ws in the logic of those who reject the Biblical Exodus or assign it to unnamed writers many centuries later. He notes that the price of 20 shekels is

s BC.Another Biblical reference used to date the Exodus is found in Judges, where Jephthah tells the Ammonites that Israel had been in the land for 300 years (Jgs 11:26). Again, there is acceptance among the experts that Jephthah’s victory over the Ammonites took place around 1100 BC. This would place the arrival of the Israelites in Canaan near 1400 BC, precisely 40 years after the Exodus. Thus both Biblical dates for the Exodus agree.In spite of this Biblical evidence, most minimalist scholars believe the Exodus took place around 1260 BC, a date that contradicts the Biblically-derived dates by almost two centuries. Minimalists generally give three main reasons for this later date of the Exodus: (1) the mention of the Israelites’ building of the city of Rameses (Ex 1:11); (2) the archaeological evidence that no sedentary population lived in the Transjordan and Negev regions between 1900 and 1300 BC; and (3) the widespread devastation of cities and towns of central Canaan during the 1260s BC.Let’s consider whether these reasons are grounds for a date that contradicts the Bible.The City of RamesesMany archaeologists assume the city of Rameses was named after Rameses II, a famous Pharaoh who was a great builder. Yet the term Rameses simply means “born of the god Ra” (or Re) and had been used in monuments centuries before the time of Pharaoh Rameses II. The Bible itself mentions the same name when it speaks of Joseph’s sojourn in Egypt, hundreds of years before the reign of Rameses II:So Joseph settled his father and his brothers in Egypt and gave them property in the best part of the land, the district of Rameses, as Pharaoh directed (Gn 47:11).So the argument that Moses lived in the 1200s because the Israelites helped build a city with the name Rameses is not convincing.In fact, Manfred Bietak, the excavator of Rameses (Tell el-Dab’a), has determined that the name of the site at the time the Israelites were there was at first Rowaty, and then later changed to Avaris. The name Rameses was not used until the city was rebuilt by Rameses II in the 13th century. Thus the use of the name Rameses in Exodus 1:11 and Genesis 47:11 is a case where a later Biblical writer updated the text to reflect the changed name of the city, as we see in some other Biblical passages. We have the same situation with regard to Pithom, the other store city named in Exodus 1:11. That name was not in use until the Saite Period, ca. 600 BC.Column fragment with the cartouche (oval with royal name inside) of Rameses II, Qantir, Egypt. Rameses II built a royal center here in the 13th century BC, and from that time on the location was known as Rameses. Earlier, when the Israelites lived there, the city had several different names. When the Biblical text was updated, the older, forgotten, names of the city were replaced with the newer, more familiar, name of Rameses. Bryant Wood.Evidence for SettlementsThe second argument against the traditional date for the Exodus is based mainly on the work of archaeologist Nelson Glueck in the 1930s, which failed to find evidence of permanent



settlements in the Transjordan and the Negev regions
between 1900 and 1300 BC. This region should have shown a sizable presence of Edomites, Ammonites, and Moabites at that time, since the Biblical account mentions their strong opposition to the Israelites.However, more-recent excavations have shown many settlements in the area that Glueck did not find. Archaeologist John Bimson notes thatGlueck’s initial conclusions were definitely wrong [indeed he later retracted them], and it is disappointing to find scholars citing them as if they were still valid evidence. All too often the 13th century date for the Exodus has been perpetuated by the baseless repetition of outmoded views (Bimson and Livingston 1987:44).Widespread DestructionThe third argument used to date the Exodus to the 1200s BC is the archaeological evidence for the destruction of several Canaanite cities during this period. Scholars believe this took place when Joshua invaded and conquered Canaan.Yet, if the traditional 1400s date for the Exodus is maintained, the archaeological evidence seems to fit much better, for destruction levels in Canaanite cities such as Hazor and Jericho also date to the 1400s. If Joshua conquered Canaan after 1400, this would have given the Israelites time to eventually take over much of the land during the 300 years of the judges. The Bible is clear that there were many cities the Israelites didn’t conquer during Joshua’s time or even during the time of the judges (Jos 13:1; Jgs 3:1–6). The archaeological record does support such a gradual process.Dealing with the present findings, archaeologist Randall Price concludes:The signs of widespread destruction at certain sites should not be considered as archaeological evidence against the Biblical chronology and for a late date for the Conquest [by Joshua]. These destructions better fit the period of the Judges, during which ongoing warfare was commonplace (1997:147).Dr. Merrill adds:Signs of major devastation in the period from 1400 to 1375 would be an acute embarrassment to the traditional view because the Biblical witness is univocal that Israel was commanded
to annihilate the Canaanite populations, but to spare the cities and towns in which they lived. And the record explicitly testifies that this mandate was faithfully carried out. The only exceptions were Jericho, Ai, and Hazor (1996:73).We find, then, that the archaeological evidence better fits the traditional date of the Exodus backed by the Bible.Aerial view of Khirbet el-Maqatir, Israel, looking north-northwest. Excavations here by the Associates for Biblical Research have produced evidence of a small fortress that matches the Biblical requirements for the Ai conquered by the Israelites. Randy Cook.Recent DiscoveriesAnother argument that the Exodus never occurred is that there are no signs that the Israelites wandered in the Sinai desert for 40 years. However, we must remember that during the Exodus the Israelites were forced to live nomadic lives. No longer did they reside in villages with sturdy houses and artifacts that could have survived as evidence. Instead, in the wilderness environment, every item language learning