The Ipuwer Papyrus and the Exodus

Controversy surrounds the Ipuwer Papyrus, an Egyptian manuscript residing in the Dutch National Museum of Antiquities in Leiden, Netherlands. On the one side are those who claim that this manuscript describes chaotic conditions in Egypt at the time of the biblical Exodus. On the other side are those who deny this on the basis of disbelief that the Exodus ever took place, or who claim that the date of the events described in the manuscript are wrong for the Exodus. In this paper we show that this ancient document most likely describes Exodus conditions; and that the Ipuwer Papyrus therefore offers strong extra-biblical evidence for a historical Exodus. With respect to dating the events in this papyrus, it needs to be understood that the secular historical timeline diverges from the biblical timeline, and furthermore, that the Old Kingdom and the Middle Kingdom of Egypt ended at the same time (contrary to the standard history). This puts the manuscript’s original date (as determined by scholars) exactly where it should be. The question of divergence of the secular and biblical timelines is a matter of enormous importance for biblical apologetics. Often secular scholars declare that biblical events like the Exodus cannot have taken place because there are no evidences of these at the time in history where the Bible places them. The Ipuwer papyrus therefore supports a divergence of several hundred years between the biblical and secular timelines at the time of the Exodus

OT 611 Exegesis of Exodus

John I. Durham. Exodus. WBC. Waco: Word, 1987. Terrence E. Fretheim. Exodus. Interpretation. Louisville: Westminster John Knox, 1991. Michael Walzer. Exodus and Revolution T. Desmond Alexander and David W. Baker. Dictionary of the Old Testament: Pentateuch: A Compendium of Contemporary Biblical Scholarship. Downer’s Grove: InterVarsity, 2002. Arnold, Bill and John Choi. Guide to Biblical Hebrew Syntax. Cambridge University Press, 2003. If you don’t have this text, you definitely need to purchase it. Seow, C. L. A Grammar for Biblical Hebrew. Rev. ed. Nashville: Abingdon, 1995.https://place.asburyseminary.edu/syllabi/2895/thumbnail.jp

OT 611 Exegesis of Exodus

A. Required specifically for OT 611. John I. Durham. Exodus. WBC. Waco: Word, 1987. Terrence E. Fretheim. Exodus. Interpretation. Louisville: Westminster John Knox, 1991. Michael Walzer. Exodus and Revolution T. Desmond Alexander and David W. Baker. Dictionary of the Old Testament: Pentateuch: A Compendium of Contemporary Biblical Scholarship. Downer’s Grove: InterVarsity, 2002. B. Required in previous courses (OT 501). Arnold, Bill and John Choi. Guide to Biblical Hebrew Syntax. Cambridge University Press, 2003. If you don’t have this text, you definitely need to purchase it. Seow, C. L. A Grammar for Biblical Hebrew. Rev. ed. Nashville: Abingdon, 1995.https://place.asburyseminary.edu/syllabi/2825/thumbnail.jp

OT 611 Exegesis of Exodus

A. Required specifically for OT 611. John I. Durham. Exodus. WBC. Waco: Word, 1987. Terrence E. Fretheim. Exodus. Interpretation. Louisville: Westminster John Knox, 1991. Michael Walzer. Exodus and Revolution T. Desmond Alexander and David W. Baker. Dictionary of the Old Testament: Pentateuch: A Compendium of Contemporary Biblical Scholarship. Downer’s Grove: InterVarsity, 2002. B. Required in previous courses (OT 501). Arnold, Bill and John Choi. Guide to Biblical Hebrew Syntax. Cambridge University Press, 2003. If you don’t have this text, you definitely need to purchase it. Seow, C. L. A Grammar for Biblical Hebrew. Rev. ed. Nashville: Abingdon, 1995.https://place.asburyseminary.edu/syllabi/2602/thumbnail.jp

The Exodus Happened 2450 B.C.

