Gérard Gertoux

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Gérard Gertoux
Born () March 19, 1955 (age 65)
Lyon
NationalityFrench
EducationMaster of Science
Engineering physics
Alma materÉcole nationale supérieure d'ingénieurs électriciens de Grenoble
Lumière University Lyon 2
École normale supérieure de Lyon
OccupationWriter, Hebraist, Tetragrammist, Astronomist, Chronologist
EmployerFrench National Centre for Scientific Research
OrganizationThe International Association for Assyriology
Association Biblique de Recherche d'Anciens Manuscrits
Notable work
The Name of God Y.eH.oW.aH Which is pronounced as it is Written I_Eh_oU_Ah
MovementJehovah's Witness

Gérard Marcel Laurent Gertoux (born in 19 March 1955) is a French academic, physical engineer,[1][2] Hebraist,[1][3][4] Tetragrammist,[1][3][4] Bible scholar, Assyriologist, historian and a researcher specializing in ancient near eastern archaeology. He is also a member of the International Association for Assyriology (IAA) and founder of Association Biblique de Recherche d'Anciens Manuscrits.

Life[edit]

Gérard Gertoux was born in 19 March 1955 at Lyon.[5] Gérard Gertoux is a Jehovah's witness since 1982.[6][7][8] G. Gertoux has been president since 1991 of the Association Biblique de Recherche d'Anciens Manuscrits.[9] From 2012 he become a member of the International Association for Assyriology.[5][10][11]

Education[edit]

He obtained a diploma Physical Engineering at École nationale supérieure d'ingénieurs électriciens de Grenoble (I.N.P.G.) in 1979.[12][1][5] In 1985, he obtained a CAPES in Physics to become a certified professor.[1][3][4] From 1992 to 1993, and 2001, he studied Hebrew language at Académie des langues anciennes with Elie Cohen, at Sessions de langues bibliques with Jean Margain and at l'Institut des langues anciennes l'École normale supérieure (Paris) with Jean-Claude Haelewyck and Georges Bohas.[5] In 2005, he obtained a Sc.M. of Archaeology and History of Ancient Worlds at the Bibliothèque de la Maison de l'Orient Université Lyon 2 entitled: L'œil de l'histoire: la chronologie. Les éclipses dans l'antiquité: approche scientifique d'une chronologie absolue.[5][11]

In 2007 Gertoux presented his thesis Scientific approach to an absolute chronology thanks to synchronisms dated by astronomy for graduate as PhD in Archaeology and History of Ancient World at Lumière University Lyon 2,[7][8][6] but it was rejected, according to him, Coordination des Associations & Particuliers pour la Liberté de Conscience, Organization for Security and Co-operation in Europe and Human Rights Without Frontiers, because of his religious affiliation to Jehovah's Witnesses.[7][13][5] Michale Thomas (writer of Reachout Trust) affirm that Daniel Bodi (Department of Hebrew Studies at France's Institute National Langues et Civilisations Orientales), who originally agreed to supervise Gertoux's work, told him:

The main problem with your work is to find a jury that agrees to sit on your defence. The jury you proposed to me is not ready to sit for this thesis. You have to find teachers who accept the fundamentalist positions you defend [...] Despite my goodwill I can not defend you because I do not share this view. I propose that you address the faculties of fundamentalist theology Baptist like Vaux-sur-Seine or the ultra-Calvinists of Aix-en-Provence. I am really sorry but I now understand the reaction of the doctoral committee of INALCO. My colleagues did not want INALCO to be labelled a fundamentalist school.[14][2]

The Organization for Security and Co-operation in Europe and Human Rights Without Frontiers report that "on 10 February 2011 the Administrative Court of Paris (Dossier n°: 0918003/7-3) refused to validate his complaint to religious discrimination because the word "fundamentalist" is not mentioned in French laws."[7]

Contributions[edit]

The name YHWH[edit]

Main article: Tetragrammaton

His most influential work is The Name of God Y.eH.oW.aH Which is pronounced as it is Written I_Eh_oU_Ah,[15][16] published in 2002 by University Press of America.[17][18] R. J. Wilkinson states that G. Gertoux deepened of treatment of Tetragrammaton, the Name of God, history of its translation and pronounciation over the centuries, since Eve, to whom he confidently attributes the date of 4000 BCE, until 1900 EC.[19] G. Gertoux has proposed that the pronunciation of the name of God YHWH, has never been lost, and this is Yehowah.[20][21]

