Proto-Sinaitic inscriptions, primarily found at Serabit el-Khadim, an Egyptian turquoise mine, represent a collection of about forty inscriptions and fragments carved onto rock surfaces by Semitic-speaking individuals working in Egyptian mining areas during the Middle Bronze Age (roughly 1800–1600 BCE). These early inscriptions are recognized as some of the oldest examples of alphabetic script and are widely considered ancestral to later Phoenician, Greek, and Latin alphabets. Their discovery and ongoing decipherment offer invaluable insight into the earliest use of writing in the region.
In July, Archaeology Magazine reported that independent researcher Michael S. Bar-Ron has proposed a striking new reading of ancient Proto-Sinaitic carvings—inscriptions dated approximately 3,800 years ago in an Egyptian turquoise mine at Serabit el-Khadim—that may contain the Hebrew phrase zot m’Moshe (“This is from Moses”).
High-resolution photography and 3D scanning of over two dozen Proto-Sinaitic graffiti revealed stacked characters that one epigrapher interprets as those Hebrew words. These inscriptions also feature petitions addressed to El (a Semitic deity and the Hebrew word for ‘god’) and appear to deface or erase references to the Egyptian goddess Hathor.
Hathor was a major ancient Egyptian goddess known for her roles as the goddess of love, beauty, music, dancing, fertility, and motherhood. She was also associated with the sky, joy, and the protection of women. Her name, “House of Horus,” highlights her connection to the sky god Horus, and she was often depicted as a cow or a woman with cow’s horns and ears.
This motif of the letters of Hathor’s name being scratched out echoes the religious tensions depicted in the biblical golden calf episode.
The context suggests a possible narrative: Semitic workers or scribes might have carved these inscriptions in an act of religious or social rebellion. The geographic spread of Proto-Sinaitic—from Egypt through Sinai into Canaan—mirrors the journey described in the Exodus narratives, feeding speculation of a historical connection.
However, this interpretation remains deeply contested. Critics, notably Egyptologist Thomas Schneider, argue the claim is “absolutely devoid of evidence and misleading,” warning that arbitrary identification of letters risks distorting history. Additionally, the findings have yet to undergo formal peer review. Plans to use structured-light scanning and micro-core drilling are underway to further analyze these inscriptions—and their authenticity—once clearance is granted by Egypt’s Supreme Council of Antiquities.
Separately, The Sun echoed the news, reporting the same discoveries and noting that open-access 3D models of over twenty inscriptions are slated for release later this year—all while highlighting the academic controversy.
Bible-readers are familiar with Moses, who is introduced in Exodus chapters 1–2. Born to Hebrew parents during a time when Pharaoh had decreed the killing of newborn Hebrew boys, Moses was placed in a basket and set adrift on the Nile, where he was discovered and adopted by Pharaoh’s daughter (Exodus 2:1–10).
Moses later emerges as God’s chosen prophet, commanding Pharaoh to release the Israelites from bondage. After a series of plagues, Pharaoh capitulates, and Moses leads the people across the Red Sea (Exodus 7–14). At Mount Sinai, Moses receives the Torah—God’s laws—including the Ten Commandments (Exodus 19–20)—establishing the covenant between God and Israel.
Moses guides the Israelites through the wilderness for 40 years, mediating between them and God—managing rebellions, providing spiritual direction, and ultimately positioning them on the brink of the Promised Land. Moses dies on Mount Nebo, seeing the land from afar (Deuteronomy 34:1–5).
While there’s no definitive archaeological proof of Moses or the Exodus as described in the Bible, some archaeological findings offer potential, though often debated, connections to the period and themes of the Exodus narrative. These include evidence of a Semitic presence in the Nile Delta during the hypothesized time of the Exodus, potential connections between the Hyksos and the Israelites, and some Egyptian texts and reliefs that might relate to the story.
Archaeological evidence at Avaris, a city in the Nile Delta, reveals a Semitic population with Canaanite-style housing, weapons, and pottery, possibly dating back to the time of the Hyksos rule in Egypt. Some scholars propose a connection between the Hyksos and the Israelites, citing similarities in their origins, their presence in the Nile Delta, and their eventual expulsion. The Hyksos were a group of people from Western Asia who came to power in Egypt. Their presence in the Nile Delta, along with the sudden departure of a large population, aligns with the biblical narrative of the Israelites’ presence in and departure from Egypt.
A deep dive into the possibility and clues that the Hebrews lived in Egypt and Biblical Goshen was, in fact, an archaeological site named Avaris was explored in a documentary by Tim Mahoney and Patterns of Evidence.
While the claim of an inscription reading “This is from Moses” is tantalizing, it remains far from conclusively verified—and rightly so. The field awaits peer-reviewed scholarship, more definitive scans, and further analysis. Regardless of the outcome, this discovery highlights how archaeology and textual tradition can converge to ignite new questions—and perhaps new understandings—about foundational figures like Moses.
