Another Egyptian relic discovered at Hazor, northern Israel

by fulltimestudent 13 Replies latest social current

  • fulltimestudent
    Mephis : To continue the Egyptian influence theme, the Song of Solomon and Proverbs are both considered by modern scholarship to have very strong links to Egyptian literature genres. 'Solomon' as the wisest king of Israel, but doling out Egyptian advice is a fun thought to play with.

    I agree, it is fun, particularly for us who were mentally bludgeoned into seeing YHWH as the source of Biblical wisdom.

    But is it really a 'way-out idea? Think again of the implications of Acts 7:22:

    Moses was educated in all the wisdom of the Egyptians and was powerful in speech and action.

  • fulltimestudent

    Where does this discussion leas us? Or, at least those of us who want to know whether or not YHWH's (supposed) jottings are a reliable guide?

    As half banana comments:

    "I find it interesting to consider how completely skewed the Bible propaganda is. Israel hardly ever mentions the elephant in the room which was Egypt."

    We already surely, can see that the YHWH's Bible is somewhat less than honest when it comes what was really happening between the Israelites and the Egyptians? Instead of finding lots of evidence of the Israelite's enslaved in Egypt, of the Israelite's fleeing the Egyptian armies, and a 40 year sojourn in the wilderness, together with the archaeological remains of those events, we are finding lots of evidence (both historical and archaeological) of EGYPTIANS in the promised land.

    If this grand story of the beginning of the JEWS fails, can any trust be placed in the rest of the story? MY next post will attempt to relocate our view of these events.

  • fulltimestudent

    Is There Historical Evidence for the Exodus?

    Israel Finkelstein and Neil Asher Silberman attempt an answer in their book, "The Bible Unearthed: Archaeologly’s

    New Vision of Ancient Israel and the Origin of its Sacred Texts", (The Free Press, 2001)

    Chapter 2 (Did the Exodus happen?) is specific to this discussion. In the edition of the book accessible on google books (it starts on P.48). The authors first make an attempt to locate the claimed Exodus in chronological time.

    There is in contemporary studies a fairly clear chronological picture of the history of ancient Egypt. Additionally, the Exodus narrative has ‘a wealth of detailed and specific geographical detail.’ Escaping from Egypt, the Israelite multitude (according to the Exodus document) carefully recorded their travels and the locations of their described interactions with YHWH.

    This is not to argue that people from the region we call Palestine, did not have a relationship with Egypt. In the last 200 years modern scholarship learned of the “invasion” of Egypt by the Hyksos, usually thought of as ‘Shepherd Kings’ but the authors argue that the literal meaning of the original word used (by Egyptian historian Manetho) meant “rulers of foreign lands” and that these people were Canaanites, and that their “invasion” was a gradual process of immigration and growing influence, rather than a sudden military attack and invasion. (pp 54,55)

    Finkelstein and Silberman discern a parallel between the Egyptian events (as described by Manetho) and the biblical story.

    In Manetho’s history, the Hyksos conquest of Egypt was ended by a ‘virtuous’ Egyptian King, who (describes the scribe, Manetho) the defeated Hyksos founded Jerusalem and constructed a temple. Is Manetho's account believable? Another Egyptian source (on p.56) provides an account of Pharaoh Ahmose (18th dynasty) who (in this account) chases the remaining Hyksos to their main centre, Sharuhen (near Gaza) which he captured after a long siege.

    Attempting to reduce these stories (including the biblical story) to a basic outline, what do they have in common? This, (say the authors - still on p.56), a story of Semitic inhabitants of the eastern Mediterranean coast lands and hinterlands, migrating to Egypt, their growing influence and eventual (violent) expulsion.

    To review all the following arguments would take too long to recount, so I’ll save it for the next post.

    Reference: Google Books has some readable sections of this book on its web-site.

  • Mephis
    But is it really a 'way-out idea?

    Not in the slightest. I think the first step is to treat the OId Testament on its own merits, as a product of writers writing within a particular culture which has been influenced by other cultures. The influence of Egypt upon Canaan and then later the Israelites could well account for the Exodus story. Less a literal history and more a mythologised origin from within the Egyptian hegemony over Canaanite city states. The Amorites as the Hyksos works so far as one starts from the point that the Israelites are a much, much later development from peoples already resident in Canaan. (I think that's Finkelstein's position still?)

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