For Egyptologists as well as archaeologists, and even now Bible scholars, the answer to the question: Who was the pharaoh of the Exodus, the answer is obvious: there was nobo because the biblical story was a myth (Dever: 2003, 233). Consequently, who to believe: Moses or Egyptologists? Several scholars (Finkelstein, Dever and others) posit that the Exodus narrative may have developed from collective memories of the Hyksos expulsions of Semitic Canaanites from Egypt, possibly elaborated on to encourage resistance to the 7th century domination of Judah by Egypt. For these scholars the liberation from Egypt after the "10 plagues", as it is written in the Book of Exodus, is quite different from the historical "war of liberation against the Hyksos". What are the Egyptian documents underlying this hypothesis: none, and what is the chronology of this mysterious war: nobody knows! Consequently, who to believe: Moses or Egyptologists? This study will give the answer.
An archaeological and historical investigation into the Biblical legends of the Israelite sojourn in Egypt, the Exodus from Egypt, and the conquest of the Promised Land.
Historians as well as Bible scholars consider the biblical account about Chedorlaomer's campaign against Sodom as a pious fiction but a chronological reconstruction based on synchronisms shows that among dynasties from Sumerian lists the 3rd and last Elamite king of the Awan I dynasty was indeed Kudur-Lagamar (1990-1954). The route of Chedorlaomer shows that this king came to this region near Egypt in order to maintain control over this new land trade route. This ambitious project had to have worried Amenemhat I (1975-1946) and to block the progress of this powerful Mesopotamian king, he built the Walls of the Ruler and planned to create an Amorite rival confederation. In order to achieve his goal he proposed an alliance to Abram, who came from Shinar (Sumer), a region close to Elam, and began preparations by appointing Sarai as a bearer of offering to his personal service, then by marrying her to seal this alliance (Gn 12:19). The wedding was cancelled, but the statue remained.
This book looks back over thousands of years to explore the period in Egyptian history when the Bible identifies that Ancient Israel was resident in Egypt. It asks and answers one very simple question: What new things can we learn about this period of history if we treat the Bible as a valid historical document? Whereas this topic is often approached from either the perspective of the Bible or Egyptology, this work genuinely attempts to occupy the ground between the two. It uses Scripture like a torch carried into the deepest recesses of the established historical facts and theories concerning the late Middle Kingdom period, the Second Intermediate period, and the early New Kingdom period in Egyptian history. Along the way, it considers some of the latest discoveries, innovations, and theories from the world of Egyptology and unearths a trove of tangible points of connection. As such, the narrative forms a two-way perspective, where the biblical account illuminates stubbornly opaque moments in Egyptian history and chronology and where the meticulous work of Egyptologists provides appropriate additional background to the Bible. The result is a sharper perspective of an ancient account that has a surprisingly current application for us all.
Mummies, pyramids, and pharaohs! The culture and civilization of the ancient Egyptians have fascinated people for centuries and some have direct correlation to biblical events.Authors David Down and John Ashton present a groundbreaking new chronology in Unwrapping the Pharaohs that shows how Egyptian Archaeology supports the biblical timeline.Go back in time as famous Egyptians such as the boy-king Tutankhamen, and the beautiful Cleopatra are brought to life in this captivating new look at Egyptian history from a biblical worldview.
Explore significant archaeological discoveries pertaining to every book of the Bible. Laypersons, pastors, students, academics, and anyone looking for a current and comprehensive biblical archaeology resource need look no further. The Zondervan Handbook of Biblical Archaeology provides a wealth of information that supplements the historical context of the Bible, providing a window into the past that will enhance your understanding and enjoyment of biblical text. Immerse yourself in the world of the Bible and the intertestamental period with these special features: Introduction to the field of archaeology Archaeological discoveries in canonical order The latest photos and information from new discoveries Aerial photos of excavation sites Photos of artifacts and historic structures Sidebars and study helps Robust glossary Detailed maps Bibliography The Zondervan Handbook of Biblical Archaeology gives readers the opportunity to visit ancient sites and historical places while remaining in the comfort of their own home.
