1
00:00:05,000 --> 00:00:09,100
Egypt preserved royal names, monuments,
cities and some royal bodies.

2
00:00:09,880 --> 00:00:13,740
Yet Exodus names none of them
as its Pharaoh, and no surviving

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00:00:13,740 --> 00:00:16,620
Egyptian record securely
identifies the departure.

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00:00:17,500 --> 00:00:19,460
This is The Stone Record.

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00:00:20,300 --> 00:00:24,920
I begin with the biblical Text, test
it against what survives, reconstruct

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00:00:24,920 --> 00:00:28,340
only what the evidence allows
and keep the unknown visible.

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00:00:29,160 --> 00:00:33,140
Before the road, we enter the
powerful world people would abandon.

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00:00:33,760 --> 00:00:36,320
The Nile feeds fields and towns.

9
00:00:37,060 --> 00:00:39,000
Boats move goods through its branches.

10
00:00:40,060 --> 00:00:43,000
Royal cities gather officials,
workshops and labour.

11
00:00:44,020 --> 00:00:48,580
Royal monuments and surviving bodies
bring named rulers into view, including

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00:00:48,580 --> 00:00:49,660
Ramesses II,

13
00:00:50,540 --> 00:00:52,840
whose great Delta capital was Pi-Ramesses,

14
00:00:53,880 --> 00:00:55,720
and his successor Merneptah.

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00:00:56,560 --> 00:01:01,500
The evidence inspected here cannot
identify either ruler as the Pharaoh in

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00:01:01,500 --> 00:01:06,260
Exodus. To understand why people
would risk leaving, we need to see

17
00:01:06,260 --> 00:01:10,280
what this world offered and
what the Text says it took away.

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00:01:10,660 --> 00:01:14,500
The people described in Exodus
did not build the Giza pyramids.

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00:01:15,060 --> 00:01:19,900
Those Old Kingdom monuments were already
ancient in commonly proposed Exodus

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00:01:19,900 --> 00:01:20,480
periods.

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00:01:21,580 --> 00:01:25,240
Giza also lies in a different
landscape from the eastern Nile Delta.

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00:01:26,240 --> 00:01:30,660
Exodus speaks instead of brick,
mortar, fields and store-cities.

23
00:01:31,800 --> 00:01:35,140
The investigation turns east
from Giza toward the Nile Delta.

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00:01:35,940 --> 00:01:38,920
Beneath the modern river
system lie older channels.

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00:01:39,820 --> 00:01:41,600
The search moves toward Pi-Ramesses,

26
00:01:42,480 --> 00:01:46,640
the Ramesside royal city in the
eastern Delta, and Tell el-Dab'a,

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00:01:47,440 --> 00:01:49,780
the excavated site of ancient Avaris.

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00:01:50,600 --> 00:01:52,620
Egypt makes the setting tangible.

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Did it preserve this departure?

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00:01:56,040 --> 00:02:00,240
Exodus begins with a ruler who fears
a growing community and answers

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00:02:00,260 --> 00:02:01,220
with control.

32
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Taskmasters impose burdens.

33
00:02:04,720 --> 00:02:08,800
The people work with mortar and
brick, labour in fields and build

34
00:02:09,160 --> 00:02:09,640
store-cities.

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00:02:10,780 --> 00:02:11,920
The report is specific:

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Therefore they did set over them
taskmasters to afflict them with their

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burdens.

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And they built for Pharaoh
store-cities, Pithom and Raamses.

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00:02:22,360 --> 00:02:27,500
That is Exodus 1:11 in the
Jewish Publication Society's 1917

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00:02:27,500 --> 00:02:28,040
translation.

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00:02:29,260 --> 00:02:31,880
Raamses is the biblical
spelling in this edition.

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00:02:33,280 --> 00:02:35,760
Pi-Ramesses is the separate
archaeological place-name.

43
00:02:37,240 --> 00:02:40,420
Pharaoh withholds straw but
requires the same number of bricks.

