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The God of Israel himself said, “And against all the gods of Egypt, I will execute judgments—I am Yahweh” (Exod b).This conclusion is supported by the statement of Jethro, Moses’ father-in-law, who had just heard a first-hand account of all the events: “Now I know that the Lord is greater than all the gods; because in the very thing in which they were proud, he above them” (Exod ).
If Moses did not omit pharaoh’s personal name for theological reasons, then why did he omit it?
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 campaign of Thutmose III against a rebellious coalition at Megiddo, instigated by the Empire of Mitanni, was fomented by the King of Kadesh (on the Orontes River), who—in —merely was called, “that wretched enemy of Kadesh.” Moreover, when Egyptian scribes listed the booty that was confiscated after the Battle of Megiddo, they did not name the opposing king whose possessions the Egyptians plundered, referring to him only as “the prince,” or “the Prince of Megiddo.” The Amada Stele of Amenhotep II, which boasts of the king’s successful battles against seven Syrian tribes of Takhsi, identifies these foreign rulers only as “seven chieftains,” whose names are all left unrecorded.
In the Memphis Stele of Amenhotep II, reference is made to his campaigns in Edom, Canaan, and Syria.