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In the Book of Exodus, the Plagues of Egypt (Hebrew: מכות מצרים ) are ten disasters that Yahweh inflicts on the Egyptians to convince the Pharaoh to emancipate the enslaved Israelites, each of them confronting the Pharaoh and one of his Egyptian gods; [1] they serve as "signs and marvels" given by Yahweh in response to the Pharaoh's ...
The Horus of the night deities – Twelve goddesses of each hour of the night, wearing a five-pointed star on their heads Neb-t tehen and Neb-t heru, god and goddess of the first hour of night, Apis or Hep (in reference) and Sarit-neb-s, god and goddess of the second hour of night, M'k-neb-set, goddess of the third hour of night, Aa-t-shefit or ...
In Egyptian belief, this cosmos was inhabited by three types of sentient beings: one was the gods; another was the spirits of deceased humans, who existed in the divine realm and possessed many of the gods' abilities; living humans were the third category, and the most important among them was the pharaoh, who bridged the human and divine realms.
Egypt arguably had one of the most complex sets of gods and goddesses. Ancient Egyptian deities covered many aspects, such as the gods of the underworld, sun, sky, earth, and more.
Genesis 12:10–20 tells of Abram moving to Egypt to escape a period of famine in Canaan. Abram worries that the unnamed pharaoh will kill him and take away his wife Sarai, so Abram tells her to say she is his sister. They are eventually summoned to meet the pharaoh, but God sends plagues against the pharaoh because of his intention to marry Sarai.
The ba of a god was said to periodically leave the divine realm to dwell in the images of that god. [188] By inhabiting these images, the gods left their concealed state and took on a physical form. [76] To the Egyptians, a place or object that was ḏsr—"sacred"—was isolated and ritually pure, and thus fit for a god to inhabit. [189]
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The documentary deals with The Exodus, the founding story of the Israelites.While few mainstream historians would consider the Book of Exodus as a reliable narrative, Cameron and Jacobovici present a speculative question as to whether the events as described, particularly relating to the plagues of Egypt, could be explained naturalistically.