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

The Journey through the Netherworld and the Death of the Sun God: A Novel Reading of Exodus 7–15 in Light of the Book of Gates

Open access
Lee, Sanghwan·2023·Religions
DOI 10.3390/rel14030343
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Abstract

Exodus 7:8–15:21 contains a sequence of conflicts between YHWH and Pharaoh that can be divided into three parts: the Snake Confrontation, the Ten Plagues of Egypt, and the Parting of the Reed Sea. A careful reading of the entire narrative in conjunction with a New Kingdom Egyptian funerary text—the Book of Gates (BG)—reveals that both works share a number of similarities in terms of themes, terminologies, and structure. However, significant differences also occur at some crucial junctures as the respective stories unfold. These findings suggest that the Israelite author (or group of authors) might have made use of the tradition related to BG—with polemical changes—as one of his sources in framing the Exodus 7–15 narrative, in order to juxtapose the sequence of YHWH’s miracles with the progression of Pharaoh’s impending death. In this regard, Exodus 7:8–15:21 can be read as a polemical parody of the already well-established myth concerning the sun god’s journey through the Netherworld. According to this parodic reading, YHWH is the deity par excellence who stands above the Egyptian pantheon and controls order in Egypt.

AI snapshot

Written from the paper’s full text.

TL;DR

The paper argues that Exodus 7:8–15:21 is a polemical parody of the New Kingdom Egyptian Book of Gates (BG), sharing themes, terminology, and structure while inverting key Egyptian motifs. It proposes that the Israelite author used BG-related tradition to portray YHWH as the deity who controls Egypt’s order and to subvert the belief that Pharaoh is the sun god incarnate.

Key findings

  • Exodus 7:8–15:21 divides into three narrative groups: the Serpent Contest (M1; Exod 7:8–13), the Ten Plagues (M2; Exod 7:14–13:16), and the Parting of the Reed Sea (M3; Exod 13:16–15:21); together these yield twelve miracles corresponding to BG’s twelve hourly divisions.
  • In M1, the paper pairs Pharaoh with the sun god, Aaron’s devouring staff/snake with Apep the devourer, Pharaoh’s heart with Sia, the Egyptian magicians with Heka, and the Egyptian staffs/snakes with Mehen; Aaron’s snake swallows the magicians’ snakes (Exod 7:12), subverting the protective deities’ expected roles.
  • In M2, plagues 8–10 feature darkness: P8’s locusts cover “the eye of the whole land” (Exod 10:15), attacking Ra and Sia; P9’s three days of darkness immobilizes the solar barque and overpowers Sia and Heka; P10 at midnight kills Pharaoh’s firstborn, reversing the Solar-Osirian union.
  • In M3, the Reed Sea parting mirrors BG’s “walls of divided waters”; Pharaoh’s forces are overthrown, swallowed by the underworld (Exod 15:1, 5, 12), and drowned, reversing BG’s positive ending in which the sun god defeats Apep and reaches the eastern horizon.

Methods

  • Comparative literary analysis of Exodus 7:8–15:21 (Masoretic Text) alongside the New Kingdom Egyptian Book of Gates, using a theory of parody defined by imitation, inversion, and antithesis.
  • The study examines motifs, terminology, structure, and characters across M1–M3 and BG, including the sun god, Apep, Sia, Heka, Mehen, maat, the Solar-Osirian union, and the drowned dead.
  • It also discusses possible historical points of contact between the Israelite author and BG, considering Proto-Israelite, Monarchic, and exilic/post-exilic scenarios.

Limitations

  • The paper acknowledges there is no consensus on the diachronic analysis of MM1–3 and that the historical point of contact between the author and BG is hypothetical; it presents possible scenarios rather than proof.
  • It notes that the biblical text does not explicitly mention Pharaoh’s death, though it argues the intended audience could infer it from the narrative’s unfolding.
  • Evident from the text: the argument depends on an “informed audience” recognizing subtle allusions, and the comparative parallels are often thematic or lexical rather than exact, with the author allowing that a parodist may alter form and content.

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

Integrity signals

Registry

Crossref · 10.3390/rel14030343

Cites

77 of 77 references verified0 citation errors · 0 not checkable

Statistics

Nothing to recompute.

Claims the paper makes

2 of 99 cited sources checked · 0 supported · 0 flagged · accuracy not yet measured

  • Findingnone given

    Significant differences occur at some crucial junctures as the respective stories of Exodus 7-15 and the Book of Gates unfold.

    “However, significant differences also occur at some crucial junctures as the respective stories unfold.”
    Quote in the paperNot a substantial claim
  • Findingown data

    A careful reading of the entire Exodus narrative in conjunction with the Book of Gates reveals that both works share a number of similarities in terms of themes, terminologies, and structure.

    “A careful reading of the entire narrative in conjunction with a New Kingdom Egyptian funerary text-the Book of Gates (BG)-reveals that both works share a number of similarities in terms of themes, terminologies, and structure.”
    Quote in the paperSubstantial claim
  • Findingreasoning

    The previous context (Exod 7:1-7) and M1 clearly show that Pharaoh is the main target of the snake assault.

    “Furthermore, the previous context (i.e., Exod 7:1-7) and M1 clearly show that Pharaoh is the main target of the snake assault”
    Quote in the paperSubstantial claim
  • Findingcitation

    PP8-10, unlike PP1-7, feature darkness-a characteristic that is the opposite of the sun god.

    “A careful reading of M2 demonstrates that PP8-10, unlike PP1-7, feature darkness-a characteristic that is the opposite of the sun god (Grossman 2014, pp.607-8).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Grossman 2014 source
  • Findingown data

    A reading of Exodus 7:8-15:21 in comparison with the Book of Gates reveals that both works share similarities in themes, terminology, and structure.

