Memories of the New Kingdom Collection PDF Download

Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 1989852718
Category : History
Languages : en
Pages : 152

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Book Description
The New Kingdom era of Egyptian history emerged from the darkness of the Second Intermediate Period, when the Theban dynasty drove out the Hyksos from Egypt, and went on the conquer Canaan, and Nubia. The Hyksos dynasty appears to have been largely as a result of the Minoan eruption in Greece, which darkened the sky of Egypt and blanketed northern Egypt with up to 2 meters (6 feet) in ash. The Tempest Stele from Karnak described the effects of the storm reaching all the war to southern Egypt during the era of Ahmose I, the Pharaoh that ultimately drove the Hyksos from Egypt. This period of destruction was shortly before Ahmose I launched his successful invasion of Northern Egypt and captured the Hyksos capital of Avaris. The Autobiography of Ahmose Pen-Ebana covers many of the early battles that forged the Egyptian New Kingdom, including the Battle of Avaris, and the subsequent Battle of Sharuhen a few years later, which resulted in Egypt taking control over the entire former Hyksos dominion. Ahmose Pen-Ebana is often described as an Egyptian Admiral, however, his career in the Egyptian navy encompassed decades under the service of a series of Pharaohs, including Ahmose I, Amenhotep I, and Thutmose I, spanning more than 50 years from circa 1550 to the 1490s BC. As he described himself as a youth at the Battle of Avaris, where he served as his father's replacement in the fleet, it is likely that he did not retire until he was over 60. He listed extensive campaigns throughout his life, mostly in northern Sudan along the Nile and Yellow Nile, before the pharaoh turned his attention to the north, and sent them to occupy Syria. The herald Ahmose Pen-Nekhbet's biography covers much of the same era, however, his viewpoint was that of a pharaoh's herald instead of a soldier, therefore, he only mentions the battles that the pharaoh was present at. The first battle that Pen-Nekhbet partook in was the battle in Djahy under Amenhotep I, which may have been the Battle of Sharuhen, or a later battle in southern Canaan. He only reported being present at one battle in Nubia, unlike the extensive campaigns that Pen-Ebana fought in, however, also reported battles against the Libyans of the Saharan oases and a major invasion of Syria. Pen-Nekhbet served much longer than Pen-Ebana, serving the Pharaohs Amenhotep I, Thutmose I, Thutmose II, and Hatshepsut, spanning approximately 70 years between 1540 through the 1470s BC. He reported being an old man during Hatshepsut's lifetime and carrying the infant princess Neferure, which would have been in around 1480 BC.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1989852521
Category : Religion
Languages : en
Pages : 40

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The Book of Zephaniah is generally considered one of the older surviving books of the Hebrew Scriptures, with most scholars dating it to before the Torah was written, or at least heavily redacted in the time of King Josiah. Most scholars accept that Zephaniah was written by a prophet called Zephaniah between 630 and 612 BC, however, very little is known about him. His world was very different from the later Kingdom of Judea that emerged in the 2nd-century BC, as the Israelites of his time were still polytheistic, worshiping the Canaanite gods, as well as statues of Iaw (Masoretic Yahweh), the God the Jews and Samaritans would later worship. Based on the contents of Zephaniah’s writing, the work must have been composed before the Fall of Nineveh, in 612 BC, and almost certainly before Josiah’s reforms, which began in 622 BC, shortly after the Chaldean revolt of 626 BC. The Chaldean revolt against the Assyrians captured Babylon in its first year and coronated Nabopolassar as King of Babylon. King Josiah switched allegiances quickly from Assyria to Babylon, and four years later began his religious reforms, banning the worship of all gods other than Yahweh, several of which Zephaniah mentioned as being worshiped in Jerusalem in his writing, confirming that he was writing before 622 BC. Zephaniah mentioned several gods in his book which were explicitly mentioned in 4th Kingdoms (Masoretic Kings), during King Josiah’s religious reforms. The open verses denounce the worship of Ba‘al, which is treated as a proper name, and therefore is a reference to Hadad, the Canaanite storm-god, commonly called Ba‘al. He then denounced those who those worshiped the army of Shamayim, which, based on the Book of Jonah, appears to have been the Canaanite (and Hebrew) name of the Assyrian god Asshur, who by the 7th-century BC had become known as Ansar, which translates as the ‘Whole Sky.’ Shamayim was the name of the Canaanite god of the ‘skies,’ and the god Jonah identified as the god of his Assyrian owner when he went to prophesy in Nineveh. As all of the geographic references in the Book of Jonah locate his life in Assyrian-occupied Samaria, and later the Assyrian capital of Nineveh, it is likely he was a Samaritan slave shortly after the Assyrians had occupied Samaria, as it is recorded that they reduced the entire population to slavery.

Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 1989604994
Category : Religion
Languages : en
Pages : 236

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Book Description
The Psalms are a complex collection of hymns and prayers likely composed over many centuries, and by various authors. The earliest psalms are attributed to King David or are written for King David, including the first 40, which are likely the original group of psalms. Many other psalms are attributed to, or written for Asaph, Solomon, Ethan, Moses, Jeremiah, Haggai, Zachariah, the sons of Korah, or the sons of Jehonadab. Some of the psalms have internal historical references that indicate the likely time-frame they were written in. King David is generally believed to have lived around 1000 BC by those who accept him as a historical figure, and Asaph, Solomon, and Ethan all lived around the same time, so those who accept the psalms as having been written by authors that they are attributed to, would generally place the origin of most of the texts to around 1000 BC. The life of Moses has been dated to anywhere between the 16ᵗʰ and 13ᵗʰ centuries BC, and the original sons of Korah lived at the same time, however, the sons of Korah were also the priests in Solomon's Temple before they were replaced by the Levites. Jehonadab lived during the reign of the Israelite King Jehu, who lived circa 800 BC, while Jeremiah's life is dated to circa 600 BC, and the lives of Haggai and Zachariah are dated to circa 500 BC. The earliest references to the Septuagint's Lord in the Psalms, treat the Lord as the Sun or refer to the Lord as living in the Sun. In the later psalms, the sun was a completely separate object from the Lord, which is consistent with the changing religion of the region recorded in both the Israelite and Judahite books of the Kingdoms and the archaeological record. 4ᵗʰ Kingdoms (Masoretic Kings) describes King Josiah's reforms in circa 625 BC. Shemesh was the Canaanite god of the sun, who was essentially the same as the Greek Helios before Josiah's reforms. Like Helios, Shemesh rode on a chariot pulled by four flying horses. The four horses are a reference to what are commonly called sundogs today, the refracted light that appears 22° to the left and right of the Sun, and in rare cases again at 44° when there are ice crystals in the atmosphere. The Psalms include many references to the Lord shining down from the sky, and the name of the Lord enduring as long as the sun. Psalms 18 claims that the Lord lives in the sun, suggesting he was something other than the sun, even in the early Psalms.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1989852564
Category : Religion
Languages : en
Pages : 32

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The Book of Haggai is set in the year 421 BC, year 2 of King Darius II of the Persian Empire. Most scholars accept that Haggai was written shortly after 421 BC, however, it appears to have been written about Haggai, and not by him. Very little is known about him, as the era he lived in as part of the so-called missing years of Rabbinical history. His world was very different from the later Kingdom of Judea that emerged in the 2nd-century BC, as the Israelites of his time were still hedonistic, worshiping the Almighty God (El Shaddai), but still recognizing the existence of the Canaanite gods including Shamayim, who Josiah had banned a century earlier, and Eretz, the earth-goddess. Based on the contents of Haggai's writing, his prophecy took place in 421 BC, when Zerubbabel rebuilt the temple in Jerusalem. This places Haggai's life at the end of the 'missing years' of Rabbinical history, which skips 164 years between 587 and 422 BC. In 351 BC, Ezra the Scribe and the Governor of Judea Nehemiah, formally ejected the Samaritan priesthood from the temple in Jerusalem, and rebuilt it. Ezra and Nehemiah, operating under the authority of the Persian King Artaxerxes III, threw the Samaritans out of Jerusalem, and declared they were not Israelites, then set about rebuilding the temple again. The books of Ezra record that a king named Darius authorized the rebuilding of the temple in Jerusalem and the city's walls, and as this Darius lived after a king named Artaxerxes, who had stopped the rebuilding, it can only be Darius II, Artaxerxes I's son. Darius I was Artaxerxes I's grandfather, and Darius III was the final king of the Persian Empire, who had effectively lost control of Anatolia, Canaan, and Egypt before his second year when the reconstruction was authorized. Therefore, Darius III could not have authorized the rebuilding of the temple, as Alexander the Great was already in control of Judea but his second year. Moreover, the temple was recorded as being finished in the month of Adar in year 6 of this Darius, by which time Darius III was dead, and Alexander had been the king over the western half of the Persian Empire for four years. Darius II's interest in the temple in Jerusalem had also been proven by the so-called Passover Letter, an ancient Aramaic letter discovered in Elephantine, Egypt, and dating to 418 BC, year 5 of Darius II. This letter was sent by High Priest Zerubbabel's son, Hananiah, to the Israelite temple in Elephantine, and explained that King Darius had ordered all Judahites to follow the Passover. The Passover Letter then explained what was required of the Judahites in Elephantine, as the Israelite priesthood in Elephantine apparently had never heard of Passover. A later letter from 407 BC, year 17 of King Darius II, has also survived among the Elephantine papyri, and mentions the High Priest Johanan of the temple in Jerusalem, who was also mentioned in the books of Ezra, supporting the essentially factual history recorded with the books.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1989604579
Category : Religion
Languages : en
Pages : 82

