Was the Masoretic Text's Ex.

12:40
430 years sojourn to the Exodus
begun by Abraham or Jacob?:
Ahmosis I, Thutmose III, and Amenhotep II attest

Edition 4.3

Vilis I. Lietuvietis
July 1, 2018

1
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in chapters 7, 8, and 9 of my comprehensive work, edition 5.3 of 01 July 2018, The
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Contents
1 The 430 Years of Exodus 12:40 Recovered
exclusively from its Hebrew Masoretic Text 9
1.1 A 215 years grammatical “uncertainty” in the length of the biblical
chronology? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
1.2 Complete proof of a 215 years Egyptian sojourn (cf. A.1) . . . . . . . 14

2 Deciding texts finding the chronological basis of Exodus 12:40 in Genesis

15:13-16 26
2.1 Edenic origin of Abraham's Gen. 15 Messianic Exodus covenant con-
firmed by Job, Moses, David, and the prophets . . . . . . . . . . . . . 26
2.2 By Edenic covenant, and election to bear Messiah's
genetic seed in his body, Abraham's Gen. 12:1-4 sojourn began the Ex.
12:40 sojourn of the children of Israel . . . . . . . . . . . . . . . . . . 31

3 Genesis 15:13 - 16 provides Abraham's personal sign confirming his inher-

itance of Canaan by his commencement of the 400 years of affliction 34

4 The 430 years in Egypt long chronology doesn't fit its data, but the 215
years in Egypt short chronology does, both biblically, as well as according
to historical dates and longevity data. 39
4.1 Gen. 15:13-14 & Ex. 12:40 restricted to 430 years in Egypt (long
chronology) creates chronological gaps & conflict . . . . . . . . . . . 39
4.1.1 The long sojournists 430 - 400 = 30 years of tranquility won't
accommodate Joseph's 72 years in Egypt after Jacob's entry . 39
4.1.2 The long sojournists' 11th plague of genealogical gaps in Egypt 41
4.2 The 215 years in Egypt short chronology agrees with accession of Ah-
mose I based on Joseph's chronology, confirming the 18th Dynasty
high chronology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42
4.2.1 Chronology of Joseph . . . . . . . . . . . . . . . . . . . . . . 42
4.2.2 Rise of oppressive Ex. 1:8 Pharaoh Ahmose I “who knew not
Joseph” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
4.3 Perfect synchronism of the ff1444/1443 Exodus (Fig. 2) with Amen-
hotep II's 9th year campaign, (Fig. 1)
confirming the 18th Dynasty high chronology . . . . . . . . . . . . . 49
4.4 The Exodus went 7 days from its 15 Nisan Sabbath to Red sea; then by
7 more Sabbaths 50 days to Pentecost (Lev. 23) . . . . . . . . . . . . . 57
4.5 Dating Jacob's departure from Canaan / Entry into Egypt . . . . . . . 65
4.6 The 4th generation of Gen. 15:16 fits the 215 years in Egypt chronol-
ogy, but Jochebed's age needs explanation . . . . . . . . . . . . . . . 70

5 The contradictions of limiting Abraham's Gen. 15:13-16 to Egypt alone,

which corrupt Ex. 12:40 79

4
6 The Abrahamic Covenant 84
6.1 The totality of the Abrahamic covenant . . . . . . . . . . . . . . . . . 84
6.2 The Abrahamic covenant transmitted to its chosen heirs . . . . . . . 86
6.3 Possession of Canaan by faith, forefeited by the lack of faith of its
intended first generation . . . . . . . . . . . . . . . . . . . . . . . . . 88

References 89

A Biblical chronology completed 92

A.1 Abraham's 75th year began 430 years to Exodus . . . . . . . . . . . . 92
A.2 Patriarchal chronology from Adam to Abraham . . . . . . . . . . . . 92
A.3 Chronology from Abraham through Jacob . . . . . . . . . . . . . . . 99
A.4 The chronology of Moses . . . . . . . . . . . . . . . . . . . . . . . . . 102
A.4.1 Finding Wednesday Julian 20 Feb. 1403 when Moses died . . 102
A.4.2 Moses born in 1st spring month of Julian 21 Apr. 1523 BC . . 105
A.5 The 430 years in Egypt long chronology doesn't fit its data, but the
215 years in Egypt short chronology does, both biblically, as well as
according to historical dates and longevity data (read sec. 4) . . . . . 109
A.6 Patriarchal calendar confirmed fall-to-fall . . . . . . . . . . . . . . . . 109
A.7 Chronological puzzle uncovered . . . . . . . . . . . . . . . . . . . . . 114

B The Sothic Calendar Solution 118

B.1 Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119
B.2 Astronomy of Thutmose III and Amenhotep II . . . . . . . . . . . . . 124
B.2.1 Thutmose III accession, I Shemu 4 . . . . . . . . . . . . . . . . 127
B.2.2 Thutmose III "Battle of Megiddo", year 23 I Shemu day 21 . . . 128
B.2.3 Thutmose III orders "stretching of the cord" year 24 month II
Peret day 30 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
B.2.4 Amenhotep II accession on IV Akhet 1 . . . . . . . . . . . . . 131
B.2.5 CSC-SSC date differences explained by their different ends . . 131
B.2.6 Application of Amenhotep II accession results to Exodus . . . 135
B.3 Scholarly findings pointing to the SSC . . . . . . . . . . . . . . . . . . 136
B.4 Ancient anecdotes about the Sothic New Year . . . . . . . . . . . . . 140
B.5 Optical aids of Egyptian antiquity . . . . . . . . . . . . . . . . . . . . 142
B.6 Nile hydraulogy down the millennia until 1902 . . . . . . . . . . . . . 148

C Chronology Charts (A4 paper optimized) 151

*****************************************************************************************

Dedicated to the memory of my parents Vilhelms Erichs and Ella Lietuvietis.

5
 Overview: Was Israel in Egypt 430 or 215 years by Ex. 12:40?
Bible chronology is challenged by a divisive error in most modern Bible transla-
tions mistiming the Hebrew sojourn of Exodus 12:40 in Egypt as 430 years, suffering
a misconstrued 400 of these in Egyptian slavery, herein exposed as founded on failure
of translators to regard the context of Ex. 12:40 conditioning the Hebrew meaning of
its “sojourn.” The King James version almost alone preserves the correct meaning of
Ex. 12:40 fundamental to Moses' religion by chronologically exposing Abraham and
not Jacob as Ex. 12:40's chief post-flood covenant propagator and sojourner. See 4.1.2.
The true 430 years sojourn of Ex. 12:40, being 215 years in Canaan and 215 years in
Egypt, is proven by its Masoretic Text, wherein the liberty of all 73 of Joseph's Egyptian
years counted from the year of Jacob's welcomed entry into Egypt to Joseph's untrou-
bled death refutes the dominant theory of 430 years in Egypt divided into 30 years of
Hebrew liberty (disqualifyingly including these 73 years of Joseph!) and 400 years of
Hebrew slavery misreading Genesis 15:13. My chronology reveals the Pharaoh Ah-
mose I (who began the Gen. 15:13 Hebrew affliction) rising to power (not accession)
ca. 28 years after Joseph died in accordance with Ex. 1:6-8, dismissing this 400 years
of Egyptian slavery nonsense, and confirming these Gen. 15:13 400 years of “servi-
tude and/or humiliation (from ‫ ונעו‬root)” as having begun at Abraham's 105th year
Gen. 20:8 feast in honor of Isaac's weaning at age 5, mocked by jealous Ishmael.
Gen. 15:16 specifies the fourth generation of Hebrew sojourners in Egypt (namely
“that nation [Egypt], whom they [the Hebrews] shall serve” of Gen. 15:14) entered
Canaan, whose first generation entered Egypt as Jacob's Gen. 46:27 household of 70
including Joseph's family of 4. This produced two candidate 4th generations which
entered Canaan after the Exodus: either Levi-Kohath-Amram-Moses (disqualified be-
cause Moses did not enter Canaan), or Kohath-Amram-Aaron-Eleazar, the winning
sequence (both Levi and Kohath entered Egypt with Jacob) wherein Eleazar became
Israel's first high priest after Canaan's conquest.
Thus the humbling trial of covenant faith of 430 years without a country from
Abraham's 75th year departure from Haran until the Exodus of Fig. 1, and not from
Jacob's entry into Egypt, defined the covenant-driven “sojourn” of Exodus 12:40.
The herein quoted texts affirm that Abraham's son Isaac and grandson Jacob in-
herited Abraham's covenant of ownership by faith (without moral right of immediate
possession) of “the promised land” along with the promise “in thee shall all the fami-
lies of the earth be blessed” for Abraham's sake, and due to Abraham's faithfulness as
enforced by his covenant alone. And until forfeiture by the Canaanites of their land
first shown to Abraham and later promised to him and his chosen “seed” after him,
Abraham and his “seed” inheriting his covenant would remain countryless sojourners
according to his covenant which was their deed to Canaan. This successively inherited
covenant deed (not its land) remained intrinsically Abraham's despite its inheritance
by and confirmation to Isaac and Jacob, each of whose older brothers, Ishmael and
Esau, regarded Abraham's covenant inheritance as their's by birthright.
Like for Isaac and Jacob completing 215 years of biblically recorded chronology
from Abraham's 75th year to Jacob's entry into Egypt (cf. Fig. 1), the “sojourning”
of “the children of Israel” of Exodus 12:40 extended by another 215 years the landless
sojourn covenanted by God in Abraham's 75th year to “get thee out of thy country,” in

6
pursuit of the homeland morally owned by the Amorites until their “iniquity is full”
(Gen. 15:16), whose moment arrived at the Exodus, completing the 430 years of the
Israelites' covenanted landless “sojourn” status, and commencing preparation for the
possession of Canaan which included the construction of their Tabernacle. Thus, the
inherited covenant of Abraham, Israel's deed to Canaan, determined that the 430 years
“sojourn” of Ex. 12:40 of the children of Israel commenced in Abraham's 75th year,
and not at the descent of Jacob into Egypt in his 131st year. Thus the inheritors of
Abraham's covenanted prize of Canaan had to extend Abraham's covenanted sojourn,
as running Abraham's relay race passing the baton of Abraham's covenant, to win it.
Finally, Abraham's covenant promise of Gen. 15:13-16 including 400 years of af-
fliction of his seed “in a land that is not theirs,” was God's answer to Abraham's v. 8
request for a personal sign “whereby shall I know that I shall inherit (Canaan),” like
that of Gideon's fleece (Judges 6:36-40). Thus these 400 years of “affliction” could not
have begun after the lifetime of Abraham, since their commencement was shown to
Abraham as his grievous sign (Gen. 21:8-13) for him to experience in his 105th year
at Ishmael's mocking of Abraham's Divinely elected seed of promise, Isaac. Ishmael's
jealousy over his disinheritance as Abraham's firstborn, led to Ishmael's expulsion
from Abraham's family. Yet he was to become a great nation.
The biblical highlight of the Exodus from Egypt was discovered securely dated as-
tronomically, historically (Mantheo's Amehophis' Exodus episode preserved in Jose-
phus “Contra Apion”), and archeologically, after being located in my biblical chronol-
ogy of Fig. 1. The date and details of the Exodus emerged from my correction of
Edwin R. Thiele's chronology of the Hebrew kings exposing a hidden treasure of his-
torical and chronological detail concealed by the three years too early offset of Thiele's
dominant chronology preceding Jotham's fall-to-fall 733/732 BC death in his 16th
year. From this development emerged the historical witness of the three biblically
mentioned Pharaohs performing key roles in the herein proven 215 years sojourn in
Egypt climaxing in its Exodus account: Ahmose I (Exodus 1:8), Thutmose III (Exodus
2:15), and Amenhotep II (Exodus 3-15). The entire 430 years long saga of the Exodus
is proven to have begun in Abraham's Gen. 12:1-4 75th year, and climaxed in the
Exodus drama starting shortly after midnight on Saturday, Julian 21 April 1443 BC,
which ended its 7 days flight from Pharaoh in the safety of the far shore of the Red
sea (Aqaba), whose Fig. 2 chronology uniquely exposes the rationale of the Exodus
story appearing in the 4th commandment of the Deuteronomy 5:6,12-15 Decalogue.

7
 Calendar system conventions for this study
Absolute biblical chronology is possible due to the aboriginal Asian custom of
reckoning reigns of kings or years of persons by counting their whole lunisolar calen-
drical (tropical) years of accession or birth as synchronized to an equinox (or solstice).
The base calendar for my biblical chronology is the primeval fall-to-fall (ff) Mesopotamian
biseasonal lunisolar calendar,1 being an exact dark-to-light/cold-to-hot cycle ana-
logue of the Mesopotamian day starting at sunset, become via Genesis 1 the biblical
patriarchal calendar, an equinoctical semester offset from its spring-to-spring coun-
terpart in Exodus 12:1. In terms of Julian years, ff indicates a fall-to-fall date (eg. ff457
BC = ff457/456), and ss indicates a spring-to-spring date (eg. ss702 BC = ss702/701).
The two Mesopotamian chronological conventions of the fall-to-fall (ff) and the
spring-to-spring (ss) lunisolar calendrical years, were based on their biseasonal year
divided at the equinoxes into “Winter” and “Summer” (capitalized) equinoctical semesters
(half-year seasons), both of these used by the Hebrews since Moses, whose use of dual
calendars gave the biblical chronology at least 6 month precision. The four seasonal
quarters are distinguished by lower case spring (s), summer (u), fall (f) and winter
(w). Thus, based on the Julian calendar of astronomers and historians, a fall-to-fall
BC year in these systems is written ff458/457 = ff456 BC, and a spring-to-spring year
would be ss702/701 = ss702 BC. Mesopotamian/Hebrew days are sunset to sunset, re-
quiring 2 Julian calendar dates for each Hebrew day. I adopt the convention that such
a day's Julian date marks the day of its sunset terminus, namely its second, or daytime
half according to Gen. 8:22 daily and yearly biseasonality.
The 49-year Jubilee cycle of Leviticus 25:8-13 (regulating land ownership) is de-
fined as consisting of 7 Sabbatical yearly cycles (regulating agriculture) of 7 years each
of Lev. 25:1-7. Thus the Jubilee cycle begins as the year 1 of the 1st of 7 Sabbatical
cycles, and ends as a year 7 of the 7th of the 7 Sabbatical cycles of which it consists.
Confusion has beset some scholars regarding the figurative “50th year” of the Jubilee
cycle celebrated on Yom Kippur of year 1 of the next Jubilee cycle defined figuratively
in Lev. 25:10-11 as “The Year of Jubilee.” There is a clear “Yom Kippur” theological
reason why this “50th year” of the Jubilee cycle is designated figuratively. That Lev.
25:9 theology requires that at the Yom Kippur beginning of every 49-year Jubilee cy-
cle, before its sunset deadline, each citizen start his life on a clean slate morally due to
Yom Kippur requiring every year to be started on a clean moral slate (all moral debts
forgiven - no sins allowed to be carried over into the New Year). But Lev. 25:10-11
exploits its 25:9 annual Yom Kippur by requiering that each 49-year Jubilee cycle be
entered at sunset on 10 Tishri on both a clean moral and economic slate, all moral and
civil debts and slavery forgiven, not to be carried over into the new Jubilee cycle. It's
like an “8th day” of the 7-day week starting its new week on a clean moral slate after
celebration of the morally refreshing Edenic 7th-day Sabbath as an Isa. 58:13 delight.
Note
King James Version (KJV) is used unless otherwise noted. Comments or references
by the author Vilis I. Lietuvietis inserted in his quoted text are designated “VL”.
1 Morris Jastrow. “Sumerian and Akkadian Views of Beginnings”. In: Journal of the American Oriental

Society 36 (1916), pp. 274–299. [13] www.jstor.org/stable/592686

8
1 The 430 Years of Exodus 12:40 Recovered
exclusively from its Hebrew Masoretic Text

Figure 1: 910 spring-to-spring years bridging Solomon’s 4th to Abraham’s 75th fall-
to-fall years. Chronology based exclusively on the Masoretic Text of the Hebrew Bible
Abraham - Exodus - Solomon
Genesis 11:32 - 12:4 -- Exodus 7:7, 12:2,40,41 -- 1 Kings 6:1. Unless marked "AD", all dates are BC Julian dates (no year 0). Sothic Julian dates are CSC unless marked SSC.
Demonstrating 430 + 480 = 910 = 7 x 130 spring-to-spring years spanning Abraham's 75th to Solomon's 4th fall-to-fall years,
and centered on the ff1444/1443 BC Exodus drama between Moses in his spring-spring years 80-81, and Amenhotep II entirely in his Sothic regnal year 10.

This chart confirms the 18th dynasty high chronology, confirmed by D. B. Redford (1973) as supported by E. F. Wente (1975) and about half of its experts to date:
Confirming them, Ian Onvlee's 4 Aug. 2013 "Redating the Early 18th Dynasty" shows Thutmoses III acceded I Shemu 4 (4 May 1504) & died in year 54, III Peret 30 (18-3-1450).
And Amenhotep II acceded IV Akhet 1 (19-11-1453). Amenhotep II was the pharaoh of the Exodus, according to the timing of his "Memphis Stele" record of his "9th year
campaign" begun on III Akhet 25 (11 Nov. 1444) only 6 days before beginning his IV Akhet 1 10th year anniversary, and lasting about 3 months ending ca. January, 1443,
3 months before my absolute Saturday, 21 April 1443 Exodus starting date, at whose next Friday 7th day sunrise, Amenhotep’s Ex. 14 chariots were destroyed in the Red Sea,
following which Amenhotep II disappeared from public view and activity, fleeing into Nubia for 13 years according to Mantheo’s report (Josephus' Contra Apion, Book 1, 26-35),
of Amenhotep II (“Amenophis”), marking a drastic overall decline of Egypt, after whom commenced a progressive monotheistic religious revolution climaxing under Akhenaten
(Ex. 14:18). Amenhotep's pre-Exodus negotiations with Moses of Exodus 7:7 took place in Moses' 80th Nisan year, whereby the biblical plagues fell in the brief but sufficient
winter quarter interval shown below between the January 1443 end at Memphis of Amenhotep’s "9th year campaign" and the Saturday 21 April 1443 Exodus (15 Nisan 1443)
described in Exodus 12. The dramatic decline and religious transformation of Egypt from Amenhotep II's 10th year confirms the Exodus event, besides archeological evidence.

The Persian era Elephantine papyri confirm only a single 1460 year Sothic cycle, 140AD-1320BC according to Censorinus, giving absolute Egyptian dates. Preceding that,
only the reign of Thutmose III is "absolutely" dated by astronomy, extending its precision to Amenhotep II's reign. My absolute Exodus date confirms Am. II's Conventional
Sothic Calendar (CSC) dates. However, Am. II's 9th yr. camp. by CSC began 11 Nov. 1444 (CSC), coming 44 days after its 28 Sep. 1444 (SSC) Synchronous Sothic Calendar start.

⚓
Amenhotep II 7 8 9 10 11 12 19
Caleb 1 36 37 38 39 40 41 48 77 78 79 94
Moses 1 2 41 43 78 79 80 81 82 83 90 119 120 Moses lived 120 Nisan years ⚓⚓
430 to Exodus 1 26 31 85 101 178 214 215 352
351
(12) 391 393 428 429 430 1 2 3 10 39 40 41 56 475 476 477 478 479 480 480 from Exodus
1 75 100 105 159 175 94 130 131 Jacob Exodus 1 Sabbatical/Jubilee cycle start 1 Solomon 0 1 2 3 4 11 12 38 39 40
Abraham Temple construction 1 7
7 Nisan years 1 Kgs 6:38 Rehoboam 0

sabbatical count
Vilis I. Lietuvietis 2015-2018 -- www.chronobiblica.org jubilee 0 count

The sense, meaning, and mission of Israel's Saturday, Julian 21 April 1443 BC Exo-
dus from Egypt, centered in fall-to-fall (ff) ff1444/1443 (upon which Moses built his
entire ceremonial system of worship), is founded upon Israel's inherited Abrahamic
covenant dating from Abraham's ff1874/1873 BC 75th year, and gradually unfolded
and elaborated to him throughout his subsequent life of sojourn. Abraham's covenant
was Israel's title to the land of Canaan, to be claimed after passage of 430 spring-to-
spring (ss) years from Abraham's 75th year start of “sojourning”, according to Ex.
12:40.2 Israel was the Messianic branch of Abraham's descendants, Messianic as orig-
2 ss430 years = ff1874/1873 - ff1444/1443 in Fig. 1 measured from center to center, based on my correction

of Thiele’s flawed chronology until now having undergirded Ancient Near East chronology.

9
inally promised to humanity in Genesis 3:15 and re-affirmed in Abraham's 75th year.
Thus Abraham's 75th year covenant was the branching by Divine election of God's
original Messianic covenant with humanity:
Genesis 3:13 And the LORD God said unto the woman, What is this that thou hast
done? And the woman said, The serpent beguiled me, and I did eat. 14 And the
LORD God said unto the serpent, Because thou hast done this, thou art cursed
above all cattle, and above every beast of the field; upon thy belly shalt thou go,
and dust shalt thou eat all the days of thy life: 15 And I will put enmity between
thee and the woman, and between thy seed and her seed; it shall bruise thy head,
and thou shalt bruise his heel.
Genesis 12:1 Now the LORD had said unto Abram, Get thee out of thy country,
and from thy kindred, and from thy father's house, unto a land that I will shew
thee: 2 And I will make of thee a great nation, and I will bless thee, and make
thy name great; and thou shalt be a blessing: 3 And I will bless them that bless
thee, and curse him that curseth thee: and in thee shall all families of the earth be
blessed 4 So Abram departed, as the LORD had spoken unto him; and Lot went
with him: and Abram was seventy and five years old when he departed out of
Haran.

Gen. 12:3 “in thee shall all families of the earth be blessed” was Abraham's covenant
link to God's Gen. 3:15 covenant with Eve promising humanity a Messianic Redeemer
from sin and its slavemaster of Job 1, Zech. 3, and Isa. 14:4-20 with Ezek. 28:1-19.
God's Edenic covenant with humanity branched by Divine election through Abraham,
launching his "sojourning" mission to propagate God's promised Messianic line, in-
herited as Abraham's covenant by Jacob's tribe, leading to their pursuit of Abraham's
“promised land” via the Exodus, eventually to branch through King David (author of
the Messianic Psalms 2 and 110 by the Holy Spirit of Gen. 3:22 and 11:6-7), as con-
firmed by 2 Samuel 7:12-16; Isaiah 11:1-10; Jeremiah 33:15,16; Zechariah 3:8, 6:12,13.
Ps. 110:1-5 is based on Gen. 14:18-20.
Exodus 12:40-41, grammatically analyzed below, provides the Fig. 1 chronological
link of 430 spring-to-spring (ss) years from Abraham's 75th fall-to-fall year springtime
commencement of “sojourning” (the customary commencement of annual Mesopotamian
caravan traffic) extending to the springtime Exodus. Fig. 1 charting the combination
of these 430 ss years with their complementary 480 ss years of the 1 Kings 6:1 4th year
of Solomon measure back to the Exodus, results in the 430 + 480 = 910 = 7 x 130 ss
years chronological pillar of the entire Hebrew Bible chronology (biblically recorded
according to the ff patriarchal calendar) based fully on the Masoretic Text (MT) of the
Hebrew Bible. The ca. 10th century AD MT has been confirmed to be a practically
perfect copy of its ca. 2nd century BC Dead Sea Scrolls originals, among which the
Books of Isaiah and Daniel are the most notable examples, lacking only the Book of
Ester. https://en.wikipedia.org/wiki/Dead_Sea_Scrolls:
Paleographic dating: Analysis of letter forms, or palaeography, was ap-
plied to the texts of the Dead Sea Scrolls by a variety of scholars in the
field. Major linguistic analysis by Cross and Avigad dates fragments from
225 BCE to 50 CE. These dates were determined by examining the size,
variability, and style of the text. The same fragments were later analyzed

10
 using radiocarbon dating and were dated to an estimated range of 385
BCE to 82 CE with a 68% accuracy rate.
My Appx. C chart 11/19 recovery [providing only a small, simple, and transparently
technical finishing touch to the otherwise unchanged work of Valerius Coucke (1928),
Edwin Thiele (1943), Leslie McFall (1991) and Rodger C. Young (2003)] exclusively
from the MT of its biblical chronology lost for 2 1/2 millennia constitutes a virtual
watermark establishing the MT's authenticity and perfect preservation, distinguish-
ing the MT from its LXX Greek and Samaritan variants which attempted to correct
an earlier chronology hereby confirmed to have been that of the MT, corrupting it
in the process, and helpfully providing a 3rd century BC date for that corruption
dating the limit of human memory of the now fully recovered comprehensive bibli-
cal chronology. This is because the Hebrew biblical chronology resides in its earli-
est portion, the 5 books of Moses containing the patriarchal chronogenealogies (sec.
A.2-A.3) Flood account, and Exodus chronology, and its latest written portion, the
chronological books of Kings and Chronicles estimated finished after the Babylonian
Exile arguably by Ezra. Thus this chronological watermark spanning both ends of
the MT Hebrew Bible insure the incorruption of the text between, wherein the late
date of its recovery, and the failed LXX and Samaritan attempts to correct the bibli-
cal chronology clearly establish its untampered preservation since at least the epoch
from Abraham to the Exodus when Moses authored his Penateuch, whose chronology
is extracted in the present study. This watermark establishing the aboriginal primacy,
antiquity, authenticity, and incorruption of the MT falsifies the late biblical author-
ship and revision theories of the past 3 centuries of textual criticism.
The Mesopotamian equinoctical biseasonal year of Fig. 1, either fall-to-fall or
spring-to-spring, is fundamental to Moses Ex. 12:1-2 calendrical transition from his
ff patriarchal calendrical paradigm (Moses' calendar until the Exodus) to his ss Ex.
12:1-2 simple equinox-shifting spring variant of that patriarchal fall calendar. Moses
offered no explanatory introduction due to the self-evident simplicity of its change
of equinoxes. In providing an astronomically precise chronology, based on resolving
Moses' Ex. 12:1 calendar change3 as having been from the Mesopotamian equinoc-
tical biseasonal (winter/summer) fall-to-fall patriarchal calendar to its mirror-image
(functionally identical) Mosaic spring-to-spring calendar,4 wherein my patriarchal
chronology in outline and principle is similar to prevalent biblical chronologies from
the biblical Creation over the last 2000 years recognizing the 215 years Hebrew so-
journ in Egypt of Ex. 12:40, namely based on the 430 years of Ex. 12:40-41 com-
mencing in Abraham's 75th year according to Gen. 12:1-4,5 my chronology excels by
being yet further based on the fall-to-fall patriarchal lunisolar calendar of Gen. 1:14-
3 being a trivial exchange of equinoctical semesters needing no explanation
4 Morris Jastrow. “Sumerian and Akkadian Views of Beginnings”. In: Journal of the American Orien-
tal Society 36 (1916), pp. 274–299. [13] www.jstor.org/stable/592686 “62 According to the
fragment of the old Canaanitish [now regarded as Hebrew - VL] ’agricultural’ calendar found in Gezer
(Quarterly Statement of the Palestine Exploration Fund, 1909, p. 31) the year began in the fall. The old Per-
sian year likewise began in the fall but was afterwards-so in the Avesta-transferred to the spring, no doubt
again under Babylonian influence. See Jackson, ’Iranische Religion,’ in Grundriss der Iranischen Philologie,
2. 677. Similarly, the ancient Arabs, who under foreign influences transferred the older New Year ’s period
from the fall to the spring (Wellhausen, Reste Arabischen Heidentums, p. 99).”
5 In these well-recognized respects plus its fall equinox Creation and fall-to-fall patriarchal calendar,

11
19 whereby the Gen. 5 and 11 chronogenealogies count full fall-to-fall equinoctical
solar orbits as the fall-to-fall calendrical years of each patriarch, numbered from his
calendrical year of birth to his calendrical year of death (Appx. C, self-explanatory
chart 13/19 “From Creation to the Exodus”), becoming an absolute chronology via Fig.
1.
Biblical detail not previously seen (eg. Appx. C 14/19 “Date differential overview
of the biblical chronology”, plus unsuspected illumination of dozens of chronologi-
cally sensitive and narratively essential, otherwise misunderstood biblical texts such
as the entire chapters of Isaiah 6 and 38) emerges due to my astronomically rigor-
ous treatment of the 910 = 430 + 480 spring-to-spring years unambiguously linking
Solomon's 4th fall-to-fall year6 to Abraham's 75th fall-to-fall year, in turn linked di-
rectly to the unbroken and unambiguous line of biblical fall-to-fall patriarchal chrono-
genealogies of my Appx. C chart 13/19 “From Creation to the Exodus”.

1.1 A 215 years grammatical “uncertainty” in the length of the

biblical chronology?
The 430 years link of Ex. 12:40 has been the only disputed link in this chronological
chain, making a difference of 215 years in the biblical total depending on which side
of the argument one takes (bridging Abraham's 75th to Solomon's 4th fall-to-fall years
by either 910, or 910 + 215 = 1125 spring-to-spring years).
The scholarly dispute over this 430 years link, when narrowed exclusively to the
five books of Moses of the Hebrew Bible, (the Torah as preserved in the Masoretic Text
as confirmed by the Dead Sea Scrolls), has been thus far found to determine, in terms
of the Hebrew grammar of Exodus 12:40, two grammatically valid but chronologically
discrepant by 215 years outcomes: one linking the year of the Exodus to the year of
Jacob's entry into Egypt (Genesis 25:26; 47:9) by its declared span of 430 years, and
the other linking the Exodus by this same 430 years span to the year of Abraham's
call by God in his 75th year to a life of “sojourning” (Genesis 12:1-4), a term well
characterizing the Abrahamic covenant-ordained nomadic life of Abraham and his
descendants in their journey of many generations to God's “promised land” of Canaan.
The chronological impact of this difference in translations of Exodus 12:40 creates
a 215 years difference between the respective chronologies of the Bible from the Exo-
dus to the 75th year of Abraham, in turn introducing a 215 years difference in dating
the patriarchal chronogenealogies. This 215 years difference results in a choice be-
tween 430 years of “sojourning” starting from Abraham's 75th year, and 430 + 215 =
645 years of such “sojourning,” the latter, reflecting all modern Bible translations of
Ex. 12:40 but certainly not mentioned in the Bible. We will determine whether the
Exodus 12:40 Masoretic Text is ambiguous on this matter, or can be resolved to the
specific meaning its author originally intended.
my approach is strongly related to that of Bishop Ussher ca. 1650 (see Gerhard F Hasel. “The Meaning
of the Chronogenealogies of Genesis 5 and 11”. In: Origins 7.2 (1980), pp. 53–70. [10] http://www.
grisda.org/origins/07053.htm), but founded exclusively on the Masoretic Text.
6 1 Kgs. 6:1 exactly coincides its 2nd spring month start of Temple construction of the 480th year after

the Exodus, with Ex. 16:1-36 2nd month of the first year start of Moses teaching ministry in the wilderness,
in this case teaching the Sabbath by means of manna.

12
 This apparent ambiguity in Exodus 12:40 is found at the Hebrew grammatical level
in the option of choosing between the two context dependent meanings of its parti-
cle “ashr,” translatable as either “which” or “who,” which when restricted to the ver-
bal content of Exodus 12:40 only, is not resolvable. This problem is only resolvable
through interpretation of the meaning of Deuteronomy 12:40 in its biblical context,
which determines the meaning of its particle “ashr,” which in turn determines the out-
come of this epic dispute through the choice between its two most common meanings:
“which,” or “who.” If “ashr” meant “which,” then the 430 years of Exodus 12:40 com-
menced in the 131st fall-to-fall calendrical year of Jacob;7 but if it meant “who,” then
the 430 years began in the spring of the 75th fall-to-fall patriarchal calendrical year
of Abraham, when he left Haran in Northern Syria on his way to Egypt via Canaan.
Of these two chronologically conflicting translations of Exodus 12:40, the most
widely familiar is found in the King James Version, leading directly to the interpre-
tation of the 430 years as commencing in the 75th year of Abraham of Gen. 12:1-4,
from which the division of 215 years in Canaan and 215 years in Egypt are derived
from the Genesis chronogenealogies (cf. Fig. 1):

Exodus 12:40 Now the sojourning of the children of Israel, who dwelt in
Egypt, was four hundred and thirty years. 41 And it came to pass at the
end of the four hundred and thirty years, even the selfsame day it came
to pass, that all the hosts of the LORD went out from the land of Egypt.

If this dispute could have been resolved at the grammatical level without considering
its context, it would never have arisen. I spent weeks in arid comparison of texts
7 The entry of the children of Israel into Egypt was at the entry of Jacob into Egypt in the 38th fall-

to-fall calendrical year of his son Joseph (cf. sec. 4.2.1) Jacob was 94 at Joseph’s birth, when Jacob had
completed 130 years of life (sec. 4.5) according to his Egyptian entry declaration to Pharaoh. But Joseph
entered Egypt at age 17 (Gen. 37:2,36), 38-17=21 years before Jacob, spending 110-17+1=94 years in Egypt.
That Jacob entered Egypt in his 131st partiarchal fall-to-fall calendrical year, according to which calendar
personal ages were reckoned and collectively incremented on each New Year’s Day regardless of one’s
birthday, is confirmed in Genesis 47:
Genesis 47:8 And Pharaoh said unto Jacob, How old art thou? 9 And Jacob said unto
Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few
and evil have the days of the years of my life been, and have not attained unto the days of
the years of the life of my fathers in the days of their pilgrimage. … 28 And Jacob lived
in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and
seven years.
Biblical references to years were always specific to the calendar in use and indicated whole years, from New
Year’s Day to Old Year’s Eve, as in Jacob’s reference to “the days of the years of my life.” Thus we confirm
by the subtraction 147 - 17 = 130, that the year before Jacob’s entry into Egypt was his 130th fall-to-fall
patriarchal calendrical year. The calendrical age reckoning system perfectly served the requirements of
chronogenealogical recordkeeping. Namely, Jacob did not specify to Pharaoh that he was “a son of 130
years” which would have meant that he was then living in his 130th uncompleted fall-to-fall calendrical
year of life, but rather his answer to Pharaoh’s inquiry “how old are you?” was phrased in the terms of
the patriarchal chronogenealogies of Genesis 5 and 11 wherein each successive patriarch saw the birth of
his son in the year in which he had previously completed his stated number of calendrical years of life.
Simply put, by answering Pharaoh that he had completed 130 fall-to-fall calendrical years, he was in effect
according to the Asiatic custom of both Jacob and the Western Asiatic Hyksos pharaoh declaring his having
completed his 130th fall-to-fall calendrical year of life, and having entered his 131st calendrical year of life
according to the primordial custom of incrementing everyone’s age on New Year’s Day, which enabled
keeping of exact chronogenealogies, dating the biblical year of Creation.

13
where ashr was similarly used before becoming convinced that both “which” and
“who” are grammatically valid constructions in Exodus 12:40, being the two most
common meanings of this most common particle ashr. Consequently, ashr derives its
meaning from its narrative context, namely from the contextual sense of its meaning.
(http://www.mechon-mamre.org/p/pt/pt0.htm):
Exodus 12:40 Now the time that the children of Israel dwelt in Egypt was
four hundred and thirty years.
This same grammatical species of translation is expressed at the literal level by the
1898 Young's Literal Translation (https://www.biblegateway.com/passage/
?version=YLT&search=Exodus%2012) is:
Exodus 12:40 And the dwelling of the sons of Israel which they have dwelt
in Egypt [is] four hundred and thirty years;
Side-by-side comparison of the most literal Hebrew grammatically focused transla-
tions from each of the two opposing sides of this issue dispels from this issue the
suspicion that one side or the other may have abused or misused the Hebrew gram-
mar in order to attain its result. For example, this conclusion is illustrated by the
following comparison.
The excruciatingly grammar focused Interlinear Scripture Analyzer http://
www.scripture4all.org/ translates (wherein hyphenated word combinations
are inflected forms of single words, for example:
and·dwelling-of sons-of Israel which [“who” being equally valid - VL]
they-dwelt in·Egypt thirty year and·four-of hundreds year.
From this primitive breakdown we can immediately discern: “And the sojourning of
Israel's sons who dwelt in Egypt was 430 years,” recalling that the “they-dwelt” is an
inflection of the verb “dwelt” linking the verb to both “who” and to “Israel's sons.”
The grammatically rigorous BibleHub interlinear translation arrives at the oppo-
site conclusion: http://www.biblehub.com/interlinear/exodus/
12.htm:
Exodus 12:40 Now the sojourning of the children of Israel, who dwelled
in Egypt, was thirty years and four hundred years.
Two tie-breakers resolving this dilemma bearing massive biblical-chronological con-
sequences are Ex. 6:4 of the next section 1.2, or the longer arguments to follow.

1.2 Complete proof of a 215 years Egyptian sojourn (cf. A.1)

Biblical chronology has been damaged by faulty Exodus chronology (4.1.2). As back-
ground for this topic, the Ex. 12 schedule of Exodus events established Moses' entire
ss religious calendar from its Lev. 23 15 Nisan Passover (v. 5) to its 10 Tishri Yom Kip-
pur (its 15 Tishri “Tabernacles” of v. 34 & 43). The Exodus and its driving Gen. 3:15
& 4/12:1-4 Edenic/Abrahamic covenant were memorialized in 10 Tishri Yom Kippur
observances initializing the Sabbatical and Jubilee cycles of Lev. 25 commemorating

14
and regulating Exodus-driven Abrahamic inheritance of the land of Canaan. Exodus
liberation was eternalized as a paradigm for all humanity in the Deut. 5 Decalogue
(whose specific Exodus Sabbath is astronomically pinpointed in the weekly cycle of
Fig. 2!) as well as for the Isaiah 65-66 Divine rejection of the slavery of Gen. 3:15 & 4-
exposed sin and its slavemaster of Job 1, Zech. 3, and Isa. 14:4-20 with Ezek. 28:1-19;
done by Psalms 2 & 110-based restoration of this world out of the ashes of Malachi 4
fire back to the morning dew of its Isa. 65:17 & 66:22 sinless Edenic state:
Isaiah 45:18 For thus saith the LORD that created the heavens; God himself that
formed the earth and made it; he hath established it, he created it not in vain, he
formed it to be inhabited: I [am] the LORD; and [there is] none else. …
66:22 For as the new heavens and the new earth, which I will make, shall remain
before me, saith the LORD, so shall your seed and your name remain. 23 And it
shall come to pass, that from one new moon to another, and from one sabbath to
another, shall all flesh come to worship before me, saith the LORD.
Exodus 12:2 This month [shall be] unto you the beginning of months: it [shall be]
the first month of the year to you. …
40:17 And it came to pass in the first month in the second year, on the first [day]
of the month, [that] the tabernacle was reared up.
Deuteronomy 5:6 I am the LORD thy God, which brought thee out of the land of
Egypt, from the house of bondage. 7 Thou shalt have none other gods before me.
8 Thou shalt not make thee any graven image, … 11 Thou shalt not take the name
of the LORD thy God in vain: … 12 Keep the sabbath day to sanctify it, as the
LORD thy God hath commanded thee. 13 Six days thou shalt labour, and do all
thy work: 14 But the seventh day is the sabbath of the LORD thy God: in it thou
shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant,
nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy
stranger that is within thy gates; that thy manservant and thy maidservant may
rest as well as thou. 15 And remember that thou wast a servant in the land of
Egypt, and that the LORD thy God brought thee out thence through a mighty
hand and by a stretched out arm: therefore the LORD thy God commanded thee
to keep the sabbath day.
Correcting the dominant faulty Exodus chronology of 4.1.2 is not difficult:
Figure 1 includes my 215 years in Egypt-based 910 spring-to-spring (ss) years
bridging the 1 Kgs. 6:1 4th year of Solomon8 fall-to-fall (ff) Judean chronology via
Ex. 12:40-41 to Abraham's 75th year Gen. 12:1-4 fall-to-fall (ff) patriarchal chronol-
ogy:9
1 Kings 6:1 And it came to pass in the four hundred and eightieth year after the children
of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over
Israel, in the month Zif, which is the second month, that he began to build the house of the
LORD. [patterned after: Numbers 33:38 And Aaron the priest went up into mount Hor at
the commandment of the LORD, and died there, in the fortieth year after the children of
Israel were come out of the land of Egypt, in the first [day] of the fifth month. - VL]

Deducing from 1 Kings 6:1, the year of the Exodus in Exodus 12:2 would have been
reckoned in Solomon's 4th ff year by Moses' ss calendar as “the first (of 480 ss) year
after the children of Israel were come out of the land of Egypt,” confirming Fig. 1.
8 cf. Appx. C chart 17/19
9 cf. section A.6 “Patriarchal chronology confirmed fall-to-fall”

15
 Having anchored the Exodus to Solomon's 4th ff year by a 480 ss year link, note:
Exodus 12:40 Now the sojourning [‫( ומושב‬begun in Canaan, not Egypt
by Ex. 6:4 below) - VL] of the children of Israel, who [‫“ = אשר‬who” or
“which” depending on context, which here indicates “who” - VL] dwelt
[‫ ישבו‬- VL] in Egypt, was four hundred and thirty years. 41 And it came
to pass at the end of the four hundred and thirty years, even the selfsame
day it came to pass, that all the hosts of the LORD went out from the land
of Egypt. … 51 And it came to pass the selfsame day, that the LORD did
bring the children of Israel out of the land of Egypt by their armies.
Fig. 1 reveals 430 of its 910 spring-to-spring (ss) years being the Ex. 12:40 430 calen-
drical years of the children of Israel's Abrahamic covenant inheritance (their literal
deed to Canaan), reckoned retroactively from Moses' date of the Exodus in its first
month of the ss New Year, back to their start in the springtime middle of Abraham's
Gen. 12:1-4 75th ff year.
Herein Abraham's Gen. 12:3 Divine covenant promise “in thee shall all families of
the earth be blessed” only makes sense as fulfilling God's Gen. 3:15 Edenic Messianic
covenant with Eve (ie. all humanity) to provide the human race with its necessary Re-
deemer (the Messianic line of “her seed” bearing Messiah as fully described in Isaiah
52:13-15 & 53) from sin and Egyptian Exodus-like slavery to sin's originator (identified
in Job 1, Isa. 14:4-20 & Ezek. 28:1-19, Zech. 3, etc.). Thus Gen. 12:1-4 launched Abra-
ham's distinctly Messianic covenant promising him a land (later revealed as Canaan)
for his Gen. 3:15 & 15:13 Messianic “seed” inherited from Eve, a “seed” distinguished
as propagating its Messianic genetic content in fulfillment of God's promise to Eve,
by Gen. 12:3 clearly passing through Abraham to be fulfilled by his covenant heirs
in his Gen. 15:13-16 Covenant Land of Promise, Canaan. All this is subject to the
unqualified, noncompulsive invitation of Isa. 1:18 “Come now, and let us reason to-
gether, saith the LORD … .” establishing religious freedom above all authority similar
to Elijah's 1 Kgs. 18:21 challenge for the Israelites to choose between Baal and God,
requiring individual commitment of personal judgment and responsibility to this con-
tinual investigative process. The next mention of the seed of this Messianic line came
by Samuel to king David in 2 Samuel 7:12-16 in the quotes below.
Principal in discerning Abraham's role in the chronologically key text of Ex. 12:40-
41 is the preeminence of Abraham's Divine covenant election to become the first des-
ignated post-diluvial Messianic branch from the Messianic covenant of Gen. 3:15 with
humanity, which was foundational to the work of Moses in establishing the Hebrew
religion on its Edenic patriarchal paradigm. Examination of the Exodus chronology
defined for Abraham in Gen. 15:7-16 to be skeched in this section and studied ex-
haustively beyond, chronologically excludes possibility of Jacob having commenced
the “sojourn” of Ex. 12:40-41, but confirms that Abraham commenced it in his 75th
year. Abraham's covenant was freighted with its Edenic precondition. Abraham's
Gen. 12:1-4 75th year journey was ordered to advance (fulfill) its foundational Mes-
sianic purpose of Gen. 3:15 in Eden, and of Gen. 4 immediately after the Gen. 3:22-24
expulsion from Eden of Adam and Eve (mirroring man's Gen. 11:5-8 postdiluvial ex-
pulsion from Babel), which purpose comprised and established exactly the religion of
the antediluvian and postdiluvian biblical patriarchs.

16
 All of biblical history after Abraham is based on Abraham's election to branch
Eve's Edenic Messianic covenant (whose fulfillment was now channeled through Abra-
ham), as developed through the Gen. 15:13-16 Abrahamic prophecy (whose Gen. 15:8
connection established his and his heirs' deed to Canaan) of the Exodus from Egypt
as being the final hurdle blocking inheritance of Canaan, as a full-scale graphic ob-
ject lesson (as was Job's in miniature) of the meaning of Divine salvation from sin
(not independently possible). The Gen. 3:15 & 4 eschatological object lesson of Di-
vine liberation at the Exodus alluded to above was Divinely memorialized in every
particle of Hebrew religious ritual through Moses, not least being its universalisation
in the Decalogue of Deuteronomy 5 (verses 6 & 15), weekly celebrating God's Edenic
promise of a Liberator from sin's taskmaster, characterized as Pharaoh; a Sabbath
memorial from Eden to continue its purpose eternally in the earth made new of Isa.
66:22,23.
Thus the Hebrew religion is founded in Eden's Gen. 3:15, developed through Abel
in Gen. 4, and given a more accentuated (explanatory) meaning by Gen. 15:13-16
predicting the Exodus object lesson of liberation (as reflected in Ex. 12:40,41) wholly
celebrated in every detail of the religion of Moses, particularly the Sabbath, the Sab-
batical yearly cycle, and the Jubilee cycle, but without any essential change from its
basis in the Messianic promise of salvation from sin and the snares of sin's originator
as given to Eve in Eden, and advanced by all of the biblical prophets of whom Enoch
was arguably first, but Moses became foremost in its Messianic perfection, followed
in importance by Isaiah and Daniel whose Messianic prophetic contributions were
clearly coupled in Isaiah 38 as discovered by my chronology. Without this guiding
Edenic basis, solution of the chronological problem of Ex. 12:40 is still technically pos-
sible and convincing by the steps of this section, particularly in view of the admitted
failure (4.1.2) of its dominant alternative excused as being the Bible's fault.
2 Samuel 7:12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will
set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his
kingdom. 13 He shall build an house for my name, and I will stablish the throne of his
kingdom for ever. 14 I will be his father, and he shall be my son. If he commit iniquity, I
will chasten him with the rod of men, and with the stripes of the children of men: 15 But
my mercy shall not depart away from him, as I took it from Saul, whom I put away before
thee. 16 And thine house and thy kingdom shall be established for ever before thee: thy
throne shall be established for ever.
Isaiah 11:1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow
out of his roots: 2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and
understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the
LORD; 3 And shall make him of quick understanding in the fear of the LORD: and he shall
not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4 But with
righteousness shall he judge the poor, and reprove with equity for the meek of the earth:
and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall
he slay the wicked. 5 And righteousness shall be the girdle of his loins, and faithfulness the
girdle of his reins. 6 The wolf also shall dwell with the lamb, and the leopard shall lie down
with the kid; and the calf and the young lion and the fatling together; and a little child shall
lead them. 7 And the cow and the bear shall feed; their young ones shall lie down together:
and the lion shall eat straw like the ox. 8 And the sucking child shall play on the hole of
the asp, and the weaned child shall put his hand on the cockatrice' den. 9 They shall not
hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the
LORD, as the waters cover the sea. 10 And in that day there shall be a root of Jesse, which
shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest [the basis

17
 of the Creation (Ex. 20:11) and Exodus (Deut. 5:15) 7th-day Sabbath commandment - VL]
shall be glorious.
Jeremiah 33:15 In those days, and at that time, will I cause the Branch of righteousness
to grow up unto David; and he shall execute judgment and righteousness in the land. 16
In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name
wherewith she shall be called, The LORD our righteousness.
Zechariah 3:8 Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee:
for they [are] men wondered at: for, behold, I will bring forth my servant the BRANCH. …
6:12 And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man
whose name [is] The BRANCH; and he shall grow up out of his place, and he shall build the
temple of the LORD: 13 Even he shall build the temple of the LORD; and he shall bear the
glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and
the counsel of peace shall be between them both.
Genesis 14:18 And Melchizedek king of Salem brought forth bread and wine: and he [was]
the priest of the most high God. 19 And he blessed him, and said, Blessed be Abram of the
most high God, possessor of heaven and earth: 20 And blessed be the most high God, which
hath delivered thine enemies into thy hand. And he gave him tithes of all.
Psalms 110:1 A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand,
until I make thine enemies thy footstool. 2 The LORD shall send the rod of thy strength out
of Zion: rule thou in the midst of thine enemies. 3 Thy people shall be willing in the day of
thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of
thy youth. 4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the
order of Melchizedek. 5 The Lord at thy right hand shall strike through kings in the day of
his wrath.

Thus Abraham's 75th year began his and his successors' 430 years of “sojourning”
to the Exodus in hope of receiving Abraham's in more detail thereafter covenanted
Gen. 3:15 &4 Messianic “seed” inheritance first promised to Eve at the fall of mankind
directly foreshadowing Messiah's Promised Land of Eden restored of Isa. 65-66.
According to Ex. 6:4 below, Ex. 12:40 sojourning began in the Gen. 12 year of
Abraham's arrival in Canaan where he immediately built an altar to God. Finding
Canaan in famine he continued directly into Egypt, returning shortly to live perma-
nently in Canaan under the welcome of its king Abimelech. Abraham's 75th year Gen.
12:1-4 covenant deed to Canaan was inherited through his son Isaac and grandson Ja-
cob and finally by the children of Israel (the “who dwelt in Egypt” is used in Ex. 12:40
as an adjective specifying who the children of Israel were, and not referring to their
length of stay in Egypt), all having willingly accepted “Abraham's covenant” from
which Ishmael and Esau, though firstborn and Divinely blessed were excluded. These
430 years ended on the “selfsame day” which was the 15th day of the first month of
the first ss year which began at the sunset end of the Ex. 12:18 14th day.
Next we examine how this 430 years of Divine covenant “sojourning” began in
the sole person of Abraham, representing his descendants at the Exodus:
Genesis 12:1 Now the LORD had said unto Abram, Get thee out of thy country,
and from thy kindred, and from thy father's house, unto a land that I will shew
thee: 2 And I will make of thee a great nation, and I will bless thee, and make
thy name great; and thou shalt be a blessing: 3 And I will bless them that bless
thee, and curse him that curseth thee: and in thee shall all families of the earth be
blessed. 4 So Abram departed, as the LORD had spoken unto him; and Lot went
with him: and Abram was seventy and five years old when he departed out of
Haran.

18
The climate at the launching of Abraham's 75th year odysseyof trust in and friendship
with God was distinctly more cool and moist than in recent millennia, as attested
particularly by Sodom's Gen. 13:10 description at the Dead Sea end of the Jordan valley
as “the garden of the LORD” and the Nile Delta; and Egypt's known lush grasslands,
vegetation and lakes of Abraham's time, now desertified but still temperate at the
Exodus, 400 years after Abraham's 105th year commencement of 400 years of affliction
promised in Gen. 15:8 as his personal sign of inheritance of Canaan.
God's covenant promise of Gen. 15:13-16 was delivered immediately before Abra-
ham's Gen. 16 conception of Ishmael by Hagar, whose birth in the Gen. 16:16 86th
year of Abraham dates his Gen. 15 covenant promise to his 85th year, 10 years after
his Gen. 12:4 covenant sojourn to Canaan and therefore 105 - 85 = 20 years before
the Gen. 21:9-11 fulfillment of his Gen. 15:13 promise to know that he had inherited
Canaan (3). In short, Abraham was promised that he would witness with his own
eyes the commencement of the 400 years of “affliction” (in Hebrew ‫ וענו‬meaning hu-
miliation: “looking down, or browbeating“), a direct reference to Ishmael's behavior
toward Isaac (commencing the last 400 of the 430 years of Ex. 12:40) which could
not have escaped Abraham's 105th year painful understanding and recollection of its
prophecy:
Genesis 15:13 And he [God - VL] said unto Abram, Know of a surety that thy seed
[a singular indicating a collective of persons - VL] shall be a stranger [namely the
singular “sojourner” representing “the (collective) children of Israel” of Ex. 12:40
- VL] in a land [namely any one at a time of Canaan, or Haran in Northern Syria,
or Egypt - wherein this singular “seed's” sojourning began in and was principally
associated with “Canaan” (not Egypt!) by Ex. 6:3-4 below - VL] that is not theirs
[a singular collective properly expanded into its plurality of individuals - VL], and
shall serve them [the masters of multiple “lands” of Canaan (Abram in Gen. 21:25;
Isaac in Gen. 26:18-22,) Haran (Jacob in Gen. 29:16-30) and Egypt - VL]; and they
shall afflict them four hundred years [Abraham's heirs' affliction would end at the
judgment of “that nation” of v. 14, clearly Egypt in retrospect, which judment
was dated in Ex. 12:40 by the end of 430 years. Therefore 430 - 400 = 30 years
after Abraham's 75th year start of sojourning, namely in his 75 + 30 = 105th year,
his first heir, Isaac, would suffer affliction (mockery) by Ishmael, the father of a
great rival nation as revealed to Abraham in Gen. 21:13,18 - VL]; 14 And also that
nation, whom they shall serve [This specifies a particular afflicting nation, Egypt,
distinguished as “judged”, “plundered of great substance” and “returned from to
Canaan in the 4th generation” - VL], will I judge: and afterward shall they come
out with great substance [Ex. 12:35,36 - VL]. 15 And thou shalt go to thy fathers
in peace; thou shalt be buried in a good old age [175 - VL]. 16 But in the fourth
generation [all born in Egypt as Levi's Ex. 6:16-27 priestly succession: Kohath-
Amram-Aaron-Eleazar (Israel's first post-conquest high priest) - VL] they shall
come hither again: for the iniquity of the Amorites [Canaanites - VL] is not yet
full.
According to these cooler, moister weather conditions,10 Abraham began his jour-
ney at the earliest opportunity in the spring. For a millennium afterwards, spring-
10 Job, apparently a near predecessor of Abraham, was a pastoralist Job 19:25-27 Edenic-Messianic (2.1)

servant of Abraham’s God evidently near/in northern Arabia near Midian whence Moses recorded the Book
of Job, living in temperate post-ice age snowy, icy and rainy with hail conditions, thus long before Moses:

19
time marked the commencement of travel on the Mesopotamian trade routes, and the
commencement of military operations, before Neo-Babylonian times of Nebuchad-
nezzar rarely if ever undertaken earlier than the springtime. Therefore, springtime
commencement of(establishing its Sabbatical Deut. 5:6,15 & Isa. 66:22,23 eschato-
logical Hebrew biblical paradigm) Abraham's 75th year Divine covenant journey of
Gen. 12:1 was a practical certainty. This is confirmed by the Ex. 12:40 430 years of
sojourning (commenced by Abraham, and continued by his descendants in Egypt at
the Exodus), having begun in the spring at the beginning of its 430 spring-to-spring
years of sojourning.
Josephus remarkably confirms this essential chronology of Jewish history:11
2. They left Egypt in the month Xanthicus [Nisan - VL], on the fifteenth
day of the lunar month; four hundred and thirty years after our forefather
Abraham came into Canaan, but two hundred and fifteen years only after
Jacob removed into Egypt. (28) It was the eightieth year12 of the age of
Moses, and of that of Aaron three more. They also carried out the bones
of Joesph with them, as he had charged his sons to do.
Josephus' reference to Abraham entering Canaan in Nisan of the same spring-to-
spring year when he left Haran would be entirely normal for such a journey, and
confirmed that Abraham left Haran in the spring, at the beginning of that spring-to-
spring year as independently derived in my chronology only by the Masoretic Text.
The dominant theory (4.1.2) of modern times interpreting a 430 years sojourn in
Egypt in Ex. 12:40 above is based on a forced interpretation of the indeterminate
statement of Gen:15:13 “And he said unto Abram, Know of a surety that thy seed shall
be a stranger in a land that is not theirs,” seizing upon its “a land” in the singular as
supposed absolute proof that the unique land of Egypt was indicated by this singular
“a”. However, there is a distinction between “a” and “the” in that “a” can refer to any
one at a time of a collective, particularly as in an itinerary of places in a journey.
Namely this “a” refered to any one at a time of Canaan, or Haran in Northern Syria, or Egypt.
This fact is particularly highlighted by Ex. 6:3-4 below wherein “the” seed (a distinct
singular indicating a collective of persons) of Abraham's sojourning began in and was
principally associated with “Canaan, the land of their pilgrimage”:
Exodus 6:1 Then the LORD said unto Moses, Now shalt thou see what I will do
to Pharaoh: for with a strong hand shall he let them go, and with a strong hand
shall he drive them out of his land. 2 And God spake unto Moses, and said unto
him, I am the LORD: 3 And I appeared unto Abraham, unto Isaac, and unto Jacob,
Job 6:16 Which are blackish by reason of the ice, [and] wherein the snow is hid: … 9:30 If
I wash myself with snow water, and make my hands never so clean; … 24:19 Drought and
heat consume the snow waters: [so doth] the grave [those which] have sinned. … 37:6 For
he saith to the snow, Be thou [on] the earth; likewise to the small rain, and to the great rain
of his strength. … 38:22 Hast thou entered into the treasures of the snow? or hast thou seen
the treasures of the hail,

11 Flavius Josephus. The Complete Works of Flavius Josephus. Ed. by William Whiston. Public Domain.

www.ultimatebiblereferencelibrary.com, 1737. Antiquities of the Jews, Book II, Chapter 15, Section 2. [15]
12 Moses lived 120 ss & ff years (Fig. 1). The Exodus fell in Moses’ 81st ss & ff years: Ex. 7:7 “And Moses

was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.”

20
 by the name of God Almighty, but by my name JEHOVAH was I not known to
them. 4 And I have also established my covenant with them, to give them the land
of Canaan, the land of their pilgrimage [‫“ = מגריהם‬sojournings” (as in Ex. 12:40)
- VL], wherein they were strangers [‫“ = גרו‬sojourners” (as in Ex. 12:40) - VL]. 5
And I have also heard the groaning of the children of Israel, whom the Egyptians
keep in bondage; and I have remembered my covenant. 6 Wherefore say unto the
children of Israel, I am the LORD, and I will bring you out from under the burdens
of the Egyptians, and I will rid you out of their bondage, and I will redeem you
with a stretched out arm, and with great judgments: 7 And I will take you to me
for a people, and I will be to you a God: and ye shall know that I am the LORD
your God, which bringeth you out from under the burdens of the Egyptians. 8
And I will bring you in unto the land, concerning the which I did swear to give it
to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the
LORD. 9 And Moses spake so unto the children of Israel: but they hearkened not
unto Moses for anguish of spirit, and for cruel bondage.

This passage commenced the second and final phase of Moses' and Aaron's interces-
sions with Pharaoh, beginning the 10 plagues of the Exodus, whose last plague fell at
the midninght commencement of the Exodus itself in the 15th day of the first month,
Ab (later Nissan). Fig. 1 shows Moses in his 80th spring-to-spring year when he spoke
to Pharaoh within 3 months before the Exodus. With the lunar month of the Exodus
(Ex. 12:1), Moses began his 81st spring-to-spring year of life. Note Moses' chronology
of section A.4.
What Josephus confirmed, and we are proving here in detail exclusively on the
basis of the Mosoretic Text, is that the Ex. 12:40-41 references to the “sojournings” of
Israel began in the person of Abraham in his Gen. 12:1-4 75th year as representing
and embodying the future nation of Israel at his Gen. 12:4 departure from Haran.
This is because the 400 years of affliction of Gen. 15:13-16 in turn detailing the 430
years of sojourning of Ex. 12:40 are contained within those 430 years. Abraham
was given Gen. 15:13-16 in answer to his v. 8 question “And he said, Lord GOD,
whereby shall I know that I shall inherit it [Canaan - VL]?”, whereby he was promised
personal evidence, a personal experience by which he would know that his inheritance
of Canaan was assured. That evidence arrived by Abraham becoming the first to
experience the 400 years of promised affliction ending at the Exodus in the Gen. 21:8-
11 experience of his 105th year at the mocking by his beloved jealous firstborn son
Ishmael (promised in Gen. 17:15-21 to become the father of the Edomites in Gen. 36:1)
of his second son and Divine covenant inheritor Isaac, which led to the most painful
experience of Abraham's life in the breakup of his family. Retrocalculation from the
ff1444/1443 Exodus (established as the 480th ss year back from Solomon's 4th ff year in
ff965/964 as charted in Fig. 1) by 400 years finds Abraham's 105th year in ff1844/1843,
5 years before Isaac's ff1849/1848 birth in Fig. 1.
Abraham's Gen. 15:13-16 chronologically detailed prophecy of his inheritance of
Canaan was given in answer to his v. 8 request for a personal sign confirming that
inheritance, which was fulfilled by his Gen. 21:8-11 painful commencement in his
ff1844/1843 105th year of his prophesied 400 years of affliction by Ishmael's mocking
of Isaac at his weaning ceremony found by retrocalculation of 400 years from the
ff1444/1443 Exodus, matching Isaac's Gen. 21:8 6th year weaning celebration:

21
 Genesis 15:4 And, behold, the word of the LORD came unto him, saying, This shall not be
thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 5 And
he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou
be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in
the LORD; and he counted it to him for righteousness. 7 And he said unto him, I am the
LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. 8 And
he said, Lord GOD, whereby shall I know that I shall inherit it? 9 And he said unto him,
Take me an heifer of three years old, and a she goat of three years old, and a ram of three
years old, and a turtledove, and a young pigeon. 10 And he took unto him all these, and
divided them in the midst, and laid each piece one against another: but the birds divided
he not. 11 And when the fowls came down upon the carcases, Abram drove them away.
12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of
great darkness fell upon him. 13 And he said unto Abram, Know of a surety that thy seed
shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict
them four hundred years; 14 And also that nation, whom they shall serve, will I judge: and
afterward shall they come out with great substance. 15 And thou shalt go to thy fathers in
peace; thou shalt be buried in a good old age. 16 But in the fourth generation they shall
come hither again: for the iniquity of the Amorites is not yet full. 17 And it came to pass,
that, when the sun went down, and it was dark, behold a smoking furnace, and a burning
lamp that passed between those pieces. 18 In the same day the LORD made a covenant with
Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great
river, the river Euphrates:
Genesis 17:1 And when Abram was ninety years old and nine, the LORD appeared to Abram,
and said unto him, I am the Almighty God; walk before me, and be thou perfect. 2 And I
will make my covenant between me and thee, and will multiply thee exceedingly. 3 And
Abram fell on his face: and God talked with him, saying, 4 As for me, behold, my covenant
is with thee, and thou shalt be a father of many nations. 5 Neither shall thy name any more
be called Abram, but thy name shall be Abraham; for a father of many nations have I made
thee. 6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings
shall come out of thee. 7 And I will establish my covenant between me and thee and thy
seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to
thy seed after thee. 8 And I will give unto thee, and to thy seed after thee, the land wherein
thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their
God. 9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy
seed after thee in their generations.

