I suspect also a Talmud believer.
Nope, I've said for years that those who criticize the Talmud with misquotes and strawmen are the ones advancing the Talmud, while accurate criticism of the Talmud must depend on understanding its cultural context as with any other criticism. I have a number of criticisms of the Talmud on grounds of insularity and superstition that don't rely on strawmen.
not once are the Pyramids mentioned.
Argument from silence. The tower of Babel (a ziggurat, the same style as the pyramids) is mentioned as representative. I tentatively accept Etemenanki as this tower. But the purpose of the Bible is not to glorify giant works done in the names of other gods, so much about contemporary religion is deliberately omitted.
more than 100 pyramids
Only 4-5 of them are what people think of as "pyramids". The rest are more moundlike and are mostly unimpressive ziggurats under 50 m.
none of this is ever mentioned in the Bible
Argument from silence. The book is not about the Egyptian people per se but only about Egyptian interactions with covenant people. Egyptology is indeed amazing, but when you look into it you find where the Bible alludes to the same things. First, recognize that "Egypt" is a Greek word and the Old Kingdom had other names for itself, notably "Tawy" in Egyptian. This means the two bounded lands, and is translated in Semitic languages as "Misraim" (Arabic "Misr", its current official name). Given the variety we don't have to assume that description of early culture is limited to use of the names Tawy or Misraim. A good summary of early culture is Gen. 6:1-8, where we see exactly the divine-human sexual union depicted in Old Kingdom deities like Amun. That far back, that's enough correlation to posit an overlap even without specific name mention.
Gen. 10 includes an incredible wealth of worldwide data encoded in names. Here Mizraim is given as a son of Ham and his family is eventually assigned the Middle Kingdom of Egypt. The Middle Kingdom never built large pyramids like the Old Kingdom and so the Egyptians' Semitic slaves had nothing to do with that earlier slave labor; the Semites were instead employed building smaller ziggurats, temples, obelisks, and fortifications like that of Apophis in Avaris against Kamose and Ahmose. Since the text is unqualifiedly iconoclastic, there would be no mention of building statues; but they appear later in Scripture, and the statues of Ur, which included some Egyptian deities, are mentioned in oral tradition about Abraham put to paper later.
But Gen. 10-11 specifically focuses on events that have didactic value. Thus Nimrod (probably Naram-Sin grandson of Sargon) is singled out because of the uniqueness of his unprecedented Akkadian Empire. This rise coincides with the collapse of the Egyptian 6th dynasty into an Intermediate Period of relative impotence compared to Akkad, so it's appropriate to focus on Akkad rather than Egypt when discussing that period (23rd century BC). Centuries later, in the time of Abraham (which I have as 2044-1869 on Biblical chronology), well, Akkad was weak again and Egypt was entering the stronger Middle Kingdom and anxious to trade with Semitic merchants, as I documented. And at that time you see all kinds of references to pharaohs and Egyptians, but not to architecture, which is appropriate for nomads who care about relationship more than structure.
In 1763 the elevation of Joseph corresponds naturally with the founding of the 14th Egyptian dynasty, admittedly run by Canaanites, and likely founded by Yakbim/Salitis; this ran concurrently with the 13th dynasty in the south, just as the Bible indicates Joseph's power in the north was largely independent from the pharaonic successions in the south (e.g. Khendjer). The great building works directed by Joseph are discussed prominently, Gen. 41:48-57, and his legislative reforms, Gen. 47:13-26. The Israelites settle in Goshen in 1754, Gen. 46:28-29, the exact abandoned region now called Tell el-Yahudiyeh. Their primary cities are later named as Pithom (Per-Atum) and Ramses (Avaris), exactly where the Hyksos lived.
Egypt never had Pharaohs
The title pharaoh for a person is first attested with Thutmose III, a little after the Hyksos expulsion, but it's a very old Egyptian word and originally meant "great house" and referred to the palace and the administration rather than an individual, starting in the 12th dynasty, the one that Abraham traded with. Because of the collectivist focus of culture, the king was regarded as one with the people, land, palaces, and administration and was not to act "independently" but as the collective will of the people. In modern English, we might use similar titles like "the court" when referring to what an individual judge does in the name of a collective; judges might refer to themselves as "the court" when their more literal meaning is that they are identified with a people as their appointed agents. That is the way in which "pharaoh" is used from Gen. 12 on, and it's consistent with the Egyptian use of the word from the contemporaneous 12th dynasty on, where it is usually translated something like "great house". Good observation, because this is easily misstated if one is not careful!
