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Updated: 2025.05.06 
Fact: Ta•n״kh´ records NO instance of "Moses" (מֹשֶׁ֔ה) in the entire Hebrew language—much less anyone in the entire previous history of Yi•sᵊr•ã•æl´—with this name from an idolatrous foreign mythology.
Moreover,
The name "Moses" goes back only in Mi•tzᵊr•ayꞋim, not Yi•sᵊr•ã•æl´, history.
The name "Moses" inextricably derives from an idolatrous Mi•tzᵊr•ayꞋim pantheon myth that traces from time immemorial—and, thanks to the Eureka! moment of the epiphany of the Excised-Apostate Hellenist Paul "on the road to Damascus" to the world's first 7 churches (in Turkey—not Yᵊrū•shã•laꞋyim nor even Rome; and which he, not "St. Peter", founded), morphed its way into Roman popularity—and the very core of resulting Christianity. Yehudah, of course, did not! As is clear from the following, historical Rib´i Yᵊhō•shū´a (Riy״by) was no more "the" HōrꞋus-incarnate" than the HōrꞋus of the Mi•tzᵊr•ayꞋim pantheon mythology.
Every Par•ōhꞋ in Mi•tzᵊr•ayꞋim had, from time immemorial, identified as the "Moses" (Incarnate) of the most powerful star-god in their pantheon—making their name that stargod—Incarnate: "Moses"!
The entire association of the meaning of derives from a deliberate, שֵׁם מְחֻקָּה (obliteratonym), by Yi•sᵊr•ã•æl´ and certainly led by "Moses" himself, to erase the name of this native-Mi•tzᵊr•ayꞋim, foreign "god".
Yet, that Mi•tzᵊr•ayꞋim idol-myth is the entire origin of the Excised-Apostate Hellenist Paul's introducing that storyline of the Mi•tzᵊr•ayꞋim pantheon into his !
To fulfill the Par•ōhꞋ's after-death "journey" is what mummification and domiciles for their burial with the wealth, tools—and their magic boat—to bear them through the netherworld judgment into the stars to join their "peers". "MoS(eS)" was a common appendage, best reduplicated in English as a hyphenated compound adjective: "-Incarnate" (of whichever Mi•tzᵊr•ayꞋim god appeared before it).
Thus, the name (later transliterated into English as) "Moses" had a long history in Mi•tzᵊr•ayꞋim, to every member of a Pharaonic family, many generations before the Biblical Israeli "Moses" famous for the the "Exodus" and the "10 Commandments" at "Mt. Sinai" was ever born!
In the early 1970s, I noticed that the underlying Hebrew language of "Scripture" appeared to dovetail with science if there was a cause-effect relationship between the great eruption at TheraꞋ-Colony Island. This eruption was the greatest world-wide atmospheric calamity on earth after the comet-extinction of the dinosaurs. Scientific descriptions suggested enormous effects throughout the Eastern Mediterranean Basin and its coastal countries—and civilizations.
Several decades ago, arts-degreed archaeologist adventurers dismissed my (Mensan) findings, along with several questioning religious critics basically arguing along similar lines,. Further, it seemed to coincide with, and precipitate, not only the Yᵊtzi•ãhꞋ as a historical event, but the entire LBAC
that lasted for centuries, wiping out civilizations and elevating the Greek civilization to arrogate, literally, all knowledge that had been developed by the previous civilizations. The arts-degreed archaeology-adventurers dated the Yᵊtzi•ãhꞋ 2-4 centuries after the eruption; thus, for decades pigeon-holing my science-based claim as "silly religious myth".
Soon, however, a few "religious" legitimate scientists began to show interest in the growing controversy. They applied carbon-dating techniques that demonstrated significant errors in the adventurers' (stratigraphic pottery-based) datings and a general scientific re-exaimination ensued, improving still. The resulting dating has demonstrated that the events in Israel and Egypt described in the Hebrew Tōr•ãhꞋ are significantly closer to the eruption—as I had, all along, been working, and motivating with my "silliness", to prove scientifically.
