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1506–1452 BC), the father of Amenhotep II, was it used as an epithet for the Egyptian monarch.
However, the standard practice of Thutmose III’s time was to leave enemy kings unnamed on official records.
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.
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.