Do the Book of Exodus and other books of Pentateuch belong to History?
Some scholars, by reading the Bible and the texts related to it, have expressed strong reserves as far as the historical veracity of events such as Exodus is concerned.
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But nobody can doubt, as Mr. Guy Rachet explains to us in his book La Bible, mythe et réalité, that the Book carries both real events (themselves referring to the history of the Jewish people) and mythical events. In other words, nobody can doubt that Israelites (who had an other name at that time) had emigrated into Egypt, from Canaan, at the time of the Hyksos; and nobody can doubt that the ancestors or the modern Jews (we have in mind, here, the sons of Jacob and their descendants born in Egypt, as well as the tribes living in Canaan at that time) had fought, under the name of Canaanites, against that people of the Sea named Philistines (since that tribe had settled down, on the coast, nearby the actual city or region of Gaza); and nobody can doubt that these Canaanites had probably refuged into the mountains whey they will found the small realms of both Israel and Judah (a matter which is not mentioned, in that way, in the Bible, a Bible expressing here in a way similar to the Annals of the kings of other peoples, by glorifying the victories, at that times, on the field, of the divine people and its leaders, or, if it was not the case, by converting their defeats in victories – as we can read in a Book of Exodus telling us how Moses had killed the elements of the army of Pharaoh who pursued him and his people, by drowning them with the help of a God (his name is Yahweh) who then cast the waters of the Red Sea onto them after having opened the latter in the middle to enable the divine troupe to move over it on dry foot.
In short, if we read, in the Bible, that the hebrew nation has been freed from Pharaon with help of God and Moses, the historical reality is probably that the Ibris of Egypt have had to leave the Egyptian country and to refuge into the desert of Sinai after the invasion of the Delta of the Nile by the Peoples of the Sea, desert where they will learn to know and worship, by contacting the pastors of the region, a god of Sinai named Yahweh -; Ibris who will join then the Canaanites, on the territory of the Promises Land, not, as we can read it in the Book, by fighting against them victoriously under the leadership of Joshua, but by settling down peacefully in their country, where they will found, with them, the small realms of Israel and Judah on the heights of a Palestine which coast is now colonized by the Philistines, realms of whom the governors will be, in the future, so turbulent, in the diplomatic area, by playing a tricky game founded on alliances and breaks of alliances – towards the great Egypt remaining in the south, and the not less great Mesopotamia remaining in the north -, that the kings of Assyria and Babylonia will become irritate enough to invade the Palestine during their successive wars against Egypt and his Pharaohs – kings who will be then deporting numerous Jews, first to Assyria and then to Babylonia, themselves, Jews – and their priests in particular – discovering other religions and other gods during their exile – in particular the zoroastrism brought into Mesopotamia by the Magi originating from Medya or Iran, as well as religions like brahmanism or buddhism.
In conclusion, if the events mentioned in the Bible are indeed connected with reality, they are told in such a way that the people of the Book is, by the grace of a god named God, more divine than the other peoples (even if Yahweh never hesitates to punish his proteges every time they refuse to obey Him, or every time they revolted against Him).
And the same events are told in such a way that the leaders of this person (Moses, Joshua, etc.) ) are not only presented as terrific soldiers but as soldiers who regularly won, thanks to Yahweh, their battles against opponents (who are here tribes or people) whose gods, because their own proteges had lost on the battlefield, were inferior to Yahweh.
For so much, we have to remember that the events mentioned in Bible have been written by authors who at that time were remarkable observers of the sky and its stars, themselves having transposed, on the celestial planisphere, terrestrial events whose main actors are here embodied by the Jewish people and the tribes moving next to him in the Middle East.
We can go a step further by telling that these terrestrial events will be reflecting, by the time, the movement of the celestial bodies in the sky. In other words, the religion figuring in the Pentateuch of the Bible, was, whatever argument can be raised against it, Sabean.
But here is the trick: insofar the Sabean dimension of the religion hides beside an esoteric language, the reader of the Bible who has not studied much about the history of religions, has no idea that the actors of the Book (at least, with regard to the texts of Pentateuch) are stars belonging to the celestial planisphere (the latter having the purpose to perpetuate the soul of the dead who is here the ancestors of the Jews; and he has no idea, as well, that the places of their exploits are portions of the celestial planisphere.
