Sapiens
Polymathematician
Because there is no evidence, none whatsoever. Mainstream history and archaeology now consider the Exodus never to have happened, and the story to be an entirely fictional narrative put together between the 8th and 5th centuries BCE.
Despite being regarded in Judaism as the primary factual historical narrative of the origin of the religion, culture and ethnicity, Exodus is now accepted by scholars as having been compiled in the 8th–7th centuries BCE from stories dating possibly as far back as the 13th century BCE, with further polishing in the 6th–5th centuries BCE, as a theological and political manifesto to unite the Israelites in the then‐current battle for territory against Egypt.
Archaeologists from the 19th century onward were actually surprised not to find any evidence whatsoever for the events of Exodus. By the 1970s, archaeologists had largely given up regarding the Bible as any use at all as a field guide.
The archaeological evidence of local Canaanite, rather than Egyptian, origins of the kingdoms of Judah and Israel is "overwhelming," and leaves "no room for an Exodus from Egypt or a 40‐year pilgrimage through the Sinai wilderness." The culture of the earliest Israelite settlements is Canaanite, their cult objects are of the Canaanite god El, the pottery is in the local Canaanite tradition, and the alphabet is early Canaanite. Almost the sole marker distinguishing Israelite villages from Canaanite sites is an absence of pig bones.
It is considered possible that those Canaanites who started regarding themselves as the Israelites were joined or led by a small group of Semites from Egypt, possibly the Hyksos people, possibly carrying stories that made it into Exodus. As the tribe expanded, they may have begun to clash with neighbors, perhaps sparking the tales of conflict in Joshua and Judges.
William Dever, an archaeologist normally associated with the more conservative end of Syro-Palestinian archaeology, has labeled the question of the historicity of Exodus “dead.” Israeli archaeologist Ze'ev Herzog provides the current consensus view on the historicity of the Exodus: “The Israelites never were in Egypt. They never came from abroad. This whole chain is broken. It is not a historical one. It is a later legendary reconstruction—made in the seventh century BCE—of a history that never happened.”
It is unlikely that the 603,550 adult males plus women and children mentioned in the Exodus story would have gone unremarked by contemporary Egyptian records. That's easily 2 million people (assuming one man, one woman, 1.5 children, which is very conservative). But no Egyptian account mentions them. Or the plagues, which would be similarly unlikely not to have been recorded. There is no evidence of any of this. Given the standard of Egyptian record keeping of the time, this is an absence that would require explanation.
All of the dates put forward by advocates of the historicity of Exodus fail to correspond to any period of national weakness or chaos in Egypt, as would be expected by such a series of disasters.
Ussher's 1491 BCE date corresponds with a time of ambitious Egyptian expansion. The reign of Hatshepsut was stable, peaceful and saw extensive construction projects and trading missions; this is known from actual material remains as well as Egyptian records. Her successor, Thutmose III, took Egypt to its greatest imperial extent, forging an empire from the Euphrates to the 4th and possibly the 5th cataract. These are not the signs of a nation that, just a few years before, had lost its entire harvest, its drinkable water, its army and its sons. There is no archaeological evidence at all of mass death and impoverishment in the early New Kingdom period.
The same holds true for the period of Ramesses II. Although there were a few brief reigns after Merenptah, and what appears to be an attempt to interfere with the line of succession (the Chancellor Bey affair), there is no evidence of national catastrophe. Not long after, during the reign of Ramesses III, the state was still able to construct numerous massive monuments (such as Medinet Habu and the temple of Ramesses III within the Karnak complex) and mount effective military campaigns on both land and sea.
Edom, the place the Hebrews stop at wasn't even built until 800 BCE. However, the latest the Exodus could have occurred and still be biblically accurate is in the 13th century BCE. Edom was not yet a nation. In fact, the region wasn't even inhabited yet.
(thanks to rationalwiki)
Might I point out: no exodus, no buring bush, no 10 commandments, no lost tribe, no Hebrews in the New World, yet further falsification of the BoM.
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