Decades ago, this was presented (by non-scientists) as an impossible chronological gap (ignored by scientists who assumed Tōr•ãhꞋ was religious myth). But, as time passed, more scientists joined the effort and archaeological-science became more sophisticated. Legitimate archaeological scientists emerged—most employing ¹⁴C, and ¹³C dating, based on IntCal (International Calendric Calibration Curve), which is routinely updated periodically. Using scientific methodology, the claimed 2-century gap between the eruption and the Yᵊtzi•ãhꞋ disappeared entirely! The greatest volcanic eruption in human history, at TzūrꞋ-Colony Island is now in the same chronological window as the sudden, otherwise unexplained,
In 2021, based on IntCal20 (), the window focused on the window "1681–1542 BCE (at 95.4% probability)". Dr. Ehrlich urges a word of caution: While her papers both rely on IntCal20, from time to time, newer calendric curves are published—which will likely further adjust, hone-in and narrow this window. The data remains valid, but improved curves similarly affect the calendar dates of BOTH: pharaonic reigns as well as the eruption. Ergo, readers are encouraged to understand these dates as scientifically as close as currently measured, rather than dogmatically "this is THE date". On the other hand, these windows are absolutely FAR closer to reality than the earlier archaeologists who were trying to project "science" as being anti-Biblical "myths". The eruption and the Yᵊtzi•ãhꞋ are undoubtedly in the same window, most likely less than 4 years apart. Ka-moses experience it and likely died along with his Armored Corps (xmerkavot), chasing the "Western Asians" (KhëqᵊqãwꞋ-KhãsꞋᵊt (Hyksos) = Yi•sᵊr•ã•æl´ and עֵרֶב רַב (innumerable mixture of non-Israeli Kᵊna•an•imꞋ)—absorbed into Yi•sᵊr•ã•æl´).
) into the "reed sea" of marshy papyrus separating much of the ancient Egyptian Delta from the Sinai.
The date I was already using (based on Ramsey and other papers I'd been following for years, plus Dr. Ehrlich's pre-thesis input, was, if I remember, ≈BCE 1647 (within the windows of the most authoritative, peer-reviewed scientific carbon dating papers). For that period, I had to select for the Pharaoh of the Yᵊtzi•ãhꞋ between "Ahmose I" & his Tempest Stele (pooh-poohed by arts degreed archaeologists) or "Tutmose III" and the princess the famous Queen Khãt-shëpꞋsët. I chose based on the apparent calamity in Egypt that caused the son of Queen Khãt-shëpꞋsët to eradicate her achievements from the temple wall (thinking she was blamed and her memory eradicated from Egyptian history for the Yᵊtzi•ãhꞋ). Close, but no cigar!
Also in 2021, Dr. Yael Ehrlich earned her Ph.D. from the Weizmann Institute in Archaeological Science—one of a new breed of scientist that is first legitimate scientist and also an archaeologist. (She has since worked as a research scientist in an Israeli biotech company.) Her thesis focused on the special complexities of ¹⁴C-dating the annual rings of olive trees (which are notoriously difficult to distinguish). a slightly improved method of
Intcal
In 2022, This window permits my current estimate of ≈! Further, the same scientific effort, by many of the same scientists, was also refining the datings of the pharaohs. The best scientific dating as of this writing The eruption and the Yᵊtzi•ãhꞋ
(dismissed by scientists as a religious fable)
As years pass ¹³C & ¹⁴C dates
After Dr. Ehrlich's second paper, I updated the dating of the eruption, the "one massive event" that most likely caused the upsurge of the humid period to begin ≈BCE 1548. The year isn't known for certainty (yet), but this is enough evidence to confirm other carbon dating (by Ramsey and other) refining the reigns of the Egyptian Pharaohs. The Pharaoh at the eruption was the same Pharaoh who, arts-degreed archaeologists had long argued that, while his Tempest Stele described practically all of the "plagues" of the "Exodus", lived nowhere near the time of the eruption. Turns out, the Pharaoh who commissioned that Tempest Stele was, indeed, the Pharaoh of the Yᵊtzi•ãhꞋ: known to modern scholars as "Ahmose I"!
