Revisiting the Exodus: Unveiling New Insights

For years, scholars and archaeologists have sought evidence aligning with the Exodus as described in the Book of Exodus, attempting to pinpoint its historical era. The widely accepted date places the Exodus in the 13th century BCE, during Egypt's New Kingdom, under Pharaoh Ramses II. However, this dating led many scholars to claim, perhaps erroneously, that the Exodus never occurred. The primary reason for this claim is the absence of evidence for the presence of Jews in Egypt, the ten plagues, the Exodus, the Israelites' wandering in the desert, or their entry into the Promised Land within this timeframe.

Recent findings strongly suggest that this dating may simply be incorrect. A pattern of evidence reveals clear indications that align with the narrative of the Israelites in Egypt, their Exodus, and subsequent entry into Canaan—these pieces of evidence are dated before the 13th century BCE.

The site patternsofevidence compiled ten distinct evidences that match the descriptions found in the Book of Exodus, including Israel’s entrance into the Land depicted in the Book of Joshua. Collectively, these proofs illustrate that scholarly dating of the Exodus is mistaken and that it actually occurred somewhat earlier than previously thought.

The 'Israel Stele'

The 'Israel Stele', also known as the 'Merneptah Stele', is an Egyptian victory monument from Pharaoh Merneptah, son of Ramses II, boasting his triumphs in the early 13th century—the time traditionally dated to the Exodus by scholars. Displayed at the Cairo Museum, it's among the most notable artifacts related to the Exodus history. For about a century, it was regarded as the oldest mention of Israel. The stele references "Israel" and describes Pharaoh's conquest of Canaan, noting, "Israel is laid waste, his seed is not." This implies an invasion shortly after the Israelites supposedly entered Canaan, yet the text presents Israel as a dominant force, suggesting the campaign occurred centuries after the actual Exodus.

The Berlin Pedestal and Its Inscription

Once considered the oldest mention of Israel, different finds now tell another story. The Berlin Pedestal contains rings depicting bound prisoners, each with names of enemies from the Canaan region. Two names are easily readable: Ashkelon and Canaan. The rightmost ring is broken, leaving only half visible. However, Egyptologists Manfred Görg, Peter van der Veen, and Christopher Theis reconstructed it, revealing the name "Israel." Though there is debate over its dating, the majority estimate it to be about 100 years before Ramses' era, suggesting Israel already settled in Canaan and that the Exodus occurred at least 40 years prior.

Proto-Sinaitic Inscriptions

In the Sinai Peninsula, ancient Egyptian miners worked extracting turquoise and copper. At one site in Sinai, Serabit el-Khadim, researchers Flinders Petrie and his wife Hilda discovered inscriptions referred to as "Proto-Sinaitic," using writing that was previously unseen. These inscriptions utilized the oldest known alphabet in the world, written in a Semitic language. They first appeared during the era of Joseph and his family in Egypt and were later found in Israel, identified as an early form of Hebrew.

The Mittelsaal House

In Egypt's Nile Delta, near Avaris, remains of a house with Syrian architectural style were discovered, built at least 650 years before the Israel Stele. Dubbed "The Mittelsaal House" or "Hall of the Middle House," it was part of a Semitic community in the Nile Delta. Scholars estimate that this city was founded around 2000 BCE, and settlers from Canaan—mainly shepherds, sailors, soldiers, and craftsmen—worked in service to the Pharaoh approximately a hundred years later. From the 17th century BCE, migrants from Canaan known as "Hyksos" began arriving, often associated with the ancient Hebrews. These findings align with Jacob and his family's settlement in the land of Goshen, recognized as the Nile Delta region. Moreover, it is explained that Pharaoh Ahmose crushed Hyksos rule in the region, and his son Amenhotep I razed the city, replacing it with a military base. Storage facilities reminiscent of the "storage cities" described in the Book of Exodus can also be found there.

The Palace, Tomb, and Statue

After the Mittelsaal House was destroyed, a new palace was constructed, seemingly built for a high-ranking official of Semitic origin. Behind this structure lies a series of twelve tombs, each with its own chapel. One of these twelve tombs stands out: it has a small pyramid and a statue indicating a Semitic person from Canaan, dressed in a multi-colored coat. It is speculated that the palace was a reward for the biblical Joseph, who saved Egypt from famine.