There is nothing recorded in Egypt literature archives about Moses, or Israelites, or slavery
Manetho is Egyptian literature and mentions Moses. The Merneptah Stele of 1208 is Egyptian archives and mentions Israel. The subjugation of the Semites to build warworks under Apophis is also well-documented and corresponds to the brickmaking work of Exodus. If you mean they didn't bother to mention the same names contemporaneously with their lives, it was not expected that they should care about foreign names in formal literature or architecture. But we do have a number of crossovers of Semitic names in Egyptian records, too many to list. "Moses" is likely cognate with the many pharaohs with the same root, Dedumose, Kamose, Ahmose, Thutmose, Ramose (Ramses), etc. "Yah" appears in the name of Jtwnjr’yh, an 18th-century Semite who got his own special burial in Egypt and dedicated copy of the Book of the Dead, whose Hebrew name was Adoni-Roe-Yah. Egyptian god names were often different for the same Semitic deity concepts, but the linkages can be traced; so for instance Seth was identified as the Semitic god Baal-Zephon, exactly the name the Bible gives to the Semitic outpost in Ex. 14 (at that time this was understood as a title for Yahweh, the leader of the divine council; separation of Yahweh and Baal concepts happened demonstrably later). There are a few more such correlations I've noted.
In fact Egypt didn't widely practice slavery, and never had slave open markets.
Correct, Gen. 15 should not be read as speaking of 400 years of slavery because in context it indicates that slavery was a culmination of the 400 years. But the law that all land and people belong to pharaoh (the great house) is ancient, and mentioned in Genesis, and is defacto slavery (what they didn't practice is an oligarchy where each master had his own slaves, as the Levantine nomads had). In the war between Apophis and Kamose, Apophis had laborers build fortifications at Avaris (also Nefrusy, Per-Atum, Tjaru, and On/Heliopolis). This is the point at which the straw breaks the camel's back and the despoiled people seek a redeemer figure.
Also, nothing recorded about the Exodus, escaping of the Jews to the promised land, in Egyptian literature.
I told you and linked you, look up the Hyksos expulsion where hundreds of thousands of Semites left Ramses and crossed the Red Sea into the Levant. It's standard Egyptology, it's just not recognized by many as the same as the Exodus. Other Semites left at the same time besides the Israelites; some are named in Deut. 2.
the Pyramids ... the most important achievement of the people in Egypt
To your subjective judgment and argument from silence, they're not mentioned because the ziggurats were idol temples and were not to be glorified by the covenant people, and so are only mentioned in connection with their failure at Babel. They would hardly have called them "pyramid", a Greek word, anyway, as you note about "Egypt"; they would have called them "migdal", typically translated tower. We think of the three great pyramids as tourist traps, but to the Egyptians they were just overblown cemeteries that didn't affect daily life.
Nothing in the Hebrew culture or even traditions (Talmud is the most important book in Jewish culture) resemble anything to do with ancient Egypt.
Rather a sweeping assertion. I've loaded you up with Egyptian references and customs that don't reflect the later times to which the text has been forward-dated.
But, plenty of traditions from Babylon where the Israelites were in captivity for 70 years (not 400 years like in Egypt, according to what we're told).
I've never seen credible assertions that the Torah has data dated to Babylon and not to any earlier period. I told you the theory was invented by 19th-century German atheist historical-revisionists who hated the Bible and wanted its testimony dead. The whole book of Deuteronomy closely parallels suzerainty contracts popular ca. 2000-1500 that were not used in later periods. But when people try to argue for a late date on some decontextual wording or uncertainty, it's always easily answerable.
One mistake Christians have made is to insist that Gen. 15 means 400 years of slavery. On the dates and chronologies given this is impossible, and on the later references to this (including Paul) it's clear that it refers to a total sojourn in Egypt starting with Abram's first visit (1969) until the Exodus (1539). The meaning of the text is that these three things named, including slavery, will occupy a round total of 400 years (later calculated as exactly 430). The Biblical description of slave labor itself is chiefly confined to the reign of Apophis in wartime, just as history says.
