Genesis as the Introduction to the Book of Exodus Bob Deffinbaugh
More than 400 years separate the life of Joseph from the birth of the nation Israel at the exodus. Moses passes over these events with very little comment. This silence may be due to the fact that Moses wishes to stress the continuity between the events recorded in the Book of Genesis with those of the Book of Exodus.
The exodus of Israel from Egypt is the convergence of several important elements. Let us briefly consider these elements. The first element is that of the promises and prophecies of 
Genesis. After man’s fall in the Garden of Eden, God promised Eve that her “seed” would “crush the head of the serpent” (Genesis 3:15). That seed was to come through Seth (Genesis 5), Noah (Genesis 6-9), and then Abraham and his offspring (Genesis 12-50). God’s covenant with Abraham was first articulated in Genesis 12:1-3, and then later reiterated and further clarified (Genesis 13:14-17; 15, 17, etc.). God indicated to Abram that it would be several hundred years before his offspring would possess the land of Canaan:
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12 When the sun went down, Abram fell sound asleep. Then great terror overwhelmed him. 13 Then the Lord said to Abram, “Know for certain that your descendants will be strangers in a foreign country. They will be enslaved and oppressed for four hundred years. 14 But I will execute judgment on the nation that they will serve. Afterward they will come out with many possessions. 15 But as for you, you will go to your ancestors in peace and be buried at a good old age. 16 In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit” (Genesis 15:12-16).
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Events in Genesis give evidence that this promise will most certainly be fulfilled. Abraham’s sojourn in Egypt is the first such evidence. In Genesis 12, a famine prompts Abram to go down to Egypt with Sarai and his nephew Lot. This does not appear to be an act of faith, but rather the manifestation of Abram’s doubt and fear. The deception of Abram and Sarai concerning their true relationship is further indication of their lack of faith. Nevertheless, God preserves Sarai’s purity and protects the lives of Abram and his family while in Egypt. More than this, God greatly prospers Abram in Egypt, so that he leaves Egypt with great wealth (Genesis 13:2). Joseph will later go down to Egypt, betrayed by his brothers and sold into slavery. In spite of this, God exalts Joseph and greatly prospers him in the land of his sufferings (Genesis 41:52). The experiences of Abram and Joseph in Egypt prepare the reader for the marvelous things that are yet to happen in Egypt. The day of the fulfillment of the prophecy of Genesis 15:12-16 draws near as the Book of Exodus begins.
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Pharaoh and the Egyptians began to feel threatened by the presence and the prosperity of the Israelites. The Israelites were numerous and they were strong, more so than the Egyptians. The Egyptians feared that if a war broke out with one of their neighbors the Israelites would side with their enemies, bringing about their downfall (Exodus 1:9-10). On the other hand, since the Israelites had become the work force of the land, the Egyptians did not want to see them leave.
As I read of the Egyptians’ fears, I could not help but think of this Proverb:
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What the wicked fears will come on him;
What the righteous desire will be granted (Proverbs 10:24).
What the righteous desire will be granted (Proverbs 10:24).
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What the Egyptians feared did come upon them, no matter how hard they tried to prevent it. The presence of the Israelites in Egypt brought about the complete defeat of the Egyptians at the hand of God. In addition to this, the Israelites escaped. The Egyptians set into motion a sequence of futile attempts to suppress the Israelites, ignorant of the warning of the Abrahamic Covenant:
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“I will bless those who bless you, but the one who treats you lightly I must curse” (Genesis 12:3a).
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Introduction to the Book of Exodus
Title
The Greek Septuagint (LXX)1 and the Latin Vulgate versions of the OT assigned the title “Exodus” to this second book of Moses, because the departure of Israel from Egypt is the
dominant historical fact in the book (19:1). In the Hebrew Bible, the opening words, “And (or Now) these are the names,” served as the title of the book. The opening “And” or “Now” in the Hebrew title suggests that this book was to be accepted as the obvious sequel to Genesis, the first book of Moses. Hebrews 11:22 commends the faith of Joseph who, while on his deathbed (ca. 1804 B.C.), spoke of the “departure” or the “exiting” of the sons of Israel, looking ahead over 350 years to the Exodus (ca. 1445 B.C.).
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Author and Date
Mosaic authorship of Exodus is unhesitatingly affirmed. Moses followed God’s instructions and “wrote all the words of the LORD” (24:4), which included at the least the record of the battle with Amalek (17:14), the Ten Commandments (34:4, 27–29), and the Book of the Covenant (20:22–23:33). Similar assertions of Mosaic writing occur elsewhere in the Pentateuch: Moses is identified as the one who recorded the “starting points of their journeys” (Num. 33:2) and who “wrote this law” (Deut. 31:9).
The OT corroborates Mosaic authorship of the portions mentioned above (see Josh. 1:7, 8; 8:31, 32; 1 Kin. 2:3; 2 Kin. 14:6; Neh. 13:1; Dan. 9:11–13; and Mal. 4:4). The NT concurs by citing Ex. 3:6 as part of “the book of Moses” (Mark. 12:26), by assigning Ex. 13:2 to “the law of Moses,” which is also referred to as “the law of the Lord” (Luke 2:22, 23), by ascribing Ex. 20:12 and 21:17 to Moses (Mark 7:10), by attributing the law to Moses (John 7:19; Rom. 10:5), and by Jesus’ specifically declaring that Moses had written of Him (John 5:46, 47).
.At some time during his 40 year tenure as Israel’s leader, beginning at 80 years of age and ending at 120 (7:7; Deut. 34:7), Moses wrote down this second of his 5 books. More specifically, it would have been after the Exodus and obviously before his death on Mt. Nebo in the plains of Moab. The date of the Exodus (ca. 1445 B.C.) dictates the date of the writing in the 15th century B.C.