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00:02:41,260 --> 00:02:43,060
Labour becomes an impossible quota.

45
00:02:44,220 --> 00:02:47,420
The same account also reports
orders threatening male children.

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Coercion reaches into the family.

47
00:02:51,600 --> 00:02:53,100
By the time deliverance begins,

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the crisis is no longer abstract.

49
00:02:56,580 --> 00:02:58,880
The Text gives us exhausted labourers,

50
00:02:59,720 --> 00:03:03,520
threatened children and households living
under a ruler determined to control

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00:03:03,520 --> 00:03:04,180
their future.

52
00:03:05,340 --> 00:03:06,860
Then the people cry out.

53
00:03:07,740 --> 00:03:12,080
Exodus says their cry rises to
God, that God hears their groaning,

54
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remembers the covenant,
sees them and knows.

55
00:03:16,420 --> 00:03:20,540
The confrontation that follows is
presented as an answer to their suffering.

56
00:03:21,340 --> 00:03:25,120
The biblical story begins its
deliverance with a cry that is heard.

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00:03:25,120 --> 00:03:28,100
The Text does not send Moses alone.

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Aaron is his brother and spokesman.

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Moses carries the commission;

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Aaron speaks beside him.

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Together they approach the people and
Pharaoh through plagues and Passover.

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00:03:41,300 --> 00:03:46,420
Straw, wet mud and a finished brick
make the reported demand tangible.

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00:03:47,260 --> 00:03:50,880
A New Kingdom brickmaking
image shows organized labour.

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00:03:51,560 --> 00:03:56,360
Egyptian evidence establishes mudbrick
production and forms of dependent or

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00:03:56,360 --> 00:03:57,420
compulsory work.

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It cannot identify the biblical workers,
recover Pharaoh's quota or confirm

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00:04:03,520 --> 00:04:04,120
the orders.

68
00:04:05,180 --> 00:04:08,220
Divine intervention belongs
to the Text and its theology.

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00:04:09,180 --> 00:04:12,340
The historical investigation can
test the setting and consequences,

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00:04:13,140 --> 00:04:14,760
but it cannot measure that claim.

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00:04:15,380 --> 00:04:20,280
The accusation is against Pharaoh's
coercive state, not every Egyptian.

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00:04:21,080 --> 00:04:23,460
The Text creates a painful choice:

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00:04:24,420 --> 00:04:27,720
controlled survival, or freedom
that may end in the desert.

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00:04:28,000 --> 00:04:30,600
After Passover, the
community is told to leave.

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00:04:31,560 --> 00:04:33,460
This is not a clean line on a map.

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00:04:33,780 --> 00:04:37,920
Children and animals move with a mixed
company carrying what the journey

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00:04:37,920 --> 00:04:41,380
requires, guided in the
Text by cloud and fire.

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00:04:42,240 --> 00:04:44,400
The reported scale is explicit:

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00:04:45,520 --> 00:04:49,915
And the children of Israel journeyed
from Rameses to Succoth, about six

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00:04:50,010 --> 00:04:52,540
hundred thousand men on
foot, beside children.

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00:04:53,360 --> 00:04:55,540
That is the number the Text reports.

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00:04:55,720 --> 00:04:59,960
It is not an Egyptian census
or a complete population total.

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00:05:00,720 --> 00:05:03,120
I will not replace it with
another uncertain number.

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00:05:04,200 --> 00:05:07,280
Even a schematic view
expands beyond one field.

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Food, water, shelter and everything
familiar lie behind, together with the

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00:05:13,100 --> 00:05:16,160
state the Text says held them in bondage.

87
00:05:17,360 --> 00:05:20,260
Ahead are forts, water and open ground.

88
00:05:20,960 --> 00:05:25,780
A Ramesside text reports Shasu
pastoralists from Edom permitted through a

89
00:05:25,980 --> 00:05:28,560
Tjeku frontier fort to
reach watering pools.