Add: Since I have this page open, another very fun one is the highly valuable synchronism of the Stele of Neferhotep made in Lebanon by a diplomatic mission on his behalf: since Governor Yantinu of Byblos (Yantinammu) is depicted, it's clear there was a journey of Egyptians to the Levant at this time that had the opportunity to strike up business relations and possibly vassalage. Lo and behold, the Bible says that Joseph's family did make exactly such a trip, for other reasons, and were regarded by the Canaanites as Egyptians, internally dating it to 1737, right in Neferhotep's reign when the Stele was constructed.
Now, Preston, this is a speculative forum, and I don't intend to write to be dogmatic (in case my tone misleads). (Add: You asked and I should answer directly, I do pursue truth at all costs, and adjust my views when evidence indicates.) I am very interested in Babylonian influence on Israel and would not gainsay its evidences, even if I might not agree with the conclusions drawn from them. (I was just looking separately into the Zoroastrian wrath demon Khashm-Dev who informs the apocryphal Asmodeus; backdating that name to being a contemporary of Solomon does bear the marks of later narrative-padding, unlike the cases we're discussing here.) The issue is whether we can approach it with free thinking and open minds. You present to me some data about the word "pharaoh" that I was unaware of, and I thank you; I look at the data and recognize that it doesn't affect my general conclusion but does require me to adjust my perception of the different cultural uses of the word. I'm presenting you a lot of data, some long known and some I and others recently uncovered, and I trust you recognize it's not a clearcut scenario to reject the historic people whose stories became the narratives we have today. What you present is mostly argument from silence, and such an argument logically gives way when greater evidence is provided. So I'm interested in where you intend to take the evidence discussion in the pursuit of the truth out there.
I suspect also a Talmud believer.
Nope, I've said for years that those who criticize the Talmud with misquotes and strawmen are the ones advancing the Talmud, while accurate criticism of the Talmud must depend on understanding its cultural context as with any other criticism. I have a number of criticisms of the Talmud on grounds of insularity and superstition that don't rely on strawmen.
not once are the Pyramids mentioned.
Argument from silence. The tower of Babel (a ziggurat, the same style as the pyramids) is mentioned as representative. I tentatively accept Etemenanki as this tower. But the purpose of the Bible is not to glorify giant works done in the names of other gods, so much about contemporary religion is deliberately omitted.
more than 100 pyramids
Only 4-5 of them are what people think of as "pyramids". The rest are more moundlike and are mostly unimpressive ziggurats under 50 m.
none of this is ever mentioned in the Bible
Argument from silence. The book is not about the Egyptian people per se but only about Egyptian interactions with covenant people. Egyptology is indeed amazing, but when you look into it you find where the Bible alludes to the same things. First, recognize that "Egypt" is a Greek word and the Old Kingdom had other names for itself, notably "Tawy" in Egyptian. This means the two bounded lands, and is translated in Semitic languages as "Misraim" (Arabic "Misr", its current official name). Given the variety we don't have to assume that description of early culture is limited to use of the names Tawy or Misraim. A good summary of early culture is Gen. 6:1-8, where we see exactly the divine-human sexual union depicted in Old Kingdom deities like Amun. That far back, that's enough correlation to posit an overlap even without specific name mention.
Gen. 10 includes an incredible wealth of worldwide data encoded in names. Here Mizraim is given as a son of Ham and his family is eventually assigned the Middle Kingdom of Egypt. The Middle Kingdom never built large pyramids like the Old Kingdom and so the Egyptians' Semitic slaves had nothing to do with that earlier slave labor; the Semites were instead employed building smaller ziggurats, temples, obelisks, and fortifications like that of Apophis in Avaris against Kamose and Ahmose. Since the text is unqualifiedly iconoclastic, there would be no mention of building statues; but they appear later in Scripture, and the statues of Ur, which included some Egyptian deities, are mentioned in oral tradition about Abraham put to paper later.
But Gen. 10-11 specifically focuses on events that have didactic value. Thus Nimrod (probably Naram-Sin grandson of Sargon) is singled out because of the uniqueness of his unprecedented Akkadian Empire. This rise coincides with the collapse of the Egyptian 6th dynasty into an Intermediate Period of relative impotence compared to Akkad, so it's appropriate to focus on Akkad rather than Egypt when discussing that period (23rd century BC). Centuries later, in the time of Abraham (which I have as 2044-1869 on Biblical chronology), well, Akkad was weak again and Egypt was entering the stronger Middle Kingdom and anxious to trade with Semitic merchants, as I documented. And at that time you see all kinds of references to pharaohs and Egyptians, but not to architecture, which is appropriate for nomads who care about relationship more than structure.
