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Cited by 1Biblical Studies and InterpretationAncient Egypt and ArchaeologyClassical Antiquity Studies

Killing Pharaohs in Exodus: The Anonymity of the Egyptian Kings, the Deconstruction of Their Individuality, and the Egyptian Practice of Damnatio Memoriae

Open access
Lee, Sanghwan·2023·Religions
DOI 10.3390/rel14020165
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Abstract

Scholars have understood the anonymity of the Egyptian kings in Exodus in various ways. Some argue that the Israelite author intentionally anonymized the foreign kings for possible rhetorical effects. Others believe that the anonymity was a simple case of inadvertent forgetting. Although these approaches have merit in contributing to a more robust understanding of the anonymity of Pharaohs, a different approach may also have something to offer in grasping a fuller understanding of the absence of the Pharaonic names. In this regard, this article seeks to examine the anonymity in conversation with the Egyptian practice of damnatio memoriae (i.e., damnation of memory). According to this method, the proto-Israelite transmitters of the Exodus traditions deliberately obliterated the names of the Egyptian kings for the purpose of terminating their existence and memory from the proto-Israelite community.

AI snapshot

Written from the paper’s full text.

TL;DR

This article argues that the anonymity of the Egyptian kings in Exodus and the merging of the two Pharaohs into a single figure are best explained by the Egyptian practice of *damnatio memoriae*, deliberately adopted by proto-Israelite transmitters of the Exodus traditions. The author contends that the namelessness was neither a literary device nor inadvertent forgetting, but intentional erasure aimed at terminating the kings' existence and memory.

Key findings

  • The three common literary explanations for Pharaonic anonymity — signaling unimportance (Option 1), highlighting professional/divine role (Option 2), and marking paradigmatic function (Option 3) — are judged insufficient: Option 1 fails because the Pharaohs are "ubiquitous, prominent, and the primary actants," and Options 2 and 3 fail to account for the deconstruction of the two kings' individualities.
  • In Egyptian belief, the name (*rn*) was a vital component of the person, equivalent to its bearer; survival after death "depended in part on having one's name remembered and repeated," so erasing a name was "tantamount not only to effacing his memory in this world but also to depriving him of subsistence in the next one."
  • *Damnatio memoriae* in the New Kingdom involved both name erasure and image damage, with a documented pattern in KV23 (tomb of Ay) targeting the nose (breath of life), heart (receptacle of the spirit), and genitals (power of procreation); the author reads Exodus as containing literary equivalents: the drowning of Pharaoh's army (nose/breath), the hardening-of-the-heart motif (heart), and the death of the firstborn (procreation).
  • Because the Exodus traditions circulated via text-supported memory-based oral performance, reciting Pharaoh's name would have entailed remembering, speaking, and hearing it — "exactly oppositional to the Egyptian practice of damnatio memoriae" — so the transmitters removed the names to prevent the kings from "resurrecting" in the community's memory.

Methods

  • A synchronic (holistic) reading of the received form of Exodus, using the Masoretic Text as set out in *Biblia Hebraica Stuttgartensia*, without denying the value of diachronic methodology.
  • Methodological framework assumes the Pentateuch was composed gradually between the Monarchic and Persian periods, and that ancient Israel was a "text-supported memory-based oral performing community" in which orality, aurality, and memory were intertwined.
  • Comparative analysis of the biblical text with Egyptological evidence on names and *damnatio memoriae* (e.g., Coffin Texts, the tomb of Ay/KV23, KV55, Akhenaten), engaging prior scholarship on anonymity (Revell, Reinhartz, Beck, Hoffmeier, and others).

Limitations

  • The author states that full treatment of the debated methodological topics (composition of Exodus, orality/literacy, synchronic vs. diachronic approach) is "outside the scope of this article" and only briefly lays out his positions.
  • The author concedes that Options 2 and 3 are "partially helpful" and explicitly frames his proposal as an *additional* explanation filling a gap, not a refutation of other views; the argument is repeatedly hedged ("might have caused," "arguably," "it is possible").
  • Evident from the text: the three-part image attack applies only to the second Pharaoh, a discrepancy the author addresses only with two proposed resolutions; the argument depends on the assumption that the proto-Israelites were familiar with the Egyptian concept of names and the rite, and on a 13th-century BCE date for the exodus event.

Model-written summary. Check it against the paper before relying on it.

Integrity signals

Registry

Crossref · 10.3390/rel14020165

Cites

54 of 54 references verified0 citation errors · 0 not checkable

Statistics

Nothing to recompute.

Claims the paper makes

1 of 116 cited sources checked · 0 supported · 0 flagged · accuracy not yet measured

  • Findingnone given

    In Exodus, the Egyptian kings remain completely nameless throughout the book.

    “whereas the Egyptian kings remain completely nameless throughout the book.”
    Quote in the paperSubstantial claim
  • Findingnone given

    The Pharaoh of the exodus (Exod. 3-15) is the only target who receives the attacks on the three mentioned areas.

    “Namely, the Pharaoh of the exodus (Exod.3-15) is the only target who receives the attacks on the three mentioned areas.”
    Quote in the paperSubstantial claim
  • Findingnone given

    The Pharaoh of the oppression (Exod. 1-2) does not receive the attacks on the three areas.

