This link proves nothing, it shows perceived evidence, but it gives no conclusion.
If that is the case, they are a lot more open than you are. You grasp at what little there is and come to a conclusion as if there is no more data being discovered and your conclusion is uncontroversial. It is also good evidence that no matter what archaeological discovery we find, you won't accept it because of your locked-up position.
Let me take just one piece:
In the spring of 1928 a Syrian farmer was plowing his field when he uncovered a stone over a grave. Archaeologists were called in which led to the discovery of the near by ancient city of Ugarit, modern day Ras Shamra (Curtis 1985, 18; Craigie 1983, 7). Many clay tablets were uncovered which were written in cuneiform in a language now called "Ugaritic." See also Ugarit and the Bible. Since Ugaritic is very similar to Hebrew it can help illuminate Hebrew words. One of the most interesting personal names is ysril which equals "Israel" in Hebrew (Gordon 1965, Text 2069:3; Glossary #1164). It is the name of a charioteer (mrynm; Zobel 1990, Vol.6, 399). While this is not referring to Israel as a nation, it does show the use of this personal name in the Late Bronze Age. The name "Israel" may have originally meant "El rules" in Ugaritic (Zobel 1990, 401).
A possible reference to Israel.
When providing a link you are required to post some of the evidence you want to debate, not just post a link by itself that really supports my position.
1) You just post links (unequal weights)
2) It doesn't support your position although I can see you wish every does.
This is how I know that you are displaying a flat-earth closed-minded mentality. You mentioned that "it gives no conclusion" and I quote:
Conclusion
It seems clear after looking at a number of ancient writers that all the ancient Jewish writers took the 430 or 400 years to cover the time in Egypt as well as Canaan. The Book of Jubilees counted 400 years from Abraham's entry into Canaan. Most of the Jewish writers counted the 400 years from Isaac's birth to the exodus. The actual time in Egypt was only 185 to 215 years according to most writers; however, Midrash Abkhir specifically states 86 years in Egypt (Rappoport 1966, Vol.2, 286-7). Another important note is that most of the Jewish writers pushed the date of the exodus back to about the time of the expulsion of the Hyksos. Joseph would have rose to power just before or during the time of the Hyksos.
Josephus says there are 592 years from the Exodus to the founding of Solomon's Temple (960 BC), while Sedar Olan Zutta says 480 years. The best explanation of this discrepancy is the omission of the oppressions in the Book of Judges (111 years). This was a common ancient practice as seen in ancient Egyptian king lists.
Josephus goes into detail quoting Manetho showing that the Jews were in Egypt. He equates the Jews with the Hyksos, and the Exodus with the expulsion of the Hyksos from Egypt by Ahmose who founded the 18th dynasty (1570-50 BC). Manetho had access to the original Egyptian hieroglyphics that modern scholars do not have. Yet modern scholars today, both liberal and conservative place the Exodus much later, and claim there is no evidence of the Exodus in Egyptian writings. The best explanation is to identify the Exodus from Egypt with the expulsion of the Hyksos for there is no other mass exit from Egypt.
It mentions Manetho who had access to information that we do not have anymore and that being:
In the Book of Sothis which Syncellus believed was the genuine Manetho it gives the specific time when Joseph rose to power under Hyksos king, Aphophis who ruled 61 years. It says: Some say that this king (Aphophis) was at first called Pharaoh, and that in the 4th year of his kingship Joseph came as a slave into Egypt. He appointed Joseph lord of Egypt and all his kingdom in the 17th year of his rule, having learned from him the interpretation of the dreams and having thus proved his divine wisdom (Manetho 1940, 239). Halpern has concluded, "Overall, the Joseph story is a reinterpretation of the Hyksos period from an Israelite perspective" (1992, 98).
Now, I may be wrong, but at least I am open to be wrong. But until greater evidence suggests I am wrong, I will take what was written in the different books the same way I would take a Cuneiform Tablet, possible evidence.
