Leonardo wrote:QUOTE
So, Merneptah mention the tribe of Israel late in the 13th century BCE from one of his raids into the Canaanite lands.
The harsh truth is, to this day there remains no evidence that the biblical Exodus ever occurred, period. Writers tend to misinterpret the extant evidence, and the quote Leonardo pulled from Schiffman's article is a good example. The
Victory Stela of Merenptah, which was written in year five of that king's reign (around 1220 BCE), contains no such evidence. I refer specifically to this passage from Schiffman's article, which Leonardo quoted:
Here the text designated the people of Israel, not the land, as can be shown from the Egyptian linguistic usage. Many scholars believe that this text refers to the people of Israel before they entered Canaan--that is, in the period of desert wandering.LOL I love how writers bandy around the phrase "many scholars." I don't know of any leading biblical scholar or historian who believes this; perhaps it was a notion favored by scholars long ago, but it's certainly no longer current. Schiffman comes close in his description of Israel on Merenptah's stela but misses important distinctions with its "linguistic usage." By this he means the hieroglyphic ideogram placed after the name of the conquered city. The word "land" is technically correct but doesn't express the entity well enough. The ideogram is a little set of three hills so it does express "land," but more importantly it denotes to the Egyptians some sort of established polity, in other words a people living under a recognizable civilization (as the Egyptians would see it). The part of the stela mentioning Israel is at the very bottom, and I've grabbed a line drawing of it and did some color coding:

I've highlighted some examples of the polities about which Merenptah boasted conquering in his campaign. In yellow is Tjehenu, one of the ancient Egyptian words for Libya. In purple is Khor
(Kharu to the Egyptians), a site probably close to the modern southern border of Syria. Notice in both examples the three little hilltops for the ideogram, expressing a socio-political entity. In green is one the ancient names for Egypt itself,
Ta-Mery, "the Beloved Land." Its ideogram uses the crossroads symbol, which to the Egyptians could mean a city or, in this case, kingdom. In red is where we see the mention of Israel. To the Egyptians it was pronounced something like
Isriar (there was no "L" in the ancient Egyptian language). Notice the ideogram here: it's a little man and woman surmounting three vertical slashes. This to the Egyptians meant "people" or even "tribe," which is important because to the Egyptians, when they were invading Syro-Palestine during this campaign, the ancient Israelis did not even appear as any kind of established civilization. They were simply a bunch of people with no recognizable social hierarchical system.
This is what is meant by the appearance of Israel on the Victory Stela. I know Schiffman says something very similar in his article, but it in no way provides evidence for the origin of the Hebrews or from where they had come. At the time of Merenptah, during Dynasty 19 of Egypt, the Hebrews had not yet evolved beyond the state of semi-nomadic herdsman with semi-permanent dwellings in the highlands of Judah. The archaeological record confirms this.
And similar to how there is no evidence for the biblical Exodus, there is also no evidence that the Hebrews entered Canaan and conquered it for themselves. A long time ago early archaeologists were intrigued by the finds of destruction layers at such sites as Jericho. Many of these early scholars were out to try to prove the Bible's historicity, and they often jumped to hasty and sloppy conclusions. They were not always to blame; they lacked a lot of the advanced technology which we take for granted. We know now that destruction levels at places like Jericho date to incursions by the Babylonians or Assyrians.
In fact, all evidence points to a much simpler and more logical conclusion: the ancient Jews were simply an offshoot of the existing Canaanite peoples. As a kingdom the Jews do not appear any earlier than the Early Iron Age, and this makes sense when put into context. Nearly all of the Near East experienced a sharp collapse at the end of the Late Bronze Age, around 1,200 or 1,100 BCE, and the myriad of city-states that dotted the Levant were crumbling. A lot of this may have to do with severe climatic changes in the Aegean as well as incursions by the Sea Peoples. At this time, then, a group of Canaanites split off from the western Levant and set out for "greener pastures" in the highlands of Judah. These people went on to become the Hebrews. In the very earliest stages, linguistically and culturally, these people are nearly indistinguishable from many other Canaanites.
So authors go on and try to find other avenues for the biblical Exodus. Some place it as early as the Hyksos period, and some as far along as the Third Intermediate or Late Period. None of it fits unless you really force the facts, and when you have to do that, you're not writing history, you're revising it.