90
00:05:29,640 --> 00:05:33,180
It establishes monitored
movement, not this departure.

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00:05:34,100 --> 00:05:38,380
The next biblical place is Succoth,
but the name gives no fixed

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00:05:38,380 --> 00:05:42,820
modern coordinate. Then the
permission to leave is withdrawn.

93
00:05:44,040 --> 00:05:47,540
Exodus reports Pharaoh sending
chariots after the community.

94
00:05:48,300 --> 00:05:52,760
Families moving east have water
ahead and an armed force behind.

95
00:05:53,600 --> 00:05:56,460
The Text says they see it and are afraid.

96
00:05:57,600 --> 00:06:01,580
Moses promises deliverance,
but the route appears closed.

97
00:06:02,520 --> 00:06:06,480
The distance closes until
the map offers no safe exit.

98
00:06:07,440 --> 00:06:12,040
Reeds, shallow water and shifting channels
offer several possible landscapes,

99
00:06:12,780 --> 00:06:15,940
but no candidate marker
identifies a recovered crossing.

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00:06:16,700 --> 00:06:19,900
The biblical report must
own what happens next:

101
00:06:20,880 --> 00:06:23,400
And Moses stretched out
his hand over the sea;

102
00:06:24,260 --> 00:06:26,980
and the LORD caused the
sea to go back by a strong

103
00:06:26,980 --> 00:06:31,440
east wind all the night, and
made the sea dry land, and

104
00:06:31,440 --> 00:06:32,660
the waters were divided.

105
00:06:33,760 --> 00:06:37,900
Exodus presents divine deliverance
and the pursuers' destruction.

106
00:06:38,760 --> 00:06:40,720
This is biblical testimony,

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00:06:41,480 --> 00:06:44,460
not a recovered campaign
record or eyewitness view.

108
00:06:45,140 --> 00:06:48,200
Only now can the physical
investigation begin.

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00:06:48,820 --> 00:06:53,860
The Hebrew name yam suph is
conventionally rendered Red Sea,

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00:06:54,640 --> 00:06:57,740
while suph is commonly
associated with reeds.

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00:06:58,700 --> 00:07:02,920
Its biblical uses and the later
Greek tradition do not identify the

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00:07:02,920 --> 00:07:05,420
crossing with one modern body of water.

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00:07:06,540 --> 00:07:10,980
River branches, lagoons and
marshes shifted or disappeared.

114
00:07:12,100 --> 00:07:16,760
Geology studies how rock,
soil, water and land change.

115
00:07:17,800 --> 00:07:20,460
A sediment core samples buried layers.

116
00:07:21,360 --> 00:07:22,720
Aligned with an old channel,

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those layers can help
reconstruct a past landscape.

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They cannot identify who crossed it.

119
00:07:30,040 --> 00:07:34,940
One model tests wind setdown,
when sustained wind pushes

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shallow water from one shore.

121
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Under chosen depths, topography and
wind, ground can open temporarily.

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That is physical possibility
under assumptions.

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00:07:47,660 --> 00:07:52,740
It does not identify the event,
location, people or divine meaning.

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The crossing place and historical
mechanism remain unknown.

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00:08:03,533 --> 00:08:06,893
Beyond the water, the biblical
story becomes a struggle to survive.

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00:08:08,113 --> 00:08:12,853
Exodus reports three days without
water, bitter water at Marah, hunger,

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manna, quail and water from a rock.

128
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Complaints recur because the
journey is not presented as easy.

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Food and water are given as divine
provision within the Text, not

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as a measured supply record.

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The physical question continues
beyond the route folio.

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A desert valley may
carry water after rain.

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A spring may support life at one place.

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Neither tells us who drank there,
and the evidence available for the

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period is too coarse to map
a water stop for every stage.

136
00:08:44,773 --> 00:08:46,413
Group size matters again.

137
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A small mobile camp can
be difficult to detect.

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00:08:50,413 --> 00:08:55,373
Hearths, shelters, grinding stones,
pottery, inscriptions, animal

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dung and altered surfaces can still
survive when people stay or return.

