he unified effort throughout Egypt to fulfill this defeated pharaoh’s commission vigorously. A precedent even exists for Amenhotep II’s de

fact, none of Amenhotep II’s sons claimed to be his firstborn, and one prominent Egyptologist theorizes that the eldest son died inexplicably during childhood. Did Amenhotep II die in the Red Sea, as the Bible allegedly indicates about the exodus-pharaoh? No, he died in typical fashion, and his mummified body is still preserved. Yet despite popular belief, this conclusion does not conflict with the Bible, since no Biblical text actually states that the exodus-pharaoh died there with his army.Can any of Amenhotep II’s military campaigns be related to the exodus events? Yes, his second Asiatic campaign coincides extremely well with the exodus events, and many of the details related to it and Egypt’s post-exodus future cannot be explained without these connections. Can the loss of over two million Hebrew slaves, certainly Egypt’s “slave-base” at the time, be accounted for in the records of Amenhotep II’s reign? Yes, the loss of the Israelite slaves can be accounted for by Amenhotep II’s acquisition of 101,128 slaves in Canaan during his second Asiatic campaign, the only such campaign of its era that was launched in late fall and took so many captives. Is there any evidence to confirm that Amenhotep II interacted with the Hebrews after they left Egypt? Yes, Amenhotep II captured 3,600 “Apiru” (Hebrews) during his second campaign, which was launched just under seven months after the exodus. Despite many futile attempts to disprove the association of the Hebrews with the Apiru of the New Kingdom, far more evidence exists that favors their being one-in-the-same.If Amenhotep II is the exodus-pharaoh, could the obliteration of Hatshepsut’s image from many Egyptian monuments and inscriptions be attributed to backlash from the exodus events? Yes, Amenhotep II surfaces as the only logical candidate for the pharaoh who ordered this nationwide campaign of desecration. If Hatshepsut indeed was Moses’ Egyptian stepmother—and she is the only legitimate candidate—Amenhotep II and all of Egypt had adequate motive to remove her image from Egypt and her spirit from the afterlife. These answers prove not only that Amenhotep II is the only legitimate candidate for the exodus-pharaoh, but that the Biblical chronology of that era functions as a canon against which Egyptian history may be synchronized.It is hoped that the principal purpose of this article has not been lost in the extensive historical detail contained within it. In this analysis of the exodus-pharaoh and ancient Egyptian history, the arguments of those who compromise Biblical historicity proved unable to undermine Biblical inerrancy. Compromising the Bible’s inspired historical framework invariably will lead to the demise of its reliability as an accurate source for determining doctrine and enhancing spiritual growth. Conversely, to connect the book more directly with ancient history can only enhance its theological meaning.181 Unfortunately, however, even the strongest argumentation cannot remove presuppositions or persuade readers of the Bible’s life-impacting truths.Douglas Petrovich is former academic dean at Novosibirsk Biblical-Theological Seminary in the city of Akademgorodok (Siberia), Russia. He has a BA in Evangelism at Moody Bible Institute, and both an MDiv and a ThM from The Masters Seminary. He also has an MA in Ancient Near Eastern history and archaeology from the University of Toronto, where currently he is enrolled in the PhD program. This article was first published in the Spring 2006 issue of the Master's Seminary Journal. Posted with permission.Footnotes:1. George Ladd, The New Testament and Criticism (Grand Rapids: Eerdmans, 1967), 16. 2. William G. Dever, What did the Biblical Writers Know and When did They Know It? (Grand Rapids: Eerdmans, 2001), 4. 3. Israel Finkelstein, “City-States to States,” in Symbiosis, Symbolism, and the Power of the Past, ed. William G. Dever and Seymour Gitin (Winona Lake, Ind.: Eisenbrauns, 2003), 81. 4. Harold Lindsell, The Battle for the Bible (Grand Rapids: Zondervan, 1976), 206. 5. Donald B. Redford, Egypt, Canaan, and Israel in Ancient Times (Princeton, NJ: Princeton University Press, 1992), 408–409. 6. Ibid., 412. 7. Kenneth A. Kitchen, On the Reliability of the Old Testament (Grand Rapids: Eerdmans, 2003), 310. 8. Bryant G. Wood, “The Rise and Fall of the 13th-Century Exodus-Conquest Theory,” JETS 48:3 (Sep 2005), 476. 9. Rodger C. Young, “When Did Solomon Die?,” JETS 46:4 (Dec 2003), 603. 10. Both here and throughout the present work, any dating that follows the formula, “ca. xxxx–yyyy BC,” signifies the regnal years of a given monarch, unless otherwise noted. The reason for settling on these dates will be discussed subsequently. 11. It is probably more accurate to refer to the Red Sea as the “Sea of Reeds,” but the traditional designation will be used here for simplicity. For an excellent study on this topic, see Hoffmeier’s chap. 9, “The Problem of the Re(e)d Sea” (James K. Hoffmeier, Israel in



