Analysis of information sources in references of the Wikipedia article "Ateism" in Romanian language version.
Archaeologically and historically, the redating of these cities from Solomon's era to the time of Omrides has enormous implication. It removes the only archeological evidence that there was ever a united monarchy based in Jerusalem and suggests that David and Solomon were, in political terms, little more than hill country chieftains, whose administrative reach remained on a fairy local level, restricted to the hill country.
Most scholars today accept that the majority of the conquest narratives in the book of Joshua are devoid of historical reality; ...
As this essay will show, however, the premonarchic period long ago became a literary description of the mythological roots, the early beginnings of the nation and the way to describe the right of Israel on its land. The archeological evidence also does not support the existence of a united monarchy under David and Solomon as described in the Bible, so the rubric of “united monarchy” is best abandoned, although it remains useful for discussing how the Bible views the Israelite past.
Archeological evidence for the early stages of the monarchy is minimal at best. [...] In any case, the lack of substantive epigraphic materials from this early stage of the Iron Age II (after 1000 BCE), and other extensive archeological evidence, indicate that even if an early united monarchy existed, its level of political and bureaucratic complexity was not as developed as the biblical text suggests. The mention of the “House of David” in the Tel Dan inscription, which dates to the mid/late 9th c. BCE, does not prove the existence of an extensive Davidic kingdom in the early 10th c. BCE, but does indicate a Judean polity during the 9th c. that even then associated its origin with David. [...] Although there is archeological and historical evidence (from extra biblical documents) supporting various events of the monarchical period (esp. the later period) recorded in the Bible, there is little, if any evidence corroborating the biblical depiction of early Israelite or Judean history.
(a) the belief that there is no God; (b) Some philosophers have been called "atheistic" because they have not held to a belief in a personal God. Atheism in this sense means "not theistic". The former meaning of the term is a literal rendering. The latter meaning is a less rigorous use of the term though widely current in the history of thought
Históricamente, no podemos hablar más de un periodo de los Patriarcas, del Éxodo de los israelitas de Egipto, de la conquista de Canaán, de un periodo de los Jueces en Palestina, ni de una Monarquía Unida dominando desde el Éufrates hasta el Arco de Egipto.31 Incluso la historicidad del Exilio de los israelitas de Palestina hacia Babilonia como un evento único ha sido puesta en seria duda recientemente.32
31 Cf. Th. L. Thompson, Early History of the Israelite People: From the Written and Archaeological Sources, Studies in the History of the Ancient Near East, 4, Leiden, E. J. Brill, 1992, pp. 10-116, 146-158, 215-300, 401412; N. P. Lemche, "Early Israel Revisited", Currents in Research: Biblical Studies, vol. 4, 1996, pp. 9-34, y The Israelites in History and Tradition, Library of Ancient Israel, Louisville, wjk, 1998, pp. 35 85; I. Finkelstein y N. A. Silberman, The Bible Unearthed: Archaeology's New Vision on Ancient Israel and the Origin of Its Sacred Texts, Nueva York, Free Press, 2001, pp. 27-96, 123-145. Vease tambien Liverani, Oltre la Bibbia. Storia antica di Israele, Roma-Bari, Laterza, 2003, y Recenti tendenze nella ricostruzione della storia antica d'Israele, Roma, Accademia Nazionale dei Lincei, 2005.
32 L. L. Grabbe (ed.), Leading Captivity Captive: "The Exile" as History and Ideology, Journal for the Study of the Old Testament - Supplement Series, 278/European Seminar in Historical Methodology, 2, Sheffield, Sheffield Academic Press, 1998.
Din punct de vedere istoric, nu se mai poate vorbi de o perioadă a Patriarhilor, de Ieșirea israeliților din Egipt, de cucerirea Canaanului, de o perioadă a Judecătorilor în Palestina și nici de o Monarhie Unită care domină de la Eufrat la Arcul Egiptului.31 Chiar și istoricitatea Exilului israeliților din Palestina în Babilon ca eveniment unic a fost recent serios pusă la îndoială.32
Archaeologically and historically, the redating of these cities from Solomon's era to the time of Omrides has enormous implication. It removes the only archeological evidence that there was ever a united monarchy based in Jerusalem and suggests that David and Solomon were, in political terms, little more than hill country chieftains, whose administrative reach remained on a fairy local level, restricted to the hill country.