The Exodus of the Israelites was immediately preceded by an outpouring of God\u27s power in judgement upon Egypt. This judgement took the form of a series of devastating national disasters. By the time it was over the crops and herds of Egypt had been decimated, the firstbom sons were dead, the pharaoh and his army had been destroyed, the slave labor (i.e. Israelites) had gone, and they had carried away all the wealth of the land with them. The obvious implication of these Biblical facts is that the nation of Egypt must have suffered a most severe setback, if not complete hiatus. as a result of the Exodus. Such a pronounced setback should be an easy thing to locate In the standard, secular history of Egypt. However, nothing remotely resembling the Biblical Exodus is discernible in the secular history of Egypt anywhere near the traditional Biblical date for this event (i.e., 1450 B.C.). In fact, roughly the opposite of what one would expect of the Exodus is observed at this date; this was a period of unprecedented prosperity and power for Egypt. Interestingly, a full millennium before this traditional date (i.e., at about 2450 B.C.) Egypt\u27s secular history fits the Biblical description of the Exodus extremely well. This suggests the possibility that traditional Biblical chronology may have accidentally lost 1000 years between the Exodus and the commencement of the Israelite monarchical period. This suggestion is found to work out very well when explored In depth, allowing much secular historical and archaeological data to be harmonized with the Biblical record from Abraham to Samuel for the first time. This discovery raises the minimum age of the earth from 6000 to 7000 years, and the minimum elapsed time from the Flood to the present from roughly 4300 years to 5300 years. This additional millennium Significantly Impacts the time scale of such post-Flood dynamical processes as the development of a post-Flood ice age, dispersion of animal life and man over the globe, growth of radiocarbon in the atmosphere and oceans, etc

OT 611 Exegesis of Exodus

John I. Durham. Exodus. WBC. Waco: Word, 1987. Terrence E. Fretheim. Exodus. Interpretation. Louisville: Westminster John Knox, 1991. Michael Walzer. Exodus and Revolution T. Desmond Alexander and David W. Baker. Dictionary of the Old Testament: Pentateuch: A Compendium of Contemporary Biblical Scholarship. Downer’s Grove: InterVarsity, 2002. Arnold, Bill and John Choi. A Guide to Biblical Hebrew Syntax. Cambridge University Press. Elliger, K., and W. Rudolph, eds. Biblia Hebraica Stuttgartensia. Stuttgart: Deutsche Bibelgesellschaft, 1967-77. Holladay, William L. A Concise Hebrew and Aramaic Lexicon of the Old Testament Based upon the Lexical Work of Ludwig Koehler and Walter Baumgartner. Grand Rapids, Mich.: Eerdmans, 1971. Scott, William R. A Simplified Guide to BHS. Berkley, Calif.: BIBAL, 1987. Seow, C. L. A Grammar for Biblical Hebrew. Rev. ed. Nashville: Abingdon, 1995.https://place.asburyseminary.edu/syllabi/1366/thumbnail.jp

On the Psalms as a Primary Source for the Old English Exodus

An argument for the biblical Psalms as a primary source for the Old English poem Exodus

Moses and the Reel Exodus

Over the last seventy-five years, Moses and the exodus have been the subject of a number of films. Although these films are based on the biblical text, they all make changes to that text in the transition from the page to the screen. These changes reveal the malleability of the biblical text in the hands of filmmakers as they each reshape it for their own times. This article will examine four of the best-known Moses films to demonstrate how Moses and the events of the exodus have been used to serve the goals and views of the filmmakers

Bible through African eyes : a comparative study of the epistemology in the hermeneutics of indigenous preachers in eastern Zambia with that in select intra-biblical appropriations and re-appropriations of the Exodus event and its ramifications for African biblical hermeneutical methods