Despite the overwhelming consensus of "archaeologists", I persisted for decades that the pottery and conclusions based solely on stratigraphy were off by that 2 centuries; that the TheraꞋ-Colony Island eruption was the tripwire that enabled the Yᵊtzi•ãhꞋ.
Then, interested legitimate scientists began contributing, particularly those applying ¹⁴C dating. Suddenly, the gap between the TheraꞋ-Colony Island eruption and the Yᵊtzi•ãhꞋ began narrowing. Simulaneously, the arts-degreed archaeologists, defending their stratigraphic methodology—once again against science! But this time, numbers of Ph.D.s in Arts would no longer quash scientific logic. In recent decades the gap narrowed enough to include TʸᵊhūꞋtʸᵊ-moses III. Since his daughter (Princess) was the very famous Queen Khãt-shëpꞋsët, plus, after her death her own son eradicated her achievements, seeming to blame her for the uprising and exodus of Yi•sᵊr•ã•æl´, that seemed plausible and fit the chronological window. But TʸᵊhūꞋtʸᵊ-moses would not remain the best candidate.
The "Hebrew" meaning ("drawn from the water") derived in Mi•tzᵊr•ayꞋim from a Mi•tzᵊr•ayꞋim myth: the account of a mother-god, IꞋsis, resurrecting her slain divine-son, HōrꞋus, from his tomb in the waters of the Nile.
from couldn't have taken place until "Moses" was "drawn from the water"! It wasn't proper to saddle "Moses" with whatever god the Egyptian Pharaonic Princess (later Queen, believed to have died comparatively young (ʸÃh-MoS•eS Mᵊrit-ÕmūnꞋ, Princess Adoptive-Mother of Moses or "(Y)Ah-MoS•eS Sit-amun had named him.
Since Mōsh•ëh´ was born some 30-80 years earlier, this also documents that there was a community of Yi•sᵊr•ã•æl•im´, including AmᵊrãmꞋ (descendant from Læ•wiꞋ) & Yō•khëvꞋëd, already resident in the Pharaonic capital of WãssꞋët some 30-80 years before the reign (¹⁴C BCE 1550-45 ) of Par•ōhꞋ YakhꞋū-Mōses Sr.
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| Left Cartouche (Throne Name): Wad•yᵊ-MaDᵊt-ᴷhëpër- Mid-Section: son of Right Cartouche (Birth Name): Kã-mësꞋᵊs Nãkhᵊt |
A fortiori, Ka, referring to living (in contrast to not), was first thought to mean "double", depicted in hieroglyphs as a double image; implying this life + the next. The ancient Mediterranean merchant-mariners may well have adopted this Egyptian concept, transgarbling the word among their many Mediterranean ports. Klein's notes that the Hebrew term, חיה (kʰ•y•h), root of the Hebrew terms referring to live/life, has an undetermined, foreign derivation; thought to be from the Tzūr•imꞋ Mediterranean merchant-mariners. Especially, tantalizing: the primary noun form is never used in the singular; only the plural, similar to the Egyptian term, Kã. In terms of images, the upraised arms lack a body. On the other hand (pun noted), a man without the extended upraised arms might be depicted in the Ankh—also meaning (a different aspect of) life.
Throne name on Victory Stele: Wadj kheper Ra nakht; The one who makes M13-scroll (Lower Egypt) Y1v- to know L1-beetle (dawn) A24-man delivering 2-handed strike with the power of N5-sun-god Ra. N5, 𓇳, sun, Ideo. rʿ “sun, Re” hrw “day,” sw “day” Ra. M13, 𓇅, Papyrus stem, Phono. w3ḏ, wḏ. (Wadj lower [N] Egypt) Y1-vert 𓏜 papyyrus scroll, Phono. mḏ3t (mᵊdat). Ideo. in mḏ3t “paypyrus scroll, book” Det in rḫ “know” (not pronounced). L1, 𓆣 Scarab beetle, Phono. ḫᵊpër. In ḫpr “emerging (dawn sun), come into being, become. A24, 𓀜 Man striking with stick in both hands; Det ḥwi, “strike,” nḥm ''take away.'' Ideo. nḫt nᵊkhët strong (not pronounced).