These stars having been anthropomorphized by poets or by theologians who were at that time remarkable astrologers as well as remarkable astronomers, the reader, by reading the Book, believes that the prophets belonging to the divine people are men with flesh and bones prophesizing on earth, in Palestine, instead of on being constellations provided with specific powers.
Let us assume, to make clear what we are talking about and which refers to the ideology of men of that time, that the patriarchs quoted above were indeed men with flesh and bones.
These men, after having died on earth, are now living in the sky by the intermediate of their soul, a soul who has left the body of the dead patriarch to rise to the sky and to join there the constellation who is supposed to embody the real personality of that men.
And because the religion has become Sabean, the descendants of the dead will see, in the dead himself and in the other ancestors of the community, constellations moving in the sky, instead of seeing in the men with flesh and bones whose corpse has been buried.
In other words, insofar the reader of the Bible has not to be penetrated by the esoteric dimension of the Book, he doesn’t understand that the ancestors of the Jewish people are represented, in the Book, by their soul, and he does not understand that these souls of the dead people (who are here the patriarchs) have become, by a process named transubstantiation, constellations moving in the sky (itself, soul of the dead, looking like the «ba» or the «ka» or Pharaoh in a religion which put accent, at that time, on the life after the death, religion whose purpose was to show that the «ba» or the «ka» had left the corpse of the dead to live its own life in the cosmos, under the form of a constellation.
And instead of reading the Bible in that way, the reader knowing nothing about the ideology which was prevailing at that time, believes that the Book reports events that have indeed happened on earth at a specific time of antiquity.
And it is true, these events have effectively occurred on earth, but not in the form they appear in the Book.
In other words, if the Old Testament of the Bible, is true, by talking about the origins of the Jews, a book of history, the history we are reading in it because it relates to the Jews and focuses on them, gives much more favour and attention to that person (and is god Yahweh) than to the other peoples and their own gods.
On the other end, because the Bible is a book of history, and not only a book expressing the Sabean dimension of the religion, it means that the ancestors of the Jews did really exist on the earth under the form of men with flesh and bones (themselves having been living numerous adventures during their exile in Egypt or in Mesopotamia).
In short, because the story figuring in the Book has a double dimension, the terrestrial events (that refer here to the exploits of Abraham, Isaac, Jacob and his sons, etc) we read the details in the Pentateuch has a celestial dimension as well, a dimension where the same actors appear under the form of constellations moving in the sky, instead of appearing under the form of men with flesh and bones moving on the earth.
The reader of the present article will understand better what we are now telling, by studying the old Egyptian religion and, more specifically, the Atlantis of Platon.
In both cases, we learn that our ancestors (who live here in the Middle East or in Egypt) identified themselves as their own ancestors with stars shining in the sky. In other words, their religion was Sabean, a religion spreading all over the world at a specific time of antiquity.
And it is exactly what we have to remember when the word History is pronounced: in minds of our ancestors, History was nothing else than a succession of rounds made by constellations on the celestial planisphere. In that succession, such constellation was embodying such specific people or such specific chief of that people, and such other constellation was embodying either another people or the chief of that person (both of them being either allies or opponents of the former).
To resume, if History mentioned in the Bible is true, it appears in the Book under it celestial aspect as well as in its terrestrial aspect. Except that the former will prevail, by the time, on the latter.
And because of it, the History reported in the Book does not necessarily match the events as they indeed existed at that time.
Let us refer, for example, to the Exodus of the Ibris towards the Promised Land, and, more specifically, to the episode of the outcoming of Egypt under the leadership of Moses.
Every Jew of our time knows that history perfectly and venerates it as the supreme event, as far as the birth of Biblical Israel is concerned.
We can make a step further insofar God (his biblical name is Yahweh), by electing this person, had made of him the supreme guide of the other peoples by making the latter know the true religion and the true God.
But for so much, among the archaeological documents exhumed by the scholars, no one has proved so far that the Exodus did really exist – at least, under the form we can read in the Book.
Jews of our time could believe we are now blaspheming or insulting their own history, by expressing as we do.