In addition to all of the above disqualifying the sec. 4.1.2 theory that the 400 years
of affliction of Gen. 15:13 were suffered entirely in Egypt as part of the 430 years of
Ex. 12:40 allegedly measuring Israel's total “sojourn” in Egypt, Abraham's Gen. 12:1-4
75th year Divine covenant (issuing and dating Israel's deed to Canaan) commencing
the 430 years of Ex. 12:40, is established by two absolute chronological constraints:
First and foremost is the v. 16 promised four generations born in Egypt measuring
the length of the Egyptian sojourn of the children of Israel in Egypt, namely the Ex.
6:16-25 priestly succession descended from Levi and born in Egypt of Kohath-Amram-
Aaron-Eleazar, Eleazar crossing into Canaan to become the first high priest in the
newly conquered land of Israel. This span of generations is biologically consistent
with a 215 years Israelite sojourn in Egypt according to Ex. 12:40, but ruled out by all
430 years of Ex. 12:40 having been spent in Egypt.
The second chronological constraint is that of Joseph. The most glaring problem
with the sec. 4.1.2 theory of the Ex. 12:40 430 years in Egypt lies in its (430 - 400 =)
30 years remaining of the Israelite sojourn in Egypt prior to the beginning of their
affliction. Because Joseph is biblically reported to have died in peace and prosperity
in joyful company with his kindred until his death, it is impossible for Joseph's 73

22
years in Egypt to fit into the long dominant hypothetical 30 years = 430 (of Ex. 12:40)
- (400 Gen. 15:13 years of oppression) of Israelite peace in Egypt. This disqualifying
conclusion emerges from Joseph having spent exactly 73 = 110 (Gen. 50:26) - (3813
-1) years in Egypt counting from the ff1660/1659 131st year of Jacob (Fig. 1) whom
Joseph then in his 38th year brought into Egypt with his entire clan. Joseph spent 110
- (17- 1) = 94 total years in Egypt (Joseph entered Egypt at age 17). That leaves 94 - 73
= 21 years of Joseph's residence in Egypt before his father Jacob joined him.
This confirms my intepretation of Ex. 12:40, and its chronological solution.
A final chronological controversy must be settled to clear the way for extend-
ing Abraham's chronology back to the biblical Creation via the chronogenealogies of
Gen. 5 and 11, plus its Flood chronology of Gen. 7-8 to follow. This is by showing
that Abraham's 105th year in ff1874/1873 was calculated from Abraham's Gen. 12:1-4
departure at the age of 75 from the house of his father Terah when his duty to care for
him ended at his 205th year death of the preceding verse, Gen. 11:32. According to
this fundamental biblical duty of Abraham to care for Terah to his death we find that
Abraham was born in the year 205 - (75 - 1) = 131 of Terah's life, and not in his Gen.
11:2614 71st year as many wrongly presume, having been 131 - 71 = 60 years later.
Josephus' above description of Abraham's Gen. 12:1-4 Nisan relocation from Ha-
ran to Canaan confirms the exclusively Masoretic Text chronology of Fig. 1 just
proven above attesting only 215 years of Hebrew sojourn in Egypt after Jacob left
Canaan, reckoned as Jacob's last fall-to-fall calendrical year in Canaan, the last half
of which includes the first half of the 215th spring-to-spring year since Abraham left
Haran, which 215th spring-to-spring year in turn could not be reckoned among the
years of Israel in Egypt, thus leaving 215 spring-to-spring years of Israel in Egypt.
Thus we have proven an exact 215 years in Canaan and 215 years in Egypt division
according to ancient reckoning, proving the ancient record of Josephus to have been
correct. The chronology Abraham through Jacob is worked out in sec. A.3.
Thus as shown in Fig. 1, the 480 years of 1 Kings 6:1 were spring-to-spring years
overlapping the second month of Solomon's 4th year, whose beginning point was the
first spring-to-spring (ss) year of the Exodus according to Exodus 12:2, commencing in
the 15th day of the first ss year. And the 430 years of Exodus 12:40,41 extended to the
“selfsame day” of the Exodus, but in the opposite direction, back to their commence-
13 As worked out in sec. 4.2, Joseph entered Egypt in his Gen. 37:2 17th ff patriarchal calendrical year (in

Hebrew, a “son of 17 years” means “living in his 17th ff calendrical year”). In Gen. 41:25 Joseph interpreted
Pharaoh’s extraordinary dream as a Divine prediction of 7 years of plenty to be followed by 7 years of
famine to be prepared for by storing grain in the 7 years of plenty. Pharaoh and his counsellors accepted
Joseph’s interpretation and plan as Divinely inspired and set his plan in motion in the Gen. 41:46 30th year
of Joseph, dating the 1st of 7 “fat” years of plenty. When the famine struck, Jacob was forced out of Canaan
into Egypt rumored of having plenty of food in its second of 7 “lean” years by Gen. 45:6. In this year of
Jacob’s Egyptian entry (in his 131st ss year in the spring of ff1660/1659 in Fig. 1), Joseph was living in his
30 + 7 + 1 = 38th ff calendrical year. Jacob would live exactly 17 ff calendrical years in Egypt by Gen. 47:28,
summing to 131 + 17 - 1 = 147 ff calendrical years. Each of these years is precisely dated by the patriarchal
chronogenealogies dating Jacob’s birth in ff1790/1789 as charted in Fig. 1 from calculations presented in
section A.3. Joseph’s chronology shown in Fig. 1 is elaborated by the data just shown.
14 The meaning of Gen. 11:26 “And Terah lived seventy years, and begat Abram, Nahor, and Haran.” is

that Terah had completed 70 ff calendric years (passed into the next New Year), when his series of three
sons Abram, Nahor, and Haran, and not in that chronological order, began to be born in his 71st year (and
not 70th year). Explained in sec. A.2.

23
ment in the middle of Abraham's 75th fall-to-fall (ff) year described as “sojourning,”
confirmed that these 430 years were spring-to-spring years by their measurement
from the ss month of the Exodus. Consequently, we have a total interval of 480 + 430
= 910 = 7 x 130 ss years commencing in the spring middle of Abraham's 75th ff year
extending to and overlapping Solomon's 4th regnal year of ff965/964, whereby we find
graphically illustrated the calculation of the Julian year of Abraham's departure from
Haran as ff965/964 + (910-1) = ff1874/1873 = Abraham's 75th year. In Fig. 1, the 1 Kgs.
6:1 second month of that 480th year falls in Solomon's 4th year due to the end of that
480th ss year overlapping Solomon's 5th ff regnal year.
This completes the linking of the chronology of the Hebrew kings, specifically the
4th fall-to-fall year of Solomon, with the biblical chronology of the Hebrew patriarchs,
and specifically with the 75th fall-to-fall year of the patriarch Abraham, by a span of
910 spring-to-spring years as detailed in Fig. 1.

24
Figure 2: (1) Exodus: Saturday, Julian 21 April, ff1444/1443, earliest biblical date.
Exodus (2) petroglyphs in Midian, (3) Nuweiba (Aqaba) chariot wheel,
(2): Dr. Kim Sung Hak, Korea. (3): Viveka Pontén, Sweden. (View x 300%)
e First Passover Julian Moses' Lunar Calendar
as Moses saw/wrote it And Exodus
April
0% illuminated 0.9% illuminated
07:56 UTC + 2 00:00 UTC + 2

On Friday 6 Apr. New Crescent is

Spring Equinox: To be visible just ΔT = TT − UT 10h old @ sunset 1 Nisan 2 Nisan 3 Nisan 4 Nisan 5 Nisan 6 Nisan 7 Nisan 8 Nisan
@10:43. after sunset, a needs + 5h added But Lev. 23:1-16, Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Next New Crescent New Crescent is to satisfy Friday Contra Apion, & Lunar
moon begins the normally over ca. New Crescent Memphis Stele New Year's Day
New Year. 15 1/2 hours old. visibility: say "seen Friday."

9 Nisan 10 Nisan 11 Nisan 12 Nisan 13 Nisan 14 Nisan 15 Nisan 16 Nisan 17 Nisan 18 Nisan 19 Nisan 20 Nisan 21 Nisan 22 Nisan
1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Passover lamb Unleavened Bread Lev 23:11 sheaf waved Ex 14 Red sea victory @ ey rested on Sabbath:
Deuteronomy 5:
killed & roasted. ULB 7 days begin. Lev 23:15-16 7 Sabbaths ULB Day 3/7 ULB Day 4/7 ULB Day 5/7 ULB Day 6/7 Gulf of Aqaba 1Kg9:26 v. 6 & 12 - 15

Passover begins Exodus provoked & 50 days count begins = Ex 12:16, 13:6 feast Sabbath count 1/7
at sunset. at midnight. Day 1/50 Day 2/50 Day 3/50 Day 4/50 Day 5/50 Day 6/50 Day 7/50
May
0% illuminated 0.3% illuminated
15:56 UTC + 2 00:00 UTC + 2

23 Nisan 24 Nisan 25 Nisan 26 Nisan 27 Nisan 28 Nisan 29 Nisan 30 Nisan 1 Iyyar 2 Iyyar 3 Iyyar 4 Iyyar 5 Iyyar 6 Iyyar
1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Sabbath 2/7 Sabbath 3/7
Day 8/50 Day 9/50 Day 10/50 Day 11/50 Day 12/50 Day 13/50 Day 14/50 Day 15/50 Day 16/50 Day 17/50 Day 18/50 Day 19/50 Day 20/50 Day 21/50

7 Iyyar 8 Iyyar 9 Iyyar 10 Iyyar 11 Iyyar 12 Iyyar 13 Iyyar 14 Iyyar 15 Iyyar 16 Iyyar 17 Iyyar 18 Iyyar 19 Iyyar 20 Iyyar
1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Sabbath 4/7 Sabbath 5/7
Day 22/50 Day 23/50 Day 24/50 Day 25/50 Day 26/50 Day 27/50 Day 28/50 Day 29/50 Day 30/50 Day 31/50 Day 32/50 Day 33/50 Day 34/50 Day 35/50
June
0% illuminated 0.1% illuminated
22:55 UTC + 2 00:00 UTC + 2

21 Iyyar 22 Iyyar 23 Iyyar 24 Iyyar 25 Iyyar 26 Iyyar 27 Iyyar 28 Iyyar 29 Iyyar 1 Sivan 2 Sivan 3 Sivan 4 Sivan 5 Sivan
1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Sabbath 6/7 Sabbath 7/7
Day 36/50 Day 37/50 Day 38/50 Day 39/50 Day 40/50 Day 41/50 Day 42/50 Day 43/50 Day 44/50 Day 45/50 Day 46/50 Day 47/50 Day 48/50 Day 49/50
Leviticus 23:1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts. 3 Six days shall work be done:
but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings. 4 ese are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons. 5 In the
fourteenth day of the first month at even is the LORD'S passover. 6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread. 7 In the first day ye shall have an holy convocation:
ye shall do no servile work therein. 8 But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein. 9 And the LORD spake unto Moses, saying, 10 Speak unto the children
of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11 And he shall wave the sheaf before the LORD, to be
6 Sivan accepted for you: on the morrow after the sabbath the priest shall wave it. 12 And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD. 13 And the meat offering thereof shall be two
1st day tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin. 14 And ye shall eat neither bread, nor parched corn, nor green ears, until the
Shavuot / Pentecost selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings. 15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the
Day 50/50 wave offering; seven sabbaths shall be complete: 16 Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.
Lunar phases as seen exactly at: Cairo (Memphis)
Lunar quarters data & graphics based on exact quarters times
Non-quarter lunar phases based on local midnight standard time

25
2 Deciding texts finding the chronological basis of
Exodus 12:40 in Genesis 15:13-16
2.1 Edenic origin of Abraham’s Gen. 15 Messianic Exodus covenant
confirmed by Job, Moses, David, and the prophets
Gen. 12:3 “in thee shall all families of the earth be blessed” was Abraham's covenant
link to God's Gen. 3:15 covenant with Eve promising humanity a Messianic Redeemer
from sin and its slavemaster of Job 1, Zech. 3, and Isa. 14:4-20 with Ezek. 28:1-19.
In this section we review in more detail man's old creation to new creation salva-
tion sojourn behind the previous section's chronology in action, whose Ex. 12 sched-
ule of Exodus events established Moses' entire ss religious calendar15 from its originally
Lev. 23:15 Sabbath Exodus Passover of 15 Nisan (from Julian Friday sunset 20 June to
Saturday sunset 21 June 1443 BC in Fig. 1) in the spring, to its 10 Tishri Yom Kippur16
(plus its 15 Tishri Exodus “feast of Tabernacles” of Lev. 23:34,43) in the fall.
Lev. 23:10 Speak unto the children of Israel, and say unto them, When ye be come into the
land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf
of the firstfruits of your harvest unto the priest: 11 And he shall wave the sheaf before
the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave
it. … 15 And ye shall count unto you from the morrow after the sabbath, from the day
that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: 16 Even
unto the morrow after the seventh sabbath [Shavuot, aka “Pentecost” (memorializing the
original Exodus year of Fig. 1) - VL] shall ye number fifty days; and ye shall offer a new
meat offering unto the LORD.
Lev. 23:33 And the LORD spake unto Moses, saying, 34 Speak unto the children of Israel,
saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven
days [the length of the Exodus journey from the Nile Delta Hebrew land of Goshen to the
Red sea identified by Solomon as the Gulf of Aqaba - VL] unto the LORD.
Lev. 23:39 Also in the fifteenth day of the seventh month [Tishri - VL], when ye have
gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the
first day shall be a sabbath, and on the eighth day shall be a sabbath. 40 And ye shall take
you on the first day the boughs of goodly trees, branches of palm trees, and the boughs
15 Moses’ religious calendar operated almost entirely in the first half of his ss religious year, slightly
overlapping the next half, so that its fall Yom Kippur “Day of Judgment” of final, do or die last chance for
repentance (of eschatological significance in the Dan. 8:13,14 2,300 years prophecy), would cleanse the
sins of the past ff civil year to start the new civil year by its clean moral example, the religious year thus
governing the civil year.
16 The Messianic Gen. 3:15 & 4 aspect of the 10 Tishri Yom Kippur (“The Day of Judgment”) of Lev. 16

is its goat kid sacrifice symbolizing the Isa. 53 sacrificial death of Messiah paying the death penalty for
sin (all violations of the 10 commandments under Moses were punishable by death) on behalf of fallen
humanity, before the banishment of the surviving goat symbolizing Satan to the wilderness as an act of
Messianic Judgment over Satan whose slaves were to be juridically liberated (from Eden to the Malachi
4 end, and Isa. 65-66 re-creation, of the world - cf. Daniel 9:24-27) by the Creator, the “Redeemer” of
Job 19:25, in having paid in His Messianic body the death penalty for His sinning creation, mirroring the
Passover Lamb sacrifice practiced by Abel in Gen. 4 on the Messianic basis of Gen. 3:15 symbolizing the
solution for Satan-created sin. The Divine “we” of Genesis 3:22 in Eden and Gen. 11:7 at Babel includes
the “Spirit of God” in 14 texts from Gen. 1:2 to Ezek. 11:24, and the “Son” of Ps. 2 & Dan. 3:25, in general
referred to as “Messiah.” God the “Father” is attested most distinctly in Ps. 2:7 “I will declare the decree:
the LORD [Jehovah - VL] hath said unto me, Thou art my Son; this day have I begotten thee.” and Ps. 110:1
“A Psalm of David. The LORD [Jehovah - VL] said unto my Lord, Sit thou at my right hand, until I make
thine enemies thy footstool.” The clearest summary is found in John 1:1-14, outside the scope of this study.

26
 of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God
seven days. 41 And ye shall keep it a feast unto the LORD seven days in the year. It shall
be a statute for ever in your generations: ye shall celebrate it in the seventh month. 42 Ye
shall dwell in booths seven days; all that are Israelites born shall dwell in booths: 43 That
your generations may know that I made the children of Israel to dwell in booths [in the first
month, Nisan - VL], when I brought them out of the land of Egypt: I am the LORD your
God.
1Kgs. 9:26 And king Solomon made a navy of ships in Eziongeber, which [is] beside Eloth
[historically today's Eilat - VL], on the shore of the Red sea [Gulf of Aqaba - VL], in the land
of Edom.
Ex. 12:34 And the people took their dough before it was leavened, their kneadingtroughs
being bound up in their clothes upon their shoulders.
Ex. 12:17 And ye shall observe the feast of unleavened bread; for in this selfsame day have
I brought your armies out of the land of Egypt: therefore shall ye observe this day in your
generations by an ordinance for ever. 18 In the first month , on the fourteenth day of the
month at even [beginning the 15 Nisan Sabbath - VL], ye shall eat unleavened bread, until
the one and twentieth day of the month at even. 19 Seven days shall there be no leaven
found in your houses: …
Numbers 33:3 And they departed from Rameses in the first month, on the fifteenth day of
the first month; on the morrow after the passover the children of Israel went out with an
high hand in the sight of all the Egyptians.

This Exodus, resulting from the Gen. 3:15 & 4 to 12:1-4 Edenic to Abrahamic covenant,
branching to propagate the Messianic line by Divine election from Eve in Gen. 3:15,
was memorialized in ff New Years' 10 Tishri Yom Kippur (“Day of Judgment”) ob-
servances initializing the Sabbatical and Jubilee Divine liberation cycles of Lev. 25
memorializing and regulating Exodus-driven Abrahamic covenant inheritance of the
land of Canaan: foreshadowing mankind's Isa. 65-66 (cosmic) Exodus to the earth
made new, forever to be ruled by its Messianic Melchizedek king of Ps. 110:4 and
Dan. 7:13-14,27 after the Final Judgment (Yom Kippur) of Dan. 7:9-10,26; 8:13,14,17.
Divine liberation by Exodus was eternalized as a paradigm for all humanity in the
Deut. 5 Decalogue comemmorating the original Exodus Sabbath day of Lev. 23:15
(whose specific Exodus Sabbath is astronomically pinpointed in the weekly cycle of
Fig. 1) as well as for the Isaiah 65-66 Divine rejection of Gen. 3:15 & 4-exposed slavery
of sin and its slavemaster of Job 1, Zech. 3, and Isa. 14:4-20 with Ezek. 28:1-19: being
an Exodus liberation by Psalms 2 & 110-based restoration of this world out of its ashes
of Malachi 4 fire back to the morning dew of its Isa. 65:17 & 66:22 sinless Edenic state,
revealing the cosmic Exodus goal of the Edenic Messianic covenant religion of Abel,
Abraham, and Moses.
Isaiah 45:18 For thus saith the LORD that created the heavens; God himself that formed
the earth and made it; he hath established it, he created it not in vain, he formed it to be
inhabited: I [am] the LORD; and [there is] none else. …
66:22 For as the new heavens and the new earth, which I will make, shall remain before me,
saith the LORD, so shall your seed and your name remain. 23 And it shall come to pass,
that from one new moon to another, and from one sabbath to another, shall all flesh come
to worship before me, saith the LORD.
Exodus 12:2 This month [shall be] unto you the beginning of months: it [shall be] the first
month of the year to you. …
40:17 And it came to pass in the first month in the second year, on the first [day] of the
month, [that] the tabernacle was reared up.

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 Deuteronomy 5:6 I am the LORD thy God, which brought thee out of the land of Egypt,
from the house of bondage. 7 Thou shalt have none other gods before me. 8 Thou shalt not
make thee any graven image, … 11 Thou shalt not take the name of the LORD thy God in
vain: … 12 Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.
13 Six days thou shalt labour, and do all thy work: 14 But the seventh day is the sabbath of
the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter,
nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle,
nor thy stranger that is within thy gates; that thy manservant and thy maidservant may
rest as well as thou. 15 And remember that thou wast a servant in the land of Egypt, and
that the LORD thy God brought thee out thence through a mighty hand and by a stretched
out arm: therefore the LORD thy God commanded thee to keep the sabbath day.

Abraham's Genesis 12:1-3 covenant was the first post-diluvial branching of the Mes-
sianic Edenic covenant of Genesis 3:15 “And I will put enmity between thee and the
woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt
bruise his heel” as revealed in the Genesis 4 dispute between Cain and Abel over the
nature of God's typological (ie. faith-based symbolic Messianic) sacrificial system of
worship (confirming faith and choice, as casting a personally decisive vote for the
promised Messiah) to be formalized under Moses, progressively revealed to Job,
Job 13:15 Though he slay me, yet will I trust in him: but I will maintain mine own ways
before him. 16 He also shall be my salvation: for an hypocrite shall not come before him.
… 19:25 For I know that my redeemer liveth, and that he shall stand at the latter day upon
the earth: 26 And though after my skin worms destroy this body , yet in my flesh shall I see
God: 27 Whom I shall see for myself, and mine eyes shall behold, and not another; though
my reins be consumed within me. [YLT 19:25 “That -- I have known my Redeemer, The
Living and the Last, For the dust he doth rise.” - VL]

and soon to be echoed by David in his Ps. 2 & 110 by the Holy Spirit of Gen. 3:22 and
11:6-7:
Psalms 2:6 Yet have I set my king upon my holy hill of Zion. 7 I will declare the decree: the
LORD hath said unto me, Thou art my Son; this day have I begotten thee. 8 Ask of me, and
I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for
thy possession. 9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces
like a potter's vessel. 10 Be wise now therefore, O ye kings: be instructed, ye judges of the
earth. 11 Serve the LORD with fear, and rejoice with trembling. 12 Kiss the Son, lest he be
angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all
they that put their trust in him. … 110:1 A Psalm of David. The LORD said unto my Lord,
Sit thou at my right hand, until I make thine enemies thy footstool. 2 The LORD shall send
the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3 Thy people
shall be willing in the day of thy power, in the beauties of holiness from the womb of the
morning: thou hast the dew of thy youth. 4 The LORD hath sworn, and will not repent,
Thou art a priest for ever after the order of Melchizedek. 5 The Lord at thy right hand shall
strike through kings in the day of his wrath. 6 He shall judge among the heathen, he shall
fill the places with the dead bodies; he shall wound the heads over many countries. 7 He
shall drink of the brook in the way: therefore shall he lift up the head. … 49:12 Nevertheless
man being in honour abideth not: he is like the beasts that perish. … 14 Like sheep they
are laid in the grave; death shall feed on them; and the upright shall have dominion over
them in the morning; and their beauty shall consume in the grave from their dwelling. 15
But God will redeem my soul from the power of the grave: for he shall receive me.

and consistently predicted by the prophets to the end of the Hebrew Bible foreshad-
owing the ultimate sacrifice of Eve's promised Messiah of Isa. 52:13-15; & 53:
Gen. 3:14 And the LORD God said unto the serpent, Because thou hast done this, thou art
cursed above all cattle, and above every beast of the field; … : 15 And I will put enmity

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 between thee and the woman, and between thy seed and her seed; [Messiah, the focus of
biblical religion from Gen. 4 through Malachi - VL] it shall bruise thy head, and thou shalt
bruise his heel [Messiah described from Abel's lamb sacrifice of Gen. 4 to the Sacrificial
Goat of the fall Yom Kippur Lev. 16 ceremony, symbolizing the Sacrificial Passover Lamb
in the spring, and in general the blood sacrifices of the Hebrew religion from Sinai onward,
offering Messianic redemption from the death penalty of sin as explained in Isa. 52:13-15;
& 53 and prophesied in Daniel 9:24-27 - VL].
Isa. 52:13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be
very high. 14 As many were astonied at thee; his visage was so marred more than any man,
and his form more than the sons of men: 15 So shall he sprinkle [redemptive purification
by sprinkling His own blood - VL] many nations; the kings shall shut their mouths at him:
for that which had not been told them shall they see; and that which they had not heard
shall they consider. 53:1 Who hath believed our report? and to whom is the arm of the
LORD revealed? 2 For he shall grow up before him as a tender plant, and as a root out
of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no
beauty that we should desire him. 3 He is despised and rejected of men; a man of sorrows,
and acquainted with grief: and we hid as it were our faces from him; he was despised,
and we esteemed him not. 4 Surely he hath borne our griefs, and carried our sorrows: yet
we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our
transgressions, he was bruised for our iniquities: the chastisement of our peace was upon
him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have
turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 7
He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb
to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8
He was taken from prison and from judgment: and who shall declare his generation? for he
was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had
done no violence, neither was any deceit in his mouth. 10 Yet it pleased the LORD to bruise
him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see
his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my
righteous servant justify many; for he shall bear their iniquities. 12 Therefore will I divide
him a portion with the great, and he shall divide the spoil with the strong; because he hath
poured out his soul unto death: and he was numbered with the transgressors; and he bare
the sin of many, and made intercession for the transgressors.

Abraham's election to branch the Messianic line promised humanity in Gen. 3:15 was
further confirmed by his great Divine test of absolute trust in God (faith) requiring
Abraham's uncoerced, experiential (personal) knowledge of God to trust the outcome
of God's instruction to offer his Divinely promised son Isaac as a burnt offering sacri-
fice, God's very promised miracle son (to inherit his Messianic covenant) of his of his
100th and Sarah's 90th years of age confirmed by both of their expressed amazement
Genesis 17:17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a
child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years
old, bear? … 18:12 Therefore Sarah laughed within herself, saying, After I am waxed old
shall I have pleasure, my lord being old also? … 18:15 Then Sarah denied, saying, I laughed
not; for she was afraid. And he said, Nay; but thou didst laugh.

that such a birth was possible. God the Giver was asking to take back his miraculous
gift of Isaac, which the trusting friend of God Abraham, though not understanding
why, could not in good conscience based on personal friendship with his God, refuse:
Isaiah 41:8 But thou, Israel, [art] my servant, Jacob whom I have chosen, the seed of Abra-
ham my friend.
Genesis 12:3 … and in thee [Abraham - VL] shall all families of the earth be blessed.

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 Genesis 22:1 And it came to pass after these things, that God did tempt Abraham, and said
unto him, Abraham: and he said, Behold, here I am . 2 And he said, Take now thy son, thine
only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there
for a burnt offering upon one of the mountains which I will tell thee of. 3 And Abraham
rose up early in the morning, and saddled his ass, and took two of his young men with him,
and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the
place of which God had told him. 4 Then on the third day Abraham lifted up his eyes, and
saw the place afar off. 5 And Abraham said unto his young men, Abide ye here with the ass;
and I and the lad will go yonder and worship, and come again to you. 6 And Abraham took
the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his
hand, and a knife; and they went both of them together. 7 And Isaac spake unto Abraham
his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire
and the wood: but where is the lamb for a burnt offering? 8 And Abraham said, My son,
God will provide himself a lamb for a burnt offering: so they went both of them together. 9
And they came to the place which God had told him of; and Abraham built an altar there,
and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the
wood. 10 And Abraham stretched forth his hand, and took the knife to slay his son. 11 And
the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and
he said, Here am I. 12 And he said, Lay not thine hand upon the lad, neither do thou any
thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy
son, thine only son from me. 13 And Abraham lifted up his eyes, and looked, and behold
behind him a ram caught in a thicket by his horns: and Abraham went and took the ram,
and offered him up for a burnt offering in the stead of his son. 14 And Abraham called the
name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall
be seen. 15 And the angel of the LORD called unto Abraham out of heaven the second time,
16 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing,
and hast not withheld thy son, thine only son: 17 That in blessing I will bless thee, and in
multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is
upon the sea shore; and thy seed shall possess the gate of his enemies; 18 And in thy seed
[Messiah - VL] shall all the nations of the earth be blessed; because thou hast obeyed my
voice. 19 So Abraham returned unto his young men, and they rose up and went together to
Beersheba; and Abraham dwelt at Beersheba.

Thus God's Gen. 12:3 covenant promise to Abraham (namely his Gen. 3:15 Messianic
inheritance from Eve) that “in thee shall all families of the earth be blessed,” launched
Abraham's nomadic mission to become a branch of God's promised Messianic line
propagated under Abraham's covenant by Jacob's tribe, leading to their pursuit of
Abraham's “promised land” via the Exodus, eschatologically clarified in Isa. 65-66:
Isa. 65:1 I am sought of them that asked not for me; I am found of them that sought me
not: I said, Behold me, behold me, unto a nation that was not called by my name. 2 I have
spread out my hands all the day unto a rebellious people, which walketh in a way that was
not good, after their own thoughts; … 13 Therefore thus saith the Lord GOD, Behold, my
servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be
thirsty: behold, my servants shall rejoice, but ye shall be ashamed: 14 Behold, my servants
shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation
of spirit. 15 And ye shall leave your name for a curse unto my chosen: for the Lord GOD
shall slay thee, and call his servants by another name: 16 That he who blesseth himself in
the earth shall bless himself in the God of truth; and he that sweareth in the earth shall
swear by the God of truth; because the former troubles are forgotten, and because they are
hid from mine eyes. 17 For, behold, I create new heavens and a new earth: and the former
shall not be remembered, nor come into mind. 18 But be ye glad and rejoice for ever in that
which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. 19 And I will
rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard
in her, nor the voice of crying. 20 There shall be no more thence an infant of days, nor an
old man that hath not filled his days: for the child shall die an hundred years old; but the
sinner being an hundred years old shall be accursed. 21 And they shall build houses, and

30
 inhabit them; and they shall plant vineyards, and eat the fruit of them. 22 They shall not
build, and another inhabit; they shall not plant, and another eat: for as the days of a tree
are the days of my people, and mine elect shall long enjoy the work of their hands. 23 They
shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of
the LORD, and their offspring with them. 24 And it shall come to pass, that before they call,
I will answer; and while they are yet speaking, I will hear. 25 The wolf and the lamb shall
feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's
meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD. … 66:22 For
as the new heavens and the new earth, which I will make, shall remain before me, saith the
LORD, so shall your seed and your name remain. 23 And it shall come to pass, that from
one new moon to another, and from one sabbath to another, shall all flesh come to worship
before me, saith the LORD.

Finally, Jeremiah 18 conditioned all of God's promises (covenants, etc.) on obedience:

Malachi 3:6 For I [am] the LORD, I change not; therefore ye sons of Jacob are not consumed.
Jeremiah 18:1 The word which came to Jeremiah from the LORD, saying, 2 Arise, and go
down to the potter's house, and there I will cause thee to hear my words. 3 Then I went
down to the potter's house, and, behold, he wrought a work on the wheels. 4 And the vessel
that he made of clay was marred in the hand of the potter: so he made it again another
vessel, as seemed good to the potter to make it . 5 Then the word of the LORD came to me,
saying, 6 O house of Israel, cannot I do with you as this potter? saith the LORD. Behold,
as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. 7 At what
instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to
pull down, and to destroy it ; 8 If that nation, against whom I have pronounced, turn from
their evil, I will repent of the evil that I thought to do unto them. 9 And at what instant I
shall speak concerning a nation, and concerning a kingdom, to build and to plant it ; 10 If
it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith
I said I would benefit them. 11 Now therefore go to, speak to the men of Judah, and to the
inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you,
and devise a device against you: return ye now every one from his evil way, and make your
ways and your doings good. 12 And they said, There is no hope: but we will walk after our
own devices, and we will every one do the imagination of his evil heart. 13 Therefore thus
saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of
Israel hath done a very horrible thing.

2.2 By Edenic covenant, and election to bear Messiah’s

genetic seed in his body, Abraham’s Gen. 12:1-4 sojourn
began the Ex. 12:40 sojourn of the children of Israel
The solution to the chronological debate of Exodus 12:40,
Ex. 12:40 Now the sojourning of the children of Israel, who dwelt in
Egypt, was four hundred and thirty years. 41 And it came to pass at the
end of the four hundred and thirty years, even the selfsame day it came
to pass, that all the hosts of the LORD went out from the land of Egypt.
v. 40 being a 430 years summary of the children of Israel's cumulative sojourn on the
epochal eve of the Exodus defined and driven by their inherited Abrahamic covenant
mission obligation, resides in contextually determining the meaning of its chronolog-
ically decisive word ashr of sec. 1.1, which has the power to limit the scope of this 430
years snapshot to either their sojourn in Egypt alone, or to comprise the entire grand
scope of their Abrahamic mission in sojourn on behalf of and continued by his Di-
vinely chosen covenant heirs propagating Eve's Messianic line, covenanted and begun

31
in his 75th year. The children of Israel in Egypt had been by covenant vicariously ex-
tending Abraham's covenant mission from his 75th year, blending their identity with
Abraham's by both birth and covenant mission. Abraham was covenanted to possess
Canaan through his seed as his representatives, who under his original covenant deed
to Canaan bore Abraham's identity above their identity as the “children of Israel”.
The climactic Exodus context of Ex. 12:40's 430 years overview reference to Israel's
sojourn, launching their direct course to Abrahamic covenant inheritance of Canaan,
required Abraham's 75th year commencement for their covenant mission and man-
date. So the meaning of ashr is contextually determined by the “sojourn” status of the
inheritors of Abraham's covenant as the obligatory continuers (in unbroken continu-
ity) of Abraham's sojourn from his 75th year in pursuit of his promised Canaan.
The sojourn of the children of Jacob (Israel), continuing the covenanted semino-
madic life of Jacob's fathers Isaac and Abraham as heirs of Abraham's covenant requir-
ing this sojourn in expectation of the promised Canaan, had begun long before they
entered Egypt, all of them bound under their Abrahamic covenant from birth as their
collective numbers grew, of whom Jacob's youngest son Joseph had entered Egypt at
age 17, grew after 21 years to a family of four at Jacob's entry into Egypt among his
clan of 66. These prior 21 years of Joseph muddy the 430 years “Egyptian sojourn”
theory, and his 73 years after Jacob's entry fatally so, but Abraham's covenant implicit
in Ex. 12:40 is decisive for translating its ashr. See sec. 4.2.
Abraham's biological genetic potential defined his “seed” biblically in the abstract
sense in which genetic “seed” was an attribute of women no less than of men, as
quoted below. And the biblical gift of Canaan and its inheritance was perpetually
to remain Abraham's by his covenant no less than his seed's, biblically blending the
identity of the patriarch with his descendants, such that the Bible frequently referred
to the tribe or nation by the name of their founding patriarch. In other words, the
modern translators of Ex. 12:40 got carried away by its specification of “the children
of Israel” when in fact their 430 years sojourn until the Exodus had its origin in Abra-
ham's 75th year, as will be further demonstrated in the balance of this study.
Thus when the childless Abraham by faith alone commenced his 75th year semi-
nomadic life (sojourn), he bore the life and genetic structure of his genetic “seed”
to follow him (a biblical genetic concept of biological potential) which was biblically
reckoned as residing in him, to be passed along from generation to generation, contin-
ually reckoned as Abraham's seed, being his genetic potential in progress. In accept-
ing inheritance of Abraham's covenant at maturity, the children of Israel of Exodus
12:40 were covenant-bound to maintain Abraham's state of faithful, believing sojourn
until the fulfillment of their inheritance of Abraham's covenant promise of the land
of Canaan by its physical possession. Their covenant-demanded faith having failed
under test in the deserts of Midian, that generation
Joshua 5:4 And this [is] the cause why Joshua did circumcise: All the people that came
out of Egypt, [that were] males, [even] all the men of war, died in the wilderness by the
way, after they came out of Egypt. … 6 For the children of Israel walked forty years in
the wilderness, till all the people [that were] men of war, which came out of Egypt, were
consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware
that he would not shew them the land, which the LORD sware unto their fathers that he
would give us, a land that floweth with milk and honey [see Jeremiah 18:1-13 - VL].
1 Samuel 15:22 And Samuel said, Hath the LORD [as great] delight in burnt offerings and

32
 sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice,
[and] to hearken than the fat of rams.
Proverbs 21:3 To do justice and judgment [is] more acceptable to the LORD than sacrifice.
Isaiah 1:11 To what purpose is the multitude of your sacrifices unto me? saith the LORD: I
am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood
of bullocks, or of lambs, or of he goats. 12 When ye come to appear before me, who hath
required this at your hand, to tread my courts? 13 Bring no more vain oblations; incense is
an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot
away with; it is iniquity, even the solemn meeting. 14 Your new moons and your appointed
feasts my soul hateth: they are a trouble unto me; I am weary to bear them. 15 And when ye
spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I
will not hear: your hands are full of blood. 16 Wash you, make you clean; put away the evil
of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment,
relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us
reason together, saith the LORD: though your sins be as scarlet, they shall be as white as
snow; though they be red like crimson, they shall be as wool.

was barred from entry into the Promised Land. By contrast, Abraham had vicariously
by faith realized (received by faith), full present satisfaction of his future inheritance
of Canaan promised by his covenant, as will be made plain in the texts to follow. Thus
perpetuation of the faith experience as begun in Eden and exemplified by Abraham,
would define the Messianic religion of the Bible.
In summary, the primacy of Abraham's covenant and its ordained sojourn com-
menced in Abraham's 75th year of Gen. 12:1-5 requiring that its inherited Abrahamic
covenant promise and goal of Canaan be received by faith in Abraham's covenant no
less on the part of Abraham's covenant heirs than by Abraham himself, was the domi-
nant and defining foundation (context) of Ex. 12:40 driving the meaning of its particle
ashr. This was confirmed by the Divine death sentence excluding the faithless genera-
tion of men of military age and status at the Exodus from entry into Canaan excepting
Caleb and Joshua, executed within their 40 years of wandering in the deserts of Mid-
ian, founded on the Edenic Messianic Gen. 3:15 and 4 covenant basis of Abraham's
75th year covenant. A new generation would have to reach maturity during these 40
years in order to conquer Canaan. Thus Abraham's covenant became for the children
of Israel the defining law of their sojourn until the Exodus, defining their Messianic
mission, puropose, and identity in Ex. 12:40, thus defining the context and meaning
of its “sojourn” as having begun with Abraham in Abraham's 75th year.
Abraham's Gen. 12:3 Eden-linked mission to (sojourn in) Canaan to grow his tribe
to the numbers required to conquer it (a project which later required the exceptionally
favorable population growth conditions of Egypt's Goshen) determined the sense and
scope of of its comprehensive 430 years of sojourn as Abraham's sojourn, and not as
Jacob's (“Israel's”) sojourn as superficially read and popularly supposed, thus setting
the context of Ex. 12:40's word ashr, to mean “who” (resulting in the 215 years Egyp-
tian sojourn of sec. 1.2) instead of “which” (resulting in a 430 years Egyptian sojourn
of sec. 4.1).

33
3 Genesis 15:13 - 16 provides Abraham’s personal sign
confirming his inheritance of Canaan by his com-
mencement of the 400 years of affliction
Exodus 12:40 relied directly on Genesis 15:7-16, and more specifically on its verses 13-
16 for its supportive chronological details. The first clarifying element is the couplet
of verses 13 and 14:
Genesis 15:7 And he said unto him, I am the LORD that brought thee out of Ur of the
Chaldees, to give thee this land [Canaan - VL] to inherit it. 8 And he said, Lord GOD,
whereby shall I know that I shall inherit it? … 13 And he said unto Abram, Know of a surety
that thy seed shall be a stranger in a land that is not theirs, [(any one at a time of) Canaan, or
Haran in Northern Syria, or Egypt - VL] and shall serve them; and they shall afflict them four
hundred years [Ishmael's jealous mocking of Isaac, humiliating him at Abraham's 105th year
feast in his honor in Canaan, Canaanites oppressively taking advantage of Isaac's landless
nomad status, and Laban oppressively taking advantage of his nephew Jacob's willingness to
pay him exorbitant service in Haran for the hand of his daughter Rebecca. Finally Egyptian
oppression for about the last ca. 1562-1443=119 (subsec 4.2) of their 215 years of Egyptian
sojourn - VL]; 14 And also that nation [Egypt - VL], whom they shall serve, will I judge:
and afterward shall they come out with great substance [at the Exodus (Ex. 3:22) - VL]. 15
And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 16 But in
the fourth generation they shall come hither again: for the iniquity of the Amorites is not
yet full. 17 And it came to pass, that, when the sun went down, and it was dark, behold
a smoking furnace, and a burning lamp that passed between those pieces. 18 In the same
day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land,
from the river of Egypt unto the great river, the river Euphrates: 19 The Kenites, and the
Kenizzites, and the Kadmonites, 20 And the Hittites, and the Perizzites, and the Rephaims,
21 And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.

God's covenant promise of Gen. 15:13-16 was delivered immediately before Abra-
ham's Gen. 16 conception of Ishmael by Hagar, whose birth in the Gen. 16:16 86th
year of Abraham dates his Gen. 15 covenant promise to his 85th year, 10 years after his
Gen. 12:4 covenant sojourn to Canaan began, and therefore 105 - 85 = 20 years before
the Gen. 21:9-11 fulfillment of his Gen. 15:13 promise to know that he had inherited
Canaan. In short, Abraham was promised that he would recognize the commence-
ment of the 400 years of “affliction” (in Hebrew ‫ וענו‬meaning humiliation: “looking
down, or browbeating“, a direct reference to Ishmael's behavior toward Isaac which
could not have escaped Abraham's 105th year painful understanding and recollection
of its prophecy.
In this prophecy delivered to Abraham in his 10th year of sojourning (namely in
his 85th year) according to Gen. 16:3, we are immediately challenged by the “long so-
journ” in Egypt partisans' popular argument (sec. 4.1) that Abraham's “seed shall be a
stranger in a land that is not theirs”, wherein decisive significance is attributed to its
word “land” being found in the singular, to them a conclusive indication that Egypt
alone must be the scene of action of these two verses, chronologically eliminating
any role in Gen. 15:13-16 for the 215 years of essential Abrahamic covenant history
and development in Canaan and Haran.17 Such an interpretation of Genesis 15:13-16
sorely forgets that this entire prophecy was God's answer to Abraham's basic question
17 By eliminating the 215 years from Abraham’s 75th year covenanted commencement of sojourn unto

Jacob’s 130th year completion of 215 years sojourn in Canaan (prior to entry into Egypt), the “long sojourn”

34
“whereby shall I know that I shall inherit it (Canaan)?” asking God to present to Abra-
ham a distinct sign that he would personally experience in his lifetime, and reasonably
not in some far distant future before his 175th year death, from his perspective in his
present ca. 10th year in Canaan. Here Abraham was simply expressing the tendency
of his later heirs in asking for a sign from their gracious God to confirm what they
already knew or should have known:
Judges 6:36 And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast
said, 37 Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only,
and it be dry upon all the earth beside , then shall I know that thou wilt save Israel by mine
hand, as thou hast said. 38 And it was so: for he rose up early on the morrow, and thrust the
fleece together, and wringed the dew out of the fleece, a bowl full of water. 39 And Gideon
said unto God, Let not thine anger be hot against me, and I will speak but this once: let me
prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and
upon all the ground let there be dew. 40 And God did so that night: for it was dry upon the
fleece only, and there was dew on all the ground.

Therefore, God's answer of Gen. 15:13-16 to Abraham's question was required to pro-
vide a distinctly recognizable element (a sign) which Abraham would personally, and
in his reasonably near future, recognize as the start of what was to be his inheritance
of Canaan process (of Gen. 15:13-16, by his “seed”, the Ex. 12:40 “children of Israel”)
to take no less than 400 years, far beyond his generous lifetime. This sign, included in
God's comprehensive answer to Abraham of Gen. 15:13-16, is clearly found in the inci-
dent commencing the 400 years of “affliction” as specified and dated in Gen. 21:8 first
felt most keenly by Abraham himself, being the banishment of his beloved firstborn
son Ishmael by Abraham at Sarah's insistence and on God's advice due to Ishmael's
jealous Gen. 21:7-11 mocking of Isaac at Isaac's weaning feast provided by Abraham18
in Ishmael's Gen. 21:8-13 19th calendrical year by Gen. 17:25. Thus Ishmael was in
his 13th year in Abraham's 99th year, and in Abraham's 105th year was in his 13 + 6 =
19th year of life (median biological age 18), which was Isaac's 6th calendrical year of
life (ie. at Isaac's biological age between 6 - 2 = 4 and 6, with a median of 5).19 As Sarah
(430 years) in Egypt partisans eliminate the history and chronology of the foundation and development of
Abraham’s covenant essentially characterized by his sojourn as a man and eventually a tribe without a
country. It is this Abrahamic covenant sojourn in pursuit of Canaan which would not merely characterize,
but define the sojourn of the children of Israel as expressed in Exodus 12:40 as being (a continuation of)
that commenced by Abraham in his 75th year.
18 Genesis 21:8 And the child (Isaac) grew, and was weaned: and Abraham made a great feast the same

day that Isaac was weaned. 9 And Sarah saw the son of Hagar the Egyptian, which she had born unto
Abraham, mocking. 10 Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the
son of this bondwoman shall not be heir with my son, even with Isaac. 11 And the thing was very grievous
in Abraham’s sight because of his son. 12 And God said unto Abraham, Let it not be grievous in thy sight
because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her
voice; for in Isaac shall thy seed be called. 13 And also of the son of the bondwoman will I make a nation,
because he is thy seed.
19 With the aid of Fig. 1 the 400 years of affliction of Gen. 15:13 are found 430 - 400 = 30 years after

Abraham’s 75th ff year start of sojourning. However Gen. 15:13 does not specify ss years or ff years. In
Abraham’s day, ff calendar years were used for determining age, so by implication we should reckon 400
ff years. But we also know by Ex. 12:41 that “And it came to pass at the end of the four hundred and
thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of
Egypt.” Because the Exodus month was Nisan, and both the 400 years of Gen. 15:13 and the 430 years of Ex.
12:40,41 sojourning ended at the Exodus, they both were certainly ss years. Retrocalculation from the Nisan
Exodus by 400 ss years to the spring middle of Abraham’s ff1844/1843 105th ff year starts the 31st ss year

35
first noticed and God confirmed to the distraught Abraham, Ishmael's mocking of
Isaac was a portent of continuing trouble between jealous Ishmael (himself promised
by God to become a nation in Gen. 21:13) and his covenant-inheriting brother Isaac,
Ishmael representing his Gen. 25:12-18 12 Arab nations. In Gen. 26:17-22 Isaac would
experience Canaanite affliction in further partial fulfilment of the “affliction” proph-
esied in Gen. 15:13. Thus, Gen. 21:7-11 was the initial token of the 400 years of either
or both servitude and “humiliation”, both used in the Hebrew of Gen. 15:13, to end at
the Exodus from Egypt (v.16).
The chronology commencing the 400 years with the Ge. 21:7-11 mocking of Isaac
as developed in the preceding footnote is critical. The beginning point of the 400
years is not explicitly, but rather implicitly specified in Gen. 21:8, but its terminus is
specified in the quotation of Gen. 15:13,14 above, first distinguished as the terminus
of 400 years of affliction, and next distinguished as the coming out, in v. 14, with
“great substance” from the nation which had afflicted them, by Ex. 12:36 an unmis-
takable reference to the Exodus. The reckoning involved in the Ex. 12:40,41 430 years
“sojourning” to the Exodus is spring-to-spring, resulting in the 430 + 480 = 910 spring-
to-spring years timeline of Fig. 1 which should be consulted to follow this reckoning.
Although the Exodus commenced on the 15th day of the first spring-to-spring year
by Ex. 12:8 (after sunset of the 14th), the wording of Exodus 12:40,41 quoted above
makes clear that ss calendrical years are being specified, since only calendrical years
are referred to in the Hebrew Bible, and the context of Ex. 12:40,41 in combination
with Exodus 40:17 and 1 Kings 6:1 establish a 480 years spring-to-spring chronologi-
cal link between the second (spring-to-spring) month Zif of Solomon's 4th fall-to-fall
regnal year of ff965/964 (cf. Fig. 1) and the start of the Exodus on the 15th day of the
first spring-to-spring year.
Thus we find, and will further confirm, that God was revealing to Abraham in
his 10th year of sojourning (according to Gen. 16:3) in his 84th year, his 10th year in
Canaan (Ishmael was born in Abraham's 85th year), what he would witness and keenly
suffer 21 years later in his 105th year, 30 years after his 75th year of commencement
of his sojourn (answering Abraham's Gen. 15:8 question “whereby shall I know that
I shall inherit it (Canaan)?”), marking the start of the 400 years prophecy of Gen.
15:13. Thus, the commencement of Abraham's covenant in his 75th year bidding him
to “get out of thy country” marks the beginning of the Egyptian “short chronology”
interpretation consisting of 215 years in Canaan (including sundry trips to Egypt and
Haran in Northern Syria) followed by 215 years in Egypt (including Jacob's funeral in
Canaan).
of the count of 430 ss years to the Exodus shown in Fig. 1. Furthermore, Isaac was born in Abraham’s Gen.
21:5 100th ff year (but prophecy of his birth was given in his 99th year of Gen. 17:1). In ff terms, Abraham’s
ff1844/1843 105th ff year to the ff1444/1443 Exodus comprises 401 inclusive years, and delaying the start
of Isaac’s weaning ceremony by 1 ff year would add 1 year to Isaac’s age of weaning, which exceeds the
more reasonable age of weaning as calculated below, indicating that ss years were prophetically used for
the 400 years of Gen. 15:13. Isaac was born in ff1849/1848 in Abraham’s 100th year of life, so ff1849/1848 -
ff1844/1843 = 5 years after Abraham’s 100th, and Isaac’s first calendrical year of life, namely in Isaac’s 6th
calendrical year of life and in Abraham’s 105th year. By modern reckoning, where the first year of life is
year zero, this would give Isaac a median biological age of 5 years at weaning. Ishmael’s age is given in
Gen. 17:24,25 as in his 13th year when Abraham was in his 99th year. Therefore in Abraham’s 105th year,
Ishmael was in his 13 + 1 + 5 = 19th fall-to-fall calendrical year of life, at a median biological age of 18.

36
 The 400 years of affliction of v. 13, whose root meaning in the biblical Hebrew is
“looking down upon, or browbeating” or “to depress,” descriptive of Ishmael's mock-
ing of his brother Isaac, later continued (and ultimately escalated in Egypt to grueling
slavery) with the Philistine Gen. 26:15 stopping of all of Abraham's wells, following
which Isaac was forced to relinquish two more wells which he had dug to envying
Philistines in Gen. 26:12-22. To Isaac's sufferings due to his condition of sojourning
in a land which he could not possess until the Gen. 15:16 terms of Abraham's covenant
had been fulfilled, must be added Jacob's 20 years of virtual slavery in Haran of Syria
to his uncle Laban the Syrian for the hand of his daughter Rachel (Gen. 31:41 “Thus
have I been twenty years in thy house; I served thee fourteen years for thy two daugh-
ters, and six years for thy cattle: and thou hast changed my wages ten times.”). To
this affliction must be added Jacob's arguably earned persecution by his brother Esau,
and the hornet's nest of animosity stirred up by his sons Simeon and Levi “to make
me (Jacob) to stink among the inhabitants of the land, among the Canaanites and the
Perizzites,” all in all from beginning to end a life of troubles due substantially to the
fact that Jacob had been a “sojourner” in lands not of his possession by force of Abra-
ham's covenant which he had inherited preventing him from possessing land until its
Divine purpose had been served, and its conditions had been met. These afflictions
were included in Jacob's lament before Pharaoh, in bitter review of his 130 completed
fall-to-fall calendrical years: Genesis 47:8 “And Pharaoh said unto Jacob, How old art
thou? 9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an
hundred and thirty years: few and evil have the days of the years of my life been, and
have not attained unto the days of the years of the life of my fathers in the days of
their pilgrimage.” Consequently, the introductory overview of what the future held
in store for Abraham's seed of v. 13 addresses both Egypt individually: “thy seed shall
be a stranger in a land that is not theirs, and shall serve them,” as well as both Canaan
and Egypt in combination, and arguably Syria along with sundry places which their
life of sojourning suffered them to visit: “and they (sundry relatives, Canannites &
Egyptians) shall afflict them (the children of Israel) four hundred years”.
Gen. 15:16 But in the fourth generation [As measured by the genealogy of either Eleazar,
Aaron's son, or Moses, who died on the verge of entry into Canaan. The pre-Exodus warrior
generation was survived by Caleb and Joshua. - VL] they shall come hither again: for the
iniquity of the Amorites is not yet full.

Verse 16 elaborates a final episode located “hither again” in Canaan, the locale of
the Amorites and the venue of Abraham's conversation with God in about the 10th
year of his sojourn in Canaan, herein describing the Israelite's return to Canaan after
the Exodus, “in the fourth generation” since the commencement of their Egyptian
episode at Jacob's entry into Egypt. Jacob entered Egypt in his Fig. 1 131st year with
his sons and grandsons, including his son Levi (died age 137) and Levi's son Kohath
(died age 133), Gen. 46:11. Kohath's son Aram (died age 137) was born in Egypt,
married Jochebed, and had sons Aaron and Moses. Moses died at age 120 in the last
month of the spring-to-spring year before the entry into Canaan at the beginning of
the following spring-to-spring year, marking the end of the 40 years wandering in
the wilderness of Midian. Moses had sons Gershom and Eliezer (Ex. 18:2,3) of whom
nothing more is heard after the entry into Canaan. Aaron was 3 years older than
Moses and died in the same Numbers 20:26 spring-to-spring year as Moses, in the 1st

37
day of the 5th month at age 123, at which time God commanded that Aaron's son
Eleazar should replace Aaron as the high priest. Eleazar crossed into Canaan along
with Joshua, and served as high priest of Israel in Canaan until he died after Joshua
who died in his 110th year, according to Joshua 24:33. Thus the high priest of Israel,
Eleazar, according to the genealogies, prominently represented the 4th generation
of those who entered Egypt along with Jacob. The precise chronological details of
the four generations from Jacob's entry into Egpt to the entry into Canaan will be
developed throughout sec. 4.
The obvious footnote to this 4th generation born in Egypt returning “hither” to
Canaan, is that there is no biblical evidence in the light of “the fourth generation”
of Genesis 15:16, that four generations of any descendant of Jacob who crossed into
Egypt along with Jacob in Jacob's 131st year could have spanned 430 years. This
paradox leads some “long solurnists” to claim that the biblical record, and not their
interpretation of it, is to blame (sec. 4.1.2).
Regarding Genesis 15:1-16 overall, and as further elaborated in Gen. 13:14-17,
Abraham was excluded from possession of his “promised land” of Canaan, but was
given the satisfaction of knowing that his heirs would inherit it from him in his behalf
(regarding Ex. 12:40):
Gen. 15:18 In the same day the LORD made a covenant with Abram, saying, Unto thy seed
have I given this land

Canaan had been merely shown and in Gen. 15:7 promised to Abraham to his full sat-
isfaction by faith in the promise that it would only be possessed long after his death in
the person of his heirs. Abraham's was a covenant purely by faith which was required
no less of his covenant heirs, just as was the “sojourn” begun by Abraham in pursuit
of that “promised land”. This sojourn was required in Gen. 15:16 to continue until the
fourth generation from the entry of his heirs into a foreign nation (unambiguously
Egypt). It was begun in light and pleasant service as as privileged guests employed
as herdsmen for their racially and culturally related Western Asiatic Hyksos Pharaoh
in the best of his land due to Joseph's enormous service to Pharaoh. But decades af-
ter Joseph's death it turned bitterly harsh at the vengeful overthrow of the Hyksos
by Ahmose I in his 18th year, the founder of the native Egyptian 18th Dynasty who
viewed the children of Israel as indistinguishable from the Hyksos, as detailed in the
following subsection 4.2.2.

38
4 The 430 years in Egypt long chronology doesn’t fit
its data, but the 215 years in Egypt short chronol-
ogy does, both biblically, as well as according to
historical dates and longevity data.
4.1 Gen. 15:13-14 & Ex. 12:40 restricted to 430 years in Egypt
(long chronology) creates chronological gaps & conflict
4.1.1 The long sojournists 430 - 400 = 30 years of tranquility won’t
accommodate Joseph’s 72 years in Egypt after Jacob’s entry
Interpretation of Ex. 12:40,41 that the sojourn by the children of Israel in Egypt would
take 430 years, whose last 400 years seen in Gen. 15:13 would be suffered in affliction
is simplistic, and admitted even by its proponents (eg. 4.2) as failing to satisfy its bib-
lical chronological conditions, a conclusion which blames the Bible as being deficient
rather than its interpretation. That blame is biblically refuted by its own 215 years
in Egypt record (in Appx. A shown embedded in Masoretic Text chronology), having
been confirmed by the 3rd century BC LXX and the Samaritan Pentateuch:
Ex. 12:40 Now the sojourning of the Israelites which they and their fathers had sojourned
in the land of Egypt and in the land of Chanaan was four hundred and thirty years. And
at the end of four hundred and thirty years all the host of the Lord came out of the land of
Egypt.

and further confirmed by Josephus, but fully proven solely on the basis of the Dead Sea
Scrolls-validated Masoretic Text by this study among others. Judging by the chrono-
logical corruptions of the LXX and Samaritan Bibles as exposed by the chronological
results of Edwin Thiele and his peers, their fortuitously correct testimony regarding
the 215 years was likely based on lost ancient commentary or historical records.
Genesis 15:13 And he said unto Abram, Know of a surety that thy seed shall be a stranger
in a land that is not theirs, and shall serve them; and they shall afflict them four hundred
years; 14 And also that nation, whom they shall serve, will I judge: and afterward shall they
come out with great substance. 15 And thou shalt go to thy fathers in peace; thou shalt be
buried in a good old age. 16 But in the fourth generation they shall come hither again: for
the iniquity of the Amorites is not yet full.
Exodus 12:40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four
hundred and thirty years.
Genesis 50:15 And when Joseph's brethren saw that their father was dead, they said, Joseph
will peradventure hate us, and will certainly requite us all the evil which we did unto him.
16 And they sent a messenger unto Joseph, saying, Thy father did command before he died,
saying, 17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren,
and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the
servants of the God of thy father. And Joseph wept when they spake unto him. 18 And his
brethren also went and fell down before his face; and they said, Behold, we be thy servants.
19 And Joseph said unto them, Fear not: for am I in the place of God? 20 But as for you,
ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day,
to save much people alive. 21 Now therefore fear ye not: I will nourish you, and your
little ones. And he comforted them, and spake kindly unto them. 22 And Joseph dwelt
in Egypt, he, and his father's house: and Joseph lived an hundred and ten years. 23 And
Joseph saw Ephraim's children of the third generation : the children also of Machir the son

39
 of Manasseh were brought up upon Joseph's knees. 24 And Joseph said unto his brethren,
I die: and God will surely visit you, and bring you out of this land unto the land which he
sware to Abraham, to Isaac, and to Jacob. 25 And Joseph took an oath of the children of
Israel, saying, God will surely visit you, and ye shall carry up my bones from hence. 26 So
Joseph died, being an hundred and ten years old: and they embalmed him, and he was put
in a coffin in Egypt.

