Hatshepsut is fairly well known from historical and archaeological sources and has a very interesting story herself.
If we assume an incorrect chronological date for a biblical event, then it becomes very difficult, if not impossible, to locate that event in the past.
One of the reasons why many scholars today argue for a revised chronology of ancient Egypt is the question of whether or not the Sothic cycle is a reliable method for dating. To make a very long and complex story short, I’ll state here that I hold to the revised chronology which makes minor adjustments on dates and therefore affects the identity of the pharaoh. There are, however, many problems with identifying Rameses II as the pharaoh of the exodus, one of which is that he was one of the longest reigning kings in ancient Egypt.
According to the standard chronology, most critical scholars believe that Rameses II (ca. As Merrill points out, “If Rameses’ death had brought Moses back to Egypt, the exodus would have taken place after 1236, a date too late to satisfy anybody.” But perhaps, more importantly, there is no archaeological or inscriptional evidence in Egypt or ancient Canaan which fit the biblical descriptions. With a little detective work; a starting point of around 1446 B.
The book of Exodus, was not written to exalt the Egyptian pharaoh (who was considered “the divine god-king”), but rather the God of Israel.
An additional problem in ascertaining the exact pharaoh of the Exodus has to do with a debate within Egyptology itself.