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Book Description
2ⁿᵈ Maccabees claims to be an abridged version of Jason of Cyrene's now lost five-volume version of Maccabees. Jason's books of the Maccabees were likely composed earlier than 1ˢᵗ Maccabees, as the story ends decades earlier, and contains many references to Sabaoth in the form of Dionysus which are missing from the 1ˢᵗ Maccabees. While 1ˢᵗ Maccabees is a very secular version of the events that lead to the creation of the Hasmonean kingdom, and was, therefore, almost certainly composed by a Sadducee, 2ⁿᵈ Maccabees claims that Judas the Hammer, the protagonist of both 1ˢᵗ and 2ⁿᵈ Maccabees was a Hasidean, suggesting that either Jason of Cyrene, or whoever abridged his work, was a Hasidean. 1ˢᵗ Maccabees mentioned the Hasideans joining Judas' forces, but did not claim he was one. The Hasideans were one of two Judean sects that were mentioned in the various books of the Maccabees whose relationship to other sects is unclear. Some scholars have theorized that they may be the precursors to the Pharisees. 2ⁿᵈ Maccabees appears to be an anti-Phrygian work, although it is not clear if this was added by the author, or found in Jason's earlier work. The book is the only clear reference to the origin of Sabaoth within the Judean sects, as the god appears in the book, under his Greek name Dionysus, while Philip the Phrygian is in charge of the Temple in Jerusalem. References to the Judean god Sabaoth appear at this point in the Greek language literature, either transliterated directly in the form of Sabaoth or translated into Greek as Dionysus. While there is a similar word in the ancient Israelite scriptures, it as translated as ṣbʾwt, meaning 'armies,' when the Hebrew translations were made under the Hasmoneans, which is likely a direct translation of the Aramaic term. This god Sabaoth was considered at the time, to be the same god as the Phrygian god Sabazios, who the Greeks also considered a local variant of Dionysus. The fact that Dionysus was the Greek name of Sabaoth and Sabazios was recorded by the many Classical Era scholars, including Strabo, Diodorus Siculus, Tacitus, Lydus, Cornelius Labeo, and Plutarch.

Author: Ivana Elbl
Publisher: Baywolf Press
ISBN:
Category : History
Languages : en
Pages : 199

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The collection, which appeared as Vol. 17, No. 1 of the Portuguese Studies Review, features one of the last studies by Glenn Ames, dealing with the Goa Inquisition and with Franco-Portuguese rivalry in the Indian Ocean. The study heads a collection of essays covering Portuguese late medieval nobiliary registers, papal policy and Portuguese trade in sub-Saharan Africa, Portuguese Sebastianist millenarianism, the visual staging of political power in Rio de Janeiro, the commercial genesis of slave "ethnonyms", personal slave narratives, and women's voting rights in Portugal. The collection presents essays by Glenn J. Ames, José d'Assunção Barros, Ivana Elbl, José Maurício Saldanha Álvarez, Eduardo Medeiros, Adriana Pereira Campos, and Elsa M. Dias.

Author: Judith Hassan
Publisher: Jessica Kingsley Publishers
ISBN: 1853028673
Category : Psychology
Languages : en
Pages : 322

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Book Description
Judith Hassan's book discusses the kinds of demands placed on those who work with war survivors and opens up issues for others in the field of war trauma to answer in their own particular and appropriate way. A House Next Door to Trauma points to a different way of becoming a neighbour to all those who suffer extreme war experiences.

Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 199828879X
Category : Religion
Languages : en
Pages : 65

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The Shapira scrolls, also known as the Shapira manuscript or Moabite Deuteronomy, are a collection of leather strips supposedly discovered in the Arnon Valley of modern Jordan in the 1860s. While they were initially accepted as authentic by the Jewish antiquities dealer Moses Shapira, they were later discredited as forgeries by German and British biblical scholars. Since the discovery of the Dead Sea scrolls in the 1940s, there have been several scholars who have called into question the claims that the leather strips were a forgery, however, their whereabouts is unknown, and therefore no modern analysis of the leather strips is possible. Several reasons were given for the initial claims that the strips were a forgery, including the script, language, and content. The script is a form of Phoenician, similar to the Moabite script of the 800s BC, however, the language includes Imperial Aramaic terms not used until the Persian era, several centuries later. The content is not a match for any surviving translation of Deuteronomy, however, it does include many parallel statements. Some of the statements are somewhat heretical, however, they do seem similar to the beliefs of the Hasidian and Tobian sects reported to have been living in the region under Greek rule between 330 and 240 BC. Moses Shapira had previously been involved in the discovery and authentication of both authentic and fraudulent artifacts for the museums and universities of Europe, including five scrolls inscribed on leather sold in 1870, that were later assumed to be forgeries in 1884 and have subsequently disappeared. His biggest ‘swindle’ was thousands of fake Moabite artifacts labeled as Moabitica, which were apparently dug up at a site in the Arnon Valley of modern Jordan. These artifacts included stone heads, and clay vessels inscribed with Moabite text, and were dug up by both Shapira’s workers and German scholars, who later assumed Shapira’s people hid the artifacts there for them to find. The Altes Museum in Berlin bought the largest collection of these artifacts, at 1700, however, there were additional sales to other institutions and individuals across Europe, and the total number of artifacts is unknown.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1990289053
Category : Religion
Languages : en
Pages : 206

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Book Description
There are two versions of the Book of Esther the various copies of the Septuagint, however, neither originated at the Library of Alexandria. The common version of Esther is found in almost all copies, while the rare version is only found in four know manuscripts, numbered as 19, 93, 108, and 319. This edition includes both the Septuagint's versions, using the oldest surviving copies as source texts, the Codex Vaticanus, and Septuagint manuscript 319. In addition to the two copies of the Book of Esther found in the Septuagint manuscripts, there are two additional surviving copies of the Book of Esther, one is found in the Masoretic Texts, while the other is found among the Vetus Latina manuscripts. The Masoretic Texts are the Hebrew translations of the ancient Israelite and Judahite books that form the core of the modern Tanakh which is used by Rabbinical Jews, while the Vetus Latina manuscripts are the Latin translations of the ancient books that were made before Jerome's official Latin translation of the Catholic/Orthodox Christian Bible, published circa 405 AD. Each of these texts is unique, however, all appear to derive from earlier Aramaic texts. Nevertheless, the postscript specifically mentions the translation being made in Jerusalem, which therefore implies that Judea was under the rule of the Ptolemy and Cleopatra in question, or else there was no reason to have referenced them. The Greeks in Egypt were already using the Egyptian Civil calendar, with Greek names substituted for Egyptian, and that calendar would have been referenced if a Greek scholar in Egypt had added the note. In the Seleucid Empire, a modified version of the Macedonian calendar was in use, however, this is also not mentioned in the Vaticanus version. The only one of the couples named Ptolemy and Cleopatra who did rule Judea was Cleopatra I Syra of the Seleucid Empire and her husband Ptolemy V of Egypt, meaning the Vaticanus version of Esther was most likely translated in the year 181 BC.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1990289282
Category : History
Languages : en
Pages : 54

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The Tale of Sinuhe, also called the Story of Sanhat, is one of the most popular stories that has survived to the present from the Egyptian Middle Kingdom. Dozens of fragments of copies have been found, which is unusual and speaks volumes of how popular it was in the Middle Kingdom. Egyptologists are divided on how much of it is fictional, with some claiming it is a historical text, while others claim it is entirely fictional. The copies that have been found are not identical, with sections of text that were either added to the original, or dropped from the original, and therefore it was altered over time. As a result, the general view within Egyptology is that it likely started as a historical text that was embellished by later scribes. Unfortunately, the original author either did not see a reason to explain what had happened before Sinuhe’s flight from Egypt, or it was removed from the copies that have survived to the present. Sinuhe makes a point of claiming that he was not deserting the army in Libya, but later the king states that he knows that Sinuhe was not plotting against him when he fled Egypt. This suggests that someone had conspired against Senusret I at the beginning of his reign, however, the events of this plot have not survived to the present. It isn’t clear if the details were removed out of respect for the king, or if the author simply expected everyone to know what had happened. The identity of Sinuhe is also somewhat unclear from the surviving texts, however, he appears to be a relative of the Queen, who had grown up with the future king Senusret I. He may have been the army commander sent to conquer the Libyans at the end of Amenemhat I’s reign, as he begins his story there, however, he could have simply been a lieutenant. As a member of the nobility, he was unlikely to be a common soldier. Later, in Syria, he claimed to be a great hero, defeating many enemies on behalf of the local king, suggesting he was well-trained in combat.