As one sifts through the various scholarly journals and books dealing with the date of the Exodus, one observes that there is no consensus as to the interpretation of the data.
This essay seeks to examine both the late and early date as proposed by liberal and conservative scholars.
John Davis and John Whitcombboth scholars accept the biblical account for the date of the Exodusexplain the position of many archaeologists this way: Many scholars, refusing to accept the historical accuracy of the numbers of the Bible, date these events in the thirteenth century BC One such example is the distinguished archaeologist, Kathleen Kenyon, who worked for many years in Palestinian excavations.
She asserted forcefully her understanding of chronology: Chronology in Palestine cannot stand on its own feet until one is dealing with a relatively late epoch.
(He ruled from the late 14th century through the early 13th century B. E.) Horemheb chiseled out every place where Aya’s name had been and replaced it with his own. During their excavations, the University of Chicago uncovered a house and part of another house belonging to the workers who were given the task of demolishing the temple.
Later—during the reign of Ramses IV (12th century B. The plan of the complete house is the same as that of the four-room house characteristic of Israelite dwellings during the Iron Age. worker’s house in western Thebes next to the Temple of Aya and Horemheb. In Canaan, the four-room house is considered an ethnic marker for the presence of Israelites during the Iron Age. This favors “fact,” so the question becomes, “ A third piece of evidence for the Exodus is the Onomasticon Amenope.
This scheme down-dates the traditional Egyptian chronology by several centuries.
There is no need to embrace a revisionist timeline.
The early date, by some scholars, is based upon two factorsarchaeology and the Bible.
There is no harmony as to the presuppositions set forth in order to try to arrive at a date that harmonizes with so-called archaeological findings, irrespective of the biblical data.) theologians and archaeologists.
Even though this essay addresses the interpretation of the data as presented by the archaeologists in establishing the late date (based on the accepted Egyptian chronology), nevertheless, the basic presupposition of this author (Dallas Burdette) is that the Bible is the final source of authority in establishing beyond doubt the time frame assigned for the Exodus.
E., the Merneptah Stele is the earliest extrabiblical record of a people group called Israel. This supports a 13th-century Exodus during the Ramesside Period because it is only during the Ramesside Period that the place names Pi-Ramesse, Pi-Atum and (Pa-)Tjuf (Red Sea or Reed Sea) are all in use.
Israel is followed by a hieroglyph that means a people. The question “Did the Exodus happen” then becomes “ did the Exodus happen? Although there is much debate, most people settle into two camps: They argue for either a 15th-century B. The temple was first built by Aya in the 14th-century B. E., but Horemheb usurped and expanded the temple when he became pharaoh.