    “I have demonstrated in this article that a reading of Exodus 7:8-15:21 in comparison with a New Kingdom Egyptian funerary text-the Book of Gates-reveals that both works share a number of similarities in terms of themes, terminology, and structure.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. 65
  • May combine two claims. 35
  • The quote only partly states this claim. 1

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

    Premisecitation

    A living Pharaoh was responsible for maintaining the maat of Egypt.

    “As for the latter, a living Pharaoh was responsible for maintaining the maat of Egypt (Kemp 2018, p. 24;Teeter 2011, p. 4;Hornung 1982, p. 214).”
    Quote in the paperNot a substantial claim1 of 3 sources checked
    • cites Kemp 2018 source
    • cites Teeter 2011 source

      The supplied passages and searches for “maat” and the king’s responsibility for maintaining order found no statement about a living pharaoh maintaining Egypt’s maat. The Funeral section mentions a king granting land for a tomb, but that does not address the claimed responsibility. (LLM, conf=0.72)

      Experimental — accuracy not yet measured
    • cites Hornung 1982

      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). May combine two claims.

    Premisecitation

    A wand was a common tool of magicians and was also associated with magical practices.

    “A wand was a common tool of magicians and was also associated with magical practices (Teeter 2011, p. 19;Pinch 1994, pp. 11, 40, 78;2002, p. 19;Brier and Hobbs 2008, p. 227).”
    Quote in the paperNot a substantial claim1 of 3 sources checked
    • cites Teeter 2011 source

      The passages in “The Funeral” and “Building the Tomb” describe magical rituals and protective objects, but do not identify a wand as a tool of magicians. Searches for “wand” and for magicians’ magical implements found no passage addressing that association in our copy; page numbers were not available. (LLM, conf=0.72)

      Experimental — accuracy not yet measured
    • cites Pinch 1994

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

    • cites Pinch 2002

      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).

    Findingnone given

    Exodus 7:8-15:21 contains a sequence of conflicts between YHWH and Pharaoh that can be divided into three parts: the Snake Confrontation, the Ten Plagues of Egypt, and the Parting of the Reed Sea.

    “Exodus 7:8-15:21 contains a sequence of conflicts between YHWH and Pharaoh that can be divided into three parts: the Snake Confrontation, the Ten Plagues of Egypt, and the Parting of the Reed Sea.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Findingcitation

    The Exodus narrative depicts Pharaoh as the central target of the divine plagues.

    “which depicts Pharaoh as the central target of the divine plagues”
    Quote in the paperSubstantial claim

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

    Findingcitation

    The magicians used an incantation to perform their miracle (v. 11).

    “Third, the magicians used an incantation to perform their miracle (v.11) (Rendsburg 2015, p. 254; see Exod 7:22; 8:3, 14).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Rendsburg 2015

      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).

    Findingnone given

    In response to Aaron's snake challenge, Pharaoh summoned the Egyptian magicians (Exod 7:11-12).

    “In response to Aaron's snake challenge, Pharaoh summoned ‫מצרים‬ ‫חרטמי‬ (i.e., the Egyptian magicians; Exod 7:11-12).”
    Quote in the paperNot a substantial claim

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

    Findingnone given

    The Egyptian magicians turned their wands into snakes.

    “Second, the Egyptian magicians turned their wands into snakes.”
    Quote in the paperNot a substantial claim

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

    Findingnone given

    Upon their arrival, the magicians turned their staffs into snakes by means of incantations (v. 11).

    “Upon their arrival, the magicians turned their staffs into snakes by means of incantations ‫;להטים (‬ v. 11).”
    Quote in the paperNot a substantial claim

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

    Findingnone given

    The Hebrew word פרעה appears six times in M1.

    “With this perspective in mind, it is significant that the Hebrew word ‫פרעה‬ appears six times in M1.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Findingnone given

    Aaron's staff devoured his opponents' staffs.

    “However, an event transpired that was strikingly different from what was expected: Aaron's staff devoured his opponents' staffs.28”
    Quote in the paperSubstantial claim

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

    Findingnone given

    Each miracle described in MM1-3 does not exactly correspond to an event that appears in each hour of the Book of Gates.

    “Granted, each miracle described in MM1-3 does not exactly correspond to an event that appears in each hour of BG.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Findingown data

    Significant differences occur at critical moments as the respective stories unfold: the protective function of the three deities, the Solar-Osiris union, the blissful resurrection of the drowned, the victory of the sun god over Apep, and the sun god's safe arrival at the eastern horizon.

    “However, significant differences also occur at some critical moments as the respective stories unfold (i.e., the protective function of the three deities, the Solar-Osiris union, the blissful resurrection of the drowned, the victory of the sun god over Apep, the sun god's safe arrival at the eastern horizon).”
    Quote in the paperSubstantial claim

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

    Premisereasoning

    Mehen, along with Sia and Heka, supports the sun god so that he can unite with his Osirian corpse and reach the eastern horizon, and is therefore an upholder of maat.

    “Mehen, along with Sia and Heka, supports the sun god so that he can unite with his Osirian corpse and reach the eastern horizon.For this reason, Mehen is also an upholder of maat, the divine order of Egypt.”
    Quote in the paperNot a substantial claim

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

    Premisecitation

    Since maat is an absolute necessity for Egypt to stand firm, it needs to be reestablished each and every day.

    “Since maat is an absolute necessity for Egypt to stand firm, it needs to be reestablished each and every day.13 As the maintainer of maat, the sun god is responsible for taking care of it.”
    Quote in the paperNot a substantial claim

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

    Premisecitation

    Throughout the whole nightly voyage, each protective deity stays close to the sun god and utilizes his unique power to neutralize the negative forces.

