Sources and parallels of the Exodus

The Exodus is the founding myth of the Israelites.[1][lower-alpha 1] The scholarly consensus is that there was no Exodus as described in the Bible.[2]

Modern archaeologists believe that the Israelites were indigenous to Canaan and were never in ancient Egypt, and if there is any historical basis to the Exodus it can apply only to a small segment of the population of Israelites at large.[3] Nevertheless, there is also a general understanding that something must lie behind the traditions, even if Moses and the Exodus narrative belong to collective cultural memory rather to history.[4] According to Avraham Faust "most scholars agree that the narrative has a historical core, and that some of the highland settlers came, one way or another, from Egypt."[5]

Egyptologist Jan Assmann suggests that the Exodus narrative combines, among other things, the expulsion of the Hyksos, the religious revolution of Akhenaten, the experiences of the Habiru (gangs of antisocial elements found throughout the ancient Near East), and the large-scale migrations of the Sea Peoples, into "a coherent story that is fictional as to its composition but historical as to some of its components."[6]

The Exodus and history

The consensus of modern scholars is that the Bible does not give an accurate account of the origins of the Israelites.[7] There is no indication that the Israelites ever lived in Ancient Egypt, and the Sinai Peninsula shows almost no sign of any occupation for the entire 2nd millennium BCE (even Kadesh-Barnea, where the Israelites are said to have spent 38 years, was uninhabited prior to the establishment of the Israelite monarchy).[8] In contrast to the absence of evidence for the Egyptian captivity and wilderness wanderings, there are ample signs of Israel's evolution within Canaan from native Canaanite roots.[9] While a few scholars discuss the historicity, or at least plausibility, of the exodus story, the majority of archaeologists have abandoned it, in the phrase used by archaeologist William Dever, as "a fruitless pursuit".[10][11]

The biblical narrative contains some details which are authentically Egyptian, but such details are scant, and the story frequently does not reflect Egypt of the Late Bronze Age or even Egypt at all (it is unlikely, for example, that a mother would place a baby in the reeds of the Nile, where it would be in danger from crocodiles).[12] Such elements of the narrative as can be fitted into the 2nd millennium could equally belong to the 1st, consistent with a 1st millennium BCE writer trying to set an old story in Egypt.[13] (The name of Moses, for example, belongs to 1st millennium Egyptian, and would have been Mase in the 2nd).[12] As a result, while a few scholars continue to discuss the historicity, or at least plausibility, of an exodus as described in the Bible, most histories of Israel do not include the Egyptian captivity, the Exodus, or the wilderness wanderings in their discussion of Israel's origins.[14]

A century of research by archaeologists and Egyptologists has found no evidence which can be directly related to the Exodus captivity and the escape and travels through the wilderness.[15] Archaeologists generally agree that the Israelites had Canaanite origins:[16] the culture of the earliest Israelite settlements is Canaanite, their cult-objects are those of the Canaanite god El, the pottery remains are in the Canaanite tradition, and the alphabet used is early Canaanite.[17] Almost the sole marker distinguishing the "Israelite" villages from Canaanite sites is an absence of pig bones, although whether even this is an ethnic marker or is due to other factors remains a matter of dispute.[17]

According to Exodus 12:37–38, the Israelites numbered "about six hundred thousand men on foot, besides women and children", plus the Erev Rav ("mixed multitude") and their livestock. Numbers 1:46 gives a more precise total of 603,550 men aged 20 and up. It is difficult to reconcile the idea of 600,000 Israelite fighting men with the information that the Israelites were afraid of the Philistines and Egyptians.[18] The 600,000, plus wives, children, the elderly, and the "mixed multitude" of non-Israelites would have numbered some 2 to 2.5 million.[19] Marching ten abreast, and without accounting for livestock, they would have formed a column 240 km (144 miles) long.[20] At the traditional time-setting for this putative event, Egypt's population has been estimated to be in the range of 3 to 4.5 million.[19] and no evidence has been found that Egypt ever suffered the demographic and economic catastrophe such a loss of population would represent, nor that the Sinai desert ever hosted (or could have hosted) these millions of people and their herds.[21] Some have rationalised the numbers into smaller figures, for example reading the Hebrew as "600 families" rather than 600,000 men, but all such solutions have their own set of problems.[22]