The Evidence for the Authenticity of the Exodus
Tradition [New York: Oxford University Press, 1996], 199). 12. While any given pharaoh of Egypt’s New Kingdom received a throne-name (praenomen) upon his accession—either as the sole monarch or as the coregent for a senior pharaoh who wanted a smooth regnal-transition at the time of his imminent death—he merely appended this praenomen to his nomen, the birth name that had always been with him. Each name was enclosed in a cartouche. 13. See 1 Kgs 11:40, 14:25; and 2 Chr 12:2, 5 (twice), 7, and 9. The fact that this new trend began during the reign of Shishak (Shoshenq I) should be of no surprise to the student of Biblical history, since Shishak’s reign signaled both the beginning of a new ruling dynasty, the 22nd Dynasty of Egypt, and the beginning of foreign rule under pharaohs who hailed from Libya. 14. See 2 Kgs 23:29, 33, 34, 35; 2 Chr 35:20, 21, 22; 36:4; and Jer 46:2. Pharaoh Hophra is named once as well, though his name appears only in a prophetic writing, where God calls him, “Pharaoh Hophra, King of Egypt” (Jer 44:30). 15. Any temptation to doubt the historicity of the Biblical text on account of the presence of an unnamed pharaoh should be avoided vigorously, since “surely historians would not dismiss the historicity of Thutmose III’s Megiddo campaign because the names of the kings of Kadesh and Megiddo are not recorded” in the ancient Egyptian accounts (Hoffmeier, Israel in Egypt, 110). 16. Ibid., 109. 17. Ibid. 18. James K. Hoffmeier, “The Memphis and Karnak Stelae of Amenhotep II,” in The Context of Scripture: Monumental Inscriptions from the Biblical World, vol. 2, ed. William W. Hallo (Leiden, Netherlands: Brill, 2000), 21. 19. Hoffmeier, Israel in Egypt, 87, 109; Wood, “The Rise and Fall,” 478. 20. Hoffmeier, Israel in Egypt, 109–110. Hoffmeier incorrectly identifies these enemies of Egypt from the first Asiatic campaign of Amenhotep II as “Nubian tribes,” and “Nubian chieftains,” thus attriblanguage learning