![Cartouche (read top-down, left to right): Yah-Mos (pop. \'\'Ahmoses 1\'\')— Yah (moon[god]); <I>Mosuu</i> stone drill 90° CCW U25 𓍎 𓍊 U22 chisel 90° CW; <I>Mënᵊᵏh</i> (U25 90° CCW, stone drill; establish, endure, stabilize) <I>hëmët</i> (U22 90° CW, stone chisel; unify, join)](../Temunot/Ahmose-1 cartouche axe (BCE 1560) 0350x300.png "Cartouche (read top-down, left to right): Yah-Mos (pop. \'\'Ahmoses 1\'\')— Yah (moon[god]); <I>Mosuu</i> stone drill 90° CCW U25 𓍎 𓍊 U22 chisel 90° CW; <I>Mënᵊᵏh</i> (U25 90° CCW, stone drill; establish, endure, stabilize) <I>Hëmët</i> (U22 90° CW, stone chisel; unify, join)") |
 1125x950.png "Click to enlarge"){kind=small} Personal ceremonial gold axe of Yãh MoS Mënᵊᵏh Hëmët (pop. "Ahmose" Sr./1, ≈BCE 1560). Hellenized to Greek Ἀμωσῆς (, as "Ahmose", more properly " |
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Transliterated into the Hebrew alephbeit from the ancient Egyptian 𓄟, thereafter adopted into Hebrew in the form: משֶׁה. The verb, מָשָׁה, acknowledged to be of uncertain origin, then back-developed from משֶׁה.
Still later, ancient Egyptian 𓄟, was Hellenized in LXX as Μωυσῆς. This was finally Anglicized to "Moses."
ancient Egyptian 𓄟 (unlike "play glyphs", featured in many "Egyptian" websites that merely spell English words phonetically), is taken from the cartouche of "the" actual Egyptian Par•ōhꞋ.
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 Later-Queen, Princess Yãh-mose Merit-Ãmūn, Adoptive-Mother of Moses in Hãt-HōrꞋ wig ≈BCE 1550, inner coffin |
 2364x3456.png "Queen Ah-mose Meritamon in Hãt-HōrꞋ wig ≈BCE1550 lt-brwn limestone 3½ m (BritMus Pylon8 Karnak)") |
| Later-Queen, Princess Yãh-mose Merit-Ãmūn, Adoptive-Mother of Moses in Hãt-HōrꞋ wig ≈BCE 1550 (lt-brwn limestone 3½ m h; bust in Brit Mus; lower @ Pylon 8, Karnak, Thebes, Egypt) |
In fact, this Par•ōhꞋ was most likely the father of the Princess who drew him from the reeds of the Nile River, adopting him as her son. This would make Mōsh•ëh´ the step-maternal Pharaonic Prince-grandson of Par•ōhꞋ
"Ahmose 1ˢᵗ"—the Par•ōhꞋ of the Yᵊtzi•ãhꞋ! Moreover, it makes the Yᵊtzi•ãhꞋ itself a family dispute: Grandpa Par•ōhꞋ was the ultimate dogmatic-religious cultist, who "understood" that the "gods" were angry and required the ultimate sacrifice—and spoke for Mi•tzᵊr•ayꞋim. Step-grandson Mi•tzᵊr•ayꞋim Prince Mōsh•ëh´, by contrast, was an ancient logic & science-oriented pragmatist. He analyzed the severity of natural patterns he had seen before; and he spoke on behalf, specifically, of Yi•sᵊr•ã•æl´; along with the ᴷHëqᵊqãwꞋ-ᴷHãsꞋᵊt ("Hyksos")—aka the larger עֵ֥רֶב רַ֖ב who (like Yi•sᵊr•ã•æl´) had been forced by famine to sojourn in Mi•tzᵊr•ayꞋim!!!
qqqGlyph vowels are uncertain. Egyptologists back-redact many vowels from the way they were transgarbled into other languages on the Rosetta Stone and other sources — even these rely on imprecise foreign transliterations. Consequently, scholars little more than guess the vowels (e.g., TʸᵊhūꞋtʸᵊ-MōS is the same as Rameses).
