Hans Goedicke, “Hatshepsut’s Temple Inscription at Speo Artemidos,” Biblical Archaeology Review 7, no. Sivertsen, The Parting of the Sea: How Volcanoes, Earthquakes, and Plagues Shaped the Story of Exodus (Princeton, N.J.: Princeton University Press, 2011), 125–29. 2 (Berkeley, Calf.: University of California Press, 2006), 203. Miriam Lichtheim, Ancient Egyptian Literature: The New Kingdom, 2nd ed., vol. Levy (presented at the Qualcomm Institute, University of California, San Diego, 2013). Sparks, “Egyptian Text Parallels to the Exodus: The Egyptology Literature,” in Out of Egypt: Israel’s Exodus Between Text and Memory, History and Imagination Conference, ed. Kitchen, On the Reliability of the Old Testament (Grand Rapids, Mich.: Eerdmans, 2003), 250–52. Enmarch, “The Reception of a Middle Egyptian Poem.” 174. Roland Enmarch, “The Reception of a Middle Egyptian Poem: The Dialogue of Ipuwer and the Lord of All in the Ramesside Period and beyond,” in Ramesside Studies in Honour of K. The Journal of Egyptian Archaeology 50 (1964):13–23. “A date for the ‘Admonitions’ in the second intermediate Period”. Roland Enmarch, Dialogue of Ipuwer and the Lord of All. (Oxford, UK: Oxford World’s Classics, 1999). Parkinson, The Tale of Sinuhe and Other Ancient Egyptian Poems. Roland Enmarch, Dialogue of Ipuwer and the Lord of All (Oxford, U.K.: Griffith Institute, 2005), 2–3 This implies that the event of the Exodus may still have been part of the Egyptian living memory in either the 15th or 13th cent. Speos Artemidos Inscription (Queen Hatshepsut and Seti I, 1490–1460 BC), 12. demonstrate similar parallels to the Exodus, including the Ipuwer Papyrus, Tale of Two Brothers (Tomb of Seti II, who ruled from 1200 to 1194, BC), 10.
Sparks claims that some 90 Egyptian papyri 9. Kenneth Kitchen also suggested that Ipuwer and the Exodus account were possibly referring to the same kind of natural phenomenon.
However, he suggests that “it is more likely that Ipuwer is not a piece of historical reportage and that historicising interpretations of it fail to account for the ahistorical, schematic literary nature of some of the poem’s laments.” 7. On a literal reading, these are similar to aspects of the Exodus account.” 6. He notes several striking textual parallels: “particularly the striking statement that ‘the river is blood and one drinks from it’ (Ipuwer 2.10), and the frequent references to servants abandoning their subordinate status (e.g. The Ipuwer Papyrus securely dates to after the Exodus events happened, either from an early date or late date.Įnmarch reports that: “The broadest modern reception of Ipuwer amongst non-Egyptological readers has probably been as a result of the use of the poem as evidence supporting the Biblical account of the Exodus.” 5. The descriptions provides remarkable parallels with the story of the Biblical Exodus that has led to much debate. One of the consequences of this lawlessness is the rebellion of servants against their masters. It describes an inverted state of affairs where the rich become poor and the poor rich, with war, death and famine afflicting the entire nation. The Ipuwer Papyrus is a poetic lament over the natural disasters and calamities afflicting Egypt creating a state of utter chaos and blamed on an unidentified king (perhaps Pepy II of the Sixth Dynasty ). It was purchased in 1928 by the Swedish consul to Egypt, Giovanni Anastasi, and is today housed in the Dutch National Museum of Antiquities in Leiden, Netherlands. but this singular copy was made during the New Kingdom of Egypt (18th, 19th and 20th Dynasties, ca. The precise date for its composition is unknown ( ca. or The Dialogue of Ipuwer and the Lord of All. 1543–1064 BC),) contains an ancient Egyptian poem called the The Admonitions of Ipuwer 2. The Ipuwer Papyrus (P Leiden I 344 recto) 1. Ipuwer Papyrus, National Archaeological Museum, Leiden, Netherlands.
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