Pavlos D. Vasileiadis (Post-Doc Researcher at Aristotle University of Thessaloniki) reports that "according to G. Gertoux, the Greek term Ιαω comes from the Hebrew Yahu, and the Samaritan term Ιαβε comes from the Aramaic Yaw."[22] G. Gertoux says that the term Yahu means "Yah Himself",[23] and (Yah) is an abbreviation of the name, with which the form Jehovah could still be possible, since it comes from the first and last letter of YHWH, an argument with which P. D. Vasileiadis agrees.[24] P. D. Vasileiadis also considers the work of G. Gertoux as a source that presents "an overview of long-standing efforts to translate the Tetragrammaton into Greek".[25]

According to G. Gertoux, Charles Perrot, (emeritus professor of Institut Catholique de Paris) said him in a letter that "remarks on the pronunciation of YHWH seem very relevant to me, even if, currently, it is in practice a little difficult to "back off" , without giving the impression of giving in to Jehovah's Witnesses."[13]

Thomas D. Ross, (professor at the Biblical Institute of the Baptist Church in Mukwonago (Wisconsin)), agrees with G. Gertoux, who states that the Masoretic points must indicate the correct pronunciation, because it is inconceivable that God allows lose the correct pronunciation of his name, and that, despite the grammatical processes of mutation of the vowels when they are far from the accent (as dābār to the plural is made dəbārīm). T. D. Ross considers significant, like Gertoux, that the theophoric names do not contain the vowels of Yahweh but those of Jehovah.[26] T. D. Ross also considers the work of G. Gertoux as "to defend the traditional translation of the Tetragrammaton."[27]

Referring to the work of G. Gertoux, Won W. Lee (professor of religion and Asian studies at Calvin University) said that "this detailed treatment of the name is useful for those who are interested in the history of its translation in the centuries."[28] This work is taken as one of references in The Encyclopedia of Christianity, under the title Yahweh, in which it presents textual, archaeological and theological aspects.[29]

Ren Manetti follows G. Gertoux on the idea that he "postulated that the perpetual qere was not for Adonai, but for Shema", and considers that some have recently pointed out "a number of problems with Gesenius's theory.[30]

Didier M. Fontaine reports that G. Gertoux "shows how frequent the use of the Name has been, from the earliest times to around c.150, when the Jews began, both orally and in writing, to show serious reservations about the use of the divine name, especially with non-Jews."[31]

Daniel Faivre calls Yahweh the most frequent vocalization, "but considers that it is not formally consolidated" and therefore prefers to "use the tetragrammaton in its consonant integrity" and then quotes the work of G. Gertoux in its French version as "a more complete study."[32]

Michael Gilligan (Catholic biblical scholar) quotes G. Gertoux to affirm that "in the world of the Bible, however, a person's name was expected to be as meaningful as possible,"[33] M. Gilligan states: "because God is wondrous and mighty—an object of awe—the name of God would also be wondrous and mighty, intended to be spoken or sung with reverence. In a biblical culture, the name of God would express God’s majesty and power" and adds: "to put it in other terms, a biblical name (in a sense) was an alter ego; it represented the person. To know someone’s name was to know who and what the person was: not only his or her character or qualities, but especially his or her power, role, or function—what the individual was empowered to do. To be without a name was to be worthless, of no importance."[33]

In observations of 4Q120 and some Hebrew words among some scrolls, George Wesley Buchanan (Professor Emeritus at Wesley Theological Seminary) claim that "for many years scholars have mistakenly assumed that the Tetragrammaton was to be correctly pronounced Yáh-weh, treating the central vowel as if it were a consonant. This error has recently been corrected."[34] G. W. Buchanan thinks that there are arguments for the pronounciation Yahowah, but agrees with G. Gertoux in that "based on this data, the divine name will be spelled arbitrarily Yehowah.[35]

R. J. Wilkinson in his work Tetragrammaton: Western Christians and the Hebrew Name of God makes "an attempt to chart Western Christian knowledge of the Hebrew divine name yhwh through to roughly the middle of the seventeenth century. The author intends his book as “a work of history,” and therefore eschews any theological comment “as inappropriate” (38)."[36] In the introduction of his book, R. J. Wilkinson states: "the book is intended to be a work of history, and I have thus eschewed theological comment as inappropriate. I am unaware of any previous work with the scope of this book, unless it be found among those who wish to promote (or prohibit) a devotional or liturgical use of the Tetragrammaton or hold strong views about its pronunciation and meaning", and at the footnote of the page he points out that he considers that in the French version of G. Gertoux's book a chronological account of the tetragrammaton is offered, but "he is primarily interested in supporting his assertion that the Tetragrammaton has always been read "according to his letters," i.e. yhwh treated as matres lectionis and vocalized "Jehovah"." R. J. Wilkinson adds G. Gertoux believes that "the eclipse of the name was part of a satanic strategy and he believes that the Tetragrammaton appeared in the first New Testament texts."[19]