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00:09:00,933 --> 00:09:05,673
Survey and excavation have found
mining, pastoral, military and ritual

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activity in parts of Sinai.

142
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Mobile life is not
automatically invisible.

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But I cannot calculate this journey
from the biblical figures without adding

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assumptions the Text does not give.

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I cannot build a daily water
budget, choose a route from it

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and call the result history.

147
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What the wilderness allows
us to say is narrower:

148
00:09:28,133 --> 00:09:32,053
a larger group staying longer creates
more material pressure than a smaller

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group passing quickly.

150
00:09:33,533 --> 00:09:36,753
The evidence has not
confirmed the reported scale.

151
00:09:37,633 --> 00:09:39,573
At Sinai, the journey changes meaning.

152
00:09:40,553 --> 00:09:43,133
The people are no longer
only leaving forced labour.

153
00:09:43,823 --> 00:09:48,193
Exodus says they arrive at a mountain,
enter a covenant, receive commands,

154
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break that covenant around the
golden calf, then renew it.

155
00:09:53,173 --> 00:09:55,453
Liberation becomes the
basis of obligation.

156
00:09:56,213 --> 00:10:00,993
The Text compresses that relationship
into one line: I am the LORD

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00:10:00,993 --> 00:10:04,573
thy God, who brought thee
out of the land of Egypt, out

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00:10:04,573 --> 00:10:05,673
of the house of bondage.

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00:10:06,913 --> 00:10:10,793
The word thy belongs to the
selected 1917 translation.

160
00:10:11,833 --> 00:10:14,393
The claim belongs to
covenantal Text and theology.

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00:10:15,433 --> 00:10:18,833
Every attempt to place that mountain
on the folio depends on other

162
00:10:18,833 --> 00:10:19,933
disputed choices.

163
00:10:21,033 --> 00:10:23,813
Jebel Musa has a long
later pilgrimage tradition.

164
00:10:24,693 --> 00:10:29,593
Other proposals lie in northern
Sinai, the Negev, Edom, Midian or

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Arabia.

166
00:10:31,313 --> 00:10:36,453
Name resemblance, local tradition
and visual grandeur do not identify a

167
00:10:36,453 --> 00:10:37,413
Bronze Age mountain.

168
00:10:38,193 --> 00:10:42,633
The rocks and deposits of Sinai show
that water conditions changed over

169
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very long periods.

170
00:10:44,673 --> 00:10:47,873
Some spring deposits preserve
much older wet phases.

171
00:10:48,613 --> 00:10:51,693
They do not give us a route-specific
water map for the period

172
00:10:51,693 --> 00:10:56,333
in question. No controlled geological
marker identifies the mountain.

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00:10:56,773 --> 00:10:59,593
Its modern location remains unresolved.

174
00:11:04,900 --> 00:11:08,960
The biblical journey continues after
Sinai through Numbers and Deuteronomy.

175
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The people break camp, refuse to
enter the land, rebel and keep

176
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moving.

177
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Miriam and Aaron die.

178
00:11:17,260 --> 00:11:18,680
A second census is taken.

179
00:11:19,520 --> 00:11:23,500
Deuteronomy looks back on thirty-eight
years from Kadesh-Barnea to the Zered,

180
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while other passages frame
the wilderness as forty years.

181
00:11:28,220 --> 00:11:31,800
Those notices belong to the
Text's chronology and theology.

182
00:11:32,510 --> 00:11:34,880
I will not force them into
one measured itinerary.

183
00:11:34,900 --> 00:11:38,780
This is where the scale of time
becomes as important as the

184
00:11:38,780 --> 00:11:39,680
scale of people.

185
00:11:40,680 --> 00:11:43,760
Children born near Egypt would
reach adulthood in the wilderness.

186
00:11:44,800 --> 00:11:48,800
The belongings in a camp would be
repaired, broken, buried, lost or

187
00:11:48,800 --> 00:11:49,480
passed on.

