ramses ii - battle of kadesh

RAMSES II - BATTLE OF KADESH

A TREATY WAS SIGNED AT THE END OF THIS BATTLE STATING THAT THE BATTLE HAD BEEN A TIE

Dee Finney's blog

start date July 20, 2011

today's date June 14, 2014

page 694

TOPIC:  RAMSES II

 

6-14-14 - DREAM  I was looking at a computer screen of Egyptian Pharoahs lined up across a squared board - such like we would see on a checker board or chess board.

Suddenly, on the right side appeared a section of Egyptian men - looking like players on a chess board, and each one was made of carved pure crystal.

NOTE:  I had just watched a documentary about Ramses II and about his death chamber which is the largest ever built, and of his Ramsmuseum and statues of himself that were 70 feet tall.

 

 

TOPIC:  MOSES RED HAND OF DEATH

 

 

11-28-12 - THIS IS THE AUDIO INTERVIEW OF JAMES MCCANNEY BY DR. BILL DEAGLE TODAY ON 11-28-12

 

http://www.greatdreams.com/blog-2012-3/DEAGLE-MCCANNEY-1128123.mp3

 

 

It is James McCanney the astrophysicist who is calling the COMET 2012 S1  this title on his November 8th show:

http://www.jmccanneyscience.com/weeklyradioshowarchivessubpage.htm  make sure to listen to this show and all following shows.

We need to prepare for this comet passing because it is possible we will go through its tail which will be full of sulfuric acid. 

November 09, 2012 posting ... my weekly radio show archive is now posted on the archive sub-page ... the main science topic deals with what the ancients called "the Red Hand of Death" ... this was just one of the plagues of ancient Egypt during the Moses event when the water turned to blood and all was poisoned ... people and animals died ... prior to this there were plagues of insects that poured out of the ground then the frogs ... then flies ... all the results of a passing great comet ... on my show this week I talk about the Red Hand of Death and the physics of this phenomenon ... and how the new comet C/2012/S1 will have a possibility of putting on another effect like this on our cozy little planet earth ... learn the details of when this may happen and what the physics of this reaction are and what you should do to prepare ... also note that i have a 2part CD with 18 hours of lectures entitled "Physics of Ancient Celestial Disasters" on the secure ordering web page that deals with explanations of many many ancient celestial disasters ... this is a must listen show so if you missed the live show be sure to catch it on the archive sub-page ... jim mccanney

 

NOTE:  THE FOLLOWING ARTICLE IS THE RELIGIOUS/BIBLICAL VERSION.

 

YOU AND I ARE GOING TO BE PREPARING FOR THE 2012 PHYSICAL VERSION OF THIS SIMILAR EVENT WHEN EARTH GOES THROUGH THE TAIL OF COMET 2012 S1.  ACCORDING TO JIM MACCANNEY, THIS IS STILL A SUPPOSITION BUT HE ALSO MENTIONS ON HIS RADIO SHOW (LINK ABOVE)  THAT NOSTRADAMUS HAS ALSO PREDICTED THIS, AND SOME PEOPLE WILL BELIEVE NOSTRADAMUS BEFORE THEY BELIEVE THE BIBLE STORY. 

 

READ IT AND PREPARE SO YOU DON'T HAVE TO WEEP LATER. 

 

QUATRAIN VI.6 BELOW IS THE ONE THAT MATCHES 2012 S 1  - THE COMET COMING FROM CANCER

 

Nostradamus Concerning Comets in the future

 

Quatrain II.46

After great misery for mankind an even greater one approaches, when the great cycle of the centuries is renewed. It will rain blood, milk, famine, war and disease. In the sky will be seen a fire, dragging a tail of sparks.

 

Quatrain II.41

 

The great star for seven days will burn, The cloud will cause two suns to appear: The big mastiff all night will howl, When the great pontiff changes countries.

 

(Cheetham)

 

The great star will burn for seven days and the cloud will make the sun appear double. The large mastiff will howl all night when the great pontiff changes his abode.

 

Line 1 & 2: The great star is a comet, and the cloud the coma. The comet will burn so brightly in the sky it appears that we have two suns. (Alternative translation :'The great star for September days will burn'). Since it is visible at the same time as the sun (a daylight comet such as the Great Daylight Comet of 1910) we can conclude it approaches from the sun's sector of the sky. It's brightness indicates a close approach. Line 3: Nostradamian scholars usually identify the mastiff as representing Britain - so we have a period of national distress in Britain. Line 4: Events necessitate the Papacy's relocation from Italy.

 

Quatrain VI.6

 

(Paulus)

 

There will appear towards the North, Not far from Cancer the bearded star: Susa, Siena, Boeotia, Eretria, The great one of Rome will die, the night over.

 

(Editor's Note, In May 2001 Planet X was two years away and seen approaching from Orion.")

Line 3: Seismically active areas Line 4: Pope will die, along with many.

 

PROPHECIES Nostradamus Concerning Comets in the future

 

Quatrain I.69

 

The great mountain round of seven stadia, Afterwards peace, war, famine, flood, It will roll far away sinking great countries, Even antiquities, and great foundation.

 

Line 1: What type of mountain is round? A good reference here is to the burning mountain of Revelations which John describes as being thrown into the oceans - a clear reference to an asteroid or comet [Revelations 8:8]. So it appears we have a meteor or asteroid which AFTER (i.e. the hit) causes war, famines, floods, great countries to be sunk.

 

Quatrain II.43

 

During the bearded star's appearance, The three great princes will be made enemies: Hit from the sky, peace earth trembling, Pau, Tiber overflowing, serpent on the brink placed.

 

OR

 

During the appearance of the bearded star, the three great princes will be made enemies. The tremulous peace on earth will be struck from the skies; the Po, the winding Tiber, a serpent on the shore

 

Line 1: Comets were called bearded stars. Line 2: Three great nations - only 3 possible major powers are USA, China and Russia. So they are possible candidates Line 3: A strike from the sky shatters peace (asteroid in comets tail) Line 4: Earthquakes in Italy/ France resulting from impact causing flooding.

 

 

The months of confrontation and plagues have come to a close as an eerie calm seems to exist between Pharaoh and Moses. After nine plagues, Pharaoh has told Moses never to appear before him again. Moses knows that the tenth plague will be the last and will result in Israel's freedom.

 

A. Passover (Exodus 12:1-28)

 

A Lamb for Every Household (Exodus 12:1-6)

 

Now Moses seeks the Lord to get instructions for the final phase of the deliverance from Egypt.

 

The Lord's instructions are very specific. A male lamb without defect is indicated for every grouping that Passover night. Notice that these lambs are to be selected from the flock several days ahead of time -- ten days after the first day of the month, which began on a new moon. The evening of the fourteenth day of the month, then, will be the full moon, characteristic of Passover ever since.

 

NOTE:  BE SURE TO READ ABOUT THE FOUR BLOOD MOONS WHICH STARTED APRIL 15, 2014 - ON PASSOVER

 

  • Dee Finney's blog October 10, 2013 page 577 FOUR BLOOD ...

    www.greatdreams.com/blog-2013-3/dee-blog577.html -

    Oct 10, 2013 ... Hagee did a three part series on "The Coming Four Blood Moons" back in December of 2012. He has videos of this series for sale and a book ...

  • Dee Finney's blog April 19, 2014 page 667 THE FOUR BLOOD ...

    www.greatdreams.com/blog-2014/dee-blog667.html

    Apr 19, 2014 ... Dee Finney's blog. start date July 20, 2011. today's date April 19, 2014. page 667 . TOPIC: THE FOUR BLOOD MOONS LINKED TO THE ...

  • Dee Finney's blog - May 4, 2014 - page 676 - KEEP YOUR EYES ...

    www.greatdreams.com/blog-2014-2/dee-blog676-2.html

    May 4, 2014 ... The Coming Four Blood Moons 2014 2015 A Warning to Israel ..... the Jewish Old Covenant age, which became obsolete and passed away in ...

  • DEE FINNEY's BLOG INDEX - SEPTEMBER - OCTOBER ...

    www.greatdreams.com/blog-2013-3/blog-2013-3.html -

    THE HARBINGER ISAIAH 9:10, page 577 10-10-13. FOUR BLOOD MOONS ( MAY BE CONNECTED TO JESUS SECOND COMING AND THE POLE SHIFT)

  • Dee Finney's blog April 17, 2014 - page 666 THE RABBI'S ...

    www.greatdreams.com/blog-2014/dee-blog666.html

    Apr 17, 2014 ... PART 2 - SECTION 4 https://www.youtube.com/watch?v=sL7QifzYSj4 ...FOUR BLOOD MOONS ... Yom Kippur, Oct 4, 2014, Day of Atonement.

  • dee finney's blog index - 2014 - january, february, march, april

    www.greatdreams.com/blog-2014/blog-2014.html - 

    WHO PARKED THE MOON WHERE IT IS? February 22, 2014 page 645 ... FOUR BLOOD MOONS LINKED TO THE SHEMITAH, JAN, FEB, MAR, APR, 2014.

  • Dee Finney's blog - January 14, 2014 - page 631 - MEET THE ...

    www.greatdreams.com/blog-2014/dee-blog631.html - 

    Jan 14, 2014 ... I had a really odd pain last night - 4 times I had jabbing pain behind my .... Hagee did a three part series on "The Coming Four Blood Moons" ...

  • 2014 SPACEWEATHER PAGES APRIL

    www.greatdreams.com/blog-2014/dee-blog660.html

    Apr 2, 2014 ... BLOOD ECLIPSE FROM 2010. red moon 4-15-14. RED ECLIPSE 2014. Dee Finney's blog. start date July 20, 2011. today's date April 1, 2014.

  • Dee Finney's blog November 20, 2013 page 597 THE TIMING OF ...

    www.greatdreams.com/blog-2013-3/dee-blog597.html -

    Nov 20, 2013 ... JOHN 9:4 I must work the works of him that sent me, while it is day: the ...... Hagee did a three part series on "The Coming Four Blood Moons" ...

  • Dee Finney's blog = August 3, 2011 = page 15

    www.greatdreams.com/blog/dee-blog15.html

    Aug 3, 2011 ... Drug addicts and alcoholics put on a regime of DMT for about four .... only string of four consecutive blood moons that coincide with God's holy ...

 

 

 

The Blood of the Passover (Exodus 12:7)

 

The animals are to be slaughtered and then prepared for the Passover meal. But the blood is to be handled in a very special way on this night.

 

"7 Then they are to take some of the blood and put it on the sides and tops of the doorframes of the houses where they eat the lambs…. 13 The blood will be a sign for you on the houses where you are; and when I see the blood, I will pass over you." (Exodus 12:7, 13)

 

The word "Passover" is found in Exodus 12:11, 21, 26, 43, 48; 34:25. What does it mean? The word is pesaḥ, is traditionally derived from pāsaḥ, "to pass over," and interpreted as "the merciful passing over of a destructive power."

 

What Kind of Sacrifice Is the Paschal Lamb?

 

Just what kind of sacrifice is the initial Paschal lamb offered prior to the Exodus? Five offerings were performed in the tabernacle and, later, in the temple. Of these, the sacrifice of the Passover lamb bears some resemblance to the peace or fellowship offering, in which a piece of meat is offered before the Lord and to the priests. The remainder of the sacrifice is eaten by the offerer and his family as a kind of celebration meal -- similar to the celebration meal of the Passover. The initial Passover offering seems to be a consecration or setting apart of the people within each household who partook of the sacrifice.

 

Israel's sin doesn't seem to be in the forefront; rather, the lamb seems to be a kind of substitute or interposition for the firstborn males and animals in the household. However, there may be some idea of expiation or purification present, since hyssop is used to smear the blood (Exodus 12:22). Some Rabbinical writings refer to the redemptive effect of the blood of the Passover lamb.

 

Christ Our Paschal Lamb

 

The early church certainly saw Jesus as fulfilling the Passover lamb.

 

Paul: "Christ, our Passover lamb, has been sacrificed." (1 Corinthians 5:7)

John the Baptist: "Look, the Lamb of God, who takes away the sin of the world." (John 1:29)

Peter: "You were redeemed ... with the precious blood of Christ, a lamb without blemish or defect." (1 Peter 1:18-19)

We Christians are participants in Christ's blood through the Lord's Supper, says St. Paul (1 Corinthians 10:16). And because our names are written in the Lamb's book of life (Revelation 13:8), we are not condemned for our sins (Revelation 20:12, 15). God's wrath "passes over" us! Hallelujah!

 

Q1. (1 Corinthians 5:7; John 1:29; 1 Peter 1:18-19) In what sense is Christ our Passover Lamb? In what sense are we marked with his blood? In what sense does God's judgment pass over us because of Christ's blood?
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Commemorating the Passover (Exodus 12:14-20)

 

Passover is of particular interest to Christians because it is the basis of the original Last Supper Jesus had with his disciples on the night in which he was betrayed. While our focus is on Moses himself, not all the institutions of Israel, let's look briefly at the elements of Passover contained in our passage.