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Scripture dates Solomon’s fourth year of reign, when he began to build the temple (ca. 966/65 B.C.), as being 480 years after the Exodus (1 Kin. 6:1), establishing the early date of 1445 B.C. Jephthah noted that, by his day, Israel had possessed Heshbon for 300 years (Judg. 11:26). Calculating backward and forward from Jephthah, and taking into account different periods of foreign oppression, judgeships and kingships, the wilderness wanderings, and the initial entry and conquest of Canaan under Joshua, this early date is confirmed and amounts to 480 years.
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Scripture also dates the entry of Jacob and his extended family into Egypt (ca. 1875B.C.) as being 430 years before the Exodus (12:40), thus placing Joseph in what archeologists have designated as the 12th Dynasty, the Middle Kingdom period of Egyptian history, and placing Moses and Israel’s final years of residence and slavery in what archeologists have designated as the 18th Dynasty, or New Kingdom period. Further, Joseph’s stint as vizier over all of Egypt (Gen. 45:8) precludes his having served under the Hyksos (ca. 1730–1570 B.C.), the foreign invaders who ruled during a period of confusion in Egypt and who never controlled all of the country. They were a mixed Semitic race who introduced the horse and chariot as well as the composite bow. These implements of war made possible their expulsion from Egypt.
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Background and Setting
Eighteenth Dynasty Egypt, the setting for Israel’s dramatic departure, was not a politically or economically weak and obscure period of Egyptian history. Thutmose III, for example, the Pharaoh of the Oppression has been called the “Napoleon of Ancient Egypt,” the sovereign who expanded the boundaries of Egyptian influence far beyond natural borders. This was the dynasty which over a century before, under the leadership of Amose I, had expelled the Hyksos kings from the country and redirected the country’s economic, military, and diplomatic growth. At the time of the Exodus, Egypt was strong, not weak.
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Moses, born in 1525 B.C. (80 years old in 1445 B.C.), became “learned in all the wisdom of the Egyptians” (Acts 7:22) while growing up in the courts of Pharaohs Thutmose I and II and Queen Hatshepsut for his first 40 years (Acts 7:23). He was in self-imposed, Midianite exile during the reign of Thutmose III for another 40 years (Acts 7:30), and returned at God’s direction to be Israel’s leader early in the reign of Amenhotep II, the pharaoh of the Exodus. 
God used both the educational system of Egypt and his exile in Midian to prepare Moses to represent his people before a powerful pharaoh and to guide his people through the wilderness of the Sinai peninsula during his final 40 years (Acts 7:36). Moses died on Mt. Nebo when he was 120 years old (Deut. 34:1–6), as God’s judgment was on him for his anger and disrespect (Num. 20:1–3). While he looked on from afar, Moses never entered the Promised Land. Centuries later he appeared to the disciples on the Mt. of Transfiguration (Matt. 17:3).
God used both the educational system of Egypt and his exile in Midian to prepare Moses to represent his people before a powerful pharaoh and to guide his people through the wilderness of the Sinai peninsula during his final 40 years (Acts 7:36). Moses died on Mt. Nebo when he was 120 years old (Deut. 34:1–6), as God’s judgment was on him for his anger and disrespect (Num. 20:1–3). While he looked on from afar, Moses never entered the Promised Land. Centuries later he appeared to the disciples on the Mt. of Transfiguration (Matt. 17:3).
Historical and Theological Themes
In God’s timing, the Exodus marked the end of a period of oppression for Abraham’s descendants (Gen. 15:13), and constituted the beginning of the fulfillment of the covenant promise to Abraham that his descendants would not only reside in the Promised Land, but would also multiply and become a great nation (Gen. 12:1–3, 7). The purpose of the book may be expressed like this: To trace the rapid growth of Jacob’s descendants from Egypt to the establishment of the theocratic nation in their Promised Land.
At appropriate times, on Mt. Sinai and in the plains of Moab, God also gave the Israelites that body of legislation, the law, which they needed for living properly in Israel as the theocratic people of God. By this, they were distinct from all other nations (Deut. 4:7, 8; Rom. 9:4, 5).
By God’s self-revelation, the Israelites were instructed in the sovereignty and majesty, the goodness and holiness, and the grace and mercy of their Lord, the one and only God of heaven and earth (see especially Ex. 3, 6, 33, 34). The account of the Exodus and the events that followed are also the subject of other major biblical revelation (cf. Pss. 105:25–45; 106:6–27; Acts 7:17–44; 1 Cor. 10:1–13; Heb. 9:1–6; 11:23–29).
Interpretive Challenges
The absence of any Egyptian record of the devastation of Egypt by the 10 plagues and the major defeat of Pharaoh’s elite army at the Red Sea should not give rise to speculation on whether the account is historically authentic. Egyptian historiography did not permit records of their pharaohs’ embarrassments and ignominious defeats to be published. In recording the Conquest under Joshua, Scripture specifically notes the three cities which Israel destroyed and burned (Josh. 6:24; 8:28; 11:11–13). The Conquest, after all, was one of takeover and inhabitation of property virtually intact, not a war designed to destroy. The date of Israel’s march into Canaan will not be confirmed, therefore, by examining extensive burn levels at city-sites of a later period.
Despite the absence of any extrabiblical, ancient Near Eastern records of the Hebrew bondage, the plagues, the Exodus, and the Conquest, archeological evidence corroborates the early date. All the pharaohs, for example, of the 15th century left evidence of interest in building enterprises in Lower Egypt. These projects were obviously accessible to Moses in the Delta region near Goshen.
The typological significance of the tabernacle has occasioned much reflection. Ingenuity in linking every item of furniture and every piece of building material to Christ may appear most intriguing, but if NT statements and allusions do not support such linkage and typology then hermeneutical caution must rule. The tabernacle’s structure and ornamentation for efficiency and beauty are one thing, but finding hidden meaning and symbolism is unfounded. How the sacrificial and worship system of the tabernacle and its parts meaningfully typify the redeeming work of the coming Messiah must be left to those NT passages which treat the subject.