    “The Pharaoh of the oppression (Exod.1-2) does not receive the attacks on the three areas.”
    Quote in the paperSubstantial claim
  • Interpretationreasoning

    Option 1 is not the best explanation for the anonymity of Pharaohs and the deconstruction of their individuality.

    “Hence, Option 1 is not the best explanation for the anonymity of Pharaohs and the deconstruction of their individuality.”
    Quote in the paperSubstantial claim
  • Premisecitation

    Conditions for the production of lengthy texts were already present in the 10th and 9th c. BCE in the southern Levant.

    “Richelle convincingly presents evidence that the conditions for the production of lengthy texts were already present in the 10th and 9th c.BCE.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Richelle 2016, pp. 556-94 source
  • Classified as probably not a substantial claim. 70
  • May combine two claims. 30

  • Classified as probably not a substantial claim.

    Premisecitation

    Pharaoh was responsible for maintaining cosmic order by driving out threats that arose against Egypt.

    “Pharaoh was responsible for maintaining cosmic order by driving out threats that arose against Egypt”
    Quote in the paperSubstantial claim1 of 3 sources checked
    • cites Kemp 2018, p. 24 source
    • cites Teeter 2011, p. 4 source

      The available passages from “The Funeral” and “Provisioning the Dead” discuss the king’s possible role in granting tomb land and protecting funerary estates, not a duty to maintain cosmic order. Searches for cosmic order, ma’at, pharaoh, and threats or enemies of Egypt found no passage addressing the claimed responsibility. (LLM, conf=0.72)

      Experimental — accuracy not yet measured
    • cites Hornung 1982, p. 214

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Findingcitation

    The anonymous Pharaohs take up a significant amount of textual space and have a sizable narrative function.

    “the anonymous Pharaohs take up a significant amount of textual space and have a sizable narrative function.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Findingown data

    In Exodus, the Hebrew God and the Israelite leader are mentioned by their names and receive specific onomastic explanations.

    “the Hebrew God and the Israel leader are not only mentioned by their names but also receive specific onomastic explanations (Exod.2:10; 3:14-15), whereas the Egyptian kings remain completely nameless throughout the book.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Findingcitation

    Pharaohs are ubiquitous, prominent, and the primary actants in Exodus.

    “Pharaohs are ubiquitous, prominent, and the primary actants in Exodus”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Palmer 2000, p. 236

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Findingcitation

    The two relatively unimportant characters, the midwives Shiphrah and Puah, are named in Exodus 1:15.

    “two relatively unimportant characters-the midwives (Shiphrah and Puah; Exod.1:15)-are named”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Findingreasoning

    The oppression narrative does not portray the first Pharaoh as waging a divine match against YHWH.

    “the oppression narrative does not portray the former as such.”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Findingnone given

    The Egyptian kings in Exodus remain anonymous throughout the book; they are simply addressed by the generic designation "Pharaoh" without a specific differentiation.

    “As mentioned previously, the Egyptian kings in Exodus remain anonymously throughout the book.They are simply addressed by the generic designation “Pharaoh” without a specific differentiation.”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Findingnone given

    One of the major topics in the Exodus narrative is the hardening of Pharaoh's heart.

    “Second, one of the major topics in the Exodus narrative is the hardening of Pharaoh's heart.”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Findingcitation

    Exodus unmistakably renders a negative portrayal of both Pharaohs.

    “First, Exodus unmistakably renders a negative portrayal of both Pharaohs.”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Findingnone given

    The means of the death of Pharaoh's army is drowning.

    “Third, the means of the death of Pharaoh's army is also telling: drowning.”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Findingcitation

    The tenth plague in the Exodus narrative is the eradication of the firstborn sons of the Egyptians.

    “First, the tenth plague in the Exodus narrative is the eradication of the firstborn sons of the Egyptians.”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim. May combine two claims.

    Findingown data

    Exodus depicts the first Pharaoh as lacking the knowledge of Joseph, oppressing God's people, attempting to murder Israelite male children at birth, and ordering to kill Moses.

    “For example, Exodus depicts him as lacking the knowledge of Joseph (Exod.1:8), oppressing God's people (1:11-14), attempting to murder Israelite male children at birth (1:15-16, 22), and ordering to kill the protagonist of Exodus, Moses.(2:15).”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning

    The anonymity of the first Egyptian king directs readers neither to his religious role as the sun-god incarnate nor to the contest between him and YHWH.

    “The anonymity of the former Egyptian king directs readers neither to his religious role as the sun-god incarnate nor to the contest between him and YHWH.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S1 (asserted).

    Premisecitation

    The name is equivalent to the name holder.

    “According to this view, the name is equivalent to the name holder.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Reinhartz 1998, p. 8 source

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    A spell found in the tomb of Nefersekheru also contains the deceased's wish that his name remain with the living.

    “A spell found in the tomb of Nefersekheru also contains the same wish (Assmann 2005, p. 256).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Assmann 2005

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationreasoning

    The Egyptian practice of damnatio memoriae provides an additional piece of information, filling the gap that other theories cannot account for.

    “the Egyptian practice of damnatio memoriae provides an additional piece of information, filling the gap that other theories cannot account for.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The proto-Israelite transmitters of the Exodus traditions were familiar with and adopted the Egyptian practice of damnatio memoriae.
    • Rests on an assumption: The Egyptian conception of names as equivalent to the person and the belief that name remembrance sustains existence was shared or adopted by the proto-Israelite transmitters.