The 3 wolf pelts represented the 3 after-death essentials of Anūbis—the wolf-god (inspired by the wolves that frequented the ancient tombs):
on the celestial Nile. & Terminus Post Quem Of The Yᵊtzi•ãhꞋThe Yᵊtzi•ãhꞋ didn't occur until MoS was 80. And MoS couldn't have been named his Egyptian surname of the Egyptian Par•ohꞋ until after the first Egyptian Par•ohꞋ named-MoS. Ergo, the Yᵊtzi•ãhꞋ could have been no earlier than qqq≈80 years after the first Par•ohꞋ named -MoS.
The Egyptian surname suffix -MoS is most popularly associated with Egypt's 18th Dynasty, the beginning of the New Kingdom. c BCE ).
Still, although this Pharaonic surname connection to MoS corroborates the dovetailing chronologically with the early, widely fluctuating, datings of the Santorini (Thera) eruption (which seems inextricably connected somehow) long ago narrowed my search to the general time frame of the early 18th Pharaonic Dynasty, the prefix isn't finally fixed. Princess daughter of Par•ohꞋ Which-MoS? Tut-MoS? (Sr.?, Jr.?, III? IV?) Yah-MoS? Ka-MoS? Recent 14C radiocarbon dating of the dynasties are bringing us ever closer.
Congruent with the Lei•wiꞋ tribal Tōr•ãhꞋ that had developed since the time of Yi•sᵊr•ã•eilꞋ Bën-Yi•tzᵊkhãqꞋ, at 8 days old (before he was "drawn out of the water"), Moses' Hebrew parents, AmᵊrãmꞋ and Yō•khëvꞋëd, named him at his Bᵊrit Mil•ãhꞋ. Contrary to some interpreters, Scripture provides sufficient evidence to infer his Hebrew name.
Whereas Moses married Tzi•pōrꞋãh, she was not a Kūsh•itꞋ. Tzi•pōrꞋãh was the daughter of an Avrahamic, Sinai-Qein•iꞋ, kō•heinꞋ-of-Mi•dᵊyãnꞋ, nomad — YiꞋtᵊr•ō Rᵊu•eilꞋ.
Yet, Scripture records that Moses had a wife who was a Kūsh•itꞋ!
Ergo, in addition to Tzi•pōrꞋãh, Moses also had another, different, Kūsh•itꞋ, wife!
A priori, the Scriptural reference to the בַת-פַרְעֹה named בִּתְיָה, who was married to an Israeli VIP cannot be applied to Kã•leivꞋ (a contemporary of Moses). In addition to no good reason for the rabbis to assume Kã•leivꞋ in the first place, the daughter of a Par•ohꞋ would never marry outside of the Royal Pharaonic household. Rather, to her adopted brother-husband, Egyptian Royal Pharaonic Prince Moses himself! Then we're given the Hebrew name of her Egyptian Prince husband (Moses): מָרֶד Bën-AmᵊrãmꞋ!
This, in turn, illuminates the earliest origin of the name Moses.
In his ancient Egyptian Pharaonic Royal family, each member had at least 2 names—a birth, or secular, name and a divine, religious, name. (The Par•ohꞋ also obtained a 3rd, throne name.)
The only Pharaonic Royal family name in this era ending in the theorific suffix -incarnate (-MoS), i.e. the "Son of God: [HōrꞋus, IꞋsis, Ra, Tut, et al]-MoS!!!
Transliterated into Hebrew, this name was thereafter adopted from the ancient Egyptian and associated with a different, new, meaning (being drawn from water):
משֶׁה
Still later, the (adopted Egyptian) Hebrew name became Hellenized, in LXX, as Μωσης, which was finally Anglicized to "Moses."
The verb, מָשָׁה, back-developed from the name.
Later, in Hellenism, this evolved into 3 days culminating in resurrection & rebirth; and the victory of Osiris over Anubis evolved into the victory of Christ over Sã•tãnꞋ, the angel of death.
