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By Michael Coogan

The writer deals an exploration of the 'Old Testament', illuminating its significance as heritage, literature, and sacred textual content. He presents an summary of 1 of the nice pillars of Western faith and tradition, a e-book which is still very important this present day for Jews, Christians, and Muslims worldwide.

summary: the writer deals an exploration of the 'Old Testament', illuminating its value as background, literature, and sacred textual content. He offers an summary of 1 of the nice pillars of Western faith and tradition, a ebook which is still vital this day for Jews, Christians, and Muslims around the globe

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Inscriptions Among the nonbiblical sources are ancient inscriptions from Israel and Judah. Hundreds of them dating to the first half of 24 Rulers of Israel and Judah Israel (United Monarchy) Saul (1025–1005) Ishbaal (1005–1003) David (1005–965) Absalom (ca. ) Solomon (965–928) Southern Kingdom of Judah Northern Kingdom of Israel Rehoboam (928–911) Abijam (Abijah) (911–908) Asa (908–867) Jeroboam I (928–907) Jehoshaphat (870–846) Jehoram (Joram) (851–843) Ahaziah (Jehoahaz) (843–842) Athaliah (842–836) Jehoash (Joash) (836–798) Jehu (842–814) Jehoahaz (817–800) Jehoash (Joash) (800–784) Jeroboam II (788–747) Zechariah (747) Shallum (747) Menahem (747–737) Pekahiah (737–735) Pekah (735–732) Hoshea (732–722) Assyrian conquest of the Northern Kingdom Amaziah (798–769) Uzziah (Azariah) (785–733) Jotham (759–743) Ahaz (Jehoahaz) (735–715) Hezekiah (715–687) Manasseh (687–642) Amon (641–640) Josiah (640–609) Jehoahaz (609) Jehoiakim (608–598) Jehoiachin (597) Zedekiah (597–586) Babylonian conquest of the Southern Kingdom Notes: All dates are for years of rule, are bce, and are approximate.

26:59), and also as a prophet, leads a victory song (Exod. 15:20–21). The words that she and the other women chant—‘‘Sing to Yahweh, for he has triumphed gloriously; horse and rider he has thrown into the sea’’ are the opening of the longer song earlier attributed to Moses and the Israelites (Exod. 15:1); could it be that Miriam was the author of the entire song, but that it was later attributed to Moses? Feminist scholars have appropriately pointed to these passages as an important counter to the prevailing patriarchalism of the Bible and of its interpretation.

But in the Exodus use of the myth, the enemy is not the chaotic primeval sea but Pharaoh and his army, and the sea is an instrument in that victory. Still, there are allusions to the earlier myth: as in the battle before creation, the divine wind blows the sea back, and the dry land appears as the waters are divided (Exod. 14:21; compare Gen. 1:2, 9). In other biblical accounts of the Exodus, the mythology is explicit. Thus, a poetic summary of the event relates that ‘‘when Israel went from Egypt .

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