  • Classified as probably not a substantial claim.

    Interpretationcitation

    The anonymity of Pharaohs in Exodus was the result of deliberate forgetting on the part of the Israelite author.

    “According to this approach, the anonymity of Pharaohs in Exodus was the result of deliberate forgetting on the part of the Israelite author.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Hoffmeier 1997, p. 111

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • Rests on an assumption: The proto-Israelite transmitters of the Exodus traditions were familiar with and adopted the Egyptian practice of damnatio memoriae.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation

    The namelessness of Pharaohs depicts them as paradigmatic figures, allowing readers to apply the message of Exodus to their own experience.

    “the namelessness of Pharaohs depicts them as paradigmatic figures, allowing readers to apply the message of Exodus to their own experience.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Hendel 2001, p. 608 source

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    The author of Coffin Text 316 expressed his wish that his name would not be wiped out after his death.

    “The author of CT 316 (IV, 109) expressed his wish that his name would not be wiped out after his death (Faulkner 1973, p. 2:239).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Faulkner 1973

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Interpretationcitation

    Exodus virtually merges the identities of the two distinct Egyptian kings into a single figure.

    “Exodus seems to virtually merge their identities into a single figure”
    Quote in the paperSubstantial claim0 of 2 sources checked
    • cites Duvall and Hays 2021, p. 24

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Janzen 2000, p. 3

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation

    The advent of writing and the increasing use of writing did not replace orality with literacy in ancient Israel; orality and literacy co-existed as complementary means of transmitting ideas and thoughts.

    “the advent of writing and the increasing use of writing did not replace orality with literacy in ancient Israel.Rather, orality and literacy co-existed alongside each other as complementary means of transmitting ideas and thoughts.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    The deconstruction of the boundaries of the two individuals, in addition to their anonymity, further hides their identity from readers.

    “Such a deconstruction of the boundaries of two individuals, in addition to their anonymity, further hides their identity from readers.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    Coffin Text 307 contains a similar hope that the deceased's name will not perish.

    “CT 307 (IV, 63) also contains a similar hope that the deceased’s name “will not perish” (Faulkner 1973, p. 2:226).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Faulkner 1973

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation

    Pharaohs in Exodus do not need to be anonymous in order to exhibit a paradigmatic or symbolic quality.

    “Pharaohs in Exodus do not need to be anonymous in order to exhibit a paradigmatic or symbolic quality.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    Options 2 and 3 fail to account for the deconstruction of the boundaries between the respective individualities of the two Pharaohs in Exodus.

    “Options 2 and 3 fail to account for the deconstruction of the boundaries between the respective individualities of the two Pharaohs in Exodus.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    The traditional dichotomy between orality and literacy is an incorrect division in understanding ancient scribalism.

    “the traditional dichotomy between orality and literacy is an incorrect division in understanding ancient scribalism”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Jason 1990, p. 55 source

  • Classified as probably not a substantial claim.

    Premisecitation

    The absence of the proper name contributes to the effacement, absence, veiling, or suppression of identity.

    “the absence of the proper name contributes to the effacement, absence, veiling, or suppression of identity”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Reinhartz 1998, p. 9 source

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning

    Option 3 fails to explain why the two distinct Pharaohs were merged into one.

    “Option 3 fails to explain why the two distinct Pharaohs were merged into one.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S1 (asserted).

    Premisecitation

    Proper names in narrative express something of the essence of the one nominated.

    “one approach to characterization in narrative views proper names as expressing something of the essence of the one nominated.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Docherty 1983, p. 48

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Premisecitation

    Damnatio memoriae was an Egyptian pejorative rite symbolically equivalent to the eternal annihilation of the name holder.

    “which was an Egyptian pejorative rite symbolically equivalent to the eternal annihilation of the name holder.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Hoffmeier 1997, p. 111

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based).

    Premisenone given

    The Exodus traditions before the early Monarchic period were circulated and transmitted largely via memory-based oral performance.

    “I view that the Exodus traditions before the early Monarchic period were circulated and transmitted largely via memory-based oral performance”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Premisecitation

    Hoffmeier suggested that the Pharaonic anonymity is probably related to the New Kingdom practice of damnatio memoriae.

    “James K. Hoffmeier (1997, p. 111), who suggests-without developing the argument further-that the Pharaonic anonymity is probably related to the New Kingdom practice of damnatio memoriae”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Hoffmeier 1997, p. 111

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    In societies with low rates of literacy, the primary mode of cultural production is a hybrid oral-literary mode.

    “in societies with low rates of literacy, . . . the primary mode of cultural production is not exclusively oral or written but is a hybrid oral-literary mode.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Stern 2015, p. 241

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable).

    Interpretationreasoning

    There must be an additional reason that can address the issues raised in this article.

    “there must be an additional reason that can address the issues raised in this article.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisecitation

    In ancient scribalism, texts functioned to support scribes' memory (mnemonic aids) and oral performance (reference points).

    “the texts functioned to support scribes' memory (mnemonic aids) and oral performance (reference points)”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Carr 2005, pp. 159-61 source
    • cites Carr 2011, pp. 3-9 source

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation

    The Pentateuch is a good example of literature that was highly valued by the ancient Israelite community and transmitted by performance and memory.