The 430 years in Egypt “long sojourn” view of Genesis 15:13-14 is based on the Exodus
12:40 interpretation of an alleged 430 years in Egypt, which is applied to Genesis 15:13-
14 on the presumption that the 430 years commenced with the evacuation of Jacob
along with his entire clan into Egypt in Jacob's 131st year of Genesis 47:9. No 430
years period is mentioned in Genesis, but a shorter 400 years period ending at the
Exodus is, in Gen. 15:13, opening for the “long sojournists” an opportunity to cut off
from their alleged 430 years in Egypt a specious initial 30 years period of tranquility
to account for the Hebrew's fair reception by Pharaoh recently profited by Joseph's
rescue of Egypt from famine, only to be all too soon rudely interrupted by Exodus 1:8
“Now there arose up a new king over Egypt, which knew not Joseph:”
Ex. 1:6 And Joseph died, and all his brethren, and all that generation. [Joseph being the
youngest would have died near the end of his generation. - VL] 7 And the children of
Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty;
and the land was filled with them. [20 years of population growth could have doubled the
population. - VL] 8 Now there arose up a new king over Egypt, which knew not Joseph.
9 And he said unto his people, Behold, the people of the children of Israel are more and
mightier than we: 10 Come on, let us deal wisely with them; lest they multiply, and it
come to pass, that, when there falleth out any war, they join also unto our enemies, and
fight against us, and so get them up out of the land. 11 Therefore they did set over them
taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities,
Pithom and Raamses. 12 But the more they afflicted them, the more they multiplied and
grew. And they were grieved because of the children of Israel. 13 And the Egyptians made
the children of Israel to serve with rigour: 14 And they made their lives bitter with hard
bondage, in morter, and in brick, and in all manner of service in the field: all their service,
wherein they made them serve, was with rigour.

starting the long sojournist's alleged 400 years of affliction of Genseis 15:13, although
the 400 years is not mentioned in Exodus. Joseph lived 110 years (Gen. 50:26), of which
Jacob's Gen. 47 entry into Egypt found Joseph in his 38th fall-to-fall calendrical year
of life (for Joseph's exact dates cf. Fig. 1),20 leaving Joseph 110 - (38 - 1) = 73 years in
Egypt, after which “there arose up a new king over Egypt who knew not Joseph.”21 But
according to the long sojourn 430 years in Egypt advocates, the 400 years persecution
began 30 years after the commencement of the 430 years in Egypt:22
In Genesis 15:13 God told Abram that his descendants would be slaves in a foreign
land for 400 years. …
Short Answer: The Israelites were enslaved in Egypt for 400 years. There is noth-
ing in the chronologies that indicates anything different.
20 Joseph was in his Gen. 41:46,47 30th ff year in the 1st year of the 7 plenteous years of gathering grain

for the 7 years of famine to follow, in whose Gen. 45:6,11 2nd year, the 8th of the 7 + 7, Jacob entered Egypt.
21 In sec. 4.2, I develop the chronology identifying Ahmose I as this first pharaoh of the oppression.
22 http://hermeneutics.stackexchange.com/questions/6041/

how-long-were-the-children-of-israel-enslaved-in-egypt

40
 The sons of Israel were in Egypt for 430 years, which means they were in Egypt
30 years before they were enslaved (that clarifies the unknown from the previous
note above)
which dominates nearly every modern Bible translation, both Jewish and Christian as
widely and falsely encouraged to be taken seriously, being blind to Joseph's 73 carefree
years of freedom in Egypt after Jacob entered into it (Jacob died 16 years later by Gen.
47:28) embedded in their theory of 30 years of Hebrew freedom in Egypt:23

Varied interpretations have been offered for the discrepancy of the thirty years,
but the most obvious seems the inference that the first thirty years in Egypt (sev-
enteen years before Jacob died, thirteen years after his death [But Joseph con-
tinued to live 73 - 17 = 56 blissful years in Egypt after Jacob died! - VL]) were
years of favor under Pharaoh, but when the new king arose “which knew not
Joseph” (Exodus 1:8), then the Israelites were soon resented and persecuted, and
eventually enslaved, remaining in such disfavor for exactly four hundred years.

Thus the long sojournists failed to notice Joseph's bulging 73 years embedded within
their allotment of 30 years (430 years of Ex. 12:40 minus 400 years of Gen. 15:13) of
Hebrew peace and liberty in Egypt. Except for Joseph's fly of 73 tranquil Egyptian
years in this popular 30 years ointment, it seems at first blush to make sense. Accord-
ing to it, the Genesis 47:28 statement “And Jacob lived in the land of Egypt seventeen
years: so the whole age of Jacob was an hundred forty and seven years,” seemed to
fit, leaving 30 - 17 = 13 years for the hostile pharaoh of Ex. 1:6-8 to commence He-
brew misery in Egypt for the next 400 years, forgetting the implicit decades required
for the young Joseph's long, untroubled life followed narratively by the extinction of
Joseph's generation and following population explosion, all in these 13 years. Their
interpreters, attributing the 430 years of Ex. 12:40 exclusivley to the Hebrew sojourn
in Egypt, thus stretched the Masoretic Text's 215 years sojourn of the children of Is-
rael in Egypt out to 430 years of wind in their accordion, to be let out in accusation
against the Bible for its resulting great genealogical “gaps”.

4.1.2 The long sojournists’ 11th plague of genealogical gaps in Egypt

The chronological challenges to the biblical text of a 430 years Egyptian sojourn have
opened a can of worms alarming defenders of the 430 years in Egypt theory to raise
the lament that their biblical chronology of this period is riddled with great genealog-
ical gaps, perhaps nowhere better represented than by Dr. Hugh Henry, and Prof.
MDiv, MTh Daniel J. Dyke in their “From Noah to Abraham to Moses: Evidence of
Genealogical Gaps in Genesis, Part 2.” This is not to single them out, but to thank
them for illuminating the self-satisfaction of their enormous camp spreading their
error into practically every English translation of Ex. 12:40 except the KJV:24

Based on chronological information in the Bible, we calculate that Amram would

have been at least 216 years old (362 max.) at the time of Moses’ birth. Yet ac-
cording to Exodus 6:20, Amram died at age 137! There must be a gap in Moses’
genealogical records.
23 http://www.icr.org/books/defenders/653
24 http://www.reasons.org/articles/from-noah-to-abraham-to-moses-proof-of-genealogical-gaps-in-genesis-par

41
 Similarly, Jochebed would have been at least 255 years old (350 max.) at the time
of Moses’ birth.
Moses was 80 years old at the time of the Exodus (Exodus 7:7), 430 years after the
descent into Egypt.2 Hence Moses was born around 351 PD.
Simple math now shows us that in the year of Moses’ birth, 351 PD: Amram’s age
would have been between 216 (minimum) and 362 years (maximum)—up to 225
years beyond his recorded lifespan. Jochebed’s age would have been between 255
(minimum) and 350 (maximum) years.

4.2 The 215 years in Egypt short chronology agrees with acces-
sion of Ahmose I based on Joseph’s chronology, confirming
the 18th Dynasty high chronology
4.2.1 Chronology of Joseph
Joseph's chronology is based on the synchronism between Joseph's and Jacob's chronolo-
gies of Joseph having been 30 years old at the commencement of the 7 “fat years,” of
extraordinarily bountiful Egyptian harvests of Gen. 41:46-4725 which God directed
Joseph to store in granaries in preparation for the following 7 years of Egyptian and
Levantine famine, making Joseph 37 at the commencement of the 7 “lean years.” Gen.
45:6, marking Jacob's entry into Egypt in the second year of this famine, made it
Joseph's 38th year: “For these two years hath the famine been in the land: and yet
there are five years, in the which there shall neither be earing nor harvest.” Thus Ja-
cob's 131st fall-to-fall calendrical year of life matches the second year of the “seven
lean years” of famine in Egypt and the Levant, being Joseph's fall-to-fall calendrical
year 37 + 1 = 38, reckoned according to the fall-to-fall patriarchal calendar. Accord-
ing to Fig. 1 Jacob's 131st year entry into Egypt was in ff1660/1659 BC, which was
Joseph's 38th year. Therefore Joseph's death in his 110th year (Gen. 50:26) would have
been in ff1660/1659 - (110 - 38 = 72) = ff1588/1587 BC, whose death left ff1588/1587
- ff1444/1443 = 144 years before the ff1444/1443 BC Exodus from Egypt according to
my chronology reflected in Fig. 1.
Joseph's birth was therefore in ff1660/1659 + 38 - 1 = ff1697/1696, and Jacob's age
(namely his fall-to-fall calendrical year) at Joseph's birth would have been (cf. Fig. 1)
ff1790/1789 - ff1697/1696 + 1 = 94.
Joseph entered Egypt in his 17th year (Gen. 37:2,36) in ff1660/1659 + (17 - 1) =
ff1676/1675, which was 38 - 17 = 21 years before Jacob. So Joseph spent 110 - (17 - 1)
= 94 years in Egypt.
25 Gen. 41:46 And Joseph was thirty years old [ie. according to the Hebrew “Joseph was a son of thirty

years,” namely living in his 30th fall-to-fall calendrical year of life - VL] when he stood before Pharaoh king
of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.
47 And in the seven plenteous years the earth brought forth by handfuls.

42
4.2.2 Rise of oppressive Ex. 1:8 Pharaoh Ahmose I “who knew not Joseph”
Egypt's Sothic calendar26 enters into biblical chronology on the wings of the 18th Dy-
nasty high chronology, the latter established to stay by Edward Wente in JNES 34 no
4 (1975),27 inspired by Donald Redford's 1973 “New Light on the Asiatic Campaigning
of Horembeb,” BASOR 211 (1973): 49, and marshalling arguments of high chronol-
ogy supporters Wolfgang Helck on dating Thutmose III's year 23 Battle of Megiddo
(“Das Datum der Schlacht von Megiddo,” MDIK 28 (1972): 101-2; William J. Murnane
in “Once Again the Dates for Tuthmosis III and Amenhotep II, “JANES 3 (1970-71):
1-7; and gaining the unwitting support of Richard A. Parker in “The Lunar Dates of
Thutmose III and Rameses II,” JNES 16 (1957): 39-42. Now my Synchronous Sothic
Calendar (SSC) discovery of Appx. B further validates the high chronology, exposing
the weakness of the low chronology beyond Wente's 1975 work. A host of experts like
L. W. Casperson confirming “Thutmose III (fixed date) 1504-1450” in his “Patterns of
Biblical Chronology” p. 303, support Wente's high chronology.
The good news regarding the questionable Conventional Sothic Calendar (CSC, as
invented by Eduard Meyer in 1904, purporting to extend Censorinus' original Sothic
cycle by two more 1460 year Sothic cycles from 1320 BC back to 1320 BC + 2 x 1460
= 4240 BC), is that after 1320 BC, the CSC was historically an astronomically exact
calendar as recorded by the Roman Censorinus in the 3rd century AD as Egypt's drift-
ing civil calendar throughout its 1460 year cycle from 1320 BC to 139 AD, which was
synchronized in 140 AD, at the return of year 1 of its 1460 year Sothic cycle, to the
heliacal rising of the star Sirius. The validity of only Censorinus' single Sothic cycle
was confirmed by the Persian era Elephantine papyri.30
However, due to the near-synchronization of the start of Censorinus' 1460 year
Sothic cycle in 1320 with the heliacal rising of Sirius (cf. sec. B.1), Meyer's faulty
concept of the CSC is today still of practical use for approximate dating of the 18th
Dynasty before 1320 by artificial retro-extension of Censorinus' Sothic calendar as
limited by its drift away from the summer solstice. This is because the pre-1320 Sothic
calendar was annually synchronized to the cosmical rising of the star Sirius as proven
in Appx. B, where it is recovered and historically demonstrated as the Synchronous
Sothic Calendar (SSC), which was used for centuries until 1320 BC without drifting.
Due to the CSC's nature of drifting in and out of Sothic synchronization on a peri-
odic basis once every 1460 years though losing a year with each cycle, Meyer's CSC
version of the Sothic calendar can still be relied on to give practically accurate dates
for purposes of dating the 18th Dynasty, during which time it had not drifted very far
from Sothic synchronization as reflected in the astronomic dating of Thutmose III (cf.
Appx. B).
This makes the CSC of practical use for roughly dating back to the astronomically
dated reigns of Thutmose III and his son Amenhotep II, respectively the Pharaoh who
drove Moses at age 40 out of Egypt, and the Pharaoh of the Exodus 40 years later.
Therefore I quote CSC dates for these pharaohs, simply because scholars have been
accustomed to rely on these dates which by Appx. B are not far from the truth. Appx.
26 http://www.lavia.org/english/archivo/egyptiancalendaren.html and https:
//en.wikipedia.org/wiki/Egyptian_calendar
27 Edward F. Wente. “Thutmose III’s Accession and the Beginning of the New Kingdom”. In: Journal of

Near Eastern Studies 34.4 (1975), pp. 265–272.[29]

43
B, section B.2 sets this record straight for the first time, demonstrating the historical
authenticity of the SSC by by analyzing the difference between CSC and SSC dates
for the I Shemu 4 accession date of Thutmose III: being CSC 4 May 1504 and SSC 6
March 1504, a difference of 59 Julian days. By contrast, the drift in the CSC calendar
from the 1320 BC 1460th last day of the CSC Sothic cycle for the 184 years back to
1504 BC, being 4 x 46 years, was exactly 46 days. Complete analysis of this difference
of 13 days between the 59 days and the 46 days exposes the nature of the drift in the
CSC calendar in contrast to perfect stability28 of the SSC calendar, confirming my SSC
dates, whereby the corresponding accepted CSC dates suffered decisively by contrast,
showing the SSC to have been the true Sothic civil calendar during the 18th Dynasty,
and by Fig. 8 for several centuries before, whereas the CSC astronomical dates were
misleading and illusory, drifting 1 day in every 4 years consistently further off the
truth as one departs from 1320 BC into the past, losing 1 year out of every 1460 years.
The bad news now universally accepted by egyptologists wrestling with their
Sothic dating frustrations is that before the 18th Dynasty the Sothic calendar as devel-
oped by Meyer29 is in poor agreement with astronomical chronology. The 365 days
per year Sothic calendar year, lacking the extra 1/4 day of the tropical year, func-
tioned as what the Romans termed an “annus vagus”, drifting backwards through the
tropical year at a rate of 1 day every 4 years from 1320 BC to 139 AD as reported by
the Roman Censorinus. Because it was reported to have been synchronized to the
star “Sothis” (Sirius) which rose heliacally near the average day of annual arrival of
the Nile flood at Memphis/Heliopolis, which average coincided with the day of the
summer solstice according to ancient accounts (sec. B.4), and because the Sothic cal-
endar was exclusively an agricultural calendar by its description and profession, at
some point in history (proven 1320 BC by Censorinus as confirmed by the Persian-
era Elephantine papyri30 ) it astronomically failed its agricultural function and was cut
adrift from annual synchronization with Sirius. Thus it continued to serve for prac-
tical civil and governmental administrative and actuarial calendar purposes, drifting
backwards on its 365 x 4 = 1460 years cycle whose year 1 fell in 1320 BC according to
Censorinus. And because in 1320 BC the visible heliacal rising of Sirius followed by
about 2 weeks annual arrival of the Nile flood at Memphis on its historically reported
consistent typical day falling on or near the summer solstice, we can be certain that
for practical purposes of dating to within a couple of months (cf. Appx. B), the Con-
ventional Sothic Calendar (CSC) is useful to historians at least back to the beginning
of the 18th Dynasty as chronologically anchored by Thutmose III's astronomically and
historically uniquely well dated reign.
In order to date the chronology of Joseph, Wikipedia introduces dating the early
18th Dynasty as founded on the 1504 BC to 1450 BC high chronology of Thutmose III:
https://en.wikipedia.org/wiki/Thutmose_III
28 The cosmical rising of Sirius, and therefore also the SSC, is nearly synchronous to the tropical year as

explained in first two paragraphs of the Appx. B abstract.

29 https://en.wikipedia.org/wiki/Sothic_cycle and http://creationwiki.org/
Sothic_cycle
30 Siegfried H. Horn and Lynn Harper Wood. The Chronology of Ezra 7. A Report of the Historical

Research Committee of the General Conference of Seventh- day Adventists, 1953. cf. Chapter 5. [12]
http://www.temcat.com/005-Bible-versions/Chronology-Ezra7.pdf.

44
 The length of Thutmose III's reign is known to the day thanks to informa-
tion found in the tomb of the military commander Amenemheb-Mahu.[9]
Amenemheb-Mahu records Thutmose III's death to his master's 54th reg-
nal year, [Breasted, James Henry. Ancient Records of Egypt, Vol. II p. 234.
University of Chicago Press, Chicago, 1906.] on the 30th day of the 3rd
month of Peret. [Murnane, William J. Ancient Egyptian Coregencies. p.44.
The Oriental Institute of the University of Chicago, 1977.] The day of
Thutmose III's accession is known to be I Shemu day 4, and astronomical
observations can be used to establish the exact dates of the beginning and
end of the king's reign [4 May 1504 BC - 18 March 1450 - (high chron.) -
VL] …

Amenemheb-Mahu's detailed record accounts for all 54 of his regnal years,31 its key
events dated by the Sothic civil calendar, with the bonus of having been astronomi-
cally synchronized in his years 23 and 24 which heretofore had given egyptology its
earliest presumed reliable dates.32
Therefore for practical purposes of dating the interval between the death of Joseph
and the rise of Ahmose I, the first pharaoh of the Hebrew oppression:

Exodus 1:5 And all the souls that came out of the loins of Jacob were
seventy souls: for Joseph was in Egypt already. 6 And Joseph died, and
all his brethren, and all that generation. 7 And the children of Israel were
fruitful, and increased abundantly, and multiplied, and waxed exceeding
mighty; and the land was filled with them. 8 Now there arose up a new
king over Egypt, which knew not Joseph. 9 And he said unto his people,
Behold, the people of the children of Israel are more and mightier than
we: 10 Come on, let us deal wisely with them; lest they multiply, and it
come to pass, that, when there falleth out any war, they join also unto
our enemies, and fight against us, and so get them up out of the land.
11 Therefore they did set over them taskmasters to afflict them with their
burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.

we can still reasonably rely on the best estimates (by CSC) of the 18th Dynasty high
chronology (analyzed in Appx. B) as accepted by nearly half of its best experts such
as Donald Redford, Edward Wente, etc.. We double-check Ahmose I's accession year
via the 9th year of Amenhotep I's astronomical date of a heliacal rising of Sirius, and
compare it with conversion directly from Wikia's low chronology date for Ahmose I.
Because Ahmose I's chronology is based on a Sothic lunar calendar (religious, not
civil) synchronism in the 9th year of his son, Amenhotep I, their mutual chronology is
epitomized in Ancient Egypt Wikia http://ancientegypt.wikia.com/wiki/
Amenhotep_I#cite_ref-11 (Wikipedia is nearly identical for Amenhotep I):
31 The modern limits of Egyptian astronomical dating are well defined by the remarks of one of its fore-

most researchers David F. Lappin in his “Illahun Texts and the Astronomical Dating of the 12th Dynasty”.
Not to single him out, as has a number notable peers.
32 In sec. B.2, I show Thutmose III’s CSC dates being in error by only 59 days to 46 days later than their

true dates in my Synchronous Sothic Calendar (SSC) due to CSC time compression due to drift.

45
 In the ninth year of Amenhotep I, a Heliacal Rise of Sothis was observed
on the ninth day of the third month of summer.[7] Modern astronomers
have calculated that, if the observation was made from Memphis or He-
liopolis, such an observation could only have been made on that day in
1537 BC. If the observation was made in Thebes, it could only have taken
place in 1517.[8] The latter is usually accepted as correct, and Amenhotep
I is given a reign beginning in 1526,[9] although the possibility of 1546
is not entirely dismissed. Manetho's Epitome states that Amenhotep I
ruled Egypt for 20 Years and 7 Months or 21 Years, depending on the
source.[10] While Amenhotep I's highest attested official date is only his
Year 10, Manetho's data is confirmed by information from a passage in
the tomb autobiography of a Magician named Amenemhet. This individ-
ual explicitly states that he served under Amenhotep I for 21 Years.[11]
[12]Thus, in the high chronology, Amenhotep I is given a reign from 1546
to 1526 BC and, in the low chronology, from 1526 to 1506 BC or 1525 to
1504 BC.

By the above, we doublecheck Amenhotep I's accession year and Ahmose I's death
from his the 9th year heliacal rise of Sirius (Sothis) at Memphis (implicitly indicating
the high chronology) apparently by the lunar calendar as 1537 BC + 9 - 1 = 1545 BC,
confirming the above quote “in the high chronology, Amenhotep I is given a reign
from 1546 to 1526 BC”.
Ancient Egypt Wikia for Ahmose I http://ancientegypt.wikia.com/wiki/
Ahmose_I provides:

During his reign he [Ahmose I - VL] completed the conquest and ex-
pulsion of the Hyksos from the delta region, restored Theban rule over
the whole of Egypt, and successfully reasserted Egyptian power in its
formerly subject territories of Nubia and Canaan.[2] … Ahmose's reign
laid the foundations for the New Kingdom, under which Egyptian power
reached its peak. His reign is usually dated to about 1550-1525 BC [ie.
“low chronology”, so the high chronology by adding 20 years is 1570 -
1545 - VL].

Next, to check the high chronology of Amenhotep I's father Ahmose I, we locate his 25
years and 4 months reign according Mantheo confirmed by the records of his history
and short coregency with his son, according to the high chronology: (Amenhotep
I's accession = Ahmose I's death at Wikipedia = 1546 ) + (Mantheo's Ahmose I reign
length 25) - (subtract 1 for nonacession year reckoning) = Ahmose I's accession = 1570.
Next, in light of Amenhotep's historically known childhood accession at age 10, we
arrive at the for the Hebrews catastrophic date of the 18th year of Ahmose I conquest
and expulsion of the Hyksos Dynasty which had sheltered and promoted the entry of
Jacob's clan into Egypt thanks to Joseph having become the viceregent of Egypt by
that time, as archeologically attested by the excavations of Manfred Bietak33
33 Manfred Bietak. Avaris: The Capital of the Hyksos. New Excavations Results. London: British Museum

Press, 1996.[1]
See also: The Sons of Jacob: New Evidence for the Presence of the Israelites in Egypt Non-Technical -

46
 p. 20. Finally, it should be noted that belonging either to the earliest set-
tlement, dating to the late 12th Dynasty, or to the next stratum above it,
is a tomb composed of a nearly square superstructure with a chapel on
the eastern side (Fig. 16; Plate 3, A-B), in which we made a very inter-
esting discovery … we found fragments of a colossal statue of limestone
depicting an Asiatic dignitary … Our statue was smashed intentionally,
suggesting that there was political turmoil in the region.
which arguably discovered the empty Egyptian tomb of Joseph dated to ca. 1700 BC
conforming reasonably to my ff1697/1696 birth date for Joseph, intended to hold his
remains until evacuated by the Hebrew Exodus from Egypt. The battered condition of
presumably Joseph's statue of the best workmanship in tomb fit for a royal dignitary
conforms to most likely defacement by Amenhotep II following the Exodus, although
the hand of Ahmose I who expelled the Hyksos cannot be ruled out (Joseph's body
was successfully evacuated at the Exodus according to Ex. 13:19 and Joshua 24:32).
Thus the Hyksos were expelled in ca. 1570 BC - (18 - 1) = ca. 1553 BC.34 This leads
us to a estimated dating of Ex. 1:8 as Ahmose I's rise to prominence and power, which
arrived ca. 10 years after his well-estimated 1570 BC childhood accession, namely ca.
1560 BC, to compare with the absolute year of Joseph's death, by Fig. 1 calculating
from his ff1697/1696 birth and Gen. 50:26 110 years lifetime: ff1697/1696 - (110 -1) =
ff1588/1587. Thus Ahmose I biblically “rose to power” in Ex. 1:8 when he reasonably
replaced his mother's caretakership over his reign in ca. 1560 BC, which was 1588 BC
- ca. 1560 BC = ca. 28 years after Joseph's death, in fine agreement with its narrative
biblical characterization quoted above in Ex. 1:5-11. This is not to be confused with
his expulsion of the Hyksos and presumable enslavement of the Hebrews in ca. 1553,
seven years later.
This 1560 BC date of Ahmosis I's practical assumption of power ca. 28 years after
Joseph's death (at age 110 wherein Jacob entered Egypt in ff1660/1659 by Fig. 1 at
Joseph's age 38) agrees with the description in the biblical account of the death of
Joseph followed by the rise of a pharaoh having a battle-axe of revenge to grind against
the Cannanite Hyksos, along with intentions of enslavement toward their Hebrew
friends whom the Hyksos had until their expulsion caused to freely occupy the best
part of Egypt for (110 - [38 -1] = 73) + 28 + 7 = ff1660/1659 - ca. ff1553/1552 + 1 = ca.
108 years:
Exodus 1:1 Now these are the names of the children of Israel, which came into
Egypt; every man and his household came with Jacob. 2 Reuben, Simeon, Levi,
and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan, and Naphtali, Gad, and
Asher. 5 And all the souls that came out of the loins of Jacob were seventy souls:
for Joseph was in Egypt already . 6 And Joseph died, and all his brethren, and all
Jan 28, 2016 - by Bryant G. Wood PhD http://www.biblearchaeology.org/post/2016/01/28/
The-Sons-of-Jacob-New-Evidence-for-the-Presence-of-the-Israelites-in-Egypt.
aspx and Simcha Jacobovici “Statue of Biblical Joseph Found” http://www.simchajtv.com/
statue-of-biblical-joseph-found-story-covered-up/

34 Wikipedia, citing Redford, estimates that this expulsion (the end of the reign of the Hyksos pharaoh

Khamudi) happened at the latest in Ahmose I’s 18th or 19th year. The war took many years, including a
three year siege of the Hyksos stronghold of Sharuhen which followed the conquest of the Hyksos captital
Avaris. https://en.wikipedia.org/wiki/Ahmose_I

47
 that generation. 7 And the children of Israel were fruitful, and increased abun-
dantly, and multiplied, and waxed exceeding mighty; and the land was filled with
them. [Joseph's time in Egypt from Jacob's ff1660/1659 entry into Egypt was [110
(age at death) - 38 + 1] = 73 years), was spent entirely under the most favorable
conditions Abraham's posterity had ever enjoyed (namely without any “persecu-
tion”), explaining this population explosion. - VL] 8 Now there arose up a new
king over Egypt, which knew not Joseph. [This “Now” calculated out to an in-
terval of 28 years (above) after Joseph's death according to the 215 years “short
sojourn.” The Interlinear Scripture Analyzer35 gives an analytical hyperliteral
translation by deconstruction of the Hebrew inflections, giving a flavor of the
Hebrew grammar to the linguist: “And·he-is-rising king new over Egypt who not
he-knew » Joseph” - VL]

The context and sense of v. 8 on the basis of the Egyptian high chronology implies that
this new Egyptian king had been well aware of Joseph's Hyksos-supported political
role in promoting the Hebrews in Egypt, whose people he now regarded as a threat.
And under the false 430 years hypothesis of Hebrew sojourn in Egypt, one would have
to add 215 more years to the ca. 28 years calculated above between Joseph's death and
rise to power of Ahmose I at age estimated 10 + 10 = 20 who expelled the Hyksos and
enslaved the Hebrews in his 18th year at age 27.
The well known high chronology of Ahmose I challenges the Ex. 12:40 “long so-
journists” (sec. 4.1) as to who had oppressed the Hebrews during the earlier part of
the supposed 400 years of oppression in Egypt component of the Hebrew's 430 years
in Egypt theory, if the Hebrew-friendly Hyksos only began to be expelled by the time
of Ahmose I, never mind the looming discrepancy between Joseph's tranquil 73 years
until his death in Egypt following Jacob's entry into Egypt, challenging the 30 = 430 -
400 years of tranquility resulting from the wrongly presumed 400 years of oppression
of the 430 years Hebrew “long sojourn” in Egypt theory.
The estimated ca. 1553 BC Hyksos expulsion is dated as ca. ff1553/1552 assuming
that it was during the Winter equinoctical semester of the Hebrew patriarchal fall-
to-fall calendar. Thus we estimate its difference after the year of Joseph's death as
ff1588/1587 - ca. ff1553/1552 = ca. 35 years, which would have marked ca. ff1553/1552
as the effective commencement of Hebrew enslavement in Egypt according to the
prophecy of Genesis 15:14,

14 And also that nation [Egypt - VL], whom they shall serve, will I judge:
and afterward shall they come out with great substance [Ex. 3:22 - VL].

Josephus, quoting Mantheo at length, reveals the name of the Pharaoh of the Exodus
as “Amenophis” in ancient Egyptian recollections of the Hyksos pharaohs who hosted
Joseph, climaxing in the Exodus itself.36
Thus the total lenght of Hebrew enslavement by the Egyptians was the difference
between the absolute 1443 BC Summer equinoctical semester date of the Exodus and
the ca. 1553 BC Winter equinoctical semester date of the Hyksos expulsion, ca. 1553
-1443 + 1 = ca. ff1553/1552 - ff1444/1443 + 1 = ca. 100.5 = ca. 111 years.
35 http://www.scripture4all.org/
36 Flavius Josephus Against Apion Book 1 Chapters 26-35. [15]

48
4.3 Perfect synchronism of the ff1444/1443 Exodus (Fig. 2) with
Amenhotep II’s 9th year campaign, (Fig. 1)
confirming the 18th Dynasty high chronology
1 Kings 6:1 provides an absolute date for the Exodus based on the chronology of
Solomon in turn absolutely specified in the chronology of the Hebrew kings nearly
solved in 1943 by Edwin Thiele, until he corrupted it by faulty extrabiblical synchro-
nism (Appx. C, chart 11/19). Among the great prizes of its recovery was the gateway
to the chronobiblical treasures of the Exodus revealed in Figs. 2 and 1 as commencing
on 15 Nisan, Saturday, Julian 21 April 1443 BC, driving night and day (Ex. 13:21) for
7 days (Ex. 12:17, 13:5-8, Lev. 23:42-43, Ezek. 45:21-25) to freedom on the Arabian
shore of the Gulf of Aqaba as specified in 1 Kings 9:26, leaving archeological evidence
of Fig. 2. Thus I found an ideal synchronization to the 15 Nisan Exodus in its shortly
preceding Memphis Stela record of Amenhotep II's37 9th year campaign which began
according to the Conventional Sothic Calendar (CSC) on 11 November 1444 BC, but
by the authentic pre-1320 BC Synchronous Sothic Calendar (SSC) on 28 September
1443 BC, (B.2.6), 44 days earlier. It was a short campaign ending ca. January of 1443
BC at Amenhotep's triumphant return to Memphis, leaving ca. 3 months (by CSC
or SSC), or up to 4 1/2 months (by SSC) for Moses and Aaron to deliver him the 10
plagues of the Exodus, the 10th falling on the 15 Nisan, absolute Saturday, Julian 21
April 1443 BC night of the Exodus. The first 18th Dynasty Pharaoh Ahmose I in his in
ca. 1553 BC 18th year drove out the Canaanite Hyksos, who until then had hosted the
children of Israel for 108 carefree years in Goshen, which terminus was found in the
preceding section to have been ca. 35 years after Joseph's death, and from which ca.
1553 BC date the children of Israel were enslaved in Egypt for ca. 111 years until the
1443 Exodus according to the 18th Dynasty high chronology (cf. start of sec. 4.2.2):
Exodus 1:6 And Joseph died, and all his brethren, and all that generation. 7 And
the children of Israel were fruitful, and increased abundantly, and multiplied, and
waxed exceeding mighty; and the land was filled with them. 8 Now there arose
up a new king over Egypt, which knew not Joseph.

This chronology of Joseph's death in its Exodus 1:8 biblical scenario context agrees
with 18th Dynasty high chronology.
In 2006, Douglas Petrovich, on the weakened foundation of Thiele's chronology
determining a 1446 Exodus, nevertheless convincingly argued for Amenhotop II's
identity as the Pharaoh of the Exodus on the strength of a variant of the 18th Dynasty
high chronology, a conclusion confirmed by my chronology (Petrovich, p. 94):38
The Memphis Stele [of Amenhotep II (A. II) - VL], … , offers the more
extensive text. It presents … a later [campaign - VL] in Palestine, dating
… “his second victorious campaign” to Year 9, Month 3, Season 1, Day 25
(ca. 15 November)
37 Quoted in sec. 4.3 “Perfect synchronism—” as found in James K. Hoffmeier. “The Memphis and Karnak

Stelae of Amenhotep II (2.3)”. In: The Context of Scripture: Monumental Inscriptions from the Biblical World.
Ed. by W. W. Hallo and K. L. Younger. Vol. 2. Leiden, Boston: Brill Academic Pub., 2003.[11].
38 Douglas Petrovich. “Amenhotep II and the Historicity of the Exodus-Pharaoh”. In: Theological Master’s

Seminary Journal 17.1 (2006), p. 94 of 81–110. url: https://www.tms.edu/m/17f.pdf. [23]

49
We evaluate this “ca. 15 November” result in light of my Appx. B discovery of the true
Sothic civil calendar used before 1320 BC, the Synchronized Sothic Calendar (SSC).
By the Conventional Sothic Calendar (CSC), Amenhotep II's (A. II) Year 10 regnal an-
niversary fell on IV Akhet 1, 6 days after the III Akhet 25 commencement of his 9th
year campaign. A. II's accession on this date according to the CSC was 19 Nov. 1453,
whose anniversary fell 9 years later not on this Julian date, but 2 days earlier due
Sothic calendar retrograde drift of 1 day every 4 years (2 x 4 + 1 years => 2 days),
namely on 17 Nov. 1444 (Julian day39 JD1194687.5). So A. II's III Akhet 25 9th year
campaign began on 17 Nov. - 6 = 11 November, 1444 (Julian day JD1194681.5) by the
CSC. But A. II's true accession date was according to my Appx. B true “Synchronous
Sothic Calendar” (SSC) in actual use at the time disclosed in section B.2.4, 46 Julian
days earlier on 4 October 1453, Julian day JD1194643.5. Notice that unlike the CSC,
the SSC does not drift. Therefore A. II's true 9th year campaign commencement date
(SSC) was 4 October 1443 - 6 days = JD1194637.5 = 28 September 1443 BC. The differ-
ence between the CSC and SSC A. II's 9th year campaign start dates is JD1194681.5 -
JD1194637.5 = 44 days earlier by the SSC, being the true date.
Amenhotep II's telling last campaign immediately preceded his 13 years of stunned
seclusion in Nubia described of Mantheo's patently Exodus pharaoh “Amenophis” in
Josephus' “Contra Apion”.40 I found this 9th year campaign's January 1443 triumphant
return to Memphis, just 3 CSC months (I prefer my 4 1/2 SSC months) before my 21
April 1443 Exodus as Amenhotep's prideful entry headlong into its 10 plagues.
The Amenhotep II Exodus synchronism of Fig. 1 to be proven below, based on
the accepted 18th Dynasty high chronology, is a result of the classic internal bibli-
cal chronology known to biblical chronologists for at least the past two millennia,
whereby Abram at age 75 left the house in Haran of his just deceased father Terah
(Gen. 12:1) in the 205th year of Terah (Gen. 11:32), which establishes the 430 years of
Exodus 12:40 as commencing in Abraham's 75th year springtime departure from Ha-
ran, disproving that it commenced with Jacob's 131st year entry into Egypt.41 In con-
firmation of this, my chronology founded on the 18th Dynasty high chronology was
just demonstrated as providing Exodus 1:6-8's necessary 28 years difference between
the death of Joseph and the rise of Amenhotep I, founder of the Egyptian 18th Dy-
nasty, who rose to power expressly to expel the Hyksos from Egypt, but consequently
to subject their allied Asiatic cousins the Hebrews to slavery. And because the 18th
Dynasty high chronology has as one of its confirmations (pillars) my chronology's
perfect synchronism between Amenhotep's Memphis stella-dated 9th year campaign
and the Exodus, this Exodus synchronism implicitly supports the biblically consis-
tent 215 years “short sojourn in Egypt through the preceding discussion of Ahmose
I's telling 28 years proximity to Joseph, invalidating the 430 years Hebrew “long so-
journ” in Egypt theory (ie. proving that these 430 years commenced with Abraham's
75th year sojourn, and not with Jacob's 131st year entry into Egypt). This is because
39 Julian
day converter at http://www.fourmilab.ch/documents/calendar/
40 Flavius
Josephus. The Complete Works of Flavius Josephus. Ed. by William Whiston. Public Domain.
www.ultimatebiblereferencelibrary.com, 1737. Contra Apion, Book 1:26-35 [15]: https://
ia902309.us.archive.org/31/items/CompleteJosephus/CompleteJosephus.pdf
41 Note that the biblically documented chronologenealogical chain of 215 years from Abraham’s 75th

year to Jacob’s 131st year at his entry into Egypt is indisputable and stands alone.

50
the Exodus synchronism with Amenhotep II is perfect by virtue of the accepted high
chronology, which is itself confirmed by that synchronism. And in turn, by synergy,
all of the preceding is in accord with the 18th Dynasty high chronology due to the
18th Dynasty reigns of Ahmose I, Thutmoses III, and Amenhotep II, all three being
biblically mentioned in and consistent with the biblical chronology of the Exodus.
As developed below, Amenhotep's 9th year campaign, which by the CSC com-
menced hostilities against Canaan on Julian 11 November 1444, 6 days before the start
of Amenhotep II's 10th regnal year, and ended arguably in January 1443, is identified
as a synchronism with the Exodus not simply by its coincidence with the fall-to-fall
year of the Exodus, preceding the Julian 21 April 1443 Exodus date in the spring by at
least three months (leaving the just enough, but not too many 3 months for its pre-
ceding 10 plagues to transpire in order to establish the Exodus connection), but also
because it significantly marked the end of Amanhotep II's devotion of his life from his
youth to a military career in emulation of his “Napoleon of Egypt” father Thutmosis
III who had personally driven Moses out of Egypt 40 years earlier. Moreover 1443
marked the commencement of Amenhotep II's seclusion for 13 years at the Napatan
home of his likewise humiliated god Amun, wherein Amenhotep II is confirmed as the
Amenophis of Mantheo, the world's premiere Egyptian source of Egyptian chronol-
ogy, in his unmistakable report of the Egyptian pharaoh of the Hebrew Exodus from
Egypt preserved by Josephus.42
Amenhotep II's indirect but obvious connection to Napata in Nubia as the home
of his Exodus-challenged god Amun is described in http://ancientegypt.wikia.
com/wiki/Ahmose_I

Ahmose I's [1570-1545 high chronology - VL] campaigns in Nubia are better doc-
umented. Soon after the first Nubian campaign, a Nubian named Aata rebelled
against Ahmose, but was crushed. After this attempt an anti-Theban Egyptian
named Tetian gathered many rebels in Nubia, but this too was defeated. Ahmose
re-established Egyptian rule over Nubia and placed it under a new administrative
center established at Buhen.
“Jebel Barkal. History and Archaeology of Ancient Napata National Corporation of
Antiquities and Museums (NCAM), Sudan, Timothy Kendall, Director.” http://www.
jebelbarkal.org/index.php?option=com_content&view=article&id=79&itemid=72

When Thutmose I (ca. 1506-1493 BCE) passed by Jebel Barkal with his army dur-
ing his conquest of Kush about 1504-03 BCE [low chronology, 20 years late -
VL], his priestly entourage evidently identified the mountain as the residence of
a primeval form of the Egyptian state god Amun of Karnak (Kendall 2007).1 …
During or soon after Thutmose’s [I - VL] campaign, the Egyptians constructed a
fort and stationed a military garrison there. Thutmose III (ca. 1479-1425 BCE),
who left the earliest account of the site on his Jebel Barkal Stela (now in the
Museum of Fine Arts, Boston), recorded that the fort was named “Slaughter-of-
the-Foreigners” (Sma Khasetyiu) and that the site included a neighboring native
town (Reisner and Reisner 1933a, 26, 35). By the reign of Amenhotep II (1427-
1401 BCE [a worse low chronology - VL]), if not earlier, this town was named
Napata (Manuelian 1987, 94). Although the Egyptians under Thutmose I and III,
and possibly also Ramses II, penetrated the Nile some 260 km further upstream, as
42 Josephus’ Against Apion, Book 1, 26-35 [15]

51
 far as Kurgus (Hagar el Merwa) just below the fifth cataract (Davies 1998, 2001),
Napata and its “Pure Mountain,” during the New Kingdom, marked the official
southern border of Egyptian-administered territory in Africa. The town and its
Amun sanctuary lay approximately 1250 km upstream from Thebes by the wind-
ing Nile and about 750 km “as the crow flies” via the Nubian Desert shortcut.

See also https://www3.nd.edu/~asimonet/PUBLICATIONS/Buzon_et_al_2016_Amer_Anthro.

pdf.
Amenhotep II's “Waterloo” in the Red sea is described in:
Exodus 14:17 And I, behold, I will harden the hearts of the Egyptians, and they
shall follow them [the Hebrews, into the Red Sea to their destruction, except for
their god-Pharaoh spared as a spectacle of shame - VL]: and I will get me honour
upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen.
18 And the Egyptians shall know that I am the LORD, when I have gotten me
honour upon Pharaoh, upon his chariots, and upon his horsemen.

Douglas Petrovich commented in his 04 Feb. 2010 article: http://www.biblearchaeology.

org/post/2010/02/04/Amenhotep-II-and-the-Historicity-of-the-Exodus-Pharaoh.aspx

Amenhotep II indeed would have survived the tenth plague, because he was not
the firstborn son of Thutmose III. In the words of Redford, the idea that Amen-
hotep II was the eldest son of Thutmose III “does not seem possible in the light
of our present knowledge.”46 Toward the middle of Thutmose III’s reign, in Year
24, the heir to the throne was not Amenhotep II, but Amenemhet, who was called
“the king’s eldest son.” There is little doubt that he was the older half-brother of
Amenhotep II who died before he could assume the throne.

This year ff1444/1443 according to the Egyptian 18th Dynasty “high chronology” (in-
directly confirmed by Ian Onvlee's confirmation of the CSC's I Shemu 4, 4 May 1504
accession date of Thutmose III, and IV Akhet I, 19 November 1453 accession date of
Amenhotep II43 ) also marked the beginning of the pronounced economic and impe-
rial decline of the 18th Dynasty, but more significantly, marked the otherwise unac-
countable introducton of religious uncertainty and confusion in Egypt which would
grow until its climax in the monotheistic revolution of Akhenaten, “Egypt's heretic
pharaoh,” at Amarna, a religious development which can be traced to the lifelong reli-
gious trauma and humiliation of Amenhotep II representing Egypt's chief god Amun
in his biblical conflict with the God of Moses.
Amenhotep II acceded to the throne on IV Akhet 1,44 Julian 19 November, 1553
(CSC). Amenhotep's 9th year campaign is found remarkably well documented and
double dated in the Memphis and Karnak stelae of Amenhotep II,45 by the (CSC) date
43 Ian Onvlee. “Redating the Early 18th Dynasty”. In: Academia.edu (4 Aug. 2013) [22], supported by

“New insights on Dating Thuthmosis III”. In: Academia.edu (3 Aug. 2013) [21]
44 For an explanation of the Egyptian Civil Calendar sufficient for our purposes, the following article at

least makes clear that the Egyptian civil calendar was based on the agricultural cycle (at Memphis, Egypt),
where the heliacal rising of the star Sirius coincided in antiquity with the annual flooding of the Nile (at
Memphis). http://www.lavia.org/english/archivo/egyptiancalendaren.html
45 James K. Hoffmeier. (Fig. 14) “The Memphis and Karnak Stelae of Amenhotep II (2.3)”. In: Monumental

Inscriptions from the Biblical World. Ed. by W. W. Hallo and K. L. Younger. Vol. 2. The Context of Scripture.
Leiden, Boston: Brill Academic Pub., 2000. [11]

52
of commencement of military action in Canaan of that campaign on Julian 11 Novem-
ber 1444, 6 days before Amenhotep II's 10th regnal year anniversary, which had to be
adjusted for 1 day for every 4 years CSC Sothic calendar drift earlier, due to its being
9 years later. Thus 9 years = 2 x 4 + 1 years, produced CSC drift of 2 days earlier
on Amenhotep's regnal anniversary, which therefore fell on (CSC) Julian (17 = 19 -
2) November 1444. In other words, IV Akhet 1 - III Akhet 25 = 6 days, dating the
campaign commencement on Julian 17 Nov. - 6 days = Julian 11 November 1444 BC:
Regnal year 9, 3rd month of winter [this “winter” is “Akhet,” meaning “Flood,”
the Nile innundation season nominally starting at its heliacal Sothic rising (sum-
mer solstice) arrival at Memphis - VL], day 25. His majesty went to Retenu on
his second victorious campaign to the city of Aphek. … to the city of Yehem
… the villages of Mapesin and the villages of Khatjen and the two cities on
the west of Socho. … His majesty went out on his chariot at dawn to the city
of Ituryn and Migdalen. … After his majesty reviewed the very great amount
of booty, they were turned into prisoners-of-war. Two trenches were made all
around them … filled with fire. His majesty watched over them until the break of
day, … Now after daybreak of the second day, his majesty set out on his chariot
at dawn, equipped with the power and panoply of Montu on the anniversary of
his majesty’s coronation.
Then Anakharat was plundered. … booty beyond counting. His majesty arrived
<at> Hukti. The chieftain of Giboa-Shemen, whose name is Kaka, his wife, his
children and all his subjects likewise were carried off. … His majesty arrived at
the city of Memphis, he being satisfied … A record of the plunder … totaling
89,600 [captives - VL] and their endless property. … Now at that time [indicating
that this peace mission visited Amenhotep at Memphis shortly after the end of his
campaign - VL] the chieftain of Naharin [meaning the kingdom of Mitanni - VL],
the chieftain of Hatti [the Hittites - VL], and the chieftain of Sangar [Babylon -
VL] heard of the great victories which <his majesty> had accomplished. Each one
tried to outdo his counterpart with gifts of every foreign land. They thought on
account of their grandfathers to implore his majesty, to go that the breath of life
be given to them. “We shall carry our taxes to your palace, Son of Re, Amenhotep,
divine ruler of Heliopolis, ruler of rulers, a panther who rages in every foreign
land and in this land forever.”

Thus the “second day” shortly following that campaign's commencement marked ob-
servance of the 10th anniversary of Amenhotep's accession to the throne, by CSC
reckoning Julian 17 November 1444, being in the fall-to-fall year ff1444/1443 of the
Exodus as shown in Fig. 1. Of the two copies of the Memphis stele, the one found in
the ceiling of a later tomb at Memphis was better preserved.
The post-script at the bottom of the Amenhotep II's Memphis stele quoted above
indicates that the Western Asiatic peace mission went to Memphis while Amenhotep
was still reckoning his plunder to offer their supplications to Amenhotep, as indicated
by the introductory “Now at that time”.46 Amenhotep's interruption by the Exodus
46 Amenhotep II’s accession date by SSC reckoning of 28 Sept. 1443 in sec. B.2.4 is found to be 44 days

earlier than Amenhotep II’s CSC accession date of 4 Oct. 1453, which advantageously extends the time for
Amenhotep to either finish his campaign by January, or to conclude his campaign by 44 days earlier. The
end of the campaign was not dated, which as generally agreed was short in any caase.

53
3 (by CSC or SSC) to 4 1/2 (by SSC) months later approaching the middle of Amen-
hotep's 10th regnal year in which this peace mission addressed Amenhotep near the
end of his campaign, would have made nonfulfillment of their vassal promise to visit
Memphis/Heliopolis to pay tribute a virtual certainty.47
Such a schedule left Moses and Aaron a comfortable 3 (by CSC) to 4.5 (by SSC)
months following Amenhotep's return to Memphis to accomplish their Exodus mis-
sion of the 10 plagues, requiring no more than 2 to 3 months before the Exodus. The
SSC schedule of 4 1/2 months would seem both ideal and most probable given that
Amenhotep's Memphis stele report of arrival of a peace mission of intimidated kings
arriving in Memphis while Amenhotep was still counting the booty from his last ever
campaign. This confirms the strong balance of evidence favoring the SSC over the
CSC calendar as having been the actual Sothic civil calendar prior to 1320 BC.
The purpose of the plagues and the destruction of Amenhotep's chariot corps is
stated clearly in Exodus 14:17 to bring about a change in Egypt's commitment to its
polytheism (Pharaoh himself was regarded as one of Egypt's gods) requiring the ab-
ject humiliation of its chief proponent, Amenhotep II, which history records was ef-
fective in the progressive 18th Dynasty turn to monotheism climaxing in Akhenaten's
Amarna religious revolution:
Exodus 14:17 And I, behold, I will harden the hearts of the Egyptians, and they
shall follow them: and I will get me honour upon Pharaoh, and upon all his host,
upon his chariots, and upon his horsemen. 18 And the Egyptians shall know that
I am the LORD, when I have gotten me honour upon Pharaoh, upon his chariots,
and upon his horsemen.
The fact that Amenhotep's Memphis Stele-dated 9th campaign fell entirely and in
harmony with the biblical narrative within the ff1444/1443 date of the Exodus, in
combination with the abrupt decline in the wealth and power of the 18th Dynasty
starting from the 10th year of Amenhotep II, in combination with the steady rise of
monotheism in Egypt following Amenhotep's reign, establishes Amenhotep II's 9th
year campaign as a distinct chronological synchronism with the Exodus.
That Thutmoses III was the Pharaoh from whom Moses fled into Midian in Arabia
is attested not only by my chronology, but by the observation of the great Egyptolo-
gist James Henry Breasted who translated the original inscriptions of Thutmose III's
personal testimony of his birth, where Breasted in his pages 58-59 discovers by in-
ference that Thutmoses III was in all likelihood the eldest son of Thutmoses I. Thus
47 http://www.touregypt.net/featurestories/amenhotep2.htm describes the

conventional view of Amenhotep II’s foreign policy following his 9th campaign, which does not take into
account his Exodus disaster which would have eliminated further tribute payments to Amenhotep II: “an
addition at the end of the Memphis stele records that the chiefs of Nahrin, Hatti and Sangar (Babylon)
arrived before the king bearing gifts and requesting offering gifts (hetepu) in exchange, as well as asking
for the breath of life. Though good relations with Babylon existed during the reign of Tuthmosis III, this
was the first mention of a Mitanni peace, and it is very possible that a treaty existed allowing Egypt to
keep Palestine and part of the Mediterranean coast in exchange for Mitannian control of northern Syria.
Underscoring this new alliance, with Nahrin, Amenhotep II had inscribed on a column between the fourth
and fifth pylons at Karnak, ”The chiefs (weru) of Mitanni (My-tn) come to him, their deliveries upon their
backs, to request offering gifts from his majesty in quest of the breath of life”. The location for this column
in the Tuthmosid wadjyt, or columned hall, was significant, because the hall was venerated … . After
these initial campaigns, the remainder of Amenhotep II’s long reign was characterized by peace in the
Two Lands, including Nubia where his father settled matters during his reign.”

54
he was probably the firstborn son of his father, and thererfore would have died in
the 10th plague on the night of the Exodus, disqualifying him from having been the
Pharaoh of the Exodus.48
Furthermore, the well-preserved skin of Amenhotep II's mummy exhibits boils
covering most of his body, according to the 6th plague of the Exodus:
http://ib205.tripod.com/amenhotep_2_cache.html
After discovery Amenhotep II was left in his pink granite sarcophagus in KV35,
but once modern day tomb robbers attempted to find any 'lost' valuables on him,
he was finally moved to the Cairo Museum.
Height of body : 1.673 metres
His age at death has been estimated to be around 45, the mummy has been dam-
aged by repeated tomb robbers over the ages. The mummy has been found to
have strange 'nodules' covering the neck, shoulders, thorax and abdomen - at the
present time it is not known their cause.
http://www.biblebbq.com/tag/boils/
An impressive photo of Amenhotep II clearly showing these boils is seen linked
above.
http://christianity.stackexchange.com/questions/9573/who-was-pharaoh-when-moses-lived-in-egypt

The mummy of Thutmose II is the only corpse of a pharaoh during the Eighteenth
Dynasty covered with cysts from an unknown malady. (Paleontological Research
Corporation, Dr. Joel Klenck)
Mummy Wrappings was created, designed and is maintained by Eric Secker ©
2001. Please report broken or faulty links. This site is being constantly revised
and updated. Please bookmark this page and come back soon. – Amenhotep
II had suffered very little at the hands of ancient tomb robbers - virtually the
only damage were gashes made by the knives used to cut through the wrappings.
Smith noted that the king had been quite tall (1.64m), and had long, brown hair -
although he had gone bald on top of his head.
The king's teeth were well preserved (and well-worn), but almost the entire body
was covered in small spots and raised bumps. Smith was unable to determine
whether these were the result of some disease or a by-product of the embalming
process, and these spots are still unidentified - as is their cause.

Not least among 18th Dynasty evidence for the Exodus is the crisis of religion im-
mediately following the Exodus at Amenhotep II's flight into Nubia for 13 years, but
which actually first appeared as a crisis of confidence in Egypt's gods expressed by
Queen Hatshepsut, long considered to have been the stepmother of Moses, and there-
fore acquainted with Moses' religious beliefs. Reading of the entire article containing
the following quote reveals this religious crisis to have reached Hatshepsut before it
reached Amenhotep II:
http://www.sbwire.com/press-releases/archaeologist-reign-of-egyptian-pharaoh-thutmose-ii-suggests-cri
htm
48 James Henry Breasted. Ancient Records of Egypt: The Eighteenth Dynasty. Vol. 2. The University of

Chicago Press, 1906.[2]

55
 Klenck states, “After the reign of Thutmose II, the Egyptian court seems to have
had a crisis of faith in their principal deity Amun-Re.” The inscription by Hat-
shepsut in her Underground Temple at Speos Artemidos states that Re “did not
act by divine command” during the ruination of Egypt before the beginning of
her reign. Subsequently, Thutmose III built a temple complex to a competing de-
ity, Aten, at Iput-Isut. The degradation of the worship of Amun-Re culminated
during the reign of Akhenaten (ca. 1,353-1,335 B.C.), where the pharaoh con-
verted Egyptian worship solely to Aten. The subsequent pharaohs of the Nine-
teenth Dynasty that began around 1,292 B.C. returned to the adulation of foreign
Hyksos deities, which were worshipped before the beginning of the Egyptian re-
conquest of northern Egypt by Tao II around 1,560 B.C. Klenck concludes, “An
array of direct archaeological evidence and circumstantial data suggests a crisis
occurred, during the reign of Thutmose II, which caused a series of actions, al-
liances, inscriptions and ideological modifications by Hatshepsut and subsequent
pharaohs.” Media Relations Contact Joel Klenck
In his 23rd year, near the end of his 13 years in Nubia, Amenhotep II revealed his atti-
tude toward non-Egyptians: http://www.factualworld.com/article/AmenhotepII
A stela from this pharaoh's final years highlights his openly contemptuous atti-
tude towards non-Egyptians. The document, which dates to "Year 23 IV Akhet
[day] 1, the day of the festival" of Amenhotep II's accession to power, is a copy
of a personal letter which the king composed himself to Usersatet, his viceroy
of Kush (Nubia).[43] In it, Amenhotep II reminded Usersatet of their military ex-
ploits together in Syria and proceeds to criticise the way this official conducted
his office as Viceroy.[44] Amenhotep writes:
“ Copy of the order which His Majesty wrote himself, with his own hand, to the
viceroy Usersatet. His Majesty was in the [royal] Residence…he spent a holiday
sitting and drinking. Look, this order of the king is brought to you…who are in
faraway Nubia, a hero who brought booty from all foreign countries, a chario-
teer…you (are) master of a wife from Babylon and a maidservant from Byblos,
a young girl from Alalakh and an old woman from Arapkha. Now, these peo-
ple from Tekshi (Syria) are worthless–what are they good for? Another message
for the viceroy: Do not trust the Nubians, but beware of their people and their
witchcraft. Take this servant of a commoner, for example, whom you made an
official although he is not an official whom you should have suggested to His
Majesty; or did you want to allude to the proverb: 'If you lack a gold battle-axe
inlaid with bronze, a heavy club of acacia wood will do'? So, do not listen to their
words and do not heed their messages!"[45] ”
Usersatet was so impressed (or fearful) of Amenhotep's message that he ordered a
copy of it to be engraved on a stela "that was once [located] at the Second Cataract
[in Nubia] and is now in Boston."[46]

A statement from a long disappeared website, under the heading “The Case for Amen-
hotep II as the Pharoah of the Exodus”:
He lived much closer to Goshen than other monarchs did. He frequently ruled
from Memphis rather than Thebes far to the south (where the other Pharaohs of
the 18th dynasty reigned)
Another case for Amenhotep II having been the Exodus Pharaoh is found “Between
the Paws of the Sphinx”: http://davelivingston.com/pawsofsphinx.htm

56
4.4 The Exodus went 7 days from its 15 Nisan Sabbath to Red
sea; then by 7 more Sabbaths 50 days to Pentecost (Lev. 23)
Due to the precise lunar dating of the Exodus in Exodus 12, as the 15th day of the first
lunar month (starting distinctly on the 4th day after the spring equinox) of the first
spring-to-spring year as illustrated by Figures 1 and 2, notice that the second Figure is
in fact the astronomical record of the first year of the Exodus as re-created by popular
astronomy programs, in this case being the data taken from the outstanding astron-
omy program for ancient historical work, Sky View Café http://skyviewcafe.com/
or http://legacy.skyviewcafe.com/skyview.php, as transferred to the graphics
of the capable paulcarlisle.net moon calendar program http://www.paulcarlisle.
net/mooncalendar/.
A key feature of the archeoastronomical discoveries of Fig. 2 (based on the chronol-
ogy of Fig. 1) is the recovery of the Genesis 2:2-3 weekly cycle of Sabbath days as they
occurred in the first year of the Exodus as reported in Moses' Leviticus 23 record of the
second year of the Exodus. In Lev. 23:15 below, Moses memorialized the Sabbatical
weekly cycle as he experienced it in the first year of the Exodus, from the 15 Nisan
Sabbath day of the Exodus, through its progress of seven more Sabbath days to the
50th day after launching the Exodus on its 15 Nisan Sabbath day, called Shavuot, or
Pentecost, which itself followed the 7th Sabbath day in this series of 7.

Lev. 23:15 And ye shall count unto you from the morrow after the sab-
bath, [ie. the 15 Nisan night that the Passover lamb is eaten in which the
firstborn of Egypt were slain, day 1 of 7 of “unleavened bread” - VL] from
the day that ye brought the sheaf of the wave offering; seven sabbaths
shall be complete: [ie. 7 full weekly cycles = 49 days with 7 Sabbaths are
counted - VL] Sabbaths 16 Even unto the morrow after the seventh sab-
bath shall ye number fifty days; [because the 50th day follows a Sabbath
like the 1st of the 8 mentioned, it must be a Sunday, by Fig. 2 proving
Moses had his Exodus experience of the preceding year 1 in mind as a
memorial! - VL] and ye shall offer a new meat offering unto the LORD.
Surely Moses, prescribing the above in the second year after the Exodus, realized that
his prescription for counting the 7 weeks to Pentecost would be confusing unless
the reading public realized that their Sabbaths recalled the actual weeks and their
Sabbaths of the Exodus year. Understanding this revelation of Fig. 2 reconciles Jewish
dissension since the Talmudic era, proving both sides right, by Wikipedia: https://en.
wikipedia.org/wiki/Shavuot

Counting of the Omer

The Torah states that the Omer offering (i.e., the first day of counting the Omer) is the first
day of the barley harvest (Deut. 16:9). It should begin "on the morrow after the Shabbat",
and continue to be counted for seven Sabbaths. (Lev. 23:11).
The Talmudic Sages determined that "Shabbat" here means a day of rest and refers to the
first day of Passover. Thus, the counting of the Omer begins on the second day of Passover
and continues for the next 49 days, or seven complete weeks, ending on the day before
Shavuot. According to this calculation, Shavuot will fall on the day of the week after that
of the first day of Passover (e.g., if Passover starts on a Thursday, Shavuot will begin on a
Friday).