 

  1. Passover Lamb. As noted above, the Passover or Paschal lamb is sacrificed. In ancient times, before the institution of the Levitical priesthood, each head of the household performed the sacrifice himself. By Jesus' day the slaughter of the Passover lambs took place in the temple by priests. The lamb is a sacrifice, a substitute for the firstborn who is redeemed. In the language of Exodus, the Lord says, "Israel is my firstborn son" (Exodus 4:22), so in a sense, the Passover lamb is a substitute given for all of God's people, Israel. Christ is our Passover lamb (1 Corinthians 5:7), whose blood was shed to redeem us.
  2. Unleavened Bread. Since this was the Israelites' final meal prior to fleeing from Egypt -- and took place at night before the day's bread was made -- "the people took their dough before the yeast was added, and carried it on their shoulders in kneading troughs wrapped in clothing" (Exodus 12:34). So in commemoration, for a week called the Feast of Unleavened Bread, the Jews remove yeast from their homes and eat unleavened bread (Exodus 12:14-20).
  3. Bitter Herbs. Later Judaism associated the bitter herbs with the hardness of the Israelites' oppression. "They made their lives bitter with hard labor … the Egyptians used them ruthlessly" (Exodus 1:14).

Passover was to be celebrated year after year as a commemoration or remembrance of the Lord's deliverance. Moses instructed the people:

 

"And when your children ask you, 'What does this ceremony mean to you?' then tell them, 'It is the Passover sacrifice to the LORD, who passed over the houses of the Israelites in Egypt and spared our homes when he struck down the Egyptians.'" (Exodus 12:27)

To this day, every Passover, the youngest child in the household has the responsibility to ask, "Why is this night different from all other nights?" Then the story of God's deliverance is told once again to the next generation. In the same way, the Lord's Supper is to be a feast of remembrance, so that we never forget the Lord's great salvation through the cross.

 

Final Preparations for Passover Night (Exodus 12:21)

 

The Lord had given Moses specific instructions for the Passover that he had conveyed to the people. But now the time was at hand. Moses summons the elders for the final instructions.

 

"21 … Go at once and select the animals for your families and slaughter the Passover lamb. 22 Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the doorframe. Not one of you shall go out the door of his house until morning. 23 When the LORD goes through the land to strike down the Egyptians, he will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your houses and strike you down." (Exodus 12:21-23)

Fortunately, "The Israelites did just what the LORD commanded Moses and Aaron" (12:28), as if their lives depended on it -- as they did!

 

B. Leaving Egypt (Exodus 12:29-36)

 

The Tenth Plague, the Slaying of the Firstborn (Exodus 12:29-33)

 

Now came the final plague:

 

"29 At midnight the LORD struck down all the firstborn in Egypt, from the firstborn of Pharaoh, who sat on the throne, to the firstborn of the prisoner, who was in the dungeon, and the firstborn of all the livestock as well. 30 Pharaoh and all his officials and all the Egyptians got up during the night, and there was loud wailing in Egypt, for there was not a house without someone dead." (Exodus 12:29-30)

Arthur Hacker (English Pre-Raphaelite painter, 1858-1919), And There Was a Great Cry in Egypt (1897)
Arthur Hacker (English Pre-Raphaelite painter, 1858-1919), "And There Was a Great Cry in Egypt" (1897), oil on canvas, 90.2 x 153.7 cm, private collection. Larger image.

The slaughter was carried out by "the destroyer,"  elsewhere referred to as the "angel of the Lord" or the destroying angel.

 

 This figure was later popularized in Judaism and Christianity as the "angel of death."

 

No Egyptian household was untouched that night, not even Pharaoh's. Pharaoh summons Moses and commands the Israelites to leave immediately with all their flocks and herds. You can sense the pain in his poignant request, "and also bless me" (12:32b).

 

Plundering the Egyptians (Exodus 12:35-36)

 

Among the Israelites, no son had been lost. They were fed, packed, and ready to leave. So when the word came, there was just one more thing to do.

 

"35 The Israelites did as Moses instructed and asked the Egyptians for articles of silver and gold and for clothing. 36The LORD had made the Egyptians favorably disposed toward the people, and they gave them what they asked for; so they plundered the Egyptians." (Exodus 12:35-36)

It might seem crass to ask families in the middle of the night, families that are in deep mourning for their sons, to give them jewelry, gold, and garments. But to the Egyptians, that was a small price to pay to get rid of this people, who were seen as the reason that Egypt was being ruined, and so they gave their valuables and the Israelites left.

 

But this had been God's plan from the beginning when he had told Abraham (Genesis 15:13-14) and later Moses (Exodus 3:21-22) that this would come to pass. Perhaps the justice was that the Egyptians, who had bled the Israelites dry with slavery and hard labor, now paid them back at the last. And God had a use for the gold and silver, for it would later be given to decorate the tabernacle in the wilderness!

 

C. On the Move (Exodus 12:37-51)

 

The Israelites Begin Their Journey (Exodus 12:37-40)

 

Now the long-anticipated Exodus begins. Read carefully this paragraph:

 

"7 The Israelites journeyed from Rameses to Succoth. There were about six hundred thousand men on foot, besides women and children. 38 Many other people went up with them, as well as large droves of livestock, both flocks and herds…. 40 Now the length of time the Israelite people lived in Egypt was 430 years.41 At the end of the 430 years, to the very day, all the LORD's divisions left Egypt. 42 Because the LORD kept vigil that night to bring them out of Egypt, on this night all the Israelites are to keep vigil to honor the LORD for the generations to come." (Exodus 12:37-42)

We learn several things from this paragraph.

 

  1. Route. The Israelites were primarily living in the area around the store-city of Rameses and travelled to Succoth. We examine their what we think was their route in greater detail in Appendix 2.
  2. Number of Israelites. The text indicates 600,000 men, plus women and children. That probably means upwards of 2 million people were involved in the Exodus. While some have questioned the plausibility of this number, we'll use it for our study.
  3. Time in Egypt. This completed 430 years from the time Jacob entered Egypt, corresponding to the 400 years God had told Abraham (Genesis 15:13). Probably for about 30 years when Joseph was ruler, the Israelites were treated well.
  4. God's army. In the phrase "all the LORD's divisions left Egypt" we see a word that relates to armies (cf. Exodus 7:4;12:51). The narrator tells us, "The Israelites went up out of Egypt armed for battle" (13:18b). Their weapons may have been primitive compared to the Egyptians -- probably mainly staffs -- but they went out with a warrior spirit, not as slaves "with their tail between their legs."
  5. Heterogeneous group. Not only Israelites left Egypt, but with them large numbers of other oppressed peoples. Later these "rabble" cause some trouble (Numbers 11:4; Leviticus 24:10-11).
  6. Night Watch. Notice how this paragraph concludes; "the LORD kept vigil that night to bring them out of Egypt" (12:42). The Lord took great care to pass over or to guard his people from the destroyer and bring them through what must have been a terrifying night!

The Lord Brought the Israelites Out of Egypt (Exodus 12:50-51)

 

Exodus chapter 12 ends with these two verses:

 

"50 All the Israelites did just what the LORD had commanded Moses and Aaron. 51 And on that very day the LORD brought the Israelites out of Egypt by their divisions." (Exodus 12:50-51)

The people's deliverance is founded on two elements mentioned in verse 50:

 

  1. Moses and Aaron obeyed what God had commanded them.
  2. The people obeyed what Moses and Aaron commanded them.

The KJV renders the Hebrew quite literally:

 

"Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did19 they." (Exodus 12:50, KJV)

Very often in the Pentateuch, the people are expected to act on, follow through on, obey what God has said. It is the key to receiving God's blessing.

 

Leaders must listen to God for direction and then act on that direction. But a real kind of "followership" is required of the people, too. When they recognize and follow Moses, God blesses them. But when they bicker and balk and refuse to recognize God's leadership behind Moses, disaster follows. We leaders can blame ourselves for people not following us -- and sometimes it is our fault from impatience and lack of skill in leading -- but ultimately, following God-appointed leaders is the people's responsibility. We cannot do that for them.

 

Q2. (Exodus 12:50) Why was obedience so important to the people's deliverance? Why is obedience so important to our deliverance from "sin, the flesh, and the devil"? Is there any discipleship without obedience? Does a person who says he believes in Jesus but doesn't obey him have real faith?


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The Pillar of Cloud and the Pillar of Fire (Exodus 13:21-22)

 

Up until now the people of Israel saw the mighty plagues in response to Moses' meetings with Pharaoh and they obeyed his commands for preparation, for Passover, for asking for jewelry from their neighbors, and for the actual embarkation. But for the next part of the journey, Moses is not their only guide. There is a pillar of cloud by day, and a pillar of fire by night.

 

"21 By day the LORD went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night. 22 Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people." (Exodus 13:21-22)

 

"Pillar" is ʿammûd, "pillar, column, post," a common word for the pillars supporting buildings, from the verb ʿāmad, "to stand."

 

 We see it mentioned a number of places in the Pentateuch and referred to elsewhere in the Bible. We'll discuss it more later.

 

You and I would often like the clarity of this pillar, to both authenticate our ministry before others and to set the direction clearly for the people. But as the story of the Exodus unfolds, we observe that the continual presence of this pillar of cloud and fire in the camp of Israel doesn't mean that Moses' leadership was easy. The people grumbling against Moses was actually a grumbling against the Lord, whom Moses represented (Exodus 16:8; See 1 Samuel 8:7-8).

 

The Desert Route (Exodus 13:17-18a)

 

But God didn't lead them on the easiest path! By far the fastest and direct route between Egypt and Canaan is north to the Mediterranean Sea, and then along a well-developed road on the Philistine coast, technically, the north Sinai Mediterranean coast road. If the Israelites were to travel 10 miles a day, they could have reached Canaan in just a few days.

 

However, the well-traveled Road to the Philistines had two drawbacks:

 

  1. The presence of military garrisons. Since this road was the most natural place that Egypt's enemies would use to invade the country, it was heavily fortified. To travel along the "easiest" route would guarantee that the Israelites would "face war."
  2. Nation-building time needed. After 400 years in Egypt, and the final years in forced slavery, Israel was not a unified nation, but a loosely confederated group of twelve tribes led by elders. Before Israel would be ready to enter the Promised Land and conquer its inhabitants, it would have to meet God, submit to his leadership, and learn to work together under the leadership of an overall leader: Moses and, later, Joshua. You can't shortcut the time it takes to mature.

Location of the Red Sea (yām sûp)

 

Proposed route of the Exodus from Rameses to the Red Sea, and Reed Sea crossing
Proposed route of the Exodus and 'Reed Sea' crossing from Rameses to the Red Sea. Larger image.

We just don't know the exact location of the body of water identified in the text as the "Red Sea," since the Hebrew phrase yām sûp is a term used in the Old Testament to identify a number of different bodies of water. Yām is used in the Old Testament over 300 times to refer to "sea" and about 70 times for "west" or "westward." The word sûp means "reed, waterplant," a general term for marsh plants.

 

No doubt the "Red Sea" (literally "Reed Sea," yām sûp) refers to some body of water east of the Nile delta, probably either at Lake Timsah or at the Great Bitter Lake, both of which lie along the present route of the Suez Canal. You can explore this further in Appendix 2 - The Route of the Exodus.

 

D. Pharaoh Pursues (Exodus 14:1-14)

 

Encamping West of the Sea (Exodus 14:1-4)

 

"1 Then the LORD said to Moses, 2 'Tell the Israelites to turn back.... They are to encamp by the sea.... 3 Pharaoh will think, 'The Israelites are wandering around the land in confusion, hemmed in by the desert.' 4 And I will harden Pharaoh's heart, and he will pursue them." (Exodus 14:1-4a)

It's fascinating to see Yahweh's strategy: to have the Israelites "turn back" (NIV, NRSV), "turn" (KJV) in order to appear that they are confused and directionless, a tempting target to attract the ruthless and hardhearted Pharaoh and his armies.

 

If Moses were to use Israel as bait, we would call it irresponsible, since his main task would be to deliver the people of Israel from Egypt in the fastest possible way. But for Yahweh to do so, with his pillar of cloud and fire to lead them, it is entirely appropriate. Yahweh is not risking the people, but he has an additional objective: to humble Pharaoh and the gods of Egypt in the process of delivering the Israelites.

 

Pharaoh Rises to the Bait (Exodus 14:5-9)

 

As devastated as Egypt has become through the Ten Plagues, Pharaoh can't resist bringing the Israelites back. He and his officials are greedy.

 

"The LORD hardened the heart of Pharaoh king of Egypt, so that he pursued the Israelites, who were marching out boldly. The Egyptians -- all Pharaoh's horses and chariots, horsemen and troops -- pursued the Israelites and overtook them...." (14:8-9)

Rameses II and chariot at the Battle of Kadesh (1274 BC). Relief inside his Abu Simbel temple, Nubia, Southern Egypt.
Rameses II and chariot at the Battle of Kadesh (1274 BC). Relief inside his Abu Simbel temple, Nubia, Southern Egypt. Larger image.

A chariot army is a terrifying weapon of war in ancient Egypt. While chariots aren't very useful in the Judean hills that the Israelites will eventually claim as their homeland, they are chillingly effective in the flat delta plain of Egypt, as well as the flat coastal plains bordering the Mediterranean.

 

In a field action, a chariot division usually delivered the first strike, to be followed by infantry advancing to exploit a tactical success. The largest chariot battle ever fought took place about 1274 BC at the Battle of Kadesh in Syria, when Rameses II attacked the Hittites, a battle involving perhaps 5,000 to 6,000 chariots.

 

An Egyptian light chariot contained one driver and one fighter, usually armed with a bow. The chariot is fast and deadly -- all of the fear factor of cavalry, but with the added accuracy of a stable shooting platform, with room to store additional arrows (and short spears when the arrows were exhausted).