188
00:11:50,620 --> 00:11:54,140
The departure generation disappears
from the story before the threshold is

189
00:11:54,140 --> 00:11:54,600
reached.

190
00:11:55,760 --> 00:11:58,000
Now the archaeological expectation rises.

191
00:11:59,140 --> 00:12:01,400
One brief passage can
leave a faint signature.

192
00:12:02,340 --> 00:12:03,560
Repeated movement and

193
00:12:04,580 --> 00:12:07,500
long residence by a very large
community ask more of the record.

194
00:12:08,640 --> 00:12:13,140
The conventional candidate for Kadesh-Barnea
does not preserve a secure, long

195
00:12:13,300 --> 00:12:16,260
Late Bronze Age encampment
matching that reading.

196
00:12:16,820 --> 00:12:21,300
That does not settle every route,
especially when the site identification and

197
00:12:21,300 --> 00:12:22,500
search coverage are debated.

198
00:12:23,180 --> 00:12:26,280
It does remove a place that could
have anchored the largest model.

199
00:12:26,980 --> 00:12:30,660
The generation-long journey is
therefore clear as biblical narrative.

200
00:12:31,300 --> 00:12:34,320
It has not been recovered as a
population history on the ground.

201
00:12:34,900 --> 00:12:38,780
At this point, a blanket claim
that there is no evidence would

202
00:12:38,780 --> 00:12:39,620
be too crude.

203
00:12:40,700 --> 00:12:42,840
We need to ask three harder questions.

204
00:12:43,760 --> 00:12:44,640
What should survive?

205
00:12:45,480 --> 00:12:46,360
What might disappear?

206
00:12:47,300 --> 00:12:49,760
How carefully have people
searched the right places?

207
00:12:50,500 --> 00:12:55,660
In the Delta, water and sediment
can bury, compact or rework ancient

208
00:12:55,660 --> 00:12:56,280
surfaces.

209
00:12:57,360 --> 00:13:02,160
Papyrus survives poorly in wet Lower
Egyptian ground, so Egyptian documentary

210
00:13:02,160 --> 00:13:05,740
silence is not as complete as
a list of missing records can

211
00:13:05,740 --> 00:13:06,460
make it seem.

212
00:13:07,700 --> 00:13:12,100
In the desert, wind, erosion
and short stays can thin a camp

213
00:13:12,100 --> 00:13:12,640
signature.

214
00:13:13,940 --> 00:13:17,660
The exact route is also unknown,
which makes a negative search less

215
00:13:17,660 --> 00:13:18,300
precise.

216
00:13:19,380 --> 00:13:22,400
Absence of evidence does not
prove that no departure occurred.

217
00:13:23,300 --> 00:13:25,300
It limits what archaeology can confirm.

218
00:13:26,620 --> 00:13:31,520
Archaeologists recover shelters,
inscriptions, hearths and pastoral activity

219
00:13:31,520 --> 00:13:32,700
in desert landscapes.

220
00:13:33,800 --> 00:13:38,660
Yet no inspected Egyptian record
directly confirms Moses, the plagues, the

221
00:13:38,660 --> 00:13:40,420
departure or the crossing.

222
00:13:41,680 --> 00:13:46,240
No examined region has yielded a trail
matching a generation-long migration at

223
00:13:46,240 --> 00:13:47,700
the largest reported scale.

224
00:13:48,340 --> 00:13:53,300
The route is unknown, coverage
uneven and mobile traces fragile.

225
00:13:54,420 --> 00:13:58,520
Where physical evidence falls silent,
the biblical Text remains our primary

226
00:13:58,520 --> 00:14:01,060
account, but it remains Text,

227
00:14:02,000 --> 00:14:03,300
not an archaeological find.

228
00:14:04,480 --> 00:14:06,140
The fairest conclusion is graded.

229
00:14:07,120 --> 00:14:11,040
The evidence weighs strongly against
a very large, prolonged movement

230
00:14:11,560 --> 00:14:13,880
understood as straightforward
population history.