    “Throughout the whole nightly voyage, each protective deity stays close to the sun god and utilizes his unique power to neutralize the negative forces (Pinch 2002, p. 27).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Pinch 2002

      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

    Informed ancient Israelite listeners/readers (especially the educated audience) might have discerned the subversive reading of Exodus 7-15.

    “informed ancient Israelite listeners/readers (especially the educated audience) might have discerned the subversive reading of Exodus 7-15.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The intended audience of Exodus 7-15 was familiar with the Book of Gates and its tropes.

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

    Premisecitation

    The sun god must subdue Apep in order to unite with his corpse, reach the eastern horizon, and thus maintain maat; otherwise, Egypt will fall into chaos.

    “The sun god must subdue Apep in order to unite with his corpse, reach the eastern horizon, and thus maintain maatotherwise, Egypt will fall into chaos (Lowry 1982, p. 184).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Lowry 1982

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

  • Probably not a substantial claim: may not pass S1 (asserted), S4 (based).

    Interpretationreasoning

    The Israelite author of MM1-3 might have utilized the tradition related to the Book of Gates-with some polemical subversions-as one of his sources in order to promote the Israelite belief that YHWH is the deity par excellence who controls the order of Egypt, including its king and its pantheon.

    “and (2) to promote the Israelite belief that YHWH is the deity par excellence who controls the order of Egypt, including its king and its pantheon.”
    Quote in the paperNot a substantial claim

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

    Premisecitation

    Apep represents the destructive aspect of chaos and each night challenges maat by attempting to swallow the sun god as he passes through the underworld.

    “Apep-the all-devouring monster-represents this destructive aspect of chaos.Each and every night, Apep challenges maat by attempting to swallow up the sun god as he passes through the underworld (Pinch 2002, pp. 106, 184;Rikala 2007, p. 223).”
    Quote in the paperSubstantial claim0 of 2 sources checked
    • cites Pinch 2002

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

    • cites Rikala 2007

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

    Interpretationnone given

    The Israelite author of MM1-3 might have utilized the tradition related to the Book of Gates-with some polemical subversions-as one of his sources in order to attack the Egyptian belief that Pharaoh is the sun god incarnate, who is capable of maintaining the order of Egypt.

    “the Israelite author of MM1-3 might have utilized the tradition related to BG-with some polemical subversions-as one of his sources, in order (1) to attack the Egyptian belief that Pharaoh is the sun god incarnate, who is capable of maintaining the order of Egypt”
    Quote in the paperNot a substantial claim

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

    Premisecitation

    As a result of the union of the sun god with his corpse, time is renewed, the blessed dead can reawaken, and the cosmos can be reestablished.

    “In addition, as a result of the union of the sun god with his corpse, time is renewed, the blessed dead can reawaken, and the cosmos can be reestablished (Darnell and Darnell 2018, pp. 42-43;Pinch 2002, p. 184;Schweizer 2010, p. 120).”
    Quote in the paperSubstantial claim0 of 3 sources checked
    • cites Darnell and Darnell 2018 source
    • cites Pinch 2002

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

    • cites Schweizer 2010

      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

    The Book of Gates contains five themes as the backbone of its story: the sun god descends into the Netherworld at nightfall by entering the hill of the western mountain range, goes through the twelve different regions corresponding to the twelve nocturnal hours, unites with his Osirian corpse, overcomes various dangers that try to prevent him from reaching his final destination, and arrives at the

    “In a brief form, BG contains the following five themes as the backbone of its story: the sun god (1) descends into the Netherworld at nightfall by entering into the hill of the western mountain range, (2) goes through the twelve different regions of the Netherworld corresponding to the twelve nocturnal hours (Pinch 2002, p. 24;Darnell and Darnell 2018, p. 42), (3) unites with his Osirian corpse, (”
    Quote in the paperSubstantial claim0 of 2 sources checked
    • cites Pinch 2002

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

    • cites Darnell and Darnell 2018 source

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

    Premisenone given

    The union of the sun god with his Osirian corpse and the combat against Apep are the central themes within the Book of Gates.

    “In sum, the union of the sun god with his Osirian corpse and the combat against Apep are the central themes within BG.”
    Quote in the paperSubstantial claim

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

    Interpretationreasoning

    According to this parodic reading, YHWH is the deity par excellence who stands above the Egyptian pantheon and controls order in Egypt.

    “According to this parodic reading, YHWH is the deity par excellence who stands above the Egyptian pantheon and controls order in Egypt.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Premisecitation

    The ancient Egyptians believed that maat is not only vulnerable to but also constantly threatened by chaotic forces.

    “However, the ancient Egyptians believed that maat is not only vulnerable to but also constantly threatened by chaotic forces (Hornung 1982, pp. 25, 88).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Hornung 1982

      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). May combine two claims.

    Premisecitation

    Heka is a personification of magical power (heka) and represents supernatural forces.

    “Heka-the deity standing by the steering oars in Figure 1-is a personification of magical power (i.e., heka).Thus, when he appears as a god (or as a quality of the sun god), he represents supernatural forces”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Te Velde 1970

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

    • cites Pinch 2002

      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

    Maat is the basis for all divine activity; it is the harmony and equilibrium necessary for the proper functioning of the entire cosmos, including both the divine and human worlds.

    “Maat was the basis for all divine activity.It is the harmony and equilibrium necessary for the proper functioning of the entire cosmos, including both the divine and the human worlds.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Holland 2009

      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). May combine two claims.

    Premisecitation

    Sia is a personification of intelligence (sia) and a god of divine perception.