 

Blaming the Leader -- Again! (Exodus 14:10-12)

 

Pharaoh's pairs of horses thundering towards the Israelites threw them into panic.

 

"10 As Pharaoh approached, the Israelites looked up, and there were the Egyptians, marching after them. They were terrified and cried out to the LORD.

11 They said to Moses, 'Was it because there were no graves in Egypt that you brought us to the desert to die? What have you done to us by bringing us out of Egypt? 12 Didn't we say to you in Egypt, "Leave us alone; let us serve the Egyptians"? It would have been better for us to serve the Egyptians than to die in the desert!'" (Exodus 14:10-12)

To their credit, the Israelites "cried out to the LORD" (14:10b) as they had during their oppression in Egypt (2:23-24). But they make the mistake of blaming their leader for the problem -- as if Moses is leading on his own, rather than following carefully what the Lord tells him to do. They say:

 

  1. Since we have to die, we would rather die in Egypt where we were comfortable, rather than in this desolate desert.
  2. We told you to leave us alone, but you wouldn't listen.
  3. It would have been better to remain slaves than die in the desert.

I learned a lesson very early in my ministry, that when people praise me I must understand that they are praising God working within me -- and that I must pass that praise onto him, rather than keep it for myself to puff me up. What it has taken me much longer to learn is that, if I am leading for God, people's criticisms of me are actually criticisms of God's leadership through me -- and that I must pass that criticism on to him and not keep it for myself to eat at me.

 

Moses Encourages the People (Exodus 14:13-14)

 

Moses doesn't waste his time answering their petty criticisms. Instead, he reaffirms to them the Lord's victory and tells them how to respond:

"13 Moses answered the people, 'Do not be afraid. Stand firm and you will see the deliverance the LORD will bring you today. The Egyptians you see today you will never see again. 14 The LORD will fight for you; you need only to be still.'" (Exodus 14:13-14)

This is one of the classic encouragements in the entire Bible! Notice that Moses offers three commands (to direct their activity) and makes three faith assertions (to bolster their faith).

 

Commands:

  1. Do not be afraid. Fear is their central weakness. We see this command especially on the lips of angels and Jesus in the Gospels.
  2. Stand firm. The opposite would be to run from the opposing army's forces. Recall Paul's command:
  3. "Put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.Stand firm then...." (Ephesians 6:13-14a)

  4. Be still. Stop whining!

Faith Assertions:

  1. You will see the deliverance the Lord will bring.
  2. You won't see the Egyptians ever again.
  3. The Lord will fight for you!

Moses' ministry here is one of command and of reassurance -- making faith statements in the hearing of the people so they would believe God rather than be panicked by their situation.

Again and again we see this theme: the Lord does battle on behalf of Israel. What is unique here is that the Israelites themselves don't have to fight at all -- all the fighting is done by the Lord. In most cases, however, the Israelites fight, but have a power-assist from the Most High God. When the Israelites have crossed the Red Sea, this theme is celebrated in a mighty song, declaring, "Yahweh is a warrior" (Exodus 15:3).

Q3. (Exodus 14:11-14) Why do the people blame Moses for the advancing Egyptian army? What motivates their fear? Who are the people really blaming? How does Moses respond to their blame and fear? Why doesn't Moses defend himself from their unfair criticism? How do the people respond to Moses' words?
http://www.joyfulheart.com/forums/index.php?showtopic=1044

E. Crossing the Red Sea (Exodus 14:15-31)

The People March through the Red Sea (Exodus 14:15-16, 21-22)

 

After comforting and encouraging the people, Moses has been crying out to God himself in intercessory prayer.

"15 Then the LORD said to Moses, 'Why are you crying out to me? Tell the Israelites to move on. 16 Raise your staff and stretch out your hand over the sea to divide the water so that the Israelites can go through the sea on dry ground.'" (Exodus 14:15-16)

Dear friends, there is a time a time for everything (Ecclesiastes 3:1-8) -- a time to pray and cry out to God, and a time to act decisively in order that the prayer might be answered. A time to take your stand, and a time to move on. This is such a time!

 

 

James J. Tissot, The Waters Are Divided (1896-1902), watercolor, Jewish Museum, New York.


James J. Tissot, "The Waters Are Divided" (1896-1900), watercolor, Jewish Museum, New York. Larger image.

 

When Moses lifts his staff, an extension of his hand (14:16, 21, 27), God acts by moving the "angel of God" to a position between Israel and her enemies:

"19 Then the angel of God, who had been traveling in front of Israel's army, withdrew and went behind them. The pillar of cloud also moved from in front and stood behind them, 20 coming between the armies of Egypt and Israel. Throughout the night the cloud brought darkness to the one side and light to the other side; so neither went near the other all night long." (Exodus 14:19-20)

An unseen angel of God has been protecting them. Notice in verse 19 that the angel is differentiated from the pillar of cloud and fire, though the pillar follows the angel. The pillar effectively separates the two armies during the night, serving as darkness to the Egyptians and light to the Israelites.

 

At Moses' gesture with his hand (and staff, see verse 16), "a strong east wind," presumably off the desert to the east, divides the water with a wall of water on each side (14:21-22). How a normal wind could make a wall of water to the right and left, we just don't know. Perhaps this is a kind of narrow, directed blast. If these were reedy salt marshes with a soft bottom, the wind would serve to dry them out enough so that the Israelites could cross without sinking into the muck. Like other miracles that are one-of-a-kind events that God brings about, it's difficult to describe them in terms of things we understand.

 

 

Gaining Glory over the Egyptians (Exodus 14:4, 17-18)

 

One of the themes of this part of Exodus is God "gaining glory" or "getting honor" over the Egyptians. It's a difficult concept for us to grasp, but since it is central here and elsewhere in the Old Testament, let's spend some time to understand it.

"And I will harden Pharaoh's heart, and he will pursue them. But I will gain glory for myself through Pharaoh and all his army, and the Egyptians will know that I am the LORD." (Exodus 14:4)

"17 I will harden the hearts of the Egyptians so that they will go in after them. And I will gain glory through Pharaoh and all his army, through his chariots and his horsemen. 18 The Egyptians will know that I am the LORD when I gain glory through Pharaoh, his chariots and his horsemen." (Exodus 14:17-18)

The Exodus may seem to us to be about delivering a large group of people from slavery. But if that's all we see, we're missing an important theme -- the glory of Yahweh. This verb "gain glory" (NIV, NRSV), "get honor" (KJV) is the verb kābēd, here in the Niphal stem. The basic meaning of the root is "to be heavy, weighty," extending to the figurative idea of a "weighty" person in society, someone who is honorable, impressive, noteworthy, worthy of respect. Common translations are to be "honorable, honored, glorious, glorified."

 

Up to the time of Moses, the name Yahweh had been relatively unknown (Exodus 6:2-3). When Moses tells Pharaoh that Yahweh says, "Let my people go," Pharaoh replies, "Who is Yahweh, that I should obey him and let Israel go? I do not know Yahweh and I will not let Israel go." (Exodus 5:2).

 

According to the Egyptian religion, Pharaoh himself is a god; why should he give any regard to the supposedly inferior God of his slaves? Pharaoh mocked the Lord! His heart was arrogant and hard towards God. But after his army's Red Sea disaster, he mocked no more.

 

We humans often view the pursuit of glory as vain and unworthy; we must be humble. However, God is divine! He is King of the universe! For a petty Pharaoh to defy the Living God must be answered with power, or God's reputation will not be respected among the nations.

 

More than that, unless Yahweh soundly defeats the Egyptian oppressors, he cannot gain the full faith and allegiance of his people. They have lived under slavery and oppression for hundreds of years. They have been beaten into submission and have a low view of themselves and their God compared to their respect for Egypt and its gods that seem superior. The revelation of God's glory in defeating Egypt is important for the sake of the Egyptians and the Israelites.

But seeing God's glory demands responsible action from the people. Later, when the people of Israel balk at entering the Promised Land, God tells them.

"21 As surely as I live and as surely as the glory of the LORD fills the whole earth, 22 not one of the men who saw my glory and the miraculous signs I performed in Egypt and in the desert ... will ever see the land I promised on oath to their forefathers. No one who has treated me with contempt will ever see it." (Numbers 14:21-23)

God's awesome glory demands faith and obedience!

Leaders, too, have a responsibility in the face of God's glory. We must not take it for ourselves. Through Isaiah, the Lord says:

"I am the LORD; that is my name!
I will not give 
my glory to another
or my praise to idols." (Isaiah 42:8)

"For my own sake,
for my own sake, I do this.
How can I let myself be defamed?
I will not yield 
my glory to another." (Isaiah 48:11)

Twice, in Exodus, we see the term "my glory" (Exodus 29:43; 33:22). It is not ours, but God's. When he acts powerfully through our ministries, we must acknowledge that the power is his, not ours.

We ourselves are created to glorify God. That is our purpose.

"… Everyone who is called by my name,
whom I created for 
my glory,
whom I formed and made." (Isaiah 43:7)

"... in order that we, who were the first to hope in Christ,
might be 
for the praise of his glory." (Ephesians 1:12)

"And I, because of their actions and their imaginations,
am about to come and gather all nations and tongues,
and they will come and 
see my glory.
I will set a sign among them,
and I will send some of those who survive to the nations ... 
that have not heard of my fame or 
seen my glory.
They will proclaim 
my glory among the nations." (Isaiah 66:18-19)

"Father, I want those you have given me
to be with me where I am, and to 
see my glory,
the glory you have given me
because you loved me before the creation of the world." (John 17:24)

"What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory" (Romans 9:23)

Q4. (Exodus 14:4, 17-18) Why is God's glory important in the Exodus? How is recognition of his glory important to faith? To holiness? To reverence? What happens when leaders take for themselves the credit and glory that should go only to God? How can leaders keep themselves from pride?
http://www.joyfulheart.com/forums/index.php?showtopic=1045

James J. Tissot, The Egyptians Are Destroyed (1896-1902), watercolor, Jewish Museum, New York.


James J. Tissot, "The Egyptians Are Destroyed" (1896-1900), watercolor, Jewish Museum, New York. Larger image.

 

The Destruction of Pharaoh's Army (Exodus 14:23-30)

 

Now the Egyptians' stubbornness and hard hearts cause their doom.

 

"24 During the last watch of the night the LORD looked down from the pillar of fire and cloud at the Egyptian army and threw it into confusion. 25 He made thewheels of their chariots come off so that they had difficulty driving. And the Egyptians said, 'Let's get away from the Israelites! The LORD is fighting for them against Egypt.'

... 27 Moses stretched out his hand over the sea, and at daybreak the sea went back to its place. The Egyptians were fleeing toward it, and the LORDswept them into the sea.... 30 That day the LORD saved Israel from the hands of the Egyptians, and Israel saw the Egyptians lying dead on the shore." (Exodus 14:24-25, 27, 30)

Look what result this had on the Israelites:

 

"And when the Israelites saw the great power the LORD displayed against the Egyptians, the people feared the LORD and put their trust in him and in Moses his servant." (Exodus 14:31)

Why did the Lord wipe out so many Egyptian soldiers in this operation? Four answers may help us:

 

  1. Protection. So long as Pharaoh's army is intact, the Israelites are not safe from attack. God has crushed their enemy.
  2. Glory. Until now, Pharaoh and the Egyptians had acted disrespectfully towards God. No more. Yahweh is now honored and glorified as a great God who has defeated the gods of Egypt.
  3. Faith. The people of Israel themselves had believed in the might of Egypt over Yahweh's ability to save them. Now they "feared the LORD and put their trust in him" (Exodus 14:31). The Lord is engaged in nation-building. To have people trust in their God is the first step in making a covenant with him at Mt. Sinai.
  4. Leadership. Moses, too, benefits from God's visible power. As the Lord's servant, the people trust in him, as well. He is now able to lead more effectively than before.

F. Celebration (Exodus 15:1-21)

 

The Song of Moses (Exodus 15:1-19)

 

Chapter 15 begins, "Then Moses and the Israelites sang this song to the LORD…."What follows is a poetic psalm, much like the psalms in our Book of Psalms, that show all the elements of Hebrew poetry. We can't cover it all, but here are the main elements. It begins:

 

"I will sing to the LORD,
for he is highly exalted.
The horse and its rider
he has hurled into the sea.
2 The LORD is my strength and my song;
he has become my salvation.
He is my God, and I will praise him,
my father's God, and I will exalt him." (15:1-2)

ames J. Tissot, The Songs of Joy (1896-1902), watercolor, Jewish Museum, New York.
James J. Tissot, "The Songs of Joy" (1896-1900), watercolor, Jewish Museum, New York.Larger image.

The next stanza praises Yahweh as a great warrior, and recounts his exploits over Egypt's army. What follows is a reflection on this unique, one-of-a-kind God who has given victory?

 

"11 Who among the gods is like you, O LORD?
Who is like you -- 
majestic in holiness,
awesome in glory,
working wonders ?