In 1763 the elevation of Joseph corresponds naturally with the founding of the 14th Egyptian dynasty, admittedly run by Canaanites, and likely founded by Yakbim/Salitis; this ran concurrently with the 13th dynasty in the south, just as the Bible indicates Joseph's power in the north was largely independent from the pharaonic successions in the south (e.g. Khendjer). The great building works directed by Joseph are discussed prominently, Gen. 41:48-57, and his legislative reforms, Gen. 47:13-26. The Israelites settle in Goshen in 1754, Gen. 46:28-29, the exact abandoned region now called Tell el-Yahudiyeh. Their primary cities are later named as Pithom (Per-Atum) and Ramses (Avaris), exactly where the Hyksos lived.
Egypt never had Pharaohs
The title pharaoh for a person is first attested with Thutmose III, a little after the Hyksos expulsion, but it's a very old Egyptian word and originally meant "great house" and referred to the palace and the administration rather than an individual, starting in the 12th dynasty, the one that Abraham traded with. Because of the collectivist focus of culture, the king was regarded as one with the people, land, palaces, and administration and was not to act "independently" but as the collective will of the people. In modern English, we might use similar titles like "the court" when referring to what an individual judge does in the name of a collective; judges might refer to themselves as "the court" when their more literal meaning is that they are identified with a people as their appointed agents. That is the way in which "pharaoh" is used from Gen. 12 on, and it's consistent with the Egyptian use of the word from the contemporaneous 12th dynasty on, where it is usually translated something like "great house". Good observation, because this is easily misstated if one is not careful!
There is nothing recorded in Egypt literature archives about Moses, or Israelites, or slavery
Manetho is Egyptian literature and mentions Moses. The Merneptah Stele of 1208 is Egyptian archives and mentions Israel. The subjugation of the Semites to build warworks under Apophis is also well-documented and corresponds to the brickmaking work of Exodus. If you mean they didn't bother to mention the same names contemporaneously with their lives, it was not expected that they should care about foreign names in formal literature or architecture. But we do have a number of crossovers of Semitic names in Egyptian records, too many to list. "Moses" is likely cognate with the many pharaohs with the same root, Dedumose, Kamose, Ahmose, Thutmose, Ramose (Ramses), etc. "Yah" appears in the name of Jtwnjr’yh, an 18th-century Semite who got his own special burial in Egypt and dedicated copy of the Book of the Dead, whose Hebrew name was Adoni-Roe-Yah. Egyptian god names were often different for the same Semitic deity concepts, but the linkages can be traced; so for instance Seth was identified as the Semitic god Baal-Zephon, exactly the name the Bible gives to the Semitic outpost in Ex. 14 (at that time this was understood as a title for Yahweh, the leader of the divine council; separation of Yahweh and Baal concepts happened demonstrably later). There are a few more such correlations I've noted.
In fact Egypt didn't widely practice slavery, and never had slave open markets.
Correct, Gen. 15 should not be read as speaking of 400 years of slavery because in context it indicates that slavery was a culmination of the 400 years. But the law that all land and people belong to pharaoh (the great house) is ancient, and mentioned in Genesis, and is defacto slavery (what they didn't practice is an oligarchy where each master had his own slaves, as the Levantine nomads had). In the war between Apophis and Kamose, Apophis had laborers build fortifications at Avaris (also Nefrusy, Per-Atum, and On/Heliopolis). This is the point at which the straw breaks the camel's back and the despoiled people seek a redeemer figure.
Also, nothing recorded about the Exodus, escaping of the Jews to the promised land, in Egyptian literature.
I told you and linked you, look up the Hyksos expulsion where hundreds of thousands of Semites left Ramses and crossed the Red Sea into the Levant. It's standard Egyptology, it's just not recognized by many as the same as the Exodus. Other Semites left at the same time besides the Israelites; some are named in Deut. 2.
the Pyramids ... the most important achievement of the people in Egypt
To your subjective judgment and argument from silence, they're not mentioned because the ziggurats were idol temples and were not to be glorified by the covenant people, and so are only mentioned in connection with their failure at Babel. They would hardly have called them "pyramid", a Greek word, anyway, as you note about "Egypt"; they would have called them "migdal", typically translated tower. We think of the three great pyramids as tourist traps, but to the Egyptians they were just overblown cemeteries that didn't affect daily life.