    “Sia-the deity standing at the prow of the barque in Figure 1-is a personification of intelligence (i.e., sia).When sia is depicted as a god (or as a quality of the sun god), he represents the power of perception”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Pinch 2002

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

    • cites Allen 2014 source

  • May combine two claims.

    Interpretationreasoning

    The magicians likely turned their wands into snakes in order to neutralize the threat, offering magical protection for Pharaoh to ensure his safety.

    “Hence, they likely turned their wands into snakes in order to neutralize the threat, offering magical protection for Pharaoh to ensure his safety.”
    Quote in the paperSubstantial claim

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

    Interpretationreasoning

    An informed audience may have observed this ironic reversal and interpreted it as a polemical attack against the Egyptians' belief that Heka guards the sun god against chaotic forces.

    “Therefore, an informed audience may have observed this ironic reversal and interpreted it as a polemical attack against the Egyptians' belief that Heka guards the sun god against chaotic forces.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The intended audience of Exodus 7-15 was familiar with the Book of Gates and its tropes.

  • May combine two claims.

    Interpretationreasoning

    The Israelite author's choice of such language and imagery would have allowed readers to view M3 as analogous to BG: the sun god (i.e., Pharaoh) is sunk into the Netherworld Ocean (i.e., the Reed Sea) and is, thus, swallowed by the underworld (i.e., the domain of Apep).

    “Hence, the Israelite author's choice of such language and imagery would have allowed readers to view M3 as analogous to BG: the sun god (i.e., Pharaoh) is sunk into the Netherworld Ocean (i.e., the Reed Sea) and is, thus, swallowed by the underworld (i.e., the domain of Apep).”
    Quote in the paperSubstantial claim
    • Rests on an assumption: The intended audience of the Exodus narrative was informed about Egyptian mythology, including the Book of Gates, and would recognize the allusions.

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    The audience of M1 would have expected that Pharaoh, as the sun god incarnate, should appropriately engage with the threat represented by YHWH.

    “Thus, the audience of M1 would have expected that Pharaoh, as the sun god incarnate, should appropriately engage with the threat represented by YHWH.”
    Quote in the paperSubstantial claim
    • Rests on an assumption: The intended audience of Exodus 7-15 was familiar with the Book of Gates and its tropes.

  • May combine two claims.

    Interpretationreasoning

    The Israelite author borrowed the common trope from Egyptian beliefs and then subverted the expected outcome.

    “In this sense, the Israelite author borrowed the common trope from Egyptian beliefs and then subverted the expected outcome.”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    Such a literary device in M1 depicts YHWH as the initiator of a divine battle against Pharaoh.

    “Such a literary device in M1 depicts YHWH as the initiator of a divine battle against Pharaoh.23”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Interpretationreasoning

    The Egyptian's inability to see or rise from his place for three days can be understood as (1) the sun god's struggling in the Netherworld for three days and (2) the solar barque's being immobilized for three days.

    “Hence, the Egyptian's inability to see or rise from his place for three days can be understood as (1) the sun god's struggling in the Netherworld for three days-a much longer period than expected-as he fails to drive out the darkness, and (2) the solar barque's being immobilized for three days.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Interpretationreasoning

    The fact that these protective deities have been portrayed as severely malfunctioning and the sun god failed to accomplish the Solar-Osirian union foreshadows Pharaoh's inevitable defeat-his watery demise.

    “However, the fact that (1) these protective deities have been portrayed as severely malfunctioning and (2) the sun god failed to accomplish the Solar-Osirian union foreshadows Pharaoh's inevitable defeat-his watery demise.”
    Quote in the paperSubstantial claim

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

    Interpretationcitation

    M1 clearly demonstrates the power difference between YHWH and Pharaoh from the outset.

    “As I have shown in the previous section, M1 clearly demonstrates the power difference between YHWH and Pharaoh from the outset (Dozeman 1996, p. 116).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Dozeman 1996 source

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    M2 further reveals such a power inequity through a series of contests between YHWH and Pharaoh.

    “M2 (i.e., the Ten Plagues) further reveals such a power inequity through a series of contests between YHWH and Pharaoh.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Interpretationreasoning

    Although the text does not mention the death of Pharaoh, the way in which the author has unfolded the Exodus narrative up to this point would have allowed the intended audience to assume Pharaoh's death, especially when taking into account the sun god's failure to unite with his Osirian corpse and his protective deities' failure to safeguard him.

    “Although the text does not mention the death of Pharaoh, the way in which the author has unfolded the Exodus narrative up to this point would have allowed the intended audience to assume Pharaoh's death, especially when taking into account the sun god's failure to unite with his Osirian corpse and his protective deities' failure to safeguard him.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The intended audience of the Exodus narrative was informed about Egyptian mythology, including the Book of Gates, and would recognize the allusions.

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    The Egyptian magicians deliberately produced תנינם so that their serpents could function as Mehen, another mythological snake related to the underworld.

    “That is, the magicians deliberately produced ‫תנינם‬ so that their serpents could function as Mehen—another mythological snake related to the underworld, as in the case of Apep.”
    Quote in the paperSubstantial claim

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

    Interpretationreasoning

    Informed readers would have understood the covering motif as YHWH's pulling double duty: assaulting both Ra and Sia.

    “Hence, informed readers would have understood the covering motif as YHWH's pulling double duty: assaulting both Ra and Sia.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The intended audience of the Exodus narrative was informed about Egyptian mythology, including the Book of Gates, and would recognize the allusions.

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

    Interpretationnone given

    The imagery, language, and pattern of M3 also inversely mirror BG.