12 You stretched out your right hand
and the earth swallowed them. 
13 In your unfailing love
you will lead the people you have redeemed.
In your strength you will guide them to your holy dwelling." (15:11-13)

The song concludes looking forward to entering the Promised Land and arriving at God's dwelling place. In its final line it praises the Lord who will reign forever as the King of Israel:

 

"The LORD will reign for ever and ever." (15:18)

The Song of Miriam (Exodus 15:20-21)

 

Moses the Reluctant Leader, by Dr. Ralph F. Wilson
Available as an e-book and paperback

The section concludes with a song sung by the women and led by Moses' sister Miriam, who is called "the prophetess" here, recapping the first two lines of the Song of Moses (15:1-2)

 

20 Then Miriam the prophetess, Aaron's sister, took a tambourine in her hand, and all the women followed her, with tambourines and dancing. 21 Miriam sang to them:

"Sing to the LORD,
for he is highly exalted.
The horse and its rider he has hurled into the sea." (Exodus 15:20-21)

Prayer

 

Lord, thank you for your amazing triumph at the Red Sea. It defied the power of the most powerful nation on earth and formed a people who would trust and follow you, even in deserts. Thank you for Moses' steady leadership through intense pressure. Give me that kind of fortitude to lead your people as well. In Jesus' name, I pray. Amen.

 


Moses Bible Study - Discipleship and Leadership Lessons

ALSO SEE:  http://www.greatdreams.com/moses.htm

HERE IS A POSTING FROM THE 2012 FORUM

 

This is what J mccanney has to say about the red auroras. 

October 31, 2011 posting ... HAPPY HALLOWEEN !!! about the northeastern record snow storm ... 1) the national weather service did not see it coming !!! 2) as i always say ... "you can't predict the weather if you do not know what causes the weather" ... 3) listen to my lecture ofoctober 20 regarding "the Winds of Jupiter" a term i coined to describe exactly what is happening to earth ... jim mccanney

October 28, 2011 posting ... this past week there was another comet that hit the sun october 21 with the electrical discharge between thecomet and sun (as the comet approached the sun ... remember "action at a distance" from my books and lectures) ... massive explosions occurred on the solar surface just as happened with the october 03, 2011 comet ... about 3 days later ... the time for the solar wind particles from these explosions to hit earth's upper atmosphere ... earth experienced a rare aurora display with RED auroras as far south as alabama ...these RED auroras are very rare but i wanted to link this to the biblical and historical accounts of red auroras ... not the least of which was recounted by the israelites during the time of moses ... remember the "red hand of death" spoken of in the 10 plagues of egypt ... well here is what happens ... the electron streams from the discharge of the solar capacitor ignites earth into a comet state (using my "Plasma Discharge Comet Model") which attracts oxygen ions to the regions hundreds of miles above earth's atmosphere ... where they fluoresce in the 6300 and6340 angstrom lines of oxygen ... these are red lines of oxygen ... so in the ancient days when the great comets of old (the huge comets witnessed and reported by the ancients ... not the puffy little nothing comets we have seen in recent historical times) ... when these great comets lit up the sky and interacted electrically with earth ... the only difference in the moses story leading the israelites was that the comet also poisoned the atmosphere with a pandoras box of lethal organic molecules as earth passed through the comet tail ... the Kolbrin also is very specific that the poisonous gases burned the throats and lungs of people at that time ... so once again ... we see scientific proof of whatthe ancients saw ... once again standard science denies this by not reporting or identifying really what is going on and to boot ... NASA once again cut the feeds from the solar observing satellites at the critical moment that proves that these comets are in fact interacting with thesolar surface and causing these massive explosions on the surface of the sun ... NASA once again hiding data to protect its pet theories andmisguided fairy tale science ... jim mccanney

link to site and his weekly radio show. http://www.jmccanneyscience.com

FROM: http://2012forum.com/forum/viewtopic.php?f=38&t=26003

  1. Volcanic Gases and Their Effects

    volcanoes.usgs.gov/hazards/gas/index.php
    Jun 11, 2010 – Eruptions of Kilauea Volcano release large quantities of sulfur dioxide gas into the atmosphere that can lead to volcanic air pollution on the ...
  2. How does sulfur dioxide affect the atmosphere

    wiki.answers.com › ... › Science › Chemistry › Elements and Compounds
    sulfur dioxide is fairy reactive in air, it reacts with water in the air to form sulfurous acid, which is acid rain, SO2(g) + H2O(l) H2SO3(aq). Acid rain pretty much kills ...

acid rain atmosphere

 

A good friend reminded me of the 'red sky' dreams we used to have, and I didn't remember, so I looked and found this:

    Dee Finney's blog January 17, 2012 page 110 BETELGUESE TO ...

    www.greatdreams.com/blog-2012/dee-blog110.html
    Jan 17, 2012 – Mayan wisdom gives us an exact date for the change of the ages (December 22, 2012), and an exact sign is given as well - the Red Sky.
  1. BEING THE CHANGE IN THE WORLD

    www.greatdreams.com/being-the-change.htm
    Americans blatantly misinformed by mass media
    http://www.wariscrime.com/2008/12/02/news/americans-blatantly-misinformed-by-mass-media/

    "Ramses II" redirects here. For the armored vehicle, see Ramses II tank.
    Page semi-protected
    Ramesses II
    "Ramesses the Great"
    One of the four external seated statuesof Ramesses II at Abu Simbel.
    One of the four external seated statues
    of Ramesses II at Abu Simbel.
    Pharaoh
    Reign 1279–1213 BC (19th Dynasty)
    Predecessor Seti I
    Successor Merneptah
    Royal titulary[show]
    Consorts
    • Nefertari
    • Isetnofret
    • Maathorneferure

    • Meritamen
    • Bintanath
    • Nebettawy

    • Henutmire
    Children
    • Amun-her-khepsef
    • Prince Ramesses

    • Pareherwenemef
    • Khaemweset

    • Merneptah
    • Meryatum
    • Bintanath

    • Meritamen
    • Nebettawy
    (See List of children of Ramesses II)
    Father Seti I
    Mother Queen Tuya
    Burial KV7
    Monuments
    • Abu Simbel
    • Abydos
    • Ramesseum
    • Luxor
    • Karnak

    Ramesses II (Middle Egyptian: *Riʻmīsisu,[citation needed] transliterated as "Rameses" (/ˈræməsiːz/) or "Ramses" (/ˈræmsiːz/ or /ˈræmziːz/); bornc. 1303 BC; died July or August 1213 BC; reigned 1279–1213 BC), also known as Ramesses the Great, was the third pharaoh of the Nineteenth Dynasty of Egypt. He is often regarded as the greatest, most celebrated, and most powerful pharaoh of the Egyptian Empire. His successors and later Egyptians called him the "Great Ancestor". Ramesses II led several military expeditions into theLevant, reasserting Egyptian control over Canaan. He also led expeditions to the south, into Nubia, commemorated in inscriptions at Beit el-Wali and Gerf Hussein.

    At age fourteen, Ramesses was appointed Prince Regent by his father Seti I.He is believed to have taken the throne in his late teens and is known to have ruled Egypt from 1279 BC to 1213 BC for 66 years and 2 months, according to both Manetho and Egypt's contemporary historical records. He was once said to have lived to be 99 years old, but it is more likely that he died in his 90th or 91st year. If he became Pharaoh in 1279 BC as most Egyptologists today believe, he would have assumed the throne on May 31, 1279 BC, based on his known accession date of III Shemu day 27. Ramesses II celebrated an unprecedented 14 sed festivals (the first held after thirty years of a pharaoh's reign, and then every three years) during his reign—more than any other pharaoh. On his death, he was buried in a tomb in the Valley of the Kings;his body was later moved to a royal cache where it was discovered in 1881, and is now on display in the Cairo Museum.

    The early part of his reign was focused on building cities, temples and monuments. He established the city of Pi-Ramesses in the Nile Delta as his new capital and main base for his campaigns in Syria. This city was built on the remains of the city of Avaris, the capital of the Hyksos when they took over, and was the location of the main Temple of Set. He is also known as Ozymandias in the Greek sources, from a transliteration into Greek of a part of Ramesses'throne name, Usermaatre Setepenre, "Ra's mighty truth, chosen of Ra".

    Campaigns and battles

    Ramesses II as a child (Cairo Museum)

    Early in his life, Ramesses II embarked on numerous campaigns to return previously held territories back from Nubian and Hittite hands and to secure Egypt's borders. He was also responsible for suppressing some Nubian revolts and carrying out a campaign in Libya. Although the famous Battle of Kadesh often dominates the scholarly view of Ramesses II's military prowess and power, he nevertheless enjoyed more than a few outright victories over the enemies of Egypt. During Ramesses II's reign, the Egyptian army is estimated to have totaled about 100,000 men; a formidable force that he used to strengthen Egyptian influence.

    Battle against Sherden sea pirates

    In his second year, Ramesses II decisively defeated the Shardana or Sherden sea pirates who were wreaking havoc along Egypt's Mediterranean coast by attacking cargo-laden vessels travelling the sea routes to Egypt. The Sherden people probably came from the coast of Ionia or possibly south-west Anatolia. Ramesses posted troops and ships at strategic points along the coast and patiently allowed the pirates to attack their prey before skillfully catching them by surprise in a sea battle and capturing them all in a single action. A stele from Tanis speaks of their having come "in their war-ships from the midst of the sea, and none were able to stand before them". There must have been a naval battle somewhere near the mouth of the Nile, as shortly afterwards many Sherden are seen in the Pharaoh's body-guard where they are conspicuous by their horned helmets with a ball projecting from the middle, their round shields and the great Naue II swords with which they are depicted in inscriptions of the Battle of Kadesh. In that sea battle, together with the Shardana, the pharaoh also defeated the Lukka (L'kkw, possibly the later Lycians), and the Šqrsšw (Shekelesh) peoples.

    First Syrian campaign

    The immediate antecedents to the Battle of Kadesh were the early campaigns of Ramesses II into Canaan. His first campaign seems to have taken place in the fourth year of his reign and was commemorated by the erection of a stele near modern Beirut. The inscription is almost totally illegible due to weathering. His records tell us that he was forced to fight a Canaanite prince who was mortally wounded by an Egyptian archer, and whose army was subsequently routed. Ramesses carried off the princes of Canaan as live prisoners to Egypt. Ramesses then plundered the chiefs of the Asiatics in their own lands, returning every year to his headquarters at Riblah to exact tribute. In the fourth year of his reign, he captured the Hittite vassal state of Amurru during his campaign in Syria.

    Second Syrian campaign

    Further information: Battle of Kadesh
    Ramesses II storming the Hittite fortress of Dapur.

    The Battle of Kadesh in his fifth regnal year was the climactic engagement in a campaign that Ramesses fought in Syria, against the resurgent Hittite forces of Muwatallis. The pharaoh wanted a victory at Kadesh both to expand Egypt's frontiers into Syria and to emulate his father Seti I's triumphal entry into the city just a decade or so earlier. He also constructed his new capital, Pi-Ramesses where he built factories to manufacture weapons, chariots, and shields, supposedly producing some 1,000 weapons in a week, about 250 chariots in 2 weeks, and 1,000 shields in a week and a half. After these preparations, Ramesses moved to attack territory in the Levant which belonged to a more substantial enemy than any he had ever faced before: the Hittite Empire.

    Although Ramesses's forces were caught in a Hittite ambush and outnumbered at Kadesh, the pharaoh fought the battle to a stalemate and returned home a hero. Ramesses II's forces suffered major losses particularly among the 'Ra' division which was routed by the initial charge of the Hittite chariots during the battle. Once back in Egypt, Ramesses proclaimed that he had won a great victory.He had amazed everybody by almost winning a lost battle. The Battle of Kadesh was a personal triumph for Ramesses, as after blundering into a devastating Hittite ambush, the young king courageously rallied his scattered troops to fight on the battlefield while escaping death or capture. Still, many historians regard the battle as a strategic defeat for the Egyptians as they were unable to occupy the city or territory around Kadesh. Ramesses decorated his monuments with reliefs and inscriptions describing the campaign as a whole, and the battle in particular as a major victory. Inscriptions of his victory decorate the Ramesseum, Abydos, Karnak, Luxor and Abu Simbel. For example, on the temple walls of Luxor the near catastrophe was turned into an act of heroism:

    His majesty slaughtered the armed forces of the Hittites in their entirety, their great rulers and all their brothers ... their infantry and chariot troops fell prostrate, one on top of the other. His majesty killed them ... and they lay stretched out in front of their horses. But his majesty was alone, nobody accompanied him ...

    Third Syrian campaign

    Egypt's sphere of influence was now restricted to Canaan while Syria fell into Hittite hands. Canaanite princes, seemingly encouraged by the Egyptian incapacity to impose their will and goaded on by the Hittites, began revolts against Egypt. In the seventh year of his reign, Ramesses II returned to Syria once again. This time he proved more successful against his Hittite foes. During this campaign he split his army into two forces. One was led by his son, Amun-her-khepeshef, and it chased warriors of the Šhasu tribes across theNegev as far as the Dead Sea, and captured Edom-Seir. It then marched on to capture Moab. The other force, led by Ramesses, attacked Jerusalem and Jericho. He, too, then entered Moab, where he rejoined his son. The reunited army then marched on Hesbon,Damascus, on to Kumidi, and finally recaptured Upi (the land around Damascus), reestablishing Egypt's former sphere of influence.

