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 1 hour and 1 minute to read Circumcision in the Torah, Between Exegesis and Egyptology by Michel Hervé Bertaux-Navoiseau

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

Description

Why does chapter 34 of the Book of the Exodus rewrite and lengthily comment the Second Commandment? Why did God promise Abraham the whole 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? 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? Why do the Ten Commandments and the Book of Deuteronomy not mention circumcision? Based upon the identity between Biblical events and the history of the last pharaohs of the 18th dynasty, this book of history and exegesis answers those enigmas and several others. It shows that the text of the first writers of the Bible, the sexual revolution of which was unbearable to the Egyptian religious and feudal lords was falsified. From the Bible, it does the history of the abolition of feminine and masculine sexual mutilation at the time of the hedonist utopia of Akhenaten. A fine exegesis shows that the great reason for the exile of the Hebrews was less their monotheism than that abolition. Proving by the Bible that Abraham and Moses were pharaohs, it brings a new dimension to the thesis of Secrets of the Exodus that the first Hebrews were Egyptians belonging to the sect of Akhenaten (Abraham) that went into exile to colonize Palestine. Based on the hypothesis that the Hebrews left no trace in Egypt because they were Egyptians, the immense discovery of the Sabbahs is this time indisputable. A press campaign denigrated it under the pretext of lack of "scientific" proofs. But history is not an exact science and by multiplying intercultural comparisons in Le fabuleux héritage de l'Égypte (2004), Desroches Noblecourt adopted the same historiographical approach. In 2005, she declared: "The Egyptians brought us... the alphabet..." Finally, in 2005, Davidovits brought an irrefragable archaeological proof by showing that the scribes of the temple of Amenhotep son of Hapu in Karnak wrote Genesis while drawing hieroglyphs. However, making pharaoh the unique God rather strengthened the pharaonic tyranny. But the latter rightly deemed circumcision essential for maintaining the people in quasi-slavery. The faithful of Akhenaten went into exile because the feudal lords and the religious wanted, after thirty years of abolition of sexual mutilation in Akhetaten, to re-establish circumcision by submitting the babies to it. The matter was to impose the reason of force on helpless beings. Moses maintained that abolition during the forty years of the Exodus but Seti 1st, in Gilgal, ended that of circumcision, neglecting excision. The reinterpretation of the whole great passages of the Bible about circumcision shows that in order to put it back into force after Moses' death, the religious elite falsified, in a particularly obvious way in Genesis 34, the Second Commandment that forbids it. Historical truth makes circumcision incompatible with the religion of the great humanist liberators that Abraham and Moses were; the Egyptian fathers of Judaism were altogether opposed to the antique tradition of sexual mutilation. So, we explain why Abram and Moses were not circumcised and how the vizier Ay forcibly imposed circumcision on Abraham and, once a pharaoh, on Moses' son. Whilst depriving Abram-Akhenaten of his title of pharaoh in his old age, the feudal lords of the 18th dynasty resettled it for both sexes. The Hebrew maintained the abolition of excision but circumcision was the price to pay for Seti 1st's help for invading Palestine. We also strengthen the thesis of Secrets of the Exodus by highlighting the identity of the name "The Eternal" for the Egyptian God, namely the pharaohs, and the Biblical God, notably in two passages of the Bible in which "the Eternal" can only be a pharaoh: Abram's father in Genesis 15: 18, Moses himself in Deuteronomy: 29: 1-5.

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

Circumcision in the Torah, Between Exegesis and Egyptology by Michel Hervé Bertaux-Navoiseau is 59 pages long, and a total of 15,281 words.

This makes it 20% the length of the average book. It also has 19% 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 23 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.

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