The Lost City of the Exodus pdf

艾哈迈德·奥斯曼（Ahmed Osman）是埃及出生的作家。他提出了许多关于古埃及以及犹太教和基督教起源的理论，有些是修正主义的。 奥斯曼 1934 年出生于阿布丁的凯雷纳区，曾就读于 Al-Khedewiya 学校和 Ain Shams 大学，并在那里攻读法律。毕业后，他成为一名记者，首先是在 Akhbar Al-Yom 工作，他是一名年轻的实习生。然而，尽管新闻业提供了一个安全的职业，奥斯曼更喜欢剧作家这个不太确定的职业。 他的第一部戏剧《神的罪孽》的灵感来自希腊神话。一个像宙斯一样的神爱上了一个人类，这个人类给他生了一个神与人的混合体的儿子。他的第二部戏《后宫反叛》类似于一千零一夜的故事。他的Sheherezade在后宫煽动叛乱，导致妃子大量释放。 他的第三部戏剧《天堂在哪里？》大量借鉴了出埃及记。这个故事的主旨？如果以色列人接受埃及为他们的家园，他们会从此过上幸福的生活。 奥斯曼的四部戏从未在埃及上演过。第五部《空心》于 1967 年在伦敦的小剧院俱乐部演出。不过，他的有争议的书受到了热烈的欢迎。 1964 年 12 月，奥斯曼永远离开了埃及。他首先搬到巴黎，然后到伦敦学习埃及学。 假设： 他的第一个假设是约瑟夫是阿蒙霍特普三世尤亚的岳父。 1987 年，这一说法为他的第一本书《帝王谷的陌生人》奠定了基础。 奥斯曼将闪族出生的埃及官员约瑟夫与埃及官员尤亚认定为同一人，并断言希伯来解放者摩西与埃及法老阿肯那顿的认定。 艾哈迈德奥斯曼还声称摩西和阿肯那顿是同一个人，通过解释圣经和埃及历史的各个方面来支持他的信仰。他声称 Atenism 可以被认为是一神论并且与犹太教有关，并且包括其他相似之处，包括禁止偶像崇拜以及 Aten 名称与希伯来语 Adon 或“主”的相似性。这与奥斯曼关于阿肯那顿的外祖父尤亚与圣经中的约瑟夫是同一个人的其他说法相吻合。 奥斯曼的一些立场与主流埃及学相冲突，包括传统的埃及年表。一些埃及古物学家甚至将它们视为非学术猜想而予以拒绝，而其他人则认为它们不值得反驳。唐纳德·B·雷德福 (Donald B. Redford) 为《圣经考古评论》撰写了一篇关于《帝王谷的陌生人》的严厉评论，其中他写道：“作者对待证据随心所欲。他将自己表现为一个清醒的历史学家，但当它适合他时，圣经的证据就会被接受，表面价值和字面意义......当圣经证据不适合奥斯曼时，它就会被丢弃。” 在他的基督教：古埃及宗教 (2005) 中，奥斯曼声称基督教并非起源于犹太，而是被罗马当局压制和改造的古埃及神秘邪教的残余。 他还争辩说，耶稣不是犹太人，而实际上是埃及法老图坦卡蒙，并且没有约书亚，只是耶稣和约书亚这两个名字之间的混淆：“直到 16 世纪，当旧约书籍从中索希伯来语翻译过来的时候文本翻译成现代欧洲语言，耶稣是接替摩西成为埃及以色列人领袖的先知的名字。从 16 世纪开始，我们开始有两个名字，耶稣和约书亚，这让人们误以为他们是两个不同的人人物”。 奥斯曼表示，主流埃及学家不接受他的观点的原因是因为“埃及学家的职业生涯建立在他们的解释上”，而接受其他理论可能会让他们失去权威

The Lost City of the Exodus pdf 艾哈迈德·奥斯曼

Recent archaeological findings confirm Osman’s 25-year-old discovery of the location of the city of the Exodus • Explains why modern scholars have been unable to find the city of the Exodus: they are looking in the wrong historical period and thus the wrong region of Egypt • Details the author’s extensive research on Hebrew scriptures and ancient Egyptian texts and records, which allowed him to pinpoint the Exodus site • Reveals his effort to have his finding confirmed by the Egyptian government, including his debates with Zahi Hawass, Egyptian Minister for Antiquities Affairs When the first archaeologists visited Egypt in the late 1800s, they arrived in the eastern Nile Delta to verify the events described in the biblical Book of Exodus. Several locations believed to be the city of the Exodus were found but all were later rejected for lack of evidence. This led many scholars to dismiss the Exodus narrative merely as a myth that borrowed from accounts of the Hyksos expulsion from Egypt. But as Ahmed Osman shows, the events of Exodus have a historical basis and the ruins of the ancient city of Zarw, where the Road to Canaan began, have been found. Drawing on decades of research as well as recent archaeological findings in Egypt, Ahmed Osman reveals the exact location of the lost city of the Exodus as well as his 25-year effort to have this finding confirmed by the Egyptian government, including his heated debates with Zahi Hawass, former Egyptian Minister for Antiquities Affairs. He explains why modern scholars have been unable to find the city of the Exodus: they are looking in the wrong historical period and thus the wrong region of Egypt. He details his extensive research on the Pentateuch of the Hebrew scriptures, the historical scenes recorded in the great hall of Karnak, and other ancient source texts, which allowed him to pinpoint the Exodus site after he discovered that the Exodus happened not during the pharaonic reign of Ramses II but during that of his grandfather Ramses I. Osman concluded that the biblical city of the Exodus was to be found at Tell Heboua at the ruins of the fortified city of Zarw, the royal city of Ramses I--far from the Exodus locations theorized by previous archaeologists and scholars. In 2012, after 20 years of archaeological work, the location of Zarw was confirmed by Egyptian officials exactly where Osman said it would be 25 years ago. Thus, Osman shows that, time and again, if we take the creators of the source texts at their word, they will prove to be right.