57
 Karaites differ in their understanding of "morrow after the Sabbath". Karaites interpret the
Sabbath to be the first weekly Sabbath that falls during Passover. As a result, the Karaite
Shavuot is always on a Sunday, although the actual Hebrew date varies (which compliments
the fact that a specific date is never given for Shavuot in the Torah, the only holiday for
which this is the case).[46] Other non-Rabbinical religious leaders such as Anan ben David
(founder of the Ananites); Benjamin al-Nahawandi (founder of the Benjaminites); Ismail
al-Ukbari (founder of a 9th-century messianic Jewish movement in Babylon); Musa of Tiflis
(founder of a 9th-century Jewish movement in Babylon); and Malik al Ramli (founder of a
9th-century Jewish movement in the Land of Israel) additionally recognized that Shavuot
should fall out on a Sunday.[46]
Most secular scholarship, as well as Catholics[47] and the historical Sadducees and Boethu-
sians, dispute the Rabbinic interpretation. They infer the "Shabbat" referenced is the weekly
Shabbat. Accordingly, the counting of the Omer always begins on the Sunday of Passover,
and continues for 49 days, so that Shavuot would always fall on a Sunday as well. The Book
of Jubilees and the Essenes
This literal interpretation of 'Shabbat' as the weekly Shabbat, was shared by the 2nd-century
BCE author of the Book of Jubilees who was motivated by the priestly sabbatical solar cal-
endar of the 3rd and 2nd centuries BCE, which was designed to have festivals and Sabbaths
fall on the same day of the week every year. On this calendar (best known from the Book of
Luminaries in 1 Enoch), Shavuot fell on the 15th of Sivan, a Sunday. The date was reckoned
fifty days from the first Sabbath after Passover (i.e. from the 25th of Nisan). Thus, Jub. 1:1
claims that Moses ascended Mount Sinai to receive the Torah "on the sixteenth day of the
third month in the first year of the Exodus of the children of Israel from Egypt".
In Jub. 6:15–22 and 44:1–5, the holiday is traced to the appearance of the first rainbow on
the 15th of Sivan, the day on which God made his covenant with Noah.
The Qumran community, commonly associated with the Essenes, held in its library several
texts mentioning Shavuot, most notably a Hebrew original of the Book of Jubilees, which
sought to fix the celebration of this Feast of Weeks on 15 of Sivan, following their interpre-
tation of Exodus 19:1.[48]

In fact the Saturday 15 Nisan Sabbath day is explicitly memorialized in Ex. 12:16 be-
low as “the first day there shall be an holy convocation, [to be followed by - VL] and
in the seventh day there shall be an holy convocation to you; no manner of work
shall be done in them, save that which every man must eat, that only may be done of
you.” This made the following Friday 7th-day second holy convocation an explicitly
ceremonial sabbath embedded within the Lev. 23:15 50 days which already contain
7 weekly Sabbaths, as a contradictory 8th sabbath only if ceremonial sabbaths were
being included by Moses. This apparent “8th sabbath” ceremonial intrusion in Moses
record of 7 Sabbath days proves that Moses had actually been intentionally memo-
rializing the weekly cycle of Sabbath days during the Exodus year. This 8th sabbath
would have contradicted Moses' count of 7 Sabbaths in 50 days, had it not originally
been a ceremonial sabbath.
Exodus 12:1 And the LORD spake unto Moses and Aaron in the land of Egypt, saying, 2 This
month shall be unto you the beginning of months: it shall be the first month of the year to
you. 3 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month
they shall take to them every man a lamb, according to the house of their fathers, a lamb
for an house: 4 And if the household be too little for the lamb, let him and his neighbour
next unto his house take it according to the number of the souls; every man according to
his eating shall make your count for the lamb. 5 Your lamb shall be without blemish, a male
of the first year: ye shall take it out from the sheep, or from the goats: 5 Your lamb shall
be without blemish, a male of the first year: ye shall take it out from the sheep, or from the
goats: 6 And ye shall keep it up until the fourteenth day of the same month: and the whole

58
assembly of the congregation of Israel shall kill it in the evening. 7 And they shall take
of the blood, and strike it on the two side posts and on the upper door post of the houses,
wherein they shall eat it. 8 And they shall eat the flesh in that night, roast with fire, and
unleavened bread; and with bitter herbs they shall eat it. 9 Eat not of it raw, nor sodden at
all with water, but roast with fire; his head with his legs, and with the purtenance thereof.
10 And ye shall let nothing of it remain until the morning; and that which remaineth of it
until the morning ye shall burn with fire. 11 And thus shall ye eat it; with your loins girded,
your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the
LORD'S passover. 12 For I will pass through the land of Egypt this night, and will smite all
the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt
I will execute judgment: I am the LORD. 12 For I will pass through the land of Egypt this
night, and will smite all the firstborn in the land of Egypt, both man and beast; and against
all the gods of Egypt I will execute judgment: I am the LORD. 13 And the blood shall be
to you for a token upon the houses where ye are : and when I see the blood, I will pass
over you, and the plague shall not be upon you to destroy you , when I smite the land of
Egypt. 14 And this day shall be unto you for a memorial; and ye shall keep it a feast to the
LORD throughout your generations; ye shall keep it a feast by an ordinance for ever. 15
Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out
of your houses: for whosoever eateth leavened bread from the first day until the seventh
day, that soul shall be cut off from Israel. 16 And in the first day there shall be an holy
convocation, and in the seventh day there shall be an holy convocation to you; no manner
of work shall be done in them, save that which every man must eat, that only may be done
of you. 17 And ye shall observe the feast of unleavened bread; for in this selfsame day have
I brought your armies out of the land of Egypt: therefore shall ye observe this day in your
generations by an ordinance for ever. 18 In the first month , on the fourteenth day of the
month at even, ye shall eat unleavened bread, until the one and twentieth day of the month
at even. 19 Seven days shall there be no leaven found in your houses: [7 days is the correct
inclusive time span, from the Nisan 14 Friday sundown beginning of the Nisan 15 Sabbath
as day 1, until its 7th day sundown ending of the Nisan 21 Friday in Fig. 2, whose following
22nd-day Sabbath was celebrated in Ex. 15 by the liberation thanksgiving song of Moses
and dance of Miriam. - VL] … 29 And it came to pass, that at midnight the LORD smote all
the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto
the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. 30 And
Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was
a great cry in Egypt; for there was not a house where there was not one dead. 31 And he
called for Moses and Aaron by night, and said, Rise up, and get you forth from among my
people, both ye and the children of Israel; and go, serve the LORD, as ye have said.
Numbers 33:3 And they departed from Rameses in the first month, on the fifteenth day of
the first month; on the morrow after the passover the children of Israel went out with an
high hand in the sight of all the Egyptians.
Exodus 40:17 And it came to pass in the first month in the second year, on the first day of the
month, that the tabernacle was reared up. … Leviticus 8:1 And the LORD spake unto Moses,
saying, 2 Take Aaron and his sons with him, and the garments, and the anointing oil, and a
bullock for the sin offering, and two rams, and a basket of unleavened bread; 3 And gather
thou all the congregation together unto the door of the tabernacle of the congregation. 4
And Moses did as the LORD commanded him; and the assembly was gathered together unto
the door of the tabernacle of the congregation. … 10:1 And Nadab and Abihu, the sons of
Aaron, took either of them his censer, and put fire therein, and put incense thereon, and
offered strange fire before the LORD, which he commanded them not. 2 And there went
out fire from the LORD, and devoured them, and they died before the LORD. … 16:1 And
the LORD spake unto Moses after the death of the two sons of Aaron, when they offered
before the LORD, and died; … 23:1 And the LORD spake unto Moses, saying, 2 Speak unto
the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye
shall proclaim to be holy convocations, even these are my feasts. 3 Six days shall work be
done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work
therein: it is the sabbath of the LORD in all your dwellings. 4 These are the feasts of the
LORD, even holy convocations, [being ceremonial sabbath days regardless of their day of

59
 the week - VL] which ye shall proclaim in their seasons. 5 In the fourteenth day of the first
month at even is the LORD'S passover. 6 And on the fifteenth day of the same month is the
feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread. 7 In
the first day ye shall have an holy convocation: ye shall do no servile work therein. [The
Fig. 2 Exodus chronology reveals this as memorializing the 15 Nisan weekly Sabbath day of
the Exodus. - VL] 8 But ye shall offer an offering made by fire unto the LORD seven days:
in the seventh day is an holy convocation: ye shall do no servile work therein. 9 And the
LORD spake unto Moses, saying, 10 Speak unto the children of Israel, and say unto them,
When ye be come into the land which I give unto you, and shall reap the harvest thereof,
then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11 And he shall
wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath
[ie. “the sabbath” is 15th day of the 1st month - VL] the priest shall wave it. 12 And ye shall
offer that day when ye wave the sheaf an he lamb without blemish of the first year for a
burnt offering unto the LORD. … 15 And ye shall count unto you from the morrow after the
sabbath, [ie. from the morrow after the memorial of the 15 Nisan weekly Sabbath day of the
Exodus. - VL] from the day that ye brought the sheaf of the wave offering; seven sabbaths
shall be complete: [Notice that these 7 Sabbaths excluded the second holy convocation (an
original ceremonial sabbath) marking the end of the Exodus at its Friday sunrise deliverance
from Pharonic slavery at the Red sea. This was celebrated in Ex. 15 from the Friday sunset
Sabbath day, which was counted and highlighted as the very first of these 7 Sabbaths. - VL] 16
Even unto the morrow after the seventh sabbath shall ye number fifty days; [These 50 days
would have included 8, not 7, sabbaths had they not discriminated against the originally
Friday second holy convocation ceremonial sabbath. - VL] and ye shall offer a new meat
offering unto the LORD. … 23 And the LORD spake unto Moses, saying, 24 Speak unto the
children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a
sabbath, a memorial of blowing of trumpets, an holy convocation. 25 Ye shall do no servile
work therein : but ye shall offer an offering made by fire unto the LORD. 26 And the LORD
spake unto Moses, saying, 27 Also on the tenth day of this seventh month there shall be a
day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls,
and offer an offering made by fire unto the LORD. … 39 Also in the fifteenth day of the
seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto
the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be
a sabbath. 40 And ye shall take you on the first day the boughs of goodly trees, branches
of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice
before the LORD your God seven days. 41 And ye shall keep it a feast unto the LORD seven
days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in
the seventh month. 42 Ye shall dwell in booths seven days; all that are Israelites born shall
dwell in booths: 43 That your generations may know that I made the children of Israel to
dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.
44 And Moses declared unto the children of Israel the feasts of the LORD.

Thus Ex. 12-13 and the Lev. 23 Feast of Tabernacles clealy memorialized a 7-day
Exodus journey out of Egypt into Midian in Arabia as indicated by the Exodus' Red
sea having been the Gulf of Aqaba in
1 Kings 9:26 And king Solomon made a navy of ships in Eziongeber, which [is] beside Eloth
[Modern Eilat at the tip of the Gulf of Aqaba as confirmed by the archeological record of
Fig. 2.49 - VL], on the shore of the Red sea, in the land of Edom.

regardless of the 3-day journey into the Egyptian wilderness requested of Pharaoh by
Moses in
Ex. 5:3 And they said, The God of the Hebrews hath met with us: let us go, we pray thee,
three days' journey into the desert, and sacrifice unto the LORD our God; lest he fall upon
us with pestilence, or with the sword. … 8:27 We will go three days' journey into the
wilderness, and sacrifice to the LORD our God, as he shall command us.
49 https://www.youtube.com/watch?v=9ubKUip6pz0

60
Clearly a 7 days request would have challenged Pharaoh's intentions that his Hebrew
slaves should return, particularly in view of his having just a few months earlier cap-
tured “89,600” new slaves from Canaan to put to work on his self-glorifying projects
as recorded in his Memphis stela in sec. 4.3. See also sec. A.5.
Then, at the head of God's list of “feasts of the Lord”, which He names holy convo-
cations, is the second-oldest sanctifying institution known to mankind after marriage
(notice that Eve was not created separately from Adam, but as a part of him), namely
the day dedicated to maintaining mankind's relationship with their (plural) Maker:

Genesis 2:1 Thus the heavens and the earth were finished, and all the
host of them. 2 And on the seventh day God ended his work which he
had made; and he rested on the seventh day from all his work which he
had made. 3 And God blessed the seventh day, and sanctified it: because
that in it he had rested from all his work which God created and made.
The Lev. 23:15-16 seven Sabbaths count in 50 days from the 15 Nisan first “holy con-
vocation” memorial of the original Exodus Sabbath day, contains multiple evidence
that Moses was deliberately memorializing the original pattern of Sabbath days in the
first year of the Exodus in the second year after his unforgettable Exodus experience:
First, the 50 day count begins following a “Sabbath”, and likewise ends following a
“Sabbath”, being thus synchronized to these Sabbaths, which except for the original
instance of the Exodus in Fig. 2 would obviously occur at random on a 15 Nisan an-
niversary of the Exodus. Second, had ceremonial sabbaths been included in Moses'
reckoning of Lev. 23:15-16, his Sabbath count as recorded in that second year would
have included the 21 Nisan second “holy convocation”, thus totalling 8 sabbaths not
7. Therefore Moses intended to preserve a snapshot of the Sabbatical weekly cycle
in the year of the Exodus in Lev. 23, giving depth of meaning to the Deuteronomy 5
commandment to remember the Sabbath day because of the Exodus, as well as aiding
the astronomical recovery of the Exodus event in our day.
Notice in Fig. 2 that the Exodus was launched on the sunset-to-sunset Sabbath
day at the 15 Nisan midnight hour of the Passover of the Angel of death sparing
the Hebrew and their joining Egyptian families by their application of the Passover
lamb's blood (in Gen. 22:7-8 made typological by Abraham, as begun from Gen 3:15
& 4 by Abel) to their doorposts for their 7-day Exodus journey to follow. This was
the Exodus' first Sabbath recorded by Moses in Lev. 23:11 above, whose next Sabbath
on the 22nd day of the first month celebrated deliverance from Pharonic slavery in
Ex. 15 (made typological in Deut. 5:15 and Isa. 65:17-25 & 66:22-24) by the song of
Moses and the dance of his sister Miriam. This Sabbath was highlighted as the first
Sabbath in the count of seven in Lev. 23:15-16, and eternalalized and universalized by
typology in the Decalogue of Deuteronomy 5:6 and 12-15 as displayed in Fig. 2. The
Friday sunrise deliverance from Pharaoh's chariots destroyed in the Red sea ending
the 7-day Exodus journey, was celebrated from the sunset start of Sabbath by the Ex.
15 song of Moses and the dance of Miriam, beginning Moses' count of 7 Sabbaths to
Shavuot.
Thus we find the parallel between the typology of Ex. 14:30 and its antitype in Isa
66 and Malachi 4:

61
 Ex. 14:30 Thus the LORD saved Israel that day out of the hand of the Egyptians;
and Israel saw the Egyptians dead upon the sea shore.
Isa. 66:22 For as the new heavens and the new earth, which I will make, shall
remain before me, saith the LORD, so shall your seed and your name remain. 23
And it shall come to pass, that from one new moon to another, and from one sab-
bath to another, shall all flesh come to worship before me, saith the LORD. 24 And
they shall go forth, and look upon the carcases of the men that have transgressed
against me: for their worm shall not die, neither shall their fire be quenched; [by
many biblical parallels meaning “until destruction shall have finished its work”
epitomized in Ezekiel 28:19. - VL] and they shall be an abhorring unto all flesh.
Malachi 4:1 For, behold, the day cometh, that shall burn as an oven; and all the
proud, yea, and all that do wickedly, shall be stubble: and the day that cometh
shall burn them up, saith the LORD of hosts, that it shall leave them neither root
nor branch. 2 But unto you that fear my name shall the Sun of righteousness arise
with healing in his wings; and ye shall go forth, and grow up as calves of the stall.
3 And ye shall tread down the wicked; for they shall be ashes under the soles of
your feet in the day that I shall do this , saith the LORD of hosts.
Ezekiel 28:15 [paralelling Isaiah 14, both typifying the Pharaoh of the Exodus as
the spirit motivating the Genesis 3:1-5 serpent in Eden who reappears in Job 1:7-12
as Satan - VL] Thou wast perfect in thy ways from the day that thou wast created,
till iniquity was found in thee. 16 By the multitude of thy merchandise they have
filled the midst of thee with violence, and thou hast sinned: therefore I will cast
thee as profane out of the mountain of God: and I will destroy thee, O covering
cherub, from the midst of the stones of fire. 17 Thine heart was lifted up because
of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will
cast thee to the ground, I will lay thee before kings, that they may behold thee.
18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the
iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee,
it shall devour thee, and I will bring thee to ashes upon the earth in the sight of
all them that behold thee. 19 All they that know thee among the people shall be
astonished at thee: thou shalt be a terror, and never shalt thou be any more.

Location of the Exodus chronology of Figures 1 and 2 was done by following the
nomadic practice of Abraham and his descendants in the maintenance of their patri-
archal fall-to-fall lunar calendar used by the Israelites until the new spring-to-spring
year of the Exodus (sec. A.6). The simplest patriarchal lunar calendar as evidenced
by that of the Sumerians was a fall-to-fall lunar calendar50 whose New Year's month
commencement at the first appearance of the lunar crescent at sunset was heralded
and synchronized by its preceding fall equinox. Inclusively counting 365 days to an-
ticipate the next equinox, to be on the watch for it, would have been simple. Thus,
analogous to maintenance of the fall-to-fall calendar used for centuries by the descen-
dants of Abraham, Moses would have located the spring equinox, and next found the
first new crescent moon at sunset following that equinox to mark the New Year's Day.
Those uncomfortable with invocation of its by 5 hours earlier drift in ΔT at sunset
on 1 Nisan, 1443 BC in Fig. 2 establishing the relationship of 1 Nisan to its weekly
50 Morris Jastrow. “Sumerian and Akkadian Views of Beginnings”. In: Journal of the American Oriental

Society 36 (1916), pp. 274–299. [13] www.jstor.org/stable/592686. Read further in sec. A.6.

62
Sabbatical cycle, could otherwise be reconciled by reviewing the biblical conditions of
brutal slavery, which could well have led the Hebrews to accept expert Egyptian re-
port of the new lunar month as heralded by the New Crescent Moon certainly visible
at sunrise on Nisan 1, rather than searching for it at the preceding sunset according to
Mesopotamian custom. The patriarchal lunar calendar had co-existed amicably in the
midst of Hyksos-ruled Egyptian culture with its own lunar calendar for the first 10851
of its 215 years at the Exodus when Moses' spring calendar was created, wherein the
Israelites had maintained their patriarchal Sabbatical weekly cycle probably likewise
practiced by Jethro, priest of Midian as part of a widely dispersed ancient western
Asiatic religious tradition52 including a Melchizedek priesthood, which the highly ed-
ucated (as Egyptian royalty) Moses had recorded. The weight of historical and biblical
evidence determines the Exodus chronology to the hour, whereas uncertainty in ΔT
in 1443 BC is subject to dispute and technicalities beyond the scope of this work.
Appx. B proves that the Heliopolis priesthood had technical means to detect the
astronomical rising of Sirius for their Sothic civil calendric purposes. Joseph had mar-
ried a daughter of one of these Heliopolitan priests (Gen. 41:45,50: 46:20), establishing
a century of Hebrew intimacy with Egyptian astronomical advantages directly or in-
directly, which could well have enabled viewing an otherwise by 5 hours premature
New Crescent Moon at sunset. As developed in sec. 4.2.1, Joseph lived for 94 years
in Egypt, after which ca. 35 more years passed before the Hebrews, who had lived
freely for ca. 108 years in Egypt were enslaved. This century of Egyptian freedom
had allowed the Hebrews to pursue their customs and practices in peace, along with
a reliable means of maintaining their patriarchal calendar, in which Appx. B reveals
that the Egyptians had advantages, to which Joseph had unusual privileges of access.
Fig. 2 based on data very easily found and generated by Sky View Café (http:
//skyviewcafe.com/ or http://legacy.skyviewcafe.com/skyview.php) repre-
sents the latest refinements and broadest extent of my research into the chronology
of the Exodus. It shows that 1 Nisan in 1443 as first approximately located as the
first lunar month following the spring equinox in 1443 BC according to the pro-
cess documented in Fig. 1, was pinpointed by Sky View Café with ease compared
to my earlier labors using software not really designed for the task, but ideal for
doing their intended tasks, http://www.fourmilab.ch/documents/calendar/ and http:
//www.paulcarlisle.net/mooncalendar/. Sky View Café found the Tuesday Julian 3
April 1443 BC spring equinox as only 3 days before the Friday Julian 6 April 1443 BC
new moon, making its new crescent moon just after sunset on Friday the start of the
Friday sunset to Saturday (Sabbath) sunset Julian 7 April New Year's Day 1 of the first
year of Moses' spring-to-spring calendar. Historical and technical factors discussed
above overruled the fact that this waxing crescent moon was 5 hours too thin to be
seen according to conventional assumptions guiding retrocalculation of the ancient
solar system. Next we count to the 15th day from this earliest crescent moon to Satur-
day (Sabbath) April 21 (15 Nisan), which Hebrew lunar day commenced at sundown
on Friday the 14th of Nisan when the passover lamb was slain and roasted before
51 cf.
near end of sec.4.2.2
52 Dr.
David Livingston, “Correlating the Texts of Ancient Literature with the Old Testament” http:
//davelivingston.com/corancienttexts.htm, and ”From What Did Moses Compose Genesis?”
http://davelivingston.com/mosescompgenesis.htm.

63
sunset to be eaten during the night of the Friday sunset beginning of the Nisan 15
Sabbath. The literal Passover of the Angel of death occurred shortly after midnight
of the Nisan 15 Sabbath Saturday, 21 April 1443 (Ex. 12:29-32, Nu. 33:3) which was
conveniently the night after the Nisan 14 exact full moon, illuminating the refugees
assembling in haste throughout the night before sunrise from their scattered homes
in Goshen to their Exodus staging area (assembled “by their armies” in Ex. 12:51),
destined to journey in haste by day and night, doubtless with their cattle-drawn wag-
ons loaded before the night of the Exodus, with their herds for 7 days and nights (Ex.
13:17-22) across the Sinai peninsula, as confirmed in Exodus 13:17
And it came to pass, when Pharaoh had let the people go, that God led them not
through the way of the land of the Philistines, although that was near; for God
said, Lest peradventure the people repent when they see war, and they return to
Egypt: 18 But God led the people about, through the way of the wilderness of the
Red sea: and the children of Israel went up harnessed out of the land of Egypt.

rather than by Moses' accustomed route to Midian via “The Way of the Land of the
Philistines” through what is today Eilat at the northern tip of the Gulf of Aqaba.
The “Red sea” of the Exodus, Ex. 13:18 - 15:4 is identified as the Gulf of Aqaba by 1
Kings 9:26 “And king Solomon made a navy of ships in Eziongeber, which [is] beside
Eloth, on the shore of the Red sea, in the land of Edom.” which numerous researchers
have archeologically confirmed, eg. https://www.youtube.com/watch?v=9ubKUip6pz0,
having located the Exodus Red sea crossing by an undersea land bridge littered with
18th Dynasty chariot parts with the bones of their riders and horses, (Fig. 2) of its
gentle sandy slopes joining the Egyptian and Arabian shores of the 1km - 1.8 km deep
Gulf of Aqaba, which is 17.3km wide at the 4 kilometers broad and wide sandy beach
at Nuweiba, 472 km by today's bus route from the Cairo/Memphis starting point of
the Exodus for (sunset-to-sunset days) 1/2d + 5d + 0d= 5 1/2 days out of the 7 to reach
to reach the near side of the Red sea at Nuweiba (Ex. 14:2) on Thursday evening at
23 hours/day. 472km/5.5d = 85.8 km/day @ 23h/d => 78.7km/23h = 3.73 km/h = 2.32
miles per hour travel speed according to the Ex. 12:39 daily breadbaking schedule for
the 7 days travel schedule of Ex. 13:5-14. Next, crossing the 17.3 km width of the
Gulf of Aqaba at Nuweiba took all night until the Friday sunrise of the 7th day of the
Exodus. Normal walking speed is ca. 5km/h = 3.1miles/h.
Thus the 7 days Exodus journey was clarified by Moses' Leviticus 23 identification
of the sunset to sunset 15 Nisan day which launched the Exodus as having been a
weekly Sabbath day, followed by seven more Sabbath days of which the first on 22
Nisan was the Gen. 15 Sabbath of thanksgiving for liberation from Pharonic slavery,
which was immediately transferred by Moses into the Decalogue of Deuteronomy 5
from God's second (post-rebellion) set of its Tables of Stone from Mt. Sinai.
The precise chronology of Figures 1 and 2 explains the Exodus basis for the Deuteron-
omy 5:6, 12-15 Exodus-centric version of the Sabbath commandment of the Decalogue,
which in turn is given an antitypical (eschatalogical) role and meaning by the eternal
Sabbaths of Isa. 66:22-24, which are further explained as the Edenic Divine covenant
solution of Genesis 3:15 & 4 to the “fall of mankind” problem as carried forward from
Eden via Abraham and Moses through the entire Masoretic Text of the Hebrew Bible,
confirmed as authentic by the Dead Sea Scrolls and this chronology.

64
4.5 Dating Jacob’s departure from Canaan / Entry into Egypt
Jacob's chronology is determined by the absolute Nisan date of the Exodus estab-
lished by the 1 Kings 6:1 fourth fall-to-fall year of Solomon in its second month of
spring (fall-to-fall years used the spring-to-spring months of Moses' spring calendar
in the sequence 7-12,1-6) having been the 480th spring-to-spring year whose first year
was the year of the Exodus. Jacob's chronology is additionally determined by Exodus
12: 40-41 specifying that the springtime middle of Abraham's 75th year as found in
Genesis 12:1-4 was exactly 430 full spring-to-spring years from the spring (“Nisan”)
month of the Exodus. The combination of these 480 and 430 spring to spring years
joined seamlessly at the Exodus therefore absolutely dates the ff1874/1873 75th fall-
to-fall year of Abraham just as absolutely as the chronology of Solomon is absolutely
known via my correction of Thiele's solution of the chronology of the Hebrew kings
astronomically dated via Assyrian astronomical dates. And from Abraham's absolute
75th year charted on Fig. 1, the Masoretic Text of the Hebrew Bible provides the
exact chronology of Abraham's main descendants as reckoned from the patriarchal
chronogenealogies of sections A.2 and A.3, giving Jacob's ff1790/1789 year of birth. If
the internal Masoretic Text chronology is correct, then calculation from Jacob's birth
to the Exodus should produce the same date as the Exodus calculated from Solomon's
4th year, as seen on Fig. 1, which does indeed prove that the internal Masoretic Text
chronology is correct, only needing the Assyrian synchronisms to the chronology of
the Hebrew kings to produce absolute dates likewise all the way back to Creation. Our
interest lies in the fact that the key Exodus date is determined both astronomically
and historically by the two charts of Figures 1 and 2, examined previously.
Thus the chart of Fig. 1, in its row extending to the Exodus in the 430th ss year,
shows that the exact middle of Jacob's 131st ff1660/1659 calendrical year of life at his
entry into Egypt dated by his age declaration to Pharaoh in Gen. 47:8 in the spring53
marked the completion of only 214 ss calendrical years since Abraham's departure
from Haran in the spring of his 75th year, and the beginning of the 215th ss year
when Jacob entered Egypt having completed 130 ff years of life. However, the details
of when Jacob arrived in Egypt requiring its springtime trip for food followed shortly
by a second trip to move Jacob and his entire household to Egypt placed Jacob's arrival
not in the middle of his 131st ff year, but late in that springtime of the 215th ss year,
thus resulting in 215 ss calendric years of Jacob in Canaan reckoned before his entry
into Egypt. Due to Jacob's residence in both Canaan and Egypt in this 215th ss year,
this accounted for 216 ss calendar years in Egypt until the Exodus.
Jacob's arrival in Egypt was the second of two springtime trips to Egypt in the second
year of famine by Genesis 45:6, which dates Jacob's entry well past the beginning of
spring in the second year of the 7 years of famine:
Genesis 41:53 And the seven years of plenteousness, that was in the land of Egypt, were
ended. 54 And the seven years of dearth began to come, according as Joseph had said: and
the dearth was in all lands; but in all the land of Egypt there was bread. 55 And when all the
land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto
53 Mesopotamian/Levantine caravan journeys customarily began in the spring, which was also the time

of the expected fall and winter rains to have matured the spring barley harvest in Canaan which had to be
waited out to the spring equinox before realizing the drought emergency at hand now for the second year.

65
all the Egyptians, Go unto Joseph; what he saith to you, do. 56 And the famine was over all
the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians;
and the famine waxed sore in the land of Egypt. 57 And all countries came into Egypt to
Joseph for to buy corn; because that the famine was so sore in all lands. … 42:1 Now when
Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon
another? 2 And he said, Behold, I have heard that there is corn in Egypt: [This was the
first of Joseph's prophesied 7 years of famine, made evident by the lack of winter rains and
failure of the spring barley harvest in Canaan. - VL] get you down thither, and buy for
us from thence; that we may live, and not die. 3 And Joseph's ten brethren went down to
buy corn in Egypt. 4 But Benjamin, Joseph's brother, Jacob sent not with his brethren; … 7
And Joseph saw his brethren, and he knew them, but made himself strange unto them, and
spake roughly unto them; and he said unto them, Whence come ye? And they said, From
the land of Canaan to buy food. 8 And Joseph knew his brethren, but they knew not him.
9 And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye
are spies; to see the nakedness of the land ye are come. 10 And they said unto him, Nay, my
lord, but to buy food are thy servants come. … 43:1 And the famine was sore in the land. 2
And it came to pass, when they had eaten up the corn which they had brought out of Egypt,
their father said unto them, Go again, buy us a little food. [This first of this spring's two
Egypt trips was certainly the spring of the ff second year of the famine, confirmed in 45:6
- VL] 3 And Judah spake unto him, saying, The man did solemnly protest unto us, saying,
Ye shall not see my face, except your brother be with you. … 13 Take also your brother,
and arise, go again unto the man: 14 And God Almighty give you mercy before the man,
that he may send away your other brother, and Benjamin. If I be bereaved of my children,
I am bereaved. 15 And the men took that present, and they took double money in their
hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph. 16
And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these
men home, and slay, and make ready; for these men shall dine with me at noon. 17 And
the man did as Joseph bade; and the man brought the men into Joseph's house. … 23 And
he said, Peace be to you, fear not: your God, and the God of your father, hath given you
treasure in your sacks: I had your money. And he brought Simeon out unto them. 24 And
the man brought the men into Joseph's house, and gave them water, and they washed their
feet; and he gave their asses provender. 25 And they made ready the present against Joseph
came at noon: for they heard that they should eat bread there. … 44:18 Then Judah came
near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's
ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. … 27
And thy servant my father said unto us, Ye know that my wife bare me two sons : 28 And
the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since:
29 And if ye take this also from me, and mischief befall him, ye shall bring down my gray
hairs with sorrow to the grave. 30 Now therefore when I come to thy servant my father,
and the lad be not with us; seeing that his life is bound up in the lad's life; 31 It shall come to
pass, when he seeth that the lad is not with us , that he will die: and thy servants shall bring
down the gray hairs of thy servant our father with sorrow to the grave. 32 For thy servant
became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall
bear the blame to my father for ever. 33 Now therefore, I pray thee, let thy servant abide
instead of the lad a bondman to my lord; and let the lad go up with his brethren. 34 For
how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil
that shall come on my father. … 45:1 Then Joseph could not refrain himself before all them
that stood by him; and he cried, Cause every man to go out from me. And there stood no
man with him, while Joseph made himself known unto his brethren. 2 And he wept aloud:
and the Egyptians and the house of Pharaoh heard. 3 And Joseph said unto his brethren, I
am Joseph; doth my father yet live? And his brethren could not answer him; for they were
troubled at his presence. 4 And Joseph said unto his brethren, Come near to me, I pray you.
And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. 5
Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God
did send me before you to preserve life. 6 For these two years hath the famine been in the
land: and yet there are five years, in the which there shall neither be earing nor harvest.
[Speaking as a desecendant of Abraham, this was the second patriarchal ff calendrical year

66
 of famine of which the spring harvest was now past, thus by Fig. 1 its 215th ss year from
Abraham's 75th year. - VL] 7 And God sent me before you to preserve you a posterity in
the earth, and to save your lives by a great deliverance. 8 So now it was not you that sent
me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and
a ruler throughout all the land of Egypt. 9 Haste ye, and go up to my father, and say unto
him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me,
tarry not: 10 And thou shalt dwell in the land of Goshen, and thou shalt be near unto me,
thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all
that thou hast: 11 And there will I nourish thee; for yet there are five years of famine; lest
thou, and thy household, and all that thou hast, come to poverty.

Thus according to Fig. 1 Jacob and his clan entered Egypt in late spring of the ss 215th
year since Abraham's departure from Haran. By this reckoning a substantial part such
as 2 or 3 months of the spring of this ss 215th year found Jacob still in Canaan, and
by inclusive Hebrew reckoning therefore accounts for 215 ss calendar years occupied
by Abraham and his descendants in Canaan, whereas (actually less than) 216 ss years
in Egypt cannot be avoided. Thus Josephus and the LXX were essentially correct.
Jacob, when asked of the Canaanite Hyksos Pharaoh “how old art thou?” in Gen-
esis 47:8, heard his question phrased in the formulation of the fall-to-fall patriarchal
age declarations of Gen. 5 and 11 wherein the patriarchal age in question had been
completed (fulfilled in the past fall-to-fall calendrical year) at the birth of their sons,
replied according to that same grammatical formulation by declaring his 130 fall-to-
fall years as having been completed on the New Year's Day of the present fall-to-fall
131st year of Jacob's Egyptian arrival.
There were two alternative Hebrew grammatical options for stating Jacob's age at
his entry into Egypt: 1, the normal one being that he was a “son of his 131st year,” or
2, that he had completed 130 fall-to-fall calendrical years of life by passing into the the
New Year's Day following said year of life. This kind of “age” counted the crossings
of the finish lines of the calendrical years that one had lived, or “Old Year's Eves” one
had seen. Thus if one was born on the last day of a year, he was “the son of one year”
on the following New Year's Day. Both answers gave the same identical information,
but in alternative forms by different numbers, so it is essential to be able to discern in
which of these two forms Jacob's age was both asked and answered, because both the
question and the answer must be phrased in the same form.
The two forms of declaring a person's age are introduced respectively in Genesis
5 and in Genesis 7. The simplest form is found in Genesis 7:6, and defined in Genesis
7:11 (KJV = King James Version; YLT = Young's Literal Version):
KJV: Gen. 7:6 And Noah was six hundred years old when the flood of waters was upon the
earth.
YLT: Gen 7:6 and Noah [is] a son of six hundred years, and the deluge of waters hath been
upon the earth.
KJV: Gen. 7:11 In the six hundredth year of Noah's life, in the second month, the seventeenth
day of the month, the same day were all the fountains of the great deep broken up, and the
windows of heaven were opened.
YLT: Gen. 7:11 In the six hundredth year of the life of Noah, in the second month, in the
seventeenth day of the month, in this day have been broken up all fountains of the great
deep, and the net-work of the heavens hath been opened,

The key to recognizing this form is that it indicates that the person whose age is being
stated is presently living within his/her (incompleted) calendrical year indicated or

67
at issue in the statement of his/her age. Thus, in v. 6 above, the context of v. 11
tells us that Noah was living in his 600th year of life when he was distinguished in
the Hebrew as having been “a son of 600 years.” Fortunately, this simple form is
nearly universally used throughout the Hebrew Bible as well as in everyday Hebrew
speech, but nevertheless this form is always indicated by the qualifier “a son/daughter
of” specifying the type of the given number which this stated age represents, which
qualifier in the KJV is consistently translated by the phrase “years old.” Thus, the
normal modern Hebrew question “A son/daughter of how many years are you?” finds
its basis in Genesis 7:6. And the answer to such a question must likewise take the form
of “a son/daughter of said number of years.”
The second form of statement of a person's age, as found in the Genesis 5 and 11
patriarchal chronogenealogies, is a declaration of how many calendrical years said
person had completed to the point in question in his life. This answer declares the
calendrical yearly count of years of the person's life which had been completed on the
last Old Year's Eve of said person's life while said person was living in the calendrical
year at issue or in question. This form of age declaration is found rarely in the Hebrew
Bible, as it is found in Pharaoh's question and Jacob's answer of Genesis 47:8-9, but
most obviously in the chronogenealogical lists of Genesis 5 and 11, which two lists
are practically identical in form, except that the patriarchal chronogenealogical list
of Genesis 11 omits the concluding total patriarchal age checksum (eg. Gen. 5:8)
found at the end of every patriarchal chronogenealogy of Genesis 5. This checksum
was essential for determining the precise meaning of the statement of the calendrical
years of the patriarch completed just prior to the year in which his son was born.
Here is a typical example of two successive patriarchs from Genesis 5 only:
KJV: Gen 5:6 And Seth lived an hundred and five years, and begat Enos: 7 And Seth lived
after he begat Enos eight hundred and seven years, and begat sons and daughters: 8 And
all the days of Seth were nine hundred and twelve years: and he died.
YLT: Gen 5:6 And Seth liveth an hundred and five years, and begetteth Enos. 7 And Seth
liveth after his begetting Enos eight hundred and seven years, and begetteth sons and daugh-
ters. 8 And all the days of Seth are nine hundred and twelve years, and he dieth.
KJV: Gen 5:9 And Enos lived ninety years, and begat Cainan: 10 And Enos lived after he
begat Cainan eight hundred and fifteen years, and begat sons and daughters: 11 And all the
days of Enos were nine hundred and five years: and he died.
YLT: Gen 5:9 And Enos liveth ninety years, and begetteth Cainan. 10 And Enos liveth after
his begetting Cainan eight hundred and fifteen years, and begetteth sons and daughters. 11
And all the days of Enos are nine hundred and five years, and he dieth.

The Gen. 5 and 11 patriarchal timeline and its calendrical system is presented in
my attached Appendix ⁇ chronology chart 13/19. For the complete development of
the antediluvial and postdiluvial patriarchal chronogenealogies see sec. A.2. For the
chronogenealogies from Abraham through Joseph, see A.3.
That Jacob would have reckoned his lifetime in Canaan as having passed into its
131st ff year at his entry into Egypt is confirmed in the formalism of Pharaoh's ques-
tion to Jacob “How old art thou?” and in Jacob's respectively formally phrased answer
in Gen. 47:8-9
Gen. 47:8 And Pharaoh said unto Jacob, How old art thou? [Phrased in the Hebrew as found
in the Genealogies of Genesis 5 & 11, cf. preceding footnote. - VL] 9 And Jacob said unto

68
 Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and
evil have the days of the years of my life been, and have not attained unto the days of the
years of the life of my fathers in the days of their pilgrimage.

which is most clearly understood by reference to the meaning of its key Hebrew
words, found most conveniently in the Young's Lieteral Translation:54
Gen. 47:8 And Pharaoh saith unto Jacob, `How many [are] the days of the years of thy
life? [This phraseology, particularly the characterization “the days of the years” is found in
every chronogenealogy of Genesis 5 & 11 excepting that of Noah, which takes the “son of
xxx years” form, cf. preceding footnote. - VL] 9 And Jacob saith unto Pharaoh, `The days
of the years of my sojournings [are] an hundred and thirty years [Jacob answers Pharaoh's
grammatically precise and exclusive form of question in terms of that same form character-
ized by “the days of the years” as found in Gen. 5 & 11. - VL]; few and evil have been the
days of the years of my life, and they have not reached the days of the years of the life of
my fathers, in the days of their sojournings.'

The Interlinear Scripture Analyzer55 is beyond literal, beyond conveying intelligible

meaning to the non Hebrew grammatically aware reader, requiring technical knowl-
edge of its precise translation details, but adquately reveals the same characteristic
“days of the years of” which indicate that Jacob's declared number of 130 years had
been completed at the end of the preceding calendar year completed before Jacob
entered Egypt:
Gen. 47:8. and·he-is-saying Pharaoh to Jacob as·what? days-of years-of lives-of·you 9.
and·he-is-saying Jacob to Pharaoh days-of years-of sojournings-of·me thirty and·hundred-
of year few and·evil-ones they-became days-of years-of lives-of·me and·not they-overtake
» days-of years-of lives-of fathers-of·me in·days-of sojournings-of·them.

Jacob's characterization by the use of identical terms of “the days of the years of the
life of” both himself and of his fathers (as used almost exclusively in the patriarchal
chronogenealogies of Gen. 5 & 11) indicates that just as his fathers who were dead
and buried had completed their “days of sojourning,” thus likewise Jacob himself, in
the same sense and by exactly the same unique, antique, and biblically rare method
of reckoning as that of his fathers in Gen. 5 & 11, had completed his declared number
of 130 fall-to-fall calendrical years of life. Thus 130 years must have been completed
at Jacob's last Old Year's Eve prior to his present year of having entered Egypt to talk
to Pharaoh. Pharaoh did not ask Jacob “A son of how many years are you?” which
is used customarily nearly always both in biblical as well as in modern Hebrew, and
neither did Joseph answer Pharaoh's question in the nearly universal Hebrew terms
“I am a son of 130 years.”
Therefore, Jacob's answer of his having completed 130 ff calendar years of life at
the end of the previous year, confirms that Jacob was living in his 131st fall-to-fall
calendrical year when he answered Pharaoh's question.
By the same token, any declaration of the years of Jacob spent in Egypt would
include the fall-to-fall calendrical year in which he entered Egypt. This is biblically
confirmed in
Genesis 47:28 And Jacob lived in the land of Egypt seventeen years: so
the whole age of Jacob was an hundred forty and seven years.
54 https://www.biblegateway.com/versions/Youngs-Literal-Translation-YLT-Bible/
55 http://www.scripture4all.org/

69
by the sum 130 + 17 = 147. Fig. 1 shows Jacob's 130 total fall-to-fall calendrical years
completed in Canaan prior to Jacob's year of entry into Egypt, whereby Gen. 47:28
the 17 fall-to-fall years of Jacob completed his life in Egypt from his ff1660/1659 131st
fall-to-fall calendrical year entry into Egypt by subtracting 17 years = ff1643/1642 BC.

4.6 The 4th generation of Gen. 15:16 fits the 215 years in Egypt
chronology, but Jochebed’s age needs explanation

Figure 3: Patriarch Longevity, 19 April 2004, Courtesy of The Bible Study Web Site at BibleStudy.org

http://www.
biblestudy.org/basicart/why-did-man-live-longer-before-flood-of-noah-than-after-it.
html

Whereas the widely accepted 430 years sojourn in Egypt biblical chronology is shown
throughout this study as deficient in both Scriptural as well as chronological support,
the reader will note that the present chronological analysis of the 215 years sojourn in
Egypt falls within the end portion of the patriarchal chronogenealogies of the line of
Noah and his descendants whose lifespans exhibit an exponential decay distribution
from Noah to Moses, quoting Glatt:56
Lifespan = e(8.804 - 0.00177·date) , Lifespan = 6664·e-date/τ where date is the num-
ber of years since Adam and: τ = exponential time constant = 563 years.
Self (2002) has in - depth comments to make about the “extension of the
reign of death” and his entire correspondence is worth reviewing before
56 from Charles A. Glatt Jr. “Patriarchal Life Span Exponential Decay by Base e” Pasadena, CA. http:

//www.ldolphin.org/lifespans.pdf

70
 continuing: “Much of nature including biology follows the base e expo-
nential curve in decay or growth.”
Glatt used the 215 years short Egyptian sojourn, making Glatt's biblical patriarchal
date of birth and lifespan data for practical purposes identical (having negligible dif-
ferences inconsequential for the present calculation) to the more rigorous and exact
data of my part II treatise. Thus my data confirms his Figure 3 result:
Due to the longer lifespans of the four generations of Genesis 15:16 upon which
the length of the Hebrew sojourn in Egypt depends (Levi - 137, Kohath - 133, Amram
- 137, either Aaaron - 123 or Moses - 120, and Eleazar - 110), the paternal and ma-
ternal ages at birth of this four generation line extending from its entry into Egypt
unto its entry into Canaan according to Genesis 15:16, are compared on a propor-
tional basis to today's normal maximum limits for the ages of the respective parents
for natural childbirth of their offspring, and found on this proportional age basis to
fall well within today's typical maximum age norms for the male or the female having
offspring, thus validating the four generations line of Levi (born in Canaan as father
of his priestly tribe) unto Moses who returned to see, but not cross into Canaan (Levi-
Kohath-Amram-Moses), on the one hand, to on the other hand the four generational
line of Kohath (born in Canaan) unto Eleazar (Kohath-Amram-Aaron-Eleazar), who
represented Abraham's seed crossing from Egypt back into Canaan in the fourth gen-
eration, as will be examined in detail.
On account of the Genesis 15:16 prophecy
Genesis 15:13 And he said unto Abram, Know of a surety that thy seed
shall be a stranger in a land that is not theirs, and shall serve them; and
they shall afflict them four hundred years; 14 And also that nation, whom
they shall serve, will I judge: and afterward shall they come out with
great substance. 15 And thou shalt go to thy fathers in peace; thou shalt
be buried in a good old age. 16 But in the fourth generation they shall
come hither again: for the iniquity of the Amorites is not yet full.
that the 4th generation of those born in Egypt from among those who entered Egypt
would return to Canaan, the succession of Kohath, Amram, Aaron, and Eleazar, end-
ing with the first high priest of the land of Israel, meets this requirement. The alter-
native which has generally been offered is Levi, Kohath, Amram, and Moses, because
Levi represents the generation which entered Egypt from Canaan, and Moses died
having been given a view of all of Canaan from Mt. Nebo at the top of Pisgah on
the border of Canaan only a few weeks before the entry into Canaan. Thus (as will
be shown) Moses himself may reasonably be regarded as answering to “in the fourth
generation they shall come hither again.”
However, according to Wikipedia,57
The term first-generation can refer to either people who were born in one
country and relocated to another, or to their children born in the country
they have relocated to. The term second-generation refers to children of
first-generation immigrants, and thus exhibits the same ambiguity.
57 https://en.wikipedia.org/wiki/Immigrant_generations

71
another possibility for this “4th generation” would select someone (besides Caleb and
Joshua) who actually entered Canaan as representing the fourth Hebrew generation
which was born in Egypt, where of particular interest is estimation of the chronologies
of the line of Moses and Aaron, because the Bible records that Aaron's son Eliezar
replaced Aaron as high priest over the children of Israel in the year that both Aaron
and Moses died. Both Moses and Aaron died in the 40th and last year of the wandering
of the children of Israel in Midian, which commenced in the year of the Exodus and
ended on the border of Canaan on the east bank of the Jordan. Thus Eleazar became
the first high priest of the nation of Israel, of the fourth generation born in Egypt
thanks to Canaan-born Kohath, serving long after the conquest of Canaan.
Because Aaron and Moses were the sons of Amram, the son of Kohath, the son
of Levi, we note according to the Gen. 46:8-27 complete list of 70 souls (named and
itemized in four groups of 33, 16, 14, and 4) consisting of Jacob and his descendants
who entered Egypt, that Levi's son Kohath descended into Egypt with Jacob, but that
Kohath's son Amram did not:
Genesis 46:8 And these are the names of the children of Israel, which
came into Egypt, Jacob and his sons: Reuben, Jacob's firstborn. 9 And the
sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi. 10 And the
sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and
Shaul the son of a Canaanitish woman. 11 And the sons of Levi; Gershon,
Kohath, and Merari. … [All 70 members of Jacob's living lineage who had
entered Egypt by the time that Jacob entered Egypt, including Jacob and
Joseph, and Joseph's sons born in Egypt, are named and accounted for by
verse 27. - VL]

And born in Egypt, because they were not listed among Jacob's numbered party of 33
+ 16 + 14 = 66 and Joseph's family of 4 were:

Exodus 6:18 And the sons of Kohath; Amram, and Izhar, and Hebron, and
Uzziel: and the years of the life of Kohath were an hundred thirty and
three years.
Because the chronological specification of Genesis 15:16 requires a span of 4 genera-
tions from Jacob's entry into Egypt until his tribe's entry into Canaan,

Genesis 15:16 But in the fourth generation they shall come hither again:
for the iniquity of the Amorites is not yet full.

my search of the Hebrew Bible turned up only the high priest of Israel, Eleazar, alone
among all those who entered Canaan with Joshua and Caleb,58 for whom the Bible
provides a complete chronogenealogical record of his lineage from the party of Ja-
cob's entry into Egypt. And this record identifies Eleazar as representing the fourth
58 By Fig. 1, Caleb’s fall (Tishri) beginning of the ff1388/1387 Jubilee cycle middle of Caleb’s 85th Nisan

year marked Nisan year following Caleb’s 84th Nisan year completion of 15 Nisan years of the conquest
of Canaan. Caleb’s 85th Nisan year is synchronized in Joshua 14:10 to the Tishri commencement of both
simultaneous land ownership by all of the tribes of Israel and their practice of agriculture at the fall com-
mencement of the Tishri-based Sabbatical and Jubilee cycles of Leviticus 25 in ff1388/1387 of Fig. 1.

72
generation descended from the priestly line of Levi who entered Egypt with Jacob as
found above, in the succession from Levi (137), namely Kohath (133), Amram (137),
Aaron (123), and Eleazar (110), their lifespans shown in parentheses.
Therefore we begin by estimating Levi's patriarchal calendrical year of life at his
entry into Egypt from his birth record in Genesis 29:20-35
Genesis 29:20 And Jacob served seven years for Rachel; and they seemed unto him
but a few days, for the love he had to her. 21 And Jacob said unto Laban, Give
me my wife, for my days are fulfilled, that I may go in unto her. 22 And Laban
gathered together all the men of the place, and made a feast. 23 And it came to
pass in the evening, that he took Leah his daughter, and brought her to him; and
he went in unto her. 24 And Laban gave unto his daughter Leah Zilpah his maid
for an handmaid. 25 And it came to pass, that in the morning, behold, it was Leah:
and he said to Laban, What is this thou hast done unto me? did not I serve with
thee for Rachel? wherefore then hast thou beguiled me? 26 And Laban said, It
must not be so done in our country, to give the younger before the firstborn. 27
Fulfil her week, and we will give thee this also for the service which thou shalt
serve with me yet seven other years. 28 And Jacob did so, and fulfilled her week:
and he gave him Rachel his daughter to wife also. 29 And Laban gave to Rachel his
daughter Bilhah his handmaid to be her maid. 30 And he went in also unto Rachel,
and he loved also Rachel more than Leah, and served with him yet seven other
years. 31 And when the LORD saw that Leah was hated, he opened her womb:
but Rachel was barren. 32 And Leah conceived, and bare a son, and she called
his name Reuben: for she said, Surely the LORD hath looked upon my affliction;
now therefore my husband will love me. 33 And she conceived again, and bare a
son; and said, Because the LORD hath heard that I was hated, he hath therefore
given me this son also: and she called his name Simeon. 34 And she conceived
again, and bare a son; and said, Now this time will my husband be joined unto
me, because I have born him three sons: therefore was his name called Levi. …
30:25 And it came to pass, when Rachel had born Joseph, that Jacob said unto
Laban, Send me away, that I may go unto mine own place, and to my country.
26 Give me my wives and my children, for whom I have served thee, and let me
go: for thou knowest my service which I have done thee. 27 And Laban said unto
him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by
experience that the LORD hath blessed me for thy sake. 28 And he said, Appoint
me thy wages, and I will give it. … 31:1 And he heard the words of Laban's sons,
saying, Jacob hath taken away all that was our father's; and of that which was
our father's hath he gotten all this glory. 2 And Jacob beheld the countenance of
Laban, and, behold, it was not toward him as before. 3 And the LORD said unto
Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with
thee. … 31:41 Thus have I been twenty years in thy house; I served thee fourteen
years for thy two daughters, and six years for thy cattle: and thou hast changed
my wages ten times. … 55 And early in the morning Laban rose up, and kissed
his sons and his daughters, and blessed them: and Laban departed, and returned
unto his place. … 35:18 And it came to pass, as her soul was in departing, (for
she died) that she called his name Benoni: but his father called him Benjamin. 19
And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.

Therefore Joseph (cf. sec. 4.2.1) was born as Rachel's first of two sons in ff1697/1696
in Jacob's 94th year of life in his 14th of his 20 years of service to Laban. Levi was

73
born as Jacob's third son by Leah, whose first son Reuben was born in Jacob's ca. 7
+ 1 = 8th year of service to Laban, whereby we may estimate that Levi was born in
Jacob's 7 + 3 = 10th year of service to Laban, making Levi 14 - 10 = 4 years older than
Joseph. To calculate Levi's calendrical year of life at his entry into Egypt, we refer to
my development of Joseph's calendrical year of life at Jacob's entry into Egypt from
section 4.2 above:

Thus Jacob's 131st fall-to-fall calendrical year of life matches the second
year of the “seven lean years” of famine in Egypt and the Levant, being
Joseph's fall-to-fall calendrical year 37 + 1 = 38, reckoned according to
the fall-to-fall patriarchal calendar. According to Fig. 1 Jacob's 131st year
entry into Egypt was in ff1660/1659 BC, which was Joseph's 38th year.
So reckoning by Joseph's age, Levi's fall-to-fall calendrical year of life at his Entry into
Egypt with his sons Gershon, Kohath, and Merari was ca. 4 + 38 = 42.
Gen. 46:8 And these are the names of the children of Israel, which came
into Egypt, Jacob and his sons: Reuben, Jacob's firstborn. … 11 And the
sons of Levi; Gershon, Kohath, and Merari. … 19 The sons of Rachel
Jacob's wife; Joseph, and Benjamin.
Jacob's age at the birth of Benmamin and the death of Rachel can be estimated from:

Gen. 43:7 And they said, The man [Joseph in Jacob's 131st year - VL]
asked us straitly of our state, and of our kindred, saying, Is your father
yet alive? have ye another brother? and we told him according to the
tenor of these words: could we certainly know that he would say, Bring
your brother down? 8 And Judah said unto Israel his father, Send the lad
[Benjamin - VL] with me, and we will arise and go; that we may live, and
not die, both we, and thou, and also our little ones.
A “lad”, being a boy between ca. 8 and 12 years of age (Strong's defines the Hebrew
word more broadly as “[concretely], a boy [as active] from the age of infancy to ado-
lescensce”) median age 10 in Jacob's 131st year, made Jacob ca. 122 years of age at
Benjamin's birth. Jacob died in his 147th year (Gen. 47:28).
Because Kohath entered Egypt with his father Levi, we can estimate Kohath's birth
at the latest 2 years before the year of entry into Egypt and his age as represented by
his 3rd year of life at his Entry into Egypt, being ff1660/1659.
To estimate the year of Amram's birth, we must calculate backwards from the 4th
year of Solomon of 1 Kings 6:1, ff965/964, to the year of Aaron's birth, discovered by
Fig. 1 in the 3rd spring-to-spring calendrical year before the spring-to-spring calen-
drical year of Moses' birth:59 ff1524/1523 + 3 = ff1527/1526 (Aaron's birth year), which
consequently was ff1660/1659 - ff1527/1526 = 133 years after the year of Jacob's entry
59 Exodus 7:7 “And Moses [was] fourscore years old, and Aaron fourscore and three years old, when they

spake unto Pharaoh.” Moses having been in his 80th spring-to-spring calendrical year of life (expressed
in the Hebrew as having been “a son of 80 years”) in the spring-to-spring year preceding the fall-to-fall
calendrical year ff1444/1443 of the Exodus (calculated in subsec. A.4.2), in turn calculated from the 1 Kings
6:1 480th spring-to-spring year after the Exodus having fallen in Solomon’s 4th fall-to-fall regnal year

74
into Egypt, or 134th year counting From the year of Jacob's Entry into Egypt (134FJE).
Suppose Kohath had waited until his 75th year counting from his year of entry into
Egypt for Amram's birth in his year of life 75 + 2 = 77, which would have been in
75FJE. Then at the birth of Aaron, Amram would have been in his year of life = 134FJE
- 75FJE + 1 = 59 + 1 = 60 at the birth of Aaron (the difference in birth years of Aaron
and Amram must be reckoned inclusively, namely by adding 1 to the difference, to
get Amram's calendrical year of life at the birth of Aaron), and thus in his year of life
63 at the birth of Moses.
We next estimate that Jochebed, Levi's daughter and Amram's wife (Ex. 2:1,2,10;
6:2; 7:7),

Exodus 6:20 And Amram took him Jochebed his father's sister to wife;
and she bare him Aaron and Moses: and the years of the life of Amram
were an hundred and thirty and seven years.
Numbers 26:59 And the name of Amram's wife was Jochebed, the daugh-
ter of Levi, whom her mother bare to Levi in Egypt: and she bare unto
Amram Aaron and Moses, and Miriam their sister.
was born when Levi's hypothetical year of life was 98, in the fall-to-fall year counting
from the year of Jacob's entry into Egypt 98 - 43 + 1 = 56FJE. This would give Jochebed's
year of life at the birth of Aaron as 134FJE - 56FJE + 1 = 78 + 1 = 79 (By Western
conventional age reckoning this age would be about 78).
Now Jochebed's calendrical motherhood age of 79 (matching today's average lifes-
pan in the developed world) would immediately raise modern eyebrows,60 challeng-
ing contemporary biological limits, which peak at 59 years for natural childbirth, and
being in the low 70s for artificially assisted conception and childbirth.
The days of Jochebed border upon fabulous antiquity, with its world-wide legends
of an universal flood, of widespread gigantism mirroring the fossil record still freshly
(indeed edibly) frozen in the Arctic tundras, of the 2000 ton foundation stones of the
temple complex at Baalbek which confront us gazing at them in wonder, listed among
the South American and other megalithic architectural enigmas not remarkable so
much for their size approaching the order of residential houses, but rather due to
their irreproducible precision stonework, not to mention the enigma of the pyramids
at Gizeh, all arguably touching upon the times of the postdiluvian patriarchs of whom
Abraham, as the initiator of the biblical Exodus era of Fig. 1 was the last (Abraham
was born 2 years after Noah died in his 950th ff year - see Appx. C, chart 13/19), an
era when the verdant post ice age savannahs of Egypt and the broad Sahara were still
in the process of drying out, as attested by the petroglyphs of its witnesses depicting
its copious fauna long gone. Abraham lived to 175 years, and during the 430 years of
his and his successors' sojourn their lifespan decayed distinctly exponentially to the
base e to about age 110 (for both Joshua and Aaron's son, the high priest Eleazar in the
newborn nation of Israel), in comparison to the 70 years average lifespan reported by
David, which remained at about that level through the Greek and Roman civilizations
and down to our present day when adjusted by elimination of irrelevant infant and
60 Femalepeak maximum longevity in recent decades has reached 120, but has generally held steady on
an annual basis at 116.

75
youth mortality due to disease and other environmental factors which have nothing
to do with intrinsic biological lifespan (death by old age), indicating an exponential
human lifespan decay curve61 which found its limiting asymptote at about 78 years.62

The fact is that the maximum human lifespan a concept often confused
with "life expectancy" has remained more or less the same for thousands
of years. The idea that our ancestors routinely died young (say, at age 40)
has no basis in scientific fact.
Also from http://www.ancient-origins.net/news-evolution-human-origins/
life-expectancy-myth-and-why-many-ancient-humans-lived-long-077889

What is commonly known as ‘average life expectancy’ is technically ‘life

expectancy at birth’. In other words, it is the average number of years that
a newborn baby can expect to live in a given society at a given time. But
life expectancy at birth is an unhelpful statistic if the goal is to compare
the health and longevity of adults. That is because a major determinant
of life expectancy at birth is the child mortality rate which, in our an-
cient past, was extremely high, and this skews the life expectancy rate
dramatically downward.

Thus we find Jochebed living in a period when the average life span, excluding the
effect of infant mortality and the like due to the selective patriarchal nature of the
biblically recorded populations, could be estimated at about 130 years:
Levi (Kohath's and Jochebed's father by different wives) died at 137, Ko-
hath (Amram's father) at 133, Amram (Jochebed's husband) at 137, Aaron
(Jochebed's son) at 123, and Moses (Jochebed's son) at 120, wherein the
lives of both Aaron and Moses were cut short in the year before the en-
try into Canaan because God forbade them both the privelege of enter-
ing Canaan for theological reasons. This tragedy had nothing to do with
God's ultimate acceptance of both of them, but merely emphasized that
God had theological moral standards to uphold. Because of this obviously
unnatural truncation of Aaron's and Moses' lives, their 123 and 120 year
life spans do not bias the average lifespan for Jochebed below 130 years.
and falling at an exponentially diminishing rate, meaning that the rate of age reduc-
tion itself was in Jochebed's day rapidly slowing down as it approached its horizontal
tangent at about 78 years as seen today, reflecting the current developed world av-
erage longevity, meaning that the world's population had relatively longer life spans
following the time of Jochebed for about 600 years before reaching the near stability of
David's time at about 1000 BC. Thus those of Jochebed's population who had survived
61 http://www.biblestudy.org/basicart/why-did-man-live-longer-before-flood-of-noah-than-after-it.

html
62 http://johnhawks.net/weblog/reviews/life_history/age-specific-mortality-lifespan-bad-science-2009.
html
http://www.livescience.com/10569-human-lifespans-constant-2-000-years.html

76
the hazards of early age mortality (which may not have been large in their extraordi-
narily favored Egyptian environment) enjoyed an average longevity advantage over
today's population of about 130 - 78 = 52 more years of life.
In terms of percentage, Jochebed's biological clock, which could be expected to
likewise regulate her maximum childbearing age, was set to 130/78 = 167% above
ours. Therefore, knowing that today's average age for natural onset of menopause
(end of female fertility) is 51 and the highest recorded age of a natural birth is 59,63 we
can apply the 167% figure to these modern statistics to estimate Jochebed's average
and maximum end of fertility prognosis: thus for the average woman of Jochebed's
day menopause began, and with it fertility ended, at 167% x 51 = 85.17 years of age;
and in the case of extreme protraction of natural female fertility, this would have
been: 167% x 59 = 98.53 years of age. According to these results, either one of the
above or below estimated ages for Jochebed at the birth of Aaron, namely 79 if she
was born to her father Levi when he was 98 (see the calculation above), or if Jochebed
was in her 64th calendrical year of life, convertible to age 63 in modern terms (see
below) in the case that she had been born to her father Levi when he was 113 (in
view of the modern record of age of natural fatherhood being 96, see the calculation
below), would have fallen comfortably within the average age range of childbearing in
Jochebed's day according to proportionality with our modern statistics. The extended
life span, and age span of fertility, of the entire Hebrew population in Egypt exceeding
that of modern lifespans also helps to explain the very rapid population increase of
the children of Israel in Egypt in comparison with modern rates of population growth,

Genesis 47:27 And Israel dwelt in the land of Egypt, in the country of
Goshen; and they had possessions therein, and grew, and multiplied ex-
ceedingly.
which the above verse testifies was remarkable even for their day.
And documented or at least reasonably substantiated relatively modern excep-
tional life spans, where no fraud can be proven,64 have nearly rivaled Abraham,
63 Modern medical technological means have made it possible for women to have children at a maximum

age of about 70.

