Years ago I read an article about the Minoan navy getting caught and destroyed in a man-made Egyptian canal. I believe they are called the Sherden sea pirates who I suspect were the precursors to the Vikings. The DNA of Minoan skeletons shows they are Europeans, and not Semites. The Sea People would be white people who have developed a powerful navy – thanks to the rulers of Crete – who captured ships in the Mediterranean. Norseman would be wanting to man these ships and loot the treasure of Egypt – that had marked the boundary of its Client-State with two golden calves – that are associated with Aaron’s calves, that must have represented the Levite Priesthood, who were given no land. Why? Were they seen as the religious rulers of all the land that lie between the gold calves?
Biblical scholars have concluded the Exodus is fiction. I agree. This lie conceals the truth that Ramses sent a army of confederate peoples to take Canaan land. Before this, he had taken many captives, including the Sea Peoples. Did he capture Hittite priests that became the Levites? Now he is wanting – TO LET THEM GO!
There may have been a Exodus of Trojans to the Promised Land, that established rule by THE JUDGES who had taken the Vow of the Nazarite, that made them liken to the Levite Priesthood, and thus this vow was OPEN TO FOREIGNERS, a truth John and Jesus were aware of, and thus it was THE NAZARITES who were about the world in ships – AND NOT KILLER PAUL – who came after the fall of the temple (as Timothy) in order to destroy the NAZARITES OF THE WAY, that John the Baptist anointed with a Baptism of the Holy Spirit.
I suspect Jewish archeologists have been finding the graves and DNA of white Europeans, and covering up this fact. Write the United Nations and have them launch an investigation. If this is done, I suspect people will come forth.
British Israelism appears to be based on SOME facts. It is impossible to believe that Europeans stayed on THEIR SIDE, and only Killer-Paul crossed that racial line to bring Judaism to the Gentiles. That this Jews promoted Anti-Semitism, suggests he took part in a cover-up. The twin tablets of Moses, being produced twice, may denote the Ramses Peace Treaty – and laws the Pharaoh made for his Client-State. I conclude God did no write the Ten Commandments with fire coming out His finger. Why should any sane person believe this – LIE!
John ‘The Nazarite’
Hittite tablet mentioning the city of ‘Willusa’
Hittite tablets mention the Hittite empire fighting with the people of ‘Ahhiyawa’ over Wilusa – could this have been the Trojan War? There is even mention of a ruler there called ‘Alaksandu’ or Alexandros, which is another name for the Trojan prince Paris in Homer’s poem. This is all such tantalising evidence. Although it falls far short of proof, it builds up the picture of a feasible background for a Trojan War, in the interconnected but combative Late Bronze Age world.
Troy and Ilion
Troy fell into ruin at the end of the Bronze Age, around 1180 BC, as did all the centres of power of the Mediterranean world, for reasons that are not completely understood. The site was never completely abandoned, and its ruins must have remained visible for some centuries, probably up to the time of Homer, if the poet lived in the late 8th or early 7th centuries BC as thought. It was not long after this that Troy, known as ‘Ilion’, became a place of pilgrimage because of its heroic associations. The name Ilion is used by Homer interchangeably with Troy, and it is possible the inhabitants had always called their city something like Ilion, right back to its days as Wilusa.
As the pharaoh of the Exodus
In entertainment and media, Ramesses II is one of the more popular candidates for the Pharaoh of the Exodus. He is cast in this role in the 1944 novella The Tables of the Law by Thomas Mann. Although not a major character, Ramesses appears in Joan Grant‘s So Moses Was Born, a first-person account from Nebunefer, the brother of Ramose, which paints a picture of the life of Ramose from the death of Seti, replete with the power play, intrigue, and assassination plots of the historical record, and depicting the relationships with Bintanath, Tuya, Nefertari, and Moses.
