The Exodus - wikipedia The Exodus This article is about the events related in the Torah. For the second book of the Torah and the Old Testament, see Book of Exodus. For other uses, see Exodus ( disambiguation ). Departure of the Israelites, by David Roberts, 1829 The Exodus ( from Greek ἔξοδος exodos, `` going out '' ; Hebrew : יְצִיאַת מִצְרָיִם ‎ yetzi'at mitzrayim ) is the founding, or etiological, myth of Israel, telling how the Israelites were delivered from slavery by Yahweh and therefore belong to him through the Mosaic covenant. Spread over the books of Exodus, Leviticus, Numbers, and Deuteronomy, it tells of the events that befell the Israelites following the death of Joseph, their departure from Egypt, and their wanderings in the wilderness, including the revelations at Sinai, up to their arrival at the borders of Canaan. The archeological evidence does not support the historical accuracy of the biblical story. The story was not intended to be understood as history in the modern sense, but rather to demonstrate God 's actions in the history by recalling Israel 's bondage and salvation and the fulfillment of Israel 's covenant. The opinion of the overwhelming majority of modern scholars is that it was shaped in the post-Exilic period, but the traditions behind it are older and can be traced in the writings of the 8th century BCE prophets. It is unclear how far beyond that the tradition might stretch, and its substance, accuracy and date are obscured by centuries of transmission. The Exodus is central to Judaism, and even today it is recounted daily in Jewish prayers and celebrated in the festival of Passover. For Christians by contrast it has always been read as reliable history, a history which begins with the Creation of the world and leads to the Resurrection of Christ. In addition, the Exodus has served as an inspiration and model for many non-Jewish groups, from early Protestant settlers fleeing persecution in Europe to African - Americans striving for freedom and civil rights. Contents 1 Narrative summary 1.1 Cultural significance 1.2 Composition of the narrative 1.3 Behind the Exodus traditions : Possible sources and parallels 1.3. 1 The Expulsion of the Hyksos 1.3. 2 Akhenaten and the end of the Amarna period 2 Historicity 2.1 Summary 2.2 Numbers and logistics 2.3 Archaeology 2.4 Anachronisms 2.5 Chronology 2.6 Date 2.7 Route 3 See also 4 Notes 5 Citations 6 References Narrative summary The story of the Exodus is told in the books of Exodus, Leviticus, Numbers, and Deuteronomy, the last four of the five books of the Torah ( also called the Pentateuch ). It tells of the events that befell the Israelites following the death of Joseph, their departure from Egypt, and their wanderings in the wilderness, including the revelations at Sinai, up to their arrival at the borders of Canaan. The story begins with the Israelites in slavery in Egypt. Moses leads them out of Egypt and through the wilderness to Mount Sinai, where Yahweh reveals himself and offers them a Covenant : they are to keep his torah ( i.e. law, instruction ), and in return he will be their God and give them the land of Canaan. The Book of Leviticus records the laws of God. The Book of Numbers tells how the Israelites, led now by their God, journey on from Sinai towards Canaan, but when their spies report that the land is filled with giants they refuse to go on and Yahweh condemns them to remain in the desert until the generation that left Egypt passes away. After thirty - eight years at the oasis of Kadesh Barnea the next generation travel on to the borders of Canaan, where Moses addresses them for the final time and gives them further laws. The Exodus ends with the death of Moses on Mount Nebo and his burial by God, while the Israelites prepare for the conquest of the land. Cultural significance Main article : Passover The Exodus is remembered daily in Jewish prayers and celebrated each