Interacting with Walton #2

(continued from previous post with corresponding title)

It is common knowledge that both the sun and the River Nile were dominant parts of the Ancient Egyptian cosmic geography.[1]  Looking specifically at the example of the sun, Walton explains that for Egyptians the sun was synonymous with the deity Re (171). Egyptologist David Silverman expands upon this by stating that the sun was the pre-eminent deity for the Egyptian nation and that the, “daily solar cycle was not merely a natural phenomenon but a daily affirmation of the triumph life over death.” (119) When, as narrated in Exodus 10, Moses stretches out his hand and three days of deep darkness covered the land (verses 21-22), the Egyptians would surely have seen this as a hugely significant act. Their most powerful deity was being prevented from displaying his power of providing light and, more importantly, life. To compound this more, the Israelites had light wherever they were located (verse 23), showing that the Deity they worshipped had full control and power over the sun. It could be argued that Pharaoh’s reply, extending his offer to women and children (verse 24), was in reaction to this powerful display of Yahweh over the perceived power of the Egyptian sun-god.

In addition to this, it is important to note that the Israelites were not asking Pharaoh for freedom from oppression but for freedom to worship Yahweh (verses 24-24). This goes back to Yahweh’s instructions in Exodus 3:18. Although not directly linked to cosmic geography it does further emphasise the spiritual aspect of the Exodus.

In summary, Walton reminds his readers, through his discussion of cosmic geography, that communities in the ancient Near East interpreted natural phenomena as inherently divine. This raises questions concerning the interpretation of the Exodus and challenges some of the presuppositions held by modern theologians. It certainly acts as a starting point for discussing whether the ancient Israelites and Egyptians saw the Exodus as, “a class struggle and social revolution” or whether this is an ideology placed upon the text by liberation theologians (Levenson, 129).

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[1] As explained by Jill Kamil in her book The Ancient Egyptians (1984), “The sun and the river, which together formed the dominating cause of existence, made a profound impression on the people.”