RAMSES II - BATTLE OF KADESH
A TREATY WAS SIGNED AT THE END OF THIS BATTLE STATING
THAT THE BATTLE HAD BEEN A TIE
Dee Finney's blog
start date July 20, 2011
today's date June 14, 2014
page 694
TOPIC: RAMSES II
6-14-14 - DREAM I was looking at a computer screen
of Egyptian Pharoahs lined up across a squared board - such like we would see on
a checker board or chess board.
Suddenly, on the right side appeared a section of
Egyptian men - looking like players on a chess board, and each one was made of
carved pure crystal.
NOTE: I had just watched a documentary about Ramses
II and about his death chamber which is the largest ever built, and of his
Ramsmuseum and statues of himself that were 70 feet tall.
TOPIC: MOSES RED HAND OF DEATH
11-28-12 - THIS IS THE AUDIO INTERVIEW OF JAMES MCCANNEY BY DR. BILL DEAGLE
TODAY ON 11-28-12
http://www.greatdreams.com/blog-2012-3/DEAGLE-MCCANNEY-1128123.mp3
It is James McCanney the astrophysicist who is calling the COMET 2012 S1
this title on his November 8th show:
http://www.jmccanneyscience.com/weeklyradioshowarchivessubpage.htm
make sure to listen to this show and all following shows.
We need to prepare for this comet passing because it is possible we will go
through its tail which will be full of sulfuric acid.
November
09, 2012 posting ... my weekly radio show archive is now posted on the archive
sub-page ... the main science topic deals with what the ancients called "the Red
Hand of Death" ... this was just one of the plagues of ancient
Egypt during
the Moses event when the water turned to blood and all was poisoned ... people
and animals died ... prior to this there were plagues of insects that poured out
of the ground then the frogs ... then flies ... all the results of a passing
great comet ... on my show this week I talk about the Red Hand of Death and the
physics of this phenomenon ... and how the new comet C/2012/S1 will have a
possibility of putting on another effect like this on our cozy little planet
earth ... learn the details of when this may happen and what the physics of this
reaction are and what you should do to prepare ... also note that i have a 2part
CD with 18 hours of lectures entitled "Physics of Ancient Celestial Disasters"
on the secure ordering web page that deals with explanations of many many
ancient celestial disasters ... this is a must listen show so if you missed the
live show be sure to catch it on the archive sub-page ... jim mccanney
NOTE: THE FOLLOWING ARTICLE IS
THE RELIGIOUS/BIBLICAL VERSION.
YOU AND I ARE GOING TO BE PREPARING FOR THE 2012 PHYSICAL VERSION OF THIS
SIMILAR EVENT WHEN EARTH GOES THROUGH THE TAIL OF COMET 2012 S1. ACCORDING
TO JIM MACCANNEY, THIS IS STILL A SUPPOSITION BUT HE ALSO MENTIONS ON HIS RADIO
SHOW (LINK ABOVE) THAT NOSTRADAMUS HAS ALSO PREDICTED THIS, AND SOME
PEOPLE WILL BELIEVE NOSTRADAMUS BEFORE THEY BELIEVE THE BIBLE STORY.
READ IT AND PREPARE SO YOU DON'T HAVE TO WEEP LATER.
QUATRAIN VI.6 BELOW IS THE ONE THAT MATCHES 2012 S 1 - THE COMET COMING
FROM CANCER
Nostradamus Concerning Comets in the
future
Quatrain II.46
After great misery for mankind an even greater one approaches, when the great
cycle of the centuries is renewed. It will rain blood, milk, famine, war and
disease. In the sky will be seen a fire, dragging a tail of sparks.
Quatrain II.41
The great star for seven days will burn, The cloud will cause two suns to
appear: The big mastiff all night will howl, When the great pontiff changes
countries.
(Cheetham)
The great star will burn for seven days and the cloud will make the sun appear
double. The large mastiff will howl all night when the great pontiff changes his
abode.
Line 1 & 2: The great star is a comet, and the cloud the coma. The comet will
burn so brightly in the sky it appears that we have two suns. (Alternative
translation :'The great star for September days will burn'). Since it is visible
at the same time as the sun (a daylight comet such as the Great Daylight Comet
of 1910) we can conclude it approaches from the sun's sector of the sky. It's
brightness indicates a close approach. Line 3: Nostradamian scholars usually
identify the mastiff as representing Britain - so we have a period of national
distress in Britain. Line 4: Events necessitate the Papacy's relocation from
Italy.
Quatrain VI.6
(Paulus)
There will appear towards the North, Not far from Cancer the bearded star: Susa,
Siena, Boeotia, Eretria, The great one of Rome will die, the night over.
(Editor's Note, In May 2001 Planet X was
two years away and seen approaching from Orion.")
Line 3: Seismically active areas Line 4: Pope will die, along with many.
PROPHECIES Nostradamus Concerning Comets in the future
Quatrain I.69
The great mountain round of seven stadia, Afterwards peace, war, famine, flood,
It will roll far away sinking great countries, Even antiquities, and great
foundation.
Line 1: What type of mountain is round? A good
reference here is to the burning mountain of Revelations which John describes as
being thrown into the oceans - a clear reference to an asteroid or
comet [Revelations 8:8]. So it appears we have a meteor or asteroid which AFTER
(i.e. the hit) causes war, famines, floods, great countries to be sunk.
Quatrain II.43
During the bearded star's appearance, The three great princes will be made
enemies: Hit from the sky, peace earth trembling, Pau, Tiber overflowing,
serpent on the brink placed.
OR
During the appearance of the bearded star, the three great princes will be made
enemies. The tremulous peace on earth will be struck from the skies; the Po, the
winding Tiber, a serpent on the shore
Line 1: Comets were called bearded stars. Line 2: Three great nations - only 3
possible major powers are USA, China and Russia. So they are possible candidates
Line 3: A strike from the sky shatters peace (asteroid in comets tail) Line 4:
Earthquakes in Italy/ France resulting from impact causing flooding.
The months of confrontation and plagues have come to a close as an eerie calm
seems to exist between Pharaoh and Moses. After nine plagues, Pharaoh has told
Moses never to appear before him again. Moses knows that the tenth plague will
be the last and will result in Israel's freedom.
Now Moses seeks the Lord to get instructions for the final phase of the
deliverance from Egypt.
The Lord's instructions are very specific. A male
lamb without defect is indicated for every grouping that Passover night. Notice
that these lambs are to be selected from the flock several days ahead of time --
ten days after the first day of the month, which began on a new moon. The
evening of the fourteenth day of the month, then, will be the full moon,
characteristic of Passover ever since.
NOTE: BE SURE TO READ ABOUT THE FOUR BLOOD MOONS WHICH STARTED APRIL 15,
2014 - ON PASSOVER
-
www.greatdreams.com/blog-2013-3/dee-blog577.html -
Oct 10, 2013 ... Hagee
did a three part series on "The Coming Four
Blood Moons" back in December of 2012. He has videos of this series for
sale and a book ...
-
www.greatdreams.com/blog-2014/dee-blog667.html
Apr 19, 2014 ... Dee
Finney's blog. start date July 20, 2011. today's date April 19, 2014.
page 667 . TOPIC: THE FOUR
BLOOD MOONS LINKED TO THE ...
-
www.greatdreams.com/blog-2014-2/dee-blog676-2.html
May 4, 2014 ... The
Coming Four Blood Moons 2014
2015 A Warning to Israel ..... the Jewish Old Covenant age, which became
obsolete and passed away in ...
-
www.greatdreams.com/blog-2013-3/blog-2013-3.html -
THE HARBINGER ISAIAH 9:10, page 577 10-10-13. FOUR
BLOOD MOONS ( MAY BE CONNECTED
TO JESUS SECOND COMING AND THE POLE SHIFT)
-
www.greatdreams.com/blog-2014/dee-blog666.html
Apr 17, 2014 ... PART
2 - SECTION 4 https://www.youtube.com/watch?v=sL7QifzYSj4
...FOUR BLOOD MOONS ...
Yom Kippur, Oct 4, 2014, Day
of Atonement.
-
www.greatdreams.com/blog-2014/blog-2014.html -
WHO PARKED THE MOON WHERE IT IS? February 22, 2014 page 645 ... FOUR BLOOD
MOONS LINKED TO THE SHEMITAH,
JAN, FEB, MAR, APR, 2014.
-
www.greatdreams.com/blog-2014/dee-blog631.html -
Jan 14, 2014 ... I
had a really odd pain last night - 4 times
I had jabbing pain behind my .... Hagee did a three part series on "The
Coming Four Blood Moons" ...
-
www.greatdreams.com/blog-2014/dee-blog660.html
Apr 2, 2014 ... BLOOD
ECLIPSE FROM 2010. red moon
4-15-14. RED ECLIPSE 2014. Dee Finney's blog. start date July 20, 2011.
today's date April 1, 2014.
-
www.greatdreams.com/blog-2013-3/dee-blog597.html -
Nov 20, 2013 ... JOHN
9:4 I must work the works of him
that sent me, while it is day: the ...... Hagee did a three part series
on "The Coming Four Blood
Moons" ...
-
www.greatdreams.com/blog/dee-blog15.html
Aug 3, 2011 ... Drug
addicts and alcoholics put on a regime of DMT for about four ....
only string of four consecutive blood
moons that coincide with God's
holy ...
The animals are to be slaughtered and then prepared for the Passover meal. But
the blood is to be handled in a very special way on this night.
"7 Then
they are to take some of the blood and put it on the sides and tops of the
doorframes of the houses where they eat the lambs…. 13 The
blood will be a sign for you on the houses where you are; and when I see the
blood, I will pass
over you." (Exodus 12:7, 13)
The word "Passover" is found in Exodus 12:11, 21, 26,
43, 48; 34:25. What does it mean? The word is pesaḥ,
is traditionally derived from pāsaḥ,
"to pass over," and interpreted as "the merciful passing over of a destructive
power."
Just what kind of sacrifice is the initial Paschal
lamb offered prior to the Exodus? Five offerings were performed in the
tabernacle and, later, in the temple. Of
these, the sacrifice of the Passover lamb bears some resemblance to the peace or
fellowship offering, in which a piece of meat is offered before the Lord and to
the priests. The remainder of the sacrifice is eaten by the offerer and his
family as a kind of celebration meal -- similar to the celebration meal of the
Passover. The initial Passover offering seems to be a consecration or setting
apart of the people within each household who partook of the sacrifice.
Israel's sin doesn't seem to be in the forefront; rather, the lamb seems to be a
kind of substitute or interposition for the firstborn males and animals in the
household. However, there may be some idea of expiation or purification present,
since hyssop is used to smear the blood (Exodus 12:22). Some Rabbinical writings
refer to the redemptive effect of the blood of the Passover lamb.
The early church certainly saw Jesus as fulfilling the Passover lamb.
Paul: "Christ, our Passover
lamb, has been sacrificed." (1 Corinthians 5:7)
John the Baptist: "Look, the Lamb
of God, who takes away the sin of the world." (John 1:29)
Peter: "You were redeemed ... with the precious
blood of Christ, a lamb without blemish
or defect." (1 Peter 1:18-19)
We Christians are participants in Christ's blood through the Lord's Supper, says
St. Paul (1 Corinthians 10:16). And because our names are written in the Lamb's
book of life (Revelation 13:8), we are not condemned for our sins (Revelation
20:12, 15). God's wrath "passes over" us! Hallelujah!
Passover is of particular interest to Christians
because it is the basis of the original Last Supper Jesus had with his disciples
on the night in which he was betrayed. While
our focus is on Moses himself, not all the institutions of Israel, let's look
briefly at the elements of Passover contained in our passage.
-
Passover
Lamb. As noted above, the Passover or
Paschal lamb is sacrificed. In ancient times, before the institution of the
Levitical priesthood, each head of the household performed the sacrifice
himself. By Jesus' day the slaughter of the Passover lambs took place in the
temple by priests. The lamb is a sacrifice, a substitute for the firstborn
who is redeemed. In the language of Exodus, the Lord says, "Israel is my
firstborn son" (Exodus 4:22), so in a sense, the Passover lamb is a
substitute given for all of God's people, Israel. Christ is our Passover
lamb (1 Corinthians 5:7), whose blood was shed to redeem us.
-
-
Unleavened
Bread. Since this was the Israelites'
final meal prior to fleeing from Egypt -- and took place at night before the
day's bread was made -- "the people took their dough before the yeast was
added, and carried it on their shoulders in kneading troughs wrapped in
clothing" (Exodus 12:34). So in commemoration, for a week called the Feast
of Unleavened Bread, the Jews remove yeast from their homes and eat
unleavened bread (Exodus 12:14-20).
-
-
Bitter Herbs. Later
Judaism associated the bitter herbs with the hardness of the Israelites'
oppression. "They made their lives bitter with hard labor … the Egyptians
used them ruthlessly" (Exodus 1:14).