year at the feast of Passover. The Hebrew name for this festival, Pesach, refers to God 's instruction to the Israelites to prepare unleavened bread as they would be leaving Egypt in haste, and to mark their doors with the blood of slaughtered sheep so that the `` Angel of Death '' or `` the destroyer '' tasked with killing the first - born of Egypt would `` pass over '' them. Despite the Exodus story, a majority of scholars do not believe that the Passover festival originated as described in the biblical story. Jewish tradition has preserved national and personal reminders of this pivotal narrative in daily life. Examples include the wearing of tefillin ( phylacteries ) on the arm and forehead, the wearing of tzitzit ( knotted ritual fringes attached to the four corners of the prayer shawl ), the eating of matzot ( unleavened bread ) during the Pesach, the fasting of the firstborn a day before Pesach, and the redemption of firstborn children and animals. Statuette of a Semitic prisoner. Ancient Egypt, 12th dynasty ( 18 -- 19th Century BCE ). Hecht Museum Composition of the narrative Scholars broadly agree that the first publication of the Pentateuch ( the Exodus story ) took place in the mid-Persian period ( approximately 450 - 400 BCE ). There are two important hypotheses explaining the background to this, the first being Persian Imperial authorization, the idea that the post-exilic community needed a legal basis on which to function within the Persian Imperial system, and while this theory as originally proposed has been effectively demolished, the question of the relationship between the Persian authorities and events in Jerusalem remains a valid one. The second theory proposes that the Exodus story was composed as an `` identity card '' for the Persian - era Jewish community, defining who belonged to `` Israel. '' In either case the Exodus is a `` charter myth '' for Israel, telling how Israel was delivered from slavery by Yahweh and therefore belongs to him through the covenant. The Exodus tradition has left traces in over 150 references throughout the Bible outside the Torah. It first appears in the prophets Amos ( possibly ) and Hosea ( certainly ), both active in 8th century BCE Israel, but their southern contemporaries Isaiah and Micah show no knowledge of an Exodus, suggesting that the story was of no importance in 8th century Judah. It may therefore have originated in the north a few centuries earlier, perhaps the 9th or 10th, and there are signs that it took different forms in Israel, in the Transjordan region, and in the southern Kingdom of Judah before being unified in the Persian era. Behind the Exodus traditions : possible sources and parallels The scholarly consensus is that there was no Exodus as described in the Bible. Nevertheless, there is also a general understanding that something must lie behind the traditions, even if Moses and the Exodus narrative belong to collective cultural memory rather to history. Traces of this cultural memory can be found in accounts from non-biblical sources that seem to parallel the biblical tradition. The expulsion of the Hyksos Canaanite populations first appeared in Egypt towards the end of the 12th Dynasty c. 1800 BC, and either around that time, or c. 1720 BC, established an independent realm in the eastern Nile Delta. In about 1650 BC, this realm was assumed by the rulers known as the Hyksos, who formed the Fifteenth Dynasty. It has been claimed that new revolutionary methods of warfare ensured the Hyksos the ascendancy in their influx into the new emporia being established in Egypt 's delta and at Thebes in support of the Red Sea trade. However, in recent years the idea of a simple Hyksos migration, with little or no war, has gained support. In any case, the 16th Dynasty and the 17th Dynasty continued to rule in the South in coexistence with the Hyksos kings, perhaps as their vassals. Eventually, Seqenenre