I found this excerpt from a larger article which I will attempt to link at the bottom. While I just stumbled upon this, it is interesting, relevant to the reasoning, but suspect as well, and shouldn't be counted as immediate truth, as there seems to be an agenda behind it. Hopefully Ones will come forward and share their insights.
Selam
Israelite Identity
[173]
§ 10. The Judges of Israel from Moses to
Samuel are contemporary with the second inter-
mediate period between the Middle Kingdom
and the New Kingdom in Egypt, as proven by
Immanuel Velikovsky.28) The remarkable fact that
Egypt is not mentioned in the Bible after the
Exodus, until King Saul defeated the Amalekites
in the wadi of El Arish (Avaris) on the border
between Israel and Egypt, is explained by their
identity with the Hyksos, who terrorized both
countries from their border capital during this
period.29) After the defeat of their mutual enemy,
the New Kingdom began in Egypt with the
eighteenth dynasty, while Israel also became a
monarchy. In this way, Immanuel Velikovsky
already arrived at identifying Queen Hatshepsut
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28) See Immanuel Velikovsky (N. 27) chapter 2. The final
transformation of the ancient Israelite republic into a despotic
monarchy after more than 400 years was due to the fact that
Israel became too big and ungovernable after the defeat of its major
enemy, like Rome after the defeat of Carthage, cf. Ed Metzler,
Roots of Kabbalah (N. 14) Notes 42 and 43.
29) The Amalekites are descendants of Israel’s twin brother
(Genesis 36, 12), and their name ‘a-Maleq is a dialectal variant of
Hebrew ha-Malekh “king”, translated into Egyptian as “Hyksos”.
[17]
[174]
Ed Metzler
of Egypt with the so-called Queen of Sheba,
who visited King Solomon in Israel, leaving open
her relation to his wife.30)
§ 11. The so-called Queen of Sheba might
be the visiting sister of King Solomon’s Egyptian
wife, as Velikovsky incidentally assumed, � or
even be identical with her.31) The namelessness
of both is incompatible with the historicity of
the biblical account, which is turned into an
Arabian fairy-tale by Christian and Muslim inter-
pretation.32) In Jewish tradition Sheba is not
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30) See Immanuel Velikovsky (N. 27) chapter 3, who fails
to analyze the family relationship of both. Since they were
members of the same royal family, they must have known each
other, cf. Ed Metzler, Ten Commandments (N. 6) Notearrow11, where
I first observed the identity of King Solomon’s Egyptian wife
with Queen Hatshepsut of Egypt.
31) In an incidental remark Immanuel Velikovsky, Peoples
of the Sea (German 1978) p. 129, expresses the view that both
werearrowsisters without giving reasons for it.
32) Cf. James B. Pritchard (ed.), Solomon and Sheba
(London 1974), Introduction pp. 7 and 12, who calls her
“a nameless queen of the Arabian kingdom of Sheba”, whose
namelessness “makes appropriate the designation of this story
as a fanciful oriental legend”. However, her apparent namelessness
is non-existent, if Sheba is not a geographical term, but her
proper name, cf. Lou H. Silberman, The Queen of Sheba in
Judaic Tradition (Ibid. p. 67). In this case, she is none other
than King Solomon’s Egyptian wife, whose introduction by name
must be expected next after the preceding chapters in the Bible.
[18]
Israelite Identity
[175]
a geographical, but a proper name, and from
Josephus Flavius we learn that she was the
ruler of Egypt and Ethiopia, as Queen Hatshepsut
was.33) Spelling her name in the ancient Hebrew
alphabet yields the Queen of Sheba (Malkat Sheba
= Malkah Hatsheba) by elision of the letter “h”
and faulty separation of words.34) Her identity
with the Egyptian wife of King Solomon is proven
by the fact that she returned home with her
enormous dowry after a divorce by consent, for
she did not give birth to a son.35)
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33) Cf. Josephus Flavius, Jewish Antiquities, VIII, 6; and
Immanuel Velikovsky (N. 27) pp. 118 and 151, who explains her
Ethiopian name Makeda from Hatshepsut’s prenomen Maatkare.
