All right, AJaL‘s Section 5 great updating (July 25-30) is finished! We can now turn to more relevant things, such as debunking Cornuke about traditions! According to Cornuke’s piece on pre-Byzantine traditions and Mount Sinai, near all tradition independent of the Byzantine church placed Sinai in Midian. Let’s see if that’s true!
Jubilees: Correct, but irrelevant (Jubilees’ geography is highly schematic).
Septuagint: Possible, but nothing definitive.
Philo: Possibly; he placed Rephidim in the Negev (214). He did not believe in an Aqaba crossing.
Josephus: See AJaL, Section 4.
Eusebius: He was confused between two traditions: see my comment in Section 2 of AJaL:
“As for Eusebius, who wrote the Onomasticon living in Caesarea Palestina while the Province of Arabia was being entirely removed from Arabia, in 293 AD (http://tinyurl.com/26856bg), long before 327 AD, when Helena established the chapel of the Burning Bush, he seems to suffer from conflation of sources, confusing a “Pharan” 3 days east of Aila (entry on “Pharan”, Graham Davies says Eusebius was mistranslated by Jerome, meaning Eusebius is referring to El Thamad) with the Pharan traditionally considered to be the site of Raphidim, having the “Monastery of the Hill of Moses”, 28°42’36.7″N, 33°37’55″E, on Jebel Tahuneh (entry on Raphidim). By this he ends up with a Midianite Sinai (entry on Choreb) with Rapadim “near Pharan”.“
Byzantine Traditions: They all shifted to Jebel Musa/Ras Safsafeh (also Jerome on Rephidim). Some kept around the idea Mount Sinai was near Madyan, some did not mention it, but all placed Sinai at Jebel Musa.
The Quran: It’s just like the Bible! Never is Mount Sinai stated nor implied to be in Midian. Indeed, Moses is said to have encountered the mountain while traveling with his family, and the burning tree is, just like St. Catherine’s Monastery, at the “right side of the valley”!