Pharoah Apopi (Moses, Aauserre) (2 jan 1613 ano antes da era comum – 31 dez 1573 ano antes da era comum)

Descrição:

According to the Egyptian priest Manetho (ca. 280 BCE) Exodus took place under Ahmose (1530- 1505) and he states: It was also reported that the priest, who ordained their polity and their laws, was by birth of Heliopolis, and his name Osarsiph (Aauserre-Apopi), but that when he was gone over to these people, his name was changed, and he was called Moses (Against Apion I:250).

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Moses and the Exodus Chronological, Historical and Archaeological Evidence by Gérard GERTOUX

There is no consensus to precisely restore the chronology of the 15th Dynasty, with
the exception of Apopi, its last Hyksos king, who is well attested and reigned about 4[1]
years according to the Turin king-list. The Khyan sealings found at Edfu, in the same
context together with those of Sobekhotep IV (1686-1677), attest a (non-violent !) contact
between the Hyksos (15th Dynasty) and Upper Egypt131 (13th Dynasty) at that time.

Apopi (i-‡-p-p-i). The fact that the name is usually written with the syllabic group i-‡ would rather suggest that is was foreign in origin, just as all the other known names of kings and their treasurers of this Dynasty160. It means nothing in Egyptian, but "splendid (yepepia)" in Hebrew (Jr 46:20), close to the name Joppa "beautiful" (Jos 19:46) or to Ip- Shemu-Abi (’i-p-š-mw-’i-b-iḥ), a king of Byblos (1790-1765) whose Semitic name means: “beautiful is the name of my father161”. The name Apopi also appears in the Jerusalem Talmud (Nedarim 42c; 11:1)162 which states that a vow made on behalf of Apopi of Israel is valid. Some Jewish amulets163 written in Greek are dedicated to IAO YPEPI "Iao Apopi" or to IAO CABAO MOUCE "Iao Sabaoth Moses".

Apopi was a genuine pharaoh, since he exceptionally got a full titulary. Indeed, no Hyksos king, except he, received Horus' name and Pharaoh's title (in official documents).

Apopi is the only Hyksos to have been designated by the title King of Upper and Lower Egypt (nsw bity), probably from a young age because several seals (at least 7) bear the title "royal son (s3 nsw)", which suggests that he was designated to the throne

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Gertoux, Gérard. The Pharaoh of the Exodus Fairy tale or real history? Outcome of the Investigation.


The fact that the name Apopi (i-‡-p-p-i) is usually written with the syllabic group i-‡ would rather suggest that is was foreign in origin, just as are all the other known names of kings and their treasurers of this Dynasty (Ryholt: 1997, 129). The name Apopi does not mean anything in Egyptian, but means “splendid (yepepia)” in Hebrew (Jr 46:20), close to the name Joppa “beautiful” (Jos 19:46) or to Ip-Shemu-Abi (’i-p-š-mw-’i-b-iḥ), a king of Byblos (1790-1765) whose Semitic name means: “beautiful is the name of my father” (Montet: 1940, 37-39). The name Apopi also appears in the Jerusalem Talmud (Nedarim 42c; 11:1; Bonsirven: 1955, 1376) which states that a vow made on behalf of Apopi of Israel is valid. Some Jewish amulets written in Greek are dedicated to IAO YPEPI “Iao Upepi” or to IAO CABAO MOUCE “Iao Sabaoth Moses” (Goodenough: 1953, II:n°220, III:n°1027,1135).

Apopi was a genuine pharaoh, however in an extremely unusual manner he received three names of enthronement (previous case was Amenemhat I):

The first enthronement name of Apopi (Nebkhepeshre) appears on a dagger (see hereafter) found in the tomb of an Asiatic named Abdu “Servant of Him (in Hebrew)” (Lacau: 1905-1906, 86), with the following inscription on the handle: The good god, lord of the Two Lands ❨NEB-KHEPESH-RA❩ king ❨APOPI❩, given life. His lord's retainer, Naḥam [in Delta]57 (Daressy: 1906, 115-120). This dignitary was a Hyksos because he has two crossed and dotted bands with a necklace on his chest, in addition, he holds a scimitar in his left hand (a weapon typically Asiatic) and he bore a Hebrew name: Naham (1Ch 4:18-19). [see PDF]

