The information below are the immediate posts following the deletion. I started out with a general question:
“Can anyone help improve the theory that tassels on the skirt (relief in the tomb of Seti I) are also on the ivory from Megiddo, which are tzitzit worn by the Shasu/Israelites after they settled in Israel?” - see the full paper at the link below;.
http://www.scribd.com/doc/163659132/Understanding-the-Record-of-Ancient-Egypt-From-a-Biblical-Perspective
- Nicholas del Cioppo I think you're on to something. The tribes of Ysra'el were told by their god to put tzitzit on the "kanaf" of their garments (Bemidbar/Numbers 15:38) "Kanaf" means the borders or extremities, so Hebrews sewed tzitzit on the edging of their clothing, mush like the above tribesman's loincloth. One of the strands of the tzitzit was dyed with tekhelet, the blue dye that was used on the tabernacle covering and for the high priest’s ceremonial robe. Thus, wearing a blue tzitzit was a sign of nobility because the blue dye suggested priestly status. But tzittzit were not restricted to royalty or priests. Every Hebrew was supposed to wear them. Here's more about Tzitzit:http://www.hebrewshepherd.com/mitzvah-tzitzit.html
- Kevin Bermeister Nicholas del Cioppo Thanks - The site reference is excellent - i never knew about the red and blue tzitzit and was worried about their coloration on the modern render and the original relief. Now my concerns are satisfied. I'm still having difficulty with another group @https://www.facebook.com/.../thearcha.../702241073124107/... who believe the Megiddo reference to be a standard Egyptian Motif, but I am arguing about the specificity of the ivory as it relates to the Shasu relief at Medinat Habu - where the depiction is with strange headdress as in Megiddo ivory...the one image relates to Seti-Merenptah the other to RIII - so there is quite an apparent time gap between reliefs - one without and one being with headdress...
- Kevin Bermeister Yesterday my extensive post was deleted by an administrator of The Archaeology News Network - a link to it is in my last post to you (above). In any event I slightly enhanced the image of the Meggido Ivory knife handle to emphasize the person on the throne is receiving a folded fabric to his left hand which I re-posted. I now suggest, based on the enhancement, the fabric on offer to be the kilts of the demeaned prisoners and their "holy" fringes, chopped off, are prominently floating in the image. Today I made a similar post to this one on The Archaeology News Network, which they deleted again - guess they don't like me or what I am saying...
- Nicholas del Cioppo What ARE you saying?
- Kevin Bermeister That the kilts of the prisoners are being presented to the person sitting on the throne and the tassels, which have been cut off the kilts, are prominently displayed to boast of victory over the holy kilt wearing Shasu and their tzittzit!
- September 15, 2013 at 9:27am · Like
Modern archaeological dating, especially the Egyptian chronology is notoriously unreliable, yet it is often relied upon to obfuscate Biblical dating. Population regression estimates Israel, before their departure from Egypt may have been 5 to 10% of greater Egypt’s population. Some 430 years prior, Jacob’s grandfather Abraham established relationships in Egypt. The birth of Abraham's first child came from his marriage to Hagar who was a daughter of Egypt’s pharaoh, their son Ishmael was circumcised age 13.
Egyptian boys were circumcised as depicted in this ~2000-2300 BCE sixth dynasty relief. The Hebrew calendar precisely dates Abraham and Ishmael’s circumcisions to 3725 years ago or 1713 BCE. Therefore, by the Egyptologists approximate relief dating we are encouraged to assume circumcision was already common amongst Egyptians before Ishmael. After Jacob’s father Isaac was born (his descendants were circumcised on the 8th day after birth) the Torah and its traditional teaching relays that Hagar and Ishmael went back to live in Egypt. Sometime later Jacob’s brother Esau married Ishmael’s daughter (Basemath) Mahalath. This marriage aligned the lineage of Egypt with that of Abraham, Isaac and Esau. 
Torah tells us the Israelites under Jacob were settled in Goshen and that Hebron, in Israel was established seven years before Tzoan in Egypt. According to the dating, Abraham on his journey South probably established Hebron and Tzoan. A recent discovery using infrared technology, revealed a massive and ancient buried city called Tanis. Tanis was known by many names. Ancient Egyptians called it Djanet, and Torah refers to the site as Tzoan. There is no Hebrew letter for “J” or “Dj” it would have been substituted over time with “G” making - Ganet. The sound for “t” in Hebrew can be substituted with the sound “s”. Therefore its possible that Djanet, Ganet, Ganes and Ganesh proceed Torah’s Tzoan and Goshen. Remarkably the modern name of the town Sân el-Hagar relates to the Egyptian princes Hagar.