Tao, Kamose and Ahmose waged war against the Hyksos and expelled Khamudi, their last king, from Egypt c. 1550 BC. The saga of the Hyksos was recorded by the Egyptian historian Manetho ( 3rd century BCE ), chief priest at the Temple of Ra in Heliopolis, which is preserved in three quotations by the 1st century CE Jewish historian Josephus. In Manetho 's History of Egypt, as retold by Josephus, Manetho describes the Hyksos, their lowly origins in Asia, their invasion and dominion over Egypt, their eventual expulsion, and their subsequent exile to Judaea and their establishing the city of Jerusalem and its temple. Manetho defined the Hyksos as being the Hyksos or `` Shepherd Kings '' or `` Captive Shepherds '' who invaded Egypt, destroying its cities and temples and making war with the Egyptian people to `` gradually destroy them to the very roots ''. Following a war with the Egyptians a treaty was negotiated stipulating that these Hyksos Shepherds were to exit Egypt. The 19th century author Ernst Wilhelm Hengstenberg identified the Hyksos with the Israelites of the Exodus as did Flavius Josephus in Against Apion, who claimed that Manetho 's Hyksos narrative was a reliable Egyptian account about the Israelite Exodus, and that the Hyksos were ' our people '. Donald Redford has suggested that aspects of the Exodus narrative might represent a Canaanite memory of the arrival of Semitic peoples in the Delta region of Egypt, and their subsequent expulsion. Most modern historians reject any identification of the Hyksos with the Israelites, largely because it is generally believed that the early Israelites evolved within the land and culture of Canaan, rather than emerging from Egypt If the Israelites did emerge from Egypt, it must have occurred sometime during the 13th century, because there is no archaeological evidence of any distinctive Israelite material culture before that time. Akhenaten and the end of the Amarna period Other non-biblical sources seem to parallel the events which occurred at the end of the eighteenth dynasty, when the new religion of Akhenaten was denounced and his capital city of Amarna was abandoned. These tales often combine elements of the Hyksos expulsion. The earliest of these was a history of Egypt written by the Greek author Hecataeus of Abdera ( c. 320 BCE ), who tells how the Egyptians blamed a plague on foreigners and expelled them from the country, whereupon Moses, their leader, took them to Canaan. There are more than a dozen versions of this story, all of them adding more detail, most of them profoundly anti-Jewish. In another version of this story, Manetho tells how 80,000 lepers and other `` impure people '', led by a priest named Osarseph, join forces with the former Hyksos, now living in Jerusalem, to take over Egypt. They wreak havoc until eventually the pharaoh and his son chase them out to the borders of Syria, where Osarseph gives the lepers a law - code and changes his name to Moses, although the identification of Osarseph with Moses in the second account may be a later addition. Josephus vehemently disagreed with the claim that the Israelites were connected with Manetho 's story about Osarseph and the lepers. The stories told by Hecataeus and Manetho seems to be related in some way to that of the Exodus, although it is impossible to tell whether they both bear witness to historical events, or Manetho is a polemical response to the Exodus story, or the Exodus story a response to the Egyptian stories. Historicity Summary The consensus of modern scholars is that the Bible does not give an accurate account of the origins of Israel. There is no indication that the Israelites ever lived in Ancient Egypt, the Sinai Peninsula shows almost no sign of any occupation for the entire 2nd millennium BCE, and even Kadesh - Barnea, where the Israelites are said to have spent 38 years, was uninhabited prior to the establishment of the Israelite