Anne Pasquier (Faculty of Theology and Religious Studies at Laval University) based on the book by G. Gertoux states that "the perfume is associated with the divine name", "theme of good smell is linked to the name in the Bible", and concludes that in Song of Songs 1,3: "there is indeed a play on words in Hebrew between the expression "your name" (sheméka) and "your scented oils" (shemanéka), the name of God being comparable to an incense."[37]

François Bœspflug (professor emeritus of history of religions at the Faculty of Catholic Theology in Strasbourg ) wrote that G. Gertoux has provided "valuable indications" to the subject of the name of God, and suggest that "contrary to what is said, still frequently, especially in Catholic circles, and in spite of what can be read in some scientific work of contemporary Hebraism, the prohibition of the images of God did not lead to a formal prohibition of the pronunciation of the name of God.[38]

Influential professor Bruce M. Metzger call the Gertoux's web page as a "further scholarly information on the origins of sacred names."[39]

New Testament[edit]

Main article: Names and titles of God in the New Testament

D. Fontaine and R. J. Wilkinson affirm that G. Gertoux is one of who have proposed that in the autograph manuscripts of some works subsequently collected to form the New Testament the Tetragrammaton or related form was found.[19][40][41] G. Gertoux speculated that in Papyrus 52 in the place of the term 'Lord' "the tetragram was written in full", but in Papyrus 90, "when the sacred name was absent the word ‘Lord’ had to be written without abbreviation."[42]

Antithesis[edit]

Steven Ortlepp, in his work Pronunciation of the Tetragrammaton: A Historico-Linguistic Approach argues against his ideas.[43]

Egyptologist John Laurence Gee (Research Professor of Egyptology at the Neal A. Maxwell Institute for Religious Scholarship) makes a brief review, and agrees with G. Gertoux in "that the current consensus is unconvincing" but on the contrary, he finds his "arguments more passionate than persuasive", and thus he "also find his conclusions ultimately unconvincing."[12] Gertoux and Gee has been indexed in Elenchus of Biblica[44]

Ancient World chronologies[edit]

He has proposed Assyrian and biblical chronologies,[10] of which, according to Hermann Hunger (Professor emeritus of Assyriology at the University of Vienna), G. Gertoux "offers new conclusions or refutes chronologies proposed by other scholars".[11]

Dating of Herod's death[edit]

Main article: Herod the Great § Death

G. Gertoux is another one who propose that Herod the Great did not die in 4 BCE, as generally accepted, but in 1 BCE.[45] Bruno Bioul writes that "breaking with this consensus in the 1960s, several specialists believe that Herod would have died only in 2 or 1 BC. J.-C. See G. GERTOUX, 2015."[45]

According to Giuseppe Veneziano "the dating of Herod's death has become the center of a sometimes heated academic controversy".[46] G. Veneziano describes several views by different scholars in which they propose that Herod's death was in 4 BCE or 1 BCE.[46] G. Veneziano continues and claims that in 1 BCE "is supported, inter alia, by W. E. Filmer (Filmer 1966), A. E. Steinmann (Steinmann 2009), and by Gerard Gertoux (Gertoux s.d.)", and he adds that "however, Josephus himself, although very precise in describing the events, is a little less precise in their chronological framework and - as G. Gertoux (Gertoux 2010) recalls - provides us with at least a dozen information that contribute to making it inadequate or doubtful this date."[46] Then G. Veneziano follows to A. Steinmann and G. Gertoux: "this and other anachronisms, widely discussed by Gertoux and by Steinmann in their writings (complete with schematics), would seem to demonstrate how the date of 1 BC it is more coherent than that which places Herod's death in 4 BC. However, without preconceptions, we now evaluate both hypotheses also from an astronomical and biblical point of view."[47]

Dating Xerxes and Artaxerxes[edit]