Históricamente, no podemos hablar más de un periodo de los Patriarcas, del Éxodo de los israelitas de Egipto, de la conquista de Canaán, de un periodo de los Jueces en Palestina, ni de una Monarquía Unida dominando desde el Éufrates hasta el Arco de Egipto.31 Incluso la historicidad del Exilio de los israelitas de Palestina hacia Babilonia como un evento único ha sido puesta en seria duda recientemente.32
31 Cf. Th. L. Thompson, Early History of the Israelite People: From the Written and Archaeological Sources, Studies in the History of the Ancient Near East, 4, Leiden, E. J. Brill, 1992, pp. 10-116, 146-158, 215-300, 401412; N. P. Lemche, "Early Israel Revisited", Currents in Research: Biblical Studies, vol. 4, 1996, pp. 9-34, y The Israelites in History and Tradition, Library of Ancient Israel, Louisville, wjk, 1998, pp. 35 85; I. Finkelstein y N. A. Silberman, The Bible Unearthed: Archaeology's New Vision on Ancient Israel and the Origin of Its Sacred Texts, Nueva York, Free Press, 2001, pp. 27-96, 123-145. Vease tambien Liverani, Oltre la Bibbia. Storia antica di Israele, Roma-Bari, Laterza, 2003, y Recenti tendenze nella ricostruzione della storia antica d'Israele, Roma, Accademia Nazionale dei Lincei, 2005.
32 L. L. Grabbe (ed.), Leading Captivity Captive: "The Exile" as History and Ideology, Journal for the Study of the Old Testament - Supplement Series, 278/European Seminar in Historical Methodology, 2, Sheffield, Sheffield Academic Press, 1998.
Din punct de vedere istoric, nu se mai poate vorbi de o perioadă a Patriarhilor, de Ieșirea israeliților din Egipt, de cucerirea Canaanului, de o perioadă a Judecătorilor în Palestina și nici de o Monarhie Unită care domină de la Eufrat la Arcul Egiptului.31 Chiar și istoricitatea Exilului israeliților din Palestina în Babilon ca eveniment unic a fost recent serios pusă la îndoială.32
belief in the existence of a god or gods
(a) the belief that there is no God; (b) Some philosophers have been called "atheistic" because they have not held to a belief in a personal God. Atheism in this sense means "not theistic". The former meaning of the term is a literal rendering. The latter meaning is a less rigorous use of the term though widely current in the history of thought
Either the lack of belief that there exists a god, or the belief that there exists none. Sometimes thought itself to be more dogmatic than mere agnosticism, although atheists retort that everyone is an atheist about most gods, so they merely advance one step further.
(a) the belief that there is no God; (b) Some philosophers have been called "atheistic" because they have not held to a belief in a personal God. Atheism in this sense means "not theistic". The former meaning of the term is a literal rendering. The latter meaning is a less rigorous use of the term though widely current in the history of thought
belief in the existence of a god or gods
Históricamente, no podemos hablar más de un periodo de los Patriarcas, del Éxodo de los israelitas de Egipto, de la conquista de Canaán, de un periodo de los Jueces en Palestina, ni de una Monarquía Unida dominando desde el Éufrates hasta el Arco de Egipto.31 Incluso la historicidad del Exilio de los israelitas de Palestina hacia Babilonia como un evento único ha sido puesta en seria duda recientemente.32
31 Cf. Th. L. Thompson, Early History of the Israelite People: From the Written and Archaeological Sources, Studies in the History of the Ancient Near East, 4, Leiden, E. J. Brill, 1992, pp. 10-116, 146-158, 215-300, 401412; N. P. Lemche, "Early Israel Revisited", Currents in Research: Biblical Studies, vol. 4, 1996, pp. 9-34, y The Israelites in History and Tradition, Library of Ancient Israel, Louisville, wjk, 1998, pp. 35 85; I. Finkelstein y N. A. Silberman, The Bible Unearthed: Archaeology's New Vision on Ancient Israel and the Origin of Its Sacred Texts, Nueva York, Free Press, 2001, pp. 27-96, 123-145. Vease tambien Liverani, Oltre la Bibbia. Storia antica di Israele, Roma-Bari, Laterza, 2003, y Recenti tendenze nella ricostruzione della storia antica d'Israele, Roma, Accademia Nazionale dei Lincei, 2005.
32 L. L. Grabbe (ed.), Leading Captivity Captive: "The Exile" as History and Ideology, Journal for the Study of the Old Testament - Supplement Series, 278/European Seminar in Historical Methodology, 2, Sheffield, Sheffield Academic Press, 1998.
Din punct de vedere istoric, nu se mai poate vorbi de o perioadă a Patriarhilor, de Ieșirea israeliților din Egipt, de cucerirea Canaanului, de o perioadă a Judecătorilor în Palestina și nici de o Monarhie Unită care domină de la Eufrat la Arcul Egiptului.31 Chiar și istoricitatea Exilului israeliților din Palestina în Babilon ca eveniment unic a fost recent serios pusă la îndoială.32
