How Long to Read Circumcision in the Torah, Between Exegesis and Egyptology

How Long Does it Take to Read Circumcision in the Torah, Between Exegesis and Egyptology?

It takes the average reader and 52 minutes to read Circumcision in the Torah, Between Exegesis and Egyptology by Michel Bertaux-Navoiseau

Assuming a reading speed of 250 words per minute. Learn more

Description

Why do the Ten Commandments and the Book of Deuteronomy not mention circumcision? Why does chapter 34 of the Book of the Exodus rewrite and lengthily comment the Second Commandment of Exodus 20: 5? Why did God promise Abraham the whole of Egypt in Genesis 15 and only Canaan in Genesis 17? Was Abraham Egyptian? Why did God order him a mere animal sacrifice in Genesis 15 and circumcision in Genesis 17? Why, in that sacrifice, didn't Abraham cut the birds like the other animals? Was it the same God? Why didn't he order the excision of girls? Why the eighth-day circumcision? Why was Moses not circumcised? Why didn't he want to circumcise his son? History and exegesis answer those enigmas. Proving by the Bible that Abraham and Moses were pharaohs, this book enlightens the Torah by the history of the last five pharaohs of the 18th dynasty and of the first two of the Ramesides, and vice versa. Born from a succession of findings spread over more than eleven years, it develops the discoveries of Messod and Roger Sabbah's best seller: Secrets of the Exodus (2000), rejected as antiscientific by the other Egyptologists. They back upon the idea that the Hebrews left no trace in Egypt because they were Egyptians like the others. Their great thesis is that the Hebrews were the followers of Akhenaten's monotheist heresy who exiled themselves to colonize Palestine. It stands upon several elements of proof: Biblical data and intercultural comparisons, reinforced by those of Le Fabuleux héritage de l'Égypte (Desroches Noblecourt, 2004). The famous Egyptologist ended the controversy through adopting the same historiographical approach of intercultural comparisons and demonstrating, like them, that the Egyptians invented the alphabet, Hebraic as everyone knows. A little later (2005), Davidovits brought an irrefragable proof of the Egyptian origin of the Hebrews: hieroglyphs of a fresco discovered in the temple of Amenhotep son of Hapu in Karnak are identical to verse 41: 42 of Genesis. Their second great thesis is that centuries after the first writing of the Torah, in order to obtain their release from the jails of Babylon, the Jews rewrote it carefully clouding their belonging to Egypt, an enemy of the Assyrians, and noting the myth of their Cananean origin down in it. It seems that the rejection of Egyptologists came more from the fact that their book pulls the rug out from under Zionism than from lack of scientificity. Ours strengthens that background by several findings. Römer (Collège de France) saluted the first one: the Second Commandment prohibits and represses sexual mutilation. It makes the Sinai Alliance a revolution by comparison with the moralizing puritanism imposed upon Abraham and Hebrew baby boys. Those concerning the circumcisions of Moses' son and Abraham followed that spark. Then came that of the interpretation of the Covenant of Genesis 15, the great Covenant in which, on the one hand, "God" promised Abram not the land of Canaan but all Egypt, on the other hand, Abram-Akhenaten abolished sexual mutilation in Akhetaten. There is every indication that the great reason for the exile of the Hebrews was less their monotheism than that abolition that challenged the great pillar of the patriarchal Egyptian culture: domination of women and youth. Then, it was the discovery of the apocryphal character of Exodus 34, entirely created in order to refute the fact that Exodus 20: 5 forbids and represses sexual mutilation. Finally, Grimal (Collège de France) brought us a piece of crucial information: antique Egyptian has no word for circumcision. Thence the two Biblical periphrasis: "the flesh of your outgrowth" and "the crime of fathers". A third biblical periphrasis: "the land of your peregrinations" (Genesis 17: 8) naively admits that Abram was a migrant in Palestine. The origin of Judaism takes a new light.

How long is Circumcision in the Torah, Between Exegesis and Egyptology?

Circumcision in the Torah, Between Exegesis and Egyptology by Michel Bertaux-Navoiseau is 52 pages long, and a total of 13,104 words.

This makes it 18% the length of the average book. It also has 16% more words than the average book.

How Long Does it Take to Read Circumcision in the Torah, Between Exegesis and Egyptology Aloud?

The average oral reading speed is 183 words per minute. This means it takes 1 hour and 11 minutes to read Circumcision in the Torah, Between Exegesis and Egyptology aloud.

What Reading Level is Circumcision in the Torah, Between Exegesis and Egyptology?

Circumcision in the Torah, Between Exegesis and Egyptology is suitable for students ages 8 and up.

Note that there may be other factors that effect this rating besides length that are not factored in on this page. This may include things like complex language or sensitive topics not suitable for students of certain ages.

When deciding what to show young students always use your best judgement and consult a professional.

Where Can I Buy Circumcision in the Torah, Between Exegesis and Egyptology?

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