Will the real Moses kindly step forward? (Part 1)

Recently, I wrote an article entitled Did Moses really write the Book of Genesis? in which I unearthed facts that pointed to the elusive historical identity of the biblical Moses.

In that article, however, I hinted that there were actually more than one historically verifiable Exoduses that appear to have been telescoped and merged in the Old Testament (OT). Since these events were separated by something like 216 years, it effectively means that there were several “Moseses” that merged into a single OT character. In Part 1 of this mini-series we clear the mist around the first two candidates.

What was the first major exodus from which elements of Moses’ biblical character were drawn? The year is 1550 BC and a new Egyptian pharaoh Ahmoses is continuing a great and formidable task first begun by his elder brother pharaoh Kamoses a mere 2-3 years ago: that of expelling the elite of the hated Hyksos dynasty that had ruled Egypt with an iron fist since 2047 BC. But why did Kamoses rule only four years? Was he in fact Moses – the Egyptian “prince” that defected and led the exodus? The famous “Ahmoses stela”, in any case, eerily echoes Exodus 10:22’s “darkness over Egypt” during this time.

Of course, nowhere in the OT will you read about the historically attested Hyksos invasion – and the reason is clear. These “Asiatic” Hyksos – the conquering ancestors of Hebrews – were not innocent and desperate Hebrews who had left Canaan, their ancestral home, to escape famine centuries before only to be enslaved by heartless Egyptians. But such facts would have lessened the moral high pedestal of “God’s chosen nation”, so they were skipped.

Although scholars place the Hyksos invasion in the 15th Dynasty (1674–1554 BC) and thus do not relate it with the earlier migration of Abraham (pharaoh Mehibre), head of the 9th Dynasty, I have shown that Abraham was actually the first Hyk-ku – literally meaning “Rich/prominent (hyk/ryk) Sheep (n’ku)” – a “Shepherd-King”. Egyptians called him Mohibiru (“Red One” in Setswana). The epithet referred to his pale skin, and that of his eponymous Ba-hibiru (Hebrews), which turned red (hibidu in Setswana) in Egypt’s harsh sun. In Hebrew syntax (which puts noun indicators mo/ma at the end), he became “Ibiru-m”. The “sheep” element in “Hyksos” was because the Elohim had earmarked Aries (the Age of the Sheep), which began in 2160 BC, for “monotheism” to be its dominant outlook and Abraham its chief protagonist. So, although Egyptologists place pharaoh Mehibre’s (Mohibiru’s) reign speculatively at 2160 BC, it was only a significant year for the pharaoh; not his year of ascension.

Apart from the Hyksos element, there is another important dimension to the Moses story. It involves Jacob, son of Isaac and grandson of Abraham. Jacob was actually pharaoh Yakubher of the “14th Dynasty” (1705–1690 BC: see Wikipedia’s Pharaohs List) who followed “Sheshi” (Shesheko/Setshego: “laughter” in Setswana – see Genesis 18:10-15). He – or rather his sons Simeon and Levi – were the ones who triggered the Hyksos expulsion from Egypt as authors of The Hiram Key (Arrow) have compellingly unearthed, but their motive was not as said. Firstly, scholars place Yakubher nearly 200 years before the Hyksos expulsion events of 1553 BC, so how was he able to be involved in the upheaval? The answer is “Jacob’s Ladder” – an event only I have managed to piece together.

Jacob had “wrestled with God” (harangued the leader of the Elohim “gods”) to be allowed to ascend the same ladder that he saw “angels” (gods) ascend and descend as they prepared to blast off in a shem (space rocket) – a ladder that “reached” (took one to) the heavens. Now, an accelerating rocket bends time, as science will tell you (see Meyer’s Handbook on Space), and a few years for the crew inside the rocket can translate to hundreds, even thousands of Earth-years, depending on a number of factors. This is why the “Star of Jacob” returned in a different era. How then did Jacob’s return trigger the Hyksos expulsion?

 Jacob returned when the Hyksos pharaoh Apepi (c. 1595 BC) was ruling Lower Egypt. He was boss of Upper Egypt as well and indigenous pharaohs there paid humiliating homage to him. Jacob’s return, though exciting for the Hyksos, created a dilemma: where to place him. The answer lay in Upper Egypt, the south. Evidently, Jacob and the Hyksos leadership aimed to browbeat the new pharaoh there, Seqenenre Tao, into stepping down, but the emissaries sent to do this, Jacob’s sons Simeon and Levi, took the “beating” literally and ended up killing the stubborn pharaoh. Incensed Egyptians, who had tolerated the Hyksos for so long, rose up and rallied behind Kamose, son of Seqenenre, eventually expelling the Hyksos. Kamose then briefly ruled all Egypt. But the God of Israel eventually planted Joseph, Jacob’s son, in Upper Egypt and made sure he could impress the royal house there and ascend to power. This done, Jacob returned and in his deathbed he cursed Simeon and Levi because “in their anger they slew a man…and digged down a wall” (King James Version). The “wall”, of course was I-sira-El (“El’s Shield”), their name for Lower Egypt, a buffer zone to protect the shems in Canaan from curious Africans. Joseph, we can be sure, was Yuya, the great, historically attested vizier of pharaohs.

Here is another unique discovery of mine. In my upcoming book A New Harmonized Timeline of History, I show that the top candidate for Moses was born in 1513 BC and that while Joseph was working the southern royal house, this Moses began browbeating the Pharaoh himself, in Lower Egypt. In short, they were contemporaries. Next week, we see how this particular Moses was also planted into Pharaoh’s royal house and how the great famine in Upper Egypt and the seven plagues in Lower Egypt were triggered by a single environmental disaster that both of these agents had been forewarned about. In that article, we also uncover the “third”, and final, Moses.

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