Notes

Szkoła Podstawowa Nr10 Im. Zofii Kossak W Legnicy - Doradztwo Zawodowe
These differences make for exciting possibilities in determining how the ancient perspectives reflected in the texts can be productively related to zaś modern analytical mindset while still honoring the integrity of the ancient texts in their cultural context. It would put the Exodus much earlier and this might match the Hebrew period in Egypt as reflected in the Exodus text. This is about three hundred years before the time commonly now accepted by most scholars for the Hebrew Exodus. We must be careful about imposing our current understanding of the ancient calendar upon the ancient texts. Thus I have not addressed the details of military or geographical factors as presented by any particular archaeological or historical viewpoint. But we still have no clear details of their relationship with the Hyksos. Thus it might be possible they were related to the Hyksos as I suggest, being Semitic, and the new rulers oppressed them as reported in the Hebrew stories in the Torah.

The focus in the Torah stories is the relationship with Yahweh (God revealed to Abraham and his descendants, like Jacob/Israel, Ishmael and others). The term "Hebrew" (Habiru) is used in some ancient references to refer to i larger broad group of people, not the specific people we later think of as Abraham or Jacob and their descendants or relatives. Some think the 430 years was intended to count the time from Abraham. It would also make sense, as many scholars suggest, that the Exodus story is symbolic, fitting the pattern of oral-relational societies like all the Middle East at that time. The Exodus story as well as other stories in the Hebrew scriptures fit the normal pattern of stories and traditional wisdom among relational cultures worldwide. rozprawka is likely symbolic in this case, as in many other biblical events, because the number 7 is a Hebrew number symbol for divine activity.

Because it speaks to the current pressures Judea was under in that precarious period, this work, as well as other "intertestamental" literature, is very helpful on the period of transition over the 1st century BCE and CE. Of course, the term “Canaanite” is a broad term encompassing several ethnic groups over a long period of history. There are some indications leading to natomiast proposal by several scholars that the Exodus story is symbolic. The simple equation of Hyksos with Hebrews presents problems of several kinds. As I have indicated, we can say the weight of information seems to indicate the Hyksos were Semitic invaders who came from the east. One underlying problem is that there is still a difference of opinion among scholars of the era on exactly which dynasties were in fact “Hyksos” or exactly who the “Hyksos” really were. This also explains why "a pharaoh arose who did not know Joseph" - that is, this new king did not like or feel positive about Semite "foreigners." The Egyptians likely associated all the Semites with their foreign rulers. The king "who did not know Joseph" was likely the indigenous Egyptian who overthrew the Hyksos after about 200 years of their rule.


Simply, the term "Hebrews" is not clearly used in regard to any large definite group of peoples like the Hyksos who took over the lower part of Egypt. There is some evidence that supports the suggestion that the Hyksos were Semitic, though there are also some scholars who think the Hyksos were actually a group of native Egyptians, rather than foreigners. Various time references in Genesis correspond with this, seeming to indicate that the Hebrews were in Egypt for about 200-250 years. The Hyksos were overthrown and Egyptian rule restored about 1540 BC. There is an aspect about this and many other historical mysteries that has a fun mystique similar to science fiction. There were continuities of this sort across the various dynasties. I think the latter is less likely than the possibility that they were Semitic invaders. The king and ruling class would be Semitic people, likely with a similar speech to his.


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