-
Passover was to be celebrated year after year as a commemoration or remembrance
of the Lord's deliverance. Moses instructed the people:
"And when your children ask you, 'What does this ceremony mean to you?' then
tell them, 'It is the Passover sacrifice to
the LORD, who passed over the houses of the Israelites in Egypt and spared our
homes when he struck down the Egyptians.'" (Exodus 12:27)
To this day, every Passover, the youngest child in the household has the
responsibility to ask, "Why is this night different from all other nights?" Then
the story of God's deliverance is told once again to the next generation. In the
same way, the Lord's Supper is to be a feast of remembrance, so that we never
forget the Lord's great salvation through the cross.
The Lord had given Moses specific instructions for the Passover that he had
conveyed to the people. But now the time was at hand. Moses summons the elders
for the final instructions.
"21 …
Go at once and select the animals for your families and slaughter the Passover
lamb. 22 Take
a bunch of hyssop, dip it into the blood in the basin and put some of the blood
on the top and on both sides of the doorframe. Not one of you shall go out the
door of his house until morning. 23 When
the LORD goes through the land to strike down the Egyptians, he will see the
blood on the top and sides of the doorframe and will pass over that doorway, and
he will not permit the destroyer to enter your houses and strike you down."
(Exodus 12:21-23)
Fortunately, "The Israelites did just what the LORD commanded Moses and Aaron"
(12:28), as if their lives depended on it -- as they did!
Now came the final plague:
"29 At
midnight the LORD struck down all the firstborn in Egypt, from the firstborn of
Pharaoh, who sat on the throne, to the firstborn of the prisoner, who was in the
dungeon, and the firstborn of all the livestock as well. 30 Pharaoh
and all his officials and all the Egyptians got up during the night, and there
was loud wailing in Egypt, for there was not a house without someone dead."
(Exodus 12:29-30)
Arthur Hacker (English Pre-Raphaelite painter, 1858-1919), "And
There Was a Great Cry in Egypt" (1897), oil on canvas, 90.2 x 153.7
cm, private collection. Larger
image. |
The slaughter was carried out by "the destroyer," elsewhere
referred to as the "angel of the Lord" or
the destroying angel.
This figure
was later popularized in Judaism and Christianity as the "angel of death."
No Egyptian household was untouched that night, not even Pharaoh's. Pharaoh
summons Moses and commands the Israelites to leave immediately with all their
flocks and herds. You can sense the pain in his poignant request, "and also
bless me" (12:32b).
Among the Israelites, no son had been lost. They were fed, packed, and ready to
leave. So when the word came, there was just one more thing to do.
"35 The
Israelites did as Moses instructed and asked the Egyptians for articles of
silver and gold and for clothing. 36The
LORD had made the Egyptians favorably disposed toward the people, and they gave
them what they asked for; so they plundered the
Egyptians." (Exodus 12:35-36)
It might seem crass to ask families in the middle of the night, families that
are in deep mourning for their sons, to give them jewelry, gold, and garments.
But to the Egyptians, that was a small price to pay to get rid of this people,
who were seen as the reason that Egypt was being ruined, and so they gave their
valuables and the Israelites left.
But this had been God's plan from the beginning when he had told Abraham
(Genesis 15:13-14) and later Moses (Exodus 3:21-22) that this would come to
pass. Perhaps the justice was that the Egyptians, who had bled the Israelites
dry with slavery and hard labor, now paid them back at the last. And God had a
use for the gold and silver, for it would later be given to decorate the
tabernacle in the wilderness!
Now the long-anticipated Exodus begins. Read carefully this paragraph:
"7 The
Israelites journeyed from Rameses to Succoth. There were about six hundred
thousand men on foot, besides women and children. 38 Many
other people went up with them, as well as large droves of livestock, both
flocks and herds…. 40 Now
the length of time the Israelite people lived in Egypt was 430 years.41 At
the end of the 430 years, to the very day, all the LORD's divisions left Egypt. 42 Because
the LORD kept vigil that night to bring them out of Egypt, on this night all the
Israelites are to keep vigil to honor the LORD for the generations to come."
(Exodus 12:37-42)
We learn several things from this paragraph.
-
Route.
The Israelites were primarily living in the area around the store-city of
Rameses and travelled to Succoth. We examine their what we think was their
route in greater detail in Appendix
2.
-
-
Number of
Israelites. The text indicates 600,000
men, plus women and children. That probably means upwards of 2 million
people were involved in the Exodus. While some have questioned the
plausibility of this number, we'll use it for our study.
-
-
Time in
Egypt. This completed 430 years from
the time Jacob entered Egypt, corresponding to the 400 years God had told
Abraham (Genesis 15:13). Probably for about 30 years when Joseph was ruler,
the Israelites were treated well.
-
-
God's army.
In the phrase "all the LORD's divisions left Egypt" we see a word that
relates to armies (cf. Exodus 7:4;12:51). The
narrator tells us, "The Israelites went up out of Egypt armed for battle"
(13:18b). Their weapons may have been primitive compared to the Egyptians --
probably mainly staffs -- but they went out with a warrior spirit, not as
slaves "with their tail between their legs."
-
Heterogeneous group. Not
only Israelites left Egypt, but with them large numbers of other oppressed
peoples. Later these "rabble" cause some trouble (Numbers 11:4; Leviticus
24:10-11).
-
-
Night Watch.
Notice how this paragraph concludes; "the LORD kept vigil that night to
bring them out of Egypt" (12:42). The
Lord took great care to pass over or to guard his people from the destroyer
and bring them through what must have been a terrifying night!
-
Exodus chapter 12 ends with these two verses:
"50 All
the Israelites did just what the LORD had commanded Moses and Aaron. 51 And
on that very day the LORD brought the Israelites out of Egypt by their
divisions." (Exodus 12:50-51)
The people's deliverance is founded on two elements mentioned in verse 50:
-
Moses and Aaron obeyed what God had commanded them.
-
The people obeyed what Moses and Aaron commanded them.
-
The KJV renders the Hebrew quite literally:
"Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so
did19 they."
(Exodus 12:50, KJV)
Very often in the Pentateuch, the people are expected to act on, follow through
on, obey what God has said. It is the key to receiving God's blessing.
Leaders must listen to God for direction and then act
on that direction. But a real kind of "followership" is required of the people,
too. When they recognize and follow Moses, God blesses them. But when they
bicker and balk and refuse to recognize God's leadership behind Moses, disaster
follows. We leaders can blame ourselves for people not following us -- and
sometimes it is our
fault from impatience and lack of skill in leading -- but ultimately, following
God-appointed leaders is the people's responsibility. We cannot do that for
them.
Q2.
(Exodus 12:50) Why was obedience so important to the people's
deliverance? Why is obedience so important to our deliverance from
"sin, the flesh, and the devil"? Is there any discipleship without
obedience? Does a person who says he believes in Jesus but doesn't
obey him have real faith?
http://www.joyfulheart.com/forums/index.php?showtopic=1043
|
Up until now the people of Israel saw the mighty plagues in response to Moses'
meetings with Pharaoh and they obeyed his commands for preparation, for
Passover, for asking for jewelry from their neighbors, and for the actual
embarkation. But for the next part of the journey, Moses is not their only
guide. There is a pillar of cloud by day, and a pillar of fire by night.
"21 By
day the LORD went ahead of them in a pillar of cloud to guide them on their way
and by night in a pillar of fire to give them light, so that they could travel
by day or night. 22 Neither
the pillar of cloud by day nor the pillar of fire by night left its place in
front of the people." (Exodus 13:21-22)
"Pillar" is ʿammûd,
"pillar, column, post," a common word for the pillars supporting buildings, from
the verb ʿāmad,
"to stand."
We see it
mentioned a number of places in the Pentateuch and referred to elsewhere in the
Bible. We'll
discuss it more later.
You and I would often like the clarity of this pillar, to both authenticate our
ministry before others and to set the direction clearly for the people. But as
the story of the Exodus unfolds, we observe that the continual presence of this
pillar of cloud and fire in the camp of Israel doesn't mean that Moses'
leadership was easy. The people grumbling against Moses was actually a grumbling
against the Lord, whom Moses represented (Exodus 16:8; See 1 Samuel 8:7-8).
But God didn't lead them on the easiest path! By far the fastest and direct
route between Egypt and Canaan is north to the Mediterranean Sea, and then along
a well-developed road on the Philistine coast, technically, the north Sinai
Mediterranean coast road. If the Israelites were to travel 10 miles a day, they
could have reached Canaan in just a few days.
However, the well-traveled Road to the Philistines had two drawbacks:
-
The presence
of military garrisons. Since this road
was the most natural place that Egypt's enemies would use to invade the
country, it was heavily fortified. To
travel along the "easiest" route would guarantee that the Israelites would
"face war."
-
-
Nation-building time needed. After 400
years in Egypt, and the final years in forced slavery, Israel was not a
unified nation, but a loosely confederated group of twelve tribes led by
elders. Before Israel would be ready to enter the Promised Land and conquer
its inhabitants, it would have to meet God, submit to his leadership, and
learn to work together under the leadership of an overall leader: Moses and,
later, Joshua. You can't shortcut the time it takes to mature.
-
Proposed route of the Exodus and 'Reed Sea' crossing from Rameses to
the Red Sea. Larger
image. |
We just don't know the exact location of the body of
water identified in the text as the "Red Sea," since the Hebrew phrase yām
sûp is a term used in the Old Testament to
identify a number of different bodies of water. Yām is
used in the Old Testament over 300 times to refer to "sea" and about 70 times
for "west" or "westward." The word sûp means
"reed, waterplant," a general term for marsh plants.
No doubt the "Red Sea" (literally "Reed Sea," yām
sûp) refers to some body of water east of the
Nile delta, probably either at Lake Timsah or at the Great Bitter Lake, both of
which lie along the present route of the Suez Canal. You can explore this
further in Appendix
2 - The Route of the Exodus.
"1 Then
the LORD said to Moses, 2 'Tell
the Israelites to turn
back.... They are to encamp by the sea.... 3 Pharaoh
will think, 'The Israelites are wandering around the land in confusion, hemmed
in by the desert.' 4 And
I will harden Pharaoh's heart, and he will pursue them." (Exodus 14:1-4a)
It's fascinating to see Yahweh's strategy: to have
the Israelites "turn back" (NIV, NRSV), "turn" (KJV) in
order to appear that they are confused and directionless, a tempting target to
attract the ruthless and hardhearted Pharaoh and his armies.
If Moses were to use Israel as bait, we would call it irresponsible, since his
main task would be to deliver the people of Israel from Egypt in the fastest
possible way. But for Yahweh to do so, with his pillar of cloud and fire to lead
them, it is entirely appropriate. Yahweh is not risking the people, but he has
an additional objective: to humble Pharaoh and the gods of Egypt in the process
of delivering the Israelites.
As devastated as Egypt has become through the Ten Plagues, Pharaoh can't resist
bringing the Israelites back. He and his officials are greedy.
"The LORD hardened the heart of Pharaoh king of Egypt, so that he pursued the
Israelites, who were marching out boldly. The
Egyptians -- all Pharaoh's horses and chariots, horsemen and troops -- pursued
the Israelites and overtook them...." (14:8-9)
Rameses II and chariot at the Battle of Kadesh (1274 BC). Relief
inside his Abu Simbel temple, Nubia, Southern Egypt. Larger
image. |
A chariot army is a terrifying weapon of war in ancient Egypt. While chariots
aren't very useful in the Judean hills that the Israelites will eventually claim
as their homeland, they are chillingly effective in the flat delta plain of
Egypt, as well as the flat coastal plains bordering the Mediterranean.
In a field action, a chariot division usually delivered the first strike, to be
followed by infantry advancing to exploit a tactical success. The largest
chariot battle ever fought took place about 1274 BC at the Battle of Kadesh in
Syria, when Rameses II attacked the Hittites, a battle involving perhaps 5,000
to 6,000 chariots.
An Egyptian light chariot contained one driver and one fighter, usually armed
with a bow. The chariot is fast and deadly -- all of the fear factor of cavalry,
but with the added accuracy of a stable shooting platform, with room to store
additional arrows (and short spears when the arrows were exhausted).
Pharaoh's pairs of horses thundering towards the Israelites threw them into
panic.
"10 As
Pharaoh approached, the Israelites looked up, and there were the Egyptians,
marching after them. They were terrified and cried out to the LORD.
11 They
said to Moses, 'Was it because there were no graves in Egypt that you brought us
to the desert to die? What have you done to us by bringing us out of Egypt? 12 Didn't
we say to you in Egypt, "Leave us alone; let us serve the Egyptians"? It would
have been better for us to serve the Egyptians than to die in the desert!'"