1. LXX Septuagint—an ancient translation of the Old Testament into Greek
Outline
I. Israel in Egypt (1:1–12:36)
A. The Population Explosion (1:1–7)
B. The Oppression Under the Pharaohs (1:8–22)
C. The Maturation of a Deliverer (2:1–4:31)
D. The Confrontation with Pharaoh (5:1–11:10)
E. The Preparation for Departure (12:1–36)
II. Israel on the Road to Sinai (12:37–18:27)
A. Exiting Egypt and Panicking (12:37–14:14)
B. Crossing the Red Sea and Rejoicing (14:15–15:21)
C. Traveling to Sinai and Grumbling (15:22–17:16)
D. Meeting with Jethro and Learning (18:1–27)
III. Israel Encamped at Sinai (19:1–40:38)
A. The Law of God Prescribed (19:1–24:18)
B. The Tabernacle of God Described (25:1–31:18)
C. The Worship of God Defiled (32:1–35)
D. The Presence of God Confirmed (33:1–34:35)
E. The Tabernacle of God Constructed (35:1–40:38)
“This article originally appeared here at Grace to You.”
Question: “What was the meaning and purpose of the ten plagues of Egypt?”
Answer: The Ten Plagues of Egypt—also known as the Ten Plagues, the Plagues of Egypt, or the Biblical Plagues—are described in Exodus 7–12. The plagues were ten disasters sent upon Egypt by God to convince Pharaoh to free the Israelite slaves from the bondage and oppression they had endured in Egypt for 200 years. When God sent Moses to deliver the children of Israel from bondage in Egypt, He promised to show His wonders as confirmation of Moses’ authority (Exodus 3:20). This confirmation was to serve at least two purposes: to show the Israelites that the God of their fathers was alive and worthy of their worship and to show the Egyptians that their gods were nothing.
The Israelites had been enslaved in Egypt for about 200 years, and in that time, had lost faith in the God of their fathers. They believed He existed and worshiped Him, but they doubted that He could, or would, break the yoke of their bondage. The Egyptians, like many pagan cultures, worshiped a wide variety of nature-gods, and attributed to their powers the natural phenomena they saw in the world around them. There was a god of the sun, of the river, of childbirth, of crops, etc. Events like the annual flooding of the Nile, which fertilized their croplands, were evidences of their gods’ powers and good will. When Moses approached Pharaoh, demanding that he let the people go, Pharaoh responded by saying, “Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go” (Exodus 5:2). Thus began the challenge to show whose God was more powerful.
The first plague, turning the Nile to blood, was a judgment against Apis, the god of the Nile, Isis, goddess of the Nile, and Khnum, guardian of the Nile. The Nile was also believed to be the bloodstream of Osiris, who was reborn each year when the river flooded. The river, which formed the basis of daily life and the national economy, was devastated, as millions of fish died in the river and the water was unusable. Pharaoh was told “By this you will know that I am the LORD…” (Exodus 7:17).
The second plague, bringing frogs from the Nile, was a judgment against Heqet, the frog-headed goddess of birth. Frogs were thought to be sacred and not to be killed. God had the frogs invade every part of the homes of the Egyptians, and when they died, their stinking bodies were heaped up in offensive piles all through the land (Exodus 8:13-14).
The third plague, gnats, was a judgment on Set, the god of the desert. Unlike the previous plagues, the magicians were unable to duplicate this one, and declared to Pharaoh, “This is the finger of God” (Exodus 8:19).
The fourth plague, flies, was a judgment on either Re or Uatchit, who were both depicted as flies. In this plague, God clearly distinguished between the Israelites and the Egyptians, as no swarms of flies bothered the areas where the Israelites lived (Exodus 8:21-24).
The fifth plague, the death of livestock, was a judgment on the goddess Hathor and the god Apis, who were both depicted as cattle. As with the previous plague, God protected His people from the plague, while the cattle of the Egyptians all died. God was steadily destroying the economy of Egypt, while showing His ability to protect and provide for those who obeyed Him. Pharaoh even sent investigators (Exodus 9:7) to find out if the Israelites were suffering along with the Egyptians, but the result was a hardening of his heart against them.
The sixth plague, boils, was a judgment against several gods over health and disease (Sekhmet, Sunu, and Isis). This time, the Bible says that the magicians “could not stand before Moses because of the boils.” Clearly, these religious leaders were powerless against the God of Israel.
Before God sent the last three plagues, Pharaoh was given a special message from God. These plagues would be more severe than the others, and they were designed to convince Pharaoh and all the people “that there is none like me in all the earth” (Exodus 9:14). Pharaoh was even told that he was placed in his position by God, so that God could show His power and declare His name through all the earth (v. 16). As an example of His grace, God warned Pharaoh to gather whatever cattle and crops remained from the previous plagues and shelter them from the coming storm. Some of Pharaoh’s servants heeded the warning (v. 20), while others did not. The seventh plague, hail, attacked Nut, the sky goddess, Osiris, the crop fertility god, and Set, the storm god. This hail was unlike any that had been seen before. It was accompanied by a fire which ran along the ground, and everything left out in the open was devastated by the hail and fire. Again, the children of Israel were miraculously protected, and no hail damaged anything in their lands.
Before God brought the next plague, He told Moses that the Israelites would be able to tell their children of the things they had seen God do in Egypt and how it showed them God’s power. The eighth plague, locusts, again focused on Nut, Osiris, and Set. The later crops, wheat and rye, which had survived the hail, were now devoured by the swarms of locusts. There would be no harvest in Egypt that year.
The ninth plague, darkness, was aimed at the sun god, Re, who was symbolized by Pharaoh himself. For three days, the land of Egypt was smothered with an unearthly darkness, but the homes of the Israelites had light.