    Later campaigns in Syria

    Relief from Ramesseumshowing the siege of Dapur

    Ramesses extended his military successes in his eighth and ninth years. He crossed the Dog River (Nahr al-Kalb) and pushed north into Amurru. His armies managed to march as far north as Dapur,where he erected a statue of himself. The Egyptian pharaoh thus found himself in northern Amurru, well past Kadesh, in Tunip, where no Egyptian soldier had been seen since the time of Thutmose III almost 120 years earlier. He laid siege to the city before capturing it. His victory proved to be ephemeral. In year nine, Ramesses erected a stele at Beth Shean. After having reasserted his power over Canaan, Ramesses led his army north. A mostly illegible stele near Beirut, which appears to be dated to the king's second year, was probably set up there in his tenth. The thin strip of territory pinched between Amurru and Kadesh did not make for a stable possession. Within a year, they had returned to the Hittite fold, so that Ramesses had to march against Dapuronce more in his tenth year. This time he claimed to have fought the battle without even bothering to put on his corslet until two hours after the fighting began. Six of Ramesses's sons, still wearing theirside locks, took part in this conquest. He took towns in Retenu, and Tunip in Naharin, later recorded on the walls of the Ramesseum. This second success here was equally as meaningless as his first, as neither power could decisively defeat the other in battle.

    Peace treaty with the Hittites

    Main article: Ramses–Hattusili Treaty
    Tablet of treaty between Hattusili IIIof Hatti and Ramesses II of Egypt, at the Istanbul Archaeology Museum

    The deposed Hittite king, Mursili III fled to Egypt, the land of his country's enemy, after the failure of his plots to oust his uncle from the throne. Hattusili III responded by demanding that Ramesses II extradite his nephew back to Hatti.

    This demand precipitated a crisis in relations between Egypt and Hatti when Ramesses denied any knowledge of Mursili's whereabouts in his country, and the two empires came dangerously close to war. Eventually, in the twenty-first year of his reign (1258 BC), Ramesses decided to conclude an agreement with the new Hittite king, Hattusili III, at Kadesh to end the conflict. The ensuing document is the earliest known peace treaty in world history.

    The peace treaty was recorded in two versions, one in Egyptian hieroglyphs, the other inAkkadian, using cuneiform script; both versions survive. Such dual-language recording is common to many subsequent treaties. This treaty differs from others however, in that the two language versions are differently worded. Although the majority of the text is identical, the Hittite version claims that the Egyptians came suing for peace, while the Egyptian version claims the reverse. The treaty was given to the Egyptians in the form of a silver plaque, and this "pocket-book" version was taken back to Egypt and carved into the Temple of Karnak.

    The treaty was concluded between Ramesses II and Hattusili III in year 21 of Ramesses's reign. (c. 1258 BC) Its 18 articles call for peace between Egypt and Hatti and then proceeds to maintain that their respective gods also demand peace. The frontiers are not laid down in this treaty but can be inferred from other documents. The Anastasy A papyrus describes Canaan during the latter part of the reign of Ramesses II and enumerates and names the Phoenician coastal towns under Egyptian control. The harbour town of Sumur north of Byblos is mentioned as being the northern-most town belonging to Egypt, which points to it having contained an Egyptian garrison.

    No further Egyptian campaigns in Canaan are mentioned after the conclusion of the peace treaty. The northern border seems to have been safe and quiet, so the rule of the pharaoh was strong until Ramesses II's death, and the waning of the dynasty. When the King of Mira attempted to involve Ramesses in a hostile act against the Hittites, the Egyptian responded that the times of intrigue in support of Mursili III, had passed. Hattusili III wrote to Kadashman-Enlil II, King of Karduniash (Babylon) in the same spirit, reminding him of the time when his father, Kadashman-Turgu, had offered to fight Ramesses II, the king of Egypt. The Hittite king encouraged the Babylonian to oppose another enemy, which must have been the king of Assyria whose allies had killed the messenger of the Egyptian king. Hattusili encouraged Kadashman-Enlil to come to his aid and prevent the Assyrians from cutting the link between the Canaanite province of Egypt and Mursili III, the ally of Ramesses.

    Campaigns in Nubia

    Ramesses II in his war chariot charging into battle against the Nubians
    Photo of the free standing part ofGerf Hussein temple, originally in Nubia

    Ramesses II also campaigned south of the first cataract into Nubia. When Ramesses was about 22, two of his own sons, including Amun-her-khepeshef, accompanied him in at least one of those campaigns. By the time of Ramesses, Nubia had been a colony for two hundred years, but its conquest was recalled in decoration from the temples Ramesses II built atBeit el-Wali (which was the subject of epigraphic work by the Oriental Institute during the Nubian salvage campaign of the 1960s), Gerf Hussein and Kalabsha in northern Nubia. On the south wall of the Beit el-Wali temple, Ramesses II is depicted charging into battle against the Nubians in a war chariot, while his two young sons Amun-her-khepsef and Khaemwaset are shown being present behind him, also in war chariots. On one of the walls of Ramesses's temples it says that in one of the battles with the Nubians he had to fight the whole battle alone without any help from his soldiers.

    Campaigns in Libya

    During the reign of Ramesses II, there is evidence that the Egyptians were active on a 300-kilometre (190 mi) stretch along theMediterranean coast, at least as far as Zawiyet Umm el-Rakham. Although the exact events surrounding the foundation of the coastal forts and fortresses is not clear, some degree of political and military control must have been held over the region to allow their construction.

    There are no detailed accounts of Ramesses II's undertaking large military actions against the Libyans, only generalised records of his conquering and crushing them, which may or may not refer to specific events that were otherwise unrecorded. It may be that some of the records, such as the Aswan Stele of his year 2, are harking back to Ramesses's presence on his father's Libyan campaigns. Perhaps it was Seti I who achieved this supposed control over the region, and who planned to establish the defensive system, in a manner similar to how he rebuilt those to the east, the Ways of Horus across Northern Sinai.

    Religious impact

    Ramesses was the pharaoh most responsible for erasing the Amarna Period from history. He, more than any other pharaoh, sought deliberately to deface the Amarna monuments and change the nature of the religious structure and the structure of the priesthood, in order to try to bring it back to where it had been prior to the reign of Akhenaten.

    Sed festival

    Further information: Sed festival

    After reigning for 30 years, Ramesses joined a selected group that included only a handful of Egypt's longest-lived kings. By tradition, in the 30th year of his reign Ramesses celebrated a jubilee called the Sed festival, during which the king was ritually transformed into a god. Only halfway through what would be a 66-year reign, Ramesses had already eclipsed all but a few greatest kings in his achievements. He had brought peace, maintained Egyptian borders and built great and numerous monuments across the empire. His country was more prosperous and powerful than it had been in nearly a century. By becoming a god, Ramesses dramatically changed not just his role as ruler of Egypt, but also the role of his firstborn son, Amun-her-khepsef. As the chosen heir and commander and chief of Egyptian armies, his son effectively became ruler in all but name.

    Building activity and monuments

    The Younger Memnon part of a colossal statue of Ramesses from the Ramasseum, now in the British Museum
    Egypt - Statue of Ramses II, Luxor., n.d., This slide colored by Joseph Hawkes. Goodyear. Brooklyn Museum Archives

    Ramesses built extensively throughout Egypt and Nubia, and his cartouches are prominently displayed even in buildings that he did not actually construct. There are accounts of his honor hewn on stone, statues, remains of palaces and temples, most notably theRamesseum in the western Thebes and the rock temples of Abu Simbel. He covered the land from theDelta to Nubia with buildings in a way no king before him had done. He also founded a new capital city in the Delta during his reign called Pi-Ramesses; it had previously served as a summer palace during Seti I's reign.

    His memorial temple Ramesseum, was just the beginning of the pharaoh's obsession with building. When he built, he built on a scale unlike almost anything before. In the third year of his reign Ramesses started the most ambitious building project after the pyramids, that were built 1,500 years earlier. The population was put to work on changing the face of Egypt. In Thebes, the ancient temples were transformed, so that each one of them reflected honour to Ramesses as a symbol of his putative divine nature and power. Ramesses decided to eternalize himself in stone, and so he ordered changes to the methods used by his masons. The elegant but shallow reliefs of previous pharaohs were easily transformed, and so their images and words could easily be obliterated by their successors. Ramesses insisted that his carvings be deeply engraved in the stone, which made them not only less susceptible to later alteration, but also made them more prominent in the Egyptian sun, reflecting his relationship with the sun god, Ra.

    Ramesses constructed many large monuments, including the archeological complex of Abu Simbel, and the Mortuary temple known as the Ramesseum. He built on a monumental scale to ensure that his legacy would survive the ravages of time. Ramesses used art as a means of propaganda for his victories over foreigners, which are depicted on numerous temple reliefs. Ramesses II also erected more colossal statues of himself than any other pharaoh. He also usurped many existing statues by inscribing his own cartouche on them.

    Pi-Ramesses

    Further information: Pi-Ramesses

    Ramesses II moved the capital of his kingdom from Thebes in the Nile valley to a new site in the eastern Delta. His motives are uncertain, though he possibly wished to be closer to his territories in Canaan and Syria. The new city of Pi-Ramesses (or to give the full name, Pi-Ramesses Aa-nakhtu, meaning "Domain of Ramesses, Great in Victory")was dominated by huge temples and the king's vast residential palace, complete with its own zoo. For a time the site was misidentified as that of Tanis, due to the amount of statuary and other material from Pi-Ramesses found there, but it is now recognised that the Ramasside remains at Tanis were brought there from elsewhere, and the real Pi-Ramesses lies about 30 km south, near modern Qantir. The colossal feet of the statue of Ramesses are almost all that remains above ground today, the rest is buried in the fields.

    Ramesseum

    Further information: Ramesseum
    The Younger Memnon digitally restored with its base still in the Ramesseum

    The temple complex built by Ramesses II between Qurna and the desert has been known as theRamesseum since the 19th century. The Greek historian Diodorus Siculus marveled at the gigantic and famous temple, now no more than a few ruins.

    Oriented northwest and southeast, the temple itself was preceded by two courts. An enormous pylon stood before the first court, with the royal palace at the left and the gigantic statue of the king looming up at the back. Only fragments of the base and torso remain of the syenite statue of the enthroned pharaoh, 17 metres (56 ft) high and weighing more than 1,000 tonnes (980 long tons; 1,100 short tons). The scenes of the great pharaoh and his army triumphing over the Hittite forces fleeing before Kadesh, represented on the pylon. Remains of the second court include part of the internal facade of the pylon and a portion of the Osiride portico on the right. Scenes of war and the alleged rout of the Hittites at Kadesh are repeated on the walls. In the upper registers, feast and honor of the phallic god Min, god of fertility. On the opposite side of the court the few Osiride pillars and columns still left can furnish an idea of the original grandeur.

    Ramesseum courtyard

    Scattered remains of the two statues of the seated king can also be seen, one in pink granite and the other in black granite, which once flanked the entrance to the temple. Thirty-nine out of the forty-eight columns in the great hypostyle hall (m 41x 31) still stand in the central rows. They are decorated with the usual scenes of the king before various gods. Part of the ceiling decorated with gold stars on a blue ground has also been preserved. Ramesses's children appear in the procession on the few walls left. The sanctuary was composed of three consecutive rooms, with eight columns and the tetrastyle cell. Part of the first room, with the ceiling decorated with astral scenes, and few remains of the second room are all that is left. Vast storerooms built in mud bricks stretched out around the temple.Traces of a school for scribes were found among the ruins.

    A temple of Seti I, of which nothing is now left but the foundations, once stood to the right of the hypostyle hall.

    Abu Simbel

    Further information: Abu Simbel

    In 1255 BC Ramesses and his queen Nefertari had traveled into Nubia to inaugurate a new temple, the great Abu Simbel. It is an ego cast in stone; the man who built it intended not only to become Egypt's greatest pharaoh but also one of its gods.

    The great temple of Ramesses II at Abu Simbel was discovered in 1813 by the famous Swiss Orientalist and traveler Johann Ludwig Burckhardt. However, four years passed before anyone could enter the temple, because an enormous pile of sand almost completely covered the facade and its colossal statues, blocking the entrance. This feat was achieved by the great Paduan explorer Giovanni Battista Belzoni, who managed to reach the interior on 4 August 1817.

    Other Nubian monuments

    As well as the famous temples of Abu Simbel, Ramesses left other monuments to himself in Nubia. His early campaigns are illustrated on the walls of Beit el-Wali (now relocated to New Kalabsha). Other temples dedicated to Ramesses are Derr and Gerf Hussein (also relocated to New Kalabsha).

    Tomb of Nefertari

    Further information: Tomb of Nefertari
    Tomb wall depicting Nefertari

    The tomb of the most important and famous of Ramesses' consorts was discovered by Ernesto Schiaparelli in 1904. Although it had been looted in ancient times, the tomb of Nefertari is extremely important, because its magnificent wall painting decoration is regarded as one of the greatest achievements of ancient Egyptian art. A flight of steps cut out of the rock gives access to the antechamber, which is decorated with paintings based on chapter 17 of the Book of the Dead. This astronomical ceiling represents the heavens and is painted in dark blue, with a myriad of golden five-pointed stars. The east wall of the antechamber is interrupted by a large opening flanked by representation of Osiris at left and Anubis at right; this in turn leads to the side chamber, decorated with offering scenes, preceded by a vestibule in which the paintings portray Nefertari being presented to the gods who welcome her. On the north wall of the antechamber is the stairway that goes down to the burial chamber. This latter is a vast quadrangular room covering a surface area of about 90 square metres (970 sq ft), the astronomical ceiling of which is supported by four pillars entirely covered with decoration. Originally, the queen's red granite sarcophagus lay in the middle of this chamber. According to religious doctrines of the time, it was in this chamber, which the ancient Egyptians called the golden hall, that the regeneration of the deceased took place. This decorative pictogram of the walls in the burial chamber drew inspirations from chapters 144 and 146 of the Book of the Dead: in the left half of the chamber, there are passages from chapter 144 concerning the gates and doors of the kingdom of Osiris, their guardians, and the magic formulas that had to be uttered by the deceased in order to go past the doors.