    “As I will show below, the imagery, language, and pattern of M3 also inversely mirror BG.”
    Quote in the paperNot a substantial claim

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

    Interpretationnone given

    In M2, Pharaoh's sia kept failing to render adequate decisions.

    “In M2, Pharaoh's sia kept failing to render adequate decisions.”
    Quote in the paperNot a substantial claim

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

    Interpretationreasoning

    Informed readers of Exodus would have known that Pharaoh in M1 was responsible for maintaining the maat of Egypt.

    “Therefore, informed readers of Exodus would have known that Pharaoh in M1 was responsible for maintaining the maat of Egypt.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The intended audience of Exodus 7-15 was familiar with the Book of Gates and its tropes.

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

    Premisecitation

    The lector priest in Egypt was the archetypal magical practitioner whose primary role was to protect maat via magic.

    “The lector priest in Egypt was the archetypal magical practitioner whose primary role was to protect maat via magic (Baines 2007, p. 51).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Baines 2007 source

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

    Interpretationreasoning

    The three days of darkness suggests that Sia also failed to accomplish his role in commanding the gatekeepers to open the door at each hour for the sun god; consequently, the barque failed to proceed.

    “Furthermore, the three days of darkness suggests that Sia also failed to accomplish his role in commanding the gatekeepers to open the door at each hour for the sun god; consequently, the barque failed to proceed.”
    Quote in the paperSubstantial claim

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

    Interpretationreasoning

    P9 not only follows the intensification pattern of the plague narratives but also adequately sets up P10.

    “Concurring with this approach, I contend that P9 not only follows the intensification pattern of the plague narratives (either a 3-3-3-1 or 7-3 pattern) 44 but also adequately sets up P10.”
    Quote in the paperSubstantial claim

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

    Premisenone given

    The Egyptian magicians were linked with Heka-the god of magic-who was believed to be the source of their power.

    “Bear in mind that the Egyptian magicians were linked with Heka-the god of magic-who was believed to be the source of their power.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Interpretationcitation

    Aaron produced תנין (the mythological serpent, Apep) to threaten Pharaoh, and each Egyptian magician summoned תנין (another mythological serpent, Mehen) to protect Pharaoh.

    “This observation seems to support the notion that Aaron produced ‫תנין‬ (the mythological serpent, Apep) to threaten Pharaoh, and each Egyptian magician summoned ‫תנין‬ (another mythological serpent, Mehen) to protect Pharaoh.”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Hornung and Abt 2014

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

    • cites Hornung 1979-1980

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

  • May combine two claims.

    Interpretationreasoning

    Although the text does not mention Pharaoh's death, the way the author unfolded the Exodus narrative would have allowed the intended audience to assume Pharaoh's death, especially given the sun god's failure to unite with his Osirian corpse and his protective deities' failure to safeguard him.

    “Although the text does not mention the death of Pharaoh, the way in which the author has unfolded the Exodus narrative up to this point would have allowed the intended audience to assume Pharaoh's death, especially when taking into account the sun god's failure to unite with his Osirian corpse and his protective deities' failure to safeguard him.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Interpretationreasoning

    MM1-3 does not identify YHWH as Apep but as a foreign deity who stands above the Egyptian pantheon, employing Apep as a weapon to defeat the sun god.

    “However, it is significant that MM1-3 does not identify YHWH as Apep but as a foreign deity who stands above the Egyptian pantheon, employing Apep as a weapon to defeat the sun god.”
    Quote in the paperSubstantial claim

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

    Premisecitation

    Intertextual references or allusions found within a parody are likely to be somewhat ambivalent or indeterminate without the proper knowledge of the audience for which the implicit message was meant.

    “any intertextual references or allusions found within a parody are likely to be somewhat ambivalent or indeterminate, without the proper knowledge of the audience (or discursive community) of which the implicit message was meant to be deciphered.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Giorgetti (2017, pp.75-76)

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

  • Classified as probably not a substantial claim.

    Premisecitation

    Parody usually works on an implicit and allusive level, providing signals to an intended audience as to its true target.

    “Parody usually works on an implicit and allusive level, providing signals to an intended audience as to its true 'target.'”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Giorgetti (2017, pp.75-76)

      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 priestly account of the sea miracle in Exodus 14 uses various terminology concerning creation drawn from Genesis 1:1-2:4.

    “It has often been observed that the priestly account of the sea miracle in Exod 14 also uses various terminology concerning creation from Gen 1:1-2:4.”
    Quote in the paperNot a substantial claim0 of 3 sources checked
    • cites Ska (2006, p. 156)

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

    • cites Römer (2009, pp.167-68)

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

    • cites Knauf (2010, p. 77)

      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

    The Israelite author, familiar with the Egyptian tradition of equating a foreign ruler with Apep, could have intentionally associated YHWH with Apep to depict YHWH's foreignness.

    “With this perspective in mind, the Israelite author, who was familiar with this tradition, could have intentionally associated YHWH with Apep in order to depict YHWH's “foreignness.””
    Quote in the paperNot a substantial claim
    • Rests on an assumption: The intended audience of MM1-3 was familiar with BG.

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

    Premisecitation

    Ancient Egyptian board games, including Senet, normally had religious symbolism.

    “Rothöhler (1999, p. 10) correctly argues that ancient Egyptian board games, including Senet, normally had religious symbolism”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Rothöhler (1999, p. 10)

      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). May combine two claims.

    Premisecitation

    Unlike other ancient Near Eastern cultures, where kings were considered human, in Egypt the Pharaoh was considered divine.

    “Unlike other cultures in the ancient Near East, where kings were considered human (serving as human agents of the gods, but human nevertheless), in Egypt, the Pharaoh was considered divine.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Rendsburg (2006, pp. 201-2)

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

  • The quote only partly states this claim.

