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1506–1452 BC), the father of Amenhotep II, was it used as an epithet for the Egyptian monarch.However, the standard practice of Thutmose III’s time was to leave enemy kings unnamed on official records.Did Amenhotep II die in the Red Sea, as the Bible allegedly indicates about the exodus-pharaoh?

The present work examines the trustworthiness of Biblical history by using the Hebrew exodus from Egypt (hereinafter, simply “exodus”) as a test case.

These criticisms, however, dissipate under a closer examination of the practice of Moses’ day.

Hoffmeier nobly suggests that “the absence of pharaoh’s name may ultimately be for theological reasons, because the Bible is not trying to answer the question, ‘Who is the pharaoh of the exodus?

The need for evaluating the former premise is that many Egyptologists are leading the charge to deny the veracity of the exodus, attempting to persuade Biblical scholars and the Christian populace at large that the exodus never actually occurred... That national state produced a historical saga so powerful that it led Biblical historians and archaeologists alike to recreate its mythical past—from stones and potsherds.”Such attacks on the inerrancy of the Bible’s historicity necessitate a reasoned defense of its historical accuracy.

Continue reading Few disciplines related to Biblical inerrancy are scrutinized more intensely than historicity. As Lindsell writes, “When inerrancy is lost, it is palpably easy to drift into a mood in which the historicity of Scripture along with inerrancy is lost.” The danger of compromising the inerrancy of Biblical historicity became vivid to the present writer when he learned that a transfer student who entered the seminary where he teaches was taught in another theological institution that Biblical inerrancy does not even extend into the realm of history.