LEADER 02485nam 2200565zu 450 001 9910133542303321 005 20210807004429.0 010 $a2-7226-0268-7 024 7 $a10.4000/books.cdf.3013 035 $a(CKB)3390000000053774 035 $a(SSID)ssj0001538099 035 $a(PQKBManifestationID)11817889 035 $a(PQKBTitleCode)TC0001538099 035 $a(PQKBWorkID)11526145 035 $a(PQKB)10651089 035 $a(WaSeSS)IndRDA00045218 035 $a(FrMaCLE)OB-cdf-3013 035 $a(oapen)https://directory.doabooks.org/handle/20.500.12854/49567 035 $a(PPN)267931395 035 $a(EXLCZ)993390000000053774 100 $a20160829d2013 uy 101 0 $aeng 135 $aur||||||||||| 181 $ctxt 182 $cc 183 $acr 200 14$aThe horns of Moses : setting the bible in its historical context 210 $cCollège de France$d2013 210 31$a[Place of publication not identified]$cCollège de France$d2013 215 $a1 online resource (65 pages) 225 1 $aLec?ons inaugurales du Colle?ge de France 300 $aBibliographic Level Mode of Issuance: Monograph 330 $aDevelopments in literary methodologies and archaeology have led scholars to question the traditional conception of biblical chronology and historiography. The starting point for Maximalist studies is the idea that the biblical story should simply be taken as true. However this position is indefensible from a scientific standpoint. Minimalists consider that everything began either during the Achaemenid period, around 400 years before our own era, or even later during the Hellenistic period. They claim that the Bible is a purely ideological construct and that the first known manuscripts date precisely from this era. However the material cultures and traditions underpinning the Hebrew Bible are often older than the Persian era. 410 0$aLec?ons inaugurales du Colle?ge de France. 606 $aReligion$2HILCC 606 $aPhilosophy & Religion$2HILCC 606 $aChristianity$2HILCC 610 $aBible 610 $aphilology 610 $ahistory 610 $aOld Testament 615 7$aReligion 615 7$aPhilosophy & Religion 615 7$aChristianity 700 $aRömer$b Thomas$0599771 801 0$bPQKB 906 $aBOOK 912 $a9910133542303321 996 $aHorns of Moses. Setting the Bible in its Historical Context$91803585 997 $aUNINA