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for my article exploring the letter forms Moses would have used in 1512/1446 B. as revealed by archaeological findings in the Sinai.For whatever archaeological timeframe that is chosen there are _always_ sites either not yet in exsitence or if in existence are unoccupied (deserted).So, even if one could establish a 7th-6th century B. itinerary for the Exodus it still would not be the "real" route, the real route was, paradoxically, "the way to the land of the Philistines" (Ex ):"Now when Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although it was nearer; for God said, "The people may have a change of heart when they see war, and return to Egypt.So God led the people roundabout, by the way of the wilderness at the Sea of Reeds." Professor Hoffmeier (who prefers a 13th century B. Exodus) has objected to Professor Redford's proposal that the mid-16th century B. Hyksos Expulsion is being recast as the Hebrew Exodus.If I am correct in believing that there was an historical Moses who was a product of the royal nursery, then he would have been trained in the Egyptian scribal tradition. Redford thinks these events derived from the Hyksos experience in Egypt -their migration, period of dominance, followed by their forced exodus. crops up which aligns with the reign of Pharaoh Ahmose I who expelled the Hyksos:"However, as Jack showed, if all the periods are added together, such as the forty years in Sinai, the lengths of the judges, and periods of peace between the judges, plus the length of David's reign, the total is 534 years. Egyptian priest and historian Manetho claimed Israel was expelled by a pharaoh called Rameses and his notion aligns somewhat with the Ramesside Iron Age I archaeological evidence found in Transjordan and Canaan.During the New Kingdom, some Egyptian scribes connected to the court had to be bilingual to deal with communiques that came to Pharaoh from the far reaches of the empire, like the Amarna letters, written in cuneiform. For him a particular group of Shasu (Bedouin) who lived in the Sinai and the Negev are the forebears of Israel. I have noted that when this figure is added to Solomon's 4th year (circa 966 B. On top of this figure, the duration of Joshua's leadership in Canaan and the length of Saul's kingship, which are not preserved, bring the total close to six hundred years." Canaan in Ramesside times does witness the sudden appearance of over 600 villages, hamlets and farms of stone on both sides the the Jordan River as portrayed in the Book of Joshua. Most archaeologists identify Israel's settlement in Canaan with the Iron Age I findings (circa 1200-1100 B. The Bible does suggest Israel leaves a location in Egypt called Rameses (Ex , ; Nu 33:3) and a "land of Rameses" (Ge ) and they identify this name with Pharaoh Rameses I (ca.Sinai being traditionally Gebel Musa near Saint Catherine's Monastery).Some conservative Catholic scholars date the Exodus to 1512 B. while some conservative Protestant scholars date it to 1446 B. on the basis of 1 Kings 6:1 statement that Solomon built the Temple 480 years after the Exodus. Hoffmeier appears to deny the biblical reason for Israel's not taking the way of the Philistines, was fear of Philistines, he claims that an Egyptian fortress guarded this track and Israel feared the Egyptian garrisons rather than Philistines:"Based on the archaeological, historical, and environmental data now available, the identification of Hebua with ancient Tjaru seems likely...

On the other hand, the Iron II Age is well represented in all of these areas.With this archaeological and topographical information about Hebua in mind, the meaning of Exodus is now clear.The way to the coastal highway had an insurmountable barrier, the fortress Tjaru..."I understand that the Bible's "internal chronology" suggests the Exodus was the Hyksos expulsion of circa 1540 B. They most likely fled along "the way of Horus" (biblical "way to the land of the Philistines") to Sharuhen near Gaza, the Egyptian army later pursued and defeated them at this location (Tell el Ajjul).The best that they can do is attempt to identify a string of sites existing principally in the 7th-6th centuries B. The biblical narrative suggests Israel fears the warlike Philistines upon exiting Egypt (Ex ) so they do not take "the way to the land of the Philistines" the northern track across the Sinai paralleling the Mediteranean Sea although this is the fastest way to Canaan. Archaeologists understand the Philistines did not settle in Canaan before circa 1175 B. in the days of Pharaoh Rameses III who defeated their attempted invasion of Egypt.This means that the biblical narrator and his audience were _unaware_ that there were no Philistines for Israel to fear and thus no need to have Israel travel south to the Red Sea (gulf of Suez) and the southern Sinai (Mt.

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