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when the Bible was a samizdat : Historicity of the Bible from Santorini eruption to Jericho digs: Historicity of the Bible from Santorini eruption to Jericho digs

By Trevisanato, Siro, Igino, Ph.D.

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Book Id: WPLBN0100303058
Format Type: PDF (eBook)
File Size: 6.01 MB.
Reproduction Date: 11/14/2020

Title: when the Bible was a samizdat : Historicity of the Bible from Santorini eruption to Jericho digs: Historicity of the Bible from Santorini eruption to Jericho digs  
Author: Trevisanato, Siro, Igino, Ph.D.
Language: English
Subject: Non Fiction, Religion, Historicity of the Bible through Santorini eruption and Jericho digs
Collections: Religion, Authors Community
Publication Date:
Publisher: Sum-muS


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Igino Trevisanato, P. S. (2020). when the Bible was a samizdat : Historicity of the Bible from Santorini eruption to Jericho digs. Retrieved from

Letting the biblical narratives speak for themselves, we have noticed – by using a scientific approach and by looking for texts that would evaluate the biblical data – that these narratives matched hard facts from several independent sources. The match actually even enabled a better insight into Egypt and Egyptian documents for the Hyksos Period (17th-16th century BC). The order and nature of the disasters called biblical plagues of Egypt matched the effects of a two-phase volcanic eruption affecting the Nile delta, developing over roughly eight months. As the eruption site was identified, so was the point in time, which is the end of the 17th century BC, most likely around July 20, 1613 BC for the onset and around late March 1612 BC for the end, as attested by records across the area affected by the eruption, from the Aegean eastward. Briefly, volcanic ash fallout acidified the Nile, promoting the proliferation of insects (plagues 1-4), while ash remaining in the atmosphere triggered weather anomalies and related damages (plagues 5-8), while the eruption resumed roughly eight months later, sending a low altitude cloud, which damaged eyes, and respiratory and gastrointestinal tracts (plague 9), resulting in sacrifices (plague 10). The subsequent 40 years of wandering known as the exodus in the biblical texts also fully match data from Egyptian and other documents. Briefly, the Semitic toponyms in Egypt imply the Hyksos period. Additionally, the crossing of the waters is scientifically proven and historically we have texts identifying the Egyptian leader, who perished by drowning. The features and the state of Har Karkom in the 17th century BC fully match the biblical Mt. Sinai. The road east of the Jordan River is historically attested in the Bronze Age. The Transjordanian Deir Alla text equates biblical Balaam to historical Balaam, and al-Masudi’s source confirms Israelite tradition whereby the biblical book of Job was a Transjordanian book adopted by the Israelites implying Israelite conquest of the area, where the text had been produced. The arrival of the Israelites in Canaan after those years is further confirmed by the features at Jericho and the destruction of the city, which ceramics dated to before 1550 BC and radiocarbon dated to roughly 40 years after the Santorini eruption, matching the time provided in the biblical data.

The biblical narrative of the plagues is followed by the one of a 40 year-long trek known as exodus, and then by the entry into Canaan when Jericho was said to have been taken. Present-day publications tend to be guided by ideologies rather than by looking at facts, either making impossible claims about the Bible or denying any validity to these texts. What about a reading of the data? Where does that lead? That is how a biologist first looked at the plagues of Egypt, finding how they were all strung together, and when they took place as reflected in historical documents, lore, archaeological and scientific data. The same approach now reviewed the plagues in the light of additional texts, and using Egyptian documents, was able to study the exodus, while archaeology and science linked the fall of Jericho to a time, which is 40 years after the biblical plagues of Egypt.

Plague One The first plague started after the dusting, and did so in a dramatic way: the Nile turned red, fish floated on the water, and people could not drink its water, which pushed the Egyptians to dig wells looking for clean water. Looking at the texts, after the odd sky, Psalm 105 goes “He turned their waters into blood, and caused their fish to die” (Ps. 105.29). The point is reiterated in Psalm 78: “He turned their waters to blood, so that they could not drink of their streams” (Ps. 78.44). More details come from the Exodus account: “… all the water in the river was turned into blood, and the fish in the river died. The river stank so that the Egyptians could not drink its water, and there was blood throughout the whole land of Egypt. But the magicians of Egypt did the same by their secret art. … all the Egyptians had to dig along the Nile for water to drink, for they could not drink the water in the river.” (Ex. 7.20-24). A separate Israelite source, The Book of Jasher, characterized the water as strange (Jasher, 80.3-5). Josephus described the water as being red like blood, and – if drunk – resulted in pain (Antiquities of the Jews, 2.14.1). Can volcanic ash fallout explain the biblical statements for the first plague and the additional details provided in other Israelite sources? YES. Water contaminated by ash fallout will become acid, killing the fish, and becoming seriously unappetizing, causing burns to the mucosa and the skin. Regarding the question of the color, very few volcanic compounds can stain red. The most likely cause for such a color comes from ash containing cinnabar, better known to chemists as mercury(II) sulfide, or HgS. This compound is only found in volcanic areas, and is the main source for mercury. The aforementioned Egyptian text The Book of the celestial cow reports that the airborne disaster first struck Hensu, a.k.a. Herakleopolis Magna, just south of present-day Cairo, and therefore in Northern Egypt, where the divine messenger bathed in blood amidst the screams of people. The aforementioned Egyptian courtier Ipuwer also mentioned a red Nile. He added that its waters could not be drunk (Ipuwer. 2.10). Here comes the best. The 55th remedy in the medical text London Medical Papyrus (L55) , which also exist in shorter versions in the same manual (L52, and L56) and in the Papyrus Ebers (Eb493, Eb495, Eb499, Eb501 and Eb504), treats wounds (webdet). The wound is actually very special because it is linked to red water (mw dshr-w) and burns, which in some instances had developed white spots (shdj). Failure to treat the skin resulted in the formation of “worms”. Ancient Egyptian remedies are not that dissimilar to our modern drugs. Though they did not really go through clinical trials to establish whether the compound was lethal (Phase 1 clinical trials), worked (Phase 2 clinical trials), or had side effects (Phase 3 clinical trials), the remedy had a so-called active compound and excipients, i.e. matter used blend the active and get a cream, a pill, a potion, etc. In this remedy, the active compound is the mix of two types of lipids and latex, yielding a crude soap, which is alkaline. At first sight, treating a wound with alkalis is criminal because one would damage the patient. The only reason one would do it, is if the treatment can counteract the agent that had caused the wound and is still present. The implication is that the burn had been caused by an acid. Moreover, the text specifies that the agent (the acid) was in liquid form and had a red color. That is exactly what the biblical water of the first plague was. Furthermore, the presence of white spots would imply a sulfur-based acid, which is what is found in nature in a volcano. Human-made acids available then were those in fruits juices, vinegars, and yogurts (see figure 7). They do not cause burns, and all the data point to a sulfur-based acidic compound, which were not manufactured at this point in time.

Table of Contents
Preface Introduction 1. Egypt plagued, disaster 1 2. Egypt plagued, disasters 2-8 3. Egypt plagued, disasters 9-10 4. When Santorini shook Greece 5. When Santorini shook the world 6. Escape from beth avadim 7. Crossing the yam 8. Thanksgiving at the holy mountain 9. Years in the desert 10. The final stretch to the land of the patriarchs 11. The fall of Jericho 12. Foundation of the state Conclusion Postscript


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