The tenth and last plague, the death of the firstborn males, was a judgment on Isis, the protector of children. In this plague, God was teaching the Israelites a deep spiritual lesson which pointed to Christ. Unlike the other plagues, which the Israelites survived by virtue of their identity as God’s people, this plague required an act of faith by them. God commanded each family to take an unblemished male lamb and kill it. The blood of the lamb was to be smeared on the top and sides of their doorways, and the lamb was to be roasted and eaten that night. Any family that did not follow God’s instructions would suffer in the last plague. God described how He would send the death angel through the land of Egypt, with orders to slay the firstborn male in every household, whether human or animal. The only protection was the blood of the lamb on the door. When the angel saw the blood, he would pass over that house and leave it untouched (Exodus 12:23). This is where the term “Passover” comes from. It is a memorial of that night in ancient Egypt when God delivered His people from bondage. First Corinthians 5:7 teaches that Jesus became our Passover when He died to deliver us from the bondage of sin. While the Israelites found God’s protection in their homes, every other home in the land of Egypt experienced God’s wrath as their loved ones died. This grievous event caused Pharaoh to finally release the Israelites.
By the time the Israelites left Egypt, they had a clear picture of God’s power, God’s protection, and God’s plan for them. For those who were willing to believe, they had convincing evidence that they served the true and living God. Sadly, many still failed to believe, which led to other trials and lessons by God. The result for the Egyptians and the other ancient people of the region was a dread of the God of Israel. Pharaoh once again hardened his heart and sent his chariots after the Israelites. When God opened a way through the Red Sea for the Israelites, then drowned all of Pharaoh’s armies there, the power of Egypt was crushed, and the fear of God spread through the surrounding nations (Joshua 2:9-11). This was the very purpose that God declared at the beginning. We can still look back on these events today to confirm our faith in, and our fear of, this true and living God, the judge of all the earth.
Read more: http://www.gotquestions.org/ten-plagues-Egypt.html#ixzz2RaqixQ5r
The 125 Gods of Ancient Egypt
1. Aken Ferryman of the Underworld
Aker Guardian and Gatekeeper of the Underworld
Am-Heh – Devourer of Millions
Ament Greeter of the Dead
Ammit Devourer of the Wicked
Amun and Amun-Re The King of the Gods
Anat Mother of Gods
Andjety A precursor of Osiris
Anqet The Embracer, Goddess of Fertility and the Nile at Aswan
Anubis God of Embalming
Anuke Goddess of War
Anuket Goddess of the Nile
Apep The Great Destroyer
Arensnuphis Anthropomorphic Nubian Deity
As Kindly God of the Desert
Astarte, Warrior Goddess of Canaan
Aten The Sun Disk and later God
Atum The All-Father
Auf (Efu Ra) An aspect of the sun god Ra
Baal, God of Thunder
Ba-Pef – The Soul
Babi – The Dominant Male Baboon God
Banebdjetet God of Lower Egypt
Bast Beautiful Cat-Goddess
Bat – Ancient Cow Goddess
Benu (Bennu) – The Bird of Creation
Bes Protector of Childbirth
Dedwen – Nubian God of Resources
Denwen – The Fiery Serpent
The Ennead The Nine Great Osirian Gods
Fetket – The Sun God’s Butler
Geb God of the Earth
Gengen Wer – The Great Honker
Hapi God of the Nile River
Hathor Goddess of Music and Dance
Hatmehyt – The Fish Goddess
Haurun, The Victorious Herdsman
Heh and Hauhet Deities of Infinity and Eternity
Heqet Frog Goddess
Heret-Kau – She who is Above the Spirits
Heryshef, Ruler of the Riverbanks
Heset Goddess of Plenty
Hetepes-Sekhus – An Eye of Re
Hike God of Magic and Medicine
Horus King of the Gods on Earth
Hu God of the Spoken Word
Iabet, Cleanser of Re, Personification of the East
Ihy – The Child God
Imhotep Lord of Science and Thought
Ipy (Opet), A Mother of Osiris
Isis Queen of the Gods
Iusaas – Creator Goddess
Kabechet Helper of Anubis
Kek and Kauket, Deities of Darkness, Obscurity and Night
Khenmu The Great Potter
Kherty – Ram-headed God
Kephri The Great Scarab
Khonsu God of the Moon
Maat Lady of Truth and Order
Mafdet Goddess of Scorpions and Snakes
Mahaf – The Ferryman
Mahes The Lord of the Massacre
Male Child Gods of Egypt
Mandulis – The Lower Nubian Sun God
Mehen Defender of the Sun Boat
Mehet-Weret – Cow Goddess of the Sky
Menhit Lion-headed War Goddess
Mertseger Guardian of the Valley of the Kings
Meskhenet – Goddess of Childbrith
Mihos – Son of Bastet
Min God of Fertility
Montu, Warrior and Solar God
Mut Grandmother of the Gods
Nefertem Lord of the Sunrise
Nehebkau, the God who Joined the Ka to the Body
Nekhbet Goddess of the Power of Kings
Neith Goddess of War and Funerals
Nephthys Lady of the Wings
Nun and Naunet Gods of Chaos and Water
Nut Goddess of the Firmament
The Ogdoad The Primordial Creation Gods
Onuris The War God
Osiris Lord of the Dead
Pakhet The Strength of Woman
Panebtawy – The Child God
Peteese and Pihor – Brother Gods
Ptah The Creator
Qadesh – Goddess of Esctasy and Sexual Pleasure
Re (Ra) The Sun God
Renenutet Goddess of the Harvest
Reshep – The Syrian War God
Sah and Sopdet (Sothis) The Astral God and Goddess
Satet Goddess of the Inundation
Satis Guardian of the Borders
Sebiumeker – Meroitic God of Procreation
Sefkhet-Abwy – Goddess of Writing and Temple Libraries
Seker The Resurrected Osiris
Sekhmet The Eye of Ra
Sepa – Centipede God
Serapis the Composit God
Serqet (Selkis) Scorpion Goddess
Seshat Goddess of writing, measurements
Set God of Evil
Shay – Personified Destiny
Shesmetet – Leonine Goddess
Shesmu Demon god of the Win Press
Shu God of the Air and Sky
Sia – The Perceptive Mind
Sobek Guard of the Gods
Sons of Horus Gods of the Viscera and the Canopic Jars
Sopedu – The Border Patrol God
Ta-Bitjet – A Wife of Horus
Tasenetnofret – The Good Sister
Taweret Goddess Demoness of Birth
Tayet – Goddess of Weaving
Tefnut Goddess of Moisture
Tatenen – “Father of Gods” and the God of the Rising Earth
Thoth God of Wisdom
Wadj Wer – The Pregnant God
Wadjet The Serpent Goddess
Weneg – Ancient Son of Re
Wepwawet (Upuaut) The Opener of the Ways
Wosret – Goddess of Thebes
Yah – Another Moon God
Yamm – God of the Sea
Read more: http://www.touregypt.net/godsofegypt/#ixzz2RWuum7vV
Egyptian history and the biblical record: a perfect match?