The Bible Through African Eyes, is a comparative study of the epistemologies in primary research data from Zambia and select intra-biblical appropriations and reappropriations of the Exodus event with a view to delineate continuities between them and to use these as a basis for African biblical hermeneutical methods. It is based on the hypothesis that the two epistemologies are similar. The thesis belongs to philosophical hermeneutics, cultural anthropology and biblical studies.The thesis addresses the imperative and identifies a basis for Africans to undertake biblical hermeneutics from African socio-cultural realities and epistemological constitution. It presumes that the Modern Missionary Movement was profoundly shaped by the European Enlightenment and that missionaries inevitably brought this worldview to Africa along with Christianity. It understands the historical critical method as a product ofEnlightenment thought. The thesis follows the approach of modern African biblical scholars who exploit the intellectual criticism of the Enlightenment in the post-modern movement to participate in biblical scholarship from their own epistemological constitutions and social-cultural realities. Finally, it argues that epistemological continuities between the Zambian and the biblical material provide a base on which Africans can articulate biblical hermeneutical theory that is rooted in their socio-cultural realities and epistemology and is empathetic to the socio-cultural realities and epistemology in the biblical texts.The thesis will offer critical evaluation of the hermeneutics and homiletics of select preachers in Eastern Province, Zambia, and the hermeneutics in select intra-biblical appropriations and re-appropriations of the Exodus event under the three scholarly disciplines mentioned above with a view to establish the epistemologies in them. It will compare these epistemologies to establish continuities. These continuities form the basis for articulating African biblical hermeneutical methods and establish the value of the epistemology in the Zambian data for biblical scholarship as an alternative to the ongoing hegemony of Western epistemology in biblical scholarship in Africa.The thesis makes use of qualitative research data gathered from select preachers in Zambia to establish a correlation between their worldview and socio-cultural realities and their hermeneutics. It uses select intra-biblical appropriations and reappropriations of the Exodus event to establish that the appropriations imply a particular worldview and epistemology. Analysis of sermons and interviews in the Zambian data and of the Exodus narrative and its appropriations and reappropriations in the Hebrew Bible enables epistemologies to emerge that make comparison and the articulation of a basis for African biblical hermeneutical methods possible.The thesis is organised in three parts. Part I summarizes the discourse regarding the influence ofWestern philosophies in sub-Saharan Africa, continuities between African and OT worldviews in African biblical scholarship and sets out our research methods and parameters. Part II contains the primary data chapters and the epistemologies for comparison in Part III. Part III establishes epistemological continuities in the data and grounds for an African biblical hermeneutic

Indicators of Typology Within the Old Testament : the Exodus Motif

The Topic This dissertation seeks to ascertain whether there are indicators of Exodus typology within the Old Testament. The Purpose Based on R. M. Davidson’s definition of biblical typology, various elements that comprise biblical typology such as the historical aspect, divine design, prophetic aspect, Steigerung (intensification), and eschatology are traced in a number of texts that deal with the Exodus motif. This examination seems to be crucial for establishing the exegetical and hermeneutical basis for the use of Exodus typology by the New Testament writers. Chapter 1 surveys the perception and use of typology throughout the centuries up to the present. The traditional approach considers persons, events or actions, and institutions as being divinely ordained or designed types to foreshadow aspects of Christ and his ministry. After the historical-critical repudiation new interest into typology arose. While most scholars tend to favor either the “Pattern of God’s Acts” approach or the “Historical Hermeneutics” approach, R. M. Davidson points out the need for a controlled hermeneutics, thus calling for indicators of typology already within the Old Testament. Chapter 2 seeks to establish the basic elements that are part of a biblical typology suggested by Davidson’s definition. Various passages that are directly linked to or describe the Exodus in the Pentateuch are discussed. Particular emphasis is given to the eschatological context. Chapter 3 seeks to trace the elements of biblical typology throughout the prophetic writings that deal with the Exodus motif. While the passages of the Pentateuch stand in direct connection to the historical event of the Exodus, the prophetic writings function as hinges that connect the past redemption with the future redemption. Conclusions This dissertation concludes that there is in relation to the Exodus a type/anti-type relation that connects the Old Testament with the New Testament. This type/anti-type relation is based on a historical structure. It includes a divine design and the element of Steigerung. The announcement of the anti-type is always a prophecy and thereby hermeneutically controlled. The anti-type has no multiple fulfillments-but only one. The anti-type finds its fulfillment only in the eschaton, i.e., in Christ or in the realities of the new covenant related to and brought about by Christ