Details point to a 1st millennium date for the composition of the narrative: Ezion-Geber (one of the Stations of the Exodus), for example, dates to a period between the 8th and 6th centuries BCE with possible further occupation into the 4th century BCE,[23] and those place-names on the Exodus route which have been identified – Goshen, Pithom, Succoth, Ramesses and Kadesh Barnea – point to the geography of the 1st millennium rather than the 2nd.[24] Similarly, Pharaoh's fear that the Israelites might ally themselves with foreign invaders seems unlikely in the context of the late 2nd millennium, when Canaan was part of an Egyptian empire and Egypt faced no enemies in that direction, but does make sense in a 1st millennium context, when Egypt was considerably weaker and faced invasion first from the Achaemenid Empire and later from the Seleucid Empire.[25] The mention of the dromedary in Exodus 9:3 also suggests a later date – the widespread domestication of the camel as a herd animal is thought not to have taken place before the late 2nd millennium, after the Israelites had already emerged in Canaan,[26] and they did not become widespread in Egypt until c. 200–100 BCE.[27]

The chronology of the Exodus narrative is symbolic: for example, its culminating event, the erection of the Tabernacle as Yahweh's dwelling-place among his people, occurs in the year 2666 Anno Mundi (Year of the World, meaning 2666 years after God creates the world), and two-thirds of the way through a four thousand year era which culminates in or around the re-dedication of the Second Temple in 164 BCE.[28][29] As a result, attempts to date the event to a specific century in known history have been inconclusive.[30] 1 Kings 6:1 places it 480 years before the construction of Solomon's Temple, implying an Exodus at c. 1450 BCE, but the number is rhetorical rather than historical, representing a symbolic twelve generations of forty years each.[31][32] In any case, Canaan at this time was part of the Egyptian empire, so that the Israelites would in effect be escaping from Egypt to Egypt,[33] and its cities do not show destruction layers consistent with the Bible's account of the occupation of the land (Jericho was "small and poor, almost insignificant, and unfortified (and) [t]here was also no sign of a destruction" (Finkelstein and Silberman, 2002).[34] William F. Albright, the leading biblical archaeologist of the mid-20th century, proposed a date of around 1250–1200 BCE, but his so-called "Israelite" markers (four-roomed houses, collar-rimmed jars, etc,) are continuations of Canaanite culture.[35] The lack of evidence has led scholars to conclude that the Exodus story does not represent a specific historical moment.[36]

The Torah lists the places where the Israelites rested. A few of the names at the start of the itinerary, including Ra'amses, Pithom and Succoth, are reasonably well identified with archaeological sites on the eastern edge of the Nile Delta,[24] as is Kadesh-Barnea, where the Israelites spend 38 years after turning back from Canaan; other than these, very little is certain. The crossing of the Red Sea has been variously placed at the Pelusic branch of the Nile, anywhere along the network of Bitter Lakes and smaller canals that formed a barrier toward eastward escape, the Gulf of Suez (south-southeast of Succoth), and the Gulf of Aqaba (south of Ezion-Geber), or even on a lagoon on the Mediterranean coast. The biblical Mount Sinai is identified in Christian tradition with Jebel Musa in the south of the Sinai Peninsula, but this association dates only from the 3rd century CE, and no evidence of the Exodus has been found there.[37]

The expulsion of the Hyksos
Ahmose slaying a Hyksos (center)

The Hyksos were a Semitic people whose arrival and departure from Ancient Egypt has sometimes been seen as broadly parallel to the biblical tale of the sojourn of the Israelites in Egypt.[38] Canaanite populations first appeared in Egypt towards the end of the 12th Dynasty c. 1800 BCE, and either around that time, or c. 1720 BCE, established an independent realm in the eastern Nile Delta. In about 1650 BCE, this realm was assumed by the rulers known as the Hyksos, who formed the 15th Dynasty of Egyptian pharaohs.[39][40]

It has been claimed that new revolutionary methods of warfare ensured for the Hyksos their ascendancy, in their influx into the new emporia being established in Egypt's delta and at Thebes in support of the Red Sea trade.[41][42] However, in recent years the idea of a simple Hyksos migration, with little or no war, has gained support.[43][44]

In any case, the 16th Dynasty and the 17th Dynasty continued to rule in Upper Egypt (southern Egypt) in co-existence with the Hyksos kings, perhaps as their vassals. Eventually, Seqenenre Tao, Kamose and Ahmose I waged war against the Hyksos and expelled Khamudi, their last king, from Egypt c. 1550 BCE.[39]

The saga of the Hyksos was recorded by the Egyptian historian Manetho (3rd century BCE), chief priest at the Temple of Ra in Heliopolis, and is preserved in three quotations by the 1st century CE Jewish historian Titus Flavius Josephus.[45] In Manetho's History of Egypt, as retold by Josephus, Manetho describes the Hyksos, their lowly origins in Asia, their invasion and dominion over Egypt, their eventual expulsion, and their subsequent exile to Judea, and their establishing the city of Jerusalem and its temple. Manetho defined the Hyksos as being the Hyksos or "Shepherd Kings" or "Captive Shepherds" who invaded Egypt, destroying its cities and temples and making war with the Egyptian people to "gradually destroy them to the very roots". Following a war with the Egyptians a treaty was negotiated stipulating that these Hyksos Shepherds were to exit Egypt.[46]