monarchy. Such elements as could be fitted into the 2nd millennium could equally belong to the 1st, and are consistent with a 1st millennium BCE writer trying to set an old story in Egypt. So while a few scholars, notably Kenneth Kitchen and James K. Hoffmeier, continue to discuss the historicity, or at least plausibility, of the story, arguing that the Egyptian records have been lost or suppressed or that the fleeing Israelites left no archaeological trace or that the huge numbers are mistranslated, the majority have abandoned the investigation as `` a fruitless pursuit ''. Numbers and logistics According to Exodus 12 : 37 -- 38, the Israelites numbered `` about six hundred thousand men on foot, besides women and children '', plus many non-Israelites and livestock. Numbers 1 : 46 gives a more precise total of 603,550 men aged 20 and up. It is difficult to reconcile the idea of 600,000 Israelite fighting men with the information that the Israelites were afraid of the Philistines and Egyptians. The 600,000, plus wives, children, the elderly, and the `` mixed multitude '' of non-Israelites would have numbered some 2 million people. Marching ten abreast, and without accounting for livestock, they would have formed a line 150 miles long. The entire Egyptian population in 1250 BCE is estimated to have been around 3 to 3.5 million, and no evidence has been found that Egypt ever suffered the demographic and economic catastrophe such a loss of population would represent, nor that the Sinai desert ever hosted ( or could have hosted ) these millions of people and their herds. Some have rationalised the numbers into smaller figures, for example reading the Hebrew as `` 600 families '' rather than 600,000 men, but all such solutions have their own set of problems. Archaeology A century of research by archaeologists and Egyptologists has found no evidence which can be directly related to the Exodus captivity and the escape and travels through the wilderness, and archaeologists generally agree that the Israelites had Canaanite origins. The culture of the earliest Israelite settlements is Canaanite, their cult - objects are those of the Canaanite god El, the pottery remains are in the Canaanite tradition, and the alphabet used is early Canaanite. Almost the sole marker distinguishing the `` Israelite '' villages from Canaanite sites is an absence of pig bones, although whether even this is an ethnic marker or is due to other factors remains a matter of dispute. Anachronisms Despite the Bible 's internal dating of the Exodus to the 2nd millennium BCE, details point to a 1st millennium date for the composition of the Book of Exodus : Ezion - Geber ( one of the Stations of the Exodus ), for example, dates to a period between the 8th and 6th centuries BCE with possible further occupation into the 4th century BCE, and those place - names on the Exodus route which have been identified -- Goshen, Pithom, Succoth, Ramesses and Kadesh Barnea -- point to the geography of the 1st millennium rather than the 2nd. Similarly, the Pharaoh 's fear that the Israelites might ally themselves with foreign invaders seems unlikely in the context of the late 2nd millennium, when Canaan was part of an Egyptian empire and Egypt faced no enemies in that direction, but does make sense in a 1st millennium context, when Egypt was considerably weaker and faced invasion first from the Achaemenid Empire and later from the Seleucid Empire. The mention of the dromedary in Exodus 9 : 3 also suggests a later date of composition -- the widespread domestication of the camel as a herd animal is thought not to have taken place before the late 2nd millennium, after the Israelites had already emerged in Canaan, and they did not become widespread in Egypt until c. 200 -- 100 BCE. Chronology The chronology of the Exodus story likewise underlines its essentially religious rather than historical nature. The number seven was sacred to Yahweh in Judaism, and so the Israelites arrive at the Sinai Peninsula, where they will meet Yahweh, at the beginning of the seventh week after their departure from Egypt, while the erection of the Tabernacle, Yahweh 's dwelling - place among his people, occurs in the year 2666 after Yahweh creates the world, two - thirds of the way through a four thousand year era which culminates in or around the re-dedication of the Second Temple in 164 BCE. Date Attempts to date the Exodus to a specific century have been inconclusive. 