In response to Gerard Gertoux, (2018). Dating the reigns of Xerxes and Artaxerxes in: Proceedings of the 61e Rencontre Assyriologique Internationale, Geneva and Bern, 22–26 June 2015, Peter J. Huber wrote: "traditionally, it is assumed that Xerxes died in the year 465 BC. Recently, Gérard Gertoux (2018) has argued for a 10 years higher date. As explained in his abstract, he bases that date primarily on the Babylonian eclipse text BM 32234. Unfortunately, as I shall show in the following, a more careful scrutiny of that text does not support the higher date,"[48] and that "all eclipse observations of BM 32234 Rev. are compatible with calculations for the low chronology (death of Xerxes in 465 BCE). But at least five of them flatly contradict the calculations for Gertoux’s higher chronology."[48] Gertoux reacts and publish an abstract of his work to refute Huber.[49]

Carthage[edit]

Main article: Carthage

Stel Pavlou reports that "Gerard Gertoux argues that recent discoveries push this date back to at least 870 BC if not further. Prior to that, the Roman poet, Silius Italicus (100-200 AD), tells us that according to legend the land there had been occupied by Pelasgians".[50]

Lectures[edit]

G. Gertoux has presented conferences at different universities:

Historicities[edit]

Historicity of the Trojan War[edit]

Main article: Trojan War

In the journal Antrocom Online Journal of Anthropology, Xaris M. Koutelakis (awarded 2 times by the Academy of Athens and the Ministry of Culture) says that "known archaeological data are thoroughly reexamined."[53] He states:

On the other hand, special ceremonies had been taking place in Delos since the 12th century B.C., when, following the dispersion of the naval groups in which they had participated (that is, the Peoples of the Sea), Lycian mariners, tradesmen and pirates chose Delos as an ultimate refuge (Koutelakis, X. 2014: 96 n. 43, 44) for the safekeeping of their loot and profits, perhaps having previously destroyed Koukounaries in Paros, Grotta in Naxos, Phylakope in Melos and Hagia Eirene in Kea (Gertoux G., 2015: 37-38), and captured the inhabitants of the undefended Daskaleio-Keros or forced them to abandon their island.[53]

Walls of the Ruler[edit]

Main article: Walls-of-the-Ruler

According to egyptologian Jozef Hudec (Research Executive at Slovak Academy of Sciences) and Miroslav Černý "it could have contained realistic topography" in story of Sinuhe.[54] They propose that "the Wall of the Ruler could have been assumed in Wadi Tumilat (at Tell el-Retaba, which might be the point in the defence line/wall closest to Gebel el-Ahmar), if Sinuhe could have achieved almost 90 km during one November day."[54] They adds:

The 7th day of the 3rd month of inundation (LICHTHEIM, M. Ancient Egyptian Literature. Vol. I: The Old and Middle Kingdoms, p. 223) would have been in November during the rule of Amenemhet I/Senwosret I. (GERTOUX, G. Absolute Chronology of the Ancient World from 2840 BCE to 1533 BCE, p. 39). The length of day (between sunrise and sunset) in November is more than 10 hours, cf. Timeanddate.com, available from https://www.timeanddate.com/sun/egypt/cairo [cit. 6 January 2018][54]

Historicity of Exodus[edit]

Main article: The Exodus

G. Gertoux affirms the exact historicity of the Book of Exodus.[55] David A. Snyder affirm that "under the Gertoux timeline, the Hebrews would have been slaves from 1530 to 1476 BC, which is when the Exodus occurred and is enough time for God to direct Moses to tell Pharaoh to set my people free.[55] D. A. Snyder suggest: "the reason I give such high regard for the Gertoux timeline is the highly documented research that he uses in his ancient chronological system of study. His work equates the Hebrews with the Hyksos with some certainty.[55]

Hebrew terms[edit]

Ola Wikander (professor at Lund University) "discuss two cases of seeming "irregularity" in the Tiberian Masoretic stop and fricative systems, especially concerning the relationship between those two systems —and to ponder the methodological implications of this for the study of Masoretic orthography and analysis."[56] He wrote that "The name Tiðʿāl, which appears in Gen 14:1, has been plausibly explained as a borrowed Hebrew version of the Hittite royal name Tudḫaliya."