    Premisenone given

    The Book of Gates portrays Apep, his minions, and 'the Removing One' as the only snakes that holistically possess all three qualities: long, multi-coiled, and posing in the same gesture.

    “BG portrays Apep, his minions, and”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing).

    Premisecitation

    It is possible that the Pentateuch or proto-Pentateuch originated in Egypt and then reached the remaining Jewish communities in the Persian empire.

    “As some scholars point out, it is possible that the Pentateuch or proto-Pentateuch could have originated in Egypt and then reached the remaining Jewish communities in the Persian empire.”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Reindl (1977, pp. 49-60)

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

    • cites Knoppers and Levinson (2007, p. 5)

      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).

    Premisecitation

    Exodus 7-12 can be understood as a dialogue with Egyptian culture.

    “In this way Exodus 7-12 can be understood as a dialogue with Egyptian culture.”
    Quote in the paperNot a substantial claim

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

    Premisecitation

    YHWH took on the role of chaos/Yam/Mot/Tiamat/serpent in the theomachy myths, bringing chaos to Egypt and challenging Pharaoh to restore order like Baal/Marduk/Seth.

    “It might even be said that he [i.e., YHWH] took on the role of chaos/Yam/Mot/Tiamat/serpent in the theomachy myths, bringing chaos to Egypt and challenging Pharaoh to restore order to Egypt like Baal/Marduk/Seth.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Trimm (2014, p. 172) source

  • Classified as probably not a substantial claim.

    Premisecitation

    In Egyptian historical documents, subtle allusions can cast foreign leaders as Apep, an equation created through cosmic symbolism rather than made outright.

    “subtle allusions can cast foreign leaders as Apep-such equations are never made outright, but created through cosmic symbolism.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Manassa (2013, p. 57) source

  • May combine two claims.

    Interpretationreasoning

    Pharaoh's journey toward his inevitable demise begins in M1 (Hour 1) and ends in M3 (Hour 12).

    “According to this reading, Pharaoh's journey toward his inevitable demise begins in M1 (i.e., Hour 1) and ends in M3 (i.e., Hour 12).”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Premisecitation

    The priestly depiction of the parting of the sea is deliberately constructed as a myth.

    “Römer (2014, p. 145) also avers,”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Römer (2014, p. 145)

      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). May combine two claims.

    Premisecitation

    Depending on the section of the Book of Gates, Mehen either drapes over or encircles (ouroboros) the sun god, but both poses convey the same meaning: divine protection.

    “Depending on the sections of BG, Mehen either drapes over or encircles (i.e., ouroboros) the sun god.However, both poses convey the same meaning: that of divine protection.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Schweizer (2010, p. 131)

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

  • May combine two claims.

    Premisecitation

    The Israelite author would have been familiar with the myth depicted in the Book of Gates, since the Book of Gates is found in the tombs of the pharaohs and on papyri.

    “My approach requires that the Israelite author would have been familiar with the myth depicted in BG.This issue is valid because BG is found in the tombs of the pharaohs and on papyri.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Hornung (1999, pp. 55-56)

      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 most New Kingdom representations, Mehen is shown not as a coiled serpent but in the pose of an 'S', turned sideways, with his body forming an arch over the standing figure of Re and his forepart and head reared up before the god.

    “in most of the New Kingdom representations of Mehen, he is shown not as a coiled serpent but as one in the pose of an 'S', turned sideways, with his body forming an arch over the standing figure of Re, and his forepart and head reared up again before the god.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Kendall (2007, p. 42)

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

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    The Israelite author once again polemically subverted the expected ending of BG.

    “In this regard, the Israelite author once again polemically subverted the expected ending of BG.”
    Quote in the paperSubstantial claim

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

    Premisecitation

    Exodus is composed of four main elements: two non-P narratives, the P narrative, and the Song of Moses.

    “Davies (2020, p. 106) notes that Exodus is composed of four main elements: two non-P narratives, the P narrative, and the Song of Moses.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Davies (2020, p. 106) source

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

    Premisecitation

    There are lexical links between the prose and poetic accounts of the sea event (ישע, לחם, כסה, רוח, רדף, רכב, שליש).

    “Trimm (2014, p. 9 n. 32) observes the following lexical links between the prose and poetic accounts: ‫י͏שׁע‬ (14:14, 30; 15:2), ‫לחם‬ (14:14, 25; 15:3), ‫כסה‬ (14:28; 15:5, 10), ‫רוח‬ (14:21; 15:8, 10), ‫רדף‬ (14:4, 8-9, 23; 15:9), ‫רכב‬ (14:25; 15:4), and ‫͏שׁלי͏שׁ‬ (14:7; 15:4).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Trimm (2014, p. 9 n. 32) source

  • May combine two claims.

    Premisecitation

    The drowned were not considered damned; NB affirm they are among the blessed dead.

    “In other words, the drowned were not considered to have been damned; rather, NB “affirm that despite their unusual fate, these deceased individuals are among the blessed dead””
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Schweizer 2010

      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). May combine two claims.

    Premisecitation

    Although the Egyptian gods are not specifically mentioned in the account, their involvement is implicit, since the magicians who perform the signs are priests and religious functionaries in a culture where the divine realm was taken as given.

    “Although the Egyptian gods are not specifically mentioned, this is implicit since the magicians who perform or attempt to perform the signs by their secret arts are, as priests, religious functionaries in a culture, as throughout the ancient world, where the divine realm was taken as given.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Boorer (2016, p. 247) source

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

    Premisecitation

    Post-New Kingdom copies of the Book of Gates appeared in part in wooden coffins, sarcophagi, and papyri of the Late Period.

