(3:1) Part Three: The Great Migration

When you build your house for your son, you make a dwelling for yourself. Establish your house in the necropolis and make excellent your place in the west. Remember that death means nothing to us, remember that we think of life, the house of death is precisely for life!

The instructions attributed to Hardjedef, 5th Dynasty (approx. 2494-2345 B.C.E.).
Taken from The Westcar Papyrus, dating to the later Hyksos period. [49]

Our journey through Genesis and the opening sections to Exodus has introduced us to the contrasting order and chaos sequences of the Torah, a theme which would have been very familiar to the ancient Egyptian and Near Eastern Semitic alike. The juxtaposition of Abram’s willingness to cross the dividing marker and confront Chedor-laomer and his allies, together with his willingness to petition God to restrict the devastation of Sodom to the wicked, is mirrored by Moses and is in sharp contrast to the restrictive division and oppression imposed by pharaoh. His markers are the store cities of Pithom and Ramesses. The burdens they bring are in their construction; the employment of imposed corvée labour, the restriction of movement and its preventing of free worship. The former brings about the restoration of Lot, while the latter creates division and separation, resulting in the departure of those who strive with the god Yahweh (Israel) from Egypt. [50]

See Joseph, Moses and Egypt’s Three Kingdoms on:

Part One: Ancient Voices.

The following links reveal the Genesis connection to part one’s geographic and historic overview.

Part Two: Egypt’s Golden Age.

The following links explore the tensions behind Exodus and investigate Israel’s exit route.

Part Three: The Great Migration.

The following links reveal the remaining pieces of Egyptian evidence and retrace the Exodus route.

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