Free The Rise and Fall of the Nephilim by Scott Alan Roberts

first 40 years of life.
     
    According to the Book of Exodus, Moses stepped out and chose to be identified with his own people, the Hebrew slaves, but at the same time, he did not relinquish his position in the royal family of Egypt. It is plainly evident in the passages of biblical text that he saw this identification with the Hebrews as a way to set himself up as their promised deliverer. In a very real sense, there was an undercurrent of political opportunism in Moses that he could not simply allow to pass by. He may have had a faith that he was the promised deliverer, as the New Testament Book of Hebrews tells us, but that faith seems to be something applied to his acts by the foundational apologists for the Christian faith, as opposed to the literal moral motivation on the part of Moses. It is clear in the Exodus text that he saw himself as greater than those around him—a thing not at all out of place for someone raised in a family of monarchs who held an iron-fisted rule over Egypt.
     

     
    The Barque shrine relief (highlighted area) at Medinat Habu, “House of Millions of Years.” Located at the upper western end of the lower portion of the north interior wall of the second courtyard, the “Festival Hall,” northwestern quadrant. Moses would have seen this wall many times during his youth in Egypt
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Photos courtesy of Dr. John T. Ward and Dr. Maria Nilsson, The Sirius Project copyright 2011. Used with permission.
     
    And make no mistake about it: Moses was Hebrew in name only during his first 40 years of life. Moses was an Egyptian through and through, as most of his writings, philosophies, adjudication of laws, and building of religious ceremonial objects implies. Even the ark of the covenant, which Moses, as the voice of God, gave instruction to build, resembles so closely the relief paintings of Egyptian barque shrines of worship, that the roots of influence are undeniable.
     
Solomon’s Temple: The Cornerstone to Dating Moses
     
    There is a hardcore, undisputed historical date in the Old Testament on which we can hang our hat when determining the dating of the events of Moses’ life. Once this date is established, the rest of the mystery surrounding Moses’ life unravels.
     
    In 966 BCE , in the fourth year of the reign of Solomon, the son of David, as king of Israel, the first Jewish temple built in Jerusalem (known historically and archaeologically as “Temple”) was dedicated. 3 This is an iron-clad date in history, disputed only by a number of three to five years in either direction by Jewish, Christian, and historical scholars alike.
     
“In the four hundred and eightieth year after the Israelites came out of Egypt, in the fourth year of Solomon’s reign over Israel, in the month of Ziv, the second month, he began to build the temple of the LORD.”
     
    (1 Kings 6:1)
    And there you have it. Although even the existence of kings David and Solomon is still in raging dispute among archaeologists, scholars, and biblical minimalists, the temple in Jerusalem was dedicated in 966 BCE , and the date is non-disputed. This brings us to the dating of the Exodus. According to the aforementioned passage from 1 Kings,the temple was dedicated in the 480th year after the Hebrews were led out of their Egyptian captivity. This would make the year of the great Exodus under the leadership of Moses, the first Passover of the Jewish religion, 1446 BCE . And if Moses was 80 years old at the time of the Exodus, he would have been born in 1526 BCE during the reign of Thutmoses I.
     
The Egyptian Pharaohs During the Time Line of Moses
     
Thutmoses 1
     
“8 Then a new king… came to power in Egypt. 9 ‘Look,’ he said to his people, ‘the Israelites have become far too numerous for us. 10 Come, we must deal shrewdly with them or they will become even more numerous and, if war breaks out, will join our enemies, fight against us and leave the country.’ 11 So they put slave masters over them to oppress them