Among other things, the hill country of Judea is hardly a desert

The pressure in both texts to have the birth take place outside of Bethlehem may be theological, as we will observe). Thus, having judged the outside-the-village tradition as textually inaccurate and historically unreliable, and having found no objections to the cave, we turn to an examination of the internal evidence of the text itself. All of the internal cultural evidence from the story points to a birth in a private home. This data is of two kinds: the make-up of the Middle Eastern extended family, and the physical structure of the Palestinian peasant home. In Luke 2 we are told that Joseph was returning to the village of Bethlehem from whence his family originated. The Middle Easterner is profoundly attached to his village of family origin. Indeed, though he himself may not have been born there, his home village is an integral part of his identity.9 Even if he has never been there before he can appear suddenly at the home of a distant cousin, recite his genealogy, and he is among friends. Joseph had only to say, “I am Joseph, son of Jacob, son of Matthan, son of Eleazar, the son of Eliud,” and the immediate response must have been, “You are welcome. What can we do for you?” If Joseph did have some member of the extended family resident in the village, he was honor-bound to seek them out. Furthermore, if he did not have family or friends in the village, as a member of the famous house of David, for the “sake of David,” he would still be welcomed into almost any village home. Yet, if we reject both of these alternatives and assume that Joseph did not have family or friends, and did not appeal to the name of David, even if he was a total stranger appearing in a strange village— still he would be able to find shelter for the birth of a child. Indeed, the birth of a child is a special occasion in any culture anywhere in the world. The idea that a woman about to give birth cannot find shelter and assistance from the village women in a Middle Eastern village, even if she is a total stranger, staggers the imagination. We are pressed to affirm on the basis of everything we know of Middle Eastern village life that Joseph most likely sought out and found adequate shelter in Bethlehem. This shelter, we assume, was an occupied private home, for it had a guest room that was full (as we will discover). What then of the manger? The text tells us, “She gave birth to her first son, wrapped him in swaddling clothes and laid him in a manger.” The traditional understanding of this verse in the Western world moves along the following path. Jesus was laid in a manger. Mangers are naturally found in animal stables. Ergo, Jesus was born in a stable. However, in the one-room peasant homes of Palestine and Lebanon, the manger is built into the floor of the house. The standard one-room village home consists of a living area for the family (Arabic mastaba), mangers built into the floor for feeding the animals (mostly at night), and a small area approximately four feet lower than the living area into which the family cow or donkey is brought at night (Arabic ka’al-bayt). The family animals were kept in the one-room house at night, but taken out early each morning. The text of the New Testament itself alludes to the one-room peasant home in Matthew 5:15 where it states that a lamp is put on a lampstand so that it “gives light to all who are in the house.” Obviously, the house must have one room if a single lamp shines on everyone in it. Furthermore, the one-room house with a lower end for the animals is presupposed in Luke 13:10–17. The family ox and/or donkey was brought into the house at night and taken out early each morning. Thus, everyone knew that every family with any animals carried out this simple domestic chore at the start of each new day. To leave the animals in the house during the day was socially and culturally unthinkable. All of this is presupposed by the text. Jesus knew the head of the synagogue had untied his animals that very morning and led them out of the house. With calm assurance Jesus could announce to his face that he did, in fact, lead his animals out that very morning, confident there would be no reply. Were animals kept in a separate stable, the head of the synagogue could have saved face by asserting firmly, “I never touch the animals on the Sabbath.” But if he tried to claim that he leaves the animals in the house all day, the people in the synagogue would ridicule him with laughter! In short, no one would believe him. Thus the debate ends simply, “As he said this, all his adversaries were put to shame” (v.17). Thus, in the case of Luke 2:7, any Palestinian reading the phrase, “She laid him in a manger,” would immediately assume that the birth took place in a private home, because he knows that mangers are built into the floor of the raised terrace of the peasant home. This assumption is an important part of the story. The shepherds were told that the presence of the baby in a manger was a sign for them. Shepherds were near the bottom of the social ladder and indeed, their profession was declared unclean by some of their rabbis.10 Many places would not welcome them. In many homes they would feel their poverty and be ashamed of their low estate. But no—they faced no humiliation as they visited that child, for he was laid in a manger. That is, he was born in a simple peasant home with the mangers in the family room. He was one of them. With that assurance they left with haste. The details of the one-room peasant home with its manger in the floor have not gone unnoticed. William Thomson,long- term Presbyterian missionary in Lebanon, Syria and Palestine, wrote in 1857: It is my impression that the birth actually took place in an ordinary house of some common peasant, and that the baby was laid in one of the mangers, such as are still found in the dwellings of farmers in this region.11 The two leading 20th century authorities on Palestinian life and the New Testament are Gustaf Dalmann and E.F.F. Bishop. Bishop comments on Luke 2:7 and writes: Perhaps...recourse was had to one of the Bethlehem houses with the lower section provided for the animals, with mangers “hollowed in stone,” the dais being reserved for the family. Such a manger being immovable, filled with crushed straw, would do duty for a cradle. An infant might even be left in safety, especially if swaddled, when the mother was absent on temporary business.12 Dalmann, in his study of the same verse, records: In the East today the dwelling place of man and beast is often in one and the same room. It is quite the usual thing among the peasants for the family to live, eat, and sleep on a kind of raised terrace (Arab. mastaba) in the one room of the house, while the cattle, particularly the donkeys and oxen, have their place below on the actual floor (ka’ al-bet) near the door.... On this floor the mangers are fixed either to the floor or to the wall, or at the edge of the terrace.13 Dalmann himself has nearly 100 pages of photographs and scale drawings of a wide variety of such peasant homes, all of which fit his two-level description given above.14 Thus a peasant home is the natural place for the Holy Family to have found shelter and the expected place to find a manger. In the case of Luke 2:7 the home which entertained the Holy Family presumably was not expecting a baby and did not have a cradle, but with a manger built into the floor there was little need for one.15 So why has this rather obvious alternative remained obscured? In some cases it would seem that the cultural assumptions of the exegetes have set it aside. In spite of the above quotation, Dalmann defends the traditional “lonely birth in a stable” for culturally revealing reasons. Dalmann feels Joseph could have had space in the inn, but “no room for them” means “no suitable room for the birth” (italics mine).16 Dalmann argues that neither “inn,” nor “guest house,” nor “private home” would have provided the necessary privacy, and thus Joseph must have sought out and found an empty stable.