By Daniel Anderson
For years, the popular media has mocked the biblical accounts of Joseph, Moses, the Passover, and the Exodus as being completely incompatible with standard Egyptian chronology. Year after year, we have been told by numerous scholars that events recorded in the books of Genesis and Exodus are nice legends devoid of any historical or archaeological merit.
However, a new wind is blowing. An emerging pool of scholars, representing diverse backgrounds, has been openly calling for a drastic reduction in Egyptian chronology. Such a reduction would serve to line up the historical and archaeological records of Egypt and the Old Testament. Surprisingly, there is a substantial amount of evidence to warrant a significant reduction of Egyptian history. And by doing so, the reliability of Genesis, Exodus, and the entire Old Testament will have to be reconsidered as a viable source of historical truth.
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Advocates of chronological revision
Those who advocate a revision of orthodox Egyptian chronology are admittedly in the minority, but their credentials and scholarship are highly esteemed. David Rohl, author of Test of Time, suggests ‘Ramses II should be dated to the tenth century BC—some three hundred and fifty years later than the date which had been assigned him in the orthodox chronology.’1 Peter James and four other scholars published the book Centuries of Darkness.2 They claim that the dates of Egyptian dynasties need to be reduced by hundreds of years, specifically Dynasties 21–24. Dr Colin Renfrew, professor of archaeology at Cambridge University, wrote a foreword to this book:
This disquieting book draws attention … to a crucial period in world history, and to the very shaky nature of the dating, the whole chronological framework, upon which our current interpretations rest…the existing chronologies for that crucial phase in human history are in error by several centuries, and that, in consequence, history will have to be rewritten.3
Sir Alan Gardiner, an authority on Egyptian history, admits to the inherent problems surrounding Egyptian chronology:
Even when full use has been made of the king lists and of such subsidiary sources as have survived, the indispensable dynastic framework of Egyptian history shows lamentable gaps and many a doubtful attribution …What is proudly advertised as Egyptian history is merely a collection of rags and tatters.4
Last year, David Down (who also wrote the very relevant item ‘False History—out with David and Solomon’) and Dr John Ashton wrote Unwrapping the Pharaohs: How Egyptian Archaeology Confirms the Biblical Timeline. Down has performed archaeological research in Egypt, Israel, and the Middle East for nearly half a century. In their book, they propose a revised chronology that harmonizes Egyptian and Old Testament history.
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Reasons for questioning the traditional Egyptian timeline
Astronomical assumptions
An emerging pool of scholars, representing diverse backgrounds, has been openly calling for a drastic reduction in Egyptian chronology.
Supposedly, lunar and solar eclipses have been discovered to perfectly match the established dates of Egyptian chronology. This is simply untrue. The concept of astronomical fixation is not based on celestial eclipses but on the ‘Sothic Cycle’. However, the Sothic Cycle is mentioned nowhere in Egyptian texts.5 There are references to ‘the rising of Sothis’ which has been assumed to have been the sighting of the bright star Sirius. The real issue is that many modern scholars theorize that the ancient Egyptians were slightly off in their calendar keeping, and when corrected in light of modern science, the dates line up accordingly. Yet the Egyptians were able to orient their pyramids to within a fraction of a degree to the north, south, east, and west. It is more likely that the Egyptians were meticulous timekeepers. Thus, in Centuries of Darkness, James and his four fellow scholars write, ‘…There are good reasons for rejecting the whole concept of Sothic dating as it was applied by the earlier Egyptologists.’ (See also our Journal of Creation article, Fall of the Sothic theory: Egyptian chronology revisited.)
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Manetho’s maze
Another reason for questioning the traditional timeline is Manetho, an Egyptian priest who wrote a history of Egypt in the third century BC. Many consider Manetho’s writings to be indisputable fact. He was skilled at deciphering the hieroglyphs and had access to inscriptions, documents, and other valuable artifacts. However, two problems emerge. First, Manetho was writing hundreds, even thousands of years after many of the actual events. Second, none of Manetho’s writings exist.6 The only source we have for Manetho’s writings are some of his statements that have been quoted by much later historians such as Josephus, Africanus, Eusebius, and Syncellus.
Historical sources for Egyptian chronology
The Egyptian evidence consists of numerous inscriptions, texts, papyrus documents, and artifacts. Although it is very helpful, this evidence provides an incomplete picture of Egyptian history.
The ancient writings of Herodotus, Manetho, Josephus, Africanus and Eusebius provide added historical insight. Herodotus, the famous Greek historian, traveled to Egypt in the 5th century BC and interviewed priests and other knowledgeable individuals. Manetho, as stated above, composed a history of Egypt for the library at Alexandria in the 3rd century BC. Josephus, the famous Jewish historian, quoted from Manetho when writing his historical anthologies in the first-century AD. Africanus and Bishop Eusebius, renowned historians writing in the third and fourth centuries AD respectively, also quoted Manetho and wrote about Egyptian history. However, all of these highly esteemed historians often disagree with one another in the calculation of Egyptian chronology.