(Exodus 14:10-12)
To their credit, the Israelites "cried out to the LORD" (14:10b) as they had
during their oppression in Egypt (2:23-24). But they make the mistake of blaming
their leader for the problem -- as if Moses is leading on his own, rather than
following carefully what the Lord tells him to do. They say:
- Since we
have to die, we would rather die in Egypt where we were comfortable, rather
than in this desolate desert.
-
- We
told you to leave us alone, but you wouldn't listen.
-
- It would
have been better to remain slaves than die in the desert.
-
I learned a lesson very early in my ministry, that when people praise me I must
understand that they are praising God working within me -- and that I must pass
that praise onto him, rather than keep it for myself to puff me up. What it has
taken me much longer to learn is that, if I am leading for God, people's
criticisms of me are actually criticisms of God's leadership through me -- and
that I must pass that criticism on to him and not keep it for myself to eat at
me.
Moses doesn't waste his time answering their petty
criticisms. Instead, he reaffirms to them the Lord's victory and tells them how
to respond:
"13 Moses
answered the people, 'Do not be afraid. Stand firm and you will see the
deliverance the LORD will bring you today. The Egyptians you see today you will
never see again. 14 The
LORD will fight for you; you need only to be still.'" (Exodus 14:13-14)
This is one of the classic encouragements in the entire Bible! Notice that Moses
offers three commands (to direct their activity) and makes three faith
assertions (to bolster their faith).
Commands:
-
Do not be
afraid. Fear is their central weakness.
We see this command especially on the lips of angels and Jesus in the
Gospels.
-
Stand firm. The
opposite would be to run from the opposing army's forces. Recall Paul's
command:
-
"Put on the full armor of God, so that when the day of evil comes, you may
be able to stand
your ground, and after you have done everything, to stand.Stand
firm then...." (Ephesians 6:13-14a)
-
Be still. Stop
whining!
-
Faith Assertions:
- You will
see the deliverance the
Lord will bring.
- You
won't see the Egyptians ever again.
- The Lord
will fight for
you!
Moses' ministry here is one of command and of reassurance -- making faith
statements in the hearing of the people so they would believe God rather than be
panicked by their situation.
Again and again we see this theme: the Lord does
battle on behalf of Israel. What
is unique here is that the Israelites themselves don't have to fight at all --
all the fighting is done by the Lord. In most cases, however, the Israelites
fight, but have a power-assist from the Most High God. When the Israelites have
crossed the Red Sea, this theme is celebrated in a mighty song, declaring,
"Yahweh is a warrior" (Exodus 15:3).
Q3.
(Exodus 14:11-14) Why do the people blame Moses for the advancing
Egyptian army? What motivates their fear? Who are the people really
blaming? How does Moses respond to their blame and fear? Why doesn't
Moses defend himself from their unfair criticism? How do the people
respond to Moses' words?
http://www.joyfulheart.com/forums/index.php?showtopic=1044
|
After comforting and encouraging the people, Moses has been crying out to God
himself in intercessory prayer.
"15 Then
the LORD said to Moses, 'Why are you crying out to me? Tell the Israelites to
move on. 16 Raise
your staff and stretch out your hand over the sea to divide the water so that
the Israelites can go through the sea on dry ground.'" (Exodus 14:15-16)
Dear friends, there is a time a time for everything (Ecclesiastes 3:1-8) -- a
time to pray and cry out to God, and a time to act decisively in order that the
prayer might be answered. A time to take your stand, and a time to move on. This
is such a time!
James J.
Tissot, "The Waters Are Divided" (1896-1900), watercolor, Jewish Museum, New
York. Larger
image.
When Moses lifts his staff, an extension of his hand (14:16, 21, 27), God acts
by moving the "angel of God" to a position between Israel and her enemies:
"19 Then
the angel of God, who had been traveling in front of Israel's army, withdrew and
went behind them. The pillar of cloud also moved from in front and stood behind
them, 20 coming
between the armies of Egypt and Israel. Throughout the night the cloud brought
darkness to the one side and light to the other side; so neither went near the
other all night long." (Exodus 14:19-20)
An unseen angel of
God has been protecting them. Notice in verse 19 that the angel is
differentiated from the pillar of cloud and fire, though the pillar follows the
angel. The pillar effectively separates the two armies during the night, serving
as darkness to the Egyptians and light to the Israelites.
At Moses' gesture with his hand (and staff, see verse
16), "a strong east wind," presumably off the desert to the east, divides the
water with a wall of water on each side (14:21-22). How a normal wind could make
a wall of
water to the right and left, we just don't know. Perhaps this is a kind of
narrow, directed blast. If these were reedy salt marshes with a soft bottom, the
wind would serve to dry them out enough so that the Israelites could cross
without sinking into the muck. Like
other miracles that are one-of-a-kind events that God brings about, it's
difficult to describe them in terms of things we understand.
One of the themes of this part of Exodus is God "gaining glory" or "getting
honor" over the Egyptians. It's a difficult concept for us to grasp, but since
it is central here and elsewhere in the Old Testament, let's spend some time to
understand it.
"And I will harden Pharaoh's heart, and he will pursue them. But I will gain
glory for myself through Pharaoh and all
his army, and the Egyptians will know that I am the LORD." (Exodus 14:4)
"17 I
will harden the hearts of the Egyptians so that they will go in after them. And
I will gain
glory through Pharaoh and all his army,
through his chariots and his horsemen. 18 The
Egyptians will know that I am the LORD when I gain
glory through Pharaoh, his chariots and
his horsemen." (Exodus 14:17-18)
The Exodus may seem to us to be about delivering a
large group of people from slavery. But if that's all we see, we're missing an
important theme -- the glory of Yahweh. This verb "gain glory" (NIV, NRSV), "get
honor" (KJV) is the verb kābēd,
here in the Niphal stem. The basic meaning of the root is "to be heavy,
weighty," extending to the figurative idea of a "weighty" person in society,
someone who is honorable, impressive, noteworthy, worthy of respect. Common
translations are to be "honorable, honored, glorious, glorified."
Up to the time of Moses, the name Yahweh had been relatively unknown (Exodus
6:2-3). When Moses tells Pharaoh that Yahweh says, "Let my people go," Pharaoh
replies, "Who is Yahweh, that I should obey him and let Israel go? I do not know
Yahweh and I will not let Israel go." (Exodus 5:2).
According to the Egyptian religion, Pharaoh himself is a god; why should he give
any regard to the supposedly inferior God of his slaves? Pharaoh mocked the
Lord! His heart was arrogant and hard towards God. But after his army's Red Sea
disaster, he mocked no more.
We humans often view the pursuit of glory as vain and unworthy; we must be
humble. However, God is divine! He is King of the universe! For a petty Pharaoh
to defy the Living God must be answered with power, or God's reputation will not
be respected among the nations.
More than that, unless Yahweh soundly defeats the
Egyptian oppressors, he cannot gain the full faith and allegiance of his people.
They have lived under slavery and oppression for hundreds of years. They have
been beaten into submission and have a low view of themselves and their God
compared to their respect for Egypt and its gods that seem superior. The
revelation of God's glory in defeating Egypt is important for the sake of the
Egyptians and the
Israelites.
But seeing God's glory demands responsible action from the people. Later, when
the people of Israel balk at entering the Promised Land, God tells them.
"21 As
surely as I live and as surely as the glory
of the LORD fills the whole earth, 22 not
one of the men who saw
my glory and the miraculous signs I
performed in Egypt and in the desert ... will ever see the land I promised on
oath to their forefathers. No one who has treated me with contempt will ever see
it." (Numbers 14:21-23)
God's awesome glory demands faith and obedience!
Leaders, too, have a responsibility in the face of God's glory. We must not take
it for ourselves. Through Isaiah, the Lord says:
"I am the LORD; that is my name!
I will not give my
glory to another
or my praise to idols." (Isaiah 42:8)
"For my own sake,
for my own sake, I do this.
How can I let myself be defamed?
I will not yield my
glory to another." (Isaiah 48:11)
Twice, in Exodus, we see the term "my glory" (Exodus 29:43; 33:22). It is not
ours, but God's. When he acts powerfully through our ministries, we must
acknowledge that the power is his, not ours.
We ourselves are created to glorify God. That is our purpose.
"… Everyone who is called by my name,
whom I created for my
glory,
whom I formed and made." (Isaiah 43:7)
"... in order that we, who were the first to hope in Christ,
might be for
the praise of his glory." (Ephesians 1:12)
"And I, because of their actions and their imaginations,
am about to come and gather all nations and tongues,
and they will come and see
my glory.
I will set a sign among them,
and I will send some of those who survive to the nations ...
that have not heard of my fame or seen
my glory.
They will proclaim my
glory among the nations." (Isaiah
66:18-19)
"Father, I want those you have given me
to be with me where I am, and to see
my glory,
the glory you have given me
because you loved me before the creation of the world." (John 17:24)
"What if he did this to make the riches of his glory known to the objects of
his mercy, whom he prepared
in advance for glory" (Romans 9:23)
Q4.
(Exodus 14:4, 17-18) Why is God's glory important in the Exodus? How
is recognition of his glory important to faith? To holiness? To
reverence? What happens when leaders take for themselves the credit
and glory that should go only to God? How can leaders keep
themselves from pride?
http://www.joyfulheart.com/forums/index.php?showtopic=1045
|
James J. Tissot, "The
Egyptians Are Destroyed" (1896-1900), watercolor, Jewish Museum, New York. Larger
image.
Now the Egyptians' stubbornness and hard hearts cause their doom.
"24 During
the last watch of the night the LORD looked down from the pillar of fire and
cloud at the Egyptian army and threw it into confusion. 25 He
made thewheels of their chariots come
off so that they had difficulty driving.
And the Egyptians said, 'Let's get away from the Israelites! The LORD is fighting for
them against Egypt.'
... 27 Moses
stretched out his hand over the sea, and at daybreak the
sea went back to its place. The Egyptians were fleeing toward it, and the
LORDswept them into the sea.... 30 That
day the LORD saved Israel from the hands of the Egyptians, and Israel saw the Egyptians
lying dead on the shore." (Exodus 14:24-25, 27, 30)
Look what result this had on the Israelites:
"And when the Israelites saw the great power the LORD
displayed against the Egyptians, the people feared the
LORD and put
their trust in him and in Moses his
servant." (Exodus 14:31)
Why did the Lord wipe out so many Egyptian soldiers in this operation? Four
answers may help us:
-
Protection.
So long as Pharaoh's army is intact, the Israelites are not safe from
attack. God has crushed their enemy.
-
-
Glory.
Until now, Pharaoh and the Egyptians had acted disrespectfully towards God.
No more. Yahweh is now honored and glorified as a great God who has defeated
the gods of Egypt.
-
-
Faith.
The people of Israel themselves had believed in the might of Egypt over
Yahweh's ability to save them. Now they "feared the LORD and put their trust
in him" (Exodus 14:31). The Lord is engaged in nation-building. To have
people trust in their God is the first step in making a covenant with him at
Mt. Sinai.
-
-
Leadership.
Moses, too, benefits from God's visible power. As the Lord's servant, the
people trust in him, as well. He is now able to lead more effectively than
before.
-
Chapter 15 begins, "Then Moses and the Israelites
sang this song to the LORD…."What follows is a poetic psalm, much like the
psalms in our Book of Psalms, that show all the elements of Hebrew poetry. We
can't cover it all, but here are the main elements. It begins:
"I will sing to the LORD,
for he is highly exalted.
The horse and its rider
he has hurled into the sea.
2 The
LORD is my strength and my song;
he has become my salvation.
He is my God, and I will praise him,
my father's God, and I will exalt him." (15:1-2)
James J. Tissot, "The Songs of Joy" (1896-1900), watercolor, Jewish
Museum, New York.Larger
image. |
The next stanza praises Yahweh as a great warrior, and recounts his exploits
over Egypt's army. What follows is a reflection on this unique, one-of-a-kind
God who has given victory?
"11 Who
among the gods is like you, O LORD?
Who is like you --
majestic in
holiness,
awesome in
glory,
working wonders ?
12 You
stretched out your right hand
and the earth swallowed them.
13 In
your unfailing love
you will lead the people you have redeemed.
In your strength you will guide them
to your holy dwelling." (15:11-13)
The song concludes looking forward to entering the Promised Land and arriving at
God's dwelling place. In its final line it praises the Lord who will reign
forever as the King of Israel:
"The LORD will reign for
ever and ever." (15:18)
The section concludes with a song sung by the women and led by Moses' sister
Miriam, who is called "the prophetess" here, recapping the first two lines of
the Song of Moses (15:1-2)
20 Then
Miriam the prophetess, Aaron's sister, took a tambourine in her hand, and all
the women followed her, with tambourines and dancing. 21 Miriam
sang to them:
"Sing to the LORD,
for he is highly exalted.