34) Her Hebrew name Sheba may also be influenced by the
triliteral hieroglyph Sheps “noble seated on chair” in Hatshepsut
reminding ofarrowHebrew Shebet “sit” and Shabat “rest”.
35) If she had had a son, the Bible would surely have
mentioned him as King Solomon’s successor, but it is known
that Queen Hatshepsut had only a daughter, see below Notearrow47.
Her “gifts” to King Solomon, consisting of 120 talents of gold
(1. Kings 10, 10 and 2. Chronicles 9, 9), constituted her dowry.
Otherwise, it would not make sense why she arrived with a load
of gold reminiscent of the reserves of an ancient Fort Knox,
and even less why she took back “what she had brought to the
king” (2. Chronicles 9, 12), which is a correct emendation of
1. Kings 10, 13: Asher Hevi’ah (Natenah) El (be-Yad) ha-Melekh
(Shelomoh); cf. ha-Ba’ be-Yado “what came into his hand” in
Genesis 32, 14, and the manus-marriage in Roman Law with its
in manum convenire (Gaius, Institutes, I, 108�113).
[19]
[176]
Ed Metzler
D. The Biblical Identification of the Bricks
of the Hawara Pyramid and the
Fayoum Exodus Route
§ 12. The historical identity of the people
of Israel is tied up with the Israelite identity of
the pyramid builders. Pre-dating Queen Hatshepsut
by about five centuries, as well as the beginning
and end of the pyramid age before her, is an
anti-Semitic trick which cheats Israel out of its
history, discredits the historicity of the Hebrew
Bible, and transforms it into a book of religious
fairy-tales, exploited by theology to promote
anti-Jewish prejudice and superstition. After all,
modern Egyptology rests upon the anti-Semitic
writings of Manetho as adopted by the church
fathers.36) Its disorientation extends to both time
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36) Cf. Immanuel Velikovsky, Peoples of the Sea (N. 31)
p. 229. Of course, Manetho avoids mentioning the name of
Imhotep-Joseph in connection with pharaoh Zoser, for which
Wildung (N.arrow8) pp. 88 and 89 finds a good excuse, � or rather
rationalization. Denying the existence of Israel in Egyptian
history from the times of Joseph and Moses in the Old and
Middle Kingdom down to Hatshepsut and the Ptolemies may
[20]
Israelite Identity
[177]
and place: The land where Hatshepsut went,
and Imhotep came from is the land of Israel,
Canaan or Phoenicia rendered in Egyptian as
Punt or the Holy Land of God, but displaced
by Egyptology into the unexplored wilderness
of the deep south.37)
§ 13. Pyramid building started out as
public make-work projects for employing the
famine-stricken population of Egypt, who received
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be called the Egyptological Auschwitz lie in analogy to the
denial of German neo-Nazis that Auschwitz ever happened.
What suits an anti-Semitic mind is the downfall of Israel as
mentioned on the Merneptah stele, being correctly dated by
Immanuel Velikovsky, Ramses II and his Time (German 1979)
pp. 210�218, to the first decades of the Babylonian Exile
(ca. 570 B. C. E.), but generally misdated more than 600 years
earlier, and believed to be the one and only mention of Israel
in Egyptian history. This absurd belief is geopolitical nonsense,
since desert-surrounded Egypt has always had Israel as its most
prominentarroweastern neighbor in peace and war.
37) Appropriately, this disorientation in time and place,
which amounts to mental sickness, was discovered in 1952 by
a professional psychiatrist, well-versed in ancient history: the
greatarrowImmanuel Velikovsky, From Exodus to King Akhnaton
(N. 3) chapters 3 and 4. Some fifteen years later, the German
Archaeological Institute in Cairo published a seemingly exhaustive
monograph entitled “Punt” by Rolf Herzog (1968), in which
Velikovsky’s important thesis that identifies Punt with Solomonic
Israel (Phoenicia) is simply missing. Both Velikovsky and Herzog
(pp. 19 and 20) rely on inscriptions clearly defining Punt as
Egypt’s neighbor to the east, which can be reached by land and
sea via Byblos or Elat, and according to Richard Lepsius quoted
Israel, Egypt, and Ethiopia
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