The second enthronement name of Apopi (Aaqenenre) appears on an offering table found in Tanis (Habachi: 1972, 56-65). One can note that the representations of “Seth, Lord of Avaris”, the god worshiped by Pharaoh Apopi have been systematically hammered. [see PDF]

The third enthronement name of Apopi (Aauserre), the most frequent, is fairly common.[see PDF]. The most incomprehensible among all these inscriptions concerning Apopi is the systematic hammering of god Seth, the Lord of Avaris60. The Egyptians indeed hammered only the Seth/Baal of Apopi after his departure, but not the ancient god Seth. This fact is unique in Egyptian history because there were two Seths at Avaris, worshiped and cursed at the same time (Sourouzian: 2006, 331-354)! The most plausible explanation is to assume there was a violent conflict, just before the war of the Hyksos, between the “Lord (Seth/Baal)” of Apopi, who was cursed after the departure of Hyksos, and the other Egyptian gods (including Seth), who continued to be worshiped.

His Horus name was Sehoteptawy.

As one can see there are many coincidences between Moses and Apopi. For example, for exactly 40 years they were both great personages in Egypt (Ex 11:3) and exactly at the same period of time (1613-1573); they both reappeared 40 years later in 1533 BCE and their unexpected coming back coincided with the simultaneous death in dramatic circumstances of the pharaoh and his crown prince (Seqenenre Taa and Ahmose Sapaïr) and Moses and Apopi were the first monotheists. Egyptologists categorically reject this equivalence for the three following reasons: 1) Moses and Apopi do not have the same birth name, 2) Moses is never described as a pharaoh in the Bible and 3) the Hebrew leaders like Moses had the status of slaves under the dominion of Hyksos rulers, not the status of kings. Nevertheless a correct reading of the Bible makes it possible to answer these three objections.

1.“Moses and Apopi do not have the same birth name”. In fact, when Moses was born (in 1613 BCE) the Bible doesn't mention his birth name but only the baptismal name given by Pharaoh's daughter... As Pharaoh's daughter was not able to speak Hebrew, the name Moses must be Egyptian. One can notice that in Hebrew this name probably means “pulled out (moše)” but the word “water (mayim)” is missing, whereas in Egyptian it means “Water's son (mu-sa)”. Moses did not receive this Egyptian name from his parents, but from Pharaoh's daughter after his “baptism” in the Nile... As Moses was beautiful at his birth, which is emphasized by biblical texts (Ex 2:2) as well as by Josephus (Jewish Antiquities II:231), he had to have been called “very beautiful (Ac 7:20)”. In Hebrew the word “beautiful” is rendered as Ioppa (Jos 19:46) and “very beautiful” or “splendid” as iepepiah (Jr 46:20). Accordingly the birth name of Moses was Apopi “very beautiful” (and his last throne name was Aauserre)It is interesting to notice that Josephus disagreed with Manetho on a linguistic point concerning the name of Moses: wherein he [Manetho] relates the change of his name, and says that « he was formerly called Osarsiph [Aauserre-apophi] »; and this a name no way agreeable to the other, while his true name was Moses, and signifies a person who is preserved out of the water, for the Egyptians call water Mou (Against Apion I:286). Thermuthis imposed this name Mouses upon him, from what had happened when he was put into the river; for the Egyptians call water by the name of Mou, and such as are saved out of it, by the name of Uses: so by putting these two words together, they imposed this name upon him (Antiquities of the Jews II:238). Josephus was partly right, because the first part of Mouses’s name meant “water (mou)” in Egyptian, as confirmed by Philo of Alexandria (De Vita Mosis I:17), however the second part does not mean “saved out of it” but “son (s3)” in Egyptian.