231
00:14:14,940 --> 00:14:18,960
It has less power to exclude a
smaller, shorter movement or several

232
00:14:18,960 --> 00:14:21,040
memories later joined into one tradition.

233
00:14:21,960 --> 00:14:26,400
Those smaller models remain possibilities
because the record cannot close

234
00:14:26,400 --> 00:14:26,640
them,

235
00:14:27,460 --> 00:14:29,140
not because the record has proved them.

236
00:14:34,267 --> 00:14:38,100
The biblical story reaches the edge
of Canaan with a changed generation.

237
00:14:39,000 --> 00:14:43,400
Joshua remembers the sea crossing,
and the wilderness food ends after the

238
00:14:43,400 --> 00:14:44,934
people enter the land.

239
00:14:44,934 --> 00:14:47,100
That is where this episode stops.

240
00:14:47,100 --> 00:14:49,900
The conquest is a separate investigation.

241
00:14:51,067 --> 00:14:56,067
Here, the earliest widely accepted
external attestation gives us a

242
00:14:56,067 --> 00:14:57,667
firm ancient name.

243
00:14:57,667 --> 00:15:02,567
The Merneptah Stela, an Egyptian
victory inscription from the late

244
00:15:02,567 --> 00:15:07,234
thirteenth century BCE, names
Israel in Canaan and marks it as a

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people rather than a city.

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00:15:10,634 --> 00:15:14,100
It does not say where that
people came from, when it formed

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00:15:14,100 --> 00:15:16,134
or whether an Exodus occurred.

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00:15:17,300 --> 00:15:21,567
Archaeology in the early Iron Age
highlands shows many new or expanding

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00:15:21,567 --> 00:15:22,967
small settlements.

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00:15:23,900 --> 00:15:28,567
Their houses, pottery, foodways and
village life show substantial continuity

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00:15:28,567 --> 00:15:29,534
with Canaan.

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00:15:30,600 --> 00:15:35,034
No single jar, house plan or
animal-bone pattern works as an ethnic

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00:15:35,034 --> 00:15:36,300
identity card.

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00:15:37,434 --> 00:15:41,800
The strongest archaeological picture
is therefore one of complex local

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00:15:41,800 --> 00:15:46,267
formation, not a clean replacement
population arriving all at once from

256
00:15:46,267 --> 00:15:47,067
outside.

257
00:15:48,200 --> 00:15:52,500
That still leaves room for limited
migrants or Egyptian memories to join

258
00:15:52,500 --> 00:15:54,400
a mainly local population.

259
00:15:54,400 --> 00:15:58,367
Archaeology has not identified
such a group, and room in a model

260
00:15:58,367 --> 00:16:00,900
is not evidence that the group existed.

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00:16:02,000 --> 00:16:05,434
Several historical models can now
be placed beside the same evidence.

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00:16:06,334 --> 00:16:11,034
An early large-scale model reads
First Kings' 480 years and Judges' 300

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00:16:11,034 --> 00:16:13,567
years as historical chronology.

264
00:16:13,567 --> 00:16:18,434
It may treat Rameses as retained or
updated later, but must reconcile

265
00:16:18,434 --> 00:16:23,300
Egyptian control in Canaan, disputed
conquest dates and the missing

266
00:16:23,300 --> 00:16:26,267
wilderness trail at the largest scale.

267
00:16:27,400 --> 00:16:32,467
A large Ramesside model fits Pi-Ramesses
and Merneptah better, yet lacks

268
00:16:32,467 --> 00:16:35,900
a direct event record
or confirmed mass route.

269
00:16:37,034 --> 00:16:41,434
Predominantly local-emergence models
explain highland growth and material

270
00:16:41,434 --> 00:16:44,367
continuity with fewer
migration assumptions.

