According to Kitchens and the biblical accounts, the Israelites built Pithom and Raamses as store-cities for Pharaoh. And it was from Raamses that the Hebrews finally departed eastward.
According to Kitchens, the northern route for the exodus better fits the geographical, ecological, and Egyptian military grounds for being the most probable route of the exodus.
According to Finkelstein and Silberman, the basic situation described in the Exodus saga – the phenomenon of immigrants coming down to Egypt from Canaan and settling in the eastern border regions of the delta – is abundantly verified in the archaeological finds and historical texts.
According to Kitchens, the word Suph never meant “red.” But there are clear passages in Hebrew that do give its meaning “reeds/rushes.”
According to Kitchens conclusion, the exodus and Sinai events have been incontrovertibly proven by his discussion and considerations.
According to Finkelstein and Silberman, the Merneptah stele contains the first appearance of the name Israel in any surviving ancient text.
According to Kitchens, the tomb of Queen Hetepheres, the mother of Khufu, which dated to circa 2600 BC, contained the disassembled parts of a “secular tabernacle” which supports the existence of the technology for the biblical tabernacle.
According to Numbers 33, Aaron the priest died on Mount Hor after having been told to go there by the Lord.
According to Finkelstein and Silberman, one can easily accept the idea of a flight of a large group of slaves from Egypt through the heavily guarded border fortifications into the desert and then into Canaan in the time of such formidable Egyptian presence.
According to Finkelstein and Silberman, the conclusion that the Exodus did not happen at the time and in the manner described in the Bible seem irrefutable when the evidence is examined.