    “the Pentateuch, which was highly valued by the ancient Israelite community, is a good example of such literature.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation

    The Pharaohs of Exodus are interchangeable, for none of them carries a name; they are typical characters important only in their hardheaded opposition to Yhwh.

    “The Pharaohs of the book of Exodus are interchangeable, for none of them carries a name.They are nothing but typical characters, important only in their hardheaded opposition to Yhwh.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Kürle 2013, p. 61, n. 142

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation

    The Egyptians believed that their essences might survive death and that such survival depended in part on having one's name remembered and repeated.

    “Interestingly, the Egyptians believed that their essences might survive death and that such survival “depended in part on having one’s name remembered and repeated” (Pinch 1994, p. 147;Doxey 2001, p. 490).”
    Quote in the paperSubstantial claim0 of 4 sources checked
    • cites Pinch 1994, p. 147

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Doxey 2001, p. 490

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Pinch 1994

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Doxey 2001

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation

    The Hebrew Bible does not always shy away from identifying foreign kings, and in later biblical books names of several Pharaohs (Shishak and Neco) appear.

    “does not always shy away from identifying foreign kings, and in later biblical books names of several Pharaohs (Shishak and Neco) appear”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Meyers 2005, p. 34 source

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

    Interpretationreasoning

    Once the major portion of the Pentateuch was composed, the means of its circulation and transmission likely turned into text-supported memory-based oral performance.

    “Once the major portion of the Pentateuch was composed, the means of its circulation and transmission likely turned into text-supported memory-based oral performance.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation

    Wilkinson suggests that the damage pattern reflects a threefold desire: to delete the nose and hence the breath of life, to delete the heart as the receptacle of the spirit, and to remove the genital area and hence the power of procreation.

    “Based on these observations, Wilkinson (2016, p. 340) suggests that the damage pattern clearly reflects a threefold desire: 1. To delete the nose (and hence the breath of life), a focused point of destruction known from usurped private tombs-though in the case of royal images there was probably also a desire to remove the personal appearance of the individual; 2. To delete the heart (as this was”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Wilkinson 2016

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning

    The absence of names for the Pharaohs in Exodus obliterates their identity and merges their respective individualities.

    “Such an absence of names not only obliterates their identity but also merges their respective individualities.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    In his dedicatory inscription, Ramesses II mentions that he kept the name of his father Seti I alive after his death.

    “In his dedicatory inscription, Ramesses II also mentions that he kept the name of his father (i.e., Seti I) alive after his death (Assmann 2005, p. 51).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Assmann 2005

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationreasoning

    Based on the assumption that the ancient Israelites were familiar with the Egyptian concept of names and the rite of damnatio memoriae, none of them-reciters and audience-would have wanted the memorizing-invoking-hearing mechanism to occur.

    “Based on an assumption that the ancient Israelites were familiar with the Egyptian concept of names and the rite of damnatio memoriae, it is fair to say that none of them-reciters and audience-would have wanted this mechanism to occur.”
    Quote in the paperNot a substantial claim
    • The authors state this as an assumption: The ancient Israelites were familiar with the Egyptian concept of names and the rite of damnatio memoriae.

  • Classified as probably not a substantial claim.

    Premisecitation

    Balk elaborates that when an individual was thought to have betrayed the interests of Egypt, that individual's name was physically destroyed by eliminating writings and inscriptions, along with the destruction of that person's physical body and images.

    “Janet Balk (2009, p. 399) elaborates, “In instances when it was thought an individual had betrayed the interests of Egypt, that individual’s name was physically destroyed by eliminating appropriate writings and inscriptions, along with the destruction of that person’s physical body and images thereof.””
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Balk 2009

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Premisecitation

    The attack on the genital area symbolizes the removal of the power of procreation.

    “(3) the attack on the genital area symbolizes the removal of the power of procreation.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Wilkinson

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    Assmann writes that in the texts of the post-Amarna and Ramesside Periods there took shape a canon of major festivals in which the deceased wished to participate after their death.

    ““In the texts of the post-Amarna and the Ramesside Periods,” writes Assmann, “there took shape a canon of major festivals in which the deceased wished to participate after their death” (2005, p. 230).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Assmann 2005

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning

    The original transmitters, who escaped from Egypt and were familiar with the Egyptian concept of names, adopted the Egyptian rite of damnatio memoriae in their Exodus traditions.

    “According to this view, the original transmitters, who escaped from Egypt and thus were familiar with the Egyptian concept of names, adopted the Egyptian rite of damnatio memoriae in their Exodus traditions.”
    Quote in the paperNot a substantial claim
    • The authors state this as an assumption: The ancient Israelites were familiar with the Egyptian concept of names and the rite of damnatio memoriae.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation

    Leprohon states that it was a family's duty to keep the memory of a deceased relative alive, and the phrase "to cause the name to live" was applied to one's father, mother, or grandfather, and even to a brother causing his sibling's name to live.

    “Ronald J. Leprohon (2013, p. 6) aptly avers, “In the end, it was a family’s duty to keep the memory of a deceased relative alive, as the ubiquitous phrase ‘to cause the name to live’ (s “ nh < rn) was applied to one’s father, mother, or grandfather.We even encounter a brother causing his sibling’s name to live.””
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Leprohon 2013 source

  • Probably not a substantial claim: may not pass S4 (based).