64 Dhaqqaboo Eebbaa was born in 1853 in specific rural place called Serufta around Dodolaa town from

his father Eebbaa Badhaaso and his mother Washo Kolocho. He passed away on May 10, 2015 at 11: 30 pm.
https://oromiaeconomist.wordpress.com/tag/dhaqabo-ebba/
Born 1 July 1880, died April 2015, family says woman was 134 years old - and government backs claim
http://www.mirror.co.uk/news/world-news/oldest-person-ever-live-family-5444937
https://en.wikipedia.org/wiki/Longevity_myths
Century-long lifespans present challenges
http://www.heraldtribune.com/article/20140111/article/140119922
Shirali Muslimov 1805 – 1973 Age 168 years according to his 1805 passport birth date.
http://listverse.com/2010/02/07/top-10-oldest-people-ever/
https://en.wikipedia.org/wiki/List_of_the_verified_oldest_people
The most remarkable aspect of this long list is that its compiler who seems to revel in his skepticism,
fails to reveal evidence of any of these cases having been fraudulent. Places most conducive to longevity
are not in the developed world with its archives of records.
http://www.grg.org/CalmentFraud.html

77
 Figure 4: Shirali Muslimov, 168 [1805 - - 1973]. RH photo 1970.

https://en.wikipedia.org/wiki/Shirali_Muslimov

but in the recent half millennium, a fair number exceeding age 200. Such excep-
tions, even when discounted on the slight statistical probability of chronicler's errors,
prove the rule that our biosphere has steadily declined over the millennia in its capac-
ity to support life, with the post-ice age revealing the entire Sahara as having been
covered by lush savannah supporting a human population in company with abun-
dant fauna. Such evidence is supportive of the biblical record of steadily decreasing
lifespans and human fecundity approaching the end of its measurably rapid exponen-
tial decline at the time of Jochebed. For such reasons one may admit the possibility
just calculated that Jochebed had been endowed with the biological potency to give
birth at an age substantially beyond the 59 years which is the current limit for natural
childbirth.
On the other hand, the world record age of fatherhood in recent decades has been
recorded at 96 in India.65 According to our 167% longevity scaling factor, this extreme
contemporary example would indicate an extreme possibility of Levi having had his
last offspring at age 167% x 96 = 160.32 years. By the same token, we can divide Levi's
presumed age of 113 years at the birth of Jochebed (whereby Jochebed's age was 64
- see below - at the birth of Aaron) by 167% to get its modern equivalent of 113/1.67
= 67.66 years of age, which by today's standards is well within the normal range of a
man being able to father a child.
The conclusion from such trends is that Levi may well have fathered a daughter in
Egypt at the age of 113 years of age. Recalling that Levi's fall-to-fall calendrical year
of life at his entry into Egypt was 4 + 39 = 43, this year would have been 113 - 43 +
1 = 71FJE (From Jacob's Entry into Egypt) at Jochebed's birth. At Aaron's birth, then,
Jochebed would have been in her 134FJE - 71FJE + 1 = 64th calendrical year of life.
Considering that Abraham entered Egypt at age 75 (by calendrical year) with Sarah,
his wife, who was 10 years younger than Abraham, namely 65, who'se beauty was so
stunning at that age that Abraham feared for his life as their reception at the Egyptian
court justified. Thus we can be reasonably certain that the scenario of Levi's having
65 https://en.wikipedia.org/wiki/Ramjit_Raghav

78
had a daughter, Jochebed, born to him at age 113 (in terms of her calendrical year of
life), and that she at age 64 (calendrical year, convertible to 63 in modern biological
terms) was capable of bearing Aaron, and at 67, Moses, is within normal biological
parameters. And recall that Joseph was born to Jacob in Jacob's 94th and Benjamin
in his ca. 122nd calendrical year of life. The conformity to the exponential decay
plot Lifespan = e(8.804 - 0.00177·date) of Fig. 3 of these Masoretic Text genealogical records
confirmed by the Dead Sea Scrolls, defies accusations of mythology or ancient forgery.
From this point we need only mention the hitherto common option of exhibit-
ing the life of Moses as representing the 4th generation of Genesis 15:16, because the
chronology of Eleazar as representing that 4th generation was fully calculated and
examined in the present subsection. The example of Moses falls out of these calcu-
lations as a trivial review at this point, wherein Levi represents the first of the four
generations which crossed into Egypt along with Jacob, and his descendant Moses
represents the 4th generation from Levi (Levi, Kohath, Amram, Moses) who reached
the borders of Canaan at the Jordan, but was forbidden to cross into Canaan, having
been given a view of Canaan from the top of Mt. Nebo.

5 The contradictions of limiting Abraham’s Gen. 15:13-

16 to Egypt alone, which corrupt Ex. 12:40
The dispute in the popular 430 years in Egypt interpretation of Ex. 12:40

Ex. 12:40 Now the sojourning of the children of Israel, who dwelt in Egypt, was
four hundred and thirty years. 41 And it came to pass at the end of the four
hundred and thirty years, even the selfsame day it came to pass, that all the hosts
of the LORD went out from the land of Egypt.

depends first on exploiting a genuine ambiguity in the Hebrew grammar (but not its
meaning, which is established by its context) of Exodus 12:40 allowing for the Hebrew
particle “ashr” (cf sec. 1.1) to take on two grammatically valid possible meanings in
v. 40, namely “which” or “who,” where if ashr meant “which” v. 40 indicates that its
entire 430 years of sojourn were spent in Egypt, but if ashr meant “who,” the 430 years
sojourn represented the total sojourning of “the sons of Israel” without restriction to
Egypt, which according to their covenant deed to Canaan inherited from Abraham,
commenced in the 75th year of Abraham. Next, this dispute depends on at least one
side ignoring the fundamental contextual fact that Gen. 15:13-16 was God's answer
to Abraham's request of Gen. 15:8 for a personal sign of confirmation to him that he
would recognize as an indication that he would inherit Canaan, as God had promised.
This manipulation of meaning must ignore as irrelevant the indisputed 215 chronol-
genealogical years from the commencement of Abraham's covenanted sojourning in
his 75th year to the continuation of that covenanted sojourn by inheritance of Jacob at
his descent into Egypt. The context and content of Gen. 15:13-16 indicating its com-
mencement in Abraham's very near future (considering that Gen. 16:3 dates Genesis
15 as having taken place in or shortly before Abraham's 10th year in Canaan, namely
his 84th year) explains why partisans of the 430 years long chronology in Egypt grasp

79
at the straw of the singular (as opposed to plural) of the “land not theirs” in their
attempt to claim that Gen. 15:13 must address one and only one “land,” Egypt alone,
thus eliminating (dismissing) Abraham's, Isaac's, and Jacob's 215 years of covenanted
sojourn in Canaan (taken in a broad sense which ignores brief excursions into Egypt
and Northern Syria). And finally these long sojournists must ignore the large complex
of chronological factors which support the 215/215 years split of the 430 years sojourn
of Ex. 12:40 into 215 years in Canaan and 215 years in Egypt like a bundle of keys to
the locks of an apartment building, none of whose keys fit the long sojournist's con-
struction. Whereupon they plead “Gaps, great gaps in the biblical chronogenealogies
of the sojourn in Egypt!” to rescue their argument.
God promised Canaan to Abraham, Isaac, and Jacob through their descendants,
and not to Jacob alone as the long-sojournist interpretation of Ex. 12:40 would have
it:
Exodus 33:1 And the LORD said unto Moses, Depart, [and] go up hence, thou and
the people which thou hast brought up out of the land of Egypt, unto the land
which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I
give it:

Exclusion of the histories of Abraham, Isaac, and Jacob while in Canaan from the 400
years of oppression of Genesis 15:13 is not supported by its context below. And the
weight of restricting the scope of Exodus 12:40 and Genesis 15:13-16 to Egypt alone is
not supported by this straw of “a land not theirs” being Egypt by its singular, because
every land which Abraham and his seed would tread until “the fourth generation”
of v. 16 would be both by covenant and definition of their continuous condition of
sojourning “a land not theirs.” Consequently, all that “a land not theirs” of Gen. 15:13
communicated to Abraham was that his seed would continue in his own condition
of statelessness as sojourners while in progress of being led by God to the land of
His promise, Canaan. In fact, this opening phrase of God's ansrealizedwer to Abra-
ham's request for a sign confirmed to Abraham that his seed would continue in the
same condition of sojourning which God had stipulated in His initial disclosure of His
covenant with Abraham:
Genesis 12:1 Now the LORD had said unto Abram, Get thee out of thy country,
and from thy kindred, and from thy father's house, unto a land that I will shew
thee:

to commence a state of “sojourning” in pursuit of God's “promised land” of Canaan

as part of God's covenant with Abraham, to be continued through inheritance by
Abraham's seed. Thus the foundation of God's Genesis 15:13 sign to Abraham was
that his seed were to come under the covenant obligation of Genesis 12:1 to sojourn.
Yet if these long sojourn partisans were to loosen their grip on this straw of the
singularity of “land,” their argument that Egypt alone was to be found in Genesis 15:13
would sink. It sinks in any case due to its burden of contradictions of the Hebrew
Torah, but for many, this straw is their last refuge. This refuge is fortified by the thick
veil of disorientation of the typical Western student of the Bible in that Hebrew is near
the extreme end of the scale of inflection of its grammar, whereas English grammar
has almost entirely lost the concept of inflection, aside from a faint remnant of it in

80
its pronouns. For the present, Young's Literal Translation should suffice to illustrate
the problem:
Genesis 15:13 and He saith to Abram, `knowing – know that thy seed is a so-
journer in a land not theirs, and they have served them, and they have afflicted
them four hundred years, 14 and the nation also whom they serve I judge, and
after this they go out with great substance; 15 and thou – thou comest in unto thy
fathers in peace; thou art buried in a good old age; 16 and the fourth generation
doth turn back hither, for the iniquity of the Amorite is not yet complete.

This passage illustrates that the use of singular terms to denote plural entities is com-
mon in biblical Hebrew. But such practice is common to language in general, due
to the universality of using a generic singular to denote a class of objects. Such as
“citrus” as in “Do you eat citrus?” or “sand” as in “their camels were without number,
as the sand by the sea side for multitude” of Judges 7:12.
However the generic sense is not quite the case in v. 13. In v. 13, “a land” is
used in the sense of the popular expression “Wherever you go, there you are.” In
other words, no matter where you might go, indeed if you never stop going, you
always find yourself in only one single place, which in the case of the statelessness
of Abraham and his seed was everywhere “in a land not theirs.” The entire planet
but for Abraham's purchased cemetery plot from Ephron the Hittite in Canaan was
“a land not theirs,” by force of their Abrahamic covenant, specifically of Gen. 12:1-4
and 15:13, until they reached their promised land of Canaan in God's good time when
the “iniquity of the Amorite is … complete,” which Gen. 15:16 specified could not be
possessed by them so long as “the iniquity of the Amorite is not yet complete.”
Notice that the iniquity of the Amorite (as likewise with Sodom and Gomorrah)
was not inherent in his observance of a different religion, as the God of the Bible
has shown longsuffering patience and kindness toward “strangers”, believers in non-
biblical religions, even Nebuchadnezzar and Cyrus, in their many multicultural and
multireligious scenarios. Abraham's father Terah served strange gods (Joshua 24:2),
Rebekah stole her father's idols (Gen. 31:19), Jacob ordered his clan to discard their
idols only just before Rebekah died (Gen. 35:2,4), Jethro, Moses' father-in-law seems
to have become a convinced monotheist only after the Exodus (Ex. 18:11), and God
tolerated Naaman the Syrian's service to his pagan king (2 Kgs. 5:18-19). No, the issue
which dispossessed the Canaanites the was corrupt character at its most fundamental
level taken to its limit, taking into consideration all circumstances of every individual,
which only God can decide, as illustrated by the 2 Kings 5:1-27 story of Naaman the
Syrian royal advisor approved by God in a time of general Divine disapproval of His
elected Messianic line stemming from Abraham.
Genesis 15:13-16 was addressed to Abraham in Canaan in explanation of how
Abraham was to inherit Canaan, namely through his seed and after a space of at least
400 years. Abraham having returned not long before from Egypt on his continual
sojourn since he left Haran in Northern Syria, was made by v. 13 aware that God's
words predicted that his covenant heirs' inherited sojourner status would not change
until the day in which they possessed Canaan according to his covenant. This was
now revealed to Abraham as extending at least 400 years into the future for the sake
of justice for the Amorites. Clearly the Hebrew of Gen. 15:13 is phrased in the familiar

81
perpetual present tense sense of “Wherever you go, there you are,” but particularly
in the case of Abraham having been made stateless by his covenant always finding
himself “a sojourner in a land not theirs,” wherever he was, which dominates the sense
of the singular of “a land not theirs” of v. 13. Everywhere on the planet was “a land
not theirs,” outside of Abraham's cemetery which he purchased in Canaan. Abraham
obviously avoided the temptation of using his wealth to buy up more land in Canaan
because that would violate the terms of his covenant with God, who very early told
Abraham the stipulations of Genesis 15:13-16.
Affliction of various kinds and durations met Abraham's covenant heirs in Canaan,
Northern Syria, and Egypt, where a substantial part of this “affliction” was inflicted
by their own relatives outside the line of inheritance of Abraham's covenant, begin-
ning with Isaac's suffering the taunts of his brother Ishmael at his weaning feast, and
leading to Jacob's severe exploitation by his uncle Laban at Haran. In this history we
trace the meaning and chronology of the 400 years of affliction, while at the same
time perfectly accommodating the 4 generations from Jacob's entry into Egypt until
the crossing of the Jordan into Canaan prophesied in Genesis 15:16.
Simplistic reasoning led the long sojournist critics of the 215 years in Canaan
and 215 years in Egypt short sojourn scenario to accuse its adherents of basing their
arguments on the LXX, the Samaritan Pentateuch, on Josephus, and on the writings of
Paul in the New Testament, while attempting to refute them by the obvious reference
to Egypt in Gen. 15:14 to force the apparently singular “land not theirs” for “400
years” of v. 13 to become exclusively the land of Egypt of v. 14, thus placing the
entire “four hundred years” of servitude and affliction in Egypt. Next, they associate
their new-found “400 years slavery in Egypt” with the “430 years of sojourning” of
Ex. 12:40 and find 430 - 400 = 30 of these to represent Jacob's peaceful entry into
Egypt, followed immediately by 400 years in Egyptian slavery. At first blush this may
seem to make sense, but is fatally challenged by the “four generations” of v. 16 which
can only refer to v. 14 indisputably referring to Egypt, from whence the “seed” had
“come hither [to Canaan] again,” having “come out [of Egypt] with great substance”
(Ex. 3:22) indicating their point of arrival at Cannan. Hence the span of 4 generations
must be regarded as spanning the length of sojourn of the children of Israel in Egypt
unto their arrival at the borders of Canaan. Confounded by this limit to 4 generations
of their Egyptian scenario, the long sojournists throw up their hands pleading “Gaps,
great gaps corrupt the biblical chronologies!” which must be emended.
Rather than restricting the venue of the prophecy of Gen. 15:13-14 to Egypt alone,
verse 14 merely singles out the distinct national taskmaster from among those bur-
dening Israel's sojourn both there as well as in Exodus 12:40, being the only national
entity among the multiple oppressors of Abraham's seed included in v. 13 by virtue
of v. 14's introductory “And also that nation [found among the other taskmasters in v.
13 - VL] whom they shall serve,” here narrowing the broader overview focus of v. 13
to Egypt alone. By its transition from the general overview (of v. 13) to the specific
(of v. 14), from the broad to the narrow, as well as from the earier to the later, v. 14
leaves behind v. 13's broader introduction of Egypt and Canaan (and Jacob's greedy
uncle Laban in Northern Syria), because throughout the entire saga of their servitude
prior to possession of the land of Canaan, Abraham's seed found themselves in ser-
vice/servitude to only one national entity, which was Egypt. The others had been

82
sundry Canaanite shepherds indignant against Abraham's nomadic clan of foreigners
borrowing the use of broad grazing lands and scarce water sources, and envious or
greedy relatives. This is the meaning of the transitional “And also” of v. 14. Other
than Egypt at the pharonic level, Abraham's offspring had only served sundry indi-
viduals, as Jacob served Laban for the hand of his sister Rachel in marriage, and Isaac
served his rival shepherds in Canaan who repeatedly commandeered Isaac's own dug
wells, which he could not contest because the land was not his. Thus besides the
clearly Egypt-identifying “and afterwards they shall come out with great substance”
of v. 14,
Exodus 12:36 And the LORD gave the people favour in the sight of the Egyptians,
so that they lent unto them [such things as they required]. And they spoiled the
Egyptians.

the change of focus announced by the “And also …” of v. 14 narrows indisputably

to Egypt. Thus Egypt is found in v. 13 as being the only national entity among sev-
eral, mostly in Canaan and Syria, which Abraham's covenant heirs served during their
Abrahamic sojourn. This certainly allows the 430 years “sojourn” of Ex. 12:40 to in-
clude more than only Egypt, but rather both Canaan and Egypt as has been recognized
for millennia.
The final step which confirms the conclusion that Gen. 15:13's “know that thy
seed is a sojourner in a land not theirs” applies plural meaning to singular entities
(just like God Himself in Genesis 3 and 11)
Genesis 3:22 And the LORD God said, Behold, the man is become as one
of us, to know good and evil: and now, lest he put forth his hand, and take
also of the tree of life, and eat, and live for ever: 23 Therefore the LORD
God sent him [namely both Eve and Adam - VL] forth from the garden
of Eden, to till the ground from whence he was taken. … 11:5 And the
LORD came down to see the city and the tower, which the children of
men builded. 6 And the LORD said, Behold, the people is one, and they
have all one language; and this they begin to do: and now nothing will be
restrained from them, which they have imagined to do. 7 Go to, let us go
down, and there confound their language, that they may not understand
one another's speech. 8 So the LORD scattered them abroad from thence
upon the face of all the earth: and they left off to build the city.

is done by tracing back the 400 years of Gen. 15:13 from the Exodus from Egypt (in
Fig. 1) to the weaning of Isaac age 5 in Abraham's 105th year in Gen. 21:8. So in Gen.
3:22, “the man” was first of all Eve, Adam's rib of Gen. 2:23, who led her husband
Adam into her own sin, not because he was deceived (he was shocked), but because
he could not bear to be separated from her, and thus “they two” became “one man”,
whom God, revealed as “us” banished from Eden. Exactly as in Gen. 11:6 “the people
is one”, fell into mischief building their God-defying tower (not believing His Word
not to send another Flood), God again revealed Himself as “One of Us”. This is all
confirmed in multiple texts such as Psalms 2 and 110, which merely illustrates that in
Gen. 15:13 “a land” may indeed refer to multiple lands, at least Canaan and Egypt.

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6 The Abrahamic Covenant
6.1 The totality of the Abrahamic covenant
The Abrahamic covenant was progressively revealed to Abraham, extending to com-
pletion over the first 30 years of his sojourn in Canaan according to the didactic prin-
ciple of Isaiah 28:10 “For precept must be upon precept, precept upon precept; line
upon line, line upon line; here a little, and there a little,” lest we the readers, no less
than Abraham, should fail to grasp its full implications.
Genesis 3:13 And the LORD God said unto the woman, What is this that thou hast
done? And the woman said, The serpent beguiled me, and I did eat. 14 And the
LORD God said unto the serpent, Because thou hast done this, thou art cursed
above all cattle, and above every beast of the field; upon thy belly shalt thou go,
and dust shalt thou eat all the days of thy life: 15 And I will put enmity between
thee and the woman, and between thy seed and her seed; it shall bruise thy head,
and thou shalt bruise his heel.
Genesis 12:1 Now the LORD had said unto Abram, Get thee out of thy country,
and from thy kindred, and from thy father's house, unto a land that I will shew
thee: 2 And I will make of thee a great nation, and I will bless thee, and make
thy name great; and thou shalt be a blessing: 3 And I will bless them that bless
thee, and curse him that curseth thee: and in thee shall all families of the earth be
blessed 4 So Abram departed, as the LORD had spoken unto him; and Lot went
with him: and Abram was seventy and five years old when he departed out of
Haran.
Genesis 13:1 And Abram went up out of Egypt, he, and his wife, and all that he
had, and Lot with him, into the south. 2 And Abram was very rich in cattle,
in silver, and in gold. 3 And he went on his journeys from the south even to
Bethel, unto the place where his tent had been at the beginning, between Bethel
and Hai; 4 Unto the place of the altar, which he had made there at the first: and
there Abram called on the name of the LORD. … 12 Abram dwelled in the land
of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward
Sodom. … 14 And the LORD said unto Abram, after that Lot was separated from
him, Lift up now thine eyes, and look from the place where thou art northward,
and southward, and eastward, and westward: 15 For all the land which thou seest,
to thee will I give it, and to thy seed for ever. 16 And I will make thy seed as the
dust of the earth: so that if a man can number the dust of the earth, then shall thy
seed also be numbered. 17 Arise, walk through the land in the length of it and
in the breadth of it; for I will give it unto thee. 18 Then Abram removed his tent,
and came and dwelt in the plain of Mamre, which is in Hebron, and built there an
altar unto the LORD.
Genesis 15:1 After these things the word of the LORD came unto Abram in a
vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.
2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and
the steward of my house is this Eliezer of Damascus? 3 And Abram said, Behold,
to me thou hast given no seed: and, lo, one born in my house is mine heir. 4 And,
behold, the word of the LORD came unto him, saying, This shall not be thine heir;
but he that shall come forth out of thine own bowels shall be thine heir. 5 And he
brought him forth abroad, and said, Look now toward heaven, and tell the stars,

84
if thou be able to number them: and he said unto him, So shall thy seed be. 6 And
he believed in the LORD; and he counted it to him for righteousness. … 7 And
he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to
give thee this land to inherit it. 8 And he said, Lord GOD, whereby shall I know
that I shall inherit it? … 13 And he said unto Abram, Know of a surety that thy
seed shall be a stranger in a land that is not theirs, and shall serve them; and they
shall afflict them four hundred years; 14 And also that nation, whom they shall
serve, will I judge: and afterward shall they come out with great substance. 15
And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
16 But in the fourth generation they shall come hither again: for the iniquity of
the Amorites is not yet full.
Genesis 15:18 In the same day the LORD made a covenant with Abram, saying,
Unto thy seed have I given this land, from the river of Egypt unto the great river,
the river Euphrates: 19 The Kenites, and the Kenizzites, and the Kadmonites, 20
And the Hittites, and the Perizzites, and the Rephaims, 21 And the Amorites, and
the Canaanites, and the Girgashites, and the Jebusites.
Genesis 17:19 And God said, Sarah thy wife shall bear thee a son indeed; and
thou shalt call his name Isaac: and I will establish my covenant with him for an
everlasting covenant, and with his seed after him.
Genesis 22:15 And the angel of the LORD called unto Abraham out of heaven the
second time, 16 And said, By myself have I sworn, saith the LORD, for because
thou hast done this thing, and hast not withheld thy son, thine only son: 17 That
in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars
of the heaven, and as the sand which is upon the sea shore; and thy seed shall
possess the gate of his enemies; 18 And in thy seed shall all the nations of the
earth be blessed; because thou hast obeyed my voice.
Genesis 23:1 And Sarah was an hundred and seven and twenty years old: these
were the years of the life of Sarah. 2 And Sarah died in Kirjatharba; the same
is Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and
to weep for her. 3 And Abraham stood up from before his dead, and spake unto
the sons of Heth, saying, 4 I am a stranger and a sojourner with you: give me a
possession of a buryingplace with you, that I may bury my dead out of my sight.
5 And the children of Heth answered Abraham, saying unto him, 6 Hear us, my
lord: thou art a mighty prince among us: in the choice of our sepulchres bury
thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest
bury thy dead. 7 And Abraham stood up, and bowed himself to the people of the
land, even to the children of Heth. 8 And he communed with them, saying, If it
be your mind that I should bury my dead out of my sight; hear me, and intreat
for me to Ephron the son of Zohar, 9 That he may give me the cave of Machpelah,
which he hath, which is in the end of his field; for as much money as it is worth he
shall give it me for a possession of a buryingplace amongst you. 10 And Ephron
dwelt among the children of Heth: and Ephron the Hittite answered Abraham in
the audience of the children of Heth, even of all that went in at the gate of his
city, saying, 11 Nay, my lord, hear me: the field give I thee, and the cave that is
therein, I give it thee; in the presence of the sons of my people give I it thee: bury
thy dead. 12 And Abraham bowed down himself before the people of the land.
13 And he spake unto Ephron in the audience of the people of the land, saying,
But if thou wilt give it , I pray thee, hear me: I will give thee money for the field;

85
 take it of me, and I will bury my dead there. 14 And Ephron answered Abraham,
saying unto him, 15 My lord, hearken unto me: the land is worth four hundred
shekels of silver; what is that betwixt me and thee? bury therefore thy dead.
16 And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the
silver, which he had named in the audience of the sons of Heth, four hundred
shekels of silver, current money with the merchant. 17 And the field of Ephron,
which was in Machpelah, which was before Mamre, the field, and the cave which
was therein, and all the trees that were in the field, that were in all the borders
round about, were made sure 18 Unto Abraham for a possession in the presence
of the children of Heth, before all that went in at the gate of his city. 19 And after
this, Abraham buried Sarah his wife in the cave of the field of Machpelah before
Mamre: the same is Hebron in the land of Canaan. 20 And the field, and the cave
that is therein, were made sure unto Abraham for a possession of a buryingplace
by the sons of Heth.

6.2 The Abrahamic covenant transmitted to its chosen heirs

Genesis 26:1 And there was a famine in the land, beside the first famine that was
in the days of Abraham. And Isaac went unto Abimelech king of the Philistines
unto Gerar. 2 And the LORD appeared unto him, and said, Go not down into
Egypt; dwell in the land which I shall tell thee of: 3 Sojourn in this land, and I
will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give
all these countries, and I will perform the oath which I sware unto Abraham thy
father; 4 And I will make thy seed to multiply as the stars of heaven, and will give
unto thy seed all these countries; and in thy seed shall all the nations of the earth
be blessed; 5 Because that Abraham obeyed my voice, and kept my charge, my
commandments, my statutes, and my laws.
Genesis 26:24 And the LORD appeared unto him [Isaac - VL] the same night,
and said, I am the God of Abraham thy father: fear not, for I am with thee, and
will bless thee, and multiply thy seed for my servant Abraham's sake. 25 And he
builded an altar there [Beersheba - VL], and called upon the name of the LORD,
and pitched his tent there: and there Isaac's servants digged a well.
Genesis 28:1 And Isaac called Jacob, and blessed him, and charged him, and said
unto him, Thou shalt not take a wife of the daughters of Canaan. 2 Arise, go to
Padanaram, to the house of Bethuel thy mother's father; and take thee a wife from
thence of the daughters of Laban thy mother's brother. 3 And God Almighty bless
thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude
of people; 4 And give thee the blessing of Abraham, to thee, and to thy seed
with thee; that thou mayest inherit the land wherein thou art a stranger, which
God gave unto Abraham. … 10 And Jacob went out from Beersheba, and went
toward Haran. 11 And he lighted upon a certain place, and tarried there all night,
because the sun was set; and he took of the stones of that place, and put them for
his pillows, and lay down in that place to sleep. 12 And he dreamed, and behold
a ladder set up on the earth, and the top of it reached to heaven: and behold the
angels of God ascending and descending on it. 13 And, behold, the LORD stood
above it, and said, I am the LORD God of Abraham thy father, and the God of
Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; 14 And
thy seed shall be as the dust of the earth, and thou shalt spread abroad to the
west, and to the east, and to the north, and to the south: and in thee and in thy

86
seed shall all the families of the earth be blessed. 15 And, behold, I am with thee,
and will keep thee in all places whither thou goest, and will bring thee again into
this land; for I will not leave thee, until I have done that which I have spoken to
thee of. 16 And Jacob awaked out of his sleep, and he said, Surely the LORD is in
this place; and I knew it not. 17 And he was afraid, and said, How dreadful is this
place! this is none other but the house of God, and this is the gate of heaven. 18
And Jacob rose up early in the morning, and took the stone that he had put for
his pillows, and set it up for a pillar, and poured oil upon the top of it. 19 And he
called the name of that place Bethel: but the name of that city was called Luz at
the first.
Genesis 35:6 So Jacob came to Luz, which is in the land of Canaan, that is, Bethel,
he and all the people that were with him. 7 And he built there an altar, and called
the place Elbethel: because there God appeared unto him, when he fled from
the face of his brother. 8 But Deborah Rebekah's nurse died, and she was buried
beneath Bethel under an oak: and the name of it was called Allonbachuth. 9 And
God appeared unto Jacob again, when he came out of Padanaram, and blessed
him. 10 And God said unto him, Thy name is Jacob: thy name shall not be called
any more Jacob, but Israel shall be thy name: and he called his name Israel. 11
And God said unto him, I am God Almighty: be fruitful and multiply; a nation
and a company of nations shall be of thee, and kings shall come out of thy loins;
12 And the land which I gave Abraham and Isaac, to thee I will give it, and to thy
seed after thee will I give the land. 13 And God went up from him in the place
where he talked with him. 14 And Jacob set up a pillar in the place where he
talked with him, even a pillar of stone: and he poured a drink offering thereon,
and he poured oil thereon. 15 And Jacob called the name of the place where God
spake with him, Bethel.
Exodus 6:2 And God spake unto Moses, and said unto him, I am the LORD: 3
And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God
Almighty, but by my name JEHOVAH was I not known to them. 4 And I have
also established my covenant with them, to give them the land of Canaan, the
land of their pilgrimage, wherein they were strangers. 5 And I have also heard
the groaning of the children of Israel, whom the Egyptians keep in bondage; and
I have remembered my covenant. 6 Wherefore say unto the children of Israel, I
am the LORD, and I will bring you out from under the burdens of the Egyptians,
and I will rid you out of their bondage, and I will redeem you with a stretched
out arm, and with great judgments: 7 And I will take you to me for a people, and
I will be to you a God: and ye shall know that I am the LORD your God, which
bringeth you out from under the burdens of the Egyptians. 8 And I will bring you
in unto the land, concerning the which I did swear to give it to Abraham, to Isaac,
and to Jacob; and I will give it you for an heritage: I am the LORD.
Deuteronomy 1:8 Behold, I have set the land before you: go in and possess the
land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give
unto them and to their seed after them.

87
6.3 Possession of Canaan by faith, forefeited by the lack of faith
of its intended first generation
The following texts demonstrate that inheritance of the promised land, giving a ten-
tative Divine legal title to the promised land to be completed when “the iniquity
of the Amorites” would become full, according to Genesis 15:16, and its possession
are distinctly different things, the inheritance bringing the certainty of the Divine
promise, accepted with gratitude by faith because it is certain; but possession follows
the promise by its realization:
Deuteronomy 1:8 Behold, I have set the land before you: go in and possess the
land which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to give
unto them and to their seed after them.
Deuteronomy3:20 Until the LORD have given rest unto your brethren, as well
as unto you, and [until] they also possess the land which the LORD your God
hath given them beyond Jordan: and [then] shall ye return every man unto his
possession, which I have given you.
Deuteronomy10:11 And the LORD said unto me, Arise, take [thy] journey before
the people, that they may go in and possess the land, which I sware unto their
fathers to give unto them.
Deuteronomy11:8 Therefore shall ye keep all the commandments which I com-
mand you this day, that ye may be strong, and go in and possess the land, whither
ye go to possess it;
Deuteronomy11:31 For ye shall pass over Jordan to go in to possess the land which
the LORD your God giveth you, and ye shall possess it, and dwell therein.
Joshua 1:11 Pass through the host, and command the people, saying, Prepare you
victuals; for within three days ye shall pass over this Jordan, to go in to possess
the land, which the LORD your God giveth you to possess it.
Joshua18:3 And Joshua said unto the children of Israel, How long [are] ye slack
to go to possess the land, which the LORD God of your fathers hath given you?
Joshua 2:6 And when Joshua had let the people go, the children of Israel went
every man unto his inheritance to possess the land.
Judges 18:9 And they said, Arise, that we may go up against them: for we have
seen the land, and, behold, it [is] very good: and [are] ye still? be not slothful to
go, [and] to enter to possess the land.
Nehemiah 9:15 And gavest them bread from heaven for their hunger, and brought-
est forth water for them out of the rock for their thirst, and promisedst them that
they should go in to possess the land which thou hadst sworn to give them.
Isaiah 14:21 Prepare slaughter for his children for the iniquity of their fathers; that
they do not rise, nor possess the land, nor fill the face of the world with cities.
Isaiah 57:13 When thou criest, let thy companies deliver thee; but the wind shall
carry them all away; vanity shall take [them]: but he that putteth his trust in me
shall possess the land, and shall inherit my holy mountain;
The above series of texts demonstrate the transfer by inheritance of God's covenant
with Abraham to his progeny, in fulfillment of the original Messianic promise to the
original human pair at the Creation, of Genesis 3:15.

88
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[2] James Henry Breasted. Ancient Records of Egypt: The Eighteenth Dynasty. Vol. 2.
The University of Chicago Press, 1906. url: https://ia902708.us.
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[3] Betsy M. Bryan. The Reign of Thutmose IV. Baltimore and London: The Johns
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[4] Ernest Alfred Wallis Budge. Notes for Travellers in Egypt. 5th. Thos. Cook &
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[5] Ernest Alfred Wallis Budge. Egyptian Magic. Vol. 2. Books on Egypt and Chaldea.
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[6] Ernest Alfred Wallis Budge. The gods of the Egyptians: or, Studies in Egyptian
mythology. Vol. 2. Methuen & Co., London, 1904. url: http : / / etana .
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[7] Daniel Henry Cullimore. The Book of Climates: Acclimatisation. Ballière, Tindall,
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[8] Leo Depuydt. Civil calendar and Lunar calendar in Ancient Egypt. Vol. 77. Peeters
Publishers, 1997.
[9] Jay M Enoch. “History of mirrors dating back 8000 years”. In: Optometry and
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Dating_Back_8000_Years.17.aspx.
[10] Gerhard F Hasel. “The Meaning of the Chronogenealogies of Genesis 5 and 11”.
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[11] James K. Hoffmeier. “The Memphis and Karnak Stelae of Amenhotep II (2.3)”.
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[12] Siegfried H. Horn and Lynn Harper Wood. The Chronology of Ezra 7. A Report
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[13] Morris Jastrow. “Sumerian and Akkadian Views of Beginnings”. In: Journal of
the American Oriental Society 36 (1916), pp. 274–299. url: www.jstor.org/
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[14] Richard Johnson. “Patriarchal Ages in Genesis”. In: Perspectives on Science and
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Complete%20Josephus.pdf.
[16] Vilis I. Lietuvietis. Sennacherib’s First Five Years. Edition 4.0. Vol. Part I of II.
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vietis, June 2018. url: www.chronobiblica.org.
[17] Vilis I. Lietuvietis. The Chronology of the Hebrew Kings Completed. Edition 5.3.
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[18] Norman Lockyer. The dawn of astronomy: a study of the temple-worship and
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dawnastronomyas00lockgoog.pdf.
[19] Larry Mays. Ancient water technologies. Springer, 2010.
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[29] Edward F. Wente. “Thutmose III’s Accession and the Beginning of the New
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A Biblical chronology completed
Absolute biblical chronology66 (ie. Appx. C, eg. pinpointing the Exodus of Fig. 1) is
possible due to the aboriginal Asian custom of reckoning reigns of kings or years of
persons by counting their lunisolar calendrical (tropical) years of accession or birth
as synchronized to an equinox (or solstice). Thus the Hebrew Bible uses two ways of
expressing personal age. The first, applying exclusively to the patriarchal chronoge-
nealogies of Gen. 5 and 11, declares the patriarch's completed number of solar orbits
of the earth around the sun as synchronized to the fall equinox. Thus in Gen. 5:3
“Adam lived [completed - VL] an hundred and thirty years, and [in the next solar or-
bit - VL] begat a son in his own likeness …”. The other and general biblical expression
of personal age was introduced in Gen. 7:6 “Noah was six hundred years old when
the flood of waters was upon the earth.” wherein “600 years old” in the Hebrew is “a
son of 600 years”, meaning that Noah was then living within his 600th ff calendrical
year.

A.1 Abraham’s 75th year began 430 years to Exodus

This material is identical to that of sec. 1.2.

A.2 Patriarchal chronology from Adam to Abraham

The Masoretic text of the Bible offers what scholars agree has been found as the
uniquely uncorrupted data67 by which the internal biblical dating of its Genesis 5 and
11 patriarchal chronogenealogies may be absolutely dated from the 1 Kings 6:1 fourth
year of Solomon, via the Exodus by Exodus 12:40-41 back to the Genesis 12:1-4 75th
year of Abraham (as shown in Fig. 1), back to Adam. Thus the linked chronogenealo-
gies continuously counting solar orbits from equinox to equinox enable extension of
the equally perfect chronology of the Hebrew kings back to the biblical Creation via
the astronomically dated and historically confirmed year of the Exodus (sec. 4.3).
Principles of Patriarchal chronology:

Contrary to modern Western custom of determining a person's age reckoned from

one's day of birth (whereby a person becomes 1 year of age on his/her 366th days of
life) to the day of death, focused on biological age, the primordial method throughout
Asia, the land of Abraham, until today has counted the number of the solar orbits of
the earth around the sun in which one was born unto the orbit in which one died. Thus
modern Asian culture still reckons a person's age by counting solar orbits, namely
by counting the ordinal numbers of the calendrical years in which one has lived to
his/her present year of life, ignoring birthdays. Whereas the modern Western system
complicates ancient chronology, this ancient counting of solar orbits greatly simplifies
66 Vilis I. Lietuvietis. Sennacherib’s First Five Years: Vol. Part I of II. Solving the Chronologies of Sen-

nacherib and the Bible. Edition 4.0. June 2018, [16] and The Chronology of the Hebrew Kings Completed.
Edition 5.3. Vol. Part II of II. Solving the Chronologies of Sennacherib and the Bible. July 2018. [17]
67 Gerhard F Hasel. “The Meaning of the Chronogenealogies of Genesis 5 and 11”. In: Origins 7.2 (1980),

pp. 53–70. [10]

92
it, and adds absolute precision to its process and results. By this primordial system
in earliest Mesopotamia, and specifically as used in the biblical patriarchal calendar
down to the Exodus from Egypt, a person was reckoned in his first year of life, and
assigned an age of 1 year, in the lunisolar fall-to-fall calendrical year of his/her birth
employing sunset to sunset days.68 On New Year's Day of the next lunisolar fall-to-
fall year after birth, that baby was reckoned to be in his/her 2nd calendrical year of
life, and was assigned an age of 2 years regardles of the baby's biological age. This
latter, calendrically-based system of reckoning a person's age governs the ages of the
biblical patriarchs as given in Genesis 5 and 11, as well as in the account of the biblical
Flood in the chapters between. This does not imply that the ancients were ignorant
of biological age reckoning for medical or agricultural practice.
Biblical age was normally stated as one's being “a son” (or daughter) of his cur-
rent calendrical year of life. According to this formula, Noah's Flood was on the earth
in the year when Noah was "a son of 600 years," namely living in that uncompleted
calendrical year of his life. This biblical formula, used consistently throughout the
Bible is used by Jews to the present day. This biblical usage differs from the patri-
archal genealogical formulation of the Genesis 5 and 1169 chronogenealogies wheby
an interlinked chronology of the world from its Creation was set up by the birth of
each patriarchal son being determined as the year after his father had completed his
declared calendrical year of his life. The Hebrew statement of this fact makes this
plain and uncomplicated, once the fact that age is determined according to the cal-
endrical year method, and not by the modern Western method, is recognized. Just as
the calendrical regnal years of the Hebrew kings established the historical calendar
and chronology of their reign back to the first king (a chronological need which was
fulfilled similarly in every ancient civilization), likewise the Gen. 5 & 11 interlinked
serial patriarchal chronogenealogies served this same chronological purpose.
The next principle which governs the chronological patriarchal succession lists of
Genesis 5 and 11 (which are the primordial equivalent of the rigorously formalized
and strictly maintained system of chronology of the Hebrew kings), is that the He-
brew grammar and usage of the biblical texts70 of both Genesis 5 and 11 employ a
grammatical formulation in which the birth of the son is stated as having taken place
in the fall-to-fall calendrical year after that in which the patriarch had fully completed
his declared number of calendrical years of life associated with the birth of his son. In
other words, the ordinally numbered calendric patriarchal year of life (in translations
typically construed as his “age at the birth of his son”) immediatly preceded the cal-
endrical year of birth of his son. If this were not so, one could not simply sum up the
ages of the patriarchs attributed to each in the year preceding the birth of his son in
order to reckon the span of time between the lives of any two patriarchs, for example
the span of time between the year of Adam's birth and the Flood in Noah's 600th year,
68 Note the physical analogy of the biseasonal Winter/Summer equinoctical division and progression of

the tropical year and its analogous dark/light and cold/hot sunset to sunset division and progression of the
solar day implicit in Genesis 1:14-19.
69 created for the purpose of enabling measurement of the progression of patriarchal time by addition of

the completed years of any series of patriarchs at the birth of their sons
70 ie. uniquely the Masoretic text as attested in the Dead Sea Scrolls, which is the authorized Jewish

biblical text to the present day

93
because the beginning and ending years of these ages would overlap, producing an
excess of 1 year for each patriarch thus reckoned. This false interpretation would be
equivalent to the “accession year reckoning” used in the Northern Kingdom of Israel
of the Divided Monarchy, which was correctly reckoned with by Thiele in his He-
brew kings chronology. On the contrary, the biblical chronogenealogical system is
equivalent to the nonaccession-year reckoning of the reigns of David, Solomon, and
the Divided Kingdom of Judah until its destruction by Nebuchadnezzar. To be fair,
I must acknowledge that the chronogenealogies are universally correctly interpreted
as I have exposed them to be in terms of being able to add up the patriarchal ages at
the birth of their sons to produce correct time intervals within their era, if only due to
ancient tradition of the last two millennia of biblical interpretation, including that of
Bishop Ussher. But practically all translations of the Bible mislead the reader into a
wrong understanding of the patriarchal birth years of the chronogenealogies, which
does not support adding up of the patriarchal ages at their sons' birth to produce cor-
rect time intervals, being in excess by 1 year for each so included patriarch due to
presuming “son of” the year of the son's birth formulation of the chronogenealogies,
which is absent but for the sole exception of Shem, which proves the rule, as sup-
ported by the example of the Exodus reckoning of 1 Kgs. 6:1 which follows the same
principle.
This system preserved clearly by its original Hebrew grammatical structure which
is colloquial, is brought visibly to the surface of the text in the literally translated King
James Version of the Old Testament. This literal translation must first be compared to a
modern literal translation71 in order to confirm the Hebrew chronological conventions
preserved in the KJV translation. For this purpose, Young's Literal Translation (YLT),
which is in the public domain, is adequate. But more than the full Hebrew meaning of
the chronogenealogies is needed in order to interpret their meaning. Thus for example
in the King James Version:
Genesis 5:3 And Adam lived an hundred and thirty years [completed cal-
endrical years, namely finished in the preceding year - VL], and begat a
son [in the current year - VL] in his own likeness, after his image; and
called his name Seth: 4 And the days [namely total number of ordinal cal-
endric “years” by the colloquial Hebrew meaning of “days” in this context
- VL] of Adam after he had begotten Seth [ie. including Seth's calendrical
year of birth] were eight hundred years: and he begat sons and daugh-
ters: 5 And all the days that Adam lived were nine hundred and thirty
years: and he died.
The meaning of the word “after” here in v. 4 is to the modern, particularly the English
accustomed mind incomprehensible, leading to the wrong interpretation because it
is inclusive of the son's year of birth. This inclusivity is confirmed by many biblical
passages, most notably in
1 Kings 6:1 And it came to pass in the four hundred and eightieth year
after the children of Israel were come out of the land of Egypt, in the
71 http://www.scripture4all.org/OnlineInterlinear/Hebrew_Index.htm or http://

www.scripture4all.org/download/download_ISA3.php

94
 fourth year of Solomon's reign over Israel, in the month Zif, which is the
second month, that he began to build the house of the LORD.
The word “after” here as in the chronogenealogies does not mean “after the calendrical
year that the children of Israel were come out …”, but rather includes that “coming
out of Egypt” calendrical year in its count of 480. This is made biblically clear by
equivalent texts which are unmistakable, such as,
Exodus 40:17 And it came to pass in the first month in the second year,
on the first day of the month, that the tabernacle was reared up.
whereby the ordinal count of years “after the children of Israel were come out of the
land of Egypt” was originally established, whereby the “first year after the children
of Israel came out of Egypt” was the very same calendrical year in which the children
of Israel came out of Egypt. By this interpretation 1 Kgs. 6:1 is biblically based and
correctly understood.
By contrast, the modern New English Translation Bible (NET) in common with
nearly all modern translations, although clear and distinct, further corrupts the literal
KJV translation of this crucial chronological structure producing a subtly different
chronology in which the son seems to have been born in the declared year of life of
the father, which is nearly but not exactly correct, in that the crucial distinction of
the patriarchal age as being “a son of his stated year of life, is not normally present in
the chronogenealogies,72 as it is present for the first time in the Bible in Genesis 7:6,
qouted further below. Thus the NET:73
3 When Adam had lived 130 years he fathered a son in his own likeness,
according to his image, and he named him Seth. 4 The length of time
[the Hebrew states “days” = “the number of years” - VL] Adam lived after
he became the father of Seth was 800 years; [unwary readers, including
practically all scholars, are led by this NET reading to wrongly locate the
birth of Seth in Adam's 130th year, which ruins the biblical system of
being able to add up successive patriarchal pre-son's-birth ages in order
to reckon the time intervals between them - VL] during this time he had
other sons and daughters. 5 The entire lifetime of Adam was 930 years,
and then he died.
This chronological formula is exactly repeated in the genealogy of each patriarch of
Genesis 5 until Noah, who is an excption made clear in Gen. 7:6 by his being a “son” of
his 600th year, an expression absent in the chronogenealogies. Instead of presenting
the genealogy of Noah according to the chronogenealogical pattern, the Bible clearly
and simply states by Gen. 7:11 and 8:13 that the Flood of Noah was upon the earth
exclusively within and terminating in the last day of Noah's 600th calendrical year.
Thus Noah's 600th year of the Flood divides the post-diluvial era from the antediluvial
era. The lesson of Gen. 7:6 is that the Patriarchs were not the “sons of” the years of
birth of their sons, with the sole exception of Shem, which proves the rule:
72 with the single exception of Shem, the first father after the Flood, making a chronological difference

not noticed by most if not all scholars (a difference bearing upon when Seth was born, not affecting my
chronology back to Creation
73 https://www.biblegateway.com/passage/?search=Genesis+5&version=NET

95
 Genesis 7:6 And Noah was [“a son of” (Hebrew text) - VL] six hundred
years [incompleted years, namely in the current calendrical year - VL] old
[“old” in KJV text is always linked to the Hebrew “a son of” - VL] when the
flood of waters was upon the earth. … 11 In the six hundredth [fall-to-fall
calendrical by section A.6 - VL] year of Noah's life, in the second month,
the seventeenth day of the month, the same day were all the fountains
of the great deep broken up, and the windows of heaven were opened.
Genesis 8:13 And it came to pass in the six hundredth and first year, in
the first month, the first day of the month, the waters were dried up from
off the earth: and Noah removed the covering of the ark, and looked, and,
behold, the face of the ground was dry. 14 And in the second month, on
the seven and twentieth day of the month, was the earth dried.

The pre- and post-Flood patriarchal genealogies are linked by Moses' 103rd year:
Genesis 11:10 These are the generations of Shem: Shem was an hundred
years old [ie. “a son of 100 years” in Hebrew - VL], and begat Arphaxad
two [completed calendrical -VL] years after the flood: [ie. Arphaxad was
born in the 3rd calendar year after the Flood of Noah's 600th year, and
Shem was in his 99th calendrical year in the 3rd calendrical year after
the Flood - VL] 11 And Shem lived after he begat Arphaxad [ie. including
Arphaxad's calendrical birth year - VL] five hundred years, and begat sons
and daughters. [this means that Shem lived in a total of 99 + 500 = 599
calendrical years - VL]

Because 2 calendar years had passed after Noah's 600th year Flood in Gen. 11:10,
Arphaxad was born in Noah's 603rd year. However if Shem was then living in his
100th year, he had apparently completed only 99 years. The formulation of the rest of
the post-diluvial patriarchal genealogy of Genesis 11 is identical to that of Genesis 5
except that the total number of calendrical years of life for each patriarch is omitted,
since it can be calculated according to the example of Genesis 5.
Thus we obtain the summable chronological list by which to calculate the Anno
Adam years of the patriarchs, the Flood and Creation given absolute dates via Abra-
ham in Fig. 1:
The Genesis 5 Patriarchal succession list beginning in Anno Adam 130:
Following Adam’s 130th year, Seth was born in Adam’s 131st year
Following Seth’s 105th year, Enosh was born in Seth’s 106th year
Following Enos’ 90th year, Cainan was born in Enos’ 91st year
Following Cainan’s 70th year, Mahalaleel was born in Cainan’s 71st year
Following Mahahaleel’s 65th year, Jared was born in Mahahaleel’s 66th year
Following Jared’s 162nd year, Enoch was born in Jared’s 163rd year
Following Enoch’s 65th year, Methuselah was born in Enoch’s 66th year
Following Methuselah’s 187th year, Lamech was born in Methuselah’s 188th year
Following Lamech’s 182nd year, Noah was born in Lamech’s 183rd year
The Genesis 11 Patriarchal succession list:

96
 Following the Noah’s 602nd year, Arphaxad was born to Shem in Noah’s 603rd
year (in Seth’s genealogical entry, the generations of Noah and Seth are combined)
Following Arphaxad’s 35th year, Salah was born in Arphaxad’s 36th year
Following Salah’s 30th year, Eber was born in Salah’s 31st year
Following Eber’s 34th year, Peleg was born in Eber’s 35th year
Following Peleg’s 30th year, Reu was born in Peleg’s 31st year
Following Reu’s 32nd year, Serug was born in Reu’s 33rd year
Following Serug’s 30th year, Nahor was born in Serug’s 31st year
Following Nahor’s 29th year, Terah was born in Nahor’s 30th year
Following Terah’s (205 – 75 = 130th) year, Abram was born in Terah’s 131st year
In Abram's 75th year, he began “sojourning”, in Anno Adam 2083 = ff1874/1873
130+105+90+70+65+162+65+187+182+(600+2)+35+30+34+30+32+30+29+130+75=2083

Calculating Terah’s fall-to-fall calendrical age at Abraham’s birth, we first note

that in Genesis 12:4,74 in the year that Terah died in his 205th year was given as 75,
the Hebrew literal translation specifies Abraham as being “a son of 75 years”, which is
a Hebrew formalism indicating that Abraham was then living in his 75th, uncompleted
calendrical year counted from his calendrical year 1 of his birth. Thus we have Terah
having completed 205-75=130 full calendrical years of life just prior to the year of birth
of Abram. And we recall that this particular Hebrew specification of the Patriarch’s
age at the birth of his son is used throughout the chronogeneaologies of Genesis 5 and
11. For example, had the biblical calendrical custodians desired to include Abraham’s
birth in their sequence, which they chose not to do because it was derivable from the
data provided in the Genesis account, then according to their consistent formula, they
would have written "And Terah lived 130 years, and begat Abram."
Thus, we calculate the calendrical time interval between the birth of Terah’s first
son at age 70 in Genesis 11:26 and his 130th year at Abraham’s birth as 130-70=60
years. Recall that this 60 years is the figure differentiating the present reckoning
Terah’s age at Abram’s birth as 130, from the alternative, popular, and superficial 70
years age of Terah at the birth of Abram which presumes to interpret the sequence
of Terah’s sons “Abram, Nahor, and Haran” as having been their chronological order
of birth, rather than their order of theological significance. Thus the biblically stated
order of Terah’s sons is not proof that Abraham was Terah’s first born son at age 70 in
Genesis 11:26. The present solution eliminates Abram as having been Terah’s eldest
son, notwithstanding that Abram’s name was listed first in order of Terah’s three sons
born after Terah’s having reached age 70.
74 Here God commissioned Abraham to commence in that spring season (according to the context sce-

nario and ancient Mesopotamian long-distance travel practice) his nomadic life of “sojourn” biblically
linked to Solomon’s 4th fall-to-fall regnal year by a biblical span of 480 + 430 = 910 = 7 x 130 spring-
to-spring calendrical years, specified spring-to-spring both at its Exodus 430 + 480 spring-to-spring years
connection point, as well as at two points of its end, namely in 1 Kings 6:1 and 1 Kings 6:38, which specify
Solomon’s 7 years of temple construction as an extension by 6 years of the 480 preceding spring-to-spring
years, and confirmed as starting in Somonon’s 4th year and ending in his 11th, being 8 inclusive fall-to-fall
years comprising exactly the 7 specified spring-to-spring Temple building years. The specific year of this
Divine commission is dated to the 75th fall-to-fall calendar year of Abraham’s life by its formalized state-
ment of Abraham’s “age,” namely the then uncompleted 75th year of his life, as the King James Version
translates by the term “years old” (Gen. 7:6) the Hebrew formalism of being “a son of 75 years”.

97
 This completes the chronological linkage of the two lists of Genesis 5 and 11 via
the Flood, whose internal chronological structure has been explained.
In conclusion, by the above chronogenealogical list based on the original Hebrew
made explicit for modern readers, and based on fall-to-fall75 calendrical year units for
assigning years of age calendrically according to primeval custom strange to many
modern readers, but in harmony with the chronological intent of Genesis 1:14, we
can now calculate the year of the biblical Creation according to the biblical patriar-
chal genealogies by summing the patriarchal ages at the birth of their sons, wherein
Noah's 600th calendrical year of the Flood interval of Genesis 7:6 divides the pre- and
postdiluvial patriarchal epochs as follows:

130+105+90+70+65+162+65+187+182+600+2+35+30+34+30+32+30+29+130+75=2083

Reckoning inclusively (subtract 1 from the years total to get the offset difference to
be added) from the 75th year of Abraham in section 1.2 calculated as ff1874/1873:
ff1874/1873 + (2083 -1) = ff3956/3955 BC, which is the first year of Adam, namely the
year in which he was created. And the year of the Flood in Noah's 600th year is
accordingly calculated according to the first half of the above sum ending in Noah's
“600th” from the year of Adam's creation forwards as ff3956/3955 BC - (1656 -1) =
ff2301/2300 BC.

For Anno Adam and Anno Mundi calculations, note that each successive partial
sum of the above patriarchal sum to the 75th year of Abraham finds the year Anno
Adam of the respective patriarch in the year before his son's birth. Note that the above
figure 600+2=602 represents the completed year of grandfather Noah at the birth of
his grandson Arphaxad, thus born 2 completed calendrical years after the Flood in
Noah's 603rd year, in accordance with every patriarchal age datum at the birth of his
son principle (rule) of the chronogenealogies of both Genesis 5 and 11.
However, we are not quite finished, because Adam was created following the 4th
day of Creation in which the solar system system was put in motion establishing the
first fall-to-fall New Year's Day 3 days after the day of Creation, which in turn put the
antediluvian calendar, with its calendrical fall-to-fall year76 in motion.
Genesis 1:13 And the evening and the morning were the third day. 14 And
God said, Let there be lights in the firmament of the heaven to divide the
day from the night; and let them be for signs, and for seasons, and for
days, and years: 15 And let them be for lights in the firmament of the
heaven to give light upon the earth: and it was so. 16 And God made two
great lights; the greater light to rule the day, and the lesser light to rule
the night: he made the stars also. 17 And God set them in the firmament
of the heaven to give light upon the earth, 18 And to rule over the day and
over the night, and to divide the light from the darkness: and God saw
that it was good. 19 And the evening and the morning were the fourth
day.
75 cf. section A.6
76 Section A.6

98
Therefore, the first three of the seven biblical days of Creation of Genesis 1 pertain
to the calendar year preceding the calendar year of Adam's creation which began on
the fourth day, and therefore those three days represent the entire preceding calen-
dar year ff3857/3956 which accordingly is the true biblical Anno Mundi 1, rather than
the popular Anno Mundi 1 attributed to the year of Adam's creation. This fine dis-
tinction was observed by the first century BC Essenes in Judea. It is interesting, that
by extending the Sabbatical cycle of my chronology (the one published by Benedict
Zuckermann in 1857) backwards to this ultimate Anno Mundi 1 of ff3957/3956, we
discover (by dividing by 7 the difference of its date with that of any year 1 of the Sab-
batical cycle from my chronology charts of Appendix ⁇) that it turns out to fall in the
year 1 of the true biblical Sabbatical cycle as uniquely confirmed by my chronology.

A.3 Chronology from Abraham through Jacob

The descendants of Abraham, born in ff1948/1947, two years after Noah (born in
ff2900/2899 - see Appx. C, chart 13/19) died in his 950th year having lived 350 years
after the Flood, inherited a powerful spiritual heritage to be passed down to Moses,
having been as is told in Exodus 2 an Hebrew condemned to death from birth by
Pharaoh, to be providentially rescued from his intended watery grave of the Nile by
the very daughter of that Pharaoh, chronologically having been most likely the future
great queen of Egypt Hatsepsut, to be raised and educated as an Egyptian prince as a
genuinely potential future rival for the throne against the future “Napoleon of Egypt”,
Thutmose III who according to this chronology became Moses' deadly enemy, from
whom Moses fled into 40 years of exile into Midian, Providentially to marry a daugh-
ter of the Priest of Midian, Jethro to serve him for 40 years as his shepherd, to be his
Seminary experience until called back into Egypt by God to lead Israel out to their
Promised Land. Mindful of their great Abrahamic covenant and calling before them,
and the manifestly Divine leading of their past, particularly Abraham's remarkably
clear and detailed prophecy of Gen. 15:13-16 besides the story of Abraham's Call out
of Haran, which had unfolded before their eyes for 430 years, this people had a moti-
vation above all others to record their history from Eden, along with its chronology,
of which Moses became the chief custodian and contributor, adding to it remark-
able lore such as the story of Job to add to that of Abraham's Melchizedek from the
eastern deserts, tokens of the spread of the heritage of Noah which would otherwise
have been lost. Moses gave us not only his Pentateuch, but the Faith which sustained
the propagation and growth of the biblical enterprise in the care of Inspiration un-
til Malachi, in eager anticipation of the fulfillment of its rich treasure of prophecies.
Thus the heritage of Noah has grown and prospered through the ages, still bearing the
grand Isaiah 65 and 66 climax of the treasure of those prophecies, almost all of which,
particularly those of Daniel, have now been fulfilled. Legends may be true or false,
but legends bear no threads of chronology woven effortlessly into them beyond art
and mostly beyond comprehension or even normal detection, as the readers of these
pages have already, and will continue to, discover.
Thus the chronogenealogical record of Abraham's posterity covered by the prophecy
of Gen. 15:13-16 was assured. Starting from Fig. 1, we find Abraham in Gen. 12:4
specified in biblical Hebrew as “a son of 75 years”, which therefore fell in his currently

99
incomplete 75th calendar year of life, by our calculation as ff1874/1873. A newborn
child was accounted in biblical Hebrew as “a son/daughter of one year”, namely as
living in his/her first calendar year of life. Therefore, Abraham’s first calendar year,
the year of his birth, is found by counting inclusively backward in time (+ 75 –1) =
+74 years from his 75th calendar year, namely in ff1874/1873 + 74 = ff1948/1947.
Next we calculate the year of birth of Abraham’s son Isaac, recorded in Genesis
17:1,17,21:
Genesis 17:1 And when Abram was ninety years old and nine, the LORD
appeared to Abram, and said unto him, I am the Almighty God; walk
before me, and be thou perfect. 2 And I will make my covenant between
me and thee, and will multiply thee exceedingly. … 15 And God said unto
Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but
Sarah shall her name be. 16 And I will bless her, and give thee a son also
of her: yea, I will bless her, and she shall be a mother of nations; kings
of people shall be of her. 17:17 Then Abraham fell upon his face, and
laughed, and said in his heart, Shall a child be born unto him that is an
hundred years old? and shall Sarah, that is ninety years old, bear?
Young's Literal Translation (YLT) reveals the precise chronology of this passage:77

Gen. 17:17 And Abraham falleth upon his face, and laugheth, and saith
in his heart, `To the son of an hundred years is one born? or doth Sarah
– daughter of ninety years – bear?'
indicating the age of both Abraham and Sara in the fall-to-fall calendrical year of the
birth of Isaac.
Thus, Isaac was born in Abraham’s 100th calendrical year of life, which, counting
25 years forward from his 75th calendrical year of life is ff1874/1873-25 = ff1849/1848.
We get the same result counting 99 years forward from Abraham’s birth year (year 1)
to Abraham’s 100th year: ff 1948/1947 – 99 = ff1849/1848, as the year of Isaac’s birth.
Next, we calculate the year of birth of Jacob, Isaac’s son at "age 60":

Genesis 25:26 And after that came his brother out, and his hand took hold
on Esau's heel; and his name was called Jacob: and Isaac was threescore
years old when she bare them.

The YLT gives:

Gen. 25:26 and afterwards hath his brother come out, and his hand is
taking hold on Esau's heel, and one calleth his name Jacob; and Isaac [is]
a son of sixty years in her bearing them.

