Exodus Events

Sir Robert Anderson, a century ago, comments: “This statement, than which none could seemingly be more exact, has sorely puzzled chronologers.  By some it has been condemned as a forgery, by others it has been dismissed as a blunder, but all have agreed in rejecting.  Moreover, scripture itself appears to clash with it.”1

In more recent times however, most Christians have accepted the 480 years uncritically.  Corson adds, “I can only conclude that most conservatives who have sought to become conversant with Israelite history have fixated on the number 480 because it is simple, direct, and saves the trouble of studying the bible’s chronology…”2
This paper examines this scripture in detail.

This book contains nine chapters. Chapter one describes the Calendar that God created in Genesis 1:14-19 and that Noah used for 600 years prior to the Flood. Chapter two shows that Sir Robert Anderson was correct in 1880 regarding the dates for the Babylonian exile. Chapter three uses God’s calendar and the dates for the Babylonian exile to determine the beginning of Israel’s disobedience to the agricultural Sabbath law. From this, Israel’s pre-exilic Sabbatical cycle is recovered. Chapter four also uses the information from chapters one and two along with Ezekiel 4:5-6 to determine the dates for the Divided Kingdom and Solomon’s reign. Chapter five uses the dates for Solomon’s reign and 1 Kings 6:1 to determine the year of the Exodus. Chapter six discusses the three theories for the duration of the Egyptian sojourn. Two of the three require manipulation or misinterpretation of the Scripture. Chapters seven and eight use the year of the Exodus, the book of Exodus, and lunar data to present Israel’s journey from Egypt to Sinai and the duration of the plagues. Chapter nine addresses the fulfillment of Daniel 9:24-26 and the date for the Triumphal Entrance. Hoehner erred by altering 5th century BC history and by misquoting and misusing the Bible and the Talmud to support his “tradition” of a Friday crucifixion in A.D. 33. It is safe to say that some of these chapters contain information that you will not find elsewhere.

This work challenges conventional chronologies of the biblical Exodus by synchronizing archaeological evidence from the Second Intermediate Period with biblical accounts. This work situates the Exodus during a time of plagues, natural disasters, and socio-political collapse in Egypt, proposing that these events led to the downfall of Egypt’s 13th Dynasty and the rise of the Hyksos rulers. Using a variety of primary sources, including the Ipuwer Papyrus and archaeological findings from Avaris, the book presents evidence for the biblical plagues, servant revolts, and mass migrations described in the Book of Exodus, aligning them with the Middle Bronze Age’s historical context. The result is a compelling re-examination of the Exodus, advocating for a historical interpretation rooted in Egypt's Second Intermediate Period, while also exploring the symbolic and theological dimensions of the biblical text.

The Song of the Sea (Exodus 15:1–18) features episodic narrative (re-)tellings of the exodus (and eisodus) events (e. g., 15:4–5, 8–10, 12–17) as a means of praising Yhwh for Israel's deliverance at the Reed Sea. Over against the preceding prose account (Exodus 14), the Song's narrativity is unique and recounts Yhwh's salvific deeds through its own lyrical means. Many have acknowledged these narrative features and accounted for their details in terms of the Song's poetic genre: they explain (away) the poem's distinct »telling« of the exodus/eisodus events, especially as it contrasts with the prose account, with recourse to lyric's typical features, particularly exaggeration, allusion, or brevity. The present essay critically examines the Song's use of narrativity as a constitutive device of its meaning with recourse to ancient Near Eastern iconography – specifically, the throneroom reliefs of Ashurnasirpal II at Nimrud. The essay begins with an analysis of historical narrativity within the Song before addressing the use of the same in the artistic program of Ashurnasirpal's throneroom. The throneroom's combination of historical and »iconic« scenes, its symmetrical arrangements, and its ingenious staging of the king's image vis-à-vis the enthroned king himself (among other features) provide an informative lens by which to evaluate the poetic and theological significance of narrativity in the Song.

The Biblical Jubilees Covenant requires a specific timeline.  This timeline begins in 1435 BCE and ends in 1996 AD.  But is this timeline archaeologically competent.  Does it match well known eclipse events?  This later briefly examines these issues.  it demonstrates that all major historical eclipses find their place perfectly in this timeline.

The "Ascent of Akrabbim" is both a toponym and an astronomical reference. It alludes to the steep ascent to the city of Sela, on the one hand, but more importantly, the heliacal rising of the constellation Scorpius in September. This not only gives us a calendrical marker for discerning timing of the crossing of the Jordan Valley, it reiterates the Jewish abhorrence of their dependence on Nabonidus and their desire to cut ties with him as soon as they gain access into Canaan.

An in-depth discussion on the plagues God sent to punish Egypt and her gods during the time of Moses. Particular emphasis is given to showing how each plague directly insulted the gods of Egypt. This book includes many of the author's photographs from Egypt and museums worldwide.

Perhaps one of the most dynamic narratives in the OT is the moment Moses comes down Mount Sinai and throws down the two Tablets, written with the finger of God, and smashes them to bits! If you search for a reason why he did this, either from scholars or commentators alike, you may be disappointed, as most write it off as an act of a great man losing his temper. Not satisfied with that answer, I have probed this question deeper, and what I have come up with is presented in this paper – Moses at Sinai: Rage or Ritual? I invite you to take a look and consider an alternative view, and as always, I welcome your feedback.

Η αντικειμενικότερη εξιστόρηση της Εξόδου των Εβραίων από την Αίγυπτο εντοπίζεται σε έργο της Ελληνικής Γραμματείας. Τα τωρινά γεγονότα στην Παλαιστίνη επιβάλλουν μια-σύντομη εξυπακούεται-αναδρομή στο παρελθόν και δη στην Έξοδο των Εβραίων. Και αυτό, γιατί μόνο μέσω της ιστορικής μνήμης γίνεται κατανοητό το παρόν και αναφαίνονται προοπτικές λογικού προγραμματισμού του μέλλοντος. Και ας αρχίσουμε έχοντας κατά νουν παλαιά γαλλική ρήση: «Τίποτα το σημαντικό δεν αρχίζει θεαματικώς».