1 Kings 6 : 1 places the event 480 years before the construction of Solomon 's Temple, implying an Exodus at c. 1450 BCE, but the number is rhetorical rather than historical, representing a symbolic twelve generations of forty years each. There are major archaeological obstacles to an earlier date : Canaan, also known as Djahy, was part of the Egyptian empire, so that the Israelites would in effect be escaping from Egypt to Egypt, and its cities were unwalled and do not show destruction layers consistent with the Bible 's account of the occupation of the land ( e.g., Jericho was `` small and poor, almost insignificant, and unfortified ( and ) ( t ) here was also no sign of a destruction ''. ( Finkelstein and Silberman, 2002 ). William F. Albright, the leading biblical archaeologist of the mid-20th century, proposed a date of around 1250 -- 1200 BCE, but his so - called `` Israelite '' evidence ( house - type, the collar - rimmed jars, etc. ) are continuations of Canaanite culture. The lack of evidence has led scholars to conclude that the Exodus story does not represent a specific historical moment. Route Main article : Stations of the Exodus The Torah lists the places where the Israelites rested. A few of the names at the start of the itinerary, including Ra'amses, Pithom and Succoth, are reasonably well identified with archaeological sites on the eastern edge of the Nile Delta, as is Kadesh - Barnea, where the Israelites spend 38 years after turning back from Canaan, but other than that very little is certain. The crossing of the Red Sea has been variously placed at the Pelusic branch of the Nile, anywhere along the network of Bitter Lakes and smaller canals that formed a barrier toward eastward escape, the Gulf of Suez ( SSE of Succoth ) and the Gulf of Aqaba ( S of Ezion - Geber ), or even on a lagoon on the Mediterranean coast. The Biblical Mount Sinai is identified in Christian tradition with Jebel Musa in the south of the Sinai Peninsula, but this association dates only from the 3rd century CE and no evidence of the Exodus has been found there. See also Bible portal Judaism portal Wikivoyage has a travel guide for The Exodus of Moses. Ipuwer Papyrus Va'eira, Bo, and Beshalach : Torah portions telling the Exodus story Notes Jump up ^ `` Charter ( i.e., foundation ) myths tell the story of a society 's origins, and, in doing so, provide the ideological foundations for the culture and its institutions. '' Citations ^ Jump up to : Sparkes 2010, p. 73. ^ Jump up to : Redmount 2001, p. 59. Jump up ^ Meyers 2005, pp. 5 -- 6. ^ Jump up to : Redmount 2001, p. 63. Jump up ^ Enns 2012, p. 26. ^ Jump up to : Lemche 1985, p. 327. ^ Jump up to : Tigay 2004, p. 107. ^ Jump up to : Redmount 2001, p. 59 - 60. Jump up ^ Tigay 2004, pp. 106 -- 07. Jump up ^ Prosic 2004, p. 31. Jump up ^ Liphschitz 1998, p. 258. Jump up ^ Romer 2008, p. 2. Jump up ^ Ska 2006, pp. 217. Jump up ^ Eskenazi 2009, p. 86. Jump up ^ Ska 2006, p. 225. ^ Jump up to : Russell 2009, p. 1. Jump up ^ Merrill, Rooker & Grisanti 2011, p. 194. Jump up ^ Meyers 2005, p. 10. ^ Jump up to : Ryholt & Bülow - Jacobsen 1997. Jump up ^ Lloyd 1993, p. 76. Jump up ^ Winlock 1947. Jump up ^ Breasted 2003, p. 216. Jump up ^ Booth 2005, p. 10. Jump up ^ Callender 2003, p. 157. Jump up ^ Verbrugghe & Wickersham 2001, p. ?... Jump up ^ Josephus 2006, p. 1 : 14, 1 : 16, 1 : 26... Jump up ^ Josephus 2006, p. 1 : 14 - 15. Jump up ^ Hengstenberg, Egypt and the Books of Moses 1843, p. 254. Jump up ^ Droge 1996, pp. 121 -- 22. Jump up ^ Josephus 2006, p. 1 : 26. Jump up ^ Redford & 1992, p. 412. Jump up ^ Johnston 2004, p. 181. Jump up ^ Geraty 2015, p. 58. ^ Jump up to : Assmann 2009, p. 34. Jump up ^ Droge 1996, pp. 134 -- 35. Jump up ^ Feldman 1998, p. 342. Jump up ^ Gmirkin 2006, p. 170. Jump up ^ Davies 2015, p. 51. Jump up ^ Redmount 2001, p. 77. Jump up ^ Moore & Kelle 2011, p. 90. Jump up ^ Moore & Kelle 2011, pp. 88 -- 89. Jump up ^ Dever 2001, p. 99. Jump up ^ Miller 2009, p. 256. ^ Jump up to : Kantor 2005, p. 70. Jump up ^ Cline 2007, p. 74. Jump up ^ Butzer 1999, p. 297. Jump up ^ Dever 2003, p. 19. Jump up ^ Grisanti 2011, pp. 240 -- 46. Jump up ^ Meyers 2005, p. 5. Jump up ^ Shaw 2002, p. 313. ^ Jump up to : Killebrew 2005, p. 176. Jump up ^ Pratico & DiVito 1993, pp. 1 - 32. ^ Jump up to : Van Seters 1997, pp. 255ff. Jump up ^ Soggin 1998, pp. 128 -- 29. Jump up ^ Finkelstein & Silberman 2002, p. 334. Jump up ^ Faye 2013, p. 3. Jump up ^ Meyers 2005, p. 143. Jump up ^ Hayes & Miller 1986, p. 59. Jump up ^ Davies 1998, p. 180. Jump up ^ Killebrew 2005, p. 151. Jump up ^ Moore & Kelle 2011, p. 81. Jump up ^ Thompson 1999, p. 74. Jump up ^ Finkelstein & Silberman 2002, pp. 77 -- 79, 82. Jump up ^ Killebrew 2005, pp. 175 -- 77. Jump up ^ Killebrew 2005, p. 152. Jump up ^ Hoffmeier 2005, pp. 115ff. References Assmann, Jan ( 2009 ). `` Moses the Egyptian : The Memory of Egypt ''. Oxford Bible Commentary. Harvard University Press. ISBN 9780674020306. Beitzel, Barry ( Spring 1980 ). `` Exodus 3 : 14 and the Divine Name : A Case of Biblical Paronomasia '' ( PDF ). Trinity Journal ( Trinity Divinity School ). 1 : 5 -- 20. Berman, Joshua ( March 2, 2015 ). `` Was There an Exodus ? ''. Mosaic. Booth, Charlotte ( 2005 ). The Hyksos Period in Egypt. Shire Egyptology. ISBN 0 - 7478 - 0638 - 1. Breasted, James H. ( 2003 ) ( 1909 ). History of Egypt from the Earliest Time to the Persian Conquest. Kessinger. ISBN 0 - 7661 - 7720 - 3. Butzer, Karl W. ( 1999 ). `` Demographics ''. In Bard, Kathryn A. ; Shubert, Steven. Encyclopedia of the archaeology of ancient Egypt. Routledge. ISBN 0 - 907459 - 04 - 8. Callender, Gae ( 2003 ). `` The Middle Kingdom Renaissance ''. In Ian Shaw. The Oxford History of Ancient Egypt. Oxford University Press. ISBN 978 - 0 - 19 - 280458 - 7. Carr, David M. ; Conway, Colleen M. ( 2010 ). `` Introduction to the Pentateuch ''. An Introduction to the Bible : Sacred Texts and Imperial Contexts. John Wiley & Sons. ISBN 9781405167383. Cline, Eric H. ( 2007 ). From Eden to Exile. National Geographic Society. ISBN 9781426200847. John J. Collins ( 2004 ). `` Israel ''. In Sarah Iles Johnston. Religions of the Ancient World : A Guide. Harvard University Press. ISBN 978 - 0 - 674 - 01517 - 3. Davies, Eryl ( 1995 ). `` A Mathematical Conundrum : The Problem of Large Numbers in Numbers I and XXVI ''. Vetus Testamentum. 45 ( 4 ) : 449 -- 69. JSTOR 1535243. access - date = requires url = ( help ) Davies, Graham ( 2001 ). `` Introduction to the Pentateuch ''. In Barton, John. Oxford Bible Commentary. Oxford University Press. p. 37. ISBN 9780198755005. Davies, Graham ( 2004 ). `` Was There an Exodus ? ''. In Day, John. In search of pre-exilic Israel : proceedings of the Oxford Old Testament Seminar. Continuum. ISBN 9780567082060. Davies, Philip R. ( 2015 ). In Search of ' Ancient Israel ' : A Study in Biblical Origins. Bloomsbury Publishing. ISBN 9780567662996. Davies, Philip R. ( 1998 ). Scribes and Schools : The Canonization of the Hebrew Scriptures. Westminster John Knox. ISBN 9780664227289. 