Because of the discordant nature of Egyptian chronology, it is impossible to present a comprehensive list of dates, pharaohs, and dynasties. Sir Alan Gardiner wrote, ‘Our materials for the reconstruction of a coherent picture are hopelessly inadequate.’ As a result, we must cross reference the Egyptian accounts with other accurate historical sources. Biblical and Assyrian chronology offer highly consistent dates that can be utilized to rectify many of the ambiguities of Egyptian history. In other words, if Old Testament and Assyrian historical records significantly overlap, then a revision of Egyptian chronology would be perfectly logical in order to harmonize with two independent reliable sources.
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Noah’s link to Egypt
The Hebrew name for one of Noah’s grandsons is Mizraim (Genesis 10:6). It is no coincidence that modern Egyptians call themselves Misr, which is a derivative of Mizraim. According to the Book of Genesis, Noah’s grandson, Mizraim,7 is the father of the Egyptians. In a revised chronology, Egypt comes into existence soon after the dispersion from Babel, around 2100 BC. Eusebius, the famous 4th century AD historian, writes:
Egypt is called Mestraim by the Hebrews; and Mestraim lived not long after the flood. For after the flood, Cham (or Ham), son of Noah, begat Aeguptos or Mestraim, who was the first to set out to establish himself in Egypt, at the time when the tribes began to disperse this way and that…Mestraim was indeed the founder of the Egyptian race; and from him the first Egyptian Dynasty must be held to spring.8
In the traditional chronology, a pre-dynastic period of approximately 2,000 years precedes the first Egyptian dynasty. Genesis establishes a much shorter period of time. In addition, the 1988–1989 annual report of the Oriental Institute of Chicago published a summary of extensive archaeological research by Bruce Williams. Williams re-examined discoveries related to the pre-dynastic period and concluded:
Both articles are part of an expanding body of evidence that links the period once known as ‘predynastic’ so firmly to the ages of the pyramids and later, that the term should be abandoned.9
Williams has published several articles in archaeology journals, and his modern research appears to confirm the Genesis account.
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Abraham visits Egypt
The biblical date for the Exodus is approximately 1445 BC. Exodus 6:4 and Galatians 3:16–17 tell us that the Lord made a covenant with Abraham 430 years earlier, around 1875 BC. Not long after this date, Abraham traveled to Egypt to escape a severe famine in the land of Canaan (Genesis 12:10). Abraham’s visit did not go unnoticed, as Pharaoh’s officials reported to their king that Abraham’s wife, Sarah, was extremely beautiful. Out of fear, Abraham told Pharaoh that Sarah was his sister. As a result, Pharaoh temporarily inducted Sarah into his harem and paid Abraham many expensive gifts. However, the Lord struck Pharaoh’s house with plagues causing him to release her upon discovering that she was actually Abraham’s wife.
Abraham came from Ur of the Chaldees (Genesis 11:31). From 1922 to 1934, Sir Leonard Woolley discovered it to be the first civilization10 with a superior knowledge of astronomy and arithmetic. In addition, the Sumerian civilization invented writing, composed dictionaries, and calculated square and cube roots.11 Woolley’s discoveries appear to corroborate the writings of Josephus concerning Abraham’s visit to Egypt Josephus writes about Abraham:
He communicated to them arithmetic, and delivered to them the science of astronomy; for before Abram came into Egypt they were unacquainted with those parts of learning; for that science came from the Chaldeans into Egypt.12
In a revised chronology, Abraham would have visited Egypt when Khufu (aka Cheops) was Pharaoh. Before Khufu, the early Egyptian pyramids were fantastic architectural structures, but they were not perfectly square or exactly oriented to all four points on a compass. However, when Khufu built his masterful pyramid, there appears to have been an explosion of astronomical and mathematical expertise. Khufu’s pyramid was perfectly square, level, and orientated to the four points of the compass.
When placed in the proper dynasty, Abraham’s visit to Egypt may have been the catalyst that sparked an architectural revolution in Egyptian history.
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Joseph rises to power in Egypt
Dynasty 12 was one of the high points in Egyptian history. By a revised chronology, Joseph would have risen to power under Sesostris I during this dynasty. According to Genesis, Joseph was one of Jacob’s twelve sons. Out of jealousy, Joseph’s brothers sold him to Midianite traders and these traders sold Joseph to an Egyptian officer named Potiphar. Eventually, through a period of trials and tribulations, the Lord enabled Joseph to rule over Egypt, second only to Pharaoh himself.
Sesostris I is known to have had a vizier, or prime minister, named Mentuhotep who possessed extraordinary power Egyptologist, Emille Brugsch, writes in his book Egypt Under the Pharaohs, ‘In a word, our Mentuhotep…appears as the alter ego of the king. When he arrived, the great personages bowed down before him at the outer door of the royal palace.’13 Brugsch’s description appears to corroborate Joseph’s status in Genesis 41:43, ‘He (Pharaoh) had him ride in the second chariot which he had; and they cried out before him, ‘Bow the knee’: and he made him ruler over all the land of Egypt.’
Joseph’s ultimate claim to fame was his ability to interpret dreams. The Egyptians attached significant importance to dreams. Joseph was able to interpret Pharaoh’s perplexing dreams to mean that seven years of plenty would be followed by seven years of the most severe famine. Convinced by Joseph’s interpretation, Pharaoh appointed Joseph to supervise the gathering of grain during the seven years of plenty.
Two clues from Egyptian inscriptions appear to confirm the Genesis account. First, a large relief on ‘Hungry Rock’ states, ‘…Because Hapy [the river god] had failed to come in time in a period of seven years. Grain was scant, kernels were dried up, scarce was every kind of food…’14
Second, a tomb belonging to Ameni, a provincial governor under Sesostris I, says:
No one was unhappy in my days, not even in the years of famine, for I had tilled all the fields of the Nome of Mah…thus I prolonged the life of its inhabitants and preserved the food which it produced.12
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Hebrew slaves in Egypt
In the traditional chronology, the Egyptian oppression of Hebrew slaves would have occurred in the 18th dynasty. The problem is there is little to no historical evidence of Hebrew slaves in Egypt at this time. However, when placed in the 12th dynasty under a revised chronology, there is substantial evidence for Israelite slave laborers in Egypt.