Again we appreciate the consistency of the King James Version making detectable
the Hebrew from which it was translated, literally that “Isaac was a son of 60 years”,
77 Robert Young. Young’s Literal Translation of the Holy Bible. Public Domain.
Baker Book House, 1898. [30] https://www.biblegateway.com/versions/
Youngs-Literal-Translation-YLT-Bible/

100
meaning that Jacob was born in Isaac’s 60th calendrical year of life, found by cal-
culating forward from Isaac’s birth 59 calendar years from his first calendar year: ff
1849/1848 – (60 - 1) = ff1790/1789.
Next we calculate the year of Jacob’s entry into Egypt from his birth year:
Genesis 47:8 And Pharaoh said unto Jacob, How old art thou?
9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage
are an hundred and thirty years: few and evil have the days of the years
of my life been, and have not attained unto the days of the years of the
life of my fathers in the days of their pilgrimage.
The YLT gives:
Genesis 47:8 And Pharaoh saith unto Jacob, `How many [are] the days of
the years of thy life?'
9 And Jacob saith unto Pharaoh, `The days of the years of my sojournings
[are] an hundred and thirty years; few and evil have been the days of the
years of my life, and they have not reached the days of the years of the
life of my fathers, in the days of their sojournings.'
The Interlinear Scripture Analyzer gives:
Genesis 47:8 and·he-is-saying Pharaoh to Jacob as·what? days-of years-of
lives-of you
9 and·he-is-saying Jacob to Pharaoh days-of years-of sojournings-of·me
thirty and·hundred-of year few and·evil ones they-became days-of years-
of lives-of·me and·not they-overtake » days-of years-of lives-of fathers-
of·me in·sojournings-of·them
Thus it is clear that Pharaoh was not asking "how old are you" (even the KJV did not
see this) according to its common modern english understanding, but rather he was
asking how many calendrical years of life Jacob had completed at this time. Recall
that Jacob's son Joseph received a privileged position in Egypt, as later Jacob among
his then substantial clan of 66 souls, because the Semitic Hyksos were at this time
ruling Egypt, and their Semitic concept of age was identical to that of Abraham and
the Hebrews. In other words, the Hyksos Pharaoh of Egypt had a biblical cultural
background, and his question was therefore phrased in terms of that culture, partic-
ularly since his question was addressed not to an Egyptian, but to his fellow Eastern
Mediterranean Semite.78
And Jacob's answer compared his own accumulation of completed calendrical
years described as “few and evil,” in contrast to the more respectable accumulations
(175 for Abraham and 180 for Isaac) of calendrical years completed by his fathers. In
other words, by Jacob's comparison of his 130 years with the by convention always
completed calendrical years of his ancestors (the year of death being conventionally
reckoned, like the year of birth, as a whole calendrical year), Jacob's reference must
likewise have referred to his own 130 years as past and completed, which therefore
78 https://en.wikipedia.org/wiki/Hyksos

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could not have included the present incomplete calendrical year of his interview with
Pharaoh.
This conclusion is already evident in the YLT translation, where a day is represen-
tative of a year in frequent biblical usage, indicating a familiar ancient Mesopotamian
figure of speech. Thus Pharaoh was asking Jacob the number of his calendrical years,
which could only be answered according to the completed calendrical number already
familiar to Pharaoh as the Sumerian and Mesopotamian fall-to-fall calendar then cur-
rent. Had Jacob understood Pharaoh's question differently, he would have replied that
he was "a son of X number of years," or words to the similar effect. Clearly Jacob was
comparing his formally completed calendrical years with those completed (attained)
by his deceased fathers, which was the culturally appropriate answer.

A.4 The chronology of Moses

A.4.1 Finding Wednesday Julian 20 Feb. 1403 when Moses died
The biblical data enables precise and complete recovery of Moses chronology (cf. Fig.
1) in the context of the overall present chronology. The 120 years length of Moses'
life is biblically stated, along with precise data enabling the characterization of the
applicable calendar, and the beginning month as well as the ending month and day of
his life according to that calendar to be extracted from the data.
That Moses used the patriarchal fall-to-fall calendar rather than the spring-to-
spring calendar until the Exodus in Exodus 12:2 is shown in sec. A.6. However, Moses
wrote most if not all of his Pentateuch following the Exodus, obviously including those
parts pertaining to the exodus, including Exodus 12:40-41 regarding the reckoning of
the time span from the 75th year of Abraham until the Exodus in terms of the spring-
to-spring calendar. The last 80 years of this 430 years spring-to-spring span of time
were the first 80 years of Moses' 120 spring-to-spring years of life certainly reckoned in
retrospect after the Exodus and its new spring calendar. Thus Moses' retro-orientation
to the spring calendar seems quite natural. The ends of Moses first and last years of
life would fall just within their respective spring-to-spring limits. Moses' death is
described to the exact astronomical day in the 40th year of the Exodus (Fig. 1):
Deuteronomy 32:48 And the LORD spake unto Moses that selfsame day, saying,
49 Get thee up into this mountain Abarim, unto mount Nebo, which is in the land
of Moab, that is over against Jericho; and behold the land of Canaan, which I give
unto the children of Israel for a possession: 50 And die in the mount whither thou
goest up, and be gathered unto thy people; as Aaron thy brother died in mount
Hor, and was gathered unto his people: 51 Because ye trespassed against me
among the children of Israel at the waters of Meribah-Kadesh, in the wilderness
of Zin; because ye sanctified me not in the midst of the children of Israel. 52 Yet
thou shalt see the land before thee ; but thou shalt not go thither unto the land
which I give the children of Israel. … 34:5 So Moses the servant of the LORD died
there in the land of Moab, according to the word of the LORD. 6 And he buried
him in a valley in the land of Moab, over against Bethpeor: but no man knoweth
of his sepulchre unto this day. 7 And Moses was an hundred and twenty years
old when he died: his eye was not dim, nor his natural force abated. 8 And the

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 children of Israel wept for Moses in the plains of Moab thirty days: so the days
of weeping and mourning for Moses were ended.
Joshua 1:1 Now after the death of Moses the servant of the LORD it came to pass,
that the LORD spake unto Joshua the son of Nun, Moses' minister, saying, 2 Moses
my servant is dead; now therefore arise, go over this Jordan, thou, and all this
people, unto the land which I do give to them, even to the children of Israel. … 10
Then Joshua commanded the officers of the people, saying, 11 Pass through the
host, and command the people, saying, Prepare you victuals; for within three days
ye shall pass over this Jordan, to go in to possess the land, which the LORD your
God giveth you to possess it. … 3:1 And Joshua rose early in the morning; and
they removed from Shittim, and came to Jordan, he and all the children of Israel,
and lodged there before they passed over. 2 And it came to pass after [“from·end-
of” = ‫“ מקצה‬an extremity” - VL] three days, that the officers went through the
host; 3 And they commanded the people, saying, When ye see the ark of the
covenant of the LORD your God, and the priests the Levites bearing it, then ye
shall remove from your place, and go after it. … 18 And it came to pass, when
the priests that bare the ark of the covenant of the LORD were come up out of
the midst of Jordan, and the soles of the priests' feet were lifted up unto the dry
land, that the waters of Jordan returned unto their place, and flowed over all his
banks, as they did before. 19 And the people came up out of Jordan on the tenth
day of the first month, and encamped in Gilgal, in the east border of Jericho.
Hence from the day of Moses' death were 30 days of mourning, and on the 33rd day,
10 Nisan, the Jordan was crossed.
Traditional dating of Moses' death was outlined by Prof. Ely Merzbach of the
Department of Mathematics at Bar-Ilan University in Israel at http://www.biu.ac.
il/JH/Parasha/eng/tetzaveh/mrz.htm

A. Tradition has it that Moses was born and died on the seventh of Adar. There
are many customs associated with this date, based on Tractate Kiddushin 38a:
How do we know that he passed away on the seventh of Adar? Because it is said
(Deut. 34:5-8): “So Moses the servant of the Lord died there,” and it is written,
“And the Israelites bewailed Moses in the steppes of Moab for thirty days.” And
it is also written, “After the death of Moses the servant of the Lord” (Josh. 1:1),
as well as, “My servant Moses is dead. Prepare to cross the Jordan,” and, “Go
through the camp and charge the people thus: Get provisions ready, for in three
days’ time you are to cross the Jordan,” (v. 11), and, “The people came up from the
Jordan on the tenth day of the first month.” Subtract thirty-three days, and you
arrive at the seventh of Adar as the date of Moses’ death.

This traditional Jewish reckoning is according to Maimonides 12th century calculated

Diasporan Jewish calendar https://en.wikipedia.org/wiki/Hebrew_calendar
become today's standard Jewish calendar. Thus reckoning back from the 10 Nisan
entry into Canaan, Moses is said to have died 3 + 30 = 33 days earlier. Thus we step
back 10 days to the last day of the preceding month, and from that day, we count
back to the 33 - 10 = 23rd day back inside of that last lunar month, being the last
Jewish month of Adar which Maimonides set to 29 days. From this last, 29th, day we
take 22 steps back further, 29 - 22 = 7, giving us the 7th day of Adar, as the day of
Moses' death, namely the last month of the preceding year, which was Moses' 120th
spring-to-spring year.

103
 I see two problems with this. First, biblical writers did not use Maimonides' Di-
asporan calendar, but rather Moses' observational calendar, easily simulated by plan-
etarium software http://skyviewcafe.com/ by locating the first visible crescent
moon following the spring equinox. The second problem is that by Joshua 1:11 above,
one does not subtract 33 days from the 10th day of the first month, but reckons inclu-
sively by subtracting 33 - 1 = 32 days, which is the same as counting back to the 33rd
day from that 10th day, which brings us to Friday, Julian 22 March 1403 BC, the day
before a Sabbath day.

Figure 5: Moses died

Thus the Bible reckons Moses 120 years in terms of spring-to-spring years accord-

104
ing to the 40 spring-to-spring years of Israel's wandering in the wilderness of Midian
beginning in the springtime first month of the first spring-to-spring year of the Ex-
odus. We know that the principal calendar of the Israelite refugees from Egypt was
the spring-to-spring calendar as ordained by Moses because the fall-to-fall calendar
specified by Moses pertained to the agricultural order they were to follow after their
conquest of Canaan,

Ex. 23:16 And the feast of harvest, the firstfruits of thy labours, which
thou hast sown in the field: and the feast of ingathering, which is in the
end of the year, when thou hast gathered in thy labours out of the field.
and their Leviticus 25 civil order perpetually followed by its fall-to-fall Sabbatical and
Jubilee cycles likewise followed their conquest of Canaan to continue their witness
until the final destruction of Jerusalem by Hadrian in the Bar Kokhba revolt exploiting
the ff132/133 AD 31st Jubilee. Therefore the years of Moses were reckoned spring-to-
spring in contrast to the normal patriarchal reckoning by fall-to-fall years. And thus
we can identify the year of Moses' death as the 40th spring-to-spring year counting
from the Exodus, shown in Fig. 1 as ss1404/1403, which shares (overlaps) the Winter
half-year season of Moses' death in the fall-to-fall year of ff1404/1403.

A.4.2 Moses born in 1st spring month of Julian 21 Apr. 1523 BC

Having located the Julian 20 Feb. 1403 BC 120th spring year end of Moses' life (sec.
A.4.1) in the last month of the 40th spring-to-spring year of Israel's wandering in
the Midain deserts, by his Ex. 7:7 80th spring year of the 10 plagues preceding the
spring date of the Exodus (Fig. 1), we reckon 120 spring years back to the spring-to-
spring year of Moses' birth, as shown in Fig. 1. However, the brief Exodus 2 chapter
describing Moses' birth contains detail sufficient to pinpoint the season of the year in
which his birth took place, reasonably to the lunar month in which he was born:
Exodus 2:1 And there went a man of the house of Levi, and took to wife a daughter
of Levi. 2 And the woman conceived, and bare a son: and when she saw him that
he was a goodly child , she hid him three months. 3 And when she could not
longer hide him, she took for him an ark of bulrushes, and daubed it with slime
and with pitch, and put the child therein; and she laid it in the flags by the river's
brink. 4 And his sister stood afar off, to wit what would be done to him. 5 And
the daughter of Pharaoh came down to wash herself at the river; and her maidens
walked along by the river's side; and when she saw the ark among the flags, she
sent her maid to fetch it. 6 And when she had opened it , she saw the child: and,
behold, the babe wept. And she had compassion on him, and said, This is one
of the Hebrews' children. 7 Then said his sister to Pharaoh's daughter, Shall I go
and call to thee a nurse of the Hebrew women, that she may nurse the child for
thee? 8 And Pharaoh's daughter said to her, Go. And the maid went and called
the child's mother. 9 And Pharaoh's daughter said unto her, Take this child away,
and nurse it for me, and I will give thee thy wages. And the woman took the
child, and nursed it. 10 And the child grew, and she brought him unto Pharaoh's
daughter, and he became her son. And she called his name Moses: and she said,
Because I drew him out of the water.

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This passage clearly reveals that Moses was born in the spring, and hidden for three
months by his mother, who “when she could not longer hide him” likely due to crying
of the child, not in the southeastern Delta region of Goshen area near Avaris https://
en.wikipedia.org/wiki/Avaris, https://en.wikipedia.org/wiki/Avaris#/media/
File:Lower_Egypt-en.png, where the Hebrews first settled, but in slave quarters
near a large construction project near Heliopolis/Memphis judging by its nearness to
the royal residence,
Exodus 12:29 And it came to pass, that at midnight the LORD smote all the first-
born in the land of Egypt, from the firstborn of Pharaoh that sat on his throne
unto the firstborn of the captive that was in the dungeon; and all the firstborn of
cattle. 30 And Pharaoh rose up in the night, he, and all his servants, and all the
Egyptians; and there was a great cry in Egypt; for there was not a house where
there was not one dead. 31 And he called for Moses and Aaron by night, and said,
Rise up, and get you forth from among my people, both ye and the children of
Israel; and go, serve the LORD, as ye have said. 32 Also take your flocks and your
herds, as ye have said, and be gone; and bless me also. 33 And the Egyptians were
urgent upon the people, that they might send them out of the land in haste; for
they said, We be all dead men .

pursued a strategy to float the baby Moses in a basket among the partially submerged
reeds of the Nile at Memphis at a bathing spot which Pharaoh's daughter by this
time of the year had been frequenting regularly to escape the heat of the day in her
palace. The submerged reeds and the temperature of the year indicate the period
of the rising Nile in the hottest season of the summer in July or August during the
most rapidly rising phase of the Nile flood which crested annually to a depth of 8 or
more meters above its lowest point in June. The fact that the Nile had been rising for
some period at this time when Moses was set afloat is indicated by the presence of
submerged substantial reeds sufficient to hold Moses' basket from floating away not
far from the shore which Pharaoh's daughter frequented, because there is a limit to
the extent into the river in which reeds would grow, marked by the low water line of
the Nile, beyond which reeds would not propagate further toward the center of the
river channel. The Nile flood at its height expressed a strong current not favorable
to reed survival beyond the low water line. Above this line, reeds would flourish
during the months of the receding Nile in the winter. Therefore, Moses was floated at
a point following the annual almost clockwork precision summer solstice arrival of
the Nile flood at Memphis, annually predictable to within a few days of that date, and
announced by the heliacal rising of the Dog Star Sothis (cf. Appx. B), at the latitude
of Memphis, the earliest and for millennia capital of Egypt, and thus the foundation
of the Egyptian Sothic calendar due to this phenomenon.
In short, Moses was placed in the Nile at the time of hottest weather during the
rising phase of the Nile whose average commencement came annually like clockwork
at the summer solstice, and furthermore took place before the crest of the Nile flood in
the latter part of August, near September, eliminating the possibility of Nile bathing
by the princess. Thus, both temperature and Nile hydrological conditions indicate that
Moses was floated during the most rapidly rising period of the Nile, when submerged
reeds according to Exodus 2:5 were visible in abundance to considerable depth.

106
 Egypt has become more arid than in Moses' day, as attested by Moses practice
of animal husbandry in Midian, no longer possible on the scale needed to support
the approximately two million animals accompanying the Israelites into the desert
pasture lands of Midian,
Exodus 3:1 Now Moses kept the flock of Jethro his father in law, the priest
of Midian: and he led the flock to the backside of the desert, and came
to the mountain of God, even to Horeb. 2 And the angel of the LORD
appeared unto him in a flame of fire out of the midst of a bush: and he
looked, and, behold, the bush burned with fire, and the bush was not
consumed.
having crossed the Red Sea across its shallow submerged land bridge to the present
day strewn with chariot wheels on and off of their axles with bones of their riders and
horses (Fig. 2). Yet the solar cycle governing the seasons of the year has remained
unchanged, with meticulous records of Nile hydrology preserved for millennia, in-
cluding its hydrology during the 18th Dynasty (cf. sec. B.6). In other words, the tem-
perature cycle of Moses day has not changed. Currently this cycle at Cairo (only 10 km
south of ancient Memphis) is, according to http://www.touregypt.net/climate.
htm

Month ℃ ℉ Month ℃ ℉
March 11.2/23.7℃ 52/75℉ June 19.9/35.1℃ 68/95℉
April 13.9/28.2℃ 56/83℉ July 21.5/35.4℃ 71/96℉
May 17.4/32.6℃ 63/90℉ August 21.6/34.8℃ 71/95℉

Table 1: Summer season temperatures at Cairo/Memphis

The Julian dated first days of the lunar months of Moses' first year, with Grego-
rian dates added in order to properly orient Moses' lunar months to the Tropical (ie.
solar) year. Because the Gregorian calendar is for practical purposes a solar calendar
oriented to the Tropical year, but the Julian calendar is not.

ff month Julian Greg. year description ff month Julian Greg. year description
12 25 Sep 11 Sep 1524 7 21 Apr 7 Apr 1523 ss New Year
n/a 06 Oct 22 Sep 1524 f. equinox 8 20 May 06 May 1523 ss 2nd mo.
1 25 Oct 11 Oct 1524 ff New Year 9 18 Jun 04 Jun 1523 ss 3rd mo.
2 24 Nov 10 Nov 1524 n/a 07 Jul 23 Jun 1523 s. solstice
3 24 Dec 10 Dec 1524 10 18 Jul 04 Jul 1523 ss 4th mo.
4 22 Jan 08 Jan 1523 11 16 Aug 02 Aug 1523 ss 5th mo.
5 21 Feb 07 Feb 1523 12 15 Sep 01 Sep 1523 ss 6th mo.
6 22 Mar 08 Mar 1523 n/a 06 Oct 22 Sep 1523 f. equinox
n/a 04 Apr 21 Mar 1523 s. equinox 1 14 Oct 30 Sep 1523 ff New Year

Table 2: Lunar month new moon first days of Moses first year

I used two tools in constructing Table 7.2, localized to Egypt (Cairo being 10
km from ancient Memphis, the approximate locale of Moses' experience should gov-
ern the unadvertised details of what is meant by “Egypt,” otherwise not a critical

107
issue): First, the built-in calendar feature of the the online planetarium hhttp://
skyviewcafe.com/ located the above earliest visible crescent moon dates. Second,
Fourmilab's Calendar Converter http://www.fourmilab.ch/documents/calendar/
converted from Julian to Gregorian dates to produce recognizable tropical year dates
used in climate and hydraulogical river flow data.
Furthermore, two variant versions of Table 7.2 are possible, depending on how
the biblical chroniclers from Adam located the New Year, either its original fall-to-fall
version, or its post-Exodus spring-to-spring version at which time the earlier fall-to-
fall version was upgraded to synchronism not with its former fall equinox, but rather
with its new spring equinox by offset of 6 months (an equinoctical semester). These
two methods are 1, synchronism to the nearest new crescent moon to the equinox, or
2, synchronism to the first crescent moon after the equinox. I am convinced that the
biblical method of synchronism of the lunar year to the equinoxes has been consistent
since the Genesis 1:14-19 fourth day of Creation as option 2, as was used until the final
destruction of Jerusalem by Hadrian. Use of option 1 shifts the months of Table 7.2
ahead by 1 month, placing Moses' birth in the second month of the spring year, rather
than the first month, as shown by Table 7.2. That comparison is reassuring, in that it
eliminates even theoretical possibility of Moses having been born in any year other
than the spring calendar year starting on Julian 21 April 1523.
A key date to mark on the above calendar is Gregorian 23 June 1523 BC which was
the date of the summer solstice on nearly which date the Nile began to rise (consis-
tently at the solstice) marking the arrival at Memphis of the beginning of the annual
Nile flood. The flood maximum was reached in September, which marked the maxi-
mum flow, elevation (ca. 8 or 9 meters average rise), and turbulence of the Nile, prac-
tically ruling out this time for bathing purposes for Pharaoh's daughter. For practical
purposes, therefore, we can estimate that the two hottest months at Cairo/Memphis
would have been both the latest possible months for Nile bathing, because the pro-
hibiting Nile maximum in September was about a month away, making even the latter
part of August questionable. Therefore the lunar months of Gregorian 04 July and 02
August present themselves as possible candidates for the month following the three
months during which Moses had been hidden by his mother, until finally the heat of
the season would make his nights and days uncomfortable due to the heat, making
him cry more often. From a temperature standpoint, the lunar month beginning in
Gregorian 04 June reached nearly the temperatures of the two hottest months. What
eliminates the lunar month of Gregorian 04 June from consideration is that the sum-
mer solstice took place on ca. Gregorian 23 June, following which the last 1/3 of June
would not create sufficient Nile level rise to innundate any substantial portion of the
reeds which had grown up on the bank of the Nile during its stagnant level period
during the winter and early spring quarters. Thus, in terms of reed growth, and Nile
River depth covering the bases of the reeds, there was hardly enough water to float
Moses' basket. By the end of this month, Pharaoh's daughter may have made her first
few visits to the Nile.
Therefore by reference to the above table, the most likely calendrical solution for
Moses' first months of life is that his first three lunar months in hiding were: the
fall-to-fall months 7, (spring-to-spring New Year month 1) beginning on Gregorian
07 April 1523 BC; ff month 8, (ss 2nd month) beginning on Gregorian 06 May 1523

108
BC; and ff month 9, (ss 3rd month) beginning on Gregorian 04 June 1523 BC, when
Moses' mother could no longer safely keep him hidden doubtless due to his crying.
In that same lunar month 9 beginning on Gregorian 04 June 1523 BC, Moses mother
set Moses afloat on the Nile with consequences which would change the world.
From this date according to Exodus 2:2 above, we can localize the month of Moses'
birth as the first of the three lunar months Moses was in hiding as the fall-to-fall month
7, beginning on Gregorian 07 April 1523/Julian 21 April 1523 BC. So Moses was born
in the first month of spring, Nisan, which began on Julian 21 April 1523.
This solution illustrates the precision available in a narrative text such as Deuteron-
omy 2, and confirms that Moses' 120 years attributed to him in Deuteronomy 34:7
were necessarily spring-to-spring years due to the fact that fall-to-fall year reckoning
of Moses' years of life produce 121 years (Fig. 1). 121 years is not in accordance with
the biblical 120 which fit in the spring calendar tightly, but fill less than half of Moses'
first and last fall-to-fall years. Moses' life was recorded by Levitical priestly scribes
who took over Moses' recording of biblical history using Moses' religious spring cal-
endar when appropriate.

A.5 The 430 years in Egypt long chronology doesn’t fit its data,
but the 215 years in Egypt short chronology does, both bib-
lically, as well as according to historical dates and longevity
data (read sec. 4)
A.6 Patriarchal calendar confirmed fall-to-fall
The final item in this development extending the chronology of the Hebrew kings
via its Exodus 12: 40,41 and 1 Kings 6:1 links to the patriarchal chronogenaologies
of Genesis 5-12 is its demonstration that the patriarchal, pre-Exodus calenadar was
consistently a fall-to-fall calendar as charted in Fig. 1, and demonstrated by successful
solution of the chronological prize of millennia, the date of the Exodus in sec. 4, with
its equally elusive Sothic calendar component solved in Appx. B, discovering the
stable, Synchronized Sothic Calendar (SSC), which does not drift, and is proven to
have been the Sothic civil calendar of the pre-1320 BC 18th Dynasty and earlier, to
provide a 44-day to 59-day improvement respectively of chronological precision back
to the reigns of Amenhotep II and his father Thutmose III over what was heretofore
possible with the drifting Conventional Sothic Calendar (CSS). Obviously, the first
defense of any theory is that it works in practice. I believe my solution demonstrates
this attribute.
The equinoxes and solstices were the most prominent astronomical and calendri-
cal features of the earliest monuments of civilization world-wide, of obvious use for
counting years. The plainest evidence that the biblical patriarchal calendar was fall-
to-fall is found in the implicit shift of its synchronism from the fall equinox to the
spring equinox in Exodus 12:1-2
Exodus 12:1 And the LORD spake unto Moses and Aaron in the land of
Egypt, saying, 2 This month shall be unto you the beginning of months:
it shall be the first month of the year to you.

109
creating the Hebrew spring religious calendar. Whatever calendar used by the He-
brews up to this point was replaced by that of Exodus 12:2, and that the previous
Hebrew calendar was based upon Genesis 1:14-19. Because Moses did not elaborate
at all on the problem of transition between the two calendars indicates that the nature
of the change was transparent and trivial. The Ex. 12:2 calendar's predecessor must
have been a fall calendar, because not only was change from fall to spring equinox
synchronism of the calendar intuitively obvious, but both spring and fall lunar lu-
nar calendars were the earliest calendars of Mesopotamia (Ur of the Chaldees having
been the original home of th biblical patriarch Abraham) wherein the Old Assyrian
calendar was a well-known most ancient fall calendar.79
3.2. New year’s Day. A silver debt excavated in 1990 at Kültepe proposes an equation be-
tween the seasonal calendar and the Old Assyrian months. The loan runs “from the spring,
month Ṣip’um (vii), from the week of Aššur-ṭāb, year eponym of Ennam-Aššur” (KEL 113,
TPAK 1 98). According to this document, the seventh month in the Old Assyrian calendar,
Ṣip’um, fell in spring (March-June, OBO 160/5: 243); this would mean that the first month,
Bēlet-ekallim (i), fell in autumn (September-December). Thus, the Old Assyrian year may
have started the day of the autumnal equinox (22-23 September), if we consider that Ṣip’um
was the first month of the spring.

On the other hand, transition from a winter or summer solstice calendar to a spring
or fall equinoctical calendar by a quarter of a year was complex, requiring elaboration
at its introduction.
After his Ex. 12:1-2 introduction of the spring religious calendar, Moses retained
its preceding fall calendar as a civil and agricultural calendar whose earliest appear-
ance was in first mention of the three annual religious feasts in Exodus 23:14-16,
Exodus 23:14 Three times thou shalt keep a feast unto me in the year. 15
Thou shalt keep the feast of unleavened bread: (thou shalt eat unleav-
ened bread seven days, as I commanded thee, in the time appointed of
the month Abib; for in it thou camest out from Egypt: and none shall ap-
pear before me empty:) 16 And the feast of harvest, the firstfruits of thy
labours, which thou hast sown in the field: and the feast of ingathering,
which is in the end of the year, when thou hast gathered in thy labours
out of the field.

but with the slight change that henceforth the fall calendar retained the numerical
months, including the names and sequential order 1-12, of the spring calendar, pro-
ducing the fall calendar sequence of months 7-12,1-6, as well as being synchronized
to its springtime first lunar month, on appearance of the earliest crescent moon im-
mediately following the spring equinox. Because Noah and his sons' families lived for
centuries after the Flood, the fall calendar tradition along with the 7-day Sabbatical
cycle from the Creation would naturally have been transplanted from the antediluvian
patriarchs, giving distinct structure to the patriarchal chronogenealogies of Genesis
5 (antediluvial) and 11 (postdiluvial).
79 Author Cécile Michel, “The Day Unit within the Old Assyrian Calendar,” in Studies Presented in Honour

of Veysel Donbaz. ed. by Ş. Dönmez., (2010) Page 222.[20] https://halshs.archives-ouvertes.fr/

halshs-00642826/document

110
 Because the the tribe of Jacob had its own isolated cultural colony in Egypt thanks
to Joseph, they clearly had not adopted the Egyptian stellar calendar, used necessarily
in their dealings with the Egyptians, which during the long period of their indepen-
dent and culturally distinct colony in Egypt were minimal. Therefore, the patriarchal
calendar handed down to them via only Isaac and Jacob from their ancestor Abraham
at the point of Jacob's entry into Egypt could only have been the calendar of Abraham,
Isaac, and Jacob until its replacement by that of Exodus 12:2.
The fall calendar paradigm of the Exodus 12:2 spring calendar was the mirror im-
age of the spring-to-spring calendar. Notably, the sychronization points which di-
vided the two exclusive seasons, “Winter” and “Summer” of the Mesopotamian year
known to Abraham and his Hebrew descendants until the Exodus were defined by
the two equinoxes: in the fall, and in the spring. Both were known to Abraham's
tribe, and certainly all four points of solar synchronization were known to them in
Egypt which venerated the winter and summer solstices. But in Mesopotamia, only
the equinoxes which divided their two seasons of the year into Summer and Win-
ter had been universally used for calendrical purposes. The Egyptians, on the other
hand, divided their stellar synchronized calendar into three seasons developed from
the earlier Egyptian lunar calendar according to the remarkably regular phases of the
annual Nile flooding which were governed by the wetter (ie. more stable) late post
ice-age Nile basin rainforest climate of the upper Nile region driven by the orbit of
the earth around the sun.
The only possible alternative candidate calendar exhibiting the two Mesopotamian
seasons prominent in the Exodus 12:2 spring-to-spring calendar was the original Mesopotamian,
namely Sumerian and Old Babylonian fall-to-fall calendar originating from before the
time of Abraham in Sumeria, from which Babylonia inherited its culture, arts, sci-
ences, writing, and calendar. The two remaining options of synchronizing the calen-
dar to the winter or summer solstices are out of the question. However, the ease and
compatibility of switching between the equinox-based fall-to-fall and the spring-to-
spring calnedars in Mesopotamia had already been demonstrated by the time of Moses
by the Babylonian switch from their original fall-to-fall to their spring-to-spring cal-
endars, being a trivial operation. The Babylonians retained names of the fall-to-fall
calendar months which preceded their spring-to-spring calendar in their later calen-
dar. See the quotation by Jastrow below.
Further evidence of a fall-to-fall patriarchal calendar is found in the seven days
Creation account of Genesis 1, whose central feature, namely its 4th day agenda, was
creation of humanity's celestial clock, suggesting the centrality of not only its chrono-
logical and calendrical role in the biblical account to follow, but of the centrality of
that chronology itself, insofar as it bears a distinct message:
Genesis 1:14 And God said, Let there be lights in the firmament of the
heaven to divide the day from the night; and let them be for signs, and
for seasons, and for days, and years: 15 And let them be for lights in the
firmament of the heaven to give light upon the earth: and it was so. 16
And God made two great lights; the greater light to rule the day, and the
lesser light to rule the night: he made the stars also. 17 And God set them
in the firmament of the heaven to give light upon the earth, 18 And to rule

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 over the day and over the night, and to divide the light from the darkness:
and God saw that it was good. 19 And the evening and the morning were
the fourth day.
The fall-to-fall calendar paradigm is found in the “And the evening and the morning
were the fourth day” formula which punctuates the account of each day of Creation.
This paradigm characterizes the daily cycle as commencing with the onset of darkness,
followed by the appearance of light. The tilt of Earth's axis in its orbit around the sun
provides a clear indication of its Solar orbital position at any point, creating the basis
of our tropical (namely “solar”) year. And in the northern hemisphere, where the Bible
was written, this annual cycle exactly mimics the daily darkness to light cycle, but only
if we choose the autumn equinox as the point at which to commence our year. There
are four possible such celestial points of reference to our orbit around the sun for
calendrical synchronization: the autumn equinox, the winter solstice, the spring, or
vernal equinox, and the summer solstice, dividing the year into four astronomically
observable seasons of the tropical year. The biblical choice of the point at which
to commence the daily cycle therefore obviously suggests that the tropical year was
likewise synchronized at the transition from light to darkness. That the earth's orbit
around the sun had a preferred biblical orientation favoring the northern hemisphere
as the setting for its drama is suggested by the following:
Psalms 48:2 Beautiful for situation, the joy of the whole earth, [is] mount
Zion, [on] the sides of the north, the city of the great King.
Isaiah 14:13 For thou hast said in thine heart, I will ascend into heaven, I
will exalt my throne above the stars of God: I will sit also upon the mount
of the congregation, in the sides of the north:
Isaiah 40:22 [It is] he that sitteth upon the circle of the earth, and the
inhabitants thereof [are] as grasshoppers; that stretcheth out the heavens
as a curtain, and spreadeth them out as a tent to dwell in:
Job 9:9 Which maketh Arcturus, Orion, and Pleiades, and the chambers
of the south.
Job 38:31 Canst thou bind the sweet influences of Pleiades, or loose the
bands of Orion? …
Finally, the world's most ancient calendar systems were fall-to-fall lunisolar calendars,
such as used in Sumeria and ancient Babylonia, which was the home and culture of
Abraham. This direct link between the fall-to-fall calendar and Abraham practically
finishes the present proof that the calendar of Abraham and his biblical ancestors was
the fall-to-fall lunisolar calendar according to Jastrow:80
62 According to the fragment of the old Canaanitish [now regarded as He-
brew - VL] 'agricultural' calendar found in Gezer (Quarterly Statement of
the Palestine Exploration Fund, 1909, p. 31) the year began in the fall.
The old Persian year likewise began in the fall but was afterwards-so in
80 Morris Jastrow. “Sumerian and Akkadian Views of Beginnings”. In: Journal of the American Oriental

Society 36 (1916), pp. 274–299. [13] www.jstor.org/stable/592686

112
the Avesta-transferred to the spring, no doubt again under Babylonian
influence. See Jackson, 'Iranische Religion,' in Grundriss der Iranischen
Philologie, 2. 677. Similarly, the ancient Arabs, who under foreign in-
fluences transferred the older New Year 's period from the fall to the
spring(Wellhausen, Reste Arabischen Heidentums, p. 99).
63 There are, in fact, some indications that the seventh month was at one
time regarded in Babylonia like Nisan as 'the beginning of the year.' See
Jastrow, Religion Babyloniens und Assyriens 2. 462, in the discussion of
an explanatory comment to an official report of the appearance of the new
moon. The Babylonians may have had, like the Jews, two 'calendars,' an
official one beginning in the spring and a 'religious' one beginning in the
fall. If so, the latter would be a trace of the older Sumerian view which,
as we have seen, would have led to beginning the year in the fall. The
name for the seventh month tašrîtu which has the force of 'beginning'
(see Muss-Arnolt, Assyrian Dictionary, p. 1201b) likewise points in this
direction. The Sumerian designation of this month Du-Azagga = 'holy
habitation' is a direct reference to the place where Enki and his consort
at the beginning of things dwell; and it is interesting to note as a further
trace of the Sumerian view localizing this holy place in a 'mountain,' (and
not in the Euphrates Valley), that in a bilingual hymn (Rawlinson V., pl.
50, 5a) Du-Azagga is equated with šadû, 'mountain,' further described as
Ki Nam-tar-tar-ri-e-ne = ašar simâtum, 'place of fates.' The name Du-
Azagga thus appears to be a direct allusion to a 'Sumerian' myth, such
as we have in the two Sumerian versions of Beginnings above analyzed.
The designation of Nabu as the god of the Du-Azagga, 'holy habitation,'
(Brünnow, no. 9609) is of course a late transfer of the attributes of Enki-
Ea at a time when Enki had become a 'water-god,' and the Du-Azagga had
been identified with the apsû or 'deep.'
The assumption of 'two' calendars is nothing unusual. The Rabbis, in fact,
recognize 'four' New Year periods: (1) 1st of Nisan as 'civil,' for dating
reigns of rulers and for festivals; (2) 1st of Tishri for reckoning time and
as the agricultural New Year; (3) 1st of Elul (sixth month) for tithing cattle;
and (4) 1st (or 15th) of Shebat (eleventh month), the New Year for trees
(Talmud Babli, Rosh ha-Shana, 1 a). Finally, the order of the months in
the older Babylonian calendar, in force during the Sargon period and in
the Ur dynasty, points to a year beginning in August-September. See Ku-
gler, Sternkunde und Sterndienst in Babel, 2. 174 seq. This would reflect
the Sumerian point of view, whereas the change during the Hammurapi
period to a calendar beginning the year with the first spring month would
be due to the assertion of Akkadian influence. It may be that as a conse-
quence of the mixture of two different points of view 'two' calendars con-
tinued to be recognized, at least for a time, the older one surviving in the
cult and the later one becoming the official calendar for dated documents
and the like. The relationship between the older and later Babylonian
calendars is, however, a subject that requires further investigation.

113
A part of the fall calendar puzzle solution in remote antiquity is certainly the Ugaritic
fall calendar prominent in the earlier part of the 18th Egyptian Dynasty at http:
//thetorah.com/the-origins-of-sukkot/

A.7 Chronological puzzle uncovered

From this point forward, curious biblical chronological facts begin to emerge.81 For
example, the interval from Anno Mundi 1 to the year of dedication of Solomon's Tem-
ple is ff3957/3956 - (Solomon's 12th year according to 1 Kings 6:38, 7:51, and 8:1-11)
ff957/956 = 3957 - 957 = 3000. This phenomenally ultra-round number emerges purely
as a consequence of my complete and precise fall-to-fall (with exact spring-to-spring
bridging - see Fig. 1) calendrical reconstruction of the original biblical chronology
without assumptions, estimates, or rounding of numbers as recorded in this treatise.
Another similarly interesting round number is the interval between this Temple ded-
ication and its destruction by Nebuchadnezzar in ff587/586 as the difference 957 -
587 = 370 years exactly. And the interval between Solomon's Temple dedication and
Ezra's restoration of the civil state of Israel by restoration of its original legal code of
Moses in Ezra 7 was ff957/956 - ff457/456 = 500 years exactly, thus 3,500 years after the
Creation, giving more than just a chronological impression of its having been a piv-
otal midpoint of biblical chronology.82 Ezra's 19th Jubilee mission by the 10 Jubilees
prophecy of Daniel 9:24-27 effectively launched 10 Jubilees unto the 29th Jubilee cycle
completion of its Messianically pivotal mission, namely announcing the first coming
of the Messiah as it turned out according to Isaiah 52:13-15 & 53. Recall that Hezekiah
was the 15th king in the Messianic line of David, who in the 14th Jubilee year of his
15th regnal year was given extension of life by both miraculous healing of his deadly
disease of his 14th year, and by the driving away of Sennacherib whose appearance at
Jerusalem had sealed Hezekiah's doom as the ringleader of Levantine anti-Assyrian
revolt. Thus the population of Jerusalem and Judah was ordered in Hezekiah's 14th
year to prepare for deportation, which would have terminated the entire Bible story in
Hezekiah's 15th year, except that by Isaiah 38, the entire nation of Judah was granted
15 Jubilees of life extension from the start of the 15th Jubilee cycle (commencing in
the 14th year of Jubilee by Lev. 25) until the end of the 29th Jubilee cycle, just as
Hezekiah was extended life from the start of his 15th regnal year to his 29th, in which
he died. Thus Hezekiah's life became a prophecy of the life of his nation, as always
conditioned by Jeremiah 18:1-13, enabling potential but as it turned out, aborted ful-
fillment of Ezekiel 40-48.
The Daniel 9:25 synchronism given as Artaxerxes' ff458/457 BC 7th regnal year in
Ezra 7:7 falls at the commencement of Yom Kippur of the 10th day of the 7th month,
and its 19th year of Jubilee according to my chronology, just 2 months after Ezra's
ff458/457 BC (Artaxerxe's year 7) arrival in Jerusalem. This was the Jubilee year of
ff457/456 prescribed in Leviticus 25 as the proper initialization, or reset, if you will, of
the Hebrew civil economy following its total destruction by Nebuchadnezzar II, which
81 Appendix C, chart 15/19: A date differential overview of the biblical chronology
82 Which indeed it turned out to be as it provided the ff457/456 19th year of Jubilee starting date in Daniel

9:25 for the start of his 10 Jubilees of years. The 10 Jubilees of these 70 Sabbatical yearly weeks are in Jubilee
year synchronism with the Isaiah 37:30 15th Jubilee in Hezekiah’s ff702/701 BC 15th regnal year, and the
31st Jubilee in ff131/132 AD of the 2nd year of Bar Kokhba’s revolt against Hadrian.

114
not merely explained Ezra's list of preparations for his journey to Jerusalem, but most
of all his Leviticus 25-based necessity to re-synchronize its land ownership laws by
a national observance of a year of Jubilee in the land of Israel. Therefore Ezra chose
the pre-Jubilee year date of Artaxerxe's 7th year for his departure for the newly built
second Temple at Jerusalem according to Ezra 7. This was clearly no coincidence, in
light of my chronology.
And subtracting from this 500 years the 370 years of operation of Solomon's Tem-
ple we find 130 years as the interval from the Temple destruction to the restoration
of the Jewish state under Ezra. Thus, the ff457/456 restoration of the Jewish state as
desribed and dated in Ezra 7 took place exactly 3500 (half of 7000) years after the
ff3957/3956 Creation in Anno Mundi 1, which in turn was the first year of a Sab-
batical cycle as projected backwards from the commencement of the Jubilee cycle in
ff1388/1387. And all of these results are preserved if one reckons inclusively from the
date of Adam's creation, which was in the New Year which began in the fourth day of
Creation starting the cosmic clock of the tropical year, namely the solar system home
for our planet.
The method of my completion of the biblical chronology back to Creation, known
for the past two millennia is obviously not entirely original to me. My contribution
besides correcting Thiele's almost perfected chronology of the Hebrew kings, was rig-
orous development of its structure as an essentially fall-to-fall patriarchal calendrical
system resulting in the chart of Fig. 1. This chart, in combination with solution of the
chronogenealogies of Gen. 5 and 11 handed down through the past two millennia as
basically outlined by G. F. Hasel but not detailed in83 enabled my spanning the entire
fall-to-fall chronology of the Old Testament from Adam to post-Exilic Judah including
Ezra, as precisely bridged by a 910 = 130 x 7 years spring-to-spring biblically provided
interval from Abraham's 75th year to Solomon's 4th year. This interval is the spring-
to-spring 430 years of Exodus 12:40 and 480 years 1 Kings 6:1 joined at the spring New
Year of the Exodus.

The following tabulation from the Masoretic Text of the Old Testament and its
description by Richard Johnson, Head of Biblical Studies at Redcliffe College, UK:84
83 Gerhard F Hasel. “The Meaning of the Chronogenealogies of Genesis 5 and 11”. In: Origins 7.2 (1980),

pp. 53–70. [10]

84 Richard Johnson. “Patriarchal Ages in Genesis”. In: Perspectives on Science and Chris-
tian Faith 56.2 (June 2004), pp. 152–153. [14] http://www.asa3.org/ASA/PSCF/2004/
PSCF6-04Johnson.pdf This article was based on his MA degree dissertation of 86 pages.

115
 Genesis 5 Genesis 11 Elsewhere
Adam 930 Shem 600 Abraham 175 Gen. 25:7
Seth 912 Arpachshad 438 Isaac 180 Gen. 35:28
Enosh 905 Shelah 433 Jacob 147 Gen. 47:28
Kenan 910 Eber 464 Levi 137 Exod. 6:16
Mahalel 895 Peleg 239 Kohath 133 Exod. 6:18
Jared 962 Reu 239 Amran 137 Exod. 6:20
Enoch 365 Serug 230 Moses 120 Deut. 34:7
Methuselah 969 Nahor 148
Lamech 777 Terah 205
Noah 950

Table 3: Three categories of patriarchal ages, from Richard Johnson

However, the really interesting pattern emerges if one concentrates on

the first and third columns, which each begin and end with a character
with whom God made a significant covenant (Adam/Noah/Abraham/Moses).
Here are the key features of the pattern:
1. The ages in Gen. 5 add up to 8575 (= 25 x 7 x 7 x 7).
2. The 7 ages in the third column add up to 1029 (= 3 x 7 x 7 x 7).
If we combine these two columns together, thus making a “list” of 17 ages:
3. These 17 ages add up to 9604 (= 4 x 7 x 7 x 7 x 7);
4. The middle age is that of Lamech (777);
5. Remarkably, the 7 ages on either side of Lamech add up to a total of
7777.
The fact that this is intentional can be seen in the way this figure of 7777
is itself divided up:
6. The ages either side of Lamech (i.e. Methuselah and Noah) add up to
1919 (19 x 101);
7. The 6 ages preceding Methuselah (i.e. Seth to Enoch) add up to 4949 (7
x 7 x 101), of which the first three (Seth/Enosh/Kenan) add up to 2727 (3
x 3 x 3 x 101);
8. The 6 ages after Noah (Abraham to Amran) add up to 909 (3 x 3 x 101).
There are clearly other patterns which have also been incorporated into
the system; for example, one which has been long recognized is the fol-
lowing, for the major patriarchs: Abraham 175 (= 7 x 5 x 5), Isaac 180 (=
5 x 6 x 6), Jacob 147 (= 3 x 7 x 7).

Richard Johnson's result is essentially a valid in view of my chronology, with the

exception that I find Shem having lived 599 years, a total which does not affect by

116
lenthening or shortening, my chronology if one were to assume his lifetime to have
been 600 years.
Not being attributable to random processes, these phenomena reveal intelligent
ancient sources predating Moses due to Amenhotep II having herein been confirmed
as the Pharaoh of the Exodus by providing its precise date and scenario (see sections
4.3 and 4.4 and Appx. B for much more). Moses had been the compiler of the chrono-
logically foundational patriarchal documents such as the chronogenealogies of Gen.
5 and 11 carefully preserved probably by priests such as his uncle Jethro in Midian.
The perfect preservation of the large corpus of such Masoretic Text (MT) numerical
structure as recorded by Moses, much of it preceding him as passed down to Joshua,

Joshua 24:2 And Joshua said unto all the people, Thus saith the LORD
God of Israel, Your fathers dwelt on the other side of the flood in old time,
[even] Terah, the father of Abraham, and the father of Nachor: and they
served other gods. 3 And I took your father Abraham from the other
side of the flood, and led him throughout all the land of Canaan, and
multiplied his seed, and gave him Isaac. … 14 Now therefore fear the
LORD, and serve him in sincerity and in truth: and put away the gods
which your fathers served on the other side of the flood, and in Egypt;
and serve ye the LORD. 15 And if it seem evil unto you to serve the LORD,
choose you this day whom ye will serve; whether the gods which your
fathers served that [were] on the other side of the flood, or the gods of
the Amorites, in whose land ye dwell: but as for me and my house, we
will serve the LORD.
even to obscure, complex details such as Jacob having completed in Canaan exactly
215 of “Israel's” (beginning in the 75th fall-to-fall calendrical year of Abraham) 430
spring-to-spring years of sojourn until the selfsame day of the Exodus, namely exactly
half of those 430 years, as reported by Josephus which was not stated explicitly in the
Masoretic Text, but turned out to be so implicitly, to the complete frustration of Bible
students and translators since the Babylonian exile,85 assures just like a watermark
of authentication on a banknote (as in “you can take it to the bank”) that the context
saturated by this immense, undisturbed chronological information, namely the entire
MT, had been likewise perfectly preserved. This has been partially demonstrated by
study of the Dead Sea Scrolls suggesting that the Masoretic Text in its present form
was apparently the accepted Bible version in the 6th century BC of Daniel. The present
chronology now extends that certainty back to Moses' Pentateuch, and by implication
at least back to Abraham.
85 The Masoretic Text, written between the 7th and 10th centuries AD represented the ancient and orig-

inal Hebrew Text because it has been proven to be for all practical purposes to be an accurate copy of
the Hebrew Text as preserved in the Dead Sea Scrolls (this distinction has been the topic of books and ar-
ticles). https://en.wikipedia.org/wiki/Masoretic_Text The present recovery of the
authentic biblical chronology demonstrates that the Masoretic Text chronology was preserved as its au-
thenticating “watermark” by contrast with the Greek and Samaritan Texts of the Bible which corrupted
these chronologies in frustrated attempts to make sense of them.

117
B The Sothic Calendar Solution
The Sothic Calendar Solution: 419 years of Summer Solstice Rise of Sirius
This study uniquely proves by manifold evidence that the star Sothis (Sirius) rose
for a period of 419 years at the summer solstice to synchronize the Sothic civil calen-
dar to its tropical year and agricultural function. This Synchronized Sothic Calendar
(SSC), having served its ostensible primary agricultural purpose from ca. 1740 BC to
1322 BC, throughout these 419 years was practically synchronized to the summer sol-
stice (ss), within a day of which the star Sirius (Sothis) rose cosmically 1 degree before
the sun, and two weeks later rose heliacally for all to admire in Memphis/Heliopolis, to
celebrate the life-giving Nile flood at Memphis at its average summer solstice arrival
two weeks earlier, (which the heliacal rising of Sirius could never have “heralded”).
The SSC was synchronized to Sirius by the Heliopolitan priest-astronomers until
its 1320 BC desynchronization due to Sirius' drift nearly keeping pace with the Julian
year drift: Julian drift = +1d/128y; 3x128y=384y represents the July 8, 7, & 6 ss drift of
nearly the 419y in Fig. 8. In practice, detection of the cosmic rising of Sirius was not
an absolute necessity for this system to have worked (although abundant evidence
to follow confirms that all of the technical means to accomplish this detection were
available from earliest dynastic times, including an 875m-high astronomical desert
observatory at Gebel Atakah 100km east of Heliopolis). The only essential technical
means was the gnomon by which Egyptians anticipated the arrival of both solstices in
order to align their temples in their "stretching of the cord" ceremonies, as Thutmose
III was dated to have done in his 24th year by the SSC at the winter solstice!
The following, “after all is said and done” evidence allows those reluctant to accept
the SSC to keep, if they prefer, the pre-1320 BC part of the Conventional Sothic civil
Calendar (CSC), which is nonthreatening to my biblical 1443 BC Exodus chronology
shown in Fig. 1. In 1443 BC, my stable SSC, essentially synchronized to the summer
solstice, preceded the ever-shrinking CSC by only 43 days. The 3rd century AD Ro-
man writer Censorinus, historian of the historical 1460 year cyclical Sothic calendar,
reported the start of this Sothic cycle as having fallen on the 21 July 140 AD Sothic
New Year's Day heliacal rising of the star Sirius (Egyptian "Sothis"), astronomically
marking repeat of year 1 of a 365 x 4 = 1460 years Sothic cycle which began in 1320
BC. This was because the 365 day Sothic year was 1/4 day short of the tropical year,
losing one day every four years, and thus losing one 365-day year every 1460 years.
The trilingual Persian era Elephantine papyri proved conclusively that the Sothic cy-
cle operated during the 1460 years from 1320 BC to 139 AD, near whose end points
for a few centuries the Sothic calendar for historical purposes adequately represented
the tropical year. Thus Egypt's entire 18th Dynasty high chronology was brought into
satisfyingly close representation by the CSC Sothic calendar, particularly in light of
several astronomical synchronisms to the reign of Thutmose III and its further syn-
chronized chronology of his son Amenhotep II (Fig. 1). By contrast, the SSC now
brings 18th Dynasty high chronology history into perfect astronomical synchronism,
discrediting the CSC low chronology synchronisms and its theory.
To prove this claim, two competing sets of calendrical dates are compared be-
low, dating four astronomically dated Egyptian events in terms of respectively the

118
(shrinking) Conventional Sothic Calendar (CSC), and the (stable) Synchronized Sothic
Calendar (SSC) synchronized to the cosmic rising of Sirius. The historical 419 years
era from 1322 BC to 1740 BC establishing the remarkable astronomical agricultural
practice enshrined in the Sothic calendar, is astronomically revealed by Fig. 8 within
one day precision of its median Julian 7 July day of the summer solstice. SSC dates
precede CSC dates by ca. 50 days below. Because of this small dynamic difference of
days between them, either set (for CSC or SSC) is adequately represented within the
visual precision of the single chart Fig. 7. The SSC proves superior to the CSC:
• Thutmose III accession, I Shemu 4. This is by CSC, 4 May 1504 = (lunation) full
moon. And this is by SSC, 6 March 1504 = (lunation) exact day of the full moon.
• Thutmose III "Battle of Megiddo", year 23 I Shemu day 21 "the day of the feast
of the true new moon". This is by CSC, 16 May 1482 = (lunation) new moon,
ie. conjunction. And this is by SSC, 24 March 1482 = full "true" new crescent,
being a unique fully mature, or terminal (last day) aspect of the swelling new
crescent moon lunation!
• Thutmose III orders "stretching of the cord" winter solstice temple orientation,
year 24 month II Peret day 30. This is by CSC, 23 Feb. 1480 = (lunation) new
moon. And this is by SSC, 01 Jan. 1480 "order" on day before winter solstice!
• Amenhotep II accession on IV Akhet 1. This is by CSC, 19 Nov. 1453 = (lunation)
new moon. And this is by SSC, 04 October 1453, the day preceding the full
moon. But the Full moon was borderline to 04 October, confirming it.

B.1 Foreword
In this study I prove that the 365-day Sothic civil calendar of twelve 30-day months
followed by 5 epagomenal (permanent intercallary) days was synchronized annually
to the summer solstice for nearly four centuries from 1740 BC down to 1322 BC, fully
explaining why the astronomically adept Egyptians did not add the otherwise quickly
obvious 1/4 of a day per tropical year, at which date the Sothic Egyptian civil calendar
was cut loose from annual synchronism to drift in retrograde through only a single
365 x 4 = 1460 years Sothic cycle (according to its 1/4-day per year short Sothic year)
down to 139 AD as discovered and described in the 3rd century AD by Censorinus.
This wandering phase of the Sothic calendar was known to the ancient Greeks, and to
the Romans as “annus vagus” and exactly confirmed by the trilingual Persian era Ele-
phantine papyri,86 remaining an enigma to modern scholarship until the work of Ed-
uard Meyer in 1904 (R. A. Parker, p. 182: http://caeno.org/pdf/Parker_Sothic%20dating_
si.pdf & https://en.wikipedia.org/wiki/Egyptian_calendar) building upon discov-
ery and explanation of its origin by the Roman Censorinus. But by historical ac-
counts, the Sothic year was anciently synchronized to the annual heliacal rise of the
star Sirius (Sothis) around the time of the annual arrival of the Nile flood at Mem-
phis on average near the day of the summer solstice personified by the god Anubis,
used by its or its winter solstice twin's Egyptian use for precise solstitial sunrise and
86 S. H. Horn & L. H. Wood. The Chronology of Ezra 7. 1953. [12]

119
sunset orientations of their temples in their prominent “stretching the cord” cere-
monies. The Sothic calendar was originally agricultural in purpose, for guiding the
three operational phases of Egyptian agriculture based on the annual cycle of Nile
flooding,87 the basis of life in the Nile valley surrounded by desert. Censorinus' so-
lution exposed the obvious calendrical catastrophe long recognized by the Romans,
that the Sothic year, as an “annus vagus” drifting in retrograde through the seasons,
had been abandoned as useless for its patent agricultural purpose, and cut loose from
synchronization to the heliacal rise of the star Sothis at Memphis at its initial point
of agricultural embarrassment commencing its 4 years/day x 365 days = 1460 years
Sothic cycle of continued practical use by social administrators, which once begun in
fairer times was not so easily abandoned by the farmers.
Eduard Meyer estimated in his Ägyptische Chronologie:
“We can therefore affirm in all confidence that the Egyptian calendar was created to reflect
that condition of the seasons which is presented to us in the year 4241 BC.”

which is an obvious calculation extending Censorinus' 1320 BC year 1 of his Sothic

cycle further back by two 1460 year Sothic cycles to: 1320 BC + 2 x 1460 = 4240
BC, from which point backwards the star Sirius became visible to the naked eye at
Memphis on the day of the summer solstice, which is the average day of the arrival
of the Nile floods when post ice-age North Africa was estimated lush with grasslands,
lakes and a huge river splitting the Saharan savannah from Nubia south of Egypt to
the Atlantic, a cradle of civilization fed by abundant annual rainfall, providing a far
more regular and abundant Nile flooding cycle than was observed during the post-ice
age dessication palpably approaching during the 18th Dynasty.
Needless popularity of Meyer's theory that Censorinus' discovered Sothic cycle
extended back multiple Sothic cycles to the technically adept earliest beginnings of
Egyptian dynastic history, all the while mocking its purely agricultural pretensions,
is the mystery which this study exposes and solves to the great benefit of Egyptian
chronology. Historical and astronomical facts to follow brought me to the conclusion
that the Sothic cycle lasted through only a single cycle starting in 1320 BC.
Meyer, enthusiastically supported by the flourishing field of Egyptology at the
turn of the 20th century, extended Censorinus' initial 1460 year Sothic cycle from
139 AD to 1320 BC, further back to its astronomically estimated 1320 BC + 2 x 1460
= 4240 BC synchronism with the heliacal rising of Sirius, at which time the preces-
sion of the equinoxes had shifted the tropical year by the two weeks required for
the heliacal rising of Sothis to be visible to the naked eye at Memphis on the day
of the summer solstice, being the average day of arrival of its Nile flood. This plau-
sible scientific reasoning suggested that prior to 4240 BC, the Sothic calendar had
functioned and established itself for centuries as an agricultural calendar annually re-
synchronized to the heliacal rising of Sirius by visual observation. However, the mystery
remains why it was not simply corrected to a summer solstice-synchronized eternally
functional agricultural calendar sooner or later in the course of its hypothetical four
millennia of use after 4240 BC, or at least had its embarrassingly advertised agricul-
tural purpose changed. This study eliminates Meyer's by two 1460 years Sothic cycles
87 http://www.lavia.org/english/archivo/egyptiancalendaren.html

120
retroextension of Censorinus' valid observation, and any variant thereof. According
to Wikipedia https://en.wikipedia.org/wiki/Egyptian_calendar:
The civil calendar was established at some early date in or before the Old Kingdom, with
probable evidence of its use early in the reign of Shepseskaf (c. 2510 BC, Dynasty IV) and
certain attestation during the reign of Neferirkare (mid-25th century BC, Dynasty V).[53]
It was probably based upon astronomical observations of Sirius[13] whose reappearance
in the sky closely corresponded to the average onset of the Nile flood through the 5th and
4th millennium BC.[12][p] A recent development is the discovery that the 30-day month
of the Mesopotamian calendar dates as late as the Jemdet Nasr Period (late 4th-millennium
BC),[55] a time Egyptian culture was borrowing various objects and cultural features from
the Fertile Crescent, leaving open the possibility that the main features of the calendar were
borrowed in one direction or the other as well.[56]
The civil year comprised exactly 365 days,[q] divided into 12 months of 30 days each and
an intercalary month of 5 days,[58] were celebrated as the birthdays of the gods Osiris,
Horus, Set, Isis, and Nephthys.[59] The regular months were grouped into Egypt's three
seasons,[58] which gave them their original names,[60] and divided into three 10-day peri-
ods known as decans or decades. …
The civil calendar was apparently established in a year when Sirius rose on its New Year (I
Akhet 1) but, because of its lack of leap years, it began to slowly cycle backwards through
the solar year. Sirius itself, about 40° below the ecliptic, follows a Sothic year almost exactly
matching that of the Sun, with its reappearance now occurring at the latitude of Cairo
(ancient Heliopolis and Memphis) on 19 July (Julian), only two or three days later than its
occurrence in early antiquity.

In his 1993 “The Sothic Star Theory of the Egyptian Calendar: a critical evaluation”,
Damien F. Mackey summarizes the establishment of Sothic theory in Egyptology:
In his Aegyptische Chronologie Meyer drew upon many ancient sources, Egyptian and clas-
sical, including Ptolemy's Almagest. But a veritable linch-pin of his Sothic theory was the
combined classical evidence of Theon of Alexandria (fourth century AD), and the Roman
author, Censorinus (3rd century AD). Meyer believed that the development of a signifi-
cant relationship between the heliacal rising of Sirius, and the historical dates, had become
possible due to a statement made by Censorinus (in AD 238) that New Year's Day for the
Egyptians in c.139 AD had fallen on the 21st of July. It was on that day that the bright star
Sothis was supposed to have made its annual appearance. … Not only had Theon corrob-
orated Censorinus's Sothic information - so Meyer believed - but he also provided some
extra, crucial data that seemed to reinforce the date of 1320 BC. "Since Menophres and till
the end of the era of Augustus, or the beginning of the era of Diocletian", wrote Theon in
his manuscript, "there were 1605 years" (14). Now since it was well established that the
last year of the era of Augustus fell in 283/284 AD, Meyer - by deducting Theon's figure of
"1605 years" from that same era - arrived at 1320 BC; coincidentally the very same year as
that which had been calculated from the Censorinus data as constituting the beginning of
a Sothic period.