    Tomb KV5

    Further information: KV5

    In 1995, Professor Kent Weeks, head of the Theban Mapping Project rediscovered Tomb KV5. It has proven to be the largest tomb in the Valley of the Kings, and originally contained the mummified remains of some of this king's estimated 52 sons. Approximately 150 corridors and tomb chambers have been located in this tomb as of 2006 and the tomb may contain as many as 200 corridors and chambers. It is believed that at least 4 of Ramesses's sons including Meryatum, Sety, Amun-her-khepeshef (Ramesses's first-born son) and "the King's Principal Son of His Body, the Generalissimo Ramesses, justified" (i.e.: deceased) were buried there from inscriptions, ostracas or canopic jars discovered in the tomb. Joyce Tyldesley writes that thus far

    "no intact burials have been discovered and there have been little substantial funeral debris: thousands of potsherds, faienceushabti figures, beads, amulets, fragments of Canopic jars, of wooden coffins ... but no intact sarcophagi, mummies or mummycases, suggesting that much of the tomb may have been unused. Those burials which were made in KV5 were thoroughly looted in antiquity, leaving little or no remains."

    Colossal statue

    Giant statue of Ramesses II in Memphis.
    Further information: Statue of Ramesses II (Mit Rahina)

    The colossal statue of Ramesses II was reconstructed and erected in Ramesses Square in Cairo in 1955. In August 2006, contractors moved his 3,200-year-old statue from Ramesses Square, to save it from exhaust fumes that were causing the 83-tonne (82-long-ton; 91-short-ton) statue to deteriorate. The statue was originally taken from a temple in Memphis. The new site will be located near the future Grand Egyptian Museum.

    Death and legacy

    By the time of his death, aged about 90 years, Ramesses was suffering from severe dental problems and was plagued by arthritis and hardening of the arteries. He had made Egypt rich from all the supplies and riches he had collected from other empires. He had outlived many of his wives and children and left great memorials all over Egypt, especially to his beloved first queen Nefertari. Nine more pharaohs took the name Ramesses in his honour, but none equalled his greatness. Nearly all of his subjects had been born during his reign. Ramesses II did become the legendary figure he so desperately wanted to be, but this was not enough to protect Egypt. New enemies were attacking the empire, which also suffered internal problems and could not last indefinitely. Less than 150 years after Ramesses died the Egyptian empire fell and the New Kingdom came to an end.

    Mummy

    Ramesses II was originally buried in the tomb KV7 in the Valley of the Kings but, because of looting, priests later transferred the body to a holding area, re-wrapped it, and placed it inside the tomb of queen Inhapy. Seventy-two hours later it was again moved, to the tomb of the high priest Pinudjem II. All of this is recorded in hieroglyphics on the linen covering the body. His mummy is today in Cairo's Egyptian Museum.

    The pharaoh's mummy reveals an aquiline nose and strong jaw, and stands at about 1.7 metres (5 ft 7 in). His ultimate successor was his thirteenth son, Merneptah.

    Mummy of Ramesses II

    In 1974 Egyptologists visiting his tomb noticed that the mummy's condition was rapidly deteriorating and flew it to Paris for examination. Ramesses II was issued an Egyptian passport that listed his occupation as "King (deceased)". The mummy was received at Le Bourget airport, just outside Paris, with the full military honours befitting a king.

    In Paris, it was found that Ramesses's mummy was being attacked by fungus, for which it was treated. During the examination, scientific analysis revealed battle wounds and old fractures, as well as the pharaoh's arthritis and poor circulation.

    It is believed that Ramesses II was essentially crippled with arthritis and walked with a hunched back for the last decades of his life. A recent study excluded ankylosing spondylitis as a possible cause of the pharaoh's arthritis. A significant hole in the pharaoh's mandible was detected. Researchers observed "an abscess by his teeth (which) was serious enough to have caused death by infection, although this cannot be determined with certainty".Gaston Maspero, who unwrapped the mummy of Rameses II writes, "on the temples there are a few sparse hairs, but at the poll the hair is quite thick, forming smooth, straight locks about five centimeters in length. White at the time of death, and possibly auburn during life, they have been dyed a light red by the spices (henna) used in the embalm-ment...the moustache and beard are thin...The hairs are white, like those of the head and eyebrows...the skin is of earthy brown, splotched with black...the face of the mummy gives a fair idea of the face of the living king."

    Microscopic inspection of the roots of Ramesses II's hair proved that the king's hair was originally red, which suggests that he came from a family of redheads. This has more than just cosmetic significance: in ancient Egypt people with red hair were associated with the god Seth, the slayer of Osiris, and the name of Ramesses II's father, Seti I, means "follower of Seth." However, a website run by the L'Oréal Group states that microscopic inspection by L'Oréal researchers revealed that "the pharaoh was naturally blond and that he used a coloring agent (probably henna) to give his hair red highlights".

    After Ramesses' mummy returned to Egypt it was visited by President Anwar Sadat and his wife.

    Popular culture

    Ramesses is the basis for Percy Bysshe Shelley's famous poem "Ozymandias". Diodorus Siculus gives an inscription on the base of one of his sculptures as: "King of Kings am I, Osymandias. If anyone would know how great I am and where I lie, let him surpass one of my works." This is paraphrased in Shelley's poem.

    Ramesses II as he is depicted in The Prince of Egypt.

    The life of Ramesses II has inspired a large number of fictional representations, including thehistorical novels of the French writer Christian Jacq, the Ramsès series; the graphic novelWatchmen, in which the character of Adrian Veidt uses Ramesses II to form part of the inspiration for his alter-ego known as 'Ozymandias'; Norman Mailer's novel Ancient Evenings, which is largely concerned with the life of Ramesses II, though from the perspective of Egyptians living during the reign of Ramesses IX; and the Anne Rice book The Mummy, or Ramses the Damned (1989), in which Ramesses was the main character.

    Ramesses II is one of the more popular candidates for the Pharaoh of the Exodus. He is cast in this role in the 1944 novella Das Gesetz ("The Law") by Thomas Mann. Although not a major character, Ramesses appears in Joan Grant'sSo Moses Was Born, a first person account from Nebunefer, the brother of Ramoses, which paints a picture of the life of Ramoses from the death of Seti, replete with the power play, intrigue, and assassination plots of the historical record, and depicting the relationships with Bintanath, Queen Tuya, Nefertari, and Moses. In film, Ramesses was played by Yul Brynner in Cecil B. DeMille's classic The Ten Commandments (1956). Here Ramesses was portrayed as a vengeful tyrant as well as the main antagonist of the film, ever scornful of his father's preference for Moses over "the son of [his] body". The animated film The Prince of Egypt (1998), also featured a depiction of Ramesses (voiced by Ralph Fiennes), portrayed as Moses' adoptive brother, and ultimately as the film's de facto villain.The Ten Commandments: The Musical (2006) co-starred Kevin Earley as Ramesses. In The Kane Chronicles Ramesses is an ancestor of the main characters Sadie and Carter Kane.

    See also

    Wikimedia Commons has media related to Ramses II.
    • Abu Simbel
    • Battle of Kadesh
    • Nineteenth dynasty of Egypt Family Tree
    • Ozymandias
    • Ramesseum
    • List of Pharaohs

    Egypt: Rulers, Kings and Pharaohs of Ancient Egypt: Ramesses II


    (Usermaatresetepenre)

    1279-1213 B.C.

    19th Dynasty


    The son of Seti I and Queen Tuya was the third king of the 19th Dynasty. Called Ramesses the Great, he lived to be 96 years old, had 200 wives and concubines, 96 sons and 60 daughters. One son, Prince Khaemwese, was a high priest of Ptah, governor of Memphis, and was in charge of the restoration of the Pyramid of Unas. This son was buried in The Serapeum. Ramesses II outlived the first thirteen of his heirs. Ramesses was named co-ruler with his father, Seti I, early in his life. He accompanied his father on numerous campaigns in Libya and Nubia. At the age of 22 Ramesses went on a campaign in Nubia with two of his own sons. Seti I and Ramesses built a palace in Avaris where Ramesses I had started a new capital. When Seti I died in 1290 B.C., Ramesses assumed the throne and began a series of wars against the Syrians. The famous Battle of Kadesh is inscribed on the walls of Ramesses temple.

    Ramesses' building accomplishments are two temples at Abu Simbel, the hypostyle hall at Karnak, a mortuary complex at Abydos, the Colossus of Ramesses at Memphis, a vast tomb at Thebes, additions at the Luxor Temple, and the famous Ramesseum. Among Ramesses' wives were Nefertari, Queen Istnofret, his two daughters, Binthanath and Merytamon, and the Hittite princess, Maathornefrure. Ramesses was originally buried in his tomb in the Valley of the Kings. Because of the widespread looting of tombs during the 21st Dynasty the priests removed Ramesses body and took it to a holding area where the valuable materials such, as gold-leaf and semi-precious inlays, were removed. The body was then rewrapped and taken to the tomb of an 18th Dynasty queen, Inhapi. The bodies of Ramesses I and Seti I were done in like fashion and all ended up at the same place. Amenhotep I's body had been placed there as well at an earlier time. Seventy-two hours later, all of the bodies were again moved, this time to the Royal Cache that was inside the tomb of High Priest Pinudjem II. The priests documented all of this on the linen that covered the bodies. This systematic looting by the priests was done in the guise of protecting the bodies from the "common" thieves.

    Ramesses was followed to the throne by his thirteenth son, with his queen Istnofret,

    Merenptah.

    Major Sections on Ramesses II

    • Ramesses II: Anatomy of a Pharaoh - An Introduction

    • Ramesses II: Anatomy of a Pharaoh - His Family (Specifically, his Women )

    • Ramesses II: Anatomy of a Pharaoh - His Family (Specifically, his Children)

    • Ramesses II: Anatomy of a Pharaoh - The Military Leader

    See also:


    • Amun-her-shepeshef, First Son of Ramesses II

    • Amelia Edwards on Ramesses II

    • The Bentrech Stele

    • Leading up to the Battle of Kadesh: The Battle of Kadesh, Part I

    • The Actual Battle of Kadesh: The Battle of Kadesh Part II

    • Egyptian Account of the Battle of Kadesh

    • Nefertari, Tomb of - Valley of the Queens

    • Qantir, Ancient Pi-Ramesse

    • The Queens of Ramesses II

    • The First Peace Treaty in History

    • The Peace Treaty Document

    • The Sons (and Daughters) of Ramesses II



    Read more: http://www.touregypt.net/19dyn03.htm#ixzz03HDEVxur

    Ramesses II

    Definition

    by Joshua J. Mark 
    published on 02 September 2009
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    Ramesses II (alternative spellings: Ramses, Rameses and known to the Egyptians as Userma’atre’setepenre, which means 'Keeper of Harmony and Balance, Strong in Right, Elect of Ra’, known also as Ozymandias and as Ramesses the Great) was the third pharaoh of the 19th Dynasty. Ramesses lived to be 96 years old, had over 200 wives and concubines, 96 sons and 60 daughters, most of whom he outlived. So long was his reign that all of his subjects, when he died, had been born knowing Ramesses as pharaoh and there was widespread panic that the world would end with the death of their king. There is virtually no ancient site in Egypt which does not make mention of Ramesses the Great.

    Ramesses was the son of Seti I and Queen Tuya and accompanied his father on military campaigns in Libya and Palestine at the age of 14. By the age of 22 Ramesses was leading his own campaigns in Nubia with his own sons and was named co-ruler with Seti. With his father, Ramesses set about vast restoration projects and built a new palace at Avaris. After the death of Seti I in 1290 BCE, Ramesses assumed the throne and at once began military campaigns to restore the borders of Egypt and ensuretrade routes.

    The Battle of Kadesh, one of his earliest engagements (dated, by some, at 1274 BCE) almost resulted in his defeat and death. It was only owing to his own personal courage and calm in battle that he was able to turn the tide against the Hittite King Muwatalli II. Rameses immortalized his feats at Kadesh in the Poem of Pentaur and The Bulletin in which he describes the battle as a dazzling victory for Egypt (recent scholarship has concluded the battle was more of a draw). The Battle of Kadesh led to the first peace treaty ever signed in the world between Ramesses II and Hattusili III of the Hittite Empire. The vast tomb complex known as the Ramesseum at Thebes, the temples at Abu Simbel, the hall at Karnak, the complex at Abydos and literally hundreds of other buildings, monuments, temples were all constructed by Ramesses. Many historians consider his reign the pinnacle of Egyptian art and culture and the famous Tomb of Nefertari with its wall paintings is cited as clear evidence of the truth of this claim. Nefertari was Ramesses' first wife and his favorite queen. Many depictions of Nefertari appear on temple walls and in statuary throughout his reign even though she seems to have died fairly early in their marriage (perhaps in child birth) and her tomb, even though discovered looted, was a work of art in construction and decoration.

    After Nefertari, Ramesses married Istnofret and, after her death, his daughters became his consorts. Even so, the memory of Nefertari seems to have always been close in his mind in that Ramesses had her likeness engraved on walls and statuary long after he had taken other wives. Although Ramesses has been popularly associated with the 'pharaoh’ of the Biblical Book of Exodus, there is absolutely no evidence to support this claim. Extensive archaeological excavations at Giza and elsewhere throughout Egypt have unearthed ample evidence that the building projects undertaken under the reign of Ramesses II (and others, for that matter) used skilled and unskilled Egyptian laborers who were either paid for their time or who volunteered as part of their civic duty.

