Mark D. Janzen, ed. <i>Five Views on the Exodus: Historicity, Chronology, and Theological Implications</i>

Mark Janzen, Associate Professor of Archaeology and Ancient History at Lipscomb University, invited five scholars with different points of view about the narrative of the exodus—four were evangelical scholars who accept the historicity of this story in major or minor degree, and one was a Jewish scholar who considers the exodus a cultural memory.The first one who presents his position is Scott Stripling, a well-known archaeologist, director of the current excavation at Shiloh, and professor at the Bible Seminary (TX). Stripling argues for a fifteenth-century exodus (1446 BC) during the Eighteenth Dynasty of Ancient Egypt. He appeals to the biblical evidence, the extrabiblical records, and archaeological findings that connects with the exodus and the conquest.The next two scholars support the Exodus during the thirteenth-century in the reign of Ramesses II (1279–1213 BC), but in different moments of his reign. James Hoffmeier, an Old Testament professor, archaeologist, and Egyptologist, defends the historicity of the exodus and provides geographical, topographical, and literary evidence for this event in the milieu of the New Kingdom. He contends that these things argue the case for a thirteenth-century BC exodus. On the other hand, Peter Feinman, president and founder of the Institute for History, Archaeology, and Education, supports his position by placing special emphasis on some Egyptian texts (namely, the Seqenenre and Apophis, Leiden Hymn 30, and The 400-Year Stela). The crux of his argument is his finding of similarities between the Hyksos and the Levites. He suggests the exodus took place after Ramesses II’s fifth year (1274 BC).Gary A. Rendsburg, a professor in Israel and biblical and Jewish history, literature and archaeology, opts for a twelfth-century exodus, during the reign of Ramesses III (1184–1156 BC). His main arguments are based on the transitioning to more permanent dwellings in the Iron I period and the disintegration of the New Kingdom era of Egypt, making the departure of a group of slaves more likely.Ronald Hendel is a Hebrew Bible and Jewish professor at the University of California. He considers that determining the precise details and historicity of the exodus are almost impossible. He proposes that the mention of the exodus throughout the Hebrew Bible is a cultural memory that colors the past. He concludes this narrative is “not plain history, nor is it pure fiction” (p. 23).The evaluation of the evidence presented is done with a high academic standard. At the end of each scholar’s presentation, there is an evaluation of the data as the rest of the invitees reply to him as is typical for the Counterpoints series. Each section ends with the rejoinder of the presenter. This kind of interaction invites the reflection on the arguments and different proposals. The discussion is done in a good spirit and respectful attitude, but every writer is straight in their reply and does not hesitate to question the position and ideas of the others. It is a good exercise of scholarly debate.The reader is invited to consider the facts more than just to be exposed to a position on the exodus. He or she should evaluate the evidence provided by the authors. The book closes with an unresolved position. There is still more work to do on this matter and the invitation by Mark Janzen is “to never stop learning, draw your conclusions, and think deeply and critically about everything you read” (p. 285). He concludes that, more than to provide a straight conclusion, this book is “a broader dialogue regarding the exodus among specialists and general readers alike” (p. 283).The reading of the book will provide new perspectives for those who want to track evidence about the narrative of the exodus, and even for those who reject any historicity of this story. It also shows that evangelical scholars can work with high standards. This work is a reminder that more conservative positions—like the historicity of the exodus—can be maintained and argued with good historical, literary and archaeological evidence.This book is one that should not be lacking in the library of any scholar who wants to review the current data about the Exodus and the discussion on this topic. It is a serious edition to the Counterpoints series that provides significant theological reflections on one of the most important narratives of Scripture.