2. “Moses is never described as a pharaoh in the Bible”. According to Exodus 2:10, Moses was adopted as the king’s son through Pharaoh’s daughter. Adoption in the royal family conferred on its holder the honorific title of “king’s son”...The Bible speaks little of the royal position of Moses during the first 40 years of his life (1613-1573), but it appears implicitly in the following texts: The man Moses too was very great in the land of Egypt, in the eyes of Pharaoh’s servants and in the eyes of the people (Ex 11:3); the daughter of Pharaoh picked him up and brought him up as her own son. Consequently Moses was instructed in all the wisdom of the Egyptians. In fact, he was powerful in his words and deeds (Ac 7:21-22); By faith Moses, when grown up, denied to be called the son of the daughter of Pharaoh, choosing to be ill-treated with the people of God rather than to have the temporary enjoyment of sin, because he esteemed the reproach of the Christ as riches greater than the treasures of Egypt (Heb 11:24-26). Renunciation of Moses of the treasures of Egypt makes sense only if he really had them... As Moses could inflict the death penalty on the Hebrews, that implies his royal authority... About this new period of 40 years (1573-1533), since Moses lived 120 years (Dt 34:7) and spent 40 years in the wilderness (Dt 8:2), very little is known. One can assume that Moses was well known at that time under his birth name Apopi (or under his last enthronement name Aauserre). Thus, to avoid being recognized he had to hide his identity and probably used his “baptismal” name Musa, unknown outside Egypt, Hebraized into Muša...The last 40 years of Moses (1533-1493) are the best known especially its beginning with the meeting with the Pharaoh of Exodus... [God said:] You will then say to Pharaoh: (Ex 3:16-22; 4:20-22). The fact that Moses could easily go and talk to Pharaoh proved that he was considered an important figure by Egyptians... According to the chronology of the Bible, Moses was appointed as pharaoh at his birth. Is there any evidence of this unusual assignment? According to Flavius Josephus: Thermuthis72 (Pharaoh’s daughter) therefore perceiving him to be so remarkable a child, adopted him for her son, having no child of her own. And when one time had carried Moses to her father, she showed him to him, and said she thought to make him her successor, if it should please God she should have no legitimate child of her own; and to him: I have brought up a child who is of a divine form, and of a generous mind; and as I have received him from the bounty of the river, in, I thought proper to adopt him my son, and the heir of thy kingdom. And she had said this, she put the infant into her father's hands: so he took him, and hugged him to his breast; and on his daughter's account, in a pleasant way, put his diadem upon his head; but Moses threw it down to the ground, and, in a puerile mood, he wreathed it round, and trod upon his feet, which seemed to bring along with evil presage concerning the kingdom of Egypt. But when the sacred scribe saw this, (he was the person who foretold that his nativity would the dominion of that kingdom low,) he made a violent attempt to kill him; and crying out in a frightful manner, he said: This, O king! this child is he of whom God foretold, that if we kill him we shall be in no danger; he himself affords an attestation to the prediction of the same thing, by his trampling upon thy government, and treading upon thy diadem. Take him, therefore, out of the way, and deliver the Egyptians from the fear they are in about him; and deprive the Hebrews of the hope they have of being encouraged by him. But Thermuthis prevented him, and snatched the child away. And the king was not hasty to slay him, God himself, whose providence protected Moses, inclining the king to spare him. He was, therefore, educated with great care (Jewish Antiquities II:232-233)... Strabo, a Greek geographer and historian, wrote for example around 20 CE: An Egyptian priest named Moses, who possessed [managed] a portion of the country called the Lower [Egypt]73, being dissatisfied with the established institutions there, left it and came to Judea with a large body of people who worshipped the Divinity (Geography XVI:2:35)...

3. “Moses had the status of slave under the dominion of Hyksos rulers”. First of all, the use of the word “slave” is misleading because in its present meaning there was no slave in Egypt! (Menu: 2010, 3-11). For example the Hebrew word ‘ebed “servant” in the Bible is sometimes translated into “slave” depending on the context. This word is the equivalent of the Egyptian word ḥem, which can be translate as “minister” when it was a servant of the king, as “serf” or “domestic” when it was a servant of the household and “slave” when it was a worker for forced labour (reserved for prisoners of war)... Consequently when Moses ruled Lower Egypt (1613-1573) he was a good leader: The man Moses too was very great in the land of Egypt, in the eyes of Pharaoh’s servants and in the eyes of the people (Ex 11:3)...

It is possible that Moses knowing the prophecy of Neferty stated under Amenemhat I (1975-1946), similar to the 400 years' prophecy of Genesis 15:13, wanted to achieve it in 1575 BCE (= 1975 - 400), 40 years too early.

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