In Part 2, I presented the first ever clear historical context that showed why I assert that Joseph and Moses were in fact contemporaries. It is a must-read for everything else to make sense as we head towards identifying the third and final candidate for the historical identity of the evidently composite biblical character “Moses”.
Therein, I showed that Moses was based in Lower Egypt (the north), from where he “worked” Thothmoses III, the pharaoh of all Egypt, while Joseph was busy working the Royal House of Upper Egypt (the south) – close relatives of the Pharaoh. As such, the biblical “pharaoh” that Joseph (Yuya) so impressed was not Pharaoh Thothmoses III himself, but a southern royal (indeed Yuya’s career began in the south). In fact, “Upper” (the highlands) and “Lower” (the delta area) refer to altitude and not latitude. The regions had rejoined as “the United Two Lands” ever since Ahmoses’ takeover a few decades before.
I have, in Part 1 and many other articles, explained in detail why Lower Egypt (the north) was called “Israel” (I-sira-El: El’s shield) in the Old Testament – a secret name and objective that rarely came to light in Egypt’s history. Lower Egypt, I uncovered, was to serve as a buffer-zone to shield off curious Africans in Upper Egypt from the shems (spacecraft) that were hidden in the mountain silos of Canaan, and Abraham (widely unmasked as the Asiatic/Aryan pharaoh Mehibre of the 9th Dynasty) was specially chosen for this. In fact, the very epithet a-khety (“a kgethi”: rendered “Achtoes” in Greek) that was appended to his name expressly means “the chosen” in Setswana. Mohibiru-a-kheti thus meant “the chosen Red One”. (“Red”, I revealed, (i.e. hibiru, now hibidu in Setswana) – the eponymous name he gave to his followers, the “Hebrews” – was itself an epithet that referred to his light skin that turned red in Egypt’s harsh sun.)
Another major directive that El/Aten imposed on Abraham/Mehibre was that the ambitions of El’s arch-rival Marduk (Baal/Ra) should be curtailed. “Monotheism” (the sole worship of El as “God Himself”) was the agreed means by which Abraham had to effect this. But indigenous Egyptians remained loyal to their traditional god Ra, and the worship of El/Aten never really took off there – hence Aten/Adonai’s burning anger towards the region (Isaiah 19; Ezekiel 29-32). Indeed, in the two exoduses we examined thus far, Egypt’s hostility towards the Hyksos and their god El first boiled over when “in their anger [Hyksos brothers Simeon and Levi] killed a man” (Genesis 49:5-6), which “man” The Hiram Key authors uncover as Seqenenre Tao II, the indigenous vassal pharaoh of Upper Egypt and father of Kamoses. Kamoses began expelling the Hyksos but reigned rather briefly thus leading me to suspect that he may have turned around and actually led the exodus – our first possible candidate for “Moses”.
The second candidate, a historically-unnamed adopted son of Queen Hatshepsut of Egypt when she was yet a little girl, had to flee the wrath of his “half-brother” Thuthmoses III, when, ostensibly, the newly-enthroned pharaoh discovered the secret mission of this embedded Hebrew: that of covertly restoring Hyksos rule. The necessary common denominator of the two candidates, of course, was that both were Royal House members, and that both lived in historically verifiable times of Hyksos exoduses. (Manetho confirmed a Hyksos exodus in Thothmoses III’s time, but when historians failed to see that “enslaved Hebrews” were actually remnant Hyksos, they chose to ignore Manetho and instead placed “the Exodus” in the time of Rameses II simply because the name “Israel” was first openly mentioned in his time.)
Last week I explained that while Moses was leading the remaining enslaved Hyksos out of Egypt, Joseph, the historically-attested royal vizier Yuya, had entrenched himself in the south and later got his daughter Tiye to marry Amenhotep II, the next Pharaoh of the Two Lands, who was based in Lower Egypt (the north). Later, Amenhotep’s son Thothmoses IV began to “inexplicably” call himself a “Hyksos pharaoh”. By the time Amenhotep III, son of Thothmoses IV, ruled, Yuya was extremely powerful. It was thus no wonder that Akhenaten, the next “Hyksos” pharaoh, saw it ripe to enforce the secret agenda: that of making Aten Egypt’s “sole god”. This was a mistake. The south, especially, could not take this…the hated Hyksos were not only back but were actually imposing their god as above even Amon-Ra! Even the old Hyksos did not go that far! The army overthrew Akhenaten who then fled to Canaan with a small following of Aten’s faithful – the last Exodus. The new name of his son Tutankhamun (Thoth a nka Amun) reflected the change and later Rameses II would destroy Amenhotep III’s magnificent mortuary temple – the largest ever built – to build his own. Akhenaten, it seems, was best forgotten.
What links Akhenaten to the biblical Moses? Though not as complete and compelling a match as the unnamed Moses of Thothmoses III’s time, Old Testament (OT) compilers evidently extracted elements from Akhenaten’s saga and used it to complete the biblical caricature of Moses. In Egyptian history, Thothmoses V was the crown prince who passed the throne to his younger brother Akhenaten. In the OT, Aaron (the elder) passed leadership to his younger brother Moses. The story is the same, except that though the name “Moses” relates better to “Thothmoses” and “Aaron” to “Akhenaton”, unlike in the OT Aaron/Akhenaton was, historically, the more active leader. The biblical story of Moses, it is clear, wished to hide the entire Hyksos invasion and expulsion saga (when the Hyksos/Hebrews wanted to stay in Egypt but were expelled) and instead chose to dwell on the later part (when remnant Hebrews wanted to leave Egypt, but were refused this because they were enslaved). Despite this evident obfuscation, we did piece together the true history behind the historically-elusive “Moses”.
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