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chapter 4: For I am already being poured out as a drink offering, and the time for my departure has come. I have fought the good fight, I have finishe

;s the same object because the stone coffin is embedded in the layer of the Theodosian basilica.” An earthquake in A.D. 433 caused the collapse of portions of the building. Subsequent renovations raised the level of the floor and the sarcophagus was buried and covered by a marble tombstone.The main altar of the modern church, named the Papal Altar, was erected atop the concrete and debris left by the 1823 fire that had buried the original sarcophagus and tombstone. The excavations revealed an inscription on the marble tombstone bearing the Latin words “Paulo Apostolo Mart,” which translates to“Apostle Paul, Martyr.” Archaeologists further opened up a window measuring 70 cm. wide and 1.00 meter deep to reach the side of the sarcophagus. An ancient hole in the cover about 10 cm. wide was discovered which, according to Filippi, was used to dip pieces of fabric inside the coffin in order to produce relics out of the pieces themselves. Earlier this year Pope Benedict announced the finds from an inspection of the contents of the sarcophagus. A tiny hole drilled
in the coffin revealed: traces of a precious linen cloth, purple in color, laminated with pure gold, and a blue colored textile with filaments of linen. It also revealed the presence of grains of red incense and traces of protein and limestone. There were also tiny fragments of bone, which, when subjected to Carbon 14 tests by experts, turned out to belong to someone who lived in the 1st or 2nd century.While these results fall short of proving conclusively that the Apostle Paul’s remains are entombed in the church, they are consistent with the traditions and leave open the opportunity for further investigations. The modern basilica is a massive construction consisting of a large central nave flanked by two side aisles divided by 80 enormous columns. It reputedly replicates the grandiose Basilica Ulpia of the Emperor Trajan, built early in the 2nd century A.D. The Roman basilica was an architectural form initially used for monumental public buildings and later adopted by Christians for sacred structures. The discoveries at the Church of St. Paul Outside the Walls coincide with the announcement of further findings related to Paul at the Catacomb of St. Thecla in Rome. Workers conducting cleaning activities there discovered a 4th century fresco believed to depict St. Paul. The image, the oldest of the apostle known to exist, shows a man with a pointed black beard on a red background, inside a bright yellow halo with a high, furrowed forehead. According to officials of the Pontifical Commission for Sacred Archaeology, lasers were used to remove layers of clay and limestone that covered the painting. The early Christian practice of burying the dead in catacombs became common in the late 2nd century, when they became the official cemetery of the newly established church in Rome. They were carved into the soft tufa rock under the city and were often decorated with devotional images in a style similar to those found at Pompeii. Bodies were wrapped in plain white sheets and placed in rectangular niches cut into the tunnel walls, and then closed with marble or terracotta slabs.The catacombs today are a main attraction in Rome along the famed Via Appia Antica south of the city. Only 20 km. of the estimated 300 km. of tunnels have yet been explored, which themselves contain the sepulchers of some 500,000 individuals in addition to the tombs of seven popes who were martyred in the 3rd century. The Catacombs of San Sebastian were reputedly where the remains of St. Peter and St. Paul were hidden during the reign of the Emperor Vespasian (A.D. 69-79).