In ancient times, due to the high mortality rate of newborns, Hebrew parents didn't name their babies until after they had survived 30 days, at which time, tradition held, the baby acquired a nëphꞋësh to be named (a tradition that still continues among some Jews today).
This was certainly longer than AmᵊrâmꞋ and Yo•khëvꞋëd could keep their baby secret from the Egyptians. Babies make noise announcing their presence. This, too, strongly suggests that AmᵊrâmꞋ and Yo•khëvꞋëd were forced to place the baby in a basket in the Nile within a few days—and never named this baby in Hebrew.
No one seems to have noted—ever—that Scripture explicitly states that "MoS" was named not by his Hebrew parents AmᵊrâmꞋ and Yo•khëvꞋëd, but by the Egyptian—and Egyptian speaking—princess, daughter of the Par•ohꞋ, who "drew him from the waters" of the Nile.
She called his name
','#ffff99', 320)"; onMouseout="hideddrivetip()">incarnate, as she said, 'For I drew him from the water.'Amun(beloved of Amon), who would grow up to become the Queen Par•ohꞋ), was not only decreeing the Hebrew baby aHorus-incarnate (MoS), but, indirectly, herself asIsis-incarnate.
(Shᵊm•otꞋ 2.10)
Both mean this Hebrew baby was given an Egyptian, not Hebrew, name: MoS—as in Ra-MoS (Hellenized and Anglicized to "Ra-meses"), Ah-MoS (Hellenized and Anglicized to "Ah-moses") and Tut-moses-MoS (Hellenized and Anglicized to "Tut-moses") meaning (in Egyptian) "incarnate" or "reborn." Shem named him MoS because she "drew him from the waters" of the Nile exactly as IꞋsis drew HōrꞋus from the waters of the Nile!
Members of the Pharaonic family viewed themselves as incarnates of Egyptian gods.
According to the Biblical narrative, "moses" was "drawn from the waters" of the Nile, by a 12-year old Egyptian princess after being placed there by his Hebrew older sister, at the direction of his Hebrew parents, to save his life. This was probably a few decades before the Yᵊtzi•ãhꞋ (c BCE ). Depending upon future 14C datings, the 12 year old Egyptian princess at that time might have been the extraordinarily famous, and mysterious, Princess, later Queen, Merit-Amun (beloved of Amon).
What would make MoshꞋëh's parents think that the Egyptians would save an Israeli baby boy, whom they loathed as an inferior, from the reeds of the Nile?
Every member of the princess' Pharaonic royal family viewed themselves as embodiments of an Egyptian deity. She regarded herself as the embodiment of the Egyptian goddess IꞋsis. According to the Egyptian religion, IꞋsis—therefore, so, too, must the princess—recovered her son, the Egyptian god HōrꞋus, from the papyrus reeds along the Nile.
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| Tzafenet or (Djafenet) Penekh, transliterated (and interpreted) into Hebrew as TzâfᵊnatꞋ Pa•ᵊneiꞋakh (bᵊ-Reish•itꞋ 41.45). |
Ta•na"khꞋ confirms that when Hebrews lived in the Egyptian Diaspora they went by an Egyptian name. Centuries earlier (ca. BCE 1,913) Yo•sæphꞋ was known in Egypt by his Diaspora name, transliterated (and perhaps somewhat interpreted) into Hebrew as: Tzâ•phᵊnatꞋ Pa•ᵊneiꞋakh (bᵊ-Reish•itꞋ 41.45).
The Hebrew tradition was to not consider a baby viable until it was 30 days old, at which time it was named. Scholars who associate his name with the Hebrew verb מָשָׁה admit that it is of unknown origin. Ergo, according to the Bible account, it was the 12 year old Egyptian Pharaonic princess who named moses!
According to what practice would an Egyptian princess name her foundling, whom she claimed as her god-son (and son of god), HōrꞋus? Everyone in the Pharaoh's family was considered the embodiment of an Egyptian god. This embodiment of an Egyptian deity was stipulated in the Pharaonic name, which took the form "god-name-incarnate"—in Egyptian, "god-name-moses"!!! Thus, we immediately recognize the name of several pharaohs; e.g., Tut-moses. Similarly, the title Princess, later Queen, Merit-Amun (beloved of Amon) would have given her foundling was certainly "god HōrꞋus-incarnate"—in Egyptian, god HōrꞋus-moses!!! The Hebrews, of course, refused to perpetuate the name of the idol-god, leaving us with simply "moses"—meaning "incarnate" in Egyptian.
