Recent archaeological findings confirm Osman’s 25-year-old discovery of the location of the city of the Exodus • Explains why modern scholars have been unable to find the city of the Exodus: they are looking in the wrong historical period and thus the wrong region of Egypt • Details the author’s extensive research on Hebrew scriptures and ancient Egyptian texts and records, which allowed him to pinpoint the Exodus site • Reveals his effort to have his finding confirmed by the Egyptian government, including his debates with Zahi Hawass, Egyptian Minister for Antiquities Affairs When the first archaeologists visited Egypt in the late 1800s, they arrived in the eastern Nile Delta to verify the events described in the biblical Book of Exodus. Several locations believed to be the city of the Exodus were found but all were later rejected for lack of evidence. This led many scholars to dismiss the Exodus narrative merely as a myth that borrowed from accounts of the Hyksos expulsion from Egypt. But as Ahmed Osman shows, the events of Exodus have a historical basis and the ruins of the ancient city of Zarw, where the Road to Canaan began, have been found. Drawing on decades of research as well as recent archaeological findings in Egypt, Ahmed Osman reveals the exact location of the lost city of the Exodus as well as his 25-year effort to have this finding confirmed by the Egyptian government, including his heated debates with Zahi Hawass, former Egyptian Minister for Antiquities Affairs. He explains why modern scholars have been unable to find the city of the Exodus: they are looking in the wrong historical period and thus the wrong region of Egypt. He details his extensive research on the Pentateuch of the Hebrew scriptures, the historical scenes recorded in the great hall of Karnak, and other ancient source texts, which allowed him to pinpoint the Exodus site after he discovered that the Exodus happened not during the pharaonic reign of Ramses II but during that of his grandfather Ramses I. Osman concluded that the biblical city of the Exodus was to be found at Tell Heboua at the ruins of the fortified city of Zarw, the royal city of Ramses I--far from the Exodus locations theorized by previous archaeologists and scholars. In 2012, after 20 years of archaeological work, the location of Zarw was confirmed by Egyptian officials exactly where Osman said it would be 25 years ago. Thus, Osman shows that, time and again, if we take the creators of the source texts at their word, they will prove to be right.

Recent archaeological findings confirm Osman’s 25-year-old discovery of the location of the city of the Exodus • Explains why modern scholars have been unable to find the city of the Exodus: they are looking in the wrong historical period and thus the wrong region of Egypt • Details the author’s extensive research on Hebrew scriptures and ancient Egyptian texts and records, which allowed him to pinpoint the Exodus site • Reveals his effort to have his finding confirmed by the Egyptian government, including his debates with Zahi Hawass, Egyptian Minister for Antiquities Affairs When the first archaeologists visited Egypt in the late 1800s, they arrived in the eastern Nile Delta to verify the events described in the biblical Book of Exodus. Several locations believed to be the city of the Exodus were found but all were later rejected for lack of evidence. This led many scholars to dismiss the Exodus narrative merely as a myth that borrowed from accounts of the Hyksos expulsion from Egypt. But as Ahmed Osman shows, the events of Exodus have a historical basis and the ruins of the ancient city of Zarw, where the Road to Canaan began, have been found. Drawing on decades of research as well as recent archaeological findings in Egypt, Ahmed Osman reveals the exact location of the lost city of the Exodus as well as his 25-year effort to have this finding confirmed by the Egyptian government, including his heated debates with Zahi Hawass, former Egyptian Minister for Antiquities Affairs. He explains why modern scholars have been unable to find the city of the Exodus: they are looking in the wrong historical period and thus the wrong region of Egypt. He details his extensive research on the Pentateuch of the Hebrew scriptures, the historical scenes recorded in the great hall of Karnak, and other ancient source texts, which allowed him to pinpoint the Exodus site after he discovered that the Exodus happened not during the pharaonic reign of Ramses II but during that of his grandfather Ramses I. Osman concluded that the biblical city of the Exodus was to be found at Tell Heboua at the ruins of the fortified city of Zarw, the royal city of Ramses I--far from the Exodus locations theorized by previous archaeologists and scholars. In 2012, after 20 years of archaeological work, the location of Zarw was confirmed by Egyptian officials exactly where Osman said it would be 25 years ago. Thus, Osman shows that, time and again, if we take the creators of the source texts at their word, they will prove to be right.

An extensive geographical investigation of the biblical Exodus that focuses on the identity of the sea that parted for the Israelites. The analysis shows that the traditional terms, Red Sea or Reed Sea, clash with the meaning and geography of Yam Suph, the name of the sea in the Hebrew Bible. This work presents its true location and the details of the Exodus route needed to reach it.