    Premisereasoning

    The Exodus traditions before the early Monarchic period were probably transmitted via memory-based oral performance.

    “As briefly dealt with in Section 2.2 above, the Exodus traditions before the early Monarchic period were probably transmitted via memory-based oral performance.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    Schulman maintains that the erasure of both names and images distinguishes damnatio memoriae from usurpation.

    “Some scholars, such as Alan Schulman (Schulman 1969(Schulman -1970, p. 37), p. 37), maintain that this phenomenon-the erasure of both names and images-distinguishes damnatio memoriae from usurpation.”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Schulman 1969 source
    • cites Schulman 1970

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Premisecitation

    Ikram points out that a tomb was not only a place for the eternal protection of the body but was a vehicle for the survival of the name and reputation of the deceased.

    “In this regard, as Salima Ikram aptly points out, “a tomb was not only a place for the eternal protection of the body, but was a vehicle for the survival of the name and reputation of the deceased” (Ikram 2007, p. 348).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Ikram 2007

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Interpretationreasoning

    The Egyptian concept of damnatio memoriae might have caused the anonymity of Pharaohs in Exodus and the deconstruction of the boundaries between their respective individualities.

    “In this section, I will demonstrate that the Egyptian concept of damnatio memoriae might have caused the anonymity of Pharaohs in Exodus and the deconstruction of the boundaries between their respective individualities.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning

    If the Exodus traditions did contain the Pharaohs' names, the reciters would have pronounced the Pharaonic names and the audience would have constantly heard those names being invoked.

    “For the sake of an argument, let us momentarily imagine that the Exodus traditions did contain the Pharaohs’ names.Given that the major means for the circulation and transmission of religious messages was text-supported memory-based oral performance, the reciters of the traditions would have been in a situation where they would have pronounced the Pharaonic names.23 In turn, the audience would”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning

    The deconstruction of boundaries between the respective individualities of the two Pharaohs was the inevitable result of deliberate forgetting.

    “Consequently, the deconstruction of boundaries between the respective individualities of the two Pharaohs was the inevitable result of such deliberate forgetting.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The two Pharaohs in Exodus are distinct historical individuals whose individualities can be deconstructed.

  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationnone given

    If the historical exodus event took place in the 13th century BCE, then the proto-Israelite transmitters of the Exodus traditions between the Exodus event and the Monarchic period would not have wanted to preserve the names of Pharaohs in any situation.

    “If the historical exodus event took place in the 13th c.BCE, 24 then the proto-Israelite transmitters of the Exodus traditions-between the Exodus event and the Monarchic period of Israel-would have not wanted to preserve the names of Pharaohs in any given situation, neither in their memory, nor on their lips, nor in their ears, nor in their texts.”
    Quote in the paperNot a substantial claim
    • The authors state this as an assumption: The historical exodus event took place in the 13th century BCE.

  • Classified as probably not a substantial claim.

    Premisereasoning

    Damnatio memoriae was an expression of hatred toward infamous individuals resulting in the ritualistic annihilation of the name, memory, essence, and soul of the hated.

    “In this regard, damnatio memoriae was an expression of hatred toward infamous individuals resulting in the ritualistic annihilation of the name, memory, essence, and soul of the hated.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    During the New Kingdom period, pronouncing the name of the deceased took on another level in the funerary context.

    “During the New Kingdom period, pronouncing the name of the deceased took on another level in the funerary context.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Premisecitation

    The attack on the heart symbolizes the deletion of the receptacle of the spirit.

    “(2) the attack on the heart symbolizes the deletion of the receptacle of the spirit;”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Wilkinson

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    A text preserved in the tombs of Huya and Pentu exhibits the deceased's hope for his name to be invoked by others.

    “A text preserved in the tombs of Huya and Pentu also exhibits the deceased’s hope for his name to be invoked by others (Assmann 2005, p. 218).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Assmann 2005

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Premisecitation

    The attack on the nose symbolizes the prevention of inhaling the breath of life.

    “(1) the attack on the nose symbolizes the prevention of inhaling the breath of life;”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Wilkinson

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation

    Disgraced or controversial Pharaohs suffered the deliberate defacement of their monuments or the omission of their names from king lists.

    “Disgraced or controversial Pharaohs “suffered the deliberate defacement of their monuments or the omission of their names from king lists” (Doxey 2001, p. 490).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Doxey 2001

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation

    While usurpation entailed the erasure of names, damnatio memoriae entailed the effacement of names and images.

    “In other words, while usurpation entailed the erasure of names, damnatio memoriae entailed the effacement of names and images.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Premisereasoning

    The practice of preserving names did not always work as intended; names engraved on multiple objects gave enemies an opportunity to obliterate them.

    “However, such a practice did not always work as it was intended.In fact, the names engraved on multiple objects gave enemies an opportunity to obliterate them.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationreasoning

    If the original transmitters adopted the Egyptian rite of damnatio memoriae, then the proto-Israelite transmitters already made the names of Pharaohs disappear, thereby terminating their existence from the memory of their community.

    “If this is the case, then the proto-Israelite transmitters already made the names of Pharaohs disappear, thereby terminating their existence from the memory of their community.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S4 (based).