Dr Rosalie David, in charge of the Egyptian department of the Manchester Museum, writes about Semitic slavery in Kahun during the second half of the 12th dynasty:
It is apparent that the Asiatics were present in the town in some numbers, and this may have reflected the situation elsewhere in Egypt. It can be stated that these people were loosely classed by Egyptians as ‘Asiatics’, although their exact homeland in Syria or Palestine cannot be determined … The reason for their presence in Egypt remains unclear.15
The Bible makes it quite clear why the Israelite slaves resided in Egypt:
Now there arose a new king over Egypt who did not know Joseph, and he said to his people, ‘Look, the people of the children of Israel are more and mightier than we’…Therefore they set taskmasters over them to afflict them with their burdens…And they made their lives bitter with hard bondage… (Exodus 1:8-14).
Dr Rosalie David also writes about the slave presence at Gurob, Egypt:
The scattered documentation gives no clear answer as to how or why the Asiatics came to Egypt in the Middle Kingdom…There is nevertheless firm literary evidence that Asiatic slaves, women and children were at Gurob.16
Another piece of circumstantial evidence that supports the biblical account is the existence of pyramids built with mud bricks and straw during this dynasty. Amenemhet III, a pharaoh whose statues are sour-faced and cruel-looking in appearance, was likely the Pharaoh who answered the complaining Hebrew supervisors, ‘You shall no longer give the people straw to make brick as before Let them go and gather straw for themselves (Exodus 5:7).’
Another tantalizing piece of circumstantial evidence was the discovery of boxes beneath the floors of houses excavated in Kahun. Sir Flinders Petrie excavated a number of these boxes which contained the skeletons of babies up to three months old, sometimes up to three in a box.17 It is plausible that these baby skeletons are the bones of Hebrew babies killed by Pharaoh’s direct orders in an attempt to limit their population (Exodus 1:16). However, one particular baby boy would escape Pharaoh’s death sentence and change the course of Hebrew history.
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Moses is born
According to the Book of Exodus, the baby Moses was adopted by Pharaoh’s daughter while she was bathing at the river. His parents defied Pharaoh’s order and left his destiny in the Lord’s hands, placing him in a basket to be discovered by Pharaoh’s daughter. Many consider this to be a nice story, but completely unrealistic. After all, what Egyptian princess would adopt a Hebrew slave child and offer to make him the next Pharaoh?
However, if you place Moses in the 12th dynasty, the family history of the Pharaonic court appears to line up.18 Amenemhet III had two daughters, but no sons have been positively identified. Amenemhet IV has been proposed as the son of Amenemhet III, but he could just as easily have been the son of Sobekneferu, one of the daughters of Amenemhet III. Amenemhet IV is a very mysterious figure in Egyptian history and may have been a co-regent of Amenemhet or Sobekneferu.
Josephus wrote concerning Pharaoh’s daughter, ‘Having no child of her own…she thought to make him her father’s successor.’ In addition, Dr Donovan Courville has proposed Sobekneferu as the foster mother of Moses. It is plausible since there is no historical record of Sobekneferu having a biological son. If Sobekneferu was the foster mother of Moses, then the biblical account of her bathing by the riverside would make sense. The river god Hapy was the fertility god of Egypt, and Sobekneferu would have likely been observing a religious ritual in the river. Perhaps the appearance of a baby floating in the river would have been interpreted as a direct answer to her prayer for a child.
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Exodus from Egypt
In a revised chronology, Neferhotep I was likely the Pharaoh of the Exodus in the 13th dynasty. Exodus 7:10 tells us that Moses and Aaron confronted Pharaoh ‘… and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent.’ Pharaoh was not impressed ‘… so the magicians of Egypt, they also did in like manner with their enchantments. For every man threw down his rod, and they became serpents (Exodus 7:11–12).’ In the Liverpool Museum there is a magician’s rod that hails from this same period in Egyptian history.19 The rod is in the form of a long cobra Perhaps the magicians practiced some form of hypnotic power that transformed the cobra rods into the appearance of real snakes, or applied sleight of hand to substitute a real cobra for the rod.
The ten plagues are probably one of the most famous aspects of the Exodus story. If the plagues were historical events as recorded by Moses, then there should be some fragment of evidence describing their catastrophic consequences. In fact, there is a papyrus in the Leiden Museum in Holland which provides a graphic portrayal eerily reminiscent of the biblical account. There is no consensus among archaeologists as to when it was originally penned An excerpt reads:
… Plague stalks through the land and blood is everywhere … Nay, but the river is blood. Does a man drink from it? As a human he rejects it. He thirsts for water … Nay, but gates, columns and walls are consumed with fire…Nay but the son of the high-born man is no longer to be recognized … The stranger people from outside are come into Egypt … Nay, but corn has perished everywhere…Everyone says ‘there is no more.’20
(See also The ten plagues of Egypt: miracles or ‘Mother Nature’?, which also thoroughly refutes the popular ‘algal bloom’ theory).
The final plague cut Pharaoh to the heart. The Lord struck down all the firstborn in each Egyptian family at midnight. The Hebrews were warned of this horrific disaster and Moses ordered them to kill a lamb and splash its blood on their doorposts. The Destroyer would pass over every home with the blood of the lamb. It is quite significant that Neferhotep’s son, Wahneferhotep, did not succeed his father on the throne. Instead, Neferhotep I was succeeded by his brother Sobkhotpe IV ‘who occupied the throne which his brother had recently vacated.’21 To this day, historians are unable to pinpoint the reason why the son of Neferhotep I did not succeed him. Perhaps a closer look at the biblical account is necessary.
