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| Date of Exodus 1604 B.C. |
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Seventy "weeks" after Noah's flood, another 70 "weeks" are determined upon "Jerusalem" according to the following interpretation of Dan. 9:24-27:
"Flood" = flood of chores. Tribulation = career burnout ("...and men were scorched with great heat"). A "time" = 441 years. 1984.5/441 = 4½ = 1 + 3 + ½ = a time, times and a half (Dan. 12.7). 1984 = year of "big brother''. One "week" = 31.5 years. A "week" possibly is as a time of "creation". Daniel saw in his first vision a fourth beast "dreadful and terrible, and strong exceedingly; and it had great iron teeth". Likened to a fourth kingdom upon the earth in Dan. 7:23, this fourth beast may represent the industrial revolution. Iron teeth are as gears. In his fourth and last vision Daniel hears it said that the end would not come for "a time, times and an half"- possibly a cryptically definitive way of saying it'll take as long as it takes and then some (Dan. 12:7). A date of 2425.5 B.C. for Noah's flood can be used to attest to the exactness that is inherent in biblical dating with the result that the time of occurrence of the end date in prophecy becomes more firmly fixed to the year A.D. 2000.
Table 1 assumes that Arphaxad was born 2 years after the flood began thereby allowing all dates B.C. to be moved back one year to make room for a 0-date B.C. Noah's ark may have landed on Mt. Ararat in the interpretive sense. The Turkish word for Mt. Ararat is Agri Dagh meaning mountain of pain. Methuselah died in the year of the flood though not necessarily in the flood itself. The Pharaoh that Jacob talked to in 1844 B.C. was probably Sesostris II or III or Amenemhet III. Ex. 12:40 states: "Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years". 190 + 240 = 430. The wording of this passage seems to suggest that 190 years after the first descent a second wave arrived = the "seed" of Abraham led by Jacob in 1844 B.C. when he was 130. 2034 - 1604 = 430. 1604 B.C. = date of Exodus. To Abram, not Abraham, "the Lord had said ... get thee out of thy country" (Gen. 12:1). Thus Abraham saw before his name changed a period of affliction that was to last 400 years (Gen. 15:13).
Time of sojourn outside of Egypt = 110 years as can be shown in the Bible itself with the result that the time of the birth of Isaac corresponds with the beginning of the time of the sojourn as is upheld in rabbinic tradition. Total time of sojourn (2034 B.C.-1494 B.C.) = 60 + 130 + 240 + 110 = 540 years. Combined population moved out of Egypt in 2034 - 430 = 1604 B.C. having become as one nation in the fourth generation (Gen. 15:16). Affliction of a people = no nationhood status.
IKings 6:1 states that the children of Israel "were come out of Egypt" 480 years prior to the 4th year of Solomon yet as is evident in the Bible itself apparently 110 years would have to pass before this statement applied:
Joshua died at the age of 110. He was a young man (Num. 11:28) when he and Caleb spied out the land (Num. 14:6). Adding 110 years to the time of the sojourn outside of Egypt causes the date of the Exodus to be moved back from 1494 B.C. to 1604 B.C. Elsewise all originally accepted chronology is not affected. Not until the death of Joshua and the rest of his generation in the promised land did the children of Israel no longer think of themselves as strangers. Prior to crossing the Red Sea "the Lord went before them by day in a pillar of cloud...and by night in a pillar of fire" (Ex. 13:21). One theory has it that a volcanic eruption that destroyed the island of Santorini in the mediterranean was the cause of the cloud and the fire. Chronologists estimate that the Hyksos occupation of lower Egypt ended in 1567 B.C., 37 years after the Exodus in 1604 B.C. The Hyksos leader who returned to his homeland at the time of departure may have been a king named Apophi I who is thought to have ruled at least 50 years before his expulsion in which case he would have been the pharaoh that Moses had had to contend with. It thus appears that the children of Israel were detained not by the Egyptian forces but by the Hyksos. "God's" 7th plague upon the Hyksos' pharaoh may have helped to bring an end to the 2nd intermediate period in Egyptian history (1786-1567 B.C.). The Hyksos' bloodline was cut off from the past. The native Egyptians regained control of their homeland based on the mythology of the time. The chariot may have been the factor that enabled the Hyksos to dominate northern Egypt. Much of table 2 is summed up in Acts 13:19-20: "And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot (1548 B.C.). And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet" (1098 B.C.).