The existence Moses as well as the Exodus is a crucial question because, according to the Bible, the character related to that famous event forms the basis of the Passover which meant the Promised Land for Jews and later the Paradise for Christians. However, according to most Egyptologists, there is absolutely no evidence of Moses and the Exodus in Egyptian documents, which leads them to conclude that the whole biblical story is a myth written for gullible people. However, according to Egyptian accounts the last king of the 15th dynasty named Apopi, “very pretty”, which was Moses' birth name (Ex 2:2), reigned 40 years in Egypt (1613-1573) and met Seqenenre Taa, 40 years later, the last pharaoh of the 17th dynasty who died in May 1533 BCE in dramatic and unclear circumstances (Ps 136:15). The state of his mummy proves that his body received severe injuries and remained abandoned for several days before being mummified. The eldest son of Seqenenre Taa, Ahmose Sapaïr, who was crown prince died in a dramatic and unexplained way shortly before his father (Ex 12:29). Prince Kamose, Seqenenre Taa's brother, assured interim of authority for 3 years and threatened attack the former pharaoh Apopi, new prince of Retenu (Palestine) who took the name Moses, according to Manetho, an Egyptian priest and historian. In the stele of the Tempest, Kamose also blames Apopi for all the disasters that come to fall upon Egypt, which caused many deaths. Ironically, those who believe Egyptologists are actually the real gullible ones
Reared in the ways of the God of the heavens during his early childhood, Moses, who was drawn from the water, was moved from his humble abode to one of privilege with every amenity. Temptation abounded, but the teaching of his mother in the way of truth lingered in his mind, even as he was tutored in the schools of the pharaoh. With his leadership and military training behind him, yet convinced of his sacred duty, he ached to see his people suffer. Thus, Moses committed the same grave error of many of his ancestors: taking matters into his own hands. An Egyptian oppressor died because of Moses’ misguided fervor, which sent him fleeing as a fugitive. In the mountains of Moses’ refuge, God broke down the strongholds of Egyptian influence. As forty years of Moses’ life passed in his wilderness hideaway, God instilled in His servant lessons of faith, patience, humility, and reverence. When Moses was humbled, God met him at the burning bush. He trembled at the thought of returning to the land of his birth to face a brotherly foe. Only then did God lay out His detailed instruction to rescue the Hebrew people. Together Moses and his brother Aaron took the message of God to the earthly king: “Let My people go.” The pharaoh met the brothers’ approach with wrath: “I know not Jehovah, neither will I let Israel go,” boasting that their God had no power to deliver them. Hence, a series of plagues bombarded the people of the Nile. Just before the tenth and final plague, Moses instructed God’s chosen with their course of action. They needed to submit to His command through obedience to heavenly direction just as we need to be surrendered so that we can be saved. When the cry of bereavement rose from the land of sun gods and papyrus reeds, the Hebrews were ready to go. The pharaoh once denounced the sovereign God: “Who is Jehovah, that I should obey His voice to let Israel go?” cried out as he hovered over the limp body of his firstborn, “Rise up, and get you forth from among my people. . . . Also take your flocks and herds . . . and be gone.” Thus, the descendents of Abraham, Isaac, and Jacob left the land of their bondage. When the grieving king learned that the whole enslaved nation had marched to the Red Sea instead of the desert, his ire burned within him. When the pursuing army approached, the God Almighty enveloped the opposition in a foggy cloud, blinding their view. As the darkness deepened over the Egyptians predators, confusion and dismay reigned. To the Hebrew people, however, that same cloud illuminated the encampment with the light of day, and hope resurged in their hearts. When Moses lifted his rod over the swelling waters, they parted, creating a walled pathway through the sea. God’s pillar lighted their way from shore to shore in that night of flight. The Psalmist penned of the following morning when the last Israelite footstep was safely on the eastern shore: “The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook” (Psalm 77:17–18). Thus, the Egyptians pursuers followed their firstborn into death. In only one night, God’s people experienced complete deliverance—men, women, children, and even their livestock. God has a plan of deliverance for those who have chosen Him as their Savior, Lord, and Friend that is greater than that of the miracle at the Red Sea. We may lay claim to the sacrifice of our Redeemer, and keep our eyes ever focused on Him rather than what sin may offer us for a season.
