Yam Suph
The Red Sea (Hebrew יַם - סוּף yam suf -; ancient Egyptian pa - tjufi ) in the Bible is the site of the YHVH caused by divine deliverance of the Israelites during the Exodus from Egypt (Ex 15.4 EU). The associated sea miracle story was changed by various editors over the years and expanded.
Localizations of the Red Sea
An accurate localization of the Red Sea can not be made, are as stated in the various traditions of different regions. Accurate location information is missing. So try the " vorpriesterlichen editors ' first camp Etam " at the edge of the desert "(Ex 13,20 EU) with the area of the Bitter Lakes in the Egyptian border area of Ostdeltas to connect ( districts Tjeku and Kemwer ). This experiment shows that even in the present time the oldest traditions ( Mirjamlied Ex 15:19-21 EU) the exact location of the Red Sea was unknown, what also to the general terms " the sea " and " in the middle of the sea " is clear.
The candidate region of vorpriesterlichen traditions would be located then north from the northern end of the Gulf of Suez in the border area of Wadi Tumilat at Ballah Lake, Timsahsee or Sue. The entire western part of Wadi Tumilat was filled during antiquity by a lake that was fed by drainage channels and branching arms of a river. Maybe there was at that time still a shallow water connection between the northern end of the Gulf of Suez and the Bitter Lakes. The other additions and embellishments of the sea miracle story show the effort of pre-and non priestly editors who provided, in a terse anachronistic tradition with more accurate and partially different according to local information. As justification for the traditional local transfers the act concluded after the 20th dynasty task and laying of Piramesse to Tanis may be responsible.
During the first millennium BC in Memphis since the 13th century BC existing worship of Baal - Zephon was on the lake at Sirbonia lying on a survey extended Spit Kasion and Baal Zephon - ordained, subsequently in the eastern Nile rose to a weighty deity, especially in Pelusium and Daphnae. The frontier fort (West Semitic Migdol ) of Ramses III. was located about 7 kilometers southwest of Pelusium; the frontier fortress of Sile was about 10 kilometers east of Daphnae and about 20 kilometers south-west of Pelusium. A demo matic Onomastikon lists, in addition Zephon ( Demotic djpn ) the places Pelusium and Pa - Hahiroth ( Demotic hrhrt ). The Papyrus Amherst 63 (Psalm 20) is handed Zion with Zephon and YHWH with Horus. A possible connection of this equation arises from the function of the Baal - Zephon as patron god of seafaring. Maybe the sea miracle story in this context reflects the victory of YHWH over Baal - Zephon. The editor of the Priestly document looked at any rate made to situate the sea miracle story in this region, which probably had a considerable influence even during the period of exile due to the new holy mountain Kasion and the changed situation.
However, whether already on the preparation time of the Priestly Writing a deity Baal- Zephon the sanctuary dedicated to the Spit was present, it remains unclear, since corresponding archaeological finds and ruins are missing. The existence of a sanctuary and a city will therefore be doubted, at least for Kasion. Moreover, in the Priestly source added an editor, the place name " Baal - Zephon " later as an addendum. The exact location of Pa hahiroth remains still unknown. Therefore, the research is generally to the field of Sirbonia Lake as the site of the Red Sea miracle story concerning the Priestly source, with Pa - Hahiroth probably was near Pelusium.
In Hellenistic times the Red Sea underwent a re- localization, this time in southern direction. The Greco-Roman Translator saw in the Red Sea, the Red Sea, because this constellation to the then current political geography fit. The summary route ran thus of Heliopolis eastward across the Wadi Tumilat towards Tjeku to suspect the Red Sea via the south of the Bitter Lakes at the end of the Gulf of Suez. Those localization as Red Sea eventually found its way into the New Testament. In this respect, a range for the Red Sea from the Mediterranean to the Red Sea revealed. However, a commitment to a particular region is not possible, the Lake District to Tjeku / Wadi Tumilat represents the likely area of the sea miracle story.
