Moses in Egypt's Twelfth Dynasty

The biblical story of Jacob-Israel’s son Joseph coming into Egypt as a slave but ending up becoming the second most powerful ruler in Egypt next to pharaoh is one of the most intriguing biblical stories. However, neither biblical historian nor Egyptologist has been able to locate the time period and pharaoh who elevated Joseph to such high status. Putting Joseph in the place of the Egyptian figure Yuya during the reigns of Thutmose IV and Amenhotep III now brings to light much of the enigmatic chronology, the reason for the sudden rise in monotheism during the Amarna Era, the origin of the enslavement of the Hebrew and Israelite peoples and finally their liberation and Exodus out of Egypt some 210 after Joseph’s entrance into Egypt and some 240 years before Solomon’s Temple building. Living as an Egyptian and being totally immersed in its culture, the Egyptians did not call Joseph by his Hebrew name but gave him Egyptian names. One of the primary names that he was known by in Egypt was “YUYA”.

Proceedings of the Seventh International Conference on Creationism, 2013

The necessity of revising the standard secular chronology of Egypt is widely accepted, but efforts to achieve this so far have been inadequate. By recognizing Joseph of the Bible as the famous Imhotep of Egyptian history, and 12th-Dynasty Amenemhat IV as the pharaoh of the Exodus, a drastic shortening and rearranging of the 3 rd to 12 th Dynasties is indicated, making the chronology of Egypt accord with that of the Bible.

A whirlwind of debate has surrounded the identity of the Pharaohs who are described in the first two books of the Bible. Through examining the evidence in a new light it is possible to determine the most likely timeline of events and thus Pharaohs of the Bible.

BRILL eBooks, 2014

Moses is a figure who looms large in the Christian new testament. other than Jesus himself and his immediate circle plus Paul, there is probably no other figure that is as significant in early Christian literature as Moses is. this is in stark contrast to the hebrew Bible. outside of the torah, Moses is mentioned in Joshua and Judges as a figure from the past, twice in i samuel 12, briefly in i Kings 2, 8, 14, 18, 21, and 23, and twice in relation to the account of the finding of the scroll of the law in ii Kings 21-23.1 Jeremiah mentions him once. surprisingly, those are all the references from the literature that could be called pre-exilic, the period before the Babylonian exile in 586 BCE. with their emphasis on social justice and obedience to the covenant, the rest of the prophets are largely silent on Moses as well: Micah mentions him once, Malachi once, and isaiah 63 once. if one were not specifically looking for Moses in the Prophets of the hebrew Bible, one would probably not place him as a major figure in that section of the scripture. turning to the writings, most of which are post-exilic, Moses is mentioned more often. the Chronicler gives his sons and descendants names and ties his hero ezra to Moses, a scribe skilled in Moses' law (ezra 7:1). Post-exilic psalms also mention Moses, chiefly in association with the torah. Adding it all up, however, it would seem that the impact of the figure of Moses was not great in ancient israel, and of course the Deuteronomistic history wishes to make that very point: the Babylonian exile was the result of Moses not having a significant impact in ancient israel. Certainly the importance of Moses, and the law, increases in the post-exilic period as Judaism is born and becomes a religion of the book that becomes portable in the form of the torah. But it is in the texts produced after the fifth century BCE that Moses has increased significance as a figure quite apart from his role as recipient of

The Journal of Egyptian Archaeology, 1997

PREFACE This collaborative effort of several Egyptologists from the United States, Canada, Egypt, and England began, not as a publication project, but as an international symposium, sponsored by the Denver Museum of Natural History. That institution had invited several scholars to speak at the museum during the time that it was hosting the exhibition, Ramesses II: The Great Pharaoh and His Times. Barbara Stone, the Curator of Collections in Denver, organized the conference with a focus on kingship in ancient Egypt, since this topic was particularly relevant to the accom panying exhibition. In addition it represented an area of interest to the public and was a subject that was clearly in need of new investigation. The symposium took place in Denver from October 30-November 1, 1987, and at its conclusion, all of those who attended the sessions agreed that the lecturers, whose areas of expertise included amongst others archaeology, language, ancient history, religion, anthropology, and art, had provided significant coverage of the fundamental aspects of kingship, within the confines of the conference. Ms. Stone, therefore, strongly urged the participants to consider the possibility of using their original oral contribu tions as the basis for a new publication on the subject of kingship. Each of the scholars, John Baines of Oxford University, Zahi Hawass of the Egyptian Antiquities Organization, William J.