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More specifically, an examination of the exodus-pharaoh’s life will reveal whether Biblical history can be harmonized and synchronized with Egyptian history, and whether Biblical chronology is clear and trustworthy when relevant passages are interpreted literally. It is hoped that the present study has strengthened the case for the accuracy of the chronological numbers as preserved in the Masoretic text, and at the same time has helped to discredit theories which put the exodus anywhere but in the middle of the Fifteenth Century BC.” Just as Young established a 15th-century date for the exodus by chronological means, the present writer seeks to accomplish this goal by historical means, namely by examining the reign of Pharaoh Amenhotep II (ca.
The need for evaluating the former premise is that many Egyptologists are leading the charge to deny the veracity of the exodus, attempting to persuade Biblical scholars and the Christian populace at large that the exodus never actually occurred. a detailed reporting of the historical facts’ and therefore impossible to locate geographically.” Redford then betrays his affinity with this fraternity, stating that “despite the lateness and unreliability of the story in exodus, no one can deny that the tradition of Israel’s coming out of Egypt was one of long standing.”The need for evaluating the latter premise is that many Biblical scholars who affirm the historicity of the exodus now date it to the 13th century BC, a step that requires a redefinition of concrete numbers in Biblical passages that, if taken literally, would indisputably place the exodus in the 15th century BC. 1455–1418 BC), By answering the following questions, it will be seen whether Amenhotep II remains a viable candidate for the exodus-pharaoh, and whether Biblical history can be exonerated under the scrutiny of synchronization with Egyptian history.
The answer is found in the historical development of monarchial terms.
The dynastic title, “pharaoh,” derives from the word that literally means, “great house.” During Egypt’s Old Kingdom (.
The present in-depth work examines the trustworthiness of Biblical history by using the Hebrew exodus from Egypt as a test case.
More specifically, an examination of the exodus-pharaoh’s life will reveal whether Biblical history can be harmonized and synchronized with Egyptian history, and whether Biblical chronology is clear and trustworthy when relevant passages are interpreted literally.
1506–1452 BC), the father of Amenhotep II, was it used as an epithet for the Egyptian monarch.
In subsequent periods, the name of the monarch was generally added on.” Therefore, Moses’ practice of omitting pharaoh’s throne-name next to the dynastic title, “pharaoh,” followed the standard practice of the day in ancient Egypt, not coincidentally the site of his literary training.
Did Amenhotep II die in the Red Sea, as the Bible allegedly indicates about the exodus-pharaoh?
Can any of Amenhotep II’s military campaigns be related to the exodus events?
Jethro understood the point: Yahweh resoundingly won “the Battle of the Gods,” proving both to Israel, to Egypt, and to the rest of the Ancient Near East (hereinafter, “ANE”) that he alone is divine.
If Moses did not omit pharaoh’s personal name for theological reasons, then why did he omit it?
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If Amenhotep II is the exodus-pharaoh, could the obliteration of Hatshepsut’s image from many Egyptian monuments and inscriptions be attributed to backlash from the exodus events?