A recent publication supporting the identification with Tudḫula (which ultimately goes back to T. G. Pinches in 1897) is Gérard Gertoux, Abraham and Chedorlaomer: Chronological, Historical and Archaeological Evidence (sineloco,2015), 34 (etpassim). One may note with some interest that Sayce actually suggests identifying Tudḫaliya with the Tudḫula of the Spartoli tablet sin his early comment (or Tudghula, as he writes the latter), and indeed uses that purported identification as a step in arguing the connection between the Hittite name and Genesis 14![56]

Works[edit]

  • Gérard Gertoux (1 August 1999). Un Historique du nom divin: Un Nom Encens. Editions L'Harmattan. ISBN 9782296391994. OCLC 716841963.
  • Gérard Gertoux (2002). The Name of God Y.eH.oW.aH Which is Pronounced as it is Written I_Eh_oU_Ah. It Story. G - Reference, Information and Interdisciplinary Subjects Series. University Press of America. ISBN 9780761822042. OCLC 59502233.
  • Gérard Gertoux (2005). Guds navns historie. København: Gramma. ISBN 87-990125-6-1. OCLC 473717946.
  • Gèrard Gertoux (2007). S. Pizzorni (ed.). Storia del nome di Dio. Un recente studio che fà luce sulla corretta pronuncia del sacro nome. Translated by G. Gabrielli; M. Aragone. Azzurra 7. ISBN 9788888907093.
  • Didier Mickaël Fontaine (2007). Le nom divin dans le nouveau testament. Religions et Spiritualité. Editions L'Harmattan. ISBN 9782296176096. OCLC 300408308., (preface of Gérard Gertoux).
  • Fritz Poppenberg (2014). The Name of God. Drei Linden Film.
  • Жерар Жерто (2 February 2018). Имя Бога: его история и произношение. Kiev: Strelbytskyy Multimedia Publishing.
  • Gérard Gertoux (2018). Pascal Attinger; Attinger P.; Cavigneaux A.; Mittermayer C.; Novak M. (eds.). Text and image: proceedings of the 61e Rencontre Assyriologique Internationale, Geneva and Bern, 22-26 June 2015. Orbis biblicus et orientalis., Series Archaeologica. Vol. 40. Leuven; Bristol, CT: Peeters Publishers. ISBN 978-90-429-3713-0. OCLC 1046070112.

Some other selfpublished works are found in Semantic Scholar's web page and ORCID.[57]

References[edit]