Could the palace have been built for someone other than Joseph? According to Egyptologist Charles Aling, the odds of that are slim. Although statues on graves are not uncommon, the size of the statue found (nearly twice human size) suggests it was meant for a highly significant person—not quite a pharaoh, but still very important. Fragments of this statue allow identification, says Aling, using features like hairstyle, the throw stick held, and yellowish skin tone. "It is either Joseph or someone whose career is astonishingly similar to his," Aling said.

The Canal of Joseph

Findings in the Nile Delta indicate that during the era when Canaanite migrants resided there, a canal was developed parallel to the Nile's central part, stretching about 100 kilometers and leading to Lake Fayum, a large local lake. Though its original name isn't recorded, its Arabic name for the past 1,000 years is "Bahr Yusuf"—translated as "Joseph’s Waterway." This name logically points to Joseph, suggesting the canal was commissioned to mitigate famine effects on Egypt.

Brooklyn Papyrus

While no traces of a Semitic slave population in Egypt during the 13th century BCE—the period typically associated with the Exodus—have been found, many earlier evidences exist. One prominent document is the "Brooklyn Papyrus," detailing around 100 Semitic slaves within an Egyptian estate, dating approximately to 450 BCE. The papyrus lists slave names, including distinctly Hebrew ones like Menachem, Issachar, Asher, and Shifra.

The Topographical List in Soleb

In the ancient temple of Soleb in Nubia—today's Sudan—an inscription by Amenhotep III, dating several hundred years before Ramses II, names Egyptian enemies, including "the wandering nomads of Yahweh." Although Pharaoh claims to not know Hashem in Exodus, post-Exodus, recognition of the Jewish God became unmistakable.

Ipuwer Papyrus

The ten plagues sent by Hashem devastated Egypt. Events of such magnitude should've left traces identifiable in research. Scholars who date the Exodus to the 13th century BCE argue there's no evidence of such destruction in Egypt during that time. Conversely, a papyrus on display at the Leiden Museum in Holland, dated to the late 13th century BCE, records a period marked by such disasters. Known as the "Ipuwer Papyrus," it employs expressions closely reminiscent of the Exodus and the ten plagues. It mentions darkness, a river transformed into blood, numerous deaths, wailing throughout Egypt, and slaves seizing whatever treasures they found. The papyrus depicts an Egypt mired in chaos and disorder due to social upheaval, disasters, wars, famine, and pestilence. Although its dating is contentious, its tale clearly suits the Exodus timeframe, not the 13th-century BCE era. Notably, it describes present-tense pyramid construction, a practice halted long before the 13th century BCE.

The Walls of Jericho

The Exodus's dating isn't based solely on Egyptian finds but also considers the Israelites' subsequent journey. For 40 years, they wandered in the desert before entering the Promised Land. Their first conquest, as described in the Book of Joshua, was the city of Jericho. While the accepted chronology shows no evidence for the conquest of Canaan, findings from centuries earlier align with the narrative. Key among them is the evidence for Jericho's conquest. The Israelites circled Jericho, and its walls fell. They then set the city ablaze. Archaeologists have uncovered evidence of walls collapsing outwards down the slope Jericho was built on. This collapse could have created a ramp enabling Israelites' entry. Besides the walls, a thick burn layer marks an ensuing fire. Evidence indicates Jericho fell after a brief siege—abundant grain stores were abandoned, matching the account of Jericho's conquest shortly after Passover, during harvest.

All these discoveries indicate that the commonly accepted scholarly dating is flawed, pointing instead to an Exodus occurring several centuries before the 13th century BCE. While we require no such proofs to believe in Hashem and His Torah, these findings serve as a vivid reminder of Hashem's might and our enduring truth.

Interested in exploring more countless archaeological findings perfectly matching the Bible and known Jewish history? Purchase the "Biblical Archaeology" book series—from the flood to the Bar Kochba revolt, by Rabbi Zamir Cohen. To buy all 6 parts of the series, click here.