Nothing in the Hebrew culture or even traditions (Talmud is the most important book in Jewish culture) resemble anything to do with ancient Egypt.
Rather a sweeping assertion. I've loaded you up with Egyptian references and customs that don't reflect the later times to which the text has been forward-dated.
But, plenty of traditions from Babylon where the Israelites were in captivity for 70 years (not 400 years like in Egypt, according to what we're told).
I've never seen credible assertions that the Torah has data dated to Babylon and not to any earlier period. I told you the theory was invented by 19th-century German atheist historical-revisionists who hated the Bible and wanted its testimony dead. The whole book of Deuteronomy closely parallels suzerainty contracts popular ca. 2000-1500 that were not used in later periods. But when people try to argue for a late date on some decontextual wording or uncertainty, it's always easily answerable.
One mistake Christians have made is to insist that Gen. 15 means 400 years of slavery. On the dates and chronologies given this is impossible, and on the later references to this (including Paul) it's clear that it refers to a total sojourn in Egypt starting with Abram's first visit (1969) until the Exodus (1539). The meaning of the text is that these three things named, including slavery, will occupy a round total of 400 years (later calculated as exactly 430). The Biblical description of slave labor itself is chiefly confined to the reign of Apophis in wartime, just as history says.
Add: Since I have this page open, another very fun one is the highly valuable synchronism of the Stele of Neferhotep made in Lebanon by a diplomatic mission on his behalf: since Governor Yantinu of Byblos (Yantinammu) is depicted, it's clear there was a journey of Egyptians to the Levant at this time that had the opportunity to strike up business relations and possibly vassalage. Lo and behold, the Bible says that Joseph's family did make exactly such a trip, for other reasons, and were regarded by the Canaanites as Egyptians, internally dating it to 1737, right in Neferhotep's reign when the Stele was constructed.
Now, Preston, this is a speculative forum, and I don't intend to write to be dogmatic (in case my tone misleads). (Add: You asked and I should answer directly, I do pursue truth at all costs, and adjust my views when evidence indicates.) I am very interested in Babylonian influence on Israel and would not gainsay its evidences, even if I might not agree with the conclusions drawn from them. (I was just looking separately into the Zoroastrian wrath demon Khashm-Dev who informs the apocryphal Asmodeus; backdating that name to being a contemporary of Solomon does bear the marks of later narrative-padding, unlike the cases we're discussing here.) The issue is whether we can approach it with free thinking and open minds. You present to me some data about the word "pharaoh" that I was unaware of, and I thank you; I look at the data and recognize that it doesn't affect my general conclusion but does require me to adjust my perception of the different cultural uses of the word. I'm presenting you a lot of data, some long known and some I and others recently uncovered, and I trust you recognize it's not a clearcut scenario to reject the historic people whose stories became the narratives we have today. What you present is mostly argument from silence, and such an argument logically gives way when greater evidence is provided. So I'm interested in where you intend to take the evidence discussion in the pursuit of the truth out there.
I suspect also a Talmud believer.
Nope, I've said for years that those who criticize the Talmud with misquotes and strawmen are the ones advancing the Talmud, while accurate criticism of the Talmud must depend on understanding its cultural context as with any other criticism. I have a number of criticisms of the Talmud on grounds of insularity and superstition that don't rely on strawmen.
not once are the Pyramids mentioned.
Argument from silence. The tower of Babel (a ziggurat, the same style as the pyramids) is mentioned as representative. I tentatively accept Etemenanki as this tower. But the purpose of the Bible is not to glorify giant works done in the names of other gods, so much about contemporary religion is deliberately omitted.
more than 100 pyramids
Only 4-5 of them are what people think of as "pyramids". The rest are more moundlike and are mostly unimpressive ziggurats under 50 m.
none of this is ever mentioned in the Bible
Argument from silence. The book is not about the Egyptian people per se but only about Egyptian interactions with covenant people. Egyptology is indeed amazing, but when you look into it you find where the Bible alludes to the same things. First, recognize that "Egypt" is a Greek word and the Old Kingdom had other names for itself, notably "Tawy" in Egyptian. This means the two bounded lands, and is translated in Semitic languages as "Misraim" (Arabic "Misr", its current official name). Given the variety we don't have to assume that description of early culture is limited to use of the names Tawy or Misraim. A good summary of early culture is Gen. 6:1-8, where we see exactly the divine-human sexual union depicted in Old Kingdom deities like Amun. That far back, that's enough correlation to posit an overlap even without specific name mention.