The horse and its rider he has hurled into the sea." (Exodus 15:20-21)
Prayer
Lord, thank you for your amazing triumph at the Red Sea. It defied the power of
the most powerful nation on earth and formed a people who would trust and follow
you, even in deserts. Thank you for Moses' steady leadership through intense
pressure. Give me that kind of fortitude to lead your people as well. In Jesus'
name, I pray. Amen.
Moses Bible Study - Discipleship and Leadership Lessons
ALSO SEE:
http://www.greatdreams.com/moses.htm
HERE IS A POSTING FROM THE 2012 FORUM
This is what J mccanney has to say
about the red
auroras.
October 31, 2011 posting ... HAPPY HALLOWEEN !!! about the northeastern
record snow storm ... 1) the national
weather
service did not see it coming !!! 2) as i always say ... "you can't predict the weather
if you do not know what causes the weather"
... 3) listen to my lecture ofoctober
20 regarding "the Winds of Jupiter"
a term i coined to describe exactly what is happening to earth ... jim
mccanney
October 28, 2011 posting ... this
past week there
was another
comet that hit the sun
october 21 with the electrical
discharge between thecomet and sun
(as the comet
approached the sun
... remember "action at a distance" from my books and lectures)
... massive explosions occurred on the solar
surface just as happened with the october
03, 2011 comet ... about 3 days later ... the time
for the solar
wind particles from these
explosions to hit earth's upper atmosphere ... earth experienced a rare
aurora display with RED auroras as far south as alabama ...these
RED auroras are very rare but i wanted to link this to the biblical and historical
accounts of red
auroras ... not the least of which
was recounted by the israelites
during the time of moses
... remember the "red
hand of death"
spoken of in the 10 plagues of egypt
... well here is what happens ... the electron
streams from the discharge of the solar
capacitor ignites earth into a comet state (using my "Plasma Discharge Comet
Model") which attracts oxygen ions to the regions
hundreds of miles
above earth's atmosphere ... where they
fluoresce in the 6300 and6340
angstrom lines of oxygen
... these
are red lines of oxygen
... so in the ancient
days when the great
comets of old
(the huge
comets witnessed and reported
by the ancients
... not the puffy
little nothing comets we have seen in recent historical times) ... when these
great comets lit up the sky and interacted
electrically with earth ... the only
difference in the moses
story leading the israelites
was that the comet
also poisoned the atmosphere
with a pandoras
box of lethal
organic molecules as earth passed through the comet
tail ... the Kolbrin
also is very specific that the poisonous
gases burned the throats and lungs of people
at that time ... so once again ... we see scientific proof
of whatthe ancients
saw ... once again standard
science denies this by not reporting or identifying really what is going on and to
boot ... NASA once again cut the feeds
from the solar
observing satellites at the critical
moment that proves that these
comets are in fact interacting with thesolar
surface and causing these
massive explosions on the surface of the sun
... NASA once again hiding data to protect its pet theories andmisguided
fairy tale science ... jim mccanney
link to site and his
weekly radio show. http://www.jmccanneyscience.com
FROM: http://2012forum.com/forum/viewtopic.php?f=38&t=26003
-
volcanoes.usgs.gov/hazards/gas/index.php
Jun 11, 2010 – Eruptions
of Kilauea Volcano release large quantities of sulfur
dioxide gas
into the atmosphere that
can lead to volcanic air pollution on the ...
-
sulfur dioxide is
fairy reactive in air, it reacts with water in the
air to form sulfurous acid, which is acid rain,
SO2(g) + H2O(l) H2SO3(aq). Acid rain pretty much
kills ...
acid rain atmosphere
A good friend
reminded me of the 'red sky' dreams we used to have, and
I didn't remember, so I looked and found this:
Jan 17, 2012 – Mayan
wisdom gives us an exact date for the change
of the ages
(December 22, 2012), and an exact sign is
given as well - the Red
Sky.
-
Americans blatantly misinformed by mass
media
"
Ramses II"
redirects here. For the armored vehicle,
see Ramses
II tank.
Ramesses II (Middle
Egyptian: *Riʻmīsisu,[citation
needed] transliterated as
"Rameses" (//) or
"Ramses" (// or //); bornc. 1303
BC; died July or August 1213 BC;
reigned 1279–1213 BC), also known as Ramesses
the Great, was the third pharaoh of
the Nineteenth
Dynasty of Egypt. He is often regarded
as the greatest, most celebrated, and most
powerful pharaoh of the Egyptian
Empire. His
successors and later Egyptians called him
the "Great Ancestor". Ramesses II led
several military expeditions into theLevant,
reasserting Egyptian control over Canaan.
He also led expeditions to the south, into Nubia,
commemorated in inscriptions at Beit
el-Wali and Gerf
Hussein.
At age fourteen, Ramesses was appointed Prince
Regent by
his father Seti
I.He is believed to have taken the
throne in his late teens and is known to
have ruled Egypt from 1279 BC to 1213 BC for
66 years and 2 months, according to both Manetho and
Egypt's contemporary historical records. He
was once said to have lived to be 99 years
old, but it is more likely that he died in
his 90th or 91st year. If he became Pharaoh
in 1279 BC as most Egyptologists today
believe, he would have assumed the throne on
May 31, 1279 BC, based on his known
accession date of III Shemu day
27. Ramesses
II celebrated an unprecedented 14 sed
festivals (the
first held after thirty years of a pharaoh's
reign, and then every three years) during
his reign—more than any other pharaoh. On
his death, he was buried in a
tomb in
the Valley
of the Kings;his body was later
moved to a royal
cache where
it was discovered in 1881, and is now on
display in the Cairo
Museum.
The early part of his reign was focused
on building cities, temples and monuments.
He established the city of Pi-Ramesses in
the Nile Delta as his new capital and main
base for his campaigns in Syria. This city
was built on the remains of the city of Avaris,
the capital of the Hyksos when
they took over, and was the location of the
main Temple of Set.
He is also known as Ozymandias in
the Greek sources, from
a transliteration into Greek of
a part of Ramesses'throne
name, Usermaatre Setepenre,
"Ra's
mighty truth,
chosen of Ra".
Campaigns and battles
Early in his life, Ramesses II embarked on
numerous campaigns to return previously held
territories back from Nubian and Hittite hands
and to secure Egypt's borders. He was also
responsible for suppressing some Nubian
revolts and carrying out a campaign in Libya.
Although the famous Battle
of Kadesh often
dominates the scholarly view of Ramesses
II's military prowess and power, he
nevertheless enjoyed more than a few
outright victories over the enemies of
Egypt. During Ramesses II's reign, the
Egyptian army is estimated to have totaled
about 100,000 men; a formidable force that
he used to strengthen Egyptian influence.
Battle against Sherden sea pirates
In his second year, Ramesses II
decisively defeated the Shardana or
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 or
possibly south-west Anatolia.
Ramesses posted troops and ships at
strategic points along the coast and
patiently allowed the pirates to attack
their 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 must have
been a naval battle somewhere near the mouth
of the Nile, as shortly afterwards many
Sherden are seen in the Pharaoh's body-guard
where they are conspicuous by their horned
helmets with 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 Shardana,
the pharaoh also defeated the Lukka (L'kkw,
possibly the later Lycians), and the Šqrsšw
(Shekelesh) peoples.
First Syrian campaign
The immediate antecedents to the Battle of
Kadesh were the early campaigns of Ramesses
II into Canaan.
His first campaign seems to have taken place
in the fourth year of his reign and was
commemorated by the erection of a stele near
modern Beirut.
The inscription is almost totally illegible
due to weathering. His records tell us that
he was forced to fight a Canaanite prince
who was mortally wounded by an Egyptian
archer, and whose army was subsequently
routed. Ramesses carried off the princes of
Canaan as live prisoners to Egypt. Ramesses
then plundered the chiefs of the Asiatics in
their own lands, returning every year to his
headquarters at Riblah to
exact tribute. In the fourth year of his
reign, he captured the Hittite vassal state
of Amurru during
his campaign in Syria.
Second Syrian campaign
The Battle of Kadesh in his fifth regnal
year was the climactic engagement in a
campaign that Ramesses fought in Syria,
against the resurgent Hittite forces of Muwatallis.
The pharaoh wanted a victory at Kadesh both
to expand Egypt's frontiers into Syria and
to emulate his father Seti I's triumphal
entry into the city just a decade or so
earlier. He also constructed his new
capital, Pi-Ramesses where
he built factories to manufacture weapons,
chariots, and shields, supposedly producing
some 1,000 weapons in a week, about 250
chariots in 2 weeks, and 1,000 shields in a
week and a half. After these preparations,
Ramesses moved to attack territory in the Levant which
belonged to a more substantial enemy than
any he had ever faced before: the Hittite
Empire.
Although Ramesses's forces were caught in
a Hittite ambush and outnumbered at Kadesh,
the pharaoh fought the battle to a stalemate
and returned home a hero. Ramesses II's
forces suffered major losses particularly
among the 'Ra' division which was routed by
the initial charge of the Hittite chariots
during the battle. Once back in Egypt,
Ramesses proclaimed that he had won a great
victory.He had amazed everybody by almost
winning a lost battle. The Battle of Kadesh
was a personal triumph for Ramesses, as
after blundering into a devastating Hittite
ambush, the young king courageously rallied
his scattered troops to fight on the
battlefield while escaping death or capture.
Still, many historians regard the battle as
a strategic defeat for the Egyptians as they
were unable to occupy the city or territory
around Kadesh. Ramesses decorated his
monuments with reliefs and inscriptions
describing the campaign as a whole, and the
battle in particular as a major victory.
Inscriptions of his victory decorate the Ramesseum, Abydos, Karnak, Luxor and Abu
Simbel. For example, on the temple walls
of Luxor the near catastrophe was turned
into an act of heroism:
His majesty slaughtered the armed forces
of the Hittites in their entirety, their
great rulers and all their brothers ...
their infantry and chariot troops fell
prostrate, one on top of the other. His
majesty killed them ... and they lay
stretched out in front of their horses.
But his majesty was alone, nobody
accompanied him ...
Third Syrian campaign
Egypt's sphere of influence was now
restricted to Canaan while Syria fell
into Hittite hands. Canaanite princes,
seemingly encouraged by the Egyptian
incapacity to impose their will and goaded
on by the Hittites, began revolts against
Egypt. In the seventh year of his reign,
Ramesses II returned to Syria once again.
This time he proved more successful against
his Hittite foes. During this campaign he
split his army into two forces. One was led
by his son, Amun-her-khepeshef,
and it chased warriors of the Šhasu tribes
across theNegev as
far as the Dead
Sea, and captured Edom-Seir.
It then marched on to capture Moab.
The other force, led by Ramesses, attacked Jerusalem and Jericho.
He, too, then entered Moab, where he
rejoined his son. The reunited army then
marched on Hesbon,Damascus,
on to Kumidi,
and finally recaptured Upi (the land around
Damascus), reestablishing Egypt's former
sphere of influence.
Later campaigns in Syria
Ramesses extended his military successes
in his eighth and ninth years. He crossed
the Dog River (Nahr
al-Kalb) and pushed north into Amurru.
His armies managed to march as far north as
Dapur,where he erected a statue of himself.
The Egyptian pharaoh thus found himself in
northern Amurru, well past Kadesh,
in Tunip,
where no Egyptian soldier had been seen
since the time of Thutmose
III almost
120 years earlier. He laid siege to the city
before capturing it. His victory proved to
be ephemeral. In year nine, Ramesses erected
a stele at Beth
Shean. After having reasserted his power
over Canaan, Ramesses led his army north. A
mostly illegible stele near Beirut,
which appears to be dated to the king's
second year, was probably set up there in
his tenth. The
thin strip of territory pinched between
Amurru and Kadesh did not make for a stable
possession. Within a year, they had returned
to the Hittite fold, so that Ramesses had to
march against Dapuronce
more in his tenth year. This time he claimed
to have fought the battle without even
bothering to put on his corslet until
two hours after the fighting began. Six of
Ramesses's sons, still wearing theirside
locks, took part in this conquest. He
took towns in Retenu, and Tunip in Naharin, later
recorded on the walls of the Ramesseum. This
second success here was equally as
meaningless as his first, as neither power
could decisively defeat the other in battle.
Peace treaty with the Hittites
The deposed Hittite king, Mursili
III fled
to Egypt, the land of his country's enemy,
after the failure of his plots to oust his
uncle from the throne. Hattusili
III responded
by demanding that Ramesses II extradite his
nephew back to Hatti.
This demand precipitated a crisis in
relations between Egypt and Hatti when
Ramesses denied any knowledge of Mursili's
whereabouts in his country, and the two
empires came dangerously close to war.