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Ryholt, K.S.B. ; Bülow - Jacobsen, Adam ( 1997 ). The Political Situation in Egypt During the Second Intermediate Period, C. 1800 - 1550 B.C. Museum Tusculanum Press. ISBN 978 - 87 - 7289 - 421 - 8. Shaw, Ian ( 2002 ). `` Israel, Israelites ''. In Shaw, Ian ; Jameson, Robert. A dictionary of archaeology. Wiley Blackwell. ISBN 9780631235835. Shea, William H. ( 2003 ). `` The Date of the Exodus ''. In Grisanti, Michael A. ; Howard, David M. Giving the Sense : Understanding and Using Old Testament Historical Texts. Kregel Academic. ISBN 9780825428920. Ska, Jean Louis ( 2006 ). Introduction to Reading the Pentateuch. Eisenbrauns. ISBN 9781575061221. Soggin, John ( 1998 ). An Introduction to the History of Israel and Judah ( tr. 1999 ). SCM Press. ISBN 9780334027881. Sparkes, Kenton L. ( 2010 ). `` Genre Criticism ''. In Dozeman, Thomas B. Methods for Exodus. Cambridge University Press. ISBN 9781139487382. Sparks, B.C. ( 2015 ). `` Egyptian Texts Relating to the Exodus ''. In Levy, Thomas E. ; Schneider, Thomas ; Propp, William H.C. Israel 's Exodus in Transdisciplinary Perspective : Text, Archaeology, Culture, and Geoscience. Springer. ISBN 9783319047683. Stiebing, William H. ( 1989 ). Out of the Desert : Archaeology and the Exodus / Conquest Narratives. Prometheus. ISBN 9781615926886. Thompson, Thomas L. ( 1999 ). The Mythic Past : Biblical Archaeology And The Myth Of Israel. Basic Books. ISBN 0465010520. Tigay, Jeffrey H. ( 2004 ). `` Exodus ''. In Berlin, Adele ; Brettler, Marc Zvi. The Jewish study Bible. Oxford University Press. ISBN 9780195297515. Van Seters, John ( 1997 ). `` The Geography of the Exodus ''. In Silberman, Neil Ash. The land that I will show you. Sheffield Academic Press. ISBN 9781850756507. Verbrugghe, Gerald P. ; Wickersham, John M. ( 1996 ). Berossos and Manetho. University of Michigan Press. ISBN 0472086871. Whitelam, Keith W. ( 2006 ). `` General problems of studying the text of the bible... ''. In Rogerson, John William ; Lieu, Judith. The Oxford handbook of biblical studies. Oxford University Press. ISBN 9780199254255. Verbrugghe, Gerald P. ; Wickersham, John Moore ( 2001 ). Berossos and Manetho, Introduced and Translated : Native Traditions in Ancient Mesopotamia and Egypt. University of Michigan Press. ISBN 0 - 472 - 08687 - 1. Winlock, Herbert ( 1947 ). The Rise and Fall of the Middle Kingdom in Thebes. Macmillan. ISBN 978 - 1135544355. Passover Seder Seder Afikoman The Exodus Ha Lachma Anya Ma Nishtana `` Outstretched Arm '' Ten Plagues White House Passover Seder Seder Plate Beitzah Charoset Karpas Maror Zeroa Haggadah Songs Adir Hu Chad Gadya Dayenu Echad Mi Yodea L'Shana Haba'ah Illustrations Birds ' Head Haggadah Maxwell House Haggadah Sarajevo Haggadah Szyk Haggadah Passover foods Matzah products Matzo Matzah ball Matzah brei Matzo farfel granola Matzah pizza Matzah companies Streit 's Manischewitz René Neymann Yehuda Matzos Rakusen 's Religious Observances Bedikas Chametz Fast of the Firstborn Eve of Passover on Shabbat Passover sacrifice Chol HaMoed Mimouna Isru Chag Pesach Sheni Seharane Laws / Customs Chametz Challah from Shmurah Matzah Kitniyot Gebrochts Prayers Song of Songs Torah readings Prayer for dew Retrieved from `` https://en.wikipedia.org/w/index.php?title=The_Exodus&oldid=800580315 '' Categories : Ancient Egypt Book of Exodus Stations of the Exodus Hebrew Bible events Jewish mythology Moses Myth of origins Nisan Passover Sacred history Hidden categories : Articles containing Hebrew - language text All articles with unsourced statements Articles with unsourced statements from September 2017 Wikipedia articles needing page number citations from September 2017 Pages using citations with accessdate and no URL Talk Contents About Wikipedia Wikivoyage Български Deutsch Español Esperanto Français Bahasa Indonesia Italiano עברית Nederlands Norsk Polski Português Русский Srpskohrvatski / српскохрватски Suomi Svenska Українська ייִדיש Edit links This page was last edited on 14 September 2017, at 12 : 21. 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Question: where did the hebrews settled after the exodus
Answer: Canaan