    Further, Ramesses was famous for recording histories of his accomplishments and for embellishing the facts when they did not quite fit history as he wished it preserved. It seems highly unlikely that such a king would neglect to record (with or without a favorable slant) the plagues which allegedly fell upon Egypt or the flight of the Hebrew slaves. Ramesses the Great’s mummy shows that he stood over six feet in height with a strong, jutting jaw, thin nose and thick lips. He suffered from dental problems, severe arthritis and hardening of the arteries and, most likely, died from old age or heart failure. He was known to later Egyptians as the 'Great Ancestor’ and many pharaohs would do him the honor of taking his name as their own; none of them, however, would surpass the grand achievements and glory of Ramesses the Great.



    Written by Joshua J. Mark, published on 02 September 2009 under the following license: Creative Commons: Attribution-NonCommercial-ShareAlike. This license lets others remix, tweak, and build upon this content non-commercially, as long as they credit the author and license their new creations under the identical terms.

    Bibliography

    • Bunson, M. Encyclopedia of Ancient Egypt. Gramercy, 1999.
    • Durant, W. Our Oriental Heritage. Simon & Schuster, 1954.

    The Battle of Kadesh (also Qadesh) took place between the forces of theEgyptian Empire under Ramesses II and the Hittite Empire under Muwatalli II at the city of Kadesh on the Orontes River, in what is now Syria.

    The battle is generally dated to 1274 BC, and is the earliest battle in recorded history for which details of tactics and formations are known. It was probably the largest chariot battle ever fought, involving perhaps 5,000–6,000 chariots.

     

     

     

 


 

 

 

 

 

  • Egyptian Empire under Ramesses II and the Hittite Empire under Muwatalli II at the city of Kadesh on the Orontes River, in what is now Syria.

    The battle is generally dated to 1274 BC, and is the earliest battle in recorded history for which details of tactics and formations are known. It was probably the largest chariot battle ever fought, involving perhaps 5,000–6,000 chariots.

    Background

    After expelling the Hyksos 15th dynasty, the native Egyptian New Kingdom rulers became more aggressive in reclaiming control of their state's borders. Thutmose I,Thutmose III and his son and coregent Amenhotep II fought battles from Megiddonorth to the Orontes River, including conflict with Kadesh.

    Many of the Egyptian campaign accounts between c. 1400 and 1300 BC reflect the general destabilization of the region of the Djahi. The reigns of Thutmose IV andAmenhotep III were undistinguished, except that Egypt continued to lose territory toMitanni in northern Syria.

    During the late Egyptian 18th dynasty, the Amarna Letters tell the story of the decline of Egyptian influence in the region. The Egyptians showed flagging interest here until almost the end of the dynasty. Horemheb, the last ruler of this dynasty, campaigned in this region, finally beginning to turn Egyptian interest back to this region.

    This process continued in the 19th Dynasty. Like his father Ramesses I, Seti I was a military commander and set out to restore Egypt's empire to the days of the Tuthmosis kings almost a century before. Inscriptions on Karnak temple walls record the details of his campaigns into Canaan and Syria. He took 20,000 men and reoccupied abandoned Egyptian posts and garrisoned cities. He made an informal peace with the Hittites, took control of coastal areas along the Mediterranean, and continued to campaign in Canaan. A second campaign led him to capture Kadesh (where a stela commemorated his victory) and Amurru. His son and heir Ramesses II campaigned with him. Historical records exist which record a large weapons order by Ramesses II the year prior to the expedition he led to Kadesh in his fifth regnal year.

    However, at some point, both regions may have lapsed back into Hittite control. What exactly happened to Amurru is disputed. The Hittitologist Trevor Brycesuggests that, although it may have fallen once again under Hittite control, it is more likely Amurru remained a Hittite vassal state.

    The immediate antecedents to the Battle of Kadesh were the early campaigns of Ramesses II into Canaan. In the fourth year of his reign, he marched north into Syria, either to recapture Amurru or, as a probing effort, to confirm his vassals' loyalty and explore the terrain of possible battles. The recovery of Amurru was Muwatalli's stated motivation for marching south to confront the Egyptians. Ramesses marched north in the fifth year of his reign and encountered the Hittites at Kadesh.

    Kadesh campaign

    The Egyptian Empire under Ramesses II (green) bordering on the Hittite Empire (red) at the height of its power in ca. 1279 BC

    Ramesses' army crossed the Egyptian border in the spring of year five of his reign and, after a month's march, reached the area of Kadesh from the South.

    The Hittite king Muwatalli, who had mustered several of his allies (among them Rimisharrinaa, the king of Aleppo), had positioned his troops behind "Old Kadesh", but Ramesses, misled by two spies whom the Egyptians had captured, thought the Hittite forces were still far off, at Aleppo, and ordered his forces to set up camp.

    The contending forces

    In the spring of the fifth year of his reign, in May 1274 BC, Ramesses IIlaunched his campaign from his capital Pi-Ramesses (modern Qantir). The army moved beyond the fortress of Tjel and along the coast leading to Gaza. Ramesses led an army of four divisions: Amun, Re (P're), Seth (Suteh) and the apparently newly formed Ptah division. There was also a poorly documented troop called the nrrn (Ne'arin or Nearin), possiblyCanaanite military mercenaries with Egyptian allegiance or even Egyptians, which Ramesses II had left in Amurru, apparently in order to secure the port of Sumur. This division would come to play a critical role in the battle. Also significant was the presence of Sherden troops among the Egyptian army. This is the first time they appear as Egyptian mercenaries, and they would play an increasingly significant role inLate Bronze Age history, ultimately appearing among the Sea Peoples that ravaged the east Mediterranean at the end of the Bronze Age. Healy in Armies of the Pharaohs observes:

    "It is not possible to be precise about the size of the Egyptian chariot force at Kadesh though it could not have numbered less than 2,000 vehicles spread though the corps of Amun, P'Re, Ptah and Sutekh, assuming that approx. 500 machines were allocated to each corps. To this we may need to add those of the Ne'arin, for if they were not native Egyptian troops their number may not have been formed from chariots detached from the army corps."

    On the Hittite side, Ramesses II recorded a long list of nineteen Hittite allies brought to Kadesh by Muwatalli. This list has excited considerable interest over the years because it has been a challenge to identify all of the locations, as it represents such a broad swath of the Hittite subject lands, and because of the appearance of several west Anatolian lands, apparently including the Dardanians mentioned by Homer. (For the complete list, see Appendix A.)

    Battle

    Ramesses II describes his arrival on the battlefield in the two principal inscriptions he wrote concerning the battle, the so-called "Poem" and the "Bulletin":

    “ (From the "Poem") Now then, his majesty had prepared his infantry, his chariotry, and the Sherden of his majesty's capturing,...in the Year 5, 2nd month of the third season, day 9, his majesty passed the fortress of Sile. [and entered Canaan] ... His infantry went on the narrow passes as if on the highways of Egypt. Now after days had passed after this, then his majesty was in Ramses Meri-Amon, the town which is in the Valley of the Cedar.

    His majesty proceeded northward. After his majesty reached the mountain range of Kadesh, then his majesty went forward...and he crossed the ford of the Orontes, with the first division of Amon (named) "He Gives Victory to User-maat-Re Setep-en-Re". His majesty reached the town of Kadesh ....The division of Amon was on the march behind him; the division of Re was crossing the ford in a district south of the town of Shabtuna at the distance of one iter from the place where his majesty was; the division of Ptah was on the south of the town of Arnaim; the division of Set was marching on the road. His majesty had formed the first ranks of battle of all the leaders of his army, while they were (still) on the shore in the land of Amurru.

    ”
    “ (From the "Bulletin") "Year 5, 3rd month of the third season, day 9, under the majesty of (Ramesses II)...The lord proceeded northward, and his majesty arrived at a vicinity south of the town of Shabtuna. ”
    The Shasu spies shown being beaten by the Egyptians

    As Ramesses and the Egyptian advance guard were about 11 kilometers from Kadesh, south of Shabtuna, he met two Shasu (nomads) who told him that the Hittites were "in the land of Aleppo, on the north of Tunip" 200 kilometers away, where, the Shasu said, they were "(too much) afraid of Pharaoh, L.P.H., to come south." This was, state the Egyptian texts, a false report ordered by the Hittites "with the aim of preventing the army of His Majesty from drawing up to combat with the foe of Hatti."Egyptian scouts then returned to his camp bringing two new Hittite prisoners.Ramesses II only learned of the true nature of his dire predicament when these spies were captured, beaten and forced to reveal the truth before him. Under torture, the second group of spies revealed that the entire Hittite army and the Hittite king were actually close at hand:

    “ When they had been brought before Pharaoh, His Majesty asked, 'Who are you?' They replied 'We belong to the king of Hatti. He has sent us to spy on you.' Then His Majesty said to them, 'Where is he, the enemy from Hatti? I had heard that he was in the land of Khaleb, north of .' They of Tunip replied to His Majesty, 'Lo, the king of Hatti has already arrived, together with the many countries who are supporting him... They are armed with their infantry and their chariots. They have their weapons of war at the ready. They are more numerous than the grains of sand on the beach. Behold, they stand equipped and ready for battle behind the old city of Kadesh.' ”
    The Hittite chariots attack the Re division.

    In his haste to capture Kadesh, Ramesses II committed a major tactical error. He increased the distance between his Amun Division and the remaining Re, Ptah and Seth divisions, thereby splitting up his combined forces. When they were attacked by the Hittites, Ramesses II complained of the failure of his officials to dispatch scouts to discover the true location of the Hittites and report their location to him. The pharaoh quickly sent urgent messengers to hasten the arrival of the Ptah and Seth divisions of his army, which were still some distance away on the far side of the River Orontes. Before Ramesses could organize his troops, however, Muwatalli's chariots attacked the Re division, which was caught in the open and almost destroyed. Some of its survivors fled to the safety of the Amun camp, but they were pursued by the Hittite forces.

    The Hittite chariotry crashed through the Amun camp's shield wall and began their assault. This created panic among the Amun troops as well. However, the momentum of the Hittite attack was already starting to wane, as the impending obstacles of such a large camp forced many Hittite charioteers to slow their attack; some were killed in chariot crashes. In the Egyptian account of the battle, Ramesses describes himself as being deserted and surrounded by enemies:

    "...No officer was with me, no charioteer, no soldier of the army, no shield-bearer ..."

    Only with help from the gods did Ramesses II personally defeat his attackers and return to the Egyptian lines:

    "...I was before them like Set in his moment. I found the mass of chariots in whose midst I was, scattering them before my horses..."

    Ramesses counterattacks.

    The pharaoh, now facing a desperate fight for his life, summoned up his courage, called upon his god Amun, and fought valiantly to save himself. Ramesses personally led several charges into the Hittite ranks together with his personal guard, some of the chariots from his Amun division and survivors from the routed division of Re, and using the superior maneuverability of their chariots and the power and range of Egyptian composite bows, deployed and attacked the overextended and tired Hittite chariotry.

    The Hittites, meanwhile, who understandably believed their enemies to be totally routed, had stopped to loot the Egyptian camp and, in doing so, became easy targets for Ramesses' counterattack. Ramesses' action was successful in driving the Hittites back towards the Orontes and away from the Egyptian camp, while in the ensuing pursuit, the heavier Hittite chariots were easily overtaken and dispatched by the lighter, faster, Egyptian chariots.

    final phase of the battle.

    Although he had suffered a significant reversal, Muwatalli still commanded a large force of reserve chariotry and infantry plus the walls of the town. As the retreat reached the river, he ordered another thousand chariots to attack the Egyptians, the stiffening element consisting of the high nobles who surrounded the king. As the Hittite forces approached the Egyptian camp again, the Ne'arin troop contingent from Amurru suddenly arrived, this time surprising the Hittites. Ramesses had also reorganized his forces and, expecting the help, also attacked from the camp.

    After six charges, the Hittite forces were almost surrounded, and the survivors were faced with the humiliation of having to swim back across the Orontes River to rejoin their infantry. Pinned against the Orontes, the elements remaining of the Hittites not overtaken in the withdrawal were forced to abandon their chariots and attempt to swim the Orontes (This flight is depicted in Egyptian inscriptions as "hurried" to say the least—"as fast as Crocodiles swimming"), where many of them drowned.

    The next morning, a second, inconclusive battle was fought. Muwatalli is reported by Ramesses to have called for a truce, but this may be propaganda since Hittite records note no such arrangement. Neither side gained total victory. Both the Egyptians and the Hittites had suffered heavy casualties; the Egyptian army failed to break Kadesh's defenses, while the Hittite army had failed to gain a victory in the face of what earlier must have seemed certain success.

    Disputes over the outcome

    There is no consensus about the outcome or what took place, with views ranging from an Egyptian victory, a draw, and, according to the view of Iranian Egyptologist Mehdi Yarahmadi, an Egyptian defeat (with the Egyptian accounts simply propaganda).