Another piece of very interesting circumstantial evidence is the sudden departure of Kahun’s inhabitants. Dr Rosalie David writes:
It is evident that the completion of the king’s pyramid was not the reason why Kahun’s inhabitants eventually deserted the town, abandoning their tools and other possessions in the shops and houses …The quantity, range, and type of articles of everyday use which were left behind in the houses may suggest that the departure was sudden and unpremeditated.22
The evidence appears to confirm Exodus 12:33 which states, ‘And the Egyptians urged the people, that they might send them out of the land in haste…’
But what happened to the mighty Egyptian army? According to the Bible, Pharaoh pursued the fleeing Israelites with his army as they miraculously crossed the Red Sea. However, the Egyptian army ended up at the bottom of the Red Sea (Exodus 14:28). It is no coincidence that the mummy of Neferhotep I has never been found.
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The Hyksos mystery solved
Also, archaeologists and other scholars have long puzzled over the rapid occupation of Egypt by the mysterious Hyksos without a military confrontation. Those scholars advocating a revised chronology have identified the Hyksos with the Amalekites, who attacked the Israelites fleeing from Egypt. It is plausible that the Amalekites flowed into Egypt without resistance because of God’s decimation of the Egyptian army under the Red Sea.
… when placed at the proper time, there is an abundance of historical and archaeological evidence to confirm the books of Genesis and Exodus.
The identification of the Hyksos with the Amelekites would explain the otherwise strange passage ‘Amalek was the first of the nations’ (Numbers 24:20), and why an Egyptian would be ‘servant to an Amalekite’ (1 Samuel 30:13). This makes sense in the revised chronology where the Amalikites ruled the mighty Egyptian empire.
Their current obscurity fulfils God’s prophecy to Moses, ‘I will utterly blot out the remembrance of Amalek from under heaven’ (Exodus 17:14). Thus hardly anyone today has even heard of them, let alone their former pre-eminence The physical extermination (see also Was this a war crime?) was first fulfilled in the time of Saul, but he disobeyed God (1 Samuel 15), so the Amalekites still caused mayhem in David’s time so he practically finished the job (1 Samuel 30).
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Conclusion
There is a story of an older, well-respected archaeologist digging next to a young archaeologist at Gezer, Israel.23 The young archaeologist was mocking the historical reliability of the Bible when the older archaeologist quietly responded, ‘Well, if I were you, I wouldn’t rubbish the Bible.’ When the young archaeologist asked ‘Why?’ he replied, ‘Well, it just has a habit of proving to be right after all.’
At this time of year, Christians will be bombarded with shows and magazine articles that portray the biblical accounts of Joseph, Hebrew slavery, Moses, and the Exodus as legend and myth As we have seen, however, when placed at the proper time, there is an abundance of historical and archaeological evidence to confirm the books of Genesis and Exodus.
Synchronizing the biblical timeline with a revised Egyptian chronology will require more testing, research, hard work, and careful scholarship Presupposing biblical accuracy and applying professional research standards, a number of scholars are off to a promising start Dr Clifford Wilson, former Director of the Australian Institute of Archaeology, said it best:
I know of no finding in archaeology that’s properly confirmed which is in opposition to the scriptures. The Bible is the most accurate history textbook the world has ever seen.24
Related Articles
References
Rohl, David A Test of Time: The Bible: from Myth to History, p. 128, Century Limited, London, UK, 1995; see also review by John Osgood, Journal of Creation 11(1):33–35, 1997. Return to text.
James, Peter Centuries of Darkness, pp. XV–XVI, Pimlico, London, UK, 1992. Return to text.
James, ref. 2, p. 39. Return to text.
Gardiner, Allan Egypt of the Pharaohs, p. 53, Oxford University Press, London, UK, 1964. Return to text.
Ashton, J. and Down, D Unwrapping the Pharaohs: How Egyptian Archaeology Confirms The Biblical Timeline, p. 74, Master Books, Green Forest, AR, 2006. Return to text.
Ashton and Down, ref. 5, p. 73. Return to text.
Hebrew מצרים (mitsrayim) John Gill’s commentary, available in the Online Bible, states, ‘The word is of the dual number, and serves to express Egypt by, which was divided into two parts, lower and upper Egypt.’ Return to text.
Waddell, History of Egypt and Other Works by Manetho: The Aegyptiaca of Manetho, pp. 8–9. Return to text.
Sumner, William ‘Scholarship Individual Research,’ The Oriental Institute Annual Report 1988–1989, p. 62, University of Chicago, Chicago, IL, 1990. Return to text.
Obviously, it was not the first civilization, but the first ‘re-civilization’—after the Flood. Return to text.
Ashton and Down, ref. 5, p. 201. Return to text.
Whiston, W., Josephus’ Complete Works, Antiquities of the Jews, Book I, chapter VIII, para. 2. Return to text.
Breasted, James A History of Egypt, p. 162, Scribner and Sons, New York, NY, 1954. Return to text.
Ashton and Down, ref. 5, p. 84. Return to text.
David, R The Pyramid Builders of Ancient Egypt: A Modern Investigation of Pharaoh’s Workforce, p. 191, Guild Publishing, London, UK, 1986. Return to text.
David, ref. 15, p. 192. Return to text.
Ashton and Down, ref. 5, p. 100. Return to text.
Ashton and Down, ref. 5, p. 93. Return to text.
Ashton and Down, ref. 5, p. 98. Return to text.
Velikovsky, Immanuel, Ages in Chaos, Vol.1, ‘From the Exodus to King Akhnaton’, pp. 25–28, Abacus, London, UK, 1973. Return to text.
Edward, C.J. et al., The Cambridge Ancient History, Vol. II, Part I, ‘History of the Middle East and the Aegean Region c. 1800–1380 B.C.’, p. 50, Cambridge University Press, Cambridge, UK, 1980. Return to text.
David, ref. 15, p. 195 and 199. Return to text.
Wieland, C., Archaeologist confirms creation and the Bible: Interview with archaeologist Clifford Wilson, Creation 14(4):46–50, 1992 Return to text.
Wilson, C, Archaeologist Speaks Out, Creation 21(1):15, 1998. Return to text.
