What about the Egyptian chariots and skeletons of men and horses that have been found at the bottom of the Red Sea?
If God created the Universe, earth and Man, is he incapable of protecting his people through the wilderness?
Kings of more modern times have recorded only their victories and not their defeats and have often tried to erase anything historical that is contrary to their personal or nationalistic image or to the ideology they are trying to inculcate in their people. Even in recent times rulers have tried to obliterate the works and reputations of their predecessors. Anything regarded as embarrassing or distasteful was left out of Egyptian inscriptions or effaced as soon as possible. An example is the chiseling away by her successor, Thutmose III, of the name and representation of Queen Hatshepsut on a stone monumental record uncovered at Deir al-Bahri in Egypt. - Archaeology and Bible History, by J. P. Free, 1964, p. 98
Egyptologist John Ray says: “Her (Queen Hatshepsut) inscriptions were erased, her obelisks surrounded by a wall, and her monuments forgotten. Her name does not appear in later annals.”
Manetho, an Egyptian priest who evidently hated the Jews, wrote in the Greek language about 280 B.C.E. The Jewish historian Josephus quotes Manetho as saying that the ancestors of the Jews “entered Egypt in their myriads and subdued the inhabitants,” and then Josephus says that Manetho “goes on to admit that they were afterwards driven out of the country, occupied what is now Judaea, founded Jerusalem, and built the temple.” - Against Apion, I, 228 (26).
While Manetho’s account is in general very unhistorical, the significant fact is that he mentions the Jews as being in Egypt and as going out, and in further writings, according to Josephus, he identifies Moses with Osarsiph, an Egyptian priest, indicating that, even though Egyptian monuments do not record the fact, the Jews were in Egypt and Moses was their leader. Josephus speaks of another Egyptian historian, Chaeremon, who says that Joseph and Moses were driven out of Egypt at the same time; also Josephus mentions a Lysimachus who tells a similar story. - Against Apion, I, 228, 238 (26); 288, 290 (32); 299 (33); 304-311 (34).
A study of the monuments in Egypt reveals that the Egyptians did not record matters uncomplimentary to themselves. However, an even more powerful testimony than stone monumental evidence is the living monument of the observance of the Passover by the Jews, who have commemorated the Exodus in this way throughout their entire history.
On the part of the writer of Exodus “an intimate acquaintance with Ancient Egypt may be discerned. The position of the Egyptians with respect to foreigners—their separation from them, yet their allowance of them in their country, their special hatred of shepherds, the suspicion of strangers from Palestine as spies—their internal government, its settled character, the power of the King, the influence of the Priests, the great works, the employment of foreigners in their construction, the use of bricks, . . . and of bricks with straw in them, . . . the taskmasters, the embalming of dead bodies, the consequent importation of spices, . . . the violent mournings, . . . the fighting with horses and chariots . . .—these are a few out of the many points which might be noted marking an intimate knowledge of Egyptian manners and customs on the part of the author of the Pentateuch.”—The Historical Evidences of the Truth of the Scripture Records, by George Rawlinson, 1862, pp. 290, 291.
There is strong ground for accepting the historical accuracy and the general narrative as given in Exodus. According to Westcott and Hort, Jesus and the writers of the Christian Greek Scriptures quote or refer to Exodus more than 100 times. The integrity of the writer Moses attests to the book’s authenticity. He points out with the greatest candor his own weaknesses, his hesitancy, and his mistakes, not attributing anything of the miracles, leadership, and organization to his own prowess, though he was acknowledged as great by the Egyptians and, in the main, much respected by Israel.
In his book Israel in Egypt, Egyptologist James K. Hoffmeier says: “Archaeological data clearly demonstrates that Egypt was frequented by the peoples of the Levant [countries bordering on the eastern Mediterranean], especially as a result of climatic problems that resulted in drought . . . Thus, for a period roughly from 1800 to 1540 B.C., Egypt was an attractive place for the Semitic-speaking people of western Asia to migrate.”
So, the Israelites were captive in Egypt and left. The absence of the account in Egyptian history is not proof that it did not happen by any stretch of the imagination.
It is interesting that the 10 plagues amounted to a calculated humiliation of the mythological gods of Egypt:
1. Nile and other waters turned to blood - Nile-god Hapi disgraced.
2. Frogs - Frog-goddess Heqt powerless to prevent it.
3. Dust turned to gnats - Thoth, lord of magic, could not help the Egyptian magicians.
4. Gadflies on all Egypt except Goshen where Israel dwelt - No god was able to prevent it—not even Ptah, creator of the universe, or Thoth, lord of magic.
5. Pestilence on livestock - Neither sacred cow-goddess Hathor or Apis the bull could prevent this plague.
6. Boils - Healer deities Thoth, Isis, and Ptah unable to help.
7. Thunder and hail - Exposed the impotence of Reshpu,
controller of lightning, and Thoth, god of rain and thunder.
8. Locusts - This was a blow to the fertility-god Min, protector of crops.
9. Three days of darkness - Ra, the preeminent sun-god, and Horus, a solar god, disgraced.
10. Death of the firstborn including Pharaoh’s, who was considered to be a god incarnate - Ra (Amon-Ra), sun-god and sometimes represented as a ram, was unable to impede it.