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In other words, the Israelite wanderers [MBI] did not –according to the revised chronology – go anywhere near Jebel Musa.

The various stages of the Exodus journey would have been determined by the location of water holes, Anati argues.

I myself have received from eager writers several different versions of the Exodus route, some of which efforts seem to have Moses and the Israelites bogged down in a waterlogged Egypt, whilst others seek a direct route to the Red Sea (the popular choice), even though the Book of Exodus describes a miraculous passage by Israel through a reedy place, (“Sea of Reeds”), which does not befit the Red Sea.

Often these efforts come from people who may have visited these areas, but who work largely from maps.

Thus he explains: Although Har Karkom’s religious character was quite evident, no connection was made at first between that mountain and Mt. Never before had we had to deal with problems concerning the Exodus and Mount Sinai and never did we have reasons for questioning the conventional belief that the Exodus had occurred in the 13th century BC. However, Anati’s research led him to a different conclusion: “There is no evidence of any human occupation at Har Karkom in the 13th century BC, or for centuries before and after.

The usually accepted date for the Exodus occurred right in the middle of a long archaeological gap at Har Karkom.” But not only at Har Karkom, for: Now we know that the hiatus concerns most of the Sinai peninsula and the Negev if we leave aside military and trading stations. In fact the description of daily life of Midianites, Amalekites, Amorites, Horites and other tribes appearing in the Bible, if nor pure mythology, must refer to either before or after the 2nd millennium BC.

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