  1. ^ Jump up to: a b c d e "Notice de personne: Gérard Gertoux". BnF Catalogue général. Retrieved March 3, 2020.
  2. ^ Jump up to: a b Thomas, Michael (2017-05-24). "The JW Name of God Documentary-1 Is it Independent?". Reachout Trust. Retrieved 2020-02-28.
  3. ^ Jump up to: a b c "Gérard Gertoux". Library of Congress. Retrieved March 30, 2020.
  4. ^ Jump up to: a b c "Gérard Gertoux". National Library of Israel. Retrieved March 30, 2020.
  5. ^ Jump up to: a b c d e f Gertoux, Gérard. "Curriculum Vitae".
  6. ^ Jump up to: a b William C. Walsh. "RE: Follow up of Rapporteur's visit to France (18-29 September 2005)" (PDF). Letter to Asma Jahangir. pp. 5–6.
  7. ^ Jump up to: a b c d Human Rights Without Frontiers (30 September 2015). "Working Session 15. Freedom of thought, conscience, religion or belief France: Laicité, "Sects" and Muslim Women's Issues". OSCE Human Dimension Implementation Meeting. Warsaw. Retrieved February 24, 2020.
  8. ^ Jump up to: a b "Executive Report. France: Rising Goverment Restrictions on Religion" (PDF). themitchellfirm.com. October 17, 2011.
  9. ^ "le Nom de Dieu en question: «Le Seigneur a dit à mon Seigneur [sic !]: 'Assieds-toi à ma droite, Jusqu'à ce que je fasse de tes ennemis ton marchepied" (Louis Segond, Mt, 22,44)". 22 June 2007.
  10. ^ Jump up to: a b Gertoux, Gérard (20 January 2014). "Scientific approach to an absolute chronology through synchronisms dated by astronomy". Leiden University: IAA Assyriology.
  11. ^ Jump up to: a b c "Gerard Gertoux". ORCID.
  12. ^ Jump up to: a b Gee 2004.
  13. ^ Jump up to: a b "Discrimination à l'université". Coordination des Associations & Particuliers pour la Liberté de Conscience.
  14. ^ Michael Thomas (13 February 2018). The Name of God Film, An Introduction and Commentary by Reachout Trust.
  15. ^ Gertoux 2002.
  16. ^ "The name of God Y.eH.oW.aH which is pronounced as it is written I_Eh_oU_Ah: its story / Gertoux, Gerard". National Library of Australia.
  17. ^ Theological Studies 2002, pp. 657.
  18. ^ "Books Received". The Catholic Biblical Quarterly. Catholic Biblical Association. Vol. 65 (No. 1): 157–162. January 2003. JSTOR 43724942.
  19. ^ Jump up to: a b c Wilkinson 2015, pp. 38.
  20. ^ Barbey 2003, pp. 19.
  21. ^ "The Name of God Y.eH.oW.aH Which is Pronounced as it is Written I Eh oU Ah. Its Story". Rowman & Littlefield.
  22. ^ Vasileiadis 2013, pp. 13.
  23. ^ Didier Fontaine (2012). Le P52 contena-il un nomen sacrum «pour Jésus»? (PDF).
  24. ^ Vasileiadis 2014, pp. 63.
  25. ^ Vasileiadis, Pavlos. "Jesus, the New Testament, and the sacred Tetragrammaton." Presented at the International Biblical Conference "Biblical Studies, West and East: Trends, Challenges, and Prospects," organised by the Ukrainian Catholic University (19–20 September 2013, Lviv, Ukraine).
  26. ^ Thomas D. Ross. "Trinitarianism Syllabus".
  27. ^ Thomas D. Ross. The Canonicity of the Received Bible Established from Reformation and Post-Reformation Baptist Confessions (PDF).
  28. ^ Lee 2003, pp. 285.
  29. ^ The Encyclopedia of Christianity 2008, pp. 823-824.
  30. ^ Ren Manetti. The Origins of Adonai in the Hebrew Scriptures.
  31. ^ Didier Mickaël Fontaine (7 April 2015). "Le nom divin: imprononçable? (Gertoux, 2015)". Πάντα δὲ δοκιμάζετε, τὸ καλὸν κατέχετε. Retrieved 12 January 2020.
  32. ^ Faivre 2007, pp. 13.
  33. ^ Jump up to: a b Michael Gilligan. "The Tetragrammaton in God's Word and Liturgy". American Catholic Press.
  34. ^ Buchanan 2005, pp. 11.
  35. ^ Buchanan 2005, pp. 12.
  36. ^ Kendall Soulen (2015). "Review of Robert J. Wilkinson, Tetragrammaton: Western Christians and the Hebrew Name of God". Journal of Jesuit Studies. Vol. 2: 723–724.
  37. ^ Pasquier 2011, pp. 126.
  38. ^ Boespflug 2007, pp. 74.
  39. ^ Bruce M. Metzger (2003-06-18). "New Bibles for the Meeting House". Archived from the original on 2005-04-08. Retrieved 2020-03-27.
  40. ^ Wilkinson 2015, pp. 94.
  41. ^ Fontaine 2007.
  42. ^ Gertoux 2002, pp. 252.
  43. ^ Steven Ortlepp (2011). Pronunciation of the Tetragrammaton: A Historico-Linguistic Approach. pp. 25–26. ISBN 9781445272207.
  44. ^ Pontificio Istituto biblico (2004). Elenchus of Biblica. 20. Editrice Pontificio Istituto biblico.
  45. ^ Jump up to: a b Bruno Bioul. Le recensement de Quirinius, Essai d’harmonisation des données lucaniennes et joséphiennes. p. 5.
  46. ^ Jump up to: a b c Veneziano 2015, pp. 20.
  47. ^ Veneziano 2015, pp. 21.
  48. ^ Jump up to: a b Huber 2019, pp. 143-147.
  49. ^ Gertoux 2019, pp. 179.
  50. ^ Stel Pavlou (June 6, 2010). "Carthage". Atlantipedia. An A-Z Guide To The Search For Plato's Atlantis.
  51. ^ Attinger, Pascal; Cavigneaux, Antoine; Mittermayer, Catherine; Novàk, Mirko, eds. (2018). "Text and Image: Proceedings of the 61e Rencontre Assyriologique Internationale, Geneva and Bern, 22-26 June 2015". Leuven, Belgium: Peeters Publishers. doi:10.5167/uzh-157125. Cite journal requires ()
  52. ^ ASOR PROGRAM GUIDE (PDF). San Diego, California: American School of Oriental Research, 2019 Annual Meeting. ISBN 978-0-89757-114-2.
  53. ^ Jump up to: a b Koutelakis 2007, pp. 117.
  54. ^ Jump up to: a b c Hudec & Černý 2018, pp. 30.
  55. ^ Jump up to: a b c David A. Snyder (2015). Abraham of Ur: A Critical Analysis of the Life and Times of the Patriarch. ISBN 9781491777268.
  56. ^ Jump up to: a b Wikander 2019, pp. 125-166.
  57. ^ "Gerard Gertoux". Semantic Scholar.

Bibliography[edit]

External links[edit]

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