Josephus said that Manetho's Hyksos narrative was a reliable Egyptian account about the Israelite Exodus, and that the Hyksos were 'our people'.[47][48][49] Donald Redford said that the Exodus narrative is a Canaanite memory of the Hyksos' descent and occupation of Egypt.[38] Jan Assmann said the biblical narrative is more like a counterhistory: "It turns kings into slaves; an expulsion into a ban on emigration; a descent from the Egyptian throne to insignificance into an ascent from oppression to freedom as god's chosen people."[50]

There is a current scholarly consensus that if the Israelites did emerge from Egypt, it must have occurred sometime during the 13th century, because there is no archaeological evidence of any distinctive Israelite material culture before that time.[51] Nevertheless, many recent scholars have posited that the Exodus narrative may have developed from collective memories of Hyksos expulsions from Egypt, and possibly elaborated on to encourage resistance to the 7th century domination of Judah by Egypt.[52][53][54][51][55]

Minoan eruption

In her book The Parting of the Sea: How Volcanoes, Earthquakes, and Plagues Shaped the Story of the Exodus, geologist Barbara J. Sivertsen explores links between the biblical Exodus narrative, the Hyksos expulsion, and the Minoan (Thera) volcanic eruption.[56] Apocalyptic rainstorms, which devastated much of Egypt, and were described on the Tempest Stele of Ahmose I, pharaoh of the Hyksos expulsion, have been attributed to short-term climatic changes caused by the Theran eruption.[57][58][59] While it has been argued that the damage attributed to this storm may have been caused by an earthquake following the Thera Eruption, it has also been suggested that it was caused during a war with the Hyksos, and the storm reference is merely a metaphor for chaos upon which the Pharaoh was attempting to impose order.[60] Documents such as Hatshepsut's Speos Artemidos depict storms, but are clearly figurative not literal. Research indicates that the Speos Artemidos stele is a reference to her overcoming the powers of chaos and darkness.[60]

Akhenaten and the end of the Amarna period
Statue head of Akhenaten

Akhenaten, also known as Amenhotep IV, was an ancient Egyptian pharaoh of the 18th Dynasty. This Pharaoh presided over radical changes in Egyptian religious practices. He established a form of solar monotheism or monolatry based on the cult of Aten, and disbanded the priesthoods of all other gods. His new capital, Akhetaten or 'Horizon of Aten', was built at the site known today as Amarna.[61][62] The city was built hastily, mostly using mud bricks. After Akhenaten's death, it was abandoned. The temples, shrines, and royal statues were razed later, during the reign of Horemheb.[63]

The idea of Akhenaten as the pioneer of a monotheistic religion that later became Judaism has been considered by various scholars.[64][65] One of the first to mention this was Sigmund Freud, the founder of psychoanalysis, in his book Moses and Monotheism.[64] Basing his arguments on a belief that the Exodus story was historical, Freud argued that Moses had been an Atenist priest forced to leave Egypt with his followers after Akhenaten's death. Freud argued that Akhenaten was striving to promote monotheism, something that the biblical Moses was able to achieve.[64]

In 1973, William F. Albright noted that Moses and many of his family members had Egyptian names, and said that there is no good reason to deny that Moses was influenced by the monotheism of Akhenaten.[66] However, Donald Redford said that there is little evidence that Akhenaten was a progenitor of Biblical monotheism. To the contrary, he said, the religion of the Hebrew Bible had its own separate development beginning 500 years later.[67]

Egyptian and Hellenistic parallels

Several ancient non-biblical sources seem to parallel the biblical Exodus narrative or the events which occurred at the end of the eighteenth dynasty when the new religion of Akhenaten was denounced and his capital city of Amarna was abandoned. These tales often combine elements of the Hyksos expulsion.[68] For example, Hecataeus of Abdera (c. 320 BCE) tells how the Egyptians blamed a plague on foreigners and expelled them from the country, whereupon Moses, their leader, took them to Canaan.[69] There are more than a dozen versions of this story, all of them adding more detail, most of them profoundly anti-Jewish.[69] Manetho tells how 80,000 lepers and other "impure people", led by a priest named Osarseph, join forces with the former Hyksos, now living in Jerusalem, to take over Egypt. They wreak havoc until eventually the pharaoh and his son chase them out to the borders of Syria, where Osarseph gives the lepers a law-code and changes his name to Moses, although the identification of Osarseph with Moses in the second account may be a later addition.[70][71] Josephus vehemently disagreed with the claim that the Israelites were connected with Manetho's story about Osarseph and the lepers.[72] The stories told by Hecataeus and Manetho seems to be related in some way to that of the Exodus, although it is impossible to tell whether they both bear witness to historical events, or Manetho is a polemical response to the Exodus story, or the Exodus story a response to the Egyptian stories.[73]

