Taking another tack on the authenticity of the BofM, will you grant that if there was no Captivity and no Exodus then no Hebrews went to the New World, etc.?
So what? Just because they didn't find what they expected, doesn't rule out the historicity of historical records. The Bible is no longer alone in describing some of those events. The Egyptians, like most monarchies, used history as a source of propaganda; they didn't publish anything that would make their king look foolish. Historians were bought and paid by the king.
Another record has been found which dates from the time in question, and talks of the river turning red, a slave revolt where the slaves somehow make off with the riches of Egypt, plagues of fire, a dearth upon the trees and crops of the land, and the death of the firstborn. It is called the Ipuwer papyrus, and it is an Egyptian lamentation that seems to echo the biblical record.
Mainstream historical consensus
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.
[2]
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."
[3] 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.”
[4]
Egyptian record keeping
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
[11]). 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.
Bible literalists claim that it did happen, but that the Egyptians destroyed all the records, for reasons generally unspecified, though embarrassment has been offered. This is contrary to the normal archaeological practice of testing a theory against the evidence, rather than the evidence against the theory.
Sinai Peninsula
The Book of Numbers gives a list of sites at which the Hebrews settled in Sinai and the immediate surroundings during the Exodus. Of these sites, some can be pinpointed relatively well by description and deduction. Two such sites are the Biblical Kadesh Barnea, modern Ein Qadis, and Ezion Geber, on the Israeli side of the border between Israel and Jordan, just outside Eilat. Both sites have been investigated archaeologically, and found to have been founded during the Ancient Near Eastern Late Iron Age — no earlier than 700/800 BCE,
[12] with the obvious exception of early neolithic/nomadic activity.
Non‐existent cities
Many of the places mentioned in the Exodus did not exist within the same chronological period as one another.
Pithom (Per‐Atum/Tckenu) and Raamses (Per‐Ramesses), the two "treasure cities" claimed to have been built by the Hebrews, never existed at the same time. Pithom did not exist as a significant settlement before the 26th Dynasty. Prior to this, the settlment was known as Tckenu, and was still referred to as such in the Ptolemaic period, and was an obscure garrison town which mainly, if not exclusively, served as a waystation for Egyptian expeditions. Even in its enlarged Roman state, the town barely registered on either Egyptian or Greco–Roman accounts.
[9] Per‐Ramesses, the Royal Residence of the Ramessides, was abandoned at the end of the New Kingdom, centuries earlier.
[9]
Signs of national chaos or collapse
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
Edom was not yet a nation. In fact, the region wasn't even inhabited yet. 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.
(with thanks to Rationalwiki)
Debunking "parallels" between Ipuwer Papyrus and the Book of Exodus
The association of the
Ipuwer Papyrus with the
Exodus as describing the same event is generally rejected by Egyptologists.
[20] Roland Enmarch, author of a new translation of the papyrus, notes: "The broadest modern reception of Ipuwer amongst non-Egyptological readers has probably been as a result of the use of the poem as evidence supporting the Biblical account of the Exodus."
[21] While Enmarch himself rejects synchronizing the texts of the
Ipuwer Papyrus and
The Book of Exodus on grounds of historicity, in
The reception of a Middle Egyptian poem: The Dialogue of Ipuwer he acknowledges that there are some textual parallels "particularly the striking statement that 'the river is blood and one drinks from it' (
Ipuwer 2.10), and the frequent references to servants abandoning their subordinate status (e.g.
Ipuwer 3.14–4.1; 6.7–8; 10.2–3). On a literal reading, these are similar to aspects of the Exodus account."
[22] Commenting on such attempts to draw parallels, he writes that "all these approaches read
Ipuwer hyper-literally and selectively" and points out that there are also conflicts between
Ipuwer and the biblical account, such as
Ipuwer 's lamentation of an Asiatic (Semitic)
invasion rather than a mass departure.
[21] He suggests that "it is more likely that
Ipuwer is not a piece of historical reportage and that historicising interpretations of it fail to account for the ahistorical, schematic literary nature of some of the poem's laments," but other Egyptologists disagree. Examining what Enmarch calls "the most extensively posited parallel", the river becoming blood, he notes that it should not be taken "absolutely literally" as a description of an event but that both
Ipuwer and
Exodus might be metaphorically describing what happens at times of catastrophic
Nile floods when the river is carrying large quantities of red earth, mentioning that
Kenneth Kitchen has also discussed this phenomenon.
(with thanks to wiki)