Challenging its theoretical existence before 1320 BC, the drifting Sothic calendar should
have been synchronized to its physical Nile flooding cycle at Memphis basis in the
summer solstice at any time after the star Sirius fell out of its synchronism with
Meyer's 4241 BC summer solstice. The SSC was synchronized to within + or - one
day coincidence with the summer solstice by the cosmic rising of Sirius, meeting that
criterion for the last time in 1322 BC (Fig. 16), and abandoned in 1320 when it had
exceeded that norm for two years. The CSC, based on the heliacal rising of Sirius
nearly 2 weeks later offers no specific physical reason for its desynchronization from
Sirius as early as 1320 except for historical reasons beyond the grasp of Censorinus

121
historically pinpointing 139 AD as the end of a 1460 years Sothic cycle. The heliacal
rising of Sirius did not compel choice of 1320 (correct only as revealed by Fig. 8),
which desynchronization would more likely have fallen a decade after that date.
History knows only a single “annus vagus” Sothic cycle of 1460 years ending in
1320 BC represented by the Conventional Sothic Calendar (CSC) as only revealed
by Censorinus, wherein my solution astronomically confirming Censorinus offers an
evidence-based alternative to Meyer's worn-out retroextension of the CSC in the form
of at least four centuries of practice of the Sirius-Synchronized Sothic Calendar (SSC),
principally by comparison to follow of Thutmose III's and Amenhotep II's remark-
able astronomical dates in terms of the CSC and SSC. This will be confirmed by the
eye-opening contemporary Egyptian calendric crisis noted by M. Maspero as brought
forth in 1903 by E. M. Plunket in section B.3, and much more evidence than needed to
decide the issue. What the Egyptian public was complaining about to their gods was
the sudden collapse in 1320 BC after at least four centuries (and apparently longer
in the past due to my Fig. 2-discovered 5h retrograde decrease in ΔT by 1443 BC)
of reliable clockwork functioning of their Sothic civil calendar synchronizing (in the
complaint) the cosmic rise of the star Sirius on the day of the summer solstice, a char-
acteristics of the SSC form of the Sothic calendar unnoticed by scholars.
The misconstrued and only in the 18th Dynasty barely accurate CSC, and my au-
thentic and astronomically absolute SSC, claimants to be the historical pre-1320 BC
Sothic calendar, both enter on the wings of the 18th Dynasty high chronology, the
latter established to stay by Edward Wente in JNES 34 no 4 (1975) [29], inspired by
Donald Redford's 1973 “New Light on the Asiatic Campaigning of Horembeb,” BASOR
211 (1973): 49, and marshalling arguments of high chronology supporters Wolfgang
Helck on dating Thutmose III's year 23 Battle of Megiddo (“Das Datum der Schlacht
von Megiddo,” MDIK 28 (1972): 101-2; William J. Murnane in “Once Again the Dates
for Tuthmosis III and Amenhotep II, “JANES 3 (1970-71): 1-7; and gaining the unwit-
ting support of Richard A. Parker in “The Lunar Dates of Thutmose III and Rameses II,”
JNES 16 (1957): 39-42. Now the SSC further validates the high chronology, exposing
the weakness of the low chronology beyond Wente's 1975 work. A host of experts like
L. W. Casperson confirming “Thutmose III (fixed date) 1504-1450” in his “Patterns of
Biblical Chronology” p. 303, support Wente's high chronology.

122
 123

Figure 6: Cosmic rising of Sirius (CRS) 1º before sun @ summer solstice, Julian 7 July 1600BC
@ 874m peak of Gebel Atakah, 100km east of Heliopolis. Sun-Sirius Δ azimuth = 50º (view x300%).
CRS 1º before sun @ sum. solst. Julian 7 July 1500BC @ Cairo/Heliopolis. Sun-Sirius Δ azimuth = 50º.
Adolf Erman Life in Ancient Egypt (1894) p297 high priest of Heliopolis “Chief of the secrets of heaven”
https://ia802500.us.archive.org/18/items/lifeinancientegy00ermaiala/lifeinancientegy00ermaiala.pdf
B.2 Astronomy of Thutmose III and Amenhotep II
Without further ado, let's do the calculations and compare the results of the mathe-
matical astronomy behind each of the four most certain and prominent absolute, as-
tronomical Sothic dates in Egyptian history from Fig. 7 below in terms of my newly
discovered Synchronized Sothic Calendar (SSC), comparing its results with the cor-
responding well-known published results in terms of the Conventional Sothic civil
Calendar (CSC) according to the 18th Dynasty high chronology.88 Historical and
scholarly confirmation of the decisive result will follow in further sections:
• Thutmose III accession, I Shemu 4. This is by CSC, 4 May 1504 = (lunation) full
moon. And this is by SSC, 6 March 1504 = (lunation) exact day of the full moon.
• Thutmose III "Battle of Megiddo", year 23 I Shemu day 21 "the day of the feast
of the true new moon". This is by CSC, 16 May 1482 = (lunation) new moon,
ie. conjunction. And this is by SSC, 24 March 1482 = full "true" new crescent,
being a unique fully mature, or terminal (last day) aspect of the swelling new
crescent moon lunation!
• Thutmose III orders "stretching of the cord" winter solstice temple orientation,
year 24 month II Peret day 30. This is by CSC, 23 Feb. 1480 = (lunation) new
moon. And this is by SSC, 01 Jan. 1480 "order" on day before winter solstice!
• Amenhotep II accession on IV Akhet 1. This is by CSC, 19 Nov. 1453 = (lunation)
new moon. And this is by SSC, 04 October 1453, the day preceding the full
moon. But the Full moon was borderline to 04 October, confirming it.
In justification of the above CSC dates for Thutmose III, and by extension also for
Amenhotep II, while maintaining neutrality on the issue dividing the 18th Dynasty
high and low chronologies wherein my chronology solidly supports Wente's high
chronology choice,
Betsy Bryan on Thutmose III's accession in her “The Reign of Thutmose IV”:89
[p. 15] … The absolute dating yielded by Helck's elimination of Faulkner's emen-
dation of day 21 to day 20 gives either 1479 or 1504 for Thutmose III's accession.
Krauss accepts the former, while Wente chose the latter.

And on Thutmose III's “Battle of Megiddo” in year 23, month I Shemu, day 21:
[p. 14] … Addressing himself to two moon dates, Wente began by citing Helck's
discussion of the dates given in the Megiddo campaign.(87) There Helck criti-
cized Faulkner's emendation of day 21 to day 20 as unnecessary and explained
the missing day 20 by dividing the entry under day 19 rs m [°nh̬ ] m im3m n °nh̬
wd̠3 snb r dmi n °rn into two parts. He emended r dmi n °rn to yield spr r dmi
n °rn, assigning this "arrival" to day 20. Wente characterized Helck's discussion
as "convincing"(88), but Spalinger(89) has more recently pointed out that Helck's
solution also required a change, one which is syntactically unneccessary. [p. 31
88 Edward F. Wente. “Thutmose III’s Accession and the Beginning of the New Kingdom”. In: Journal of

Near Eastern Studies 34.4 (1975), pp. 265–272.[29]

89 Betsy M. Bryan. The Reign of Thutmose IV. The Johns Hopkins University Press, 1991.[3]

124
 references] 87. W. Helck, MDAIK 28 (1972) 101-02. Year 23 new moon date on 3
shemu, day 20 or 21. Urk. IV 652, 13-14 are the day 19 entries emended by Helck.
88. Wente, JNES 34, 265. 89. A. Spalinger, MDAIK 30 (1974) 227-28; see now also
A. Spalinger, GM 33 (1979) 47-54 with a reaffirmation of his earlier position.

And on Thutmose III's “stretching of the cord” temple orientation in year 24, month
II Peret, day 30, which in Fig. 14 is the day before the winter solstice auspiciously
coinciding with the day of the waxing crescent “new” moon at maturity:
[p. 18] … The translation best supported by the examples would be: "My Majesty
ordered to prepare for stretching-the-cord while awaiting the day of the new
moon in order to stretch the cord for this monument in the year 24, month 2
of peret 30th day, the day of the 10th day feast of Amun in Karnak.” Discussion of
whether the date refers to the order of preparation, the foundation ceremony or
the new moon will continue in the literature. [p. 19, concluding 2 pages analyz-
ing the original - VL] … The king had stated that the ceremony would take place
on the new moon day, not before.(122) … Therefore, since the king had returned
to stretch the cord, and had been presented routinely at the first festival place for
the foundation rite, the action must refer to the new moon day, not to the day of
the order. The date in the text refers both to the new moon and to the important
date on which the god himself stretched the cord for the Karnak temple. This
argument, together with that concerning the syntactical placement of the formal
date, makes it most doubtful that the year 24 lunar date took place in 3 peret 1,
while, 2 peret 30 remains the most likely observed date of the new moon.(123)
SSC astronomy to follow concludes that Thutmose's lunar calendrical feast day of
the “new moon” cited above rather describes the crescent moon at maturity, not at
inception, because by SSC reckoning (Fig. 14) it coincided with the winter solstice
required to align Thutmose III's Amun temple complex at Karnak on II Peret 30, year
24. http://www.touregypt.net/featurestories/karnak8.htm

Discovery of the Egyptian Synchronized Sothic Calendar (SSC) From 1740 BC To 1322 BC
This chart, on the basis of its companion Sothic Era Table showing 419 years from 1740 BC to 1322 BC of near perfect coincidence of first annual cosmical (not heliacal) rise of the star Sirius (the Egyptian Sothis) on the summer
solstice day, reveals the historical Synchronized Sothic civil Calendar (SSC) as serving its ostensible primary agricultural purpose until its 1320 BC desynchronization by Sirius' drift similar to Julian calendar drift (see Table).

The 3rd century AD Roman writer Censorinus, discoverer of the historical 1460 year cyclical Sothic calendar, reported the start of the Sothic cycle as having fallen on the 21 July 140 AD Sothic New Year's Day heliacal rising of the
star Sirius, astronomically marking repeat of year 1 of a 365 x 4 = 1460 years Sothic cycle which began in 1320 BC. This was because the 365 day Sothic year was 1/4 day short of the tropical year, losing one day every four years,
and thus losing one 365-day year every 1460 years. The trilingual Persian era Elephantine papyri proved conclusively that the Sothic cycle operated during the 1460 years from 1320 BC to 139 AD, near whose end points for a few
centuries the Sothic calendar for historical purposes adequately represented the tropical year. Thus Egypt's entire 18th dynasty chronology was brought into satisfyingly close representation by the Conventional Sothic Calendar (CSC),
particularly in light of several astronomical synchronisms to the reign of Thutmose III and its further synchronized chronology of his son Amenhotep II. The SSC now brings Egyptian chronology into perfect astronomical synchronism.

To prove this claim, two competing sets of calendrical dates are compared below, dating four astronomically dated Egyptian events in terms of respectively the (shrinking, drifting) Conventional Sothic Calendar (CSC), and the (stable)
Synchronized Sothic Calendar (SSC) synchronized to the cosmic rising of Sirius, annually within 1 day precision of its median Julian 7 July day of the summer solstice from 1740 BC to 1322 BC. SSC dates precede CSC dates by
ca. 50 days (decreasing with age) in the four events listed below. Therefore, either set (for CSC or SSC) is adequately represented within the visual precision of the single chart below, but the SSC proves superior to the CSC.

* Thutmose III accession, I Shemu 4. This is by CSC 4 May 1504 = (lunation) full moon. And this is by SSC 6 March 1504 = (lunation) exact day of the full moon.
* Thutmose III "Battle of Megiddo", year 23 I Shemu day 21 "the day of the feast of the true new moon". This is by CSC 16 May 1482 = (lunation) new moon, ie. conjunction. And this is by SSC 24 March 1482 = full "true" new crescent!
* Thutmose III orders "stretching of the cord" winter solstice temple orientation, year 24 month II Peret day 30. This is by CSC 23 Feb. 1480 = (lunation) new moon. And this is by SSC 01 Jan. 1480 "order" on day before winter solstice!
* Amenhotep II accession on IV Akhet 1. This is by CSC 19 Nov. 1453 = (lunation) new moon. And this is by SSC 04 October 1453, the day preceding the full moon. But the Full moon was borderline to 04 October, confirming it.
CSC dates from Ian Onvlee "Redating the Early 18th Dynasty", 4 Aug. 2013 https://www.academia.edu/4231173/Redating_the_Early_18th_Dynasty_of_Egypt
Thutmose III
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 Amenhotep II
1 2 3 4 5 6 7 8 9 10 11

Vilis I. Lietuvietis 2017 -- www.chronobiblica.org

Figure 7: Discovery of the true original Sothic calendar

125
Legend: UT = Universal Time; Atakah = location of 874m peak of Gebel Atakah by Suez; Az = azimuth; Alt = altitude (elevation)

COL 1: SUMMER SOLSTICE DATES COL 2 - COSMICAL RISE OF SIRIUS DATES (Atakah peak - KStars)

TIMES: LOCAL (CAIRO) TIME UT (Atakah) Respectively for Sun/Sirius: Az-Sun/Az-Sirius Alt-Sun/Alt-Sirius

1000 AD Su 16 June @ 12:03 Tu 09 July UT 02:59:40 Sun/Sirius Az: 64° 27' 42"/108° 23' 53" Alt: -0° 12' 13"/0° 07' 14"
0500 AD Tu 20 June @ 14:55 Sa 08 July UT 02:56:21 Sun/Sirius Az: 63° 38' 32"/108° 17' 55" Alt: -0° 04' 32"/0° 03' 45"
0212 AD Mo 22 June @ 23:49*
0211 AD Su 23 June @ 18:00
0200 AD Mo 23 June @ 02:14 Tu 08 July UT 02:53:29 Sun/Sirius Az: 63° 09' 35"/108° 32' 11" Alt: -0° 14' 43"/0° 16' 16"
0148 AD Sa 23 June @ 12:12
0147 AD Fr 24 June @ 06:18
0146 AD Th 24 June @ 00:36
0145 AD Tu 23 June @ 18:50
0144 AD Mo 23 June @ 13:06
0143 AD Su 24 June @ 07:20
0142 AD Sa 24 June @ 01:29
0141 AD Th 23 June @ 19:50
0140 AD We 23 June @ 14:03*** Th 08 July UT 02:53:00 Sun/Sirius Az: 63° 04' 48"/108° 36' 26" Alt: -0° 16' 00"/0° 19' 27"
0139 AD Tu 24 June @ 08:06
0138 AD Mo 24 June @ 02:18
0137 AD Sa 23 June @ 20:29
0136 AD Fr 23 June @ 14:39
0001 BC Th 24 June @ 17:08 Th 08 July UT 02:51:51 Sun/Sirius Az: 62° 53' 44"/108° 46' 40" Alt: -0° 19' 01"/0° 26' 26"
0500 BC Mo 29 June @ 00:00 Tu 07 July UT 02:49:14 Sun/Sirius Az: 62° 28' 05"/109° 06' 14" Alt: -0° 08' 26"/0° 03' 40"
1000 BC We 03 July @ 00:05 Su 07 July UT 02:45:45 Sun/Sirius Az: 62° 05' 50"/110° 09' 14" Alt: -0° 17' 19"/0° 22' 17"
1300 BC Mo 05 July @ 08:54 We 07 July UT 02:44:05 Sun/Sirius Az: 61° 58' 41"/110° 56' 24" Alt: -0° 19' 27"/0° 34' 42"
1310 BC Tu 05 July @ 22:51
1315 BC We 05 July @ 17:53
1316 BC Tu 05 July @ 12:05
1317 BC Mo 05 July @ 06:10
1318 BC Su 06 July @ 00:24*
1319 BC Fr 05 July @ 18:34
1320 BC Th 05 July @ 12:34** Sa 07 July UT 02:43:55 Sun/Sirius Az: 61° 47' 46"/110° 59' 14" Alt: -0° 20' 22"/0° 34' 46"
1321 BC We 05 July @ 06:43
1322 BC Tu 06 July @ 00:56
1328 BC Mo 05 July @ 14:15
1329 BC Su 05 July @ 08:29
1330 BC Sa 06 July @ 02:46
1340 BC Su 05 July @ 16:19
1350 BC Tu 06 July @ 06:31 We 07 July UT 02:43:55 Sun/Sirius Az: 61° 59' 21"/110° 50' 37" Alt: -0° 16' 51"/0° 13' 52"
1360 BC We 05 July @ 20:06
1370 BC Fr 06 July @ 10:10
1380 BC Sa 05 July @ 23:50
1390 BC Mo 06 July @ 14:02
1400 BC We 06 July @ 03:43 Th 07 July UT 02:43:15 Sun/Sirius Az: 61° 54' 25"/111° 10' 47" Alt: -0° 23' 32"/0° 34' 51"
1410 BC Th 06 July @ 17:39
1420 BC Sa 06 July @ 07:26
1430 BC Su 06 July @ 21:26
1440 BC Tu 06 July @ 11:13
1450 BC Th 07 July @ 01:04 Th 07 July UT 02:43:15 Sun/Sirius Az: 61° 56' 50"/111° 06' 47" Alt: -0° 19' 33"/0° 15' 52"
1460 BC Fr 06 July @ 15:11
1470 BC Su 07 July @ 04:51
1480 BC Mo 06 July @ 18:49
1490 BC We 07 July @ 08:38
1500 BC Th 06 July @ 22:31 Fr 07 July UT 02:43:15 Sun/Sirius Az: 61° 56' 58"/111° 32' 23" Alt: -0° 18' 38"/0° 44' 32"
1510 BC Sa 07 July @ 12:22
1520 BC Mo 07 July @ 02:25
1530 BC Tu 07 July @ 16:10
1540 BC Th 07 July @ 06:02
1550 BC Fr 07 July @ 20:01 Fr 07 July UT 02:43:15 Sun/Sirius Az: 61° 59' 35"/111° 28' 12" Alt: -0° 14' 07"/0° 25' 37"
1560 BC Su 07 July @ 09:39
1570 BC Mo 07 July @ 23:42
1580 BC We 07 July @ 13:29
1590 BC Fr 08 July @ 03:35
1600 BC Sa 07 July @ 17:07 Sa 07 July UT 02:42:40 Sun/Sirius Az: 61° 55'26"/111° 49' 50" Alt: -0° 20' 09"/0° 47' 04"
1610 BC Mo 08 July @ 07:16
1620 BC Tu 07 July @ 20:53
1630 BC Th 08 July @ 10:57
1640 BC Sa 08 July @ 00:33
1650 BC Su 08 July @ 14:46 Sa 07 July UT 02:42:40 Sun/Sirius Az: 61° 58'29"/111° 46' 11" Alt: -0° 16' 00"/0° 27' 47"
1660 BC Tu 08 July @ 04:24
1670 BC We 08 July @ 18:22
1680 BC Fr 08 July @ 08:09
1690 BC Sa 08 July @ 21:56
1700 BC Mo 08 July @ 11:57 Su 07 July UT 02:42:40 Sun/Sirius Az: 61° 58'20"/112° 12' 06" Alt: -0° 15' 02"/0° 56' 09"
1710 BC We 09 July @ 01:49
1720 BC Th 08 July @ 15:39
1730 BC Sa 09 July @ 05:24
1740 BC Su 08 July @ 19:34
1750 BC Tu 09 July @ 09:03 Su 07 July UT 02:42:40 Sun/Sirius Az: 62° 01'25"/112° 08' 38" Alt: -0° 11' 33"/0° 36' 53"
1760 BC We 08 July @ 23:08
1770 BC Fr 09 July @ 12:53** This year marks a nearly exact analogue in reverse of 1320 BC with 1773 only reverting to a Monday 08 July Summer Solstice
1780 BC Su 09 July @ 02:59
1790 BC Mo 09 July @ 16:37
1800 BC We 09 July @ 06:32 Mo 07 July UT 02:42:40 Sun/Sirius Az: 62° 01'46"/112° 35' 11" Alt: -0° 10' 29"/1° 04' 46"
1810 BC Th 09 July @ 20:19
1820 BC Sa 09 July @ 10:15
1830 BC Mo 10 July @ 00.05
1840 BC Tu 09 July @ 13:56
1850 BC Th 10 July @ 03:51 Mo 07 July UT 02:42:40 Sun/Sirius Az: 62° 04'53"/112° 31' 40" Alt: -0° 06' 48"/0° 45' 25"
1860 BC Fr 09 July @ 17:36
1870 BC Su 10 July @ 07:35
1880 BC Mo 09 July @ 21:07
1890 BC We 10 July @ 11:12
1900 BC Fr 10 July @ 01:04 Tu 07 July UT 02:42:40 Sun/Sirius Az: 62° 05'15"/112° 58' 19" Alt: -0° 05' 30"/1° 13' 15"
1910 BC Sa 10 July @ 14:54
1920 BC Mo 10 July @ 04:39
1930 BC Tu 10 July @ 18:38
1940 BC Th 10 July @ 08:22
1950 BC Fr 10 July @ 22:10 Tu 07 July UT 02:41:10 Sun/Sirius Az: 61° 57'20"/112° 44' 02" Alt: -0° 20' 06"/0° 35' 34"
1960 BC Su 10 July @ 12:11
1970 BC Tu 11 July @ 01:53
1980 BC We 10 July @ 15:58
1990 BC Fr 11 July @ 05:31
2000 BC Sa 10 July @ 19:36 We 07 July UT 02:41:10 Sun/Sirius Az: 61° 57'34"/113° 10' 45" Alt: -0° 18' 28"/1° 03' 10"
2010 BC Mo 11 July @ 09:09
2020 BC Tu 10 July @ 23:20
2030 BC Th 11 July @ 12:54
2040 BC Sa 11 July @ 03:01
2050 BC Su 11 July @ 16:36 We 07 July UT 02:41:10 Sun/Sirius Az: 62° 01'10"/113° 07' 48" Alt: -0° 15' 36"/0° 43' 36"
2100 BC Mo 11 July @ 13:51 Th 07 July UT 02:41:10 Sun/Sirius Az: 62° 01'36"/113° 35' 07" Alt: -0° 14' 26"/1° 10' 49"
2200 BC Tu 12 July @ 08:07 Fr 07 July UT 02:41:10 Sun/Sirius Az: 62° 05'21"/113° 59' 36" Alt: -0° 10' 24"/1° 18' 10"
2300 BC Fr 13 July @ 02:36 Sa 07 July UT 02:41:10 Sun/Sirius Az: 62° 09'54"/114° 24' 57" Alt: -0° 06' 35"/1° 24' 56"
3000 BC
4000 BC
We 18 July @ 08:33
Sa 25 July @ 14:23 126
Sa 07 July UT 02:38:00 Sun/Sirius Az: 62° 22'29"/117° 08' 36" Alt: -0° 20' 37"/1° 26' 32"
Tu 07 July UT 02:38:00 Sun/Sirius Az: 62° 31'16"/122° 11' 17" Alt: -0° 05' 04"/1° 53' 33"

Vilis I. Lietuvietis 2017 www.chronobiblica.org

Figure 8: 419 years Sothic Cosmical Rise at S. Solstice, 1740 BC-1322 BC

B.2.1 Thutmose III accession, I Shemu 4
• Thutmose III accession, I Shemu 4. This is by CSC, 4 May 1504 = (lunation) full
moon. And this is by SSC, 6 March 1504 = (lunation) exact day of the full moon.

The CSC date 4 May 1504 is a standard classically derived Sothic date as will be con-
firmed by its predictable offset in Julian days from the corresponding SSC date based
on the same I Shemu 4 Sothic calendar date, which we compute similarly.
For the Julian date according to SSC I Shemu 4, we first need to find its New Year's
Day in terms of its Julian day. For computational tools we need to know the names of
the 12 months of 30 days each as divided into their 3 annual seasons of Akhet, Peret,
and Shemu, plus their 5 epagomenal days totalling 365 days as found at http://
www.lavia.org/english/archivo/egyptiancalendaren.html. Next
we need Fourmilab's Calendar Converter at http://www.fourmilab.ch/documents/
calendar/ in order to find Julian dates and their corresponding Julian days. We
already know the Julian year of each of our four historical astronomical events from
their well-researched and established CSC dates, in the present case being 4 May 1504.
We know beforehand, as discussed above, that our CSC and SSC dates will differ by
less than 2 months, according to the retrograde drift of the CSC, plus the fact that the
CSC New Year's Day (21 July in 139 AD and drifting, but fortunately not involved in
our calculation) begins later than the SSC New Year's Day (NYD). So knowing that our
date is in 1504 BC, we first need to find its corresponding SSC New Year's Day in 1505,
being its summer solstice, whose year ended 364 days later in 1504 BC. This summer
solstice was found in Fig. 9 below, highlighting its summer solstice day Friday, Ju-
lian 06 July 1505 BC in blue by selecting its date in its shown date selector, using the
superb live program for this purpose http://legacy.skyviewcafe.com/
skyview.php below for Opera, or http://skyviewcafe.com/ for Fire-
fox, etc. Next we must find the Julian day for Julian 06 July 1505 BC by entering it
into the Fourmilab calculator above, giving JD1171908.5 (the .5 lands us at noon on
that day). From this SSC New Year's Julian day, we can calculate our target SSC date,
Thutmoses III's accession day: (NYD = Fr., 06 March 1504 BC = JD1171908.5) + [(8 x 30
+ 4) - 1 = 243] = JD 1172151.5 = Wed. 06 March 1504 BC using the Fourmilab calendar
converter, tellingly a day of the full moon as expected for a royal accession not only
for the young Thutmose III, but simultaneously that of the Queen become Pharaoh in
charge, Hatsheptsut. The -1 in this and frequent similar calculations is correction for
adding an offset to a beginning date which represents the inclusive span, including
that very same beginning date, which must be subtracted from the sum. All three fur-
ther dates will be calculated likewise, but without the present example elaboration.
Note that the CSC date also produced a day of the full moon. The number of days
between these CSC and SSC dates is found by converting the CSC date 4 May 1504 to
JD1172210.5 and subtracting its corresponding SSC date 6 March 1504 = 1172151.5, a
difference of 59 days.

127
 Figure 9: Thutmose III - SSC 6 July 1505 BC, JD1171908.5 New Year’s Day

Figure 10: Thutmose III - SSC 6 March 1504 BC, JD1172151.5 accession 1 Shemu 4

B.2.2 Thutmose III ”Battle of Megiddo”, year 23 I Shemu day 21

• Thutmose III "Battle of Megiddo", year 23 I Shemu day 21 "the day of the feast
of the true new moon". This is by CSC, 16 May 1482 = (lunation) new moon, ie.
conjunction. And this is by SSC, 24 March 1482 = full "true" new crescent, being
a unique fully mature, or terminal (last day) aspect of the swelling (waxing) new
crescent moon lunation phase!

Following the procedure in sec. B.2.1, we find likewise the day of the Battle of Megiddo,
"the day of the feast of the true new moon" on year 23 I Shemu day 21. The year 23 is
already provided within the CSC date 16 May 1482 BC, so all we need is its SSC New
Year's Day and its offset provided by I Shemu, day 21, as follows:
Thutmoses III's year 23 I Shemu day 21: (NYD = Fr., 07 July 1483 BC = JD1179944.5)
+ [(8 x 30 + 21) - 1 = 260] = JD 1180204.5 = Sat. 24 March 1482 BC.
The number of days between these CSC and SSC dates is found by converting the
CSC date 16 May 1482 to JD1180257.5 and subtracting its corresponding SSC date 24
March 1482 = 1180204.5, a difference of 53 days.

128
 Figure 11: Thutmose III - SSC 7 July 1483 BC, JD1179944.5 New Year’s Day

Figure 12: Thutmose III - SSC 24 Mar. 1482 BC, JD1180204.5 true (mature) new moon

129
B.2.3 Thutmose III orders ”stretching of the cord” year 24 month II Peret day
30
• Thutmose III orders "stretching of the cord" winter solstice temple orientation,
year 24 month II Peret day 30. This is by CSC, 23 Feb. 1480 = (lunation) new
moon. And this is by SSC, 01 Jan. 1480 "order" on day before winter solstice!

Following the procedure in sec. B.2.1, we find likewise the day of Thutmose III ordered
(for the next day) a "stretching of the cord" winter solstice temple orientation, year
24 month II Peret day 30. The year 24 is already provided within the CSC date 23 Feb.
1480 BC, so all we need is its SSC New Year's Day and its offset provided by II Peret
day 30, as follows:
Thutmoses III's year 24 month II Peret day 30: (NYD = Su., 06 July 1481 BC =
JD1180674.5) + [(6 x 30) - 1 = 179] = JD 1180853.5 = Th. 01 Jan. 1480 BC.
The number of days between these CSC and SSC dates is found by converting the
CSC date 23 Feb. 1480 to JD1180906.5 and subtracting its corresponding SSC date 01
Jan. 1480 = 1180853.5, a difference of 53 days.

Figure 13: Thutmose III - SSC 6 July 1481 BC, JD1180674.5 New Year’s Day

Figure 14: Thutmose III - SSC 1 Jan. 1480 BC, JD1180853.5 cord stretching order

130
B.2.4 Amenhotep II accession on IV Akhet 1
• Amenhotep II accession on IV Akhet 1. This is by CSC, 19 Nov. 1453 = (lunation) new
moon. And this is by SSC, 04 October 1453, the day preceding the full moon. But the
Full moon was borderline to 04 October, confirming it.

Following the procedure in sec. B.2.1, we find likewise the day of Amenhotep II's accession on
IV Akhet 1. The accession year 1 is already provided within the CSC date 19 Nov. 1453 BC, so
all we need is its SSC New Year's Day and its offset provided by IV Akhet, day 1, as follows:
Amenhotep II's year 1 IV Akhet 1: (NYD = Su., 06 July 1453 BC = JD1190901.5) + [(3 x 30 +
1) - 1 = 90] = JD 1190991.5 = Sat. 04 Oct. 1453 BC.
The number of days between these CSC and SSC dates is found by converting the CSC date
19 Nov. 1453 to JD1191037.5 and subtracting its corresponding SSC date 04 October 1453 =
1190991.5, a difference of 46 days.
The CSC New Year's Day drifted likewise: In 1453 BC, the CSC NYD was IV Akhet 1 - I
Akhet 1 = 3 x 30d = 90d before 19 Nov. 1453 = JD1190947.5 = 21 Aug. 1453 BC.

Figure 15: Amenhotep II - SSC 6 July 1453 BC, JD1190901.5 New Year’s Day

B.2.5 CSC-SSC date differences explained by their different ends

For Thutmose III's accession date (T-III a.d.), the number of days between its respective CSC and
SSC dates was found by converting the drifting CSC date 4 May 1504 to JD1172210.5 (Julian Day
= “JD”) and subtracting its corresponding (T-III a.d.) fixed SSC date 6 March 1504 = JD1172151.5,
a drifting CSC JD minus fixed SSC JD difference of 59 days (including its 46 days entire CSC
drift component, see below).
First calculate from (T-III a.d.) I Shemu 4, CSC 4 May 1504 back to New Year's Day of that
CSC year. CSC 4 May 1504 = JD1172210.5 on day I Shemu 4 = day 8 x 30 + 4 = day 244 of
that CSC year. So its Julian New Year's Day is JD1172210.5 - (244 -1) = JD1171967.5 = Julian 3
September 1505 BC.
To calculate from (T-III a.d.) I Shemu 4, CSC 4 May 1504 forward to the next CSC year 1
(heliacal rise of Sirius) New Year's Day on 19 July 1320, first find year 1460 of the 1460 year
cycle: 1504 BC - (1321 - 1) BC = 184 years = 4 x 46 years offset (later), which represents exactly
46 days retrograde drift in the CSC calendar from Thutmose III's CSC 4 May 1504 accession
forward to the final 1460th year of the present 1460 year CSC Sothic cycle in 1321 BC. To find

131
the number of CSC days in the 184 years: 184y x 365d/y = 67,160d. Next, from Thutmose III's
accession year New Year's Day of JD1171967.5 calculated above, add 67,160d + (1 year = 365d)
= 67525 to find JD1239492.5 = 19 July 1320 BC, starting Censorinus' 1460 yr. CSC cycle to 139
AD.
Now for the completing final check of our chronological calculations comparing the old
CSC and my new SSC systems, we reconcile (explain) the above 13 days differences between
59 days and 46 days characterizing nominally the same span of time from T-III a.d. to the
respective terminal (benchmark) dates of the (drifting) CSC and (fixed) SSC calendars. The 59
days was the difference between the SSC (earlier) date and its corresponding CSC (later) date
for Thutmose III's accession. And the 46 days was the entire number of days lost (due to “annus
vagus” drift) in the CSC calendar throughout the 184 years of progress in the CSC calendar
from Thutmose III's accession (T-III a.d.) to the start of the next Sothic cycle in 1320 BC. Their
59d - 46d = 13d difference arises from the CSC cycle start in year 1 of 1320 BC falling on 19
July, but the SSC calendar year start intended to begin but abandoned on Thursday, Julian 6
July 1320 BC (19 July - 6 July = 13d), failing by two full days past its nominal 7 July accustomed
date for ca. 422 years (Fig.8), wherefore in 1320 BC the exacting Heliopolis priesthood (not
modern egyptologists) abandoned their SSC, and started their CSC, but modern egyptologists
merely began their next CSC cycle. Thus on 6 July 1320 (Fig.17) the SSC end (the failed SSC
New Year's Day), and the 19 July 1320 BC CSC supposed cyclical end differ by 13 days, wherein
their expected Summer Solstice tolerance of + or - 1 day was last met by astronomy software
on Thursday, 6 July 1322 BC (Fig. 16), wherein the Summer Solstice happened at 00:56 AM on
the last day of the waxing crescent moon before the half moon. This was truly a fleeting event
to be repeated for the absolute final time on 6 July 1318 BC (Fig. 18) when the Summer Solstice
arrived at 00:24 AM, never to return on 6 July ever again (software imperfectly mimicking
Censorinus' history). Thus, using the 6 July 1320 SSC JD benchmark and the 19 July 1320 CSC
JD benchmark (bm) used for calculating our four Thutmose III and Amenhotep II SSC JD dates:
(19 July [CSC bm] - 6 July [SSC bm]) = 13 Julian calendar days SCS-CSS bm difference = (59d:
[(T-III a.d.) fixed SSC JD - (T-III a.d.) drifting CSC JD] - 46d: [(T-III a.d.) CSC JD drift to 19
July 1320 CSC end]) = 13 JD days SSC-CSC (T-III a.d.) difference, whereby its 46d of CSC drift
within the 59d difference are cancelled (subtracted) out, (QED).
Note herein the 6 July SSC ending date preceded the 19 July CSC ending date, just as was
seen (ie. SSC preceding CSC) in comparing (subtracting) the respective SSC and CSC Julian
Day dates for the four astronomical events of Thutmose III and Amenhotep II (ie. the above
“difference of 59 days in 1504”, “53 days in 1482”, “53 days in 1480” or “46 days in 1453”).

132
Figure 16: Summer Solstice last fell on 06 July in 1322 BC, 2 yrs before SSC abandoned

Figure 17: SSC abandoned on 6 July, 1320 BC due to Fig. 8 solstice drift

Figure 18: Summer Solstice fell finally on 06 July 1318 BC 2 yrs after SSC abandoned

133
 This completes presentation of the ancient fait accompli of a Synchronized Sothic
Calendar, which I discovered by the well preserved remnant of its collapse in 1320,
having continued in service exactly in the form but not manner in which it was aban-
doned as a 365-day calendar normally kept in synchronism with the summer solstice
well-known to the Egyptians since the earliest dynastic times and probably earlier.
The fact that it's constant synchronizing mechanism was the cosmic rising of Sirius
(Sothis) is revealed in Fig. 8, exposing an idealized 419 years Synchronized Sothic Era
(SSE) from 1740-1322 BC, which may have begun not long before or after 1740.
The annual Sothic coincidence with the summer solstice of Fig. 8, obviously held
in high religious regard by the Egyptians as a Sothic event, was observable along
the Nile only at the latitude of Memphis/Heliopolis90 by patent average arrival of the
annual Nile flood at that solstice, then fed more regularly by its post-ice age African
rain forest climate (sec.B.6). That fact was impressed upon the Egyptians bonded to
their river and absorbed by the starry wonders of their desert nights as clearly as
the sunrise. The fact that Heliopolitan priesthood so quickly (Figs. 9.10 & 11) cut
their Sothic civil calendar loose from synchronism with Sothis demonstrates that not
only did they keep an eye on Sothis, but that they had lunar calendar options by
which to regulate their agricultural cycle, most likely synchronized by the summer
solstice which was visible throughout the immense length of the Nile on the same
day, unlike the rising of Sirius which while serving perfectly at Memphis, is very time-
sensitive to latitude. So, while the Sothic calendar originated at and was administered
from Heliopolis by its astronomical priesthood, any poor Egyptian with a stick for
a gnomon could reasonably find the summer solstice at any point along the Nile,
and orient himself even to the simple Sothic calendar once issued from Memphis,
forever unchanging by means of that stick in the ground. Egyptian agriculture did
not collapse in 1320 BC.
The Old to New Kingdom Heliopolis astronomical priesthood, serving the syn-
chronizing calendric gods (sec. 9.3) Sopodet (Sothis) marking the summer solstice
Nile flood at Memphis, and Anubis (and during the Ramessides, Shu) of the summer
solstice, I prove by peer reviewed journal articles in sec. B.5 both had and used opti-
cal aids,91 doing so from their unique convenience of proximity to the 875m heights
of Gebel Atakah 100km east of Heliopolis to precisely time the astronomical rising of
Sirius. This priesthood knew the annual day of the summer solstice on Julian July 7, as
it was their religious and astronomical priestly duty to know this by precision use of
the gnomon. Rejecters of this technical hypothesis shortly to be evidenced by docu-
mentation are left with the gnomon, and the indisputable record I have just presented
in this subsection of four records of astronomical events in the reigns of Thutmose III
and Amenhotep II which cannot be disqualified.
90 including Gebel Atakah 100km to the east, the 875m high astronomical observatory of the Heliopolitan

priesthood, besides compelling use as beyond comparison the most ideal vantage point over the northeast-
ern desert approach from Asia and for scanning, beaconing, and mirror-signalling the length of Red Sea
maritime traffic
91 such as tubes, crystal magnifying lenses, but especially spherical and parabolic mirrors of which a

single mirror would suffice, explaining whence the Dogons’ (natives of Mali bordering on Algeria within
range of Egypt) detailed ancient knowledge of Sirius originated https://en.wikipedia.org/
wiki/Dogon_people

134
B.2.6 Application of Amenhotep II accession results to Exodus
My Hebrew Exodus from Egypt chronology is charted in Fig. 1, and in Fig. 2.
In 2006, Douglas Petrovich, on the weakened foundation of Thiele's chronology
determining a 1446 Exodus, nevertheless convincingly argued for Amenhotop II's
identity as the Pharaoh of the Exodus on the strength of a variant of the 18th Dynasty
high chronology, a conclusion confirmed by my chronology (Petrovich, p. 94):92
The Memphis Stele [of Amenhotep II (A. II) - VL], … , offers the more
extensive text. It presents … a later [campaign - VL] in Palestine, dating
… “his second victorious campaign” to Year 9, Month 3, Season 1, Day 25
(ca. 15 November)
We evaluate this “ca. 15 November” result in light of this Appx. B's discovery of
the true Sothic calendar used in the 18th Dynasty, the Synchronized Sothic Calendar
(SSC). By the Conventional Sothic Calendar (CSC), Amenhotep II's (A. II) Year 10 reg-
nal anniversary fell on IV Akhet 1, 6 days after the III Akhet 25 commencement of
his 9th year campaign. A. II's accession on this date according to the Conventional
Sothic Calendar (CSC) was 19 Nov. 1453, falling 9 years later not on this date, but
2 days earlier due Sothic calendar retrograde drift of 1 day every 4 years (2 x 4 + 1
years => 2 days), namely on 17 Nov. 1444 (Julian day93 JD1194687.5). So A. II's III
Akhet 25 9th year campaign began on 17 Nov. - 6 = 11 November, 1444 (Julian day
JD1194681.5) by the CSC. But A. II's true accession date was according to this Appx.
B true “Synchronous Sothic Calendar” (SSC) in actual use at the time disclosed in sec-
tion B.2.4, 46 Julian days earlier on 4 October 1453, Julian day JD1194643.5. Notice
that unlike the CSC, the SSC does not drift. Therefore A. II's true 9th year campaign
commencement date (SSC) was 4 October 1443 - 6 days = JD1194637.5 = 28 Septem-
ber 1443 BC. The difference between the CSC and SSC A. II's 9th year campaign start
dates is JD1194681.5 - JD1194637.5 = 44 days earlier by the SSC, being the true date.
Amenhotep II's telling last campaign immediately preceded his 13 years of stunned
seclusion in Nubia described of Mantheo's patently Exodus pharaoh “Amenophis” in
Josephus' “Contra Apion”.94 I found this 9th year campaign's January 1443 triumphant
return to Memphis, just 3 CSC months (I prefer my 4 1/2 SSC months) before my 21
April 1443 Exodus as Amenhotep's prideful entry headlong into its 10 plagues.
Such a schedule left Moses and Aaron a comfortable 3 (by CSC) to 4.5 (by SSC)
months following Amenhotep's return to Memphis to accomplish their Exodus mis-
sion of the 10 plagues, requiring no more than 2 to 3 months before the Exodus. The
SSC schedule of 4 1/2 months would seem both ideal and most probable given that
Amenhotep's Memphis stele report of arrival of a peace mission of intimidated kings
arriving in Memphis while Amenhotep was still counting the booty from his last ever
campaign. This confirms the strong balance of evidence favoring the SSC over the
CSC calendar as having been the actual Sothic civil calendar prior to 1320 BC.
92 Douglas Petrovich. “Amenhotep II and the Historicity of the Exodus-Pharaoh”. In: Theological Master’s

Seminary Journal 17.1 (2006), p. 94 of 81–110. url: https://www.tms.edu/m/17f.pdf. [23]

93 Julian day converter at http://www.fourmilab.ch/documents/calendar/
94 Flavius Josephus. The Complete Works of Flavius Josephus. Ed. by William Whiston. Public Domain.

www.ultimatebiblereferencelibrary.com, 1737. Contra Apion, Book 1:26-35 [15]: https://

ia902309.us.archive.org/31/items/CompleteJosephus/CompleteJosephus.pdf

135
B.3 Scholarly findings pointing to the SSC
Quoted from her 1903 book "Ancient Calendars and Constellations", p. 33, by Emme-
line Plunket:95
"A prayer to Amen is translated by G. Maspero in the April number for 1891 of the
Proceedings of the Society of Biblical Archaeology; from this translation it would appear
that Amen is implored to bring the calendar into touch with the real seasons of the
year. [VL - (Google Translate-aided) English translation from Maspero's French supplied]
Il ne me reste plus qu'à donner la traduction suivie du texte (Papyrus Anastasi,
iv., p. 10. L 1-5), dont je viens d'expliquer le sens et le développement littéraire.
"Viens à moi, Amon, me délivrer de l'année facheuse, où le dieu Shou (Shou était,
à l'époque des Ramessides et plus tard, le dieu du soleil solstital, du soleil d'été,
comme Brugsch l'a montré fort ingénieusement) ne se lève plus, où vient l'hiver
où était l'été, où les mois s'en vont hors leur place, où les heures se brouillent,
où les grands t'appellent, ô Amon, où les petits te cherchent, où ceux même qui
sont encore dans les bras de leur nourrice, ceux-là (crient): 'Donne les souffles!'
-- Amon trouve Amon écoute, Amon est le sain devant que marchent les souffles
agréables; il me donne d'être comme l'aile du vautour, comme la palette chargée
des discours des Esprits pour les bergers dans les champs, pour les laveurs sur la
berge, pour les garde-chasse qu sortent au territoire des gazelles afin de lacer (le
gibier)."
All that remains is to give the translation followed by the text (Papyrus Anastasi,
iv., Pp. 10-15), whose meaning and literary development I have just explained.
"Come to me, Amon, to deliver me from the unhappy year, when the god Shu*
does not get up anymore, where winter comes where summer is, where the months
go out of their place, where the hours are blurred, where the great call you, o
Amon, where the little ones seek you, where those who are still in the arms of
their nurse, these (shout): 'Give the breaths!' Amon finds Amon listening, Amon
is the sound before pleasant breaths walk, he gives me to be like the wing of the
vulture, like the palette charged with the speeches of the spirits for the shepherds
in the fields, for the washers on the shore, for the gamekeepers who go out to the
territory of the gazelles in order to lace (the game)."
*(Shu was, at the time of the Ramessides [19th (1295-1888) - 20th (1188-1069) - VL]
dynasties and later, the god of the solstital sun, of the summer sun, as Brugsch
showed very ingeniously)

M. Maspero states that the latter lines of the text are injured and difficult to decipher
or to understand.” [Not a problem since the first half above exposes the nature of the
crisis clearly, in a contemporary Egyptian eyewitness complaint to his gods (particu-
larly its lazy summer solstice culprit Shu) against the four centuries of the stable SSC
epoch having ended, and the drifting CSC epoch having commenced in 1320 BC. - VL]
Post-1320 rapid backward (earlier) drift of Sothic calendar dates caused the sol-
stice to seem delayed (lazy), betraying a 4 centuries long accustomed period of proper
SSC functioning to have preceded embarassed (silent) cutoff of its synchronization by
Sirius, because in collective memory the once faithful SSC never changed to a “CSC.”
https://en.wikipedia.org/wiki/Ancient_Egyptian_deities
https://en.wikipedia.org/wiki/Shu_(Egyptian_god)
95 Emmeline Mary Plunket. Ancient Calendars and Constellations. J. Murray, London, 1903.[25]

136
 In his “Civil Calendar and Lunar Calendar in Ancient Egypt”, on p. 49, Leo Depuydt
epitomizes scholarly consensus regarding the Egyptian calendars, in whose shadows
Meyer's form of CSC survives for lack of an alternative:96
[p. 15 - VL:] For denoting the beginning of the year the rising of Sirius is more
naturally suited than the inundantion of the Nile because it occurs at an approx-
imately fixed point in time in the solar year. But there is no incontrovertible
evidence for the existence of a Sothic calendar in which the days and the months
of the year are counted from the rising, including such a thing as Sirius months.
[Sec. 9.2 now discovers this - VL]
[p. 16 - VL:] Two other atronomical phenomena have been postulated as the
beginning of a calendar. Again no indisputable evidence exists and it is not clear
how the corresponding calendars would be organized. These two phenomena are
the winter solstice (cf. Sethe 1919-20: 38) and the summer solstice (cf. Leitz 1989:
24-25). In fact there is no unambiguous evidence that these two pehenomena
were at all recorded before the Late Period, …
[p. 49 - VL:] Sometime early in the third millennium … Also invented around the
same time was a calendar that was independent from the moon. … This simple
calendar, now known as the civil calendar, became the calendar of daily life for
the entire course of Egyptian history. Being 365 days long, it was designed to
run parallel to the solar year. But because it was about a quarter day shorter, it
wandered in relation to the solar year. … These [12 civil calendar month names -
VL] were used throughout Egyptian history.

Depuydt's expert study fairly condenses what is believed by scholars about the Egyp-
tian civil calendar.
Wikipedia: https://en.wikipedia.org/wiki/Egyptian_calendar
E. A. Wallis Budge, in vol. 2 of his “Gods of the Egyptians”, pp. 263-26497
The duty of guiding the souls of the dead round about the Underworld and into
the kingdom of Osiris was shared by Anubis with another god whose type and
symbol was a jackal, and whose name was AP-UAT, ), i.e., the "Opener of the
ways; … In the vignette to the cxxxviiith Chapter of the Book of the Dead we
find represented the scene of setting up the standard which supports the box that
held the head of Osiris at Abydos. On each side of it are a standard with a figure
of a jackal upon it and a pylon, on the top of which lies a jackal; and as it is quite
clear from the groups of objects on each side of the standard that we are dealing
with symbols either of the South and the North, or of the East and the West, we
are justified in thinking that one jackal represents Ap-uat and the other Anubis.
Moreover, from the cxlvth Chapter we find that the xxist Pylon of the House of
Osiris was presided over by seven gods, among whom were Ap-uat and Anpu, 1
and as in the xviiith Chapter (F., G.) we have both gods mentioned, and each is
depicted in the form of a jackal-headed man, we may conclude that each was a
distinct god of the dead, although their identities are sometimes confused in the
texts. The function of each god was to "open the ways," and therefore each might
be called AP-UAT, but, strictly speaking, Anubis was the opener of the roads of
96 Leo Depuydt.Civil calendar and Lunar calendar in Ancient Egypt. Vol. 77. Peeters Publishers, 1997. [8]
97 Ernest
Alfred Wallis Budge. The gods of the Egyptians: or, Studies in Egyptian mythology. Vol. 2.
Methuen & Co., London, 1904. [6]

137
 the North, and Ap-uat the opener of the roads of the South; in fact, Anubis was
the personification of the Summer Solstice, and Ap-uat of the Winter Solstice.
Anubis is called in the texts SEKHEM EM PET, and is often said to be the son of
Osiris, and Ap-uat bore the title SEKHEM TAUI, and was a form of Osiris himself.
…
Strictly speaking, Anubis should be reckoned as the last member of the Great
Company of the gods of Heliopolis, but as a matter of fact his place is usually
taken by Horus, the son of Isis and of Osiris, who generally completes the divine
pajtt; …

E. A. Wallis Budge highlights the prominence of the Egyptian solstice in his “Egyptian
Magic”:98
[p. 55] The Eye of Horus amulet, or Utchat, is one of the commonest of all, and
its use seems to have been universal at all periods. … the rubric of a late Chapter
of the Book of the Dead directs that the amulet [p. 56] should be made either of
lapis-lazuli or of mak stone. … In religious texts the expression meh Utchat, i.e.,
the "filling of the Utchat," is often used, and from many considerations it is clear
that we must understand it to refer to the Sun at the summer solstice; thus the
amulet seems to have been intended to bring to its wearer strength and health
similar to that of the Sun at the season of the year when it is most powerful. In
the CLXVIIth Chapter of the Book of the Dead the deceased is made to say, "The
god Thoth hath brought the Utchat, and he hath made it to rest after it departed, …
To obtain the full benefit of the Utchat amulet for the deceased it was obligatory
to [p. 57] make one in lapis-lazuli and to plate it with gold, and then to offer to it
offerings at the summer solstice; … At this solstice twelve altars had to be lighted,
four for Râ-Temu, four for the Utchat, and four for the other gods who had been
mentioned in the Chapter.
Wikipedia dates the Book of the Dead from the beginning of the New Kingdom (18th
Dynasty): https:hypothesis//en.wikipedia.org/wiki/Book_of_the_Dead

The Book of the Dead is an ancient Egyptian funerary text, used from the be-
ginning of the New Kingdom (around 1550 BCE) to around 50 BCE. The original
Egyptian name for the text, transliterated rw nw prt m hrw is translated as Book
of Coming Forth by Day. Another translation would be Book of Emerging Forth
into the Light. "Book" is the closest term to describe the loose collection of texts
consisting of a number of magic spells intended to assist a dead person's jour-
ney through the Duat, or underworld, and into the afterlife and written by many
priests over a period of about 1000 years. …
There was no single or canonical Book of the Dead. The surviving papyri contain
a varying selection of religious and magical texts and vary considerably in their
illustration.

Norman Lockyer, in his “Dawn of Astronomy”, p. 57:99

98 E. A. Wallis Budge. Egyptian Magic. Vol. 2. Books on Egypt and Chaldea. Kegan Paul, Trench, Trübner

& Co., London, 1901. [5]

99 Norman Lockyer. The dawn of astronomy: a study of the temple-worship and mythology of the ancient

Egyptians. Macmillan and Company, 1894. [18]

138
 In Egypt the summer solstice was paramount, for it occurred at the time of the
rise of the Nile, the beginning of the Egyptian year.
Wikipedia's article on Anubis sheds chronological light on when Anubis was regarded
as representing the summer solstice: https://en.wikipedia.org/wiki/Anubis

Like many ancient Egyptian deities, Anubis assumed different roles in various
contexts. Depicted as a protector of graves as early as the First Dynasty (c. 3100
– c. 2890 BC), Anubis was also an embalmer. By the Middle Kingdom (c. 2055
– 1650 BC) he was replaced by Osiris in his role as lord of the underworld. One
of his prominent roles was as a god who ushered souls into the afterlife. He
attended the weighing scale during the "Weighing of the Heart," in which it was
determined whether a soul would be allowed to enter the realm of the dead.[7]
Despite being one of the most ancient and "one of the most frequently depicted
and mentioned gods" in the Egyptian pantheon, Anubis played almost no role in
Egyptian myths.[8] …
In Egypt's Early Dynastic period (c. 3100 – c. 2686 BC), Anubis was portrayed
in full animal form, with a "jackal" head and body.[16] A "jackal" god, probably
Anubis, is depicted in stone inscriptions from the reigns of Hor-Aha, Djer, and
other pharaohs of the First Dynasty.[17] …
The oldest known textual mention of Anubis is in the Pyramid Texts of the Old
Kingdom (c. 2686 – c. 2181 BC), where he is associated with the burial of the
pharaoh.[20]
In the Old Kingdom, Anubis was the most important god of the dead. He was
replaced in that role by Osiris during the Middle Kingdom (2000–1700 BC).[21]
In the Roman era, which started in 30 BC, tomb paintings depict him holding the
hand of deceased persons to guide them to Osiris.[22] …
Kinsley 1989, p. 178; Riggs 2005, p. 166 ("The motif of Anubis, or less frequently
Hathor, leading the deceased to the afterlife was well-established in Egyptian art
and thought by the end of the pharaonic era.").

Sopdet, the goddess of the star Sirius, is described in Wikipedia: https://en.wikipedia.

org/wiki/Sopdet

During the Old Kingdom, she was an important goddess of the annual flood and a
psychopomp guiding deceased pharaohs through the Egyptian underworld. Dur-
ing the Middle Kingdom, she was primarily a mother and nurse and, by the Ptole-
maic period, she was almost entirely subsumed into Isis.[10]

We can conclude that the above evidence by and large supports my Fig. 7 and sec-
tion 9.2 clear astronomical evidence establishing the SSC, in turn supporting my Fig.
8-based hypothesis of a Synchronized Sothic Calendar in operation from ca. 1740-
1322BC. The role of Sothis from the Old Kingdom clearly supports my hypothesis, and
the summer solstice role of Anubis, firmly established at the start of the New King-
dom likewise supports it, as it can be supposed that at least decades if not centuries
of conservative (never rejecting old ideas) religious tradition preceded the composi-
tion of the first copy of the Book of the Dead. Egyptian knowledge of the winter and
summer solstices, apart from association with any Egyptian gods, cannot reasonably
be doubted from earliest dynastic times and likely much earlier, as a part of the global

139
prehistory of humanity evdenced by its focus on the solstices and the equinoxes pre-
served in astronomical arrangements (instruments) in stone, in Egypt represented by
the stone circle of Nabta Playa described in “Black Genesis: The Prehistoric Origins
of Ancient Egypt” by Robert Bauval and Thomas Brophy. The solstices and equinoxes
are primordial and aboriginal to human knowledge, as the earliest vestiges of cultures.

B.4 Ancient anecdotes about the Sothic New Year

Next in importance to Maspero's discovery of Egyptian calendric complaint against
their gods beginning section B.3 as published by Plunkett, the testimony of Pliny the
Elder quoting Timaeus the mathematician regarding the synchronism of Sothis with
the summer solstica and the arrival of the annual flood of the Nile at Memphis ranks
as significant, followed by a flood of popular opinion epitomized by the anecdotes of
Pococke and Frazer, below. The significance of all of these accounts is that nonmyth-
ical ancient legends generally have a solid historical basis, which for the respected
Sothic civil and agricultural calendar was its establishment in Egyptian memory as
having been fact for an extended period of time, reckoned not in modern terms of
the few decades of Sothic calendric retrograde drift to come to the disgusted notice
of farmers. Censorinus single 1460 year Sothic cycle from 1320 BC to 139 AD had
its own rational origin in the nearly instant rejection of the SSC two years past the
end of its four centuries of successful service, having established a glorious era of at
least four centuries of clockwork appearance of the star Sothis (or Sopodet, namely
Sirius) on the day of the summer solstice nearly coincident with the annual arrival
of the Nile flood at Memphis/Heliopolis, discovered by the present work. This is a
contrast of day and night with academia's embarrassing theory of milennia of Sothic
civil calendar existence in its CSC form. No folk legend of a successful Sothic civil
calendar can take root in absence of at least its reasonable explanation (how could
it have happened? “Fool me once, and shame on you, fool me twice [multiple CSC
Sothic cycles], and shame on me!”). This is why thoughtful folk reject baseless spec-
ulative scholarly concoctions such as the otherwise eminently respectable historian
Eduard Meyer's extending Censorinus' legitimate single Sothic cycle back for several
cycles into Egyptian history. Meyer was not at fault, but rather premature scholarly
enthusiasm grasping at Meyer's straw in despair.
Pliny the Elder (AD 23 – August 25, AD 79), The geography of Egypt, Chapter 10
The River Nile:
There have been various reasons suggested for this increase of the river. Of these, however,
the most probable are, either that its waters are driven back by the Etesian winds, which
are blowing at this season of the year from an opposite direction, and that the sea which
lies beyond is driven into the mouths of the river; or else that its waters are swollen by
the summer rains of Aethiopia, which fall from the clouds conveyed thither by the Etesian
winds from other parts of the earth. Timaeus the mathematician has alleged a reason of an
occult nature: he says that the source of the river is known by the name of Phiala, and that
the stream buries itself in channels underground, where it sends forth vapours generated by
the heat among the steaming rocks amid which it conceals itself; but that, during the days
of the inundation, in consequence of the sun approaching nearer to the earth, the waters
are drawn forth by the influence of his heat, and on being thus exposed to the air, overflow;
after which, in order that it may not be utterly dried up, the stream hides itself once more.
He says that this takes place at the rising of the Dog-Star, when the sun enters the sign of

140
 Leo, and stands in a vertical position over the source of the river, at which time at that spot
there is no shadow thrown [A vertically positioned sun at the equator is the definition of the
summer solstice, and the nearest approach to no shadow cast by a vertical gnomen at any
other latitude is likewise the mark of the summer solstice – VL]. Most authors, however, are
of opinion, on the contrary, that the river flows in greater volume when the sun takes his
departure for the north, which he does when he enters the signs of Cancer and Leo, because
its waters then are not dried up to so great an extent; while on the other hand, when he
returns towards the south pole and re-enters Capricorn, its waters are absorbed by the heat,
and consequently flow in less abundance. If there is any one inclined to be of opinion, with
Timaeus, that the waters of the river may be drawn out of the earth by the heat, it will be as
well for him to bear in mind the fact, that the absence of shadow is a phaenomenon which
lasts continuously in these regions. 
The Nile begins to increase at the next new moon after the summer solstice, and rises slowly
and gradually as the sun passes through the sign of Cancer; it is at its greatest height while
the sun is passing through Leo, and it falls as slowly and gradually as it arose while he is
passing through the sign of Virgo. It has totally subsided between its banks, as we learn from
Herodotus, on the hundredth day, when the sun has entered Libra. While it is rising it has
been pronounced criminal for kings or prefects even to sail upon its waters. The measure
of its increase is ascertained by means of wells. Its most desirable height is sixteen cubits;
if the waters do not attain that height, the overflow is not universal; but if they exceed that
measure, by their slowness in receding they tend to retard the process of cultivation. In
the latter case the time for sowing is lost, in consequence of the moisture of the soil; in the
former, the ground is so parched that the seed-time comes to no purpose. The country has
reason to make careful note of either extreme. When the water rises to only twelve cubits,
it experiences the horrors of famine; when it attains thirteen, hunger is still the result; a rise
of fourteen cubits is productive of gladness; a rise of fifteen sets all anxieties at rest; while
an increase of sixteen is productive of unbounded transports of joy. The greatest increase
known, up to the present time, is that of eighteen cubits, which took place in the time of the
Emperor Claudius; the smallest rise was that of five, in the year of the battle of Pharsalia, the
river by this prodigy testifying its horror, as it were, at the murder of Pompeius Magnus.
When the waters have reached their greatest height, the people open the embankments
and admit them to the lands. As each district is left by the waters, the business of sowing
commences. This is the only river in existence that emits no vapours.

http://www.reshafim.org.il/ad/egypt/texts/pliny_geography.
htm
Writing in the context of Cairo, the greatest metropolis of Egypt, Richard Pococke,
in his 1743 Book, “Observations on Egypt”, on pg. 199 observes:
The Egyptians, especially the Coptis, are fond of an opinion that the Nile begins to rise every
year on the same day; it does indeed generally begin about the eighteenth or nineteenth of
June. [About the time of the summer solstice – VL]

http://books.google.ee/books/about/Observations_on_Egypt.
html?id=0GZUAAAAcAAJ&redir_esc=y
Pococke’s above testimony regarding the commencement of the Nile rise on June
19 at Cairo is confirmed by Sir James George Frazer (1854–1941) in his “The Golden
Bough”, 1922, page 370, in commenting on the origin of the Sothic year at the rise of
Sirius “about the time of the summer solstice” which falls from June 20 – 22 in the
northern hemisphere.
Thus we are told that the Egyptians held a festival of Isis at the time when the Nile began
to rise. They believed that the goddess was then mourning for the lost Osiris, and that the
tears which dropped from her eyes swelled the impetuous tide of the river. And the sign
of the rising (Nile) waters on earth was accompanied by a sign in heaven. For in the early

141
 days of Egyptian history, some three or four thousand years before the beginning of our
era, the splendid star of Sirius, the brightest of all the fixed stars, appeared at dawn in the
east just before sunrise about the time of the summer solstice, when the Nile begins to rise.
The Egyptians called it Sothis, and regarded it as the star of Isis, …

http://www.bartleby.com/196/pages/page370.html

B.5 Optical aids of Egyptian antiquity

Availability from the beginning of Egypt's earliest dynasties of optical technology
adequate to view the cosmical rising of Sirius at its first rising just before sunrise
above the horizon after about 70 days of annual disappearance below the horizon, a
phenomenon not visible without optical aids unlike the commonly known and easily
visible heliacal rising of Sirius, has been professionally researched and published by
authorities in the field. Historical use of such technology for this purpose is revealed
for the first time by this study. Of primary interest are perfectly ground technical
lenses used mostly for micro engraving throughout the ancient near east (Anatolia,
Egypt, Greece, Babylonia, etc.), but evidently used in telescopes in ancient Egypt and
Greece, and likely in Babylonia. Note that the Egyptian purpose of detecting the cos-
mical rising of Sirius did not require undistorted image quality, but rather light gath-
ering quality, for which a slightly concave version of the flat metal mirrors popular
in Egyptian antiquity was known.

