Posted on 04/22/2014 6:04:40 PM PDT by SunkenCiv
Twelfth Dynasty exhibits the characteristics of a regime that would have enslaved the Hebrews. The country had been disunited and they came up from the south and established a strong central government. They then sent their troops to the east to conquer territory. The Hebrews were living on the northern border area and were considered a security threat. The Hebrews had to be brought to heel. They also launched huge building projects including the famed labyrinth so they needed lots of workers. Under them was a great flowering of literature, later considered the golden age, so when Moses came along at the end of the Thirteenth Dynasty, he would have gotten an excellent eduction in writing preparing him to record the Torah in another language.
It was not as if they did not know Joseph. They did not Zaphnathpaneah. That was his Egyptian name, “Neith says he will live.” The Hebrews were regarded as worshippers of Neith and settled in Neith country because his wife Osnath was a priestess of the goddess Neith. The southerners did not know Neith, who was based in the north. She was the mother of Isis and Athena and made a comeback later so that the Greeks knew her very well.
Coming out in the Exodus, I agree with Velikovsky that the Hebrews met the Hyksos, a Semitic people coming in. The land to which the Hebrews were going was normally under Egyptian control. Had the Egyptians not been knocked out of the game, so to speak, for a few hundred years, the Hebrews could not have conquered that land because they would have had to face Egyptian regulars who could come up quickly via a coastal road. As a matter of fact when the Babylonians under Cushan saw there were a power vacuum they moved in to take over the country. The Hebrews would have been lost except two great leaders arose, Othniel and his wife Achsah. She was the daughter of the great Caleb the Hero and he was his nephew. They drove out the Babylonians and established security for 40 years.
bump for later read
I am also of the opinion it was during this part of the 18th dynasty. 12th dynasty is much too early. Exodus was at least 400 years after Abraham who was around 12th dynasty. There were dark skinned, curly haired people found east of the Black Sea who may have been Egyptians posted there by Sesosteris II or someone in that era.
Thanks idov!
The RC dating of Ramses II, 19th dynasty (using the contents of his canopic jars) turned out to be over 700 years younger than the conventional pseudochronology claims, but that is the date that Velikovsky gave for him. An 18th Dynasty Exodus is completely hopeless.
> It seems to me that the name is not an Arabic one, but rather is of Egyptian design. Mose-ika-ya could be a name arranged similarly to Smenkh-ka-re, the last syllable being the name of a divinity—god Re (or Ra) in the case of Smenkare; in the case of Mosaikaya—the God Ya (as in the names Isa iah , Jerem iah, and the like), the syllable ka being the Egyptian word for “soul.” If this archaic Arabian tradition brought down to us the name of the leader correctly, we may at last have the Semitic name of the great deliverer, and also his Egyptian name. The name “the soul of Yahweh” would surely be a fitting name for the man who, according to the Scriptures, was the first to whom the Divine name was revealed.
http://www.varchive.org/ce/baalbek/deswan.htm
The Exodus: Fact or Fiction?
Evidence of Israel’s Exodus from Egypt
Biblical Archaeology Society Staff
04/10/2016
http://www.biblicalarchaeology.org/daily/biblical-topics/exodus/exodus-fact-or-fiction/
Exodus Evidence: An Egyptologist Looks at Biblical History
http://members.bib-arch.org/publication.asp?PubID=BSBA&Volume=42&Issue=3&ArticleID=2
Exodus in the Bible and the Egyptian Plagues
http://www.biblicalarchaeology.org/daily/biblical-topics/exodus/exodus-in-the-bible-and-the-egyptian-plagues/
Who Was Moses? Was He More than an Exodus Hero?