In his second year, Ramesses II decisively defeated the Sherden sea pirates who were wreaking havoc along Egypt’s Mediterranean coast by attacking cargo-laden vessels travelling the sea routes to Egypt. The Sherden people probably came from the coast of Ionia, from southwest Anatolia or perhaps, also from the island of Sardinia. Ramesses posted troops and ships at strategic points along the coast and patiently allowed the pirates to attack their perceived prey before skillfully catching them by surprise in a sea battle and capturing them all in a single action. A stele from Tanis speaks of their having come “in their war-ships from the midst of the sea, and none were able to stand before them”. There probably was a naval battle somewhere near the mouth of the Nile, as shortly afterward, many Sherden are seen among the pharaoh’s body-guard where they are conspicuous by their horned helmets having a ball projecting from the middle, their round shields, and the great Naue II swords with which they are depicted in inscriptions of the Battle of Kadesh. In that sea battle, together with the Sherden, the pharaoh also defeated the Lukka (L’kkw, possibly the people later known as the Lycians), and the Šqrsšw (Shekelesh) peoples.
The Sanctuaries at Dan and Bethelby Jonathan S. Greer
According to the biblical book of Kings, Jeroboam I, the first ruler of the newly seceded northern kingdom of Israel, established two sanctuaries to rival the temple of Solomon in Jerusalem: Dan, along his northern border, and Bethel, along his southern border not far from Jerusalem. He commissioned the construction of two golden calves and installed one at each shrine. He also ordained a new priesthood and established a pilgrimage festival on a date of his own choosing. These shrines are portrayed as active places of worship throughout the duration of the northern kingdom (2Kgs 10:29, Amos 4:4, Amos 8:14) and, in the case of Bethel, afterward as well (2Kgs 17:24-28).
In the biblical account, these shrines provoke vehement censure (1Kgs 13:1-14:18), and “the sin(s) of Jeroboam” become paradigmatic for northern apostasy culminating in the fall of the kingdom (1Kgs 14:16, 1Kgs 16:31, 2Kgs 3:3). The narrative in the book of Kings also bears striking similarities to the account of Aaron’s construction of a golden calf in Exodus 32, highlighting the negative portrayal of Jeroboam’s religion. Later reflections preserved in 1Kgs 12:32-33 and in the book of Chronicles, amplify this condemnation.
Underlying the negative depiction of Jeroboam’s cult, however, scholars have found subtle details suggesting that Jeroboam’s cult was traditional and even Yahwistic in nature. His calves, many would argue, may be best understood as familiar Canaanite vehicles for the invisible deity enthroned above them—in this case, Yahweh—comparable to the cherubim in the southern cult of Judah. Jeroboam’s priesthood likely included Levites, as other texts assume (Judg 18:30), and his alternative festival date of the fifteenth day of the eighth month (rather than the seventh month) may have traditional parallels (compare the one-month shift permitted in Num 9:11, echoed in 2Chr 30:2-3, for the Passover) or be related to an older agricultural calendar. His choice of the sites of Dan and Bethel, too, apparently reflected a sensitivity to honor venerable memories of a premonarchic past (in the case of Bethel, see Gen 12:8, Judg 20:26-28; for Dan, see Judg 17-18).
These observations have led some scholars to suggest that the account as we have it in the book of Kings is later polemic (often associated with the so-called Deuteronomistic school) intended to malign Jeroboam—in practice a devout Yahwistic king—and to cast aspersions on the legitimacy of the northern cult. Other scholars even argue that the narrative is an imaginative fiction written in the later Iron II, Neo-Babylonian, or Persian periods and so reflects later religious struggles; the writers painted a picture of the origins of the northern cult as syncretistic, if not idolatrous.
Archaeological evidence both complements and complicates our understanding of the historical reality portrayed in the texts. On the one hand, excavations at the site of Tel Dan suggest a high degree of convergence between the finds and the biblical accounts. Excavations there have revealed a large Iron II sacred precinct marked by temple-like architecture, cultic paraphernalia, the remains of what was likely a massive four-horned altar (based on comparative proportions, probably the largest in Israel), and animal-bone concentrations that suggest intensive sacrifice and sacred feasting. Further, many of the reconstructed practices of the Danite worshipers appear to be consistent with prescriptions found in biblical priestly texts. Excavations at the site of Betin (which many identify as ancient Bethel), on the other hand, have not yielded a major sanctuary comparable to that at Dan from this time and show only sparse evidence for activity at the site in the early Iron II and even less in the Neo-Babylonian and Persian periods. In both cases, however, archaeologists debate the date of certain strata and continue to conduct research at the sites.
Jonathan S. Greer, “Sanctuaries at Dan and Bethel”, n.p. [cited 3 Jul 2021]. Online: https://www.bibleodyssey.org:443/en/places/related-articles/sanctuaries-at-dan-and-bethel