A Universal Flood: 3000 B.C.
Tags: mabbul, kataklusmos, genesis 6-9, sumerian king list, gilgamesh, flood--> This article was first published on Dr. Livingston's website, www.ancientdays.net. Imagine:A flatter Earth... 40 days of steady, pouring rain...Hundreds of volcanoes exploding all at once...Thousands of new, large springs gushing out huge amounts of water...Definitions and Language UseThis was the Flood of Noah's day. It was a worldwide cataclysmic Flood sent by God to destroy all living things except for eight people who survived on the Ark. In addition to the Bible, many very early historical records also document this Flood.Two problems about which there are great differences are: the date of the Flood, and whether it was local or universal. Critics of the flood narrative consider it either a myth, or a local flood story. There are apparent conflicts between the Bible and some areas of science relative to the date of the Great Flood. Both biblical and extrabiblical literature, being eyewitness accounts, should control the datingRosetta Stone software

10 Mar 11 SEO Tips

SEO TipsBy: Ralph Nunes .... Click author's name to view profile and articles!!!Retargeting by ChangoTweet What does SEO stand for? Search Engine Optimization; a necessary method to allow search engines to access your website by honing in on your meta tags. You must ensure your tags are properly worded and placed, i.e., using a specific number of characters for your title, keywords, and description, on every page of your website. Ultimately, this will increase your traffic flow. Here are some SEO tips to increase your website's efficiency.As stated earlier, meta tags are very important for search engine optimization. In order to determine what type of meta tags to use will require extensive research into each search engine to discover how they obtain their content and what meta tags they require. For example: If you choose Google as your first search engine, check their site to determine how they arrive at keyword results; ranking; and the criteria for deciding page ranking based on consumer inquiries. It's important to note that search engines websites are based on the content found on each page of the website. Your main goal, therefore, is to have your website on a search engine's first or second page. This will not increase your traffic flow, but garner you a successful enterprise as well. NHL Shop
It is impossible to predict when and if your site will reach number one status on any search engine, the best you can hope for is a list on the first 100 pages. Neither do you need to have your website on every search engine in existence. If you take the top four search engines and add your website using AdSense or AdWords, this can account for more than 80% of traffic on the web. There are many search engine optimization panies who may either seek you out, or are available for you to contact to employ their expertise in managing your site for you. Some panies claim they can have you on the first page of every major search engine site within 100 days at a rate of $1800.00 or more. They perform a plete analysis of your site, make remendations, add all of the necessary and appropriate meta tags, and follow up to ensure they achieve the goals set out for you. However, not everyone who has just ventured into internet marketing can afford this type of service. There are other panies who are affordable, but the search engines they use are well-below the Toronto Maple Leafs jersey
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5 Mar 11 5 Ways to Boost Your Affiliate Checks

5 Ways to Boost Your Affiliate ChecksBy: Jeff Casmer .... Click author's name to view profile and articles!!!Retargeting by ChangoTweet Promoting affiliate programs is one of the most rewarding and easy ways to earn money online. Regardless of your knowledge or experience in internet marketing, you can easily earn money with affiliate programs. Promoting affiliate programs allows you to work part time or full time, earn money online and build an attractive residual income.Although marketing affiliate programs is the best way to earn money online, many people fail to earn NHL Shop
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