    “Manassa (2007) demonstrates that post-New Kingdom copies of BG appeared in part in wooden coffins, sarcophagi, and papyri of the Late Period.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Manassa (2007)

      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 prose and poem accounts in Exodus 13:17-15:19 are likely modeled after the Kadesh Poem of Ramesses II.

    “Berman (2016, pp. 93-112) argues for the coherency of the prose and poem accounts in Exod 13:17-15:19, demonstrating the likelihood that the two accounts are modeled after the Kadesh Poem of Ramesses II.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Berman (2016, pp. 93-112)

      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

    Aaron's staff in the miracle marks him out as the holder of special power and authority.

    “Davies (2020, p. 482) notes that Aaron's staff in this miracle”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Davies (2020, p. 482) source

  • May combine two claims.

    Premisecitation

    According to those Books, the drowned dead will be renewed and enjoy their afterlife with the other blessed dead.

    “According to those Books, the drowned dead will be renewed and enjoy their afterlife with the other blessed dead”
    Quote in the paperSubstantial claim0 of 2 sources checked
    • cites Darnell and Darnell 2018 source
    • cites Schweizer 2010

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

  • Classified as probably not a substantial claim.

    Premisecitation

    Exodus 15:12b is translated by Russell as 'The underworld swallowed them.'

    “Thus, Russell (2007, p. 11) translates Exod 15:12b as follows:”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Russell (2007, p. 11) source

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

    Interpretationreasoning

    If the sun god is defeated by underworldly chaotic forces, then the drowned have no hope.

    “If the sun god is defeated by the underworldly chaotic forces, then the drowned have no hope.”
    Quote in the paperNot a substantial claim

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

    Premisecitation

    A parodist can change and alter the form and content of the precursor to make his parody fit his agenda.

    “the parodist can change and alter the form and content of the precursor to make his parody fit his agenda.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Giorgetti (2017, pp.75-76)

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

  • Classified as probably not a substantial claim.

    Premisecitation

    There were many Egyptian connections with Israel and Judah from the time of the monarchy to the Persian and Hellenistic periods.

    “We also know of many Egyptian connections with Israel and Judah at later times, from the time of the monarchy to the Persian and Hellenistic periods”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Grabbe (2014, p. 81)

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

  • May combine two claims.

    Premisecitation

    Based on Ugaritic literature, the Hebrew word ארץ can mean 'the underworld,' and passages such as M3 show the influence of such a usage.

    “Commenting on the usage of ‫ארץ‬ in M3, Davies (2020, p. 334) notes that based on the Ugaritic literature,”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Davies (2020, p. 334) source

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

    Interpretationreasoning

    One should not expect to see exact parallels in the parody discourse in terms of form and content.

    “Hence, one should not expect to see exact parallels in the parody discourse in terms of form and content.”
    Quote in the paperNot a substantial claim
82 of 82

  • The paper relies on this without support.

    The Book of Gates was a well-established myth concerning the sun god's journey through the Netherworld at the time of the Exodus narrative's composition.

    “Exodus 7:8-15:21 can be read as a polemical parody of the already well-established myth concerning the sun god's journey through the Netherworld.”

  • The paper relies on this without support.

    The intended audience of Exodus 7-15 was familiar with the Book of Gates and its tropes.

    “informed ancient Israelite listeners/readers (especially the educated audience) might have discerned the subversive reading of Exodus 7-15.”

  • The paper relies on this without support.

    The intended audience of the Exodus narrative was informed about Egyptian mythology, including the Book of Gates, and would recognize the allusions.

    “Hence, informed readers would have understood the covering motif as YHWH's pulling double duty: assaulting both Ra and Sia.”
    “Although the text does not mention the death of Pharaoh, the way in which the author has unfolded the Exodus narrative up to this point would have allowed the intended audience to assume Pharaoh's death, especially when taking into account the sun god's failure to unite with his Osirian corpse and his protective deities' failure to safeguard him.”

  • The authors state this as an assumption.

    MM1-3 can be viewed as a unified literary unit.

    “when viewing MM1-3 as a unified literary unit of YHWH's miracles”

  • The paper relies on this without support.

    The intended audience of MM1-3 was familiar with BG.

    “Such a twist in the coherency of the expected story of BG must have signaled to the informed audience that Pharaoh's continual rejection of obeying YHWH would inevitably bring about his ruin.”

  • The paper relies on this without support.

    Biblical authors usually associate YHWH with the protagonists of pagan myth, not with the antagonists.

    “The biblical authors usually associate YHWH with the protagonists of pagan myth (i.e., Baal or El), not with the antagonists (i.e., Yamm or Mot).”

  • The paper relies on this without support.

    The intended audience of the Exodus account would have recognized the allusions to the Book of Gates.

    “Parody usually works on an implicit and allusive level, providing signals to an intended audience as to its true 'target.'”
7 of 7