But it must be known from everybody that all the peoples of the antiquity time did glorify their ancestors by making them heroes provided with fantastic power, a power enabling them to fight victoriously against their opponents (who here other peoples or tribes).
To take an example belonging to the Egyptian tradition, instead of telling that the Peoples of the Sea had invaded the Delta of the Nile, the annals of the Pharaohs Merenptah (written also Merneptah) and Ramses III emphasized the victory of the Egyptian army during the battle against them.
Some picture (or almost the same) when Ramses II and his army are confronted by the Hittite army at the battle of Qadesh.
By reading the annals of Ramses II, we learn that that Pharaoh has won with glory his battle against his opponents, although we know now, with the historians, that the two armies have separated without anyone of them has won the victory.
Same picture as far as the Trojan War of Homer is concerned.
But the key point is elsewhere.
Whatever is the historical reality of the events mentioned both in the sacred texts and in the poems (i.e. Bible, Rig Veda, Mahbhrata, Rmyana, Iliad and Odyssey of Homer, Annals of the Pharaohs of Egypt or annals of sovereigns of other peoples, etc.), they referred, in their accurateness, to the moving of the celestial bodies in the sky.
So, when Moses, for exemple, released the Ibris and guides them towards the Promised Earth, he embodies a Centaur constellation who guides the stars coming after him, on the celestial planisphere, during their trip on it (themselves having settled down, previously, in a southern part of the celestial planisphere that is named Egypt in the Old Testament, and which king (his Egyptian name is Pharaoh) is nothing else (or nobody else as the Hydra constellation).
And when the «Béné» of Israel are living in Goshen, they embody stars or constellations remaining momentarily in the hidden part of the celestial planisphere. And because they will live, sooner or later, in a desert, this desert locates, as well as the Goshen country, in the invisible part of the celestial planisphere (since the desert located on the right side of that planisphere, compared to a Goshen land locating on its left side).
And when Joshua, the successor of Moses, fights against the Canaanites and destroys then the city of Jericho, this Joshua (who was called Hoshea before being called Joshua – which is the diminutive of Jehoshua- embodies the Ophiucus constellation (a constellation whose biblical name – Joshua – means «Saved by God»), a Joshua who, before being saved by God, was the Centaur constellation (alias Hoshea, alias the Saviour), a Centaur whose biblical name is Moses in the Book of Exodus, as well as Iao (alias Yahu) in other documents originating from that time.
As for the emissaries sent by Joshua to spy Canaan and who meet there a prostitute named Rahab, they embody, respectively the Aquila and the Cygnus constellations, themselves remaining in the clouds of the Milky Way that are represented here by the Canaanites.
And the two the constellations are now coming closer to a female constellation whose stellar name is Cassiopeia, and whose biblical name is Rahab (since the Centaur, under the name of Joshua, has sent them to spy the zone remaining in the northern part of the celestial planisphere).
And the similar picture is available as far as the Trojan War of Homer is concerned.
Indeed, if, by reading Homer or another greek poet, we may consider that the terrestrial city of Troy was really involved in a durable war under the pressure of the Peoples of the Sea (themselves having prolonged their terrorist odyssey until Egypt after having ravaged successively the city of Troy, the Hittite empire and its vassal regions, and, finally, the coast belonging to the east Mediterranean Sea (in this case, the assaulters are named Philistines), Homer, in its roman, transports us first on the celestial planisphere, planisphere on which two groups of constellations are facing and fighting each other (the first one is represented by the Achaeans, and the second one by the Trojans).
At this level, the important is not much to know who, among the Greeks or the Trojans, will win the battle, than to know that the actors are here stars or constellations.
Now, let us assume that the story mentioned in Iliad referred to History.
In this case, the film of the Iliad is not reflecting the reality such it was lived by peoples who were fighting either on the side of the Peoples of the Sea or on the side of their opponents.
Having said that, when Homer calls Pris, Alexander, the name of Alexander seems to refer to the Great Alexander contemporary of the 4th century BC.
And because Homer, according to historians, lived in the 8th or in 7th century BC, we can deduct that the text of the Iliad has got its definitive form later.
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