Eventually, in the twenty-first year of his
reign (1258 BC), Ramesses decided to
conclude an agreement with the new Hittite
king, Hattusili III, at Kadesh to
end the conflict. The ensuing document is
the earliest known peace
treaty in
world history.
The peace treaty was recorded in two
versions, one in Egyptian
hieroglyphs, the other inAkkadian,
using cuneiform script;
both versions survive. Such dual-language
recording is common to many subsequent
treaties. This treaty differs from others
however, in that the two language versions
are differently worded. Although the
majority of the text is identical, the
Hittite version claims that the Egyptians came
suing for peace, while the Egyptian version
claims the reverse. The
treaty was given to the Egyptians in the
form of a silver plaque, and this
"pocket-book" version was taken back to
Egypt and carved into the Temple of Karnak.
The treaty was concluded between Ramesses
II and Hattusili III in year 21 of
Ramesses's reign. (c. 1258 BC)
Its 18 articles call for peace between Egypt
and Hatti and then proceeds to maintain that
their respective gods also demand peace. The
frontiers are not laid down in this treaty
but can be inferred from other documents.
The Anastasy A papyrus describes Canaan during
the latter part of the reign of Ramesses II
and enumerates and names the Phoenician coastal
towns under Egyptian control. The harbour
town of Sumur north
of Byblos is
mentioned as being the northern-most town
belonging to Egypt, which points to it
having contained an Egyptian garrison.
No further Egyptian campaigns in Canaan
are mentioned after the conclusion of the
peace treaty. The northern border seems to
have been safe and quiet, so the rule of the
pharaoh was strong until Ramesses II's
death, and the waning of the dynasty. When
the King of Mira attempted to involve
Ramesses in a hostile act against the
Hittites, the Egyptian responded that the
times of intrigue in support of Mursili III,
had passed. Hattusili III wrote to
Kadashman-Enlil II, King of Karduniash (Babylon)
in the same spirit, reminding him of the
time when his father, Kadashman-Turgu, had
offered to fight Ramesses II, the king of
Egypt. The Hittite king encouraged the
Babylonian to oppose another enemy, which
must have been the king of Assyria whose
allies had killed the messenger of the
Egyptian king. Hattusili encouraged
Kadashman-Enlil to come to his aid and
prevent the Assyrians from cutting the link
between the Canaanite province of Egypt and
Mursili III, the ally of Ramesses.
Campaigns in Nubia
Ramesses II in his war chariot
charging into battle against the
Nubians
Photo
of the free standing part ofGerf
Hussein temple,
originally in Nubia
Ramesses II also campaigned south of the first
cataract into Nubia.
When Ramesses was about 22, two of his own
sons, including Amun-her-khepeshef,
accompanied him in at least one of those
campaigns. By the time of Ramesses, Nubia
had been a colony for two hundred years, but
its conquest was recalled in decoration from
the temples Ramesses II built atBeit
el-Wali (which
was the subject of epigraphic work by the
Oriental Institute during the Nubian salvage
campaign of the 1960s), Gerf
Hussein and Kalabsha in
northern Nubia. On the south wall of the
Beit el-Wali temple, Ramesses II is depicted
charging into battle against the Nubians in
a war chariot, while his two young sons
Amun-her-khepsef and Khaemwaset are shown
being present behind him, also in war
chariots. On one of the walls of Ramesses's
temples it says that in one of the battles
with the Nubians he had to fight the whole
battle alone without any help from his
soldiers.
Campaigns in Libya
During the reign of Ramesses II, there is
evidence that the Egyptians were active on a
300-kilometre (190 mi) stretch along theMediterranean coast,
at least as far as Zawiyet
Umm el-Rakham. Although
the exact events surrounding the foundation
of the coastal forts and fortresses is not
clear, some degree of political and military
control must have been held over the region
to allow their construction.
There are no detailed accounts of Ramesses
II's undertaking large military actions
against the Libyans,
only generalised records of his conquering
and crushing them, which may or may not
refer to specific events that were otherwise
unrecorded. It may be that some of the
records, such as the Aswan Stele
of his year 2, are harking back to
Ramesses's presence on his father's Libyan
campaigns. Perhaps it was Seti
I who
achieved this supposed control over the
region, and who planned to establish the
defensive system, in a manner similar to how
he rebuilt those to the east, the Ways of
Horus across Northern Sinai.
Religious impact
Ramesses was the pharaoh most responsible
for erasing the Amarna
Period from
history. He,
more than any other
pharaoh, sought deliberately to deface
the Amarna monuments
and change the nature of the religious
structure and the structure of the
priesthood, in order to try to bring it back
to where it had been prior to the reign of Akhenaten.
Sed festival
After reigning for 30 years, Ramesses
joined a selected group that included only a
handful of Egypt's
longest-lived kings. By tradition, in the
30th year of his reign Ramesses celebrated a
jubilee called the Sed
festival, during which the king was ritually
transformed into a god. Only
halfway through what would be a 66-year
reign, Ramesses had already eclipsed all but
a few greatest kings in his achievements. He
had brought peace, maintained Egyptian
borders and built great and numerous
monuments across the empire. His country was
more prosperous and powerful than it had
been in nearly a century. By becoming a god,
Ramesses dramatically changed not just his
role as ruler of Egypt, but also the role of
his firstborn son, Amun-her-khepsef.
As the chosen heir and commander and chief
of Egyptian armies, his son effectively
became ruler in all but name.
Building activity and monuments
Egypt
- Statue of Ramses II, Luxor.,
n.d., This slide colored by
Joseph Hawkes. Goodyear.
Brooklyn Museum Archives
Ramesses built extensively throughout
Egypt and Nubia, and his cartouches are
prominently displayed even in buildings that
he did not actually construct. There
are accounts of his honor hewn on stone,
statues, remains of palaces and temples,
most notably theRamesseum in
the western Thebes and
the rock temples of Abu
Simbel. He covered the land from theDelta to Nubia with
buildings in a way no king before
him had done. He
also founded a new capital city in the Delta
during his reign called Pi-Ramesses;
it had previously served as a summer palace
during Seti I's reign.
His memorial temple Ramesseum,
was just the beginning of the pharaoh's
obsession with building. When he built, he
built on a scale unlike almost anything
before. In the third year of his reign
Ramesses started the most ambitious building
project after the pyramids, that were built
1,500 years earlier. The population was put
to work on changing the face of Egypt. In Thebes,
the ancient temples were transformed, so
that each one of them reflected honour to
Ramesses as a symbol of his putative divine
nature and power. Ramesses decided to
eternalize himself in stone, and so he
ordered changes to the methods used by his
masons. The elegant but shallow reliefs of
previous pharaohs were easily transformed,
and so their images and words could easily
be obliterated by their successors. Ramesses
insisted that his carvings be deeply
engraved in the stone, which made them not
only less susceptible to later alteration,
but also made them more prominent in the
Egyptian sun, reflecting his relationship
with the sun god, Ra.
Ramesses constructed many large monuments,
including the archeological complex of Abu
Simbel, and the Mortuary
temple known
as the Ramesseum.
He built on a monumental scale to ensure
that his legacy would survive the ravages of
time. Ramesses used art as a means of
propaganda for his victories over
foreigners, which are depicted on numerous
temple reliefs. Ramesses II also erected
more colossal statues of himself than any
other pharaoh. He also usurped many existing
statues by inscribing his own cartouche on
them.
Pi-Ramesses
Ramesses II moved the capital of his
kingdom from Thebes in the Nile valley to a
new site in the eastern Delta. His motives
are uncertain, though he possibly wished to
be closer to his territories in Canaan and
Syria. The new city of Pi-Ramesses (or to
give the full name, Pi-Ramesses
Aa-nakhtu, meaning "Domain of Ramesses,
Great in Victory")was dominated by
huge temples and the king's vast residential
palace, complete with its own zoo. For a
time the site was misidentified as that of Tanis,
due to the amount of statuary and other
material from Pi-Ramesses found there, but
it is now recognised that the Ramasside
remains at Tanis were brought there from
elsewhere, and the real Pi-Ramesses lies
about 30 km south, near modern Qantir. The
colossal feet of the statue of Ramesses are
almost all that remains above ground today,
the rest is buried in the fields.
Ramesseum
The Younger
Memnon digitally
restored with its base still in
the Ramesseum
The temple complex built by Ramesses II
between Qurna and
the desert has been known as theRamesseum since
the 19th century. The Greek historian Diodorus
Siculus marveled
at the gigantic and famous temple, now no
more than a few ruins.
Oriented northwest and southeast, the
temple itself was preceded by two courts. An
enormous pylon stood before the first court,
with the royal palace at the left and the
gigantic statue of the king looming up at
the back. Only fragments of the base and
torso remain of the syenite statue
of the enthroned pharaoh, 17 metres (56 ft)
high and weighing more than 1,000 tonnes
(980 long tons; 1,100 short tons). The
scenes of the great pharaoh and his army
triumphing over the Hittite forces fleeing
before Kadesh,
represented on the pylon. Remains of the
second court include part of the internal
facade of the pylon and a portion of the
Osiride portico on the right. Scenes of war
and the alleged rout of the Hittites at
Kadesh are repeated on the walls. In the
upper registers,
feast and honor of the phallic god Min,
god of fertility. On the opposite side of
the court the few Osiride pillars and
columns still left can furnish an idea of
the original grandeur.
Scattered remains of the two statues of
the seated king can also be seen, one in
pink granite and the other in black granite,
which once flanked the entrance to the
temple. Thirty-nine out of the forty-eight
columns in the great hypostyle
hall (m
41x 31) still stand in the central rows.
They are decorated with the usual scenes of
the king before various gods. Part
of the ceiling decorated with gold stars on
a blue ground has also been preserved.
Ramesses's children appear in the procession
on the few walls left. The sanctuary was
composed of three consecutive rooms, with
eight columns and the tetrastyle cell.
Part of the first room, with the ceiling
decorated with astral scenes, and few
remains of the second room are all that is
left. Vast storerooms built in mud bricks
stretched out around the temple.Traces
of a school for scribes were found among the
ruins.
A temple of Seti
I, of which nothing is now left but the
foundations, once stood to the right of the
hypostyle hall.
Abu Simbel
In 1255 BC Ramesses and his queen Nefertari had
traveled into Nubia to
inaugurate a new temple, the great Abu
Simbel. It is an ego cast in stone; the
man who built it intended not only to become
Egypt's greatest pharaoh but also one of its
gods.
The great temple of Ramesses II at Abu
Simbel was discovered in 1813 by the famous
Swiss Orientalist and traveler Johann
Ludwig Burckhardt. However, four years
passed before anyone could enter the temple,
because an enormous pile of sand almost
completely covered the facade and its
colossal statues, blocking the entrance.
This feat was achieved by the great Paduan explorer Giovanni
Battista Belzoni, who managed to reach
the interior on 4 August 1817.
Other Nubian monuments
As well as the famous temples of Abu Simbel,
Ramesses left other monuments to himself in
Nubia. His early campaigns are illustrated
on the walls of Beit
el-Wali (now
relocated to New
Kalabsha). Other temples dedicated to
Ramesses are Derr and Gerf
Hussein (also
relocated to New Kalabsha).
Tomb of Nefertari
The tomb of the most important and famous
of Ramesses' consorts was
discovered by Ernesto
Schiaparelli in
1904. Although
it had been looted in ancient times, the
tomb of Nefertari is
extremely important, because its magnificent
wall painting decoration is regarded as one
of the greatest achievements of ancient
Egyptian art. A flight of steps cut out
of the rock gives access to the antechamber,
which is decorated with paintings based on
chapter 17 of the Book
of the Dead. This astronomical ceiling
represents the heavens and is painted in
dark blue, with a myriad of golden
five-pointed stars. The east wall of the
antechamber is interrupted by a large
opening flanked by representation of Osiris at
left and Anubis at
right; this in turn leads to the side
chamber, decorated with offering scenes,
preceded by a vestibule in which the
paintings portray Nefertari being presented
to the gods who welcome her. On the north
wall of the antechamber is the stairway that
goes down to the burial chamber. This latter
is a vast quadrangular room covering a
surface area of about 90 square metres
(970 sq ft), the astronomical ceiling of
which is supported by four pillars entirely
covered with decoration. Originally, the
queen's red granite sarcophagus lay
in the middle of this chamber. According to
religious doctrines of the time, it was in
this chamber, which the ancient Egyptians
called the golden hall, that the
regeneration of the deceased took place.
This decorative pictogram of the walls in
the burial chamber drew inspirations from
chapters 144 and 146 of the Book of the
Dead: in the left half of the chamber, there
are passages from chapter 144 concerning the
gates and doors of the kingdom of Osiris,
their guardians, and the magic formulas that
had to be uttered by the deceased in order
to go past the doors.
Tomb
KV5
In 1995, Professor Kent
Weeks, head of the Theban Mapping
Project rediscovered Tomb KV5.