Cites

Flagged first, then by citations

Research works printed but not linked: 41

  1. Assmann, Jan (2018). Of God and Gods: Egypt, Israel, and the Rise of Monotheism, University of Wisconsin Press.
  2. Band, 1990, Swallowing Jonah: The Eclipse of Parody, Prooftexts, 10, 177
  3. Boylan, Patrick (1922). Thoth, the Hermes of Egypt: A Study of Some Aspects of Theological Thought in Ancient Egypt, Oxford University Press.
  4. House, H. Wayne, and Barrick, William D. (2012). Exodus, Lexham Press. EEC.
  5. Chabas, 1880, L’Usage des Bâtons de Main chez les Hébreux et dans L’ancienne Égypte, AMG, 1, 34
  6. Crist, Walter, Dunn-Vaturi, Anne-Elizabeth, and Voogt, Alex de (2016). Ancient Egyptians at Play: Board Games Across Borders, Bloomsbury Academic.
  7. David, A. Rosalie (2008a). Egyptian Mummies and Modern Science, Cambridge University Press. · DOI
  8. David, A. Rosalie (2008b). Egyptian Mummies and Modern Science, Cambridge University Press. · DOI
  9. Day, John (1985). God’s Conflict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament, Cambridge University Press. UCOP 35.
  10. Dentith, Simon (2000). Parody, Routledge.
  11. Lorton, David (2004). Gods and Men in Egypt: 3000 BCE to 395 CE, Cornell University Press.
  12. Giorgetti, Andrew D. (2017). Building a Parody: Genesis 11:1–9, Ancient Near Eastern Building Account, and Production-Oriented Intertextuality. [Ph.D. dissertation, Fuller Theological Seminary].
  13. Hart, George (1990). Egyptian Myths (The Legendary Past), University of Texas Press.
  14. Redford, 2001, Oral Tradition, The Oxford Encyclopedia of Ancient Egypt, vol. 2, 612
  15. Baines, John (1982). Conceptions of God in Ancient Egypt: The One and the Many, Cornell University Press.
  16. Lorton, David (1999). The Ancient Egyptian Books of the Afterlife, Cornell University Press.
  17. Finkel, Irving L. (2007). Ancient Board Games in Perspective: Papers from the 1990 British Museum Colloquium, with Additional Contributions, The British Museum Press.
  18. Kratz, Reinhard G., Krüger, Thomas, and Schmid, Konrad (2010). Schriftauslegung in der Schrift, De Gruyter.
  19. Knoppers, Gary N., and Levinson, Bernard M. (2007). The Pentateuch as Torah: New Models for Understanding Its Promulgation and Acceptance, Eisenbrauns. · DOI
  20. Lowry, Shirley P. (1982). Familiar Mysteries: The Truth in Myth, Oxford University Press.
  21. Redford, 2001, Religion, The Oxford Encyclopedia of Egyptology, vol. 3, 139
  22. Morson, Gary S., and Emerson, Caryl (1989). Rethinking Bakhtin: Extensions and Challenges, Northwestern University Press.
  23. Noegel, 1996, Moses and Magic: Notes on the Book of Exodus, Journal of the Ancient Near Eastern Society, 24, 45
  24. Oancea, 2021, Water and Death as Metaphor in Jonah’s Psalm, Revue Biblique, 128, 173
  25. Pinch, Geraldine (1994). Magic in Ancient Egypt, British Museum Press.
  26. Quirke, Stephen (1992). Ancient Egyptian Religion, British Museum Press.
  27. Rendsburg, 1988, The Egyptian Sun-God Ra in the Pentateuch, Henoch, 10, 3
  28. Beckman, Gary M., and Lewis, Theodore J. (2006). Text, Artifact, and Image: Revealing Ancient Israelite Religion, Brown University Press. BJS 346.
  29. Levy, Thomas, Schneider, Thomas, and Propp, William H. C. (2015). Israel’s Exodus in Transdisciplinary Perspective: Text, Archaeology, Culture and Geoscience, Springer. · DOI
  30. Dozeman, Thomas, Evans, Craig A., and Lohr, Joel N. (2014). The Book of Exodus: Composition, Reception, and Interpretation, Brill. VTSup 164. · DOI
  31. Rose, Margaret A. (1993). Parody: Ancient, Modern, and Post-Modern, Cambridge University Press.
  32. 1999, Mehen, God of the Boardgames, JBGS, 2, 10
  33. Lorton, David (2010). The Sungod’s Journey through the Netherworld: Reading the Ancient Egyptian Amduat, Cornell University Press.
  34. Simpson, William K. (2003). The Literature of Ancient Egypt, Yale University Press. [3rd ed.].
  35. Levy, Thomas, Schneider, Thomas, and Propp, William H. C. (2015). Israel’s Exodus in Transdisciplinary Perspective: Text, Archaeology, Culture and Geoscience, Springer. · DOI
  36. Stannish, 2007, The Topography of Magic in the Modern Western and Ancient Egyptian Minds, Journal for the Academic Study of Magic, 4, 64
  37. Lesko, Leonard H. (1994). Pharaoh’s Workers: The Village of Deir el Medina, Cornell University Press. · DOI
  38. Yahuda, A. S. (1933). The Language of the Pentateuch in its Relation to Egyptian, Oxford University.
  39. Yee, 1988, The Anatomy of Biblical Parody: The Dirge Form in 2 Samuel 1 and Isaiah 14, The Catholic Biblical Quarterly, 50, 565
  40. Zivie, 1982, Tombes rupestres de la falaise du Bubasteion à Saqqarah, campagnes 1980–1981, Annales du Service des Antiquités de l’Egypte Le Caire, 68, 63
  41. Zivie, 2018, Pharaoh’s Man, ‘Abdiel: The Vizier with a Semitic Name, Biblical Archaeology Review, 44, 22

Cited by

Sorted by citations

Related

Authors
Lee, S.
Affiliations
Independent Researcher, San Francisco, CA 94103, USA
Corresponding author
Lee, Sanghwan
ORCID
Lee, Sanghwan
Venue
Religions
Publisher
MDPI AG
Published
2023-03-06
Volume
14
Issue
3
Pages
343
ISSN
2077-1444 (ISSN-L)
DOI
10.3390/rel14030343
OpenAlex
W4323317435
Cited by
1
References
70
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
Egyptian funerary texts, New Kingdom Egypt, Ten Plagues, Egyptian pantheon, source criticism

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

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