Source history of the deliverance at the Red Sea
While the location of the " Red Sea " is initially unclear, the source history of the text of the Bible is well clarified by historical-critical research. In the biblical text at least three sources are interwoven: the ' not know' or vorpriesterlichen traditions, " the records of a priest in the " priestly writing " and a poetic source.
Version of the vorpriesterlichen traditions
The oldest vorpriesterlichen traditions probably originated some centuries before the Priestly source. Accurate location information is missing. The summary route makes it appear likely that the path of the exodus south of Tjeku later in the east was in the region of Timsahsees to the Red Sea, especially since the place Etam reflects only one ancient Egyptian place names, which was not more than a day's journey from Wadi Tumilat away. The introduction of the Red Sea miracle called the chosen route of the Israelites:
" 12.37 The Israelites set out from Succoth Piramesse after. 13,20 They journeyed from Succoth, and encamped in Etam on the edge of the desert. 13:21 YHWH went before them in a pillar of cloud to show them the way. Is 14.5-6 as the king of Egypt said that the people are fled, he tightens his car and takes his people of war with itself. 14,10 The Israelites lifted up their eyes, and behold, the Egyptians marched after them. And they were afraid. 14:13 And Moses said unto the people, Fear ye not, is clear and see what will do for a cure YHWH will bring you today. YHWH is fighting for you. "
In the course of the Red sea, is described. YHWH occurs in the vorpriesterlichen active version as the "savior of Israel " on. While Moses is passive, does not intervene in the events and only explains the working of YHWH, the east wind acts as a " tool of YHWH ." The Egyptians caused YHWH to run even in her misfortune.
" 21 YHWH drove through the night the sea by a strong east wind continued and made the sea dry. 24 Around the time of the morning watch looked YHWH ... on the camp of the Egyptians, and brought it into confusion. 25 It inhibited the wheels of their cars and let them get on with difficulty. The Egyptians said, "We must flee from Israel, for Yahweh fights for them against Egypt." 27 Towards morning flooded the sea returned to his old place, while the Egyptians fleeing ran counter him. So YHWH overthrew the Egyptians in the midst of the sea. 30 So Yahweh saved Israel that day out of the hand of the Egyptians. 31 When Israel saw that YHWH had acted with a strong hand to the Egyptians, the people feared Yahweh ... and so they trusted him and Moses his servant. "
Version of the Priestly document
The Priestly document originated in the sixth century BC during the Babylonian exile. Instead of the east wind Moses acts as a tool of YHWH, which demonstrates its power through the Red Sea miracle. The priestly redactor chose as narrative basis the familiar motif of the ten plagues that Moses triggers as a tool of YHWH. The Priestly document concludes with the sea miracle story so directly to the narrative of the ten plagues. In contrast to the non-priestly sources of the Red Sea miracle occurred on the day, which is why there is talk only in the priestly writings and their subsequent amendments from the previous night. Therefore, the embodiments of the Priestly source Sirbonia make the lake as a place of wonder probable.
" 1 And YHWH spoke to Moses, saying: 2 Speak to the Israelites and say that they will repent and rearrange at Pihahiroth between Migdol and the sea. 4 ... And they did so. 10 And when Pharaoh drew near close ... they cried to YHWH ... 15 And YHWH said unto Moses, Speak unto the children of Israel ... that they move on. 16 ... Recke so that the Israelites go out thine hand over the sea and divide it in two, on dry ground through the midst of the sea. 21 And Moses stretched out his hand over the sea, ... shared the water. 22 And the children of Israel went into the midst of the sea on dry land, and the waters were a wall to the right and left. 23 And the Egyptians pursued, and went in after them ... right into the sea. 27 Then Moses stretched out his hand over the sea ... 28 And the water came and covered the chariots and men, and all the host of Pharaoh that had followed them into the sea, so that not one was left of them again. "