana da je mit da su ljudi verovali da je zemlja ravna ploča.

 

A ako želiš da prekineš diskusiju možeš slobodno i bez flood-ovanja teme kilometarskim tekstovima i klipovima...

[grigorije22]

Marko Dragicevic ponovo u akciji.

[grigorije22]

Kako naucnici komentarisu ovaj nalaz?

 

 

 Godine 1874., Frank Calvert je u miocenskoj formaciji u Turskoj(uz Dardanele) otkrivo kost Deinotheriuma sa izrezbarenim likovima životinja. Calvert je ustanovio:"Na različitim mestima na istoj steni, u blizini nalazišta izrezbarene kosti, otkrio sam krhotinu kremena i neke uzdužno prelomljene životinjske kosti, što očito ukazuje na delovanje čoveka karakteristično za sve primitivne vrste, tokom vađenja koštane moždine".

Savremeni stručnjaci tvrde da je Deinotherium, koji je nalikovao slonu, postojao u Evropi od kasnog pliocena do ranog miocena. Prema tome, posve je moguće da je Calvertova pretpostavka o miocenskom poreklu nalazila u Dardanelu, tačna. Danas se tvrdi da je miocen obuhvatao razdoblje od 5-25 miliona g.p.n.e. Prema danas dominantnom gledištu, u tom razdoblju su navodno postojali samo iznimno majmunološki hominidi. Što se tiče vrste predmeta otkrivenih u nalazištu u Dardanelima, posve je neočekivano da bi oni mogli poticati iz kasnijeg pliocena(2-3 miliona g.p.n.e). Tvrdi se da su rezbarije otkrivene na kosti Deinotheriuma, proizveli anatomski suvereni ljudi u poslednjih 40.000 godina.(Skrivena povest ljudske vrste, 43)

Dakle, opet mesto nalaza izrezbarenih kostiju Deinotheri-a po evolucionim pretpostavkama se datira u period 5-25 miliona godina p.n.e koje su mogli proizvesti ljudi nastali pre 1-1,5 milion godina.p.n.e. Ako su se ljudi pojavili tek pre milion godina otkud njihove rezbarije u dubini koja pripada periodu miocena? Takođe tu su i predmeti u nalazitu u Dardanelima u sloju koji bi po geološkim pretpostavkama evolucionista trebalo da pripada periodu kanijeg pliocena(2-3 mil. god. p.n.e) a prema samoj vrsti izrade pripada periodu od pre 40.000 p.n.e. Opet jedna evoluciona pretpostavka pobija drugu. Ova i slična otkrića evoluciju dovode do