Robinson redating the new testament pdf

The need for evaluating the former premise is that many Egyptologists are leading the charge to deny the veracity of the exodus, attempting to persuade Biblical scholars and the Christian populace at large that the exodus never actually occurred. a detailed reporting of the historical facts’ and therefore impossible to locate geographically.” Redford then betrays his affinity with this fraternity, stating that “despite the lateness and unreliability of the story in exodus, no one can deny that the tradition of Israel’s coming out of Egypt was one of long standing.”The need for evaluating the latter premise is that many Biblical scholars who affirm the historicity of the exodus now date it to the 13th century BC, a step that requires a redefinition of concrete numbers in Biblical passages that, if taken literally, would indisputably place the exodus in the 15th century BC. 1455–1418 BC), By answering the following questions, it will be seen whether Amenhotep II remains a viable candidate for the exodus-pharaoh, and whether Biblical history can be exonerated under the scrutiny of synchronization with Egyptian history.Renowned Egyptologist Donald Redford concludes, “The almost insurmountable difficulties in interpreting the exodus-narrative as history have led some to dub it ‘mythology rather than . The eminent Egyptologist and Biblical scholar Kenneth Kitchen is foremost among them: “Thus, if all factors are given their due weight, a 13th-century exodus remains—at present—the least objectionable dating, on a combination of all the data (Biblical and otherwise) when those data are rightly evaluated and understood in their context.” Young also opposes this trend: “A date for the exodus in the mid-fifteenth century BC has been much maligned because of favorite theories that identified various pharaohs of a later date with the pharaohs of the oppression and exodus. Does Amenhotep II qualify as the pharaoh who lived through the tenth plague because he was not his father’s eldest son?Is there any evidence to confirm that Amenhotep II interacted with the Hebrews after they left Egypt?

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Accordingly, questioning the Bible’s historicity is nothing new to Biblical studies, as evidenced by Ladd’s remark, “It is the author’s hope that the reader may be helped to understand that the authority of the Word of God is not dependent upon infallible certainty in all matters of history and criticism.” A prime example is seen in the words of Finkelstein, who speaks of “the rise of the true national state in Judah [in the eighth century BC]. Such a position is unacceptable, and it must be opposed rigorously.If Moses did not omit pharaoh’s personal name for theological reasons, then why did he omit it?The answer is found in the historical development of monarchial terms.The present work examines the trustworthiness of Biblical history by using the Hebrew exodus from Egypt (hereinafter, simply “exodus”) as a test case.More specifically, an examination of the exodus-pharaoh’s life will reveal whether Biblical history can be harmonized and synchronized with Egyptian history, and whether Biblical chronology is clear and trustworthy when relevant passages are interpreted literally. It is hoped that the present study has strengthened the case for the accuracy of the chronological numbers as preserved in the Masoretic text, and at the same time has helped to discredit theories which put the exodus anywhere but in the middle of the Fifteenth Century BC.” Just as Young established a 15th-century date for the exodus by chronological means, the present writer seeks to accomplish this goal by historical means, namely by examining the reign of Pharaoh Amenhotep II (ca.The dynastic title, “pharaoh,” derives from the word that literally means, “great house.” During Egypt’s Old Kingdom (.1506–1452 BC), the father of Amenhotep II, was it used as an epithet for the Egyptian monarch.The absence of pharaoh’s praenomen in the biblical history of the second millennium BC is often used either to support the assertion of the legendary nature of the exodus narrative, or to demonstrate that the Hebrew writers were not truly interested in history.These criticisms, however, dissipate under a closer examination of the practice of Moses’ day.Hoffmeier nobly suggests that “the absence of pharaoh’s name may ultimately be for theological reasons, because the Bible is not trying to answer the question, ‘Who is the pharaoh of the exodus?’ to satisfy the curiosity of modern historians; rather, it was seeking to clarify for Israel who was the God of the exodus.” To support this idea, Hoffmeier appeals to Exod 5:1, which he uses to suggest that pharaoh not only rejects Moses’ petition to allow the Hebrews to worship Yahweh in the desert, but rebuffs Yahweh by denying knowledge of him, setting the stage for a subsequent series of plagues in which Yahweh manifests his power both to pharaoh and to Israel.

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