271
00:16:45,434 --> 00:16:49,500
Smaller-group and composite-memory
models could explain the Egyptian

272
00:16:49,500 --> 00:16:54,100
liberation story without requiring a
whole population to arrive at once, but

273
00:16:54,100 --> 00:16:56,734
no initiating group has been identified.

274
00:16:57,834 --> 00:17:02,700
A mainly literary model explains the
story's shaped form and development, but

275
00:17:02,700 --> 00:17:05,534
cannot prove every older memory invented.

276
00:17:06,600 --> 00:17:08,767
So, did the Exodus happen?

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00:17:10,067 --> 00:17:14,967
The complete journey, at the
large and generation-long

278
00:17:14,967 --> 00:17:19,767
scale commonly read from
the biblical account, is not

279
00:17:19,767 --> 00:17:24,667
confirmed by the evidence
we have inspected, and major

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00:17:24,667 --> 00:17:29,067
parts of that reading face
serious historical and

281
00:17:29,067 --> 00:17:31,767
archaeological problems.

282
00:17:32,734 --> 00:17:37,934
A smaller Egyptian departure, escape
or migration may have contributed

283
00:17:37,934 --> 00:17:39,834
to the later tradition.

284
00:17:39,834 --> 00:17:43,567
At present, that remains
possible and unproved.

285
00:17:44,334 --> 00:17:47,834
What survives securely is a biblical
account of liberation, wilderness testing

286
00:17:47,834 --> 00:17:50,834
and covenant, a historical setting
in which parts of that account are

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00:17:50,834 --> 00:17:54,267
intelligible, a later people established
in Canaan, and an origin story whose

288
00:17:54,267 --> 00:17:57,300
first route still disappears into
the gap between Text and evidence.

289
00:18:03,400 --> 00:18:06,247
The ancient route folio
ends with open space.

290
00:18:07,092 --> 00:18:10,883
A different map can begin there,
but its legend has to change.

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00:18:11,918 --> 00:18:14,803
Later Hebrew manuscripts preserve Exodus.

292
00:18:15,827 --> 00:18:18,479
Passover books retell
it in ritual settings.

293
00:18:19,012 --> 00:18:23,467
Greek, Syriac, Old English and Arabic
Christian manuscripts carry it through

294
00:18:23,467 --> 00:18:26,182
different languages and
manuscript cultures.

295
00:18:27,249 --> 00:18:31,963
The Qur'an contains its own Moses and
Pharaoh narratives within a distinct

296
00:18:31,963 --> 00:18:33,161
Islamic tradition.

297
00:18:34,252 --> 00:18:38,503
Much later, Go Down Moses and the
public memory of Harriet Tubman

298
00:18:38,503 --> 00:18:43,476
show the story becoming a language of
freedom in African American history.

299
00:18:44,579 --> 00:18:49,627
Paintings, operas, novels and films
keep reshaping what audiences imagine

300
00:18:49,627 --> 00:18:51,663
when they hear the name Exodus.

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00:18:52,857 --> 00:18:56,450
Those are documented movements
of texts, practices and memory.

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00:18:57,439 --> 00:19:00,694
They are not a line of biological
descent from the people in

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00:19:00,694 --> 00:19:04,280
the story, and they do not complete
the missing ancient itinerary.

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00:19:05,387 --> 00:19:10,559
The ancient route remains unresolved,
but the story kept travelling as text,

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00:19:10,559 --> 00:19:11,790
ritual and memory.

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00:19:12,968 --> 00:19:17,439
If this investigation was useful,
subscribing and sharing help me continue

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00:19:17,439 --> 00:19:18,575
making these films.

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00:19:19,603 --> 00:19:22,017
Next, we follow the
biblical road to Jericho.

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00:19:22,798 --> 00:19:24,767
The city is real and excavated.

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00:19:25,352 --> 00:19:28,381
Its walls, dates and
destruction layers are disputed.

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00:19:29,222 --> 00:19:33,790
There, biblical Text and archaeology
meet at one of history's famous siege

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00:19:33,790 --> 00:19:34,306
stories.