The Merenptah Stele (~1207 BCE) in the Egyptian museum boasts victory in a campaign in Canaan against Israel. Most of the text glorifies Merenptah's victories over enemies from Libya and their Sea People allies, but the final two lines mention a campaign in Canaan, where Merenptah says he defeated and destroyed Ashkalon, Gezer, Yanoam and Israel.
Immediately following Israel’s re-entry to the land under Joshua, no king was appointed by the tribes to unify the nation. The tribe of Dan had been allocated the smallest portion of land. Despite their relatively large numbers, they failed to conquer it and surrounding land from the occupants along the Mediterranean in the approximate area of Gaza to Ashdod and Ashkelon. To accommodate the growth of their tribe, they discovered land in the North. Beyond the Biblical boundaries they conquered the city known to them as Laish where some of the tribe immigrated. Laish is the source of the Jordan River’s water, later it became known as Banias. Unlike all the other tribes, Dan were dominated by one primary family, the Shuamites.They frequently travelled the trail from Gaza/Ashkelon/Ashdod through Beit El (north of Jerusalem) and up to Laish in the north (Syria).
Immediately following Israel’s re-entry to the land under Joshua, no king was appointed by the tribes to unify the nation. The tribe of Dan had been allocated the smallest portion of land. Despite their relatively large numbers, they failed to conquer it and surrounding land from the occupants along the Mediterranean in the approximate area of Gaza to Ashdod and Ashkelon. To accommodate the growth of their tribe, they discovered land in the North. Beyond the Biblical boundaries they conquered the city known to them as Laish where some of the tribe immigrated. Laish is the source of the Jordan River’s water, later it became known as Banias. Unlike all the other tribes, Dan were dominated by one primary family, the Shuamites.They frequently travelled the trail from Gaza/Ashkelon/Ashdod through Beit El (north of Jerusalem) and up to Laish in the north (Syria).
The story of Micah from the book of Judges, reveals that the tribe of Dan, the Shuamites are referred in the Egyptian record as the Shasu of YHW, with their strange headdress, depicted in the images displayed in Karnak. The Shasu, true to their tribal emblem, snaked through Israel from South to North and harassed the Egyptian army as they travelled on the same migratory paths to Kadesh on the Orentes river near Laish. Although no direct match for Merenptah’s might, the Shasu made life very difficult, particularly in the hill country, as such they won frequent mention on the battle scene reliefs of Karnak. Now we can finally understand the hieroglyphic translation on Merenptah’s Stele - ‘Israel as people without a city,state’. The author referring to Israel, without a king, personified the Shasu, the tribe of Dan who had not conquered their land like the other tribes had already done. Merenptah used the Shasu to describe Israel’s retribution in the process of his Canaanite campaigns.
Megido was a strategic location, the convergence of the ocean path north to the inland and the return of of the northelry path on the Judean ridge to the flatland. A carved ivory knife handle discovered in the Megiddo excavation revealing two captives being presented to a bearded leader.The men wearing the strange head dress are circumcised. Megiddo discoveries are attributed to two time periods based on the stratum analysis up to the earlier 950-1050 BCE and later period to ~550 BCE, but Megiddo also presents chronological difficulties.The ivory depicts a harp that does not appear to be an Israelite instrument, more likely an ancient Egyptian lyre and the throne is typical and may have followed the design of prophetic visions. In any event the King on the throne is bearded as are his soldiers. The two Semites may be Israelite Shasu, bearded and circumcised.And so we get back to the controversial tassels, the Tzitzit worn by the Shasu. According to my analysis they belonged to the captives depicted in the Megido artifact. However, my viewpoint was dismissed with such vigilance because it opposed the archaeological fraternity, that my post was deleted entirely. Deniers of the Biblical record who penalize anyone from using it, claiming their techniques and knowledge to be more reliable must surely be seen for the bigoted views they promote. Beware the spies among us!
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