The chronologies of Judah and Israel were recorded separately after the death of Solomon. Incongruities in the untampered-with correlation can be shown to cancel out by the time a 258-year total is reached in 720 B.C. as well as at various dates (in red) along the way: Unadjusted lengths of reign added up separately:
Two gaps in the chronological record of Israel have been assumed in areas where the text is confused. The first gap of 11½ years, designated Unknown (11½), may correspond to a period of reign of Zachariah since in IIKi. 15:12 it is said that the sons of Jehu sat on the throne unto the fourth generation. The second gap of nine years, designated Hoshea II(9), may correspond to the first of two 9-year reigns of Hoshea. Square brackets indicate corregencies. IKi. 15:33 says that Baasha's reign ended 10 years before Asa's 36th contrary to IICh. 16:1 possibly due to a clerical error.
In Jer. 25:11-12 it is prophecied that the Jews would serve the king of Babylon 70 years. This period is given the same length in IICh. 36:21, Zech. 1:12 and Dan. 9:2.
The captivity of Jerusalem begins with Nebuchadnezzar's first assault upon Jerusalem and ends 70 years later in Darius the Mede's 2nd + 10(?) = 12th year. The above assumes that 10 years of the reign of Darius the Mede are unaccounted for. Objection: Zech 1:7-12 has the 70th year of the captivity coincident with the 2nd year of the reign of Darius the Mede. At the time of the 2nd assault upon Jerusalem, Jehoiachin has already been imprisoned 12 years. There is some confusion as to who Darius the Mede was.
Daniel laments the desolation of Jerusalem in his 2nd and 3rd visions but in his 4th and last vision no mention is made of this subject as if to indicate that the captivity had already ended.
"The early Sumerian king list names eight kings with a total of 241,200 years from the time when "the kingship was lowered from heaven" to the time when "the Flood" swept over the land and once more "the kingship was lowered from heaven" after the Flood."
Two "floods" in modern times: Noah's flood (rainbow) and "flood" that ends Jerusalem (Dan. 9:26). Some scholars believe that flood #1 (epic of Gilgamesh) and flood #2 (Noah's flood) may have been the same flood, but this is not necessarily the case. Kingship lowered = New Jerusalem descended. Noah's flood may have formed the sea now known as the Persian Gulf. Southern Sumer was inundated. Abraham originated in Ur of the Chaldees in northern Sumer (2134 B.C.).
-- Sumerians = Atlantean
survivors?; Israelites = Sumerian survivors? Length of
Sumerian king list may be exaggerated. Gilgamesh took a
trip in the woods to defeat the bull of heaven = a lot of
"bull". Note on Disturbances in the Earth's Motion: Two instances are mentioned in the Bible and should be accounted for when turning back the clock:
Note on Coral Castle/Egyptian Pyramids: The rock used in the building of Coral Castle may have been reduced in weight but not necessarily made totally weightless. This would explain why Ed Leedskalnin used a block and tackle. The building of an Egyptian pyramid may have required a labour force the size of a small army working in some similar fashion. Without meaning, Earth's state of knowledge is as a cloud of confusion called Nimbus on top of the accumulation of which those who harp on one thing are as angels in heaven who dwell on a subject tiresomely. That the content of this cloud should suddenly give up the sum of its secrets is retrospective of the cause of the original flood - the appearance of a rainbow at that time signifying that a sense of order had been restored in the heavens. |
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Chronology of the Bible