Experience a photographic search for the Bible's exodus with 60+ colour photos. Join two authors and television broadcasters on their four year quest to investigate the mystery of the Hebrew exodus out of Egypt. Has archaeology provided us with any data to indicate that Joseph, Moses and ancient Israel were in Egypt? What was the Red Sea, where was the exodus route and can Mount Sinai be found today? These are the questions that must be answered in this exciting photographic expedition in Egypt. Witness in full colour pictures, scenes of Semitic people with multi-coloured coats entering ancient Egypt, find Semitic settlements in the Bible's land of Goshen and discover how archaeological finds combined with new computer technology can help reveal the face of Joseph and the exodus pharaoh! See photos of ancient slaves making bricks, discover how lost cities were found, plus enter the tombs and the temples of pharaohs. Hunt with our explorers as they search for the Red Sea, trace the possible exodus routes and watch as they examine the first reference to ancient Israel found outside of the Bible! 2020 edition.

The Exodus has become a core tradition of Western civilization. Millions read it, retell it, and celebrate it. But did it happen? Biblical scholars, Egyptologists, archaeologists, historians, literary scholars, anthropologists, and filmmakers are drawn to it. Unable to find physical evidence until now, many archaeologists and scholars claim this mass migration is just a story, not history. Others oppose this conclusion, defending the biblical account. Like a detective on an intricate case no one has yet solved, pioneering Bible scholar and bestselling author of Who Wrote the Bible? Richard Elliott Friedman cuts through the noise — the serious studies and the wild theories — merging new findings with new insight. From a spectrum of disciplines, state-of-the-art archeological breakthroughs, and fresh discoveries within scripture, he brings real evidence of a historical basis for the exodus — the history behind the story. The biblical account of millions fleeing Egypt may be an exaggeration, but the exodus itself is not a myth. Friedman does not stop there. Known for his ability to make Bible scholarship accessible to readers, Friedman proceeds to reveal how much is at stake when we explore the historicity of the exodus. The implications, he writes, are monumental. We learn that it became the starting-point of the formation of monotheism, the defining concept of Judaism, Christianity, and Islam. Moreover, we learn that it precipitated the foundational ethic of loving one’s neighbors — including strangers — as oneself. He concludes, the actual exodus was the cradle of global values of compassion and equal rights today.

The book consists of three essays and is an extension of Freud’s work on psychoanalytic theory as a means of generating hypotheses about historical events. Freud hypothesizes that Moses was not Hebrew, but actually born into Ancient Egyptian nobility and was probably a follower of Akhenaten, an ancient Egyptian monotheist. Freud contradicts the biblical story of Moses with his own retelling of events, claiming that Moses only led his close followers into freedom during an unstable period in Egyptian history after Akhenaten (ca. 1350 BCE) and that they subsequently killed Moses in rebellion and later combined with another monotheistic tribe in Midian based on a volcanic God, Jahweh. Freud explains that years after the murder of Moses, the rebels regretted their action, thus forming the concept of the Messiah as a hope for the return of Moses as the Saviour of the Israelites. Freud said that the guilt from the murder of Moses is inherited through the generations; this guilt then drives the Jews to religion to make them feel better.

Did the Exodus occur? This question has been asked in biblical scholarship since its origin as a modern science. The desire to resolve the question scientifically was a key component in the funding of archaeological excavations in the nineteenth century. Egyptian archaeologists routinely equated sites with their presumed biblical counterpart. Initially, it was taken for granted that the Exodus had occurred. It was simply a matter of finding the archaeological data to prove it. So far, those results have been for naught. The Exodus: An Egyptian Story takes a very real-world approach to understanding the Exodus. It is not a story of cosmic spectaculars that miraculously or coincidentally occurred when a people prepared to leave Egypt. There are no special effects in the telling of this story. Instead, the story is told with real people in the real world doing what real people do. Peter Feinman does not rely on the biblical text and is not trying to prove that the Bible is true. He places the Exodus within Egyptian history based on the Egyptian archaeological record. It is a story of the rejection of the Egyptian cultural construct and defiance of Ramses II. Egyptologists, not biblical scholars, are the guides to telling the Exodus story. What would you expect Ramses II to say after he had been humiliated? If there is an Egyptian smoking gun for the Exodus, how would you recognize it? To answer these questions requires us to take the Exodus seriously as a major event at the royal level in Egyptian history.