Gen. 10 includes an incredible wealth of worldwide data encoded in names. Here Mizraim is given as a son of Ham and his family is eventually assigned the Middle Kingdom of Egypt. The Middle Kingdom never built large pyramids like the Old Kingdom and so the Egyptians' Semitic slaves had nothing to do with that earlier slave labor; the Semites were instead employed building smaller ziggurats, temples, obelisks, and fortifications like that of Apophis in Avaris against Kamose and Ahmose. Since the text is unqualifiedly iconoclastic, there would be no mention of building statues; but they appear later in Scripture, and the statues of Ur, which included some Egyptian deities, are mentioned in oral tradition about Abraham put to paper later.
But Gen. 10-11 specifically focuses on events that have didactic value. Thus Nimrod (probably Naram-Sin grandson of Sargon) is singled out because of the uniqueness of his unprecedented Akkadian Empire. This rise coincides with the collapse of the Egyptian 6th dynasty into an Intermediate Period of relative impotence compared to Akkad, so it's appropriate to focus on Akkad rather than Egypt when discussing that period (23rd century BC). Centuries later, in the time of Abraham (which I have as 2044-1869 on Biblical chronology), well, Akkad was weak again and Egypt was entering the stronger Middle Kingdom and anxious to trade with Semitic merchants, as I documented. And at that time you see all kinds of references to pharaohs and Egyptians, but not to architecture, which is appropriate for nomads who care about relationship more than structure.
In 1763 the elevation of Joseph corresponds naturally with the founding of the 14th Egyptian dynasty, admittedly run by Canaanites, and likely founded by Yakbim/Salitis; this ran concurrently with the 13th dynasty in the south, just as the Bible indicates Joseph's power in the north was largely independent from the pharaonic successions in the south (e.g. Khendjer). The great building works directed by Joseph are discussed prominently, Gen. 41:48-57, and his legislative reforms, Gen. 47:13-26. The Israelites settle in Goshen in 1754, Gen. 46:28-29, the exact abandoned region now called Tell el-Yahudiyeh. Their primary cities are later named as Pithom (Per-Atum) and Ramses (Avaris), exactly where the Hyksos lived.
Egypt never had Pharaohs
The title pharaoh for a person is first attested with Thutmose III, a little after the Hyksos expulsion, but it's a very old Egyptian word and originally meant "great house" and referred to the palace and the administration rather than an individual, starting in the 12th dynasty, the one that Abraham traded with. Because of the collectivist focus of culture, the king was regarded as one with the people, land, palaces, and administration and was not to act "independently" but as the collective will of the people. In modern English, we might use similar titles like "the court" when referring to what an individual judge does in the name of a collective; judges might refer to themselves as "the court" when their more literal meaning is that they are identified with a people as their appointed agents. That is the way in which "pharaoh" is used from Gen. 12 on, and it's consistent with the Egyptian use of the word from the contemporaneous 12th dynasty on, where it is usually translated something like "great house". Good observation, because this is easily misstated if one is not careful!
There is nothing recorded in Egypt literature archives about Moses, or Israelites, or slavery
Manetho is Egyptian literature and mentions Moses. The Merneptah Stele of 1208 is Egyptian archives and mentions Israel. The subjugation of the Semites to build warworks under Apophis is also well-documented and corresponds to the brickmaking work of Exodus. If you mean they didn't bother to mention the same names contemporaneously with their lives, it was not expected that they should care about foreign names in formal literature or architecture. But we do have a number of crossovers of Semitic names in Egyptian records, too many to list. "Moses" is likely cognate with the many pharaohs with the same root, Dedumose, Kamose, Ahmose, Thutmose, Ramose (Ramses), etc. "Yah" appears in the name of Jtwnjr’yh, an 18th-century Semite who got his own special burial in Egypt and dedicated copy of the Book of the Dead, whose Hebrew name was Adoni-Roe-Yah. Egyptian god names were often different for the same Semitic deity concepts, but the linkages can be traced; so for instance Seth was identified as the Semitic god Baal-Zephon, exactly the name the Bible gives to the Semitic outpost in Ex. 14 (at that time this was understood as a title for Yahweh, the leader of the divine council; separation of Yahweh and Baal concepts happened demonstrably later). There are a few more such correlations I've noted.