    Premisenone given

    The ancient Egyptians believed that the personal name was equivalent to the person who bore it, for the name was a vital part of the individual's essence.

    “The ancient Egyptians believed that the personal name was equivalent to the person who bore it, for the name was a vital part of the individual’s essence.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisecitation

    Akhenaten's introduction of the cult of Aten angered various people, and in response people obliterated his name from his statues, monuments, and coffin after his death.

    “His introduction of the cult of Aten-the religious revolution raised against the traditional Egyptian cult-to Egypt angered various people, and in response to this controversial behavior, people obliterated his name from his statues, monuments, and coffin after his death (Bryan 1996, pp. 369-73).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Bryan 1996

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation

    The goal of this defamation was not only to purge the memory of the person who bore the name from the current population's mind and from history; it was also practiced for reasons of damnation.

    “The goal of this defamation was not only to purge the memory of the person who bore the name from the current population’s mind and from history; it was also practiced for reasons of damnation (Koch 2014, p. 397).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Koch 2014

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation

    In sum, the Egyptians erased the names of infamous individuals and damaged three major areas of their images as a practice of damnatio memoriae.

    “In sum, the Egyptians erased the names of infamous individuals and damaged three major areas of their images as a practice of damnatio memoriae.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Premisecitation

    Those whose images were damaged in the area of the nose, heart, and genitals were believed to lose the ability to breathe, house the spirit, and procreate.

    “In addition, those whose images were damaged in the area of the nose, heart, and genitals were believed to lose the ability to breathe, house the spirit, and procreate.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning

    If some Exodus traditions were written down in simplistic forms as mnemonic aids, then the means of transmission might have been text-supported memory-based oral performance.

    “If one allows that some of the Exodus traditions could have been written down in simplistic forms as mnemonic aids, then the means of transmission might have been text-supported memory-based oral performance.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Premisecitation

    Assmann states that one endowed the deceased with life by pronouncing his name.

    “In the words of Jan Assmann (2005, p. 53), one “endowed” the deceased “with life by pronouncing his name”.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Assmann 2005

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    The most famous victim of damnatio memoriae was Akhenaten, the heretic Pharaoh of the 18th Dynasty.

    “The most famous victim of this pejorative practice was Akhenaten, the heretic Pharaoh (18th Dynasty).”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationnone given

    Existing approaches are not sufficient to account for the anonymity of Pharaohs and the deconstruction of their individuality according to a synchronic approach to the book of Exodus.

    “However, these approaches, according to my judgment, are not sufficient to account for the anonymity of Pharaohs and the deconstruction of their individuality according to a synchronic approach to the book of Exodus.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationreasoning

    The drowning of Pharaoh, which resulted in the taking away of Pharaoh's breath of life, is equivalent to the attack on the nose of Pharaoh.

    “If this is the case, then the drowning, which resulted in the taking away of Pharaoh's breath of life, would be equivalent to the attack on the nose of Pharaoh.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    If so, then the literary images of both Pharaohs are subjected to the rite of damnatio memoriae.

    “If so, then the literary images of both Pharaohs are subjected to the rite of damnatio memoriae.”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    Concerning the first Pharaoh, his anonymity allows readers to identify him by his narrative portrayals.

    “Concerning the first Pharaoh, his anonymity allows readers to identify him by his narrative portrayals.”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    As a result, the individuality and distinctiveness of two distinct figures were annihilated.

    “As a result, the individuality and distinctiveness of two distinct figures were annihilated.”
    Quote in the paperSubstantial claim
    • Rests on an assumption: The two Pharaohs in Exodus are distinct historical individuals whose individualities can be deconstructed.

  • May combine two claims.

    Premisecitation

    Egyptologists make a careful distinction between usurpation and damnatio memoriae, although they are frequently related.

    “Egyptologists make a careful distinction between these phenomena, although they are frequently related.(Wilkinson 2011, pp. 129-47;Koch 2014, p. 402;Hoffmeier 2015, p. 200.)”
    Quote in the paperSubstantial claim0 of 3 sources checked
    • cites Wilkinson 2011, pp. 129-47 source
    • cites Koch 2014, p. 402

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Hoffmeier 2015, p. 200 source

  • May combine two claims.

    Premisecitation

    There could have been multiple exodoi from Egypt-some people leaving earlier and others later, some involving more people and others fewer.

    “In addition, I accept the probability that there could have been multiple exodoi from Egypt-some people leaving earlier and others leaving later, some exodoi involving more people and others involving less people.”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Malamat 1997, p. 16

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Rendsburg 2021, p. 184

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

    Interpretationreasoning

    The anonymity of Pharaohs in Exodus and the deconstruction of the boundaries between their respective individualities show that Pharaohs are unimportant, paradigmatic, reducible, and also subjected to erasure (i.e., damnatio memoriae).

    “As a result, the anonymity of Pharaohs in Exodus and the deconstruction of the boundaries between their respective individualities show that Pharaohs are unimportant, paradigmatic, reducible, and also subjected to erasure (i.e., damnatio memoriae).”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The two Pharaohs in Exodus are distinct historical individuals whose individualities can be deconstructed.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    In the story world of Exodus, Pharaoh represents a 'symbol for the antirational forces of death.'