http://www.biblicalarchaeology.org/daily/biblical-topics/exodus/who-was-moses-was-he-more-than-an-exodus-hero/
https://en.wikipedia.org/wiki/Baal-zephon#Location
Location
1st-millennium BC Assyrian texts mention Ba?al Zaphon as the name of the mountain itself.[10] (Locally as well, the mountain was worshipped in its own right.)[8]
The books of Exodus and Numbers in the Hebrew Scriptures records that the Israelites were instructed by Yahweh to camp across from a place named “Ba?al Zaphon” in order to appear trapped and thereby entice Pharaoh to pursue them:[11][12][1][13][n 3]
Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea. For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. And I will harden Pharaoh’s heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord. And they did so.[15]
Gmirkin identified this as Arsinoe on the Gulf of Suez. A Ptolemaic-era geographical text at the Cairo Museum lists four border fortresses, the third being “Midgol and Ba?al Zaphon”. In context, it appears to have been located on a route to the Red Sea coast, perhaps on the canal from Pithom to a location near Arsinoe.[16] Rohl proposed Tell Defenneh.[17]
http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0003_0_01787.html
Encyclopedia Judaica: Baal-Zephon
...a location, perhaps a sanctuary, in Egypt which, according to the Bible, the Israelites passed during the *Exodus from Egypt (Ex. 14:2, 9; Num. 33:7). Presumably the toponym takes its name from the god Baal Zephon known from texts beginning in the early second millennium B.C.E. and continuing well into the first. Scholars disagree as to the site of Baal-Zephon and locate it according to their view of the route that the Bible claims was followed by the Israelites when they departed from Egypt. Those who assume that a southern passage was meant suggest Jebel Abu ?asan, 8 mi. (13 km.) N. of Suez, which is identified with a Migdal Baal-Zephon mentioned in a papyrus from the Hellenistic period (Cairo papyrus 31169). Others who prefer a northern route identify Baal-Zephon with the sanctuary of Zeus Casius, which is known of from the fifth century B.C.E. onward in the vicinity of the Serbonic Lake (Bahr al-Bardawi, the “Reed Sea,” according to this theory). Since another mountain called Mons Casius (Jebel Aqra on the Syrian coast) was known in earlier times as Baal-Zephon, it is consequently assumed that the southern Baal-Zephon was also called Casius. The site is identified with a hillock on the western extremity of the lake called Marmodiyya. W.F. Albright has identified Baal-Zephon with the Egyptian port Tahpanhes (Daphne). A survey in 1967 directed by M. Dothan has identified Baal-Zephon with Ras Kasrun near the Serbonic Lake; the survey also identified it as the site of the Hellenistic-Roman city of Casius.
https://www.varchive.org/ce/theses.htm
7. The Papyrus Ipuwer describes a natural catastrophe and not merely a social revolution, as is supposed. A juxtaposition of many passages of this papyrus (edited by A. Gardiner, under the name “Admonitions of an Egyptian Sage”, 1909) with passages from the Scriptures dealing with the story of the plagues and the escape from Egypt, proves that both sources describe the same events.
8. The Papyrus Ipuwer comprises a text which originated shortly after the close of the Middle Kingdom; the original text was written by an eyewitness to the plagues and the Exodus.
12. The naos (shrine) of el-Arish, now in the Museum of Ismailia, describes the plague of darkness and the death of the pharaoh in a whirlpool. The place of the last event is at Pi-Kharoti, which is Pi-ha-Kiroth of the Book of Exodus.
13. Tom-Taoui-Toth was the Pharaoh of the Exodus.
15. The Israelites left Egypt a few days before the invasion of the Hyksos (Amu).
16. The Israelites met the Hyksos (Amu) on their way from Egypt. The Hyksos were the Amalekites.
17. The Arabic authors of the Middle Ages related traditions which reflect actual historical events, about the Amalekites who left Mekka amidst catastrophes and plagues, the invasion of Palestine and Egypt by the Amalekites, and the Amalekite pharaohs.
18. The catastrophes and plagues of these traditions are part of the cataclysm which is described in the Scriptures, the Papyrus Ipuwer, and the naos of el-Arish. The flood, which drowned many Amalekites who escaped from Arabia, was simultaneous with the upheaval of the sea on the day of the Passage.
map showing Memphis and Pisoped:
http://www.pibburns.com/mewhinne/elarish1.gif
https://en.wikipedia.org/wiki/Saft_el-Hinna
Saft el-Hinna (also Saft el-Hinneh, Saft el-Henna, Saft el-Henneh) is a village and an archaeological site in Egypt. It is located in the modern Al Sharqia Governorate, in the Nile Delta, about 7 km southeast of Zagazig.