It has proven to be the largest tomb in the
Valley of the Kings, and originally
contained the mummified remains of some of
this king's estimated 52 sons. Approximately
150 corridors and tomb chambers have been
located in this tomb as of 2006 and the tomb
may contain as many as 200 corridors and
chambers. It
is believed that at least 4 of Ramesses's
sons including Meryatum, Sety, Amun-her-khepeshef (Ramesses's
first-born son) and "the King's Principal
Son of His Body, the Generalissimo Ramesses,
justified" (i.e.: deceased) were buried
there from inscriptions, ostracas or canopic
jars discovered
in the tomb. Joyce
Tyldesley writes
that thus far
-
"no intact burials have been
discovered and there have been little
substantial funeral debris: thousands of
potsherds, faienceushabti figures,
beads, amulets, fragments of Canopic
jars, of wooden coffins ... but no
intact sarcophagi, mummies or mummycases,
suggesting that much of the tomb may
have been unused. Those burials which
were made in KV5 were thoroughly looted
in antiquity, leaving little or no
remains."
Colossal statue
Giant
statue of Ramesses II in Memphis.
The colossal statue
of Ramesses II was
reconstructed and erected in Ramesses Square
in Cairo in 1955. In August 2006,
contractors moved his 3,200-year-old statue
from Ramesses Square, to save it from
exhaust fumes that were causing the 83-tonne
(82-long-ton; 91-short-ton) statue to
deteriorate. The
statue was originally taken from a temple in
Memphis. The new site will be located near
the future Grand
Egyptian Museum.
Death and legacy
By the time of his death, aged about 90
years, Ramesses was suffering from severe
dental problems and was plagued by arthritis and
hardening of the arteries. He
had made Egypt rich from all the supplies
and riches he had collected from other
empires. He had outlived many of his wives
and children and left great memorials all
over Egypt,
especially to his beloved first queen Nefertari.
Nine more pharaohs took the name Ramesses in
his honour, but none equalled his greatness. Nearly
all of his subjects had been born during his
reign. Ramesses II did become the legendary
figure he so desperately wanted to be, but
this was not enough to protect Egypt. New
enemies were attacking the empire, which
also suffered internal problems and could
not last indefinitely. Less than 150 years
after Ramesses died the Egyptian empire fell
and the New
Kingdom came
to an end.
Mummy
Ramesses II was originally buried in the
tomb KV7 in
the Valley
of the Kings but,
because of looting, priests later
transferred the body to a holding area,
re-wrapped it, and placed it inside the tomb
of queen Inhapy.
Seventy-two hours later it was again moved,
to the tomb of
the high priest Pinudjem
II. All of this is recorded in
hieroglyphics on the linen covering the
body. His
mummy is today in Cairo's
Egyptian Museum.
The pharaoh's mummy reveals an aquiline
nose and
strong jaw, and stands at about 1.7 metres
(5 ft 7 in). His
ultimate successor was his thirteenth son, Merneptah.
In 1974 Egyptologists visiting
his tomb noticed that the mummy's condition
was rapidly deteriorating and flew it to Paris for
examination. Ramesses
II was issued an Egyptian passport that
listed his occupation as "King (deceased)". The
mummy was received at Le
Bourget airport, just outside Paris,
with the full military honours befitting a
king.
In Paris, it was found that Ramesses's mummy
was being attacked by fungus, for which it
was treated. During the examination,
scientific analysis revealed battle wounds
and old fractures, as well as the pharaoh's arthritis and
poor circulation.
It is believed that Ramesses II was
essentially crippled with arthritis and
walked with a hunched back for the last
decades of his life. A
recent study excluded ankylosing
spondylitis as
a possible cause of the pharaoh's arthritis. A
significant hole in the pharaoh's mandible was
detected. Researchers observed "an abscess
by his teeth (which) was serious enough to
have caused death by infection, although
this cannot be determined with certainty".Gaston
Maspero, who unwrapped the mummy of
Rameses II writes, "on the temples there are
a few sparse hairs, but at the poll the hair
is quite thick, forming smooth, straight
locks about five centimeters in length.
White at the time of death, and possibly
auburn during life, they have been dyed a
light red by the spices (henna) used in the
embalm-ment...the moustache and beard are
thin...The hairs are white, like those of
the head and eyebrows...the skin is of
earthy brown, splotched with black...the
face of the mummy gives a fair idea of the
face of the living king."
Microscopic inspection of the roots of
Ramesses II's hair proved that the king's
hair was originally red, which suggests that
he came from a family of redheads. This
has more than just cosmetic significance: in
ancient Egypt people with red hair were
associated with the god Seth, the slayer of
Osiris, and the name of Ramesses II's
father, Seti I, means "follower of Seth." However,
a website run by the L'Oréal Group
states that microscopic inspection by
L'Oréal researchers revealed that "the
pharaoh was naturally blond and that he used
a coloring agent (probably henna) to give
his hair red highlights".
After Ramesses' mummy returned to Egypt it
was visited by President Anwar
Sadat and
his wife.
Popular culture
Ramesses is the basis for Percy
Bysshe Shelley's famous poem "Ozymandias". Diodorus
Siculus gives
an inscription on the base of one of his
sculptures as: "King
of Kings am
I, Osymandias. If anyone would know how
great I am and where I lie, let him surpass
one of my works." This
is paraphrased in Shelley's poem.
Ramesses II as he is depicted in The
Prince of Egypt.
The life of Ramesses II has inspired a large
number of fictional representations,
including thehistorical
novels of
the French writer Christian
Jacq, the Ramsès series;
the graphic novelWatchmen,
in which the character of Adrian
Veidt uses
Ramesses II to form part of the inspiration
for his alter-ego known as 'Ozymandias'; Norman
Mailer's novel Ancient
Evenings, which is largely concerned
with the life of Ramesses II, though from
the perspective of Egyptians living during
the reign of Ramesses
IX; and the Anne
Rice book The
Mummy, or Ramses
the Damned (1989),
in which Ramesses was the main character.
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 Das
Gesetz ("The
Law") by Thomas
Mann. Although not a major character,
Ramesses appears in Joan
Grant'sSo Moses Was Born, a first person
account from Nebunefer, the brother of
Ramoses, which paints a picture of the life
of Ramoses from the death of Seti, replete
with the power play, intrigue, and
assassination plots of the historical
record, and depicting the relationships with Bintanath, Queen
Tuya, Nefertari,
and Moses.
In film, Ramesses was played by Yul
Brynner in Cecil
B. DeMille's classic The
Ten Commandments (1956).
Here Ramesses was portrayed as a vengeful
tyrant as well as the main antagonist of the
film, ever scornful of his father's
preference for Moses over "the son of [his]
body". The
animated film The
Prince of Egypt (1998),
also featured a depiction of Ramesses
(voiced by Ralph
Fiennes), portrayed as Moses' adoptive
brother, and ultimately as the film's de
facto villain.The Ten Commandments: The
Musical (2006)
co-starred Kevin
Earley as
Ramesses. In The
Kane Chronicles Ramesses
is an ancestor of the main characters Sadie
and Carter Kane.
See
also
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Wikimedia Commons has media related
to Ramses
II. |
Egypt: Rulers,
Kings and Pharaohs of Ancient Egypt:
Ramesses II
(Usermaatresetepenre)
1279-1213 B.C.
19th Dynasty
The son of Seti
I and
Queen Tuya was the third king of the
19th Dynasty. Called Ramesses the Great,
he lived to be 96 years old, had 200
wives and concubines, 96 sons and 60
daughters. One son, Prince Khaemwese,
was a high priest of Ptah, governor of
Memphis, and was in charge of the
restoration of the Pyramid
of Unas. This
son was buried in The
Serapeum. Ramesses
II outlived the first thirteen of his
heirs. Ramesses was named co-ruler with
his father, Seti I, early in his life.
He accompanied his father on numerous
campaigns in Libya and Nubia. At the age
of 22 Ramesses went on a campaign in
Nubia with two of his own sons. Seti I
and Ramesses built a palace in Avaris
where Ramesses I had started a new capital.
When Seti I died in 1290 B.C., Ramesses
assumed the throne and began a series of
wars against the Syrians. The famous
Battle of Kadesh is inscribed on the
walls of Ramesses temple.
Ramesses' building accomplishments are
two temples at Abu
Simbel, the hypostyle
hall at Karnak, a mortuary
complex at Abydos, the Colossus
of Ramesses at Memphis, a vast tomb
at Thebes, additions at the Luxor
Temple, and
the famous Ramesseum. Among
Ramesses' wives were Nefertari, Queen
Istnofret, his two daughters, Binthanath
and Merytamon, and the Hittite princess,
Maathornefrure. Ramesses was originally
buried in his
tomb in
the Valley of the Kings. Because of the
widespread looting of tombs during the
21st Dynasty the priests removed
Ramesses body and took it to a holding
area where the valuable materials such,
as gold-leaf and semi-precious inlays,
were removed. The body was then
rewrapped and taken to the tomb of an
18th Dynasty queen, Inhapi. The bodies
of Ramesses I and Seti I were done in
like fashion and all ended up at the
same place. Amenhotep
I's body had been placed there as
well at an earlier time. Seventy-two
hours later, all of the bodies were
again moved, this time to the Royal
Cache that was inside the tomb of High
Priest Pinudjem II. The priests
documented all of this on the linen that
covered the bodies. This systematic
looting by the priests was done in the
guise of protecting the bodies from the
"common" thieves.
Ramesses was followed to the throne by
his thirteenth son, with his queen
Istnofret,
Merenptah.
Major Sections on Ramesses II
See also:
Read more: http://www.touregypt.net/19dyn03.htm#ixzz03HDEVxur
Ramesses II
Definition
Ramesses II (alternative
spellings: Ramses, Rameses
and known to the Egyptians
as Userma’atre’setepenre,
which means 'Keeper of
Harmony and Balance, Strong
in Right, Elect of Ra’,
known also as Ozymandias and
as Ramesses the Great) was
the third pharaoh of
the 19th Dynasty. Ramesses
lived to be 96 years old,
had over 200 wives and
concubines, 96 sons and 60
daughters, most of whom he
outlived. So long was his
reign that all of his
subjects, when he died, had
been born knowing Ramesses
as pharaoh and there was
widespread panic that the
world would end with the
death of their king. There
is virtually no ancient site
in Egypt which
does not make mention of
Ramesses the Great.
Ramesses was the son of Seti
I and Queen Tuya and
accompanied his father on
military campaigns in Libya
and Palestine at
the age of 14. By the age of
22 Ramesses was leading his
own campaigns in Nubia with
his own sons and was named
co-ruler with Seti. With his
father, Ramesses set about
vast restoration projects
and built a new palace at
Avaris. After the death of
Seti I in 1290 BCE, Ramesses
assumed the throne and at
once began military
campaigns to restore the
borders of Egypt and ensuretrade routes.
The Battle of Kadesh,
one of his earliest
engagements (dated, by some,
at 1274 BCE) almost resulted
in his defeat and death. It
was only owing to his own
personal courage and calm in
battle that he was able to
turn the tide against the Hittite King
Muwatalli II. Rameses
immortalized his feats at
Kadesh in the Poem of
Pentaur and The Bulletin in
which he describes the
battle as a dazzling victory
for Egypt (recent
scholarship has concluded
the battle was more of a
draw). The Battle of Kadesh
led to the first peace
treaty ever signed in the
world between Ramesses II
and Hattusili III of the
Hittite Empire.
The vast tomb complex
known as the Ramesseum at
Thebes, the temples at Abu
Simbel, the hall
at Karnak, the complex at
Abydos and literally
hundreds of other buildings,
monuments, temples were all
constructed by Ramesses.
Many historians consider his
reign the pinnacle of
Egyptian art and culture and
the famous Tomb of Nefertari
with its wall paintings
is cited as clear evidence
of the truth of this claim.
Nefertari was Ramesses'
first wife and his favorite
queen. Many depictions of
Nefertari appear on temple walls
and in statuary throughout
his reign even though she
seems to have died fairly
early in their marriage
(perhaps in child birth) and
her tomb, even though
discovered looted, was a
work of art in construction
and decoration.
After Nefertari, Ramesses
married Istnofret and, after
her death, his daughters
became his consorts. Even
so, the memory of Nefertari
seems to have always been
close in his mind in that
Ramesses had her likeness
engraved on walls and
statuary long after he had
taken other wives. Although
Ramesses has been popularly
associated with the
'pharaoh’ of the Biblical
Book of Exodus, there is
absolutely no evidence to
support this claim.
Extensive archaeological
excavations at Giza and
elsewhere throughout Egypt
have
unearthed ample evidence
that the building projects
undertaken under the reign
of Ramesses II (and others,
for that matter) used
skilled and unskilled
Egyptian laborers who were
either paid for their time
or who volunteered as part
of their civic duty.