    “Thus, in the story world of Exodus, Pharaoh represents a 'symbol for the antirational forces of death.'”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Bills 2021, p. 84

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Fretheim 1991

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation

    The exodus event is historical and dated to the 13th century BCE (the reign of Ramesses II).

    “As for the date of the exodus event, I align with the scholars who hold to a historical exodus and who date the event to the 13th c.BCE (the reign of Ramesses II).”
    Quote in the paperNot a substantial claim0 of 3 sources checked
    • cites Sarna 1986, pp. 68-80 source
    • cites Kitchen 2003, p. 310

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Hoffmeier 2021, pp. 135-60

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based). May combine two claims.

    Interpretationreasoning

    By obliterating the proper names of the Egyptian kings, the transmitters rendered the Pharaonic names unpronounceable, thereby erasing their identification, terminating their essences, and deconstructing their individuality.

    “By obliterating the proper names of the Egyptian kings, the transmitters rendered the Pharaonic names unpronounceable, thereby erasing their identification, terminating their essences, and deconstructing their individuality.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Interpretationcitation

    Exodus assigns a negative value to the heaviness of Pharaoh's heart, exposing the inadequacy of Pharaoh as the ruler of Egypt.

    “Exodus assigns a negative value to it, exposing the inadequacy of Pharaoh as the ruler of Egypt”
    Quote in the paperSubstantial claim0 of 3 sources checked
    • cites Shupak 1985, pp. 206-7

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Propp 1999-2006, p. 1:323

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Davies 2020, p. 485 source

  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning

    In doing so, they prevented the Pharaonic names from being remembered, spoken, and heard within their community.

    “In doing so, they prevented the Pharaonic names from being remembered (memory), spoken (orality), and heard (aurality) within their community.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    The hardening motif in Exodus is equivalent to the attack on Pharaoh's heart.

    “Hence, it can be argued that the hardening motif in Exodus is equivalent to the attack on Pharaoh's heart.”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    Although the text does not mention the genitals of Pharaoh, his firstborn son can be understood in relation to Pharaoh's power of procreation.

    “Although the text does not mention the genitals of Pharaoh, his firstborn son can be understood in relation to Pharaoh's power of procreation.”
    Quote in the paperSubstantial claim
88 of 88

  • The paper relies on this without support.

    The proto-Israelite transmitters of the Exodus traditions were familiar with and adopted the Egyptian practice of damnatio memoriae.

    “According to this method, the proto-Israelite transmitters of the Exodus traditions deliberately obliterated the names of the Egyptian kings for the purpose of terminating their existence and memory from the proto-Israelite community.”

  • The paper relies on this without support.

    The Egyptian conception of names as equivalent to the person and the belief that name remembrance sustains existence was shared or adopted by the proto-Israelite transmitters.

    “the anonymity of Pharaohs in Exodus and the deconstruction of the boundaries between their respective individualities show that Pharaohs are unimportant, paradigmatic, reducible, and also subjected to erasure (i.e., damnatio memoriae).”

  • The authors state this as an assumption.

    The ancient Israelites were familiar with the Egyptian concept of names and the rite of damnatio memoriae.

    “Based on an assumption that the ancient Israelites were familiar with the Egyptian concept of names and the rite of damnatio memoriae, it is fair to say that none of them-reciters and audience-would have wanted this mechanism to occur.”

  • The authors state this as an assumption.

    The historical exodus event took place in the 13th century BCE.

    “If the historical exodus event took place in the 13th c.BCE, 24 then the proto-Israelite transmitters of the Exodus traditions-between the Exodus event and the Monarchic period of Israel-would have not wanted to preserve the names of Pharaohs in any given situation, neither in their memory, nor on their lips, nor in their ears, nor in their texts.”

  • The paper relies on this without support.

    The two Pharaohs in Exodus are distinct historical individuals whose individualities can be deconstructed.

    “the deconstruction of boundaries between the respective individualities of the two Pharaohs”
    “the individuality and distinctiveness of two distinct figures were annihilated”

  • The paper relies on this without support.

    The proto-Israelite transmitters of the Exodus traditions were familiar with the Egyptian practice of damnatio memoriae.

    “the proto-Israelite transmitters of the Exodus traditions who escaped from Egypt adopted the Egyptian rite of damnatio memoriae in their traditions”
6 of 6

Self-check

Percentages, sums and reported differences re-computed from the paper’s own numbers.

Each contradiction between two passages listed here was confirmed by an independent check.

  • Utzschneider citation gives a different starting page

    Minor

    The survey citation starts at page 97, while the reference list says the article starts at page 197.

  • Bryan citation falls outside the listed chapter pages

    Minor

    The citation specifies pages 369-373, whereas the reference list gives pages 25-46 for Bryan's 1996 chapter.

  • Jason citation falls outside the listed article pages

    Minor

    The text cites page 55 of Jason's 1990 article, but the reference list gives that article's pages as 69-108.

  • Hoffmeier citation falls outside the listed chapter pages

    Minor

    The note cites pages 135-160 of Hoffmeier's 2021 work, but the reference list places that chapter on pages 81-108.