The modern village of Saft el-Hinna lies on the ancient Egyptian town of Per-Sopdu or Pi-Sopt, meaning “House of Sopdu”, which was the capital of the 20th nome of Lower Egypt and one of the most important cult centers during the Late Period of ancient Egypt. As the ancient name implies, the town was consecrated to Sopdu, god of the eastern borders of Egypt.
During the late Third Intermediate Period, Per-Sopdu – called Pishaptu or Pisapti, in Akkadian, by the Neo-Assyrian invaders – was the seat of one of the four Great chiefdom of the Meshwesh, along with Mendes, Sebennytos and Busiris.
In December 1884 Swiss Egyptologist Édouard Naville was performing a survey in the Wadi Tumilat on behalf of the Egypt Exploration Fund. He went to Saft el-Hinna, a village of hinna farmers, and here he found traces of the ancient city under the modern settlement. He believed to having found the ancient city of Phacusa in the Biblical Land of Goshen, although it is nowadays assumed that Phacusa lies under the modern town of Faqus. Even though the archaeological site was threatened by urban development and the expansion of crops, Naville managed to discover several monuments of pharaoh Nectanebo I of the 30th Dynasty, the perimeter walls of a temple, and other attestations dating to the Ptolemaic and Roman periods. Unfortunately, he never published a comprehensive excavation report.
Among the findings dated to Nectanebo I, Naville found a naos dedicated to Sodpu. It was later discovered that the naos was one of four, meant to be accommodated within the temple whose walls were found by Naville under Saft el-Hinna; the other three naoi were discovered as well, though in other places of the Delta and not in situ: one dedicated to Shu, parts of which were found at Abukir, and which is commonly called “Naos of the Decades”, one dedicated to Tefnut, and a poorly preserved one which was discovered at Arish. All but the last one (due to its poor conservation) are surely attributable to Nectanebo I.
In 1906 Flinders Petrie went to Saft el-Hinna to conduct an excavation aimed to discover evidence of Hebrew presence in ancient Egypt. He soon found that the conditions of the site were even worse than the time of Naville. So he decided to dig in two undisturbed, neighboring areas, Kafr Sheikh Zikr and Suwa, which turn out to be two ancient necropoleis of Per-Sopdu. However, like Naville before him, Petrie never published a comprehensive report of these excavations.
Saft el-Hinna was later involved in two surface surveys, the Wadi Tumilat Project begun in 1977, and the Liverpool University Delta Survey (1983-85), the latter led by Steven Snape, who remarked that of the ruins described by Naville a century earlier, almost nothing is left.
By combining archaeological and phylological evidences, it is now known that the sacred area of Per-Sopdu was divided into two parts called Hut-nebes and Iat-nebes, which were connected by a dromos.
http://www.freerepublic.com/focus/news/3296914/posts?page=20#20
[snip] R’ Saadia was born in Egypt (in Fayoum, identified by R’ Saadia himself as the Biblical Pitom) [/snip]
Epistles: Biblical Profile: Aseneth of Egypt
By Patricia Ahearne-Kroll
https://www.baslibrary.org/biblical-archaeology-review/48/2/27
Many know the tale about Joseph, Jacob’s beloved son who was sold into slavery by his jealous brothers, exploited, and imprisoned, but who eventually rose to become second-in-command over Egypt (Genesis 37-50). Buried in this story is a brief reference that fascinated Jewish writers in antiquity: Joseph’s wife, Aseneth, was Egyptian.
According to Genesis, she was the daughter of an Egyptian priest (Potiphera in Hebrew; Pentephres in Greek), and she married Joseph and bore Manasseh and Ephraim (Genesis 41:45, Genesis 50–52). Aseneth is never mentioned again in the Tanakh or Christian Bible, and Genesis expresses no concern that she was Egyptian. The Israelite ancestral stories are interesting in this regard; sometimes they care about endogamy (marrying within kinship boundaries), and sometimes they do not (e.g., compare Genesis 24 and Genesis 28 with Genesis 38). Nevertheless, what didn’t bother the scribes of Genesis raised questions for later Jewish writers. How could Joseph marry an Egyptian woman?
Among other ideas, rabbinic authors suggested that Aseneth was the daughter of Joseph’s half-sister Dinah (Pirqe Rabbi Eliezer 38; Soferim 21), but a Hellenistic Jewish writer took a different tack, narrating how Aseneth changed her allegiances to Joseph’s deity.1
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