Further, Ramesses was famous
for recording histories of
his accomplishments and for
embellishing the facts when
they did not quite fit
history as he wished it
preserved. It seems highly
unlikely that such a king
would neglect to record
(with or without a favorable
slant) the plagues which
allegedly fell upon Egypt or
the flight of the Hebrew
slaves. Ramesses the Great’s
mummy shows that he stood
over six feet in height with
a strong, jutting jaw, thin
nose and thick lips. He
suffered from dental
problems, severe arthritis
and hardening of the
arteries and, most likely,
died from old age or heart
failure. He was known to
later Egyptians as the
'Great Ancestor’ and many
pharaohs would do him the
honor of taking his name as
their own; none of them,
however, would surpass the
grand achievements and glory
of Ramesses the Great.
Written by Joshua
J. Mark,
published on 02
September 2009 under
the following license: Creative
Commons:
Attribution-NonCommercial-ShareAlike.
This license lets others
remix, tweak, and build upon
this content
non-commercially, as long as
they credit the author and
license their new creations
under the identical terms.
Bibliography
The Battle
of Kadesh (also Qadesh)
took place between the forces of
theEgyptian
Empire under Ramesses
II and
the Hittite
Empire under Muwatalli
II at
the city of Kadesh on
the Orontes
River, in what is now Syria.
The battle is generally dated to
1274 BC, and
is the earliest battle in
recorded history for which
details of tactics and
formations are known. It
was probably the largest chariot battle
ever fought, involving perhaps
5,000–6,000 chariots.
-
Egyptian Empire under Ramesses
II and the Hittite
Empire under Muwatalli
II at the city of Kadesh on
the Orontes
River, in what is now Syria.
The battle is
generally dated to 1274 BC, and
is the earliest battle in recorded history for which details of
tactics and formations are known. It
was probably the largest chariot battle
ever fought, involving perhaps 5,000–6,000 chariots.
Background
After expelling the Hyksos 15th
dynasty, the native Egyptian New
Kingdom rulers became
more aggressive in reclaiming control of their state's borders. Thutmose
I,Thutmose
III and his son and
coregent Amenhotep
II fought battles from Megiddonorth
to the Orontes River, including conflict with Kadesh.
Many of the
Egyptian campaign accounts between c. 1400 and 1300 BC reflect the
general destabilization of the region of the Djahi.
The reigns of Thutmose
IV andAmenhotep
III were
undistinguished, except that Egypt continued to lose territory toMitanni in
northern Syria.
During the late Egyptian
18th dynasty, the Amarna
Letters tell the story of
the decline of Egyptian influence in the region. The Egyptians
showed flagging interest here until almost the end of the dynasty. Horemheb,
the last ruler of this dynasty, campaigned in this region, finally
beginning to turn Egyptian interest back to this region.
This process
continued in the 19th
Dynasty. Like his father Ramesses
I, Seti
I was a military
commander and set out to restore Egypt's empire to the days of the
Tuthmosis kings almost a century before. Inscriptions on Karnak temple
walls record the details of his
campaigns into Canaan and Syria. He
took 20,000 men and reoccupied abandoned Egyptian posts and
garrisoned cities. He made an informal peace with the Hittites,
took control of coastal areas along the
Mediterranean, and continued to campaign in Canaan. A second
campaign led him to capture Kadesh (where a stela commemorated his
victory) and Amurru.
His son and heir Ramesses II campaigned with him. Historical records
exist which record a large weapons order by Ramesses II the year
prior to the expedition he led to Kadesh in his fifth regnal year.
However, at some
point, both regions may have lapsed back into Hittite control. What
exactly happened to Amurru is disputed. The Hittitologist Trevor
Brycesuggests that, although it may have fallen once again under
Hittite control, it is more likely Amurru remained a Hittite vassal
state.
The immediate
antecedents to the Battle of Kadesh were the early
campaigns of Ramesses
II into Canaan. In the fourth year of his reign, he marched north
into Syria, either to recapture Amurru or,
as a probing effort, to confirm his vassals' loyalty and explore the
terrain of possible battles. The
recovery of Amurru was Muwatalli's stated motivation for marching
south to confront the Egyptians. Ramesses marched north in the fifth
year of his reign and encountered the Hittites at Kadesh.
Kadesh campaign
Ramesses' army crossed
the Egyptian border in the spring of year five of his reign and,
after a month's march, reached the area of Kadesh from the South.
The Hittite king Muwatalli,
who had mustered several of his allies (among them Rimisharrinaa,
the king of Aleppo),
had positioned his troops behind "Old Kadesh", but Ramesses, misled
by two spies whom the Egyptians had captured, thought the Hittite
forces were still far off, at Aleppo,
and ordered his forces to set up camp.
The contending
forces
In the spring of the fifth year of his
reign, in May 1274 BC, Ramesses
IIlaunched his campaign from his capital Pi-Ramesses (modern
Qantir). The army moved beyond the fortress of Tjel and along the
coast leading to Gaza. Ramesses
led an army of four divisions: Amun, Re (P're), Seth
(Suteh) and the apparently newly formed Ptah division. There
was also a poorly documented troop called the nrrn (Ne'arin
or Nearin), possiblyCanaanite military
mercenaries with Egyptian allegiance or
even Egyptians, which Ramesses
II had left in Amurru,
apparently in order to secure the port of Sumur. This
division would come to play a critical role in the battle. Also
significant was the presence of Sherden troops
among the Egyptian
army. This is the first time they appear as Egyptian
mercenaries, and they would play an increasingly significant role inLate
Bronze Age history,
ultimately appearing among the Sea
Peoples that ravaged
the east Mediterranean at the end of the Bronze
Age. Healy in Armies
of the Pharaohs observes:
-
"It is not possible to be precise about the size of the Egyptian
chariot force at Kadesh though
it could not have numbered less than 2,000 vehicles spread
though the corps of Amun, P'Re, Ptah and Sutekh, assuming that
approx. 500 machines were allocated to each corps.
To this we may need to add those of the Ne'arin, for if they
were not native Egyptian troops their number may not have been
formed from chariots detached from the army corps."
On the Hittite side, Ramesses
II recorded a long
list of nineteen Hittite allies brought to Kadesh by
Muwatalli. This list has excited considerable interest over the
years because it has been a challenge to identify all of the
locations, as it represents such a broad swath of the Hittite
subject lands, and because of the appearance of several west Anatolian lands,
apparently including the Dardanians mentioned by Homer. (For
the complete list, see Appendix
A.)
Battle
Ramesses II describes his arrival on the battlefield in the two
principal inscriptions he wrote concerning the battle, the so-called
"Poem" and the "Bulletin":
“ |
(From the "Poem") Now then, his majesty had prepared his
infantry, his chariotry, and the Sherden of
his majesty's capturing,...in the Year 5, 2nd month of the
third season, day 9, his majesty passed the fortress of Sile.
[and entered Canaan] ... His infantry went on the narrow
passes as if on the highways
of Egypt. Now after days had passed after this, then his
majesty was in Ramses Meri-Amon, the town which is in the
Valley of the Cedar.
His majesty proceeded northward. After his majesty reached
the mountain range of Kadesh,
then his majesty went forward...and he crossed the ford of
the Orontes,
with the first division of Amon (named)
"He Gives Victory to User-maat-Re
Setep-en-Re". His majesty reached the town of Kadesh ....The
division of Amon was
on the march behind him; the division of Re was
crossing the ford in a district south of the town of
Shabtuna at the distance of one iter from the place where
his majesty was; the division of Ptah was
on the south of the town of Arnaim; the division of Set was
marching on the road. His majesty had formed the first ranks
of battle of all the leaders of his army, while they were
(still) on the shore in the land of Amurru.
|
” |
“ |
(From the "Bulletin") "Year 5, 3rd month of the third
season, day 9, under the majesty of (Ramesses II)...The lord
proceeded northward, and his majesty arrived at a vicinity
south of the town of Shabtuna. |
” |
The Shasu spies shown being
beaten by the Egyptians
As Ramesses and the Egyptian advance guard were about 11
kilometers from Kadesh,
south of Shabtuna, he met two Shasu (nomads)
who told him that the Hittites were "in the land of Aleppo, on the
north of Tunip"
200 kilometers away, where, the Shasu said, they were "(too much)
afraid of Pharaoh, L.P.H.,
to come south." This was, state
the Egyptian texts, a false report ordered by the Hittites "with the
aim of preventing the army of His Majesty from drawing up to combat
with the foe of Hatti."Egyptian
scouts then returned to his camp bringing two new Hittite prisoners.Ramesses
II only learned of
the true nature of his dire predicament when these spies were
captured, beaten and forced to reveal the truth before him. Under
torture, the second group of spies revealed that the entire Hittite
army and the Hittite king were actually close at hand:
“ |
When they had been brought before Pharaoh, His Majesty
asked, 'Who are you?' They replied 'We belong to the king of
Hatti. He has sent us to spy on you.' Then His Majesty said
to them, 'Where is he, the enemy from Hatti? I had heard
that he was in the land of Khaleb, north of .' They of Tunip replied
to His Majesty, 'Lo, the king of Hatti has already arrived,
together with the many countries who are supporting him...
They are armed with their infantry and their chariots. They
have their weapons of war at the ready. They are more
numerous than the grains of sand on the beach. Behold, they
stand equipped and ready for battle behind the old city of
Kadesh.' |
” |
The Hittite chariots attack
the Re division.
In his haste to capture Kadesh, Ramesses
II committed a major
tactical error. He increased the distance between his Amun Division
and the remaining Re, Ptah and Seth divisions,
thereby splitting up his combined forces. When they were attacked by
the Hittites, Ramesses II complained of the failure of his officials
to dispatch scouts to discover the true location of the Hittites and
report their location to him. The
pharaoh quickly sent urgent messengers to hasten the arrival of the
Ptah and Seth divisions of his army, which were still some distance
away on the far side of the River Orontes. Before Ramesses could
organize his troops, however, Muwatalli's chariots attacked the Re
division, which was caught in the open and almost destroyed. Some of
its survivors fled to the safety of the Amun camp, but they were
pursued by the Hittite forces.
The Hittite
chariotry crashed through the Amun camp's shield wall and began
their assault. This created panic among the Amun troops as well.
However, the momentum of the Hittite attack was already starting to
wane, as the impending obstacles of such a large camp forced many
Hittite charioteers to slow their attack; some were killed in
chariot crashes. In the
Egyptian account of the battle, Ramesses describes himself as being
deserted and surrounded by enemies:
"...No officer
was with me, no charioteer, no soldier of the army, no shield-bearer
..."
Only with
help from the gods did Ramesses
II personally defeat
his attackers and return to the Egyptian lines:
"...I was before
them like Set in
his moment. I found the mass of chariots in whose midst I was,
scattering them before my horses..."
The pharaoh, now facing a desperate fight
for his life, summoned up his courage, called upon his god Amun, and
fought valiantly to save himself. Ramesses personally led several
charges into the Hittite ranks together with his personal guard,
some of the chariots from his Amun division and survivors from the
routed division of Re, and
using the superior maneuverability of their chariots and
the power and range of Egyptian
composite bows, deployed and attacked the overextended and tired
Hittite chariotry.
The Hittites,
meanwhile, who understandably believed their enemies to be totally
routed, had stopped to loot the Egyptian camp and, in doing so,
became easy targets for Ramesses' counterattack. Ramesses' action
was successful in driving the Hittites back towards the Orontes and
away from the Egyptian camp, while
in the ensuing pursuit, the heavier Hittite chariots were easily
overtaken and dispatched by the lighter, faster, Egyptian chariots.
final phase of the battle.
Although he had suffered a significant
reversal, Muwatalli still
commanded a large force of reserve chariotry and infantry plus the
walls of the town. As the retreat reached the river, he ordered
another thousand chariots to attack the Egyptians, the stiffening
element consisting of the high nobles who surrounded the king. As
the Hittite forces approached the Egyptian camp again, the Ne'arin
troop contingent from Amurru suddenly
arrived, this time surprising the Hittites. Ramesses had also
reorganized his forces and, expecting the help, also attacked from
the camp.
After six
charges, the Hittite forces were almost surrounded, and the
survivors were faced with the humiliation of having to swim back
across the Orontes River to rejoin their infantry. Pinned
against the Orontes, the elements remaining of the Hittites not
overtaken in the withdrawal were forced to abandon their chariots
and attempt to swim the Orontes (This flight is depicted in Egyptian
inscriptions as "hurried" to say the least—"as fast as Crocodiles
swimming"), where many of them drowned.
The next
morning, a second, inconclusive battle was fought. Muwatalli is
reported by Ramesses to have called for a truce, but this may be
propaganda since Hittite records note no such arrangement. Neither
side gained total victory. Both the Egyptians and the Hittites had
suffered heavy casualties; the Egyptian army failed to break
Kadesh's defenses, while the Hittite army had failed to gain a
victory in the face of what earlier must have seemed certain
success.