The Nile delta was where the Egyptians believed IꞋsis had hidden among the bulrushes with her man-god son, HōrꞋus. Egyptian royalty regarded themselves as diety.
When Princess, later Queen, Merit-Amun (beloved of Amon) saw the baby in the basket woven of bulrushes she saw in this confirmation of her own diety and destiny as Par•ohꞋ of all Egypt. She must have recognized the similarity and thought "I am IꞋsis-incarnate who has found HōrꞋus-incarnate: HōrꞋus-moses! And it was this association that A•mᵊr•ãmꞋ and Yo•khëvꞋëd had counted on. (The Nᵊtzãr•imꞋ Newsletter," 96.01, based on the BBC video documentary The Great Pyramid, Gateway to the Stars, BBC, 1994).
Princess, later Queen, Merit-Amun (beloved of Amon) appended to her beloved divine HōrꞋus-foundling the royal name patterned in her father's house—the Egyptian deity's name appended by moses.
Having lived among the Egyptians all of her life, Yo•khëvꞋëd, the mother of MoshꞋëh, knew the Egyptian princess' belief and, to save her son's life, planted MoshꞋëh in a basket among the papyri in the water, among the papyri reeds, on the shore of the Nile where Princess, later Queen, Merit-Amun (beloved of Amon) tended to her personal bathroom needs each morning.
As Yo•khëvꞋëd had desperately risked everything, seeing the baby in the Nile, Princess, later Queen, Merit-Amun (beloved of Amon) interpreted the infant to be HōrꞋus, confirming her own claims of divinity—and, as a byproduct, assigned Egyptian divinity to the infant as a god in the process.
Whether as sincere belief or shrewd politics already at age 12 (or at her father's direction), she claimed the baby was HōrꞋus-Moses, insinuating herself, the rescuer of HōrꞋus-Moses, to be the most powerful goddess: IꞋsis.
But HōrꞋus-moses was a Pharaonic-family title, like a last name. Just as the personal name of Tut-moses I was Ah-kheper-ka-Ra, HōrꞋus-moses also had an Egyptian personal name.
MoshꞋëh was born ≈65-70 qqqyears before . As the foundling of Princess, later Queen, Merit-Amun (beloved of Amon), he was raised as an adopted son, prince, and Egyptian fellow-deity in the palace of her father—Pharaoh Tut-moses I.
The Yᵊtzi•ãhꞋ occurred ca. B.C.E. , simultaneous with the eruption—and consequent tzunami, volcanic ash, crop failures, etc.—of Santorini (Chronology of the Tanakh, from the "Big נָטָה" Live-LinkT ). Thus, the Par•ohꞋ of the Yᵊtzi•ãhꞋ was Tut-moses III, not Ra-meses—which is based on failure to recognize that the ancient Egyptian city of Pi-Tom was later renamed by Pharaoh Ra-meses after himself—long after the Yᵊtzi•ãhꞋ.
Based on the story as related in the Bible, among the Hebrews משֶׁה, filtering out the prohibited Egyptian mythology, came to refer solely to the physical "drawn from the water" instead of the original ancient Egyptian meaning of "incarnate," intended by Princess, later Queen, Merit-Amun (beloved of Amon). Mummy appeared to have been afflicted with arthritis and scoliosis. In ancient Egypt, the average lifespan was around 25-30 years, although this varied depending on social class and other factors. For someone with arthritis and scoliosis, the lifespan might have been even shorter, potentially in the range of 15-25 years; probably died ≈20 yrs old.
Pay it forward (Quote & Cite):
| Yirmeyahu Ben-David. MoS (2025.04.29). Netzarim Jews Worldwide (Ra'anana, Israel). https://www.netzarim.co.il/ (Accessed: MM DD, YYYY). |
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