4 of 4

Cites

Flagged first, then by citations

Research works printed but not linked: 30

  1. Lorton, David (2005). Death and Salvation in Ancient Egypt, Cornell University Press.
  2. Bailey, Randall C. (2007). Exodus, College Press Publishing Company. CPNIVC.
  3. Shafer, Byron E. (1997). Temples of Ancient Egypt, Cornell University Press.
  4. Brichto, Herbert C. (1992). Toward a Grammar of Biblical Poetics: Tales of the Prophets, Oxford University Press.
  5. Capel, Anne, and Markoe, Glenn (1996). Mistress of the House, Mistress of Heaven: Women in Ancient Egypt, Hudson Hills Press.
  6. Budge, E. A. Wallis (2004). From Fetish to Go in Ancient Egypt, Routledge.
  7. Redford, 2001, Names, The Oxford Encyclopedia of Ancient Egypt, 2, 490
  8. Lorton, David (2004). Gods and Men in Egypt: 3000 BCE to 395 CE, Cornell University Press.
  9. Fretheim, Terence E. (1991). Exodus, John Knox Press. IBC.
  10. Gnuse, Robert (2011). No Tolerance for Tyrants: The Biblical Assault on Kings and Kingship, Liturgical Press.
  11. D’Auria, Sue (2016). Scanning the Pharaohs: CT Imaging of the New Kingdom Royal Mummies, American University in Cairo Press.
  12. Hoffmeier, James K. (1997). Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition, Oxford University Press.
  13. Baines, John (1982). Conceptions of God in Ancient Egypt: The One and the Many, Cornell University Press.
  14. Isler, Martin, and Arnold, Dieter (2001). Sticks, Stones, and Shadows Building the Egyptian Pyramids, University of Oklahoma Press.
  15. Janzen, Waldemar (2000). Exodus, Herald Press. BCBC.
  16. Pischikova, Elena, Budka, Julia, and Griffin, Kenneth (2014). Thebes in the First Millennium BC, Cambridge Scholars Publishing.
  17. Redford, 2001, Religion, The Oxford Encyclopedia of Ancient Egypt, 3, 139
  18. Moberly, R. Walter L. (1983). At the Mountain of God: Story and Theology in Exodus 32–34, University of Sheffield Press. JSOTSup 22.
  19. Noth, Martin (1962). Exodus: A Commentary, SCM Press. OTL.
  20. Kim, Wonil, Ellens, Deborah, Floyd, Michael, and Sweeney, Marvin A. (2000). Reading the Hebrew Bible for a New Millennium: Form, Concept, and Theological Perspective; Volume 2: Exegetical and Theological Studies, Trinity Press International.
  21. Pinch, Geraldine (1994). Magic in Ancient Egypt, British Museum Press.
  22. Reinhartz, 1993, Anonymity and Character in the Book of Samuel, Semeia, 63, 117
  23. Beckman, Gary M., and Lewis, Theodore J. (2006). Text, Artifact, and Image: Revealing Ancient Israelite Religion, Brown University Press. BJS 346.
  24. Lorton, David (2010). The Sungod’s Journey through the Netherworld: Reading the Ancient Egyptian Amduat, Cornell University Press.
  25. Brenner, Athalya (1994). A Feminist Companion to Exodus to Deuteronomy, Sheffield Academic Press. FCB 6.
  26. Smith, Mark S. (1997). The Pilgrimage Pattern in Exodus, Sheffield Academic Press. JSOTSup 239.
  27. Lorton, David (2001). The Gods of Egypt, Cornell University Press.
  28. Utzschneider, 1994, Überlegungen zu Hermeneutik und Geschichte der Forschung, Zeitschrift für die alttestamentliche Wissenschaft, 106, 197
  29. Wilkinson, Richard H., and Weeks, Kent R. (2016). The Oxford Handbook of the Valley of the Kings, Oxford University Press.
  30. Zucker, David J. (2005). The Torah: An Introduction for Christians and Jews, Paulist Press.

Cited by

Sorted by citations

Related

Authors
Lee, S.
Affiliations
Independent Scholar, San Francisco, CA 94103, USA
Corresponding author
Lee, Sanghwan
ORCID
Lee, Sanghwan
Venue
Religions
Publisher
MDPI AG
Published
2023-01-28
Volume
14
Issue
2
Pages
165
ISSN
2077-1444 (ISSN-L)
DOI
10.3390/rel14020165
OpenAlex
W4318475578
Cited by
1
References
44
Citations by year
2023: 1
FWCI
3.55
Type
journal article
Language
en
Open access
Licence
Locations
  • Religions (publishedVersion, cc-by)
  • DOAJ (DOAJ: Directory of Open Access Journals) (submittedVersion, cc-by-sa)
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Arts and Humanities › Archeology › Ancient Egypt and Archaeology
  • Social Sciences › Anthropology › Classical Antiquity Studies
Keywords
Exodus narrative, Pharaoh, damnatio memoriae, Hebrew Bible, ancient Egyptian kingship

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Registry, retraction, Cites and statistics results are computed, not judged, with one exception: a printed reference that no index lists is read once by a model before it counts as a citation error. Claims are extracted by a model and kept only when their quote appears verbatim in the text; each cited source is then checked, with a model’s help, for whether it says what the claim relies on. Those verdicts can be wrong — read the claim’s quote and the cited source before relying on one.

Claims read by deepseek-v4.1-flash under definition version 3 (extract-v3) on 2026-10-28.

Classified by jev-1.13-20260917 (gold-guideline-v0.2) on 2026-10-28.

Cited sources are checked by gpt-6-sol.

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