Disputes
over the outcome
There is no consensus about the outcome or what took place, with
views ranging from an Egyptian victory, a draw, and, according to
the view of Iranian Egyptologist Mehdi Yarahmadi, an
Egyptian defeat (with the Egyptian accounts simply propaganda).
Aftermath
Logistically unable
to support a long siege of the walled city of Kadesh, Ramesses
prudently gathered his troops and retreated south towards Damascusand
ultimately back to Egypt. Once back in Egypt, Ramesses proclaimed
that he had won a great victory, but in reality, all he had managed
to do was to rescue his army since he was unable to capture Kadesh.[2] In
a personal sense, however, the Battle of Kadesh was a triumph for
Ramesses since, after blundering into a devastating Hittite
chariot ambush, the young king had courageously rallied his
scattered troops to fight on the battlefield while escaping death or
capture. The new lighter, faster, two-man Egyptian chariots were
able to pursue and take down the slower three-man Hittite chariots
from behind as they overtook them. The leading elements of Hittites'
retreating chariots were thus pinned against the river and in
several hieroglyphic inscriptions related to Ramesses II, said to
flee across the river, abandoning their chariots, "swimming as fast
as any crocodile" in their flight.
Hittite
records from Boghazkoy,
however, tell a very different conclusion to the greater campaign,
where a chastened Ramesses was forced to depart from Kadesh in
defeat. Modern historians essentially conclude the battle was a
draw, a great moral victory for the Egyptians, who had developed new
technologies and rearmed before
pushing back against the years-long steady incursions by the
Hittites, and the strategic win to Muwatalli II, since he lost a
large portion of his chariot forces but sustained Kadesh through the
brief siege.
The Kadesh peace agreement—on
display at the Istanbul
Archaeology Museum—is believed to be the earliest
example of any written international agreement of any
kind.
The Hittite king, Muwatalli II, continued
to campaign as far south as the Egyptian province of Upi
(Apa), which he captured and placed under the control of his brother
Hattusili, the future
Hattusili III. Egypt's
sphere of influence in Asia was now restricted to Canaan. Even
this was threatened for a time by revolts among Egypt's vassal
states in the Levant, and Ramesses was compelled to embark on a
series of campaigns in Canaan in order to uphold his authority there
before he could initiate further assaults against the Hittite
Empire.
In the eighth
and ninth years of his reign, Ramesses extended his military
successes; this time, he proved more successful against his
Hittite foes when he successfully captured the cities of Dapur and
Tunip, where no Egyptian
soldier had been seen since the time of Thutmose III almost 120
years previously. His victory proved to be ephemeral, however. The
thin strip of territory pinched between Amurru and Kadesh did not
make for a stable possession. Within a year, they had returned to
the Hittite fold, which meant that Ramesses had to march against
Dapur once more in
his tenth year. His second success here was equally as meaningless
as his first, since neither Egypt nor Hatti could decisively defeat
the other in battle.
The running
borderlands conflicts were finally concluded some fifteen years
after the Battle of Kadesh by
an official peace treaty in 1258 BC, in the 21st year of Ramesses
II's reign, with Hattusili III, the new king of the Hittites. The
treaty that was established was inscribed on a silver tablet, of
which a clay copy survived in the Hittite capital of Hattusa,
in modern Turkey,
and is on display at the Istanbul
Archaeology Museum. An enlarged replica of the Kadesh agreement
hangs on a wall at the headquarters of the United
Nations, as the earliest international peace treaty known to
historians.Its text, in the Hittite version, appears in the
links below. An Egyptian version survives on a papyrus.
Documentation and disagreements
Although there is more evidence in the
form of texts and wall reliefs for this battle than for any other
battle in the Ancient
Near East, almost all of it is from an Egyptian perspective, and
indeed the first scholarly report on the battle, by James
Henry Breasted in
1903, took the Egyptian evidence literally and assumed a great
Egyptian victory. He was
convinced that these sources allowed us to reconstruct the battle
"with certainty". This has been
replaced by a situation in which there are varying opinions on
almost every aspect of the battle.
Some historians
regard Ramesses' claims of a great victory with some skepticism and
argue that the battle was a draw at best. His later campaigns in
Syria-Palestine only reached points farther south, and Egyptian
influence over Amurru and Qadesh seems to have been lost forever.
Recording the
battle
The main source of information is in the
Egyptian record of the battle, for which a general level of accuracy
is assumed despite factual errors and propaganda. The
bombastic nature of Ramesses' version has long been recognized. The
Egyptian version of the battle of Kadesh is recorded in two primary
forms, known as the Poem and
the Bulletin. The Poem has
been questioned as actual verse, as opposed to a prose account
similar to what other pharaohs had recorded. Similarly, the Bulletin is
itself simply a lengthy caption accompanying the reliefs. These
inscriptions are repeated multiple times (seven for the Bulletin and
eight for the Poem, in
temples in Abydos, Temple
of Luxor, Karnak, Abu
Simbel and the Ramesseum.) In
addition to these lengthy presentations, there are also numerous
small captions used to point out various elements of the battle.
Outside of the inscriptions, there are textual occurrences preserved
in Papyrus Raifet and Papyrus
Sallier III, and a rendering
of these same events in a letter from Ramesses to Hattusili III
written in response to a scoffing complaint by Hattusili about the
pharaoh's victorious depiction of the battle.
Hittite
references to the battle, including the above letter, have been
found at Hattusa, although no annals have been discovered that might
describe it as part of a campaign. Instead, there are various
references made to it in the context of other events. This is
especially true of Hattusili III, for whom the battle marked an
important milestone in his career.
Appendix A – The Hittite allies
Sources: Goetze, A., "The Hittites and Syria (1300–1200 B.C.)", in Cambridge
Ancient History (1975)
p. 253; Gardiner, Alan, The
Kadesh Inscriptions of Ramesses II (1975)
pp. 57ff.; Breasted, James Henry, Ancient
Records of Egypt; Historical Records (1906)
pp. 125ff.; Lichtheim, Mirian, Ancient
Egyptian Literature, Vol. 2: The New Kingdom (1978)
pp. 57ff.
Egyptian Name |
Location |
Ḥt |
Ḥatti (central Anatolia) |
Nhrn |
Nahrin = Mitanni |
I҆rṭw |
Arzawa (western
Anatolia) |
Pds |
Pitassa (central
Anatolia) |
Drdny |
Dardania (allies
of the Trojans,[44] northwest
Anatolia) |
Ms |
Masa (Mysia,
northwest Anatolia) |
Krkš |
Karkisa (Anatolia) |
Krkmš |
Carchemish, in Syria |
Qd |
A poorly defined area in northern Syria |
Qdš |
Kadesh (in Syria) |
Ꜥkrṭ |
Ugarit (in
north Syria) |
Mwšꜣnt |
Mushanet (Unknown) |
Kškš |
Kaska (northern
Anatolia) |
Lk |
Lukka lands (Lycia and
Caria, southwest Anatolia) |
Qḍwdn |
Kizzuwatna (Cilicia) |
Nwgs |
Nuḥḥašši (in Syria) |
I҆rwnt (sic!) |
Arawanna (In Anatolia) |
Ḥlb |
Ḥalba (Aleppo,
in Syria. Led by its king, Talmi-Sarruma, grandson of Suppiluliuma
I.) |
I҆ns |
Inesa (Unknown, possibly Neša in
central Anatolia) |
In addition to these allies, the Hittite king also hired the
services of some of the local Shasu tribes.
Appendix B – The Hittite fallen
Source: Gardiner, Alan, The
Kadesh Inscriptions of Ramesses II (1975)
pp. 39–41.
Name |
Title |
Spţr |
Brother of Muwattalli |
Trgnns |
Charioteer |
Grbts |
Shield-bearer |
Trgtţs |
Troop-captain of those of Qbsw(?) |
'Agm |
Troop-captain |
Kmyţ |
A head of thr-warriors
(infantry?) |
Ḥrpsr |
Royal scribe |
Tydr |
Chief of the bodyguard |
Pys |
Charioteer |
Smrts |
Charioteer |
Rbsnn |
Troop-captain of 'Inns. |
Ḥmţrm |
Brother of Muwattalli |
Tdr |
Head of the thr-warriors |
Ţ..m |
Shield-bearer(?) |
Ţwţs |
Troop-captain of 'Ins |
Bnq(?) |
Charioteer |
[?] |
[One further name and title, lost] |
See also
-
-
Jump up^ Around
"Year 5 III Shemu day 9" of Ramesses II's reign (BAR III, p.
317) or more precisely: May 12, 1274 BC based on Ramesses'
commonly accepted accession date in 1279 BC.
-
Jump up^ Eggenberger,
David (1985). An
Encyclopedia of Battles. Dover Publications. p. 214.
-
^ Jump
up to:a b Ancient
Discoveries: Egyptian Warfare. History Channel Program:
Ancient Discoveries: Egyptian Warfare with panel of three
experts. Event occurs at 12:00 EDST, 2008-05-14.Archived from
the original on April 16, 2008.
Retrieved 2008-05-15. "Egyptian monuments and great
works of art still astound us today. We will reveal another
surprising aspect of Egyptian life--their weapons of war,
and their great might on the battlefield. A common
perception of the Egyptians is of a cultured civilization,
yet there is fascinating evidence which reveals they were
also a war faring people, who developed advanced weapon
making techniques. Some of these techniques would be used
for the very first time in history and some of the battles
they fought were on a truly massive scale."
-
Jump up^ Moran,
William L., "The Amarna Letters", Johns Hopkins University
Press, 1992
-
Jump up^ W.
J. Murnane, The Road to Kadesh: A Historical Interpretation
of the Battle Reliefs of King Sety I at Karnak. (Second
Edition Revised), Chicago: The Oriental Institute, 1990,ISBN
0-918986-67-2
-
^ Jump
up to:a b Bryce,
Trevor, The Kingdom of the Hittites, Oxford University
Press, new edition 2005, ISBN 0-19-927908-Xm p.233
-
Jump up^ Grimal,
Nicolas, A
History of Ancient Egypt (1994)
pp. 253ff.
-
Jump up^ Healy,
Mark (2005). Qadesh
1300 BC: Clash of the Warrior kings. Osprey. p. 27.
-
Jump up^ Gardiner,
Sir Alan (1964). Egypt
of the Pharaohs. Oxford University Press. p. 260.
-
Jump up^ Goedicke,
Hans (December 1966). "Considerations on the Battle of
Kadesh". The
Journal of Egyptian Archaeology 52:
71–80 [78]. doi:10.2307/3855821.
-
Jump up^ Schulman,
A.R. (1981). "The Narn at Kadesh Once Again".Journal of the
Society for the Study of Egyptian Antiquities 11 (1):
7–19.
-
^ Jump
up to:a b c d The
Battle of Kadesh in the context of Hittite history
-
Jump up^ Mark
Healy, Armies of the Pharaohs, Osprey Publishing, 2000. p.39
-
J
-
Roaf, Michael (1990). Cultural
Atlas of Mesopotamia and the Ancient Near East. Equinox. ISBN 0-8160-2218-6. includes
information of the clash of the Egyptians and Hittites including
the battle of Kadesh and maps of the regions controlled by the
peoples named in the accounts.
-
Healy, Mark (1993). Qadesh
1300 B.C, Clash of the Warrior Kings. Osprey Publishing;
Osprey Campaign Series #22. ISBN 978-1-85532-300-1.
-
Shaw,
Ian (2003). The
Oxford History of Ancient Egypt. Oxford: Oxford University
Press.
-
Lichtheim, Miriam (1976). Ancient
Egyptian Literature. II:The New Kingdom. Berkeley: University of
California Press.
External links
Media
related to Battle
of Kadesh at
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www.greatdreams.com/blog-2013-3/dee-blog-596.html
Nov 15, 2013 ... [2]
It is generally thought that Elohim is a formation from eloah, the
latter being an expanded form of the .... 20:13, 35:7, 2 Sam. ..... Ramesses
II ...
-
www.greatdreams.com/11coin5.htm
A good place to start is the camp positions of the Tribes in Numbers 2.
The 12 Tribes camp in .... Ramses Home
World (11:11 - John Ramses, Lia's
sweetheart)
-
www.greatdreams.com/blog-2012-3/dee-blog370.html
Nov 10, 2012 ... Line
2: Three great nations - only 3 possible major powers are USA, China and
..... Rameses II and
chariot at the Battle of Kadesh (1274 BC).
-
www.greatdreams.com/twosuns.htm
(Notice that I referred to a supernova, SN 1987A, when interpreting II-48
in Chapter IV "Signs In the Sky".) .... Ramses Home
World (11:11 - John Ramses).
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