In fact Egypt didn't widely practice slavery, and never had slave open markets.
Correct, Gen. 15 should not be read as speaking of 400 years of slavery because in context it indicates that slavery was a culmination of the 400 years. But the law that all land and people belong to pharaoh (the great house) is ancient, and mentioned in Genesis, and is defacto slavery (what they didn't practice is an oligarchy where each master had his own slaves, as the Levantine nomads had). In the war between Apophis and Kamose, Apophis had laborers build fortifications at Avaris (also Nefrusy, Per-Atum, and On/Heliopolis). This is the point at which the straw breaks the camel's back and the despoiled people seek a redeemer figure.
Also, nothing recorded about the Exodus, escaping of the Jews to the promised land, in Egyptian literature.
I told you and linked you, look up the Hyksos expulsion where hundreds of thousands of Semites left Ramses and crossed the Red Sea into the Levant. It's standard Egyptology, it's just not recognized by many as the same as the Exodus. Other Semites left at the same time besides the Israelites; some are named in Deut. 2.
the Pyramids ... the most important achievement of the people in Egypt
To your subjective judgment and argument from silence, they're not mentioned because the ziggurats were idol temples and were not to be glorified by the covenant people, and so are only mentioned in connection with their failure at Babel. They would hardly have called them "pyramid", a Greek word, anyway, as you note about "Egypt"; they would have called them "migdal", typically translated tower. We think of the three great pyramids as tourist traps, but to the Egyptians they were just overblown cemeteries that didn't affect daily life.
Nothing in the Hebrew culture or even traditions (Talmud is the most important book in Jewish culture) resemble anything to do with ancient Egypt.
Rather a sweeping assertion. I've loaded you up with Egyptian references and customs that don't reflect the later times to which the text has been forward-dated.
But, plenty of traditions from Babylon where the Israelites were in captivity for 70 years (not 400 years like in Egypt, according to what we're told).
I've never seen credible assertions that the Torah has data dated to Babylon and not to any earlier period. I told you the theory was invented by 19th-century German atheist historical-revisionists who hated the Bible and wanted its testimony dead. The whole book of Deuteronomy closely parallels suzerainty contracts popular ca. 2000-1500 that were not used in later periods. But when people try to argue for a late date on some decontextual wording or uncertainty, it's always easily answerable.
One mistake Christians have made is to insist that Gen. 15 means 400 years of slavery. On the dates and chronologies given this is impossible, and on the later references to this (including Paul) it's clear that it refers to a total sojourn in Egypt starting with Abram's first visit (1969) until the Exodus (1539). The meaning of the text is that these three things named, including slavery, will occupy a round total of 400 years (later calculated as exactly 430). The Biblical description of slave labor itself is chiefly confined to the reign of Apophis in wartime, just as history says.
Now, Preston, this is a speculative forum, and I don't intend to write to be dogmatic (in case my tone misleads). (Add: You asked and I should answer directly, I do pursue truth at all costs, and adjust my views when evidence indicates.) I am very interested in Babylonian influence on Israel and would not gainsay its evidences, even if I might not agree with the conclusions drawn from them. (I was just looking separately into the Zoroastrian wrath demon Khashm-Dev who informs the apocryphal Asmodeus; backdating that name to being a contemporary of Solomon does bear the marks of later narrative-padding, unlike the cases we're discussing here.) The issue is whether we can approach it with free thinking and open minds. You present to me some data about the word "pharaoh" that I was unaware of, and I thank you; I look at the data and recognize that it doesn't affect my general conclusion but does require me to adjust my perception of the different cultural uses of the word. I'm presenting you a lot of data, some long known and some I and others recently uncovered, and I trust you recognize it's not a clearcut scenario to reject the historic people whose stories became the narratives we have today. What you present is mostly argument from silence, and such an argument logically gives way when greater evidence is provided. So I'm interested in where you intend to take the evidence discussion in the pursuit of the truth out there.