    Aftermath

    Main article: Egyptian-Hittite peace treaty
    The Siege of Dapur

    Logistically unable to support a long siege of the walled city of Kadesh, Ramesses prudently gathered his troops and retreated south towards Damascusand ultimately back to Egypt. Once back in Egypt, Ramesses proclaimed that he had won a great victory, but in reality, all he had managed to do was to rescue his army since he was unable to capture Kadesh.[2] In a personal sense, however, the Battle of Kadesh was a triumph for Ramesses since, after blundering into a devastating Hittite chariot ambush, the young king had courageously rallied his scattered troops to fight on the battlefield while escaping death or capture. The new lighter, faster, two-man Egyptian chariots were able to pursue and take down the slower three-man Hittite chariots from behind as they overtook them. The leading elements of Hittites' retreating chariots were thus pinned against the river and in several hieroglyphic inscriptions related to Ramesses II, said to flee across the river, abandoning their chariots, "swimming as fast as any crocodile" in their flight.

    Hittite records from Boghazkoy, however, tell a very different conclusion to the greater campaign, where a chastened Ramesses was forced to depart from Kadesh in defeat. Modern historians essentially conclude the battle was a draw, a great moral victory for the Egyptians, who had developed new technologies and rearmed before pushing back against the years-long steady incursions by the Hittites, and the strategic win to Muwatalli II, since he lost a large portion of his chariot forces but sustained Kadesh through the brief siege.

    The Kadesh peace agreement—on display at the Istanbul Archaeology Museum—is believed to be the earliest example of any written international agreement of any kind.

    The Hittite king, Muwatalli II, continued to campaign as far south as the Egyptian province of Upi (Apa), which he captured and placed under the control of his brother Hattusili, the future Hattusili III. Egypt's sphere of influence in Asia was now restricted to Canaan. Even this was threatened for a time by revolts among Egypt's vassal states in the Levant, and Ramesses was compelled to embark on a series of campaigns in Canaan in order to uphold his authority there before he could initiate further assaults against the Hittite Empire.

    In the eighth and ninth years of his reign, Ramesses extended his military successes; this time, he proved more successful against his Hittite foes when he successfully captured the cities of Dapur and Tunip, where no Egyptian soldier had been seen since the time of Thutmose III almost 120 years previously. His victory proved to be ephemeral, however. The thin strip of territory pinched between Amurru and Kadesh did not make for a stable possession. Within a year, they had returned to the Hittite fold, which meant that Ramesses had to march against Dapur once more in his tenth year. His second success here was equally as meaningless as his first, since neither Egypt nor Hatti could decisively defeat the other in battle.

    The running borderlands conflicts were finally concluded some fifteen years after the Battle of Kadesh by an official peace treaty in 1258 BC, in the 21st year of Ramesses II's reign, with Hattusili III, the new king of the Hittites. The treaty that was established was inscribed on a silver tablet, of which a clay copy survived in the Hittite capital of Hattusa, in modern Turkey, and is on display at the Istanbul Archaeology Museum. An enlarged replica of the Kadesh agreement hangs on a wall at the headquarters of the United Nations, as the earliest international peace treaty known to historians.Its text, in the Hittite version, appears in the links below. An Egyptian version survives on a papyrus.

    Documentation and disagreements

    Although there is more evidence in the form of texts and wall reliefs for this battle than for any other battle in the Ancient Near East, almost all of it is from an Egyptian perspective, and indeed the first scholarly report on the battle, by James Henry Breasted in 1903, took the Egyptian evidence literally and assumed a great Egyptian victory. He was convinced that these sources allowed us to reconstruct the battle "with certainty". This has been replaced by a situation in which there are varying opinions on almost every aspect of the battle.

    Some historians regard Ramesses' claims of a great victory with some skepticism and argue that the battle was a draw at best. His later campaigns in Syria-Palestine only reached points farther south, and Egyptian influence over Amurru and Qadesh seems to have been lost forever.

    Recording the battle

    The main source of information is in the Egyptian record of the battle, for which a general level of accuracy is assumed despite factual errors and propaganda. The bombastic nature of Ramesses' version has long been recognized. The Egyptian version of the battle of Kadesh is recorded in two primary forms, known as the Poem and the Bulletin. The Poem has been questioned as actual verse, as opposed to a prose account similar to what other pharaohs had recorded. Similarly, the Bulletin is itself simply a lengthy caption accompanying the reliefs. These inscriptions are repeated multiple times (seven for the Bulletin and eight for the Poem, in temples in Abydos, Temple of Luxor, Karnak, Abu Simbel and the Ramesseum.) In addition to these lengthy presentations, there are also numerous small captions used to point out various elements of the battle. Outside of the inscriptions, there are textual occurrences preserved in Papyrus Raifet and Papyrus Sallier III, and a rendering of these same events in a letter from Ramesses to Hattusili III written in response to a scoffing complaint by Hattusili about the pharaoh's victorious depiction of the battle.

    Hittite references to the battle, including the above letter, have been found at Hattusa, although no annals have been discovered that might describe it as part of a campaign. Instead, there are various references made to it in the context of other events. This is especially true of Hattusili III, for whom the battle marked an important milestone in his career.

    Appendix A – The Hittite allies

    Sources: Goetze, A., "The Hittites and Syria (1300–1200 B.C.)", in Cambridge Ancient History (1975) p. 253; Gardiner, Alan, The Kadesh Inscriptions of Ramesses II (1975) pp. 57ff.; Breasted, James Henry, Ancient Records of Egypt; Historical Records (1906) pp. 125ff.; Lichtheim, Mirian, Ancient Egyptian Literature, Vol. 2: The New Kingdom (1978) pp. 57ff.

    Egyptian Name Location
    Ḥt Ḥatti (central Anatolia)
    Nhrn Nahrin = Mitanni
    I҆rṭw Arzawa (western Anatolia)
    Pds Pitassa (central Anatolia)
    Drdny Dardania (allies of the Trojans,[44] northwest Anatolia)
    Ms Masa (Mysia, northwest Anatolia)
    Krkš Karkisa (Anatolia)
    Krkmš Carchemish, in Syria
    Qd A poorly defined area in northern Syria
    Qdš Kadesh (in Syria)
    Ꜥkrṭ Ugarit (in north Syria)
    Mwšꜣnt Mushanet (Unknown)
    Kškš Kaska (northern Anatolia)
    Lk Lukka lands (Lycia and Caria, southwest Anatolia)
    Qḍwdn Kizzuwatna (Cilicia)
    Nwgs Nuḥḥašši (in Syria)
    I҆rwnt (sic!) Arawanna (In Anatolia)
    Ḥlb Ḥalba (Aleppo, in Syria. Led by its king, Talmi-Sarruma, grandson of Suppiluliuma I.)
    I҆ns Inesa (Unknown, possibly Neša in central Anatolia)

    In addition to these allies, the Hittite king also hired the services of some of the local Shasu tribes.

    Appendix B – The Hittite fallen

    Source: Gardiner, Alan, The Kadesh Inscriptions of Ramesses II (1975) pp. 39–41.

    Name Title
    Spţr Brother of Muwattalli
    Trgnns Charioteer
    Grbts Shield-bearer
    Trgtţs Troop-captain of those of Qbsw(?)
    'Agm Troop-captain
    Kmyţ A head of thr-warriors (infantry?)
    Ḥrpsr Royal scribe
    Tydr Chief of the bodyguard
    Pys Charioteer
    Smrts Charioteer
    Rbsnn Troop-captain of 'Inns.
    Ḥmţrm Brother of Muwattalli
    Tdr Head of the thr-warriors
    Ţ..m Shield-bearer(?)
    Ţwţs Troop-captain of 'Ins
    Bnq(?) Charioteer
    [?] [One further name and title, lost]

    See also

    Portal icon Ancient Egypt portal
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    1. Jump up^ Around "Year 5 III Shemu day 9" of Ramesses II's reign (BAR III, p. 317) or more precisely: May 12, 1274 BC based on Ramesses' commonly accepted accession date in 1279 BC.
    2. Jump up^ Eggenberger, David (1985). An Encyclopedia of Battles. Dover Publications. p. 214.
    3. ^ Jump up to:a b Ancient Discoveries: Egyptian Warfare. History Channel Program: Ancient Discoveries: Egyptian Warfare with panel of three experts. Event occurs at 12:00 EDST, 2008-05-14.Archived from the original on April 16, 2008. Retrieved 2008-05-15. "Egyptian monuments and great works of art still astound us today. We will reveal another surprising aspect of Egyptian life--their weapons of war, and their great might on the battlefield. A common perception of the Egyptians is of a cultured civilization, yet there is fascinating evidence which reveals they were also a war faring people, who developed advanced weapon making techniques. Some of these techniques would be used for the very first time in history and some of the battles they fought were on a truly massive scale."
    4. Jump up^ Moran, William L., "The Amarna Letters", Johns Hopkins University Press, 1992
    5. Jump up^ W. J. Murnane, The Road to Kadesh: A Historical Interpretation of the Battle Reliefs of King Sety I at Karnak. (Second Edition Revised), Chicago: The Oriental Institute, 1990,ISBN 0-918986-67-2
    6. ^ Jump up to:a b Bryce, Trevor, The Kingdom of the Hittites, Oxford University Press, new edition 2005, ISBN 0-19-927908-Xm p.233
    7. Jump up^ Grimal, Nicolas, A History of Ancient Egypt (1994) pp. 253ff.
    8. Jump up^ Healy, Mark (2005). Qadesh 1300 BC: Clash of the Warrior kings. Osprey. p. 27.
    9. Jump up^ Gardiner, Sir Alan (1964). Egypt of the Pharaohs. Oxford University Press. p. 260.
    10. Jump up^ Goedicke, Hans (December 1966). "Considerations on the Battle of Kadesh". The Journal of Egyptian Archaeology 52: 71–80 [78]. doi:10.2307/3855821.
    11. Jump up^ Schulman, A.R. (1981). "The Narn at Kadesh Once Again".Journal of the Society for the Study of Egyptian Antiquities 11 (1): 7–19.
    12. ^ Jump up to:a b c d The Battle of Kadesh in the context of Hittite history
    13. Jump up^ Mark Healy, Armies of the Pharaohs, Osprey Publishing, 2000. p.39
    14. J
    • Roaf, Michael (1990). Cultural Atlas of Mesopotamia and the Ancient Near East. Equinox. ISBN 0-8160-2218-6. includes information of the clash of the Egyptians and Hittites including the battle of Kadesh and maps of the regions controlled by the peoples named in the accounts.
    • Healy, Mark (1993). Qadesh 1300 B.C, Clash of the Warrior Kings. Osprey Publishing; Osprey Campaign Series #22. ISBN 978-1-85532-300-1.
    • Shaw, Ian (2003). The Oxford History of Ancient Egypt. Oxford: Oxford University Press.
    • Lichtheim, Miriam (1976). Ancient Egyptian Literature. II:The New Kingdom. Berkeley: University of California Press.

    External links

     Media related to Battle of Kadesh at Wikimedia Commons

    • End of Egyptian–Hittite hostilities
    • Hittite version of the Peace treaty of 1258 BC
    • The Battle of Kadesh in the context of Hittite history
    • Battle of Kadesh
    • The Eternal treaty from the Hittite perspective

    Categories: 
    • 1270s BC
    • 13th-century BC conflicts
    • Battles involving ancient Egypt
    • Battles involving the Hittite Empire
    • Battles involving the Canaanites
    • Canaan
    • Military history of Syria
    • Ramesses 

     

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  • Dee Finney's blog March 14, 2014 page 654 THE AGE OF ...

    www.greatdreams.com/blog-2014/dee-blog654.html

    Mar 14, 2014 ... Rev 22:2 In the midst of the street of it, and on either side of the river, .... And after this there is one with Ramses II, however not so elaborated.

  • Dee Finney's blog August 13, 2013 page 542 THE END OF TIME ...

    www.greatdreams.com/blog-2013-2/dee-blog542.html

    Aug 13, 2013 ... 2 And the woman said to the serpent, “We may eat the fruit of the trees .... And after this there is one with Ramses II, however not so elaborated.

  • Thoth Identity - Dreams of the Great Earth Changes

    www.greatdreams.com/masters/thoth.htm - 

    [2] His chief shrine was at Khemennu, where he was the head of the local ..... The Gods of the Egyptians Volume 1 of 2. .... Inhotep, Tut-Ankh-Amen, Ramses. 28.

  • Dee Finney's blog November 15, 2013 page 596 WHO IS THIS GOD?

    www.greatdreams.com/blog-2013-3/dee-blog-596.html

    Nov 15, 2013 ... [2] It is generally thought that Elohim is a formation from eloah, the latter being an expanded form of the .... 20:13, 35:7, 2 Sam. ..... Ramesses II ...

  • THE 11:11 COINCIDENCES - Dreams of the Great Earth Changes

    www.greatdreams.com/11coin5.htm 

    A good place to start is the camp positions of the Tribes in Numbers 2. The 12 Tribes camp in .... Ramses Home World (11:11 - John Ramses, Lia's sweetheart)

  • Dee Finney's blog November 10, 2012 page 370 MOSES RED ...

    www.greatdreams.com/blog-2012-3/dee-blog370.html

    Nov 10, 2012 ... Line 2: Three great nations - only 3 possible major powers are USA, China and ..... Rameses II and chariot at the Battle of Kadesh (1274 BC).

  • TWO SUNS - Dreams of the Great Earth Changes

    www.greatdreams.com/twosuns.htm 

     

    (Notice that I referred to a supernova, SN 1987A, when interpreting II-48 in Chapter IV "Signs In the Sky".) .... Ramses Home World (11:11 - John Ramses).

 

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