Three interpretations have been proposed for Manetho's story of Osarseph and the lepers: the first, as a memory of the Amarna period; the second, as a memory of the Hyksos; and the third, as an anti-Jewish propaganda. Each explanation has evidence to support it: the name of the pharaoh, Amenophis, and the religious character of the conflict fit the Amarna reform of Egyptian religion; the name of Avaris and possibly the name Osarseph fit the Hyksos period; and the overall plot is an apparent inversion of the Jewish story of the Exodus casting the Jews in a bad light. No one theory, however, can explain all the elements. A proposal by Egyptologist Jan Assmann[74] suggests that the story has no single origin but rather combines numerous historical experiences, notably the Amarna and Hyksos periods, into a folk memory.[75]

Citations
  1. Sparks 2010, p. 73.
  2. Merrill, Rooker & Grisanti 2011, p. 194.
  3. Collins 2004, p. 182.
  4. Meyers 2005, p. 10.
  5. Faust 2015, p. 476.
  6. Assmann 2014, p. 26.
  7. Davies 2015, p. 51.
  8. Redmount 2001, p. 77.
  9. Barmash 2015b, p. 4.
  10. Moore & Kelle 2011, p. 89.
  11. Dever 2001, p. 99.
  12. Barmash 2015b, p. 2.
  13. Moore & Kelle 2011, pp. 88–91.
  14. Moore & Kelle 2011, pp. 88-89.
  15. Meyers 2005, p. 5.
  16. Shaw 2002, p. 313.
  17. Killebrew 2005, p. 176.
  18. Miller 2009, p. 256.
  19. Redford 1992, p. 408.
  20. Cline 2007, p. 74.
  21. Dever 2003, p. 19.
  22. Grisanti 2011, pp. 240–46.
  23. Pratico & DiVito 1993, pp. 1-32.
  24. Van Seters 1997, pp. 255ff.
  25. Soggin 1998, pp. 128–29.
  26. Finkelstein & Silberman 2002, p. 334.
  27. Faye 2013, p. 3.
  28. Hayes & Miller 1986, p. 59.
  29. Davies 1998, p. 180.
  30. Killebrew 2005, p. 151.
  31. Moore & Kelle 2011, p. 81.
  32. Thompson 1999, p. 74.
  33. Barmash 2015b, p. 16, fn.10.
  34. Finkelstein & Silberman 2002, pp. 77–79, 82.
  35. Killebrew 2005, pp. 175–77.
  36. Killebrew 2005, p. 152.
  37. Hoffmeier 2005, pp. 115ff.
  38. Redford 1992, p. 412.
  39. Ryholt & Bülow-Jacobsen 1997.
  40. Lloyd 1993, p. 76.
  41. Winlock 1947.
  42. Breasted 2003, p. 216.
  43. Booth 2005, p. 10.
  44. Callender 2003, p. 157.
  45. Josephus 2006, p. 1:14, 1:16, 1:26..
  46. Josephus 2006, p. 1:14-15.
  47. Droge 1996, pp. 121–22.
  48. Josephus 2006, p. 1:26.
  49. Hengstenberg 1843, p. 254.
  50. Assmann 2009b, p. 59.
  51. Geraty 2015, p. 58.
  52. Finkelstein & Silberman 2002, p. 68-69.
  53. Fretheim 1991, p. 8-9.
  54. Meyers 2005, p. 8-10.
  55. Faust 2015, p. 477.
  56. Sivertsen 2009.
  57. Foster 1996.
  58. Davis 1990.
  59. Goedicke 1995.
  60. Wiener 1998.
  61. David 1998, pp. 124-126.
  62. Montserrat 2002, p. 36.
  63. Stevens 2015.
  64. Freud 1939.
  65. Montserrat 2002.
  66. Albright 1973.
  67. Redford 1996.
  68. Assmann 2009, p. 29.
  69. Assmann 2009, p. 34.
  70. Droge 1996, pp. 134–35.
  71. Feldman 1998, p. 342.
  72. Assmann 2009, pp. 30-31.
  73. Gmirkin 2006, p. 170.
  74. Assmann 2009.
  75. Assmann 2003, p. 227.

Notes
  1. The name "exodus" is from Greek ἔξοδος exodos, "going out". For "myth" see Sparks, 2010, p. 73: "Charter (i.e., foundation) myths tell the story of a society's origins, and, in doing so, provide the ideological foundations for the culture and its institutions."[1]
gollark: If all the money and time donated to religions went to global improvement we would be somewhat better off.
gollark: I'm spreading Hexicantilism on-the-go here.
gollark: Um, you meant start, right?
gollark: Because parents.
gollark: Holidaying!

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