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Scribe

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  1. This is a key part of the apologetic approach to the entire book, not just the canopic jars. One of Gee's arguments in support of the attempted sacrifice of Abraham is a Coptic text that narrates the attempted execution of a Christian named Abraham in the reign of Shapur II of Persia in the fourth century AD! Another is an Egyptian love spell in which Osiris appears on the lion-bed in an illustration and Abraham's name appears amid a string of magical nonsense words (Egyptian spells from the time period often included names of Egyptian gods, Greek gods, and Jewish patriarchs and angels, all invoked indiscriminately to increase the power of the spell). Ritner's rebuttal of Gee's arguments can be read on pages 3 through 5 here. Here's what he says at the end of that section: And it's not just him. Stephen Thompson said pretty much the same thing 25 years ago: But Gee and Muhlestein have not listened. If I impute bad faith on their part, it's because I can't see their arguments as anything else.
  2. This is a key part of the apologetic approach to the entire book, not just the canopic jars. One of Gee's arguments in support of the attempted sacrifice of Abraham is a Coptic text that narrates the attempted execution of a Christian named Abraham in the reign of Shapur II of Persia in the fourth century AD! Another is an Egyptian love spell in which Osiris appears on the lion-bed in an illustration and Abraham's name appears amid a string of magical nonsense words (Egyptian spells from the time period often included names of Egyptian gods, Greek gods, and Jewish patriarchs and angels, all invoked indiscriminately to increase the power of the spell). Ritner's rebuttal of Gee's arguments can be read on pages 3 through 5 here. Here's what he says at the end of that section: And it's not just him. Stephen Thompson said pretty much the same thing 25 years ago: But Gee and Muhlestein have not listened.
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