142
 Figure 19: The Pharos Lighthouse/Telescope at Alexandria

Hermann Thiersch's Pharos Lighthouse/Telescope graphic100 is based on the ex-

tremely simple Herschel reflector telescope schematized to its right.101 To observe
the astronomical rising of Sirius for annual synchronization of the Sothic civil cal-
endar, the priests of Heliopolis would have used the simplest implementation of this
schematic, such as a small ca. 30cm diameter slightly concave silver mirror (of approx-
imately spherical contour, whose light-gathering diameter, not precision of focus, was
paramount for detecting Sirius), aimed slightly off-axis at Sirius on the horizon. A less
reflective bronze mirror of meter diameter would have served equally well. Hermann
100 Hermann
Thiersch. Pharos, Antike, Islam und Occident. BG Teubner, 1909. p. 92 [27]
101 Figure
132 in 8.4 Off-Axis and Tilted Component Telescopes http://www.
telescope-optics.net/tilted2.htm

143
Thiersch on his p. 39 quotes the 9th century AD astronomer Ibn Khordadbeh:
wird der im Pharos aufgehängte Spiegel erwähnt, „unter dem einer sitzend einen sah, der
in Konstantinopel war, obwohl die ganze Breite des Meeres dazwischen liegt".
The mirror suspended in the Pharos is mentioned, "under which one (being) seated, saw
(another) one who was in Constantinople, though the whole width of the sea intervenes."

In the first century AD, Gaius Plinius Secundus, commonly called Pliny the Elder,
observed in his “Natural History”, vol. 33, chapter 45 (9)-Mirrors:102
It is generally supposed among us that it is only the very finest silver that admits of being
laminated, and so converted into mirrors. Pure silver was formerly used for the purpose,
but, at the present day, this too has been corrupted by the devices of fraud. But, really, it
is a very marvellous property that this metal has, of reflecting objects; a property which, it
is generally agreed, results from the repercussion of the air,1 thrown back as it is from the
metal upon the eyes. The same too is the action that takes place when we use a mirror. If,
again, a thick plate of this metal is highly polished, and is rendered slightly concave, the
image or object reflected is enlarged to an immense extent; …

Wikipedia, in describing popular early European speculum metal reflecting telescopes

pioneered by Isaac Newton compares speculum and silver for use in reflector tele-
scopes:103 Silver was known for making the finest Middle Kingdom Egyptian mirrors.
Speculum metal was very hard to cast and shape. It only reflected 66 percent of the light
that hit it. Speculum also had the unfortunate property of tarnishing in open air with a
sensitivity to humidity, requiring constant re-polishing to maintain its usefulness. … silver
reflects 90 percent of the light that hits it and is much slower to tarnish than speculum.

E. A. Wallis Budge104 records two silver mirrors dating from the fifth kingdom of the
12th Dynasty, ca. 1878-1839, in context of the reign of “Usertsen III”,
p. 396 The brick pyramids of Dahshur, commonly called the “black pyramids … The north-
ern pyramid is built of bricks laid without mortar, in place of which sand is used, and exam-
ination of them shows that they belong to the period of the XIIth dynasty. Soon after the
work of clearing had been begun, a stone bearing the cartouche of Usertsen III was found,
and thus a tolerably exact date was acertained; on the 26th of Feruary, 1894, the entrance
to a pit was found, and in the east corner there appeared an opening which led through
a gallery and sepulchral chamber to several tombs. … Subsequently it was found that the
burian place of a series of princesses had been found … In one of the tombs (No. 3) a granite
chest … was found, and in another similar chest a worm-eaten wooden box, … While the
ground of the galleries was being carefully examined, a hollow in the rock was found, and a
few blows of the pick revealed a magnificent find of gold and silver jewelry lying in a heap
among the fragments of the worm-eaten wooden box which held it. The box was about
eleven inches long, and had been inlaid with silver hieroglyphics which formed the name
of the princess Hathor-Sat, for whom the ornaments had been made … thus the ancient
spoilers of the tomb had overlooked it. Among the objects found of special interest are the
following: … [p. 400, Nr.] 12. Two silver mirrors.

better known per A. H. Sayce in his “The Egypt of the Hebrews and Herodotos” as Kha-
kau-ra (Usertesen III), “the Lakhares of Mantheo”, and finally as Khakaure Senusret III
(also written as Senwosret III or its Hellenised form Sesostris III in Wikipedia https:
//en.wikipedia.org/wiki/Senusret_III

102 Pliny. Natural History. Ed. by Bostock & Riley. Vol. 33, 1855. ch. 45 [24]
103 https://en.wikipedia.org/wiki/Speculum_metal
104 E. A. W. Budge. Notes for Travellers in Egypt. 5th. Thos. Cook & Son, London, 1897.[4]

144
 Khakaure Senusret III (also written as Senwosret III or the hellenised form Sesostris III) was
a pharaoh of Egypt. He ruled from 1878 BC to 1839 BC during a time of great power and
prosperity,[1] and was the fifth monarch of the Twelfth Dynasty of the Middle Kingdom.
He was a great pharaoh of the Twelfth Dynasty and is considered to be perhaps the most
powerful Egyptian ruler of the Dynasty. Consequently, he is regarded as one of the sources
for the legend about Sesostris. His military campaigns gave rise to an era of peace and eco-
nomic prosperity that reduced the power of regional rulers and led to a revival in craftwork,
trade and urban development.[2] Senusret III was one of the few kings who were deified
and honored with a cult during their own lifetime.[3]

Vit and Rappenglück in “Mediterranean Archaeology and Archaometry:105

In ancient Egypt, starting with ca. 2,900 BC, mirrors, made of different matter, have a con-
vex or concave curvature (Enoch 2006, 776). … Since at least the ninth millennium BCE
advanced and more than sufficient technologies had been available for shaping (pecking
and flaking), grinding and polishing surfaces (Enoch 2006, 780-781; Astruc et al. 2011, 3415-
3424, 3418, fig. 5), which could be used for producing excellent mirrors. … The Polynesians
had concave polished mirrors (Kelley and Milone 2005, 346). It remains unclear whether
they used them for sky watching. … The Olmec, too, seemed to have used mirrors for as-
tronomical purposes (Lunazzi 1995). … Some centuries older and much more impressive are
the convex spherical obsidian mirrors, perfectly smoothed, from Çatalhöyük, Turkey, 6,520-
6,220 cal. BC (Museum of Anatolian Civilizations, Ankara, Turkey; Enoch 2006, 775-776).
… Sphericity results from the grinding process, which also gives a pair of concave-convex
surfaces. …

Prof. Jay M. Enoch, a pioneer researcher in the field of ancient optics:106

The first known mirrors were recovered from graves in Anatolia by Mellaart in the region
of the Neolithic settlement of Catal Hüyük, which is also written as Catalhöyük … dated ap-
proximately 6000 BC. … The next known mirrors may have been Egyptian. … Lilyquist also
notes that polished stone mirrors from ancient Egypt are not known nor are metallic mir-
rors before Dynastic times. … 4000 to 3000 BC, small copper disc mirrors were recovered in
the Tigris-Euphrates Valley … From then onward, in Egypt, in city-states of Mesopotamia,
and in the Levant, records of mirror use appeared … Three depictions of mirrors obtained
from Egyptian tombs. They are dated 2050 BC, 2450 to 2300 BC, and 2300 to 2250 BC re-
spectively. (Bianchi RS. Reflections in the sky’s eyes. Notes on the History of Science 1985;
4:10 – 8, Figs. 1–3.) … Table 1. Egypt … Middle Kingdom … ca 2000 to 1600 BC: mirrors
became more elaborate, made of polished copper alloy, gold, silver, electrum, … By ap-
proximately 2000 BC, there existed dispersed utilization of mirrors in virtually every major
region of the world with settled societies; … Concave mirrors offered upright images within
defined optical constraints (object–image relationships, aberrations); these allowed mean-
ingful magnification of images for a number of purposes as well as refractive corrections 2
just as concave mirrors are used today for shaving and makeup mirrors.

“Lenses in Antiquity”, authored by Sines and Sakellarakis in 1987 in the Archeological

Institute of America107
p. 191, … The evidence indicates that the use of lenses was widespread throughout the
Middle East and the Mediterranean basin over several millennia. … Lenses found in October
1983 by Sakellarakis in the Idaean Cave of central Crete are of unusually fine optical quality
… “In Figure 1 is shown a plano-convex lens, 8mm. in diameter and 4 mm. thick … giving
105 Josef Vit and Michael A Rappenglück. “Looking Through a Telescope with an Obsidian Mirror.” In: Mediterranean

Archaeology & Archaeometry 16.4 (2016)[28]

106 Jay M Enoch. “History of mirrors dating back 8000 years”. In: Optometry and Vision Science 83.10

(2006), pp. 775–781. [9]

107 G. Sines & Y. A. Sakellarakis. “Lenses in Antiquity”. In: Am. Jnl. of Arch. (1987), pp. 191–196.[26]

145
 a nominal magnification of 20x. … A similar lens was found … is 15 mm. in diameter, 6
mm. thick, … gives a nominal magnification of 10x … These lenses should be considered
in context with the much older ones found by Sir Arthur Evans in the Palace of Knossos …
which date from 1400 B. C. The Bronze Age lenses received some attention in 1928 … There
are now 23 ancient lenses on display in the Archaeological Museum at Herakleion and many
more are in storage there. They are also made of rock crystal and are of optical quality. …
Two plano-convex rock crystal lenses were found in central Anatolia at Gordion by Gustav
and Alfred Körte in 1901 … These lenses also (p. 192) magnify with little distortion. Recently
four similar lenses were found on Cyprus … Also a number of rock crystal objects were
found at the Temple of Artemis at Ephesos by Hogarth; their precision … “lathe turned”.
These objects are plano-concave … reducing print about 20% without distortion. … King
states that Schliemann found nearly 50 "quartz lentoids" at Troy, … Dõrpfeld describes 46
lens-shaped crystal objects found by Schliemann (p. 193) in "Treasure L" and mentions that
the plano-convex lens with a diameter of 55mm could have been used as a magnifying glass.
… found in level IIg. which Blegen dates to ca. 2200BC. … (p. 194) The wide use in antiquity
of finely engraved seal stones … The high cost of making seal stones is revealed in Assyrian
texts of 1800 BC studied by Larsen; the cost of manufacture was approximately equal to that
of an ox and slightly less than that of a slave girl. … their function of ensuring the security
of stores and of authenticating information must have been very important …

Researcher, author, and academic Robert Temple108 comments on his extensive re-
search into ancient optics in his valuable article “Forbidden Technology” 109
The technology I have discovered is optical. I have found in museums all over the world,
more than 450 ancient optical artefacts, most of them lenses, but in any case, magnifying
aids. … The oldest evidence of a sophisticated optical capability which I have found goes
back as far as 3300 BC. An ivory knife handle was excavated in the 1990s from a predynastic
grave of that date at Abydos in Egypt. It belonged to a king. It bears microscopic carvings
which could only have been made with, and can only be seen with, a magnifying glass. …
The oldest actual lenses which I have found are from the 4th and 5th Dynasties of ancient
Egypt and date to perhaps 2500 BC. These are perfectly ground and polished convex crystal
lenses which are used as eyes in statues of that date. One such statue is in the Louvre, in
Paris, but the rest are in the Egyptian Museum in Cairo. … At the end of this article is a
photo I took of a painting of an ancient Greek of the 5th century BC using a telescope. …
Ancient telescopes were not a difficult invention once they had the lenses.

Sirius is by far the brightest star visible from earth, easily seen unaided in early day-
light. With or without magnifying (light gathering and concentrating) aids, astro-
nomical viewing techniques such as proper nutrition, averted vision, dark adapta-
tion, dark iris pigmentation and more, substantially increase ability of the observer
to distinguish otherwise invisible astronomical objects, particularly if shielded from
ambient light by a tube (copper plumbing pipes were known from the earliest Egyp-
tian dynasties), a deep well, or a long tunnel or covered causeway for seeing stars in
daylight.
Wikipedia: https://en.wikipedia.org/wiki/Averted_vision
Averted vision is a technique for viewing faint objects which uses peripheral vision. It in-
volves not looking directly at the object, but looking a little off to the side, while continuing
to concentrate on the object. This subject is discussed in the popular astronomy litera-
ture[citation needed] but only a few rigorous studies[citation needed] have quantified the
effect. However, the technique is based on well-known properties regarding the structure
of the eye[citation needed].
108 http://www.robert-temple.com/index.html
109 http://www.robert-temple.com/articles/crystalSunFreemansonryToday.html

146
 It is claimed[by whom?] this technique is most useful to astronomers for viewing large
but faint nebulae and star clusters. By developing the technique, some observers report[by
whom?] a gain of up to three or four magnitudes (15:1 to 40:1). Others report[by whom?]
no appreciable improvement.
There is some evidence that the technique has been known since ancient times, as it seems
to have been reported by Aristotle while observing the star cluster now known as M41. This
technique of being able to see very dim lights over a long distance has also been passed down
over hundreds of generations of sailors whose duties included standing lookout watches,
making one better able to spot dim lights from other ships or shore locations at night.

Wikipedia: https://en.wikipedia.org/wiki/Scotopic_vision

Scotopic vision is the vision of the eye under low light conditions. The term comes from
Greek skotos meaning darkness and -opia meaning a condition of sight. In the human eye
cone cells are nonfunctional in low light – scotopic vision is produced exclusively through
rod cells … Scotopic vision occurs at luminance
levels of 10−3 to 10−6 cd/m².

Wikipedia: https://en.wikipedia.org/wiki/Adaptation_(eye)

The human eye can function from very dark to very bright levels of light; its sensing capa-
bilities reach across nine orders of magnitude. This means that the brightest and the darkest
light signal that the eye can sense are a factor of roughly 1,000,000,000 apart. However, in
any given moment of time, the eye can only sense a contrast ratio of 1,000. What enables
the wider reach is that the eye adapts its definition of what is black.
The eye takes approximately 20–30 minutes to fully adapt from bright sunlight to complete
darkness and becomes 10,000 to 1,000,000 times more sensitive than at full daylight. In this
process, the eye's perception of color changes as well (this is called the Purkinje effect).
However, it takes approximately five minutes for the eye to adapt from darkness to bright
sunlight. This is due to cones obtaining more sensitivity when first entering the dark for
the first five minutes but the rods taking over after five or more minutes.
Dark adaptation is far quicker and deeper in young people than the elderly. …
The sensitivity of the rod pathway improves considerably within 5–10 minutes in the dark.
Color testing has been used to determine the time at which rod mechanism takes over; when
the rod mechanism takes over colored spots appear colorless as only cone pathways encode
color.

Wikipedia: https://en.wikipedia.org/wiki/Accelerating_dark_adaptation_
in_humans

In order for humans to transition from day to night vision they must undergo a dark adap-
tation period in which each eye adjusts from a high luminescence setting to a low lumines-
cence setting.[1] This adaptation period is different for both rod and cone cells and results
from the regeneration of photopigments to restore retinal sensitivity.[1] Cone cells are able
to regain maximum retinal sensitivity in 9–10 minutes of darkness whereas rods require
30–45 minutes to do so.[2] There exist many ways in which humans can accelerate the dark
adaptation period and therefore gain full vision in low luminescence settings in a shorter
period of time.
… Anthocyanins accelerate dark adaptation in humans by enhancing the regeneration of
the rod photopigment, rhodopsin.[27] Anthocyanins accomplish this by binding directly to
opsin upon the degradation of rhodopsin to its individual constituents by light.

Also noteworthy, although not related to magnifying mirrors, is the work of as-
tronomer Mikhail Vasilevich Lomonosov from http://articles.adsabs.harvard.
edu/cgi-bin/nph-iarticle_query?1961Obs....81..183T&defaultprint=YES&
filetype=.pdf

147
 … Lomonosov showed that in 1761 he had built an astronomical tube 40 ft. long, fixed in a
horizontal position; the light from objects observed was directed into the tube by means of
a siderostat consisting of plane mirrors driven by clock-work …

B.6 Nile hydraulogy down the millennia until 1902

Annual arrival of the Nile's flood at Memphis (Cairo) on the day of the summer solstice both on
average as well as with noted consistency as found in the records of antiquity is a key to solv-
ing the enigma of the Sothic calendar. Notwithstanding major pharonic hydraulic projects to
extend the irrigation potential of the Nile by artificial branches and lakes from earliest dynastic
times, the basic hydraulogy of the Nile remained essentially unchanged through the millennia
until the first dam at Aswan was finished at Aswan in 1902.110 These dams were progressively
improved through the decades until the Aswan High Dam was completed in 1971, eliminating
the annual Nile flooding phenomenon downstream.
Arguably, Memphis, situated at the head of the ever-northwardly expanding Delta, from
its beginnings among the earliest permanent settlements along the Nile, developed as Egypt's
most populous and important city from pre-dynastic Egypt, dominating throughout its pha-
ronic division into upper and lower Egypt, until today, better known as Cairo. According to
anecdotal historical reports cited below, the Sothic New Year’s Day I Akhet 1 arrival of the
annual flooding cycle of the Nile at Memphis if only on the basis of a hypothetical consistent
average of narrow spread as depicted in its Sothic calendar, was synchronized to the helia-
cal rising of Sirius exclusively at Memphis, and also simultaneously to the day of the summer
solstice. Wikipedia describes “The Flooding Cycle”:

The Egyptian year was divided into the three seasons of Akhet (Inundation), Peret
(Growth) and Shemu (Harvest). Akhet covered the Egyptian flood cycle. This
cycle was so consistent that the Egyptians timed its onset using the heliacal rising
of Sirius, the key event used to set their calendar. The first indications of the rise
of the river may be seen at the first of the cataracts of the Nile (at Aswan) as early
as the beginning of June, and a steady increase goes on until the middle of July,
when the increase of water becomes very great. The Nile continues to rise until
the beginning of September, when the level remains stationary for a period of
about three weeks, sometimes a little less. In October it rises again, and reaches
its highest level. From this period it begins to subside, and though it rises yet once
more and reaches occasionally its former highest point, it sinks steadily until the
month of June when it is again at its lowest level. Flooding reached Aswan about
a week earlier than Cairo [ancient Memphis – VL], and Luxor [ancient Karnak
– VL] 5 – 6 days earlier than Cairo. Typical heights of flood were 45 feet (13.7
metres) at Aswan, 38 feet (11.6 metres) at Luxor (and Thebes) and 25 feet (7.6
metres) at Cairo. (This gives the picture before the construction of the lower and
high Aswan dams.)
http://en.wikipedia.org/wiki/Flooding_of_the_Nile
Cullimore, Daniel Henry. The Book of Climates (1891) p. 197:111

The tropical rains commence in Nubia and Abyssinia in March, but are not felt
in Egypt till the end of June. The river rises slowly for three months, floods the
valley, and in autumn the waters begin to fall.
110 The Britannica history of dams along the Nile and its tributaries:https://www.britannica.

com/place/Nile-River/Dams-and-reservoirs
111 Cullimore, Daniel Henry. The Book of Climates , p. 197:[7]

148
L. W. Mays reports in his “Ancient Water Technologies”:112

From the earliest records of water management projects by the pre-dynastic King
Scorpion, followed by the introduction of artificial basin irrigation, by King Menes,
the founder of Egypt’s first Dynasty, which eventually substantially moderated
the flow rate of the lower Nile, it may reasonably be presumed that sophisticated
Nile flood and irrigation control engineering projects at least as effective as any
in operation during the last 2000 years were in operation by the 18th Dynasty.
Nilometer records evidence the decay of this system particularly following the
plagues of the Middle Ages in Egypt. Finally the 1970 completion of the high
Aswan dams ended the annual inundation cycle of the lower Nile.

Regarding the unusual reported ancient regularity of its annual cycle of flow at its ancient out-
let into the Mediterranean at Memphis, the Nile River system has been the longest in the world
at 6,650km not to mention its immense African drainage basin including the lakes which it
drains, even larger in antiquity due to its generally wetter climate. Significant above are the
indications of decay of this millennia-old man-made hydrological modulation and irrigation
system designed to retain a tremendous volume of the initial Nile flood near Aswan and at
points further downstream near the time of the summer solstice, smoothing out and regular-
izing its rate of flow. The cooler, wetter, and far less human and general post ice-age drying-
impacted ecosystem would have created more rainfall-sustaining and more runoff-retaining
vegetation, resulting in increased regularity of rainfall for a more stable climatic cycle than in
today's arid Africa. Flash-flooding is a problem of arid climates, and not of densely vegetated
water-retaining and rainfall-producing areas which locally regularize the annual weather cycle.
Thus the 18th Dynasty in question down to the 1320 BC commencement of the last (and only
as will be proven) 1460-year Sothic calendrical cycle would have benefited by both greater vol-
ume and regularity of Nile flow at Memphis. The biblical stories of Jethro's animal husbandry
in Midian which today barely sustain vegetation point to the era of the Exodus in the mid 15th
century BC in question as having been substantially less arid than today.
Finding charts of the annual Nile level cycle at Memphis/Cairo (showing both frequency
which is generally constant and amplitude which is more variable) prior to the Aswan dams of
the 20th century has been paradoxically difficult, not that such a chart is at all necessary for the
solution of the present chronological problem, but for giving the reader a broader picture of the
nature of Nile flooding at Memphis, given the abundance of available Nilometer readings from
pharonic times to the present day. The below typical pattern of the annual Nile flooding cycle
in the early part of the 20th century at Wadi Halfa about 300 km upstream from Aswan with
its backed-up lake, and nearly 1200 km upstream from Memphis, gives a sense of the ancient
Nile hydrological cycle in showing commencement at Wadi Halfa of the rise of the Nile near
the end of June. That progressing rise reached Memphis like clockwork in antiquity at the
spring equinox on about June 20 (by the Gregorian calendar's close conformance to the earth's
tropical year) from the last ice age to the 1320 BC, (NB 855 km river distance from Aswan to
Cairo/Memphis). This is not to suggest that there was not a statistical scattering of this event
about the mean summer solstice date at Memphis, but rather that this jitter in the timing was
consistently small enough for Memphis residents to trust their observation of the heliacal rise
of Sothis which due to precession of the equinoxes finally drifted out of synchronism with
the summer solstice in 1320 BC, as measured by Memphis’ priestly headquarters of Heliopolis
governing Egyptian astronomy. The solar cycle, and not the stellar cycle of Sirius, determine
weather cycles which in turn drive hydrological cycles.
112 Ancient Water Technologies [19]

149
 The website “The Nile and ancient Egypt”113 offers a diagram After L. Casson, Ancient
Egypt, p.34 .pdf from http://books.google.ee/books?id=0GZUAAAAcAAJ&dq=%22Nile+
begins+to+rise%22&source=gbs_navlinks_s of the rise of the Nile at Wadi Halfa (at
the Egyptian border with Sudan) governing the Egyptian agricultural cycle and calendars both
lunisolar and Sothic up to the 20th century dammings of the Nile in Egypt. This chart indicates
crudely the cycle and the level of the annual Nile flood above Aswan prior to the 1901 Aswan
low dam and the 1970 Aswan high dam, particularly the latter. Flow of the Nile from Aswan to
Cairo has always taken nearly exactly 7 days. The amplitude of the Nile level varied from year
to year, but the timing of its cycle was steady along the river, particularly during the increased
ancient levels of flow. This simplified Wadi Halfa diagram with an arrow labeled “Agricultural
New Year” pointing to the end of June, shows the Nile flowing steadily at its lowest level of
1 meter from nearly the end of March to nearly the end of June, at which point the Nile level
suddenly rises in a steep straight line to 8.4 meters at nearly the end of August, where the line
abruptly changes to a slight downward slope to 8.2 meters at the end of September, whence it
plunges in a straight steep line to 3 meters near the end of November, whence the fall of the
Nile again returns in a straight line to 1 meter in the middle of March. Before the Nile dams, the
speed of advance of the annual point of rise of the Nile would not vary significantly from year
to year, arriving on average at the summer solstice at Memphis. Deterioration of the ancient
Egyptian hydrological system throughout the past two millennia is recorded by the Nilometers
of antiquity, whose records are available to historians.
The pharonic Nile water management systems,114 greatly extended the winter period of
the falling rate of the Nile at Cairo, eliminating there the three months of constant low Nile
level indicated at Wadi Halfa in April May, and June. However the fall of the Nile level at
Memphis/Cairo continued until very nearly the ca. 20 June summer solstice according to the
Gregorian calendar. The Julian calendar is preferred by astronomers and historians for provid-
ing its absolute count of revolutions of the earth (Julian days) on its axis forever at a known
rate not exactly in synchronism with the tropical year pinpointing each revolution of the earth
on its axis throughout history, the Gregorian calendar excelling in tropical year accuracy and
the Julian calendar excelling in absolute astronomical precision. The many limitations of ce-
lestial dynamics in turn limit the precision of astronomical retrocalculations exhibiting ancient
skies in computer planetarium programs, of which http://skyviewcafe.com/ is one of
the most well-equipped, accurate, and easiest to use tools for the historian which knowing its
limitations (a book-length issue) I have used extensively in this work.

113 http://www.reshafim.org.il/ad/egypt/geography/nile.htm
114 all below Aswan since early pharonic times, used most actively throughout the 18th Dy-

nasty

150
C Chronology Charts (A4 paper optimized)
1. From Solomon through Zedekiah to Ezra's Jerusalem mission (10 sheets):
(1/19) Sheet 1/7: Solomon - Asa. / Jeroboam - Omri
(2/19) Sheet 2/7: Asa - Joash. / Omri - Jehu
(3/19) Sheet 3/7: Joash - Uzziah/Azariah. / Jehu - Jeroboam II
(4/19) Sheet 4/7: Uzziah/Azariah - Hezekiah. / Jeroboam II - Hoshea
(5/19) Sheet 5/7: Hezekiah - Manasseh
(6/19) Sheet 6/7: Manasseh - Zedekiah and Exile of Jehoiachin
(7/19) Sheet 7/7: Zedekiah & Jehoiachin - Ezra's Jerusalem mission
(8/19) 1 - Tyrian Kings [New - modifies former (8/17) Sheet 0/7 David - Solomon]
(9/19) 2 - Tyrian Kings (New)
(10/19) 3 - Tyrian Kings (New)
2. (11/19) Chronology Comparison Chart (CCC): Thiele/McFall & Lietuvietis chrono.
3. (12/19) Abraham - Exodus - Solomon (Revised in 20 Feb. 2018)
4. (13/19) From Creation to the Exodus
5. (14/19) A date differential overview of the biblical chronology
6. (15/19) Israel vs Judah accession year vs nonaccession year chart
7. (16/19) Coregencies and overlapping reigns chart
8. (17/19) Proof of Solomon's use of the fall-to-fall calendar - chart
9. (18/19) Lunar chart of the Exodus month, Nisan
10.(19/19) Dan. 9:27 Friday AD 31 Crucifixion: astronomical & Talmudic proof

My chart 11/19 repair of Edwin Thiele's chronology:

Edwin Thiele's and his worthy colleagues' attempts to fully recover the original chronology of the
Hebrew kings, were plagued by poor biblical harmonization with extrabiblical synchronisms. My treatise
part I [16] proved that Sennacherib's third campaign, biblically recorded in king Hezekiah of Judah's 14th
regnal year, did not take place in 701 BC as Thiele had trusted for the cornerstone of his chronology,
but rather in 702 BC, vindicating and perfecting his work. By his 702 BC Sennacherib Judean campaign
cornerstone misdated to 701, no other Assyrian synchronism would fit Thiele's at first perfect internal
biblical chronology, "IBC", (my solution has 8). So he emended it in Jotham's reign (2 Kgs. 15:30-33), adding
4 years to Jotham to shift Ahab's disastrous 853 Battle of Qarqar (Shalmaneser III's 6th year) immediately
before Ahab's 1 Kgs. 22 fatal battle against his Qarqar ally Benhadad. Thus Shalmaneser's 18th year receipt
of Jehu's tribute in 841, 12 (= 18 - 6) years after Qarqar by IBC, harmonized Jehu's 841 accession with his
14th year of Hezekiah set in 701! But Thiele failed to notice that annihilation of Ahab's powerful military at
Qarqar per Shalmaneser's 6th year annals, made impossible his 1 Kgs. 22 participation in his fatal war with
Benhadad. Likewise Shalmaneser's 18th year annals report of Hazael's total incapacitation for his 2 Kgs.
9:15-16 wounding of Israel's Joram in battle, discredited Jehu's having killed both Joram and his sickbed
visitor Judah's king Ahaziah in 841 (chart 2/19), stripping Thiele of all Assyrian synchronisms. Its part II
[17] correction validates not only Thiele, but the Masoretic Text (MT) as confirmed by its majority Dead
Sea Scrolls representation, on which this chronology is exclusively based, and into which this chronology
was imperceptibly (defying over 2 millennia of effort since the 3rd century BC LXX futile effort to make
sense of it) woven into the MT as a watermark or hologram of its authenticity.

151
 1/7
Julian-based
spring-to-spring
years: ss

LEGEND:
This is a conventionally charted version of the Coucke/Thiele/McFall/Young/Lietuvietis line of
development of the chronology of the Hebrew kings, correcting Edwing Thiele's chronology
and faithful to his biblical chronological principles (method). Its minimum precision is 6 months,
based on the Mesopotamian biseasonal lunar year divided into Winter and Summer
half-year seasons divided at approximately the fall and spring equinoxes as represented by
the ancient Israelite and Judahite lunar calendars. Thus each given year is divided into two
halves, the spring-to-spring year beginning in the Summer half-year season, and the fall-to-fall
year beginning in the Winter half-year season, these respective halves being synchronized by
vertical synchronization arrows pointing from the synchronized to the synchronizing regins of
Israel and Judah. Synchronizing arrows are specific to (joining) either one of these two seasons.

Jeroboam
Israel ss: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22
1 2 Nadab
Baasha 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24
Elah 1 2
Zimri 1
Tibni 1 2 3 4 5 6
Omri 1 2 3 4 5 6 7
Solomon
0 38 39 40
Judah ff: 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17
Rehoboam Abijam 0 1 2 3
Asa 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33

fall-to-fall
years: ff
Divided
Kingdom ff:
Julian-based
fall-to-fall
years: ff

Sabbatical yr ff:
Jubilee year ff: 10
Vilis I. Lietuvietis 2015 -- www.chronobiblica.org
2/7

8 9 10 11 12 Omri
Ahab 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22
Ahaziah 1 2
Joram 1 2 3 4 5 6 7 8 9 10 11 12
Jehu 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20
34 35 36 37 38 39 40 41 Asa
0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22
Jehoshaphat (1) (2) (3) (4) (5) (6) (7) (8) (9) (10) (11) (12) (13)_(14) (15) (16) (17) (18) (19) (20) (21) (22) (23) (24) (25)
1
Jehoram (1) (2) (3) (4) (5) (6) 2 3 4 5 6 7 8
Ahaziah (1) 1
Athaliah 1 2 3 4 5 6 7
Joash 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15

11
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3/7

21 22 23 24 25 26 27 28 Jehu ⚓
Jehoahaz 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 Jereboam II 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18
18 19 20 21 22 23 24 25 26 27 28 29
0
Jehoash (1) (2) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16

Uzziah/
16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 Joash Azariah 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

Amaziah 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29

12
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4/7

⚓ ⚓ ⚓
⚓ ⚓
Pekah 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20
Pekahiah 0 1 2 Hoshea 0 1 2 3 4 5 6 7 8 9
Menahem 0 1 2 3 4 5 6 7 8 9 10
Shallum 0
Zechariah 0
30 31 32 33 34 35 36 37 38 39 40 41 Jereboam II

Hezekiah (1) (2) (3) (4) (5) (6) (7) (8) (9) (10)0 1 2 3 4 5 6 7 8 9 10 11 12
Ahaz (1) (2) (3) (4) (5)0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16
Jotham 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 (17) (18) (19) (20) Jotham - (reign officially terminates in his year 16: 2K-15:33 & 38, after Rezin/Pekah attack)
28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 Uzziah/
Azariah

13
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5/7

⚓
⚓⚓ ⚓ Manasseh 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50
13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 Hezekiah (15th king in the line of David - David's 14th successor)
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 Hezekiah's addded 15 years of life, 15-29, were symbolic in Isaiah 38:5-6 of 15 Jubilee cycles, 15-29, added likewise to Judah, whose last 10, 20-29, were
the 70 weeks/10 Jubilees of Daniel 9:24-27 (the return of 10 Isaiah 38:8 sundial degrees), whose beginning point was the 19th Jubilee year, ff457/456, and
the 8th Jewish year of Artaxerxes I according to Ezra 7:7's purpose as ordained in the 70 weeks prophecy commencement specified in Daniel 9:25.
Hezekiah and Judah were simultaneously threatened with immediate extinction by Sennacherib, but their Divinely appointed missions were prolonged,
simultaneously commencing with Hezekiah's 15th year: Hezekiah's by 15 years, and Judah's mission, as specified in Daniel 9:25-27, by 15 Jubilee cycles.

Jubilee14 year Jubilee 15 year

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 6/7
This absolute chronology of Daniel's autobiographical Book filling exactly from end to end Jeremiah's foretold 70 years captivity ff606/605-537/536
is unforgeable evidence of its authenticity in light of 3rd c. BC amnesia of 6th c. Babylonian/Persian chronology (viz. LXX). The Nebuchadnezzar
accuracy of this chronology is based on the Jewish statesman Daniel, and priests Jeremiah, Ezra, and Nehemiah having used spring-to-spring: 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14
only Moses' Tishri fall-to-fall (ff) civil calendar for their civil dates, except Jeremiah's religious Nisan spring-to-spring (ss) dating and fall-to-fall: 0 1 2 7 8
only of his 23 years of prophetic ministry in Jer. 25:1-3. Ezekiel (and later Haggai & Zechariah) used the Nisan calendar for dating
historical events in chronicling their exclusively priestly Temple-related service necessarily by Moses' "Nisan" calendar, as shown by A. Malmat
(1968, JSTOR 27925138). Thus Ezekiel's date in Ezek. 40:1 refers to the 10 Nisan Ex. 12:3 spring commencement of Passover preparations.

Contrary to general belief, Jeremiah dated civil events by the Tishri calendar: Thus Jeremiah's supposed prophecy of the Battle of Carchemish in
Jer. 46:2's supposedly Nisan-dated "4th year of Jehoiakim" was but historical review (mistaken for prophecy) delivered a year after that battle was
fought in Jehoiakim's Tishri year 3, to set the stage for God's Jer. 43:8-13 and 46:13-26 warnings of Nebuchadnezzar's coming invasion of Egypt.
Furthermore, consensus mistaking in Jer. 52:28-31 of Nebuchadnezzar's ABC-5:Rev.11' 6th Nisan year Judean raid (correctly reckoned as his 7th
Tishri regnal year by Jeremiah in 52:28 - cf. chart 6/7) for his great 7th Nisan regnal year (8th Tishri year) captivity of 597, as supposed evidence
that Jeremiah used a Nisan civil calendar, is exposed by recognizing Jer. 52:28-31 as a collection of minor captivities gone unreported by the end
of Jehoiachin's 37 years imprisonment, a list obviously excluding Judea's three basic Nebuchadnezzar captivities of 605 (from the end of month 6,
Elul, of his accessional 0th Tishri yr), 597 (8th Tishri yr), and 586 (19th Tishri yr). In other words, Nebuchadnezzar's 7th Tishri year deportation of
3023 Jewish captives to Babylon, in a campaign of widely scattered raids throughout "the Hatti land" including Judea, was modest by comparison
to the massive Jewish deportation of Nebuchadnezzar's 8th Tishri year campaign, namely Nebuchadnezzar's second Babylonian captivity of over
10,000 captives, characterized as having "carried away all Jerusalem" in 2 Kgs. 24:15, after a brief siege depending on interpretation of Nebu-
chadnezzar's 4 months in ABC 5 Rev.11'-12' of Kislimu (month 9, Nov/Dec) to Addaru (month 12, Feb/Mar), ending in Jehoiachin's quick surrender.

Likewise, exposure of this Jer. 52:28-31 blunder refutes Jerusalem's accepted Aug. 587
destruction, falsely based on Nebuchadnezzar's Jer. 52:29 18th Tishri year Judean raid
carrying off 832 captives. Ezek. 33:21 refutes this 587, confirming 586 by Nisan dating
it in year 12 of Jehoiachin's captivity, in whose 5th month Jerusalem was destroyed.
Judah's final deportation culminated Nebuchadnezzar's three years of
siege and destruction of Jerusalem and Solomon's Temple reported in ⚓
the nearly word-for-word identical ff accounts of 2 Kings 25:1-10 and
1 2 3 4 5 6 7
Jehoiachin's captivity in Ezekiel
Jer. 52:4-14. And because Kings and Chronicles dated Judah's history
exclusively by the Tishri calendar, this confirms that Jeremiah likewise 1 2 3 4 5 6 7 8
Jehoiachin's captivity in Jeremiah
Tishri dated civil events, as likewise confirmed by the identical Zedekiah 0 1 2 3 4 5 6 7
passages of 2 Kgs. 24:18 and Jer. 52:1. Thus Jeremiah, Daniel, Ezra, ⚓ ⚓
and Nehemiah dated by Moses' fall-to-fall "Tishri" calendar. Jehoiachin (1) (2) (3) (4) (5) (6) (7) (8) (9) (10)(11)0 reigned 3 months, 2 Kgs 24:8
Jehoiakim 0 1 2 3 4 5 6 7 8 9 10 11 reigned 11 years, 2 Kgs 23:36
⚓ Jehoahaz 0 1 reigned 3 months (divided between yrs. 0 & 1), 2 Kgs 23:31
Josiah 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31
Amon 0 1 2 Tishri (ff) Years of Josiah's Reformation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33
51 52 53 54 55 Manasseh Ezekiel's Nisan (ss) Years of Josiah's Reformation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32
23 (ss) years synchronism of Jer. 25:1-3 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23

Jeremiah's prophecy of 70 years Babylonian Captivity (based on Lev. 25:1-13; 26:34-35) began with the siege of
Jerusalem in fall-to-fall 606/605. These 70 years are dated in Daniel 1:1,21 & 10:1,4; 2 Chr. 36:19-23; & Ezra 5:13-17
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16

Fall-to-fall (ff) years, Sabbatical years, & Jubilee years Jubilee 16 year
Vilis I. Lietuvietis 2015-2017 -- www.chronobiblica.org
 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 Nebuchadnezzar II -by Ptolemy's spring-to-spring (ss) years Canon- Artaxerxes I 7 8
18 19 Amel-Marduk (Evilmerodach) 0 1 2 Cyrus II King of Babylon at death of his uncle Darius the Mede: Dan. 1:21; Ezra 5:13-17 0 1 2
Cyaxares II (Darius son of Ahasuerus) appointed King of Babylon by Cyrus
7/7 Neriglissar 0 1 2 3 4 Darius' 14 months: Nov/(Dec-539)-Dec/(Jan-537) (Shea, AUSS '82 v20 #3 p.236) 0 1
Cyrus II Emperor over Babylonia (ABC7iii10,15-17 - Nabonidus Chronicle)
Labaši-Marduk 0 Babylonia fell to Cyrus (accession date) on 16 Ululu (month 6) 12 Aug. 539 0 1 2 3
Nabonidus 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17
Bēl-šarra-uṣur (Belshazzar) 0 1 2 3 4 5 6 7 8 9 10 11
Charts 6/7 & 7/7 confirm the
historicity of Daniel's Book as
his chronicle of Jeremiah's pro-
phesied 70 years of Babylonian
captivity (Jer. 29:1-10). Daniel,
its première captive, dated in
Dan.1:1 its commencement as
Nebuchadnezzar's 1st captivity
in the last month of Jehoiakim's
ff606/605 3rd year, tracking it
to its 69th year almost end in
Dan. 9:1 "in the first year of
Darius son of Ahasuerus" (ie.
Cyaxares II https://en.wikipedia
⚓ .org/wiki/Cyaxares_II). Danel
dated its 70th year of exile in
8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 ⚓ ss captivity of Jehoiachin in Ezekiel
Dan. 1:21 in Cyrus' 1st year as
9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 ff captivity of Jehoiachin in Jeremiah king of Babylon (Ezra 5:13-17);
reigned 11 ff years, 2 Kgs 24:18 & Jeremiah 52:1 - identical texts!
8 9 10 11 Zedekiah proving that Jeremiah respected the ff regnal years of Kgs. & Chron. Nebuchadnezzar II (ff) 41 42 43 44 and also in Cyrus' 3rd year as
Ezek. 40:1 ss year 14 1 2 3 4 5 6 7 8 9 10 11 12 13 14 Amel-Marduk (Evilmerodach) (ff) 0 1 2 Babylonia's Persian emperor
in Daniel 10:1,4.

Jeremiah's 70 years end in 37th year after Ezekiel's Temple vision 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 Cyrus II Emperor of Persia by Dan. 10:1,4 ff date 0 1 2 3
Tishri reckoning Years of Josiah's Reformation Cyaxares II (Darius son of Ahasuerus) King of Babylon by Daniel 5:31 & 9:1 ff dating 0 1 ⚓ ⚓
34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 Cyrus II as King of Babylon: In Dan. 1:21 & Ezra 5:13-17 Cyrus ends the 70 years captivity in his 1st ff year 0 1
⚓⚓ ⚓
33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 To reactivate Moses' Leviticus 25:1-18 land ownership law for returning exiles, Ezra arrived in Jerusalem in 5th month 7 8
Nisan reckoning by Ezekiel with provision sent by Artaxerxes I to renew its observance by celebrating its 19th Jubilee in the 7th month New Year (Ezra 7:6-10). It fulfilled Dan. 9:25.
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50
17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70
Jeremiah's prophecy (29:1-14) of 70 years exile as dated in Daniel 1:1,21; 2 Chr 36:22; Ezra 1:1, 5:13.

Fall-to-fall (ff) years, Sabbatical years, & Jubilee years

Jubilee 17 year Jubilee year 19

Vilis I. Lietuvietis 2015-2017 -- www.chronobiblica.org
1 - Tyrian Kings Thus by Josephus quoting Meander we get:

{[June 1208 fall of Troy] - 1 = June 1209 refoundation of Tyre}

The Tyrian kings chronology is based on the fall-to-fall (ff) + 241 years until Hiram's 12th year Temple contract
Tyrian calendar from its Canaanite ff calendric beginnings (eg. (Josephus quoting Meander) = June 968 = June ff969/968
(the 10th century Phonecian/Paleo-Hebrew Gezer calendar), 1 Kgs. 5:1 accession year of Solomon) = Hiram's 12th year.
which remained ff to the time of Josephus.
Also,
Josephus quoting Meander enables dating for his list of Tyrian
kings as well as Solomon by independent datings for the Justin, quoting Trogus (18.6) "Carthage ... was founded 72
foundation of Carthage, including its dating via knowing the years before Rome;": ie. Carthage was founded 72 years
date for the refoundation of Tyre reported in Eusebius' before the 21 April 753 BC founding of Rome, ca 21 April 825
"Canons" (Reginus MS) in 1209 BC (Young & Steinmann
JESOT 1.2, Nov. 2012 p.241). The fall of Troy was dated to Justin, quoting Trogus (18.3) "... where Tyre stands, they
June, 1208 BC by the Parian Marble: built that city the year before the fall of Troy."

Josephus (Antiquities of the Jews VIII.3.1) "Now that year on

which the temple began to be built was already the eleventh 1 Kings 9:10 And it came to pass at the end of twenty years,
year of the reign of Hiram; but from the building of Tyre to the when Solomon had built the two houses,
building of the temple, there had passed two hundred and the house of the LORD, and the king's house,
11 (Now Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees,
forty years.
and with gold, according to all his desire,) that then king Solomon gave Hiram twenty
Josephus (Against Apion I.18) "Now in the 7th year of cities in the land of Galilee. 12 And Hiram came out from Tyre to see the cities which
(Pygmalion's) reign, his sister fled away from him, and built Solomon had given him; and they pleased him not. 13 And he said, What cities are
the city of Carthage in Libya. So the whole time from the reign these which thou hast given me, my brother? And he called them the land of Cabul
("accession") of Hirom, till the building of Carthage amounts unto this day. 14 And Hiram sent to the king sixscore talents of gold.
to the sum of 155 years and 8 months. Since then the temple
was built at Jerusalem in the twelfth year of the reign of Hirom Dating Hiram and Pygmalion needs only the 241, 155, 143, & 12th years of Josephus.
there were from the building of the temple, until the building These years constrain reckoning of Phelles' 8 months to his yr. 0, excluding his yr. 1.
of Carthage, 143 years and 8 months. My Tyrian kings chronology improves F. M. Cross' "... Nora Stone", p. 17, as shown at
https://en.wikipedia.org/wiki/King_of_Tyre, and explained at
2 Samuel 5:11 And Hiram ... built David an house [undated], https://en.wikipedia.org/wiki/Menander_of_Ephesus. I reduce Phelles to his year 0.

Solomon - (coregency preceding) 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40

24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 David Rehoboam 0

Hiram 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34
? ? ? ? ? Abibaal Baal-Eser I (Balazeros I) 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17
Abdastartus 0 1

155 years to the ca. April 825 BC (ff826/825) foundation of Carthage in Pygmalion's 7th year

241 yrs. to June ff1210/1209) Tyre foundation 143 years to the ca. April 825 BC (ff826/825) foundation of Carthage in Pygmalion's 7th year

9
Vilis I. Lietuvietis 2015 - 2018 -- www.chronobiblica.org
2 - Tyrian Kings
Julian-based
spring-to-spring
years: ss
LEGEND:
This shows the Coucke/Thiele/McFall/Young/Lietuvietis line of development of the chronology of the Hebrew kings,
correcting Edwing Thiele's chronology and faithful to his biblical chronological principles (method). Its minimum
precision is 6 months, based on the Mesopotamian biseasonal lunar year divided into Winter and Summer half-year
seasons divided at approximately the fall and spring equinoxes as represented by the ancient Israelite and Judahite
lunar calendars. Thus each given year is divided into two halves, the spring-to-spring year beginning in the Summer
half-year season, and the fall-to-fall year beginning in the Winter half-year season, these respective halves being
synchronized by vertical synchronization arrows pointing from the synchronized to the synchronizing regins of
Israel and Judah. Synchronizing arrows are specific to (joining) either one of these two seasons (equinoctical semesters).
The Judahite and Tyrian ff calendars, while observationally synchronized locally, were for practical purposes identical.

Israel ss: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 Jeroboam

1 2 Nadab
Baasha 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24
Elah 1 2
Zimri 1 (7 days reign)
Tibni 1 2 3 4 5 6
Omri 1 2 3 4 5 6 7
Solomon
0 38 39 40
Judah ff: 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17
Rehoboam Abijam 0 1 2 3
Asa 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33
17 Baal-Eser I (Balazeros I)
0 1 2 3 4 5 6 7 8 9 Abdastartus
Astartus (Brother Usurper) 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20
Deleastartus (Brother Usurper) 0 1 2 3 4 5 6 7 8 9 10 11 12
Astarymus (Brother Usurper) 0 1 2 3 4 5 6 7 8 9
Phelles (BrotherUsurper) 0 (8 months reign)
Ithobaal I, priest of Astarte, father of Jezebel, wife of Ahab 0 1 2 3 4
Ithobaal I murdered Phelles while Phelles was still in his accession year 0.

Julian-based
fall-to-fall
years: ff

Sabbatical:
Jubilee year: 10
Vilis I. Lietuvietis 2015 - 2018 -- www.chronobiblica.org
3 - Tyrian Kings

8 9 10 11 12 Omri
Ahab 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22
Ahaziah 1 2
Joram 1 2 3 4 5 6 7 8 9 10 11 12
Jehu 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20
34 35 36 37 38 39 40 41 Asa
0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22
Jehoshaphat (1) (2) (3) (4) (5) (6) (7) (8) (9) (10) (11) (12) (13)_(14) (15) (16) (17) (18) (19) (20) (21) (22) (23) (24) (25)
1
Jehoram (1) (2) (3) (4) (5) (6) 2 3 4 5 6 7 8
The fall to fall Tyrian, Macedonian, and Judean calendars as well as regnal year reckonings were practically identical. Ahaziah (1) 1
Therefore Tyrian and Judahite calendrical reckoning rules were similar. Herein reckoning of Phelle's 8 months is decided by Athaliah 1 2 3 4 5 6 7
classical dating of the founding of Carthage, and with it Pygmalion's 7th year, to spring of 825 BC, ff826/825. The certainty of
Hiram's 12th year (ff969/968) 1 Kgs. 5:1 Solomonic accession year Temple contract (by my chronology), and Pygmalion's 7th year Joash 1 2 3 4 5 6 7 9 10 11 12 13 14 15
(ff826/825) founding of Carthage 72 years before the 21 April 753 BC founding of Rome, constrain that Phelles did not enter his first regnal year.

5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Ithobaal I
Baal-Eser II (Balazeros II) 0 1 2 3 4 5 6
Mattan I 0 1 2 3 4 5 6 7 8 9
Pygmalion (Pummay) 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14

11
Vilis I. Lietuvietis 2015 - 2018 -- www.chronobiblica.org
 Chronology
ss Spring-to-spring (ss) calendar
for Israel and Assyria Comparison
The fundamental timing and structural differences between the
Thiele/McFall and Lietuvietis chronologies are located here.
Spring-to-spring year identified by a Julian year Chart
From Manasseh and later, the two chronologies are identical. begins in spring, and ends in spring of next year:
For Jehoshaphat through Jotham's 16th year, the Lietuvietis eg. ¨25 Tebet (10th month) 727 BC¨ was in
chronology is exactly the Thiele/McFall chronology shifted by January of 726 BC.
3 years later. Beyond Jotham's 16th year, differences occur
only respective to Jotham's, Ahaz's, and Hezekiah's reigns. Also,
per R.C. Young, Asa through Solomon are shifted back 6 months.
Pekah 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20
ss Pekahiah 0 1 2 Hoshea 0 1 2 3 4 5 6 7 8 9 ?? ??
ss 0 1 2 3 4 5 6 7 8 9 10 Menahem
ss 0 Shallum
ss 0 Zechariah Thiele/McFall chronology
No Assyrian synchronisms here!
40 41 Jereboam II
age 25 Manasseh 1 2
age 12 0
ff Hezekiah 1 2 3 4
(1) (2) (3) (4) (5) (6) (7) (8) (9) (10) (11) (12) (13) (14) 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20
ff
age 20 0 1 2 3 4 5 6 7 8
Ahaz (0) (1) (2) (3) (4) (5) (6) (7) (8) (9) (10) (11) (12) 9 10 11 12 13 14 15 16
age 25
ff 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 {17} {18} {19} {20} Jotham
38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 Uzziah/
Azariah

ss Pekah 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20
ss Pekahiah 0 1 2 Hoshea 0 1 2 3 4 5 6 7 8 9
ss Menahem 0 1 2 3 4 5 6 7 8 9 10
ss Shallum 0
Lietuvietis chronology
ss Zechariah 0
ss 38 39 40 41 Jereboam II
age 25 Manasseh 1 2
Hezekiah (1) (2) (3) (4) (5) (6) (7) (8) (9) (10)0 1 2 3 4
age 16
ff 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21
age 20
ff Ahaz (1) (2) (3) (4) (5) 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16
age 25
ff Jotham 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 {17} {18} {19} {20} Jotham - (reign officially terminates in his year 16: 2K-15:33-38, following beginning of Rezin/Pekah invasion episode, v.37)
ff 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 Uzziah/ Bottom calendar is fall-to-fall (ff) for Judah
Azariah

ff

ff

Sabbattical yearly cycle:

ff
ff Jubilee 13 year Vilis I. Lietuvietis 2015 -- www.chronobiblica.org Jubilee 14 year
 Abraham - Exodus - Solomon
Genesis 11:32 - 12:4 -- Exodus 7:7, 12:2,40,41 -- 1 Kings 6:1. Unless marked "AD", all dates are BC Julian dates (no year 0). Sothic Julian dates are CSC unless marked SSC.
Demonstrating 430 + 480 = 910 = 7 x 130 spring-to-spring years spanning Abraham's 75th to Solomon's 4th fall-to-fall years,
and centered on the ff1444/1443 BC Exodus drama between Moses in his spring-spring years 80-81, and Amenhotep II entirely in his Sothic regnal year 10.

This chart confirms the 18th dynasty high chronology, confirmed by D. B. Redford (1973) as supported by E. F. Wente (1975) and about half of its experts to date:
Confirming them, Ian Onvlee's 4 Aug. 2013 "Redating the Early 18th Dynasty" shows Thutmoses III acceded I Shemu 4 (4 May 1504) & died in year 54, III Peret 30 (18-3-1450).
And Amenhotep II acceded IV Akhet 1 (19-11-1453). Amenhotep II was the pharaoh of the Exodus, according to the timing of his "Memphis Stele" record of his "9th year
campaign" begun on III Akhet 25 (11 Nov. 1444) only 6 days before beginning his IV Akhet 1 10th year anniversary, and lasting about 3 months ending ca. January, 1443,
3 months before my absolute Saturday, 21 April 1443 Exodus starting date, at whose next Friday 7th day sunrise, Amenhotep’s Ex. 14 chariots were destroyed in the Red Sea,
following which Amenhotep II disappeared from public view and activity, fleeing into Nubia for 13 years according to Mantheo’s report (Josephus' Contra Apion, Book 1, 26-35),
of Amenhotep II (“Amenophis”), marking a drastic overall decline of Egypt, after whom commenced a progressive monotheistic religious revolution climaxing under Akhenaten
(Ex. 14:18). Amenhotep's pre-Exodus negotiations with Moses of Exodus 7:7 took place in Moses' 80th Nisan year, whereby the biblical plagues fell in the brief but sufficient
winter quarter interval shown below between the January 1443 end at Memphis of Amenhotep’s "9th year campaign" and the Saturday 21 April 1443 Exodus (15 Nisan 1443)
described in Exodus 12. The dramatic decline and religious transformation of Egypt from Amenhotep II's 10th year confirms the Exodus event, besides archeological evidence.

The Persian era Elephantine papyri confirm only a single 1460 year Sothic cycle, 140AD-1320BC according to Censorinus, giving absolute Egyptian dates. Preceding that,
only the reign of Thutmose III is "absolutely" dated by astronomy, extending its precision to Amenhotep II's reign. My absolute Exodus date confirms Am. II's Conventional
Sothic Calendar (CSC) dates. However, Am. II's 9th yr. camp. by CSC began 11 Nov. 1444 (CSC), coming 44 days after its 28 Sep. 1444 (SSC) Synchronous Sothic Calendar start.

⚓
Amenhotep II 7 8 9 10 11 12 19
Caleb 1 36 37 38 39 40 41 48 77 78 79 94
Moses 1 2 41 43 78 79 80 81 82 83 90 119 120 Moses lived 120 Nisan years ⚓⚓
430 to Exodus 1 26 31 85 101 178 214 215 352
351
(12) 391 393 428 429 430 1 2 3 10 39 40 41 56 475 476 477 478 479 480 480 from Exodus
1 75 100 105 159 175 94 130 131 Jacob Exodus 1 Sabbatical/Jubilee cycle start 1 Solomon 0 1 2 3 4 11 12 38 39 40
Abraham Temple construction 1 7
7 Nisan years 1 Kgs 6:38 Rehoboam 0

sabbatical count
Vilis I. Lietuvietis 2015-2018 -- www.chronobiblica.org jubilee 0 count
 The formulation of the primordial fall-to-fall calendric patriarchal chronogenealogies tabulated in Genesis 5 (antediluvial)
From Creation to the Exodus and Genesis 11 (postdiluvial), interconnected by the year of the Flood formally ending on the last day of Noah's 600th year,
establish a continuous formal chronology of patriarchal succession tabulated in terms of each patriarch's completed total of
calenrdic years preceding the birth of his son, from Adam through Abraham (eg. Adam completed 130 calendrical years
preceding the year of birth of Seth). This tabulation produces an Anno Adam timeline shown below dating the year
preceding the year of birth for every patriach by summing the
tabulated patriarchal years preceding the birth of any given
patriarch. This chronogenealogy continues in the biblical
narrative from Abraham through the Exodus, from whence it
is linked to Solomon's Julian dated 4th year in 1 Kgs. 6:1.
This formality enables the otherwise ambiguous interpretation
of Gen. 11:10 "... Shem was an hundred years old, and begat
Arphaxad two years after the flood:" as meaning that
Arphaxad was born in the 603rd year of Noah.

130 + 105 + 90 + 70 + 65 + 162 + 65 + 187 + 182 + 602 + 35 + 30 + 34 + 30 + 32 + 30 + 29 + 130 <---Genesis 5 & 11 Patriarchal Timeline

Vilis I. Lietuvietis 2016 -- www.chronobiblica.org

 130x13x2=69x49-1 the Enochian series of 7 Sabbatical yearly heptaheptades characterizing Protestant Christianity (69, 70, 79, 80, 90, 99, 100) ending in the heptaheptades of Martin Luther & abdication of Mary Queen of Scots.
The First 2 of 7x7x7x10-1=70x49-1
600-1 60-1 130 80 40 370x9-1 7x19 666=6x3x37
490x2-1 200
365-1 27x37x3-1 49x17 150
370x3 28
3000-1
37x13x5 37x25-1
49x50 7x7x7x4 7x7x7-1 12x49
37x23x3 49x31x2
37-1 49x8
37x19x3-1 777x3-1 37x31 37x2 70x9
365x4 1900 37x33 31x50 130x5-1
130x12
37x59 31x27x2 37x7x6 1800
70x27 1400 -1
49x27x2 777 777x2-1 49x15-1
49x53 350=5x70 555=15x37 7x40
49 31x3 37-1 70-1
325=13x25 70x8-1 49x2-1 3x30
130x21
70x17x2 49x23-1 320 70x9 2x30 30x7 30-1 7 2x70-1
49x41 30 70 250 920 10
37x5-1 49x33 930=30x31=49x19-1
100-1 37x34-1 49-1 370
400 30x31
1000 200 3x13x15-1
37x2 49x9-1430 480-1
4x 130 21 7x37
49x23-1 370 35
31x40 37x40-1
37x31x2 49x47-1 37x17
13x31-1 49x7-1 37x2 37x15 30x2
31x17x2-1 49x16-1
365x4-1
365x5 49 x 50 60-1
The 7 Enochian Sabbatical yearly heptaheptades beginning at Enoch's birth(see above) 7x31 130x3
whose heptaheptade is analogous to a jubilee cycle, and consists of 7's of the Sabbatical
weeks of the Sabbatical yearly cycle of Leviticus 25 extrapolated from ff1388/1387 follow. 221=2x3x37-1 7-1
26 35 7x40
Each Enochian Sabbatical yearly heptade ends in a Sabbatical year, as follows: 900
1. ff47/48, The Council of Jerusalem - Gospel extended to the Gentile World (Gal. 2:1): 270 240
2. ff96/97, the Apostle John completes the New Testament (Book of Revelation): 180 31x20 40 years of omens
3. ff537/538, Belisarius liberates Rome, starting Dan. 7:25 - Rev13:5 1260 years prophecy : 49x5 31x19 31 40-1
4. ff586/587, Spain won to Catholicism by conversion of king Recared: 300 900 37 37-1
5. ff1076/1077, Zenith of Papal power in humiliation of Emperor Henry IV at Canosa:
6. ff1517/1518, Martin Luther commences Protestant Reformation: 600 37x4 40 2x37-1=73
7. ff1566/1567, Mary Queen of Scots abdicates, consolidating Protestant Reformation: 700
7x130-1 49x9 700-1 100
130x5 7x73
3000 370 130
37x24 500
130x14
130x11 70-1
Inclusive & plain difference divisors are patriarchal (Gen. 5 &11) & prophetic (Daniel) 888=8x3x37
777-1=7x3x37-1 Ιησουσ=888=37x24; Χριστος=37x40
Number between arrows = DATE DIFFERENCE 130x12-149x 30 3
50x 31 Deuteronomy 18:17-19: "a prophet like you (Moses)" = Mark 9:7 and Luke 9:35: "This is My beloved Son: hear Him." 14 49
Number between arrows with -1=>that number is the date difference reckoned inclusively
49x 31 69 weeks 31 week
Meaningful Scriptural associations are revealed in these differences 37x27-1 13 Jub. cyc. = 13x49
13x130-1 10 Jub. cyc.-1 = 10x49-1
14x130-1
14 Jubilees = 14x49 15 Jubilee cycles-1 = 15x49-1
All Fall-to-Fall Years

Vilis I. Lietuvietis 2015-2017 --- www.chronobiblica.org 0J 14J 16J Jubilee and Sabbatical Years 19J 29J-1
Vilis I. Lietuvietis 2015-2017 www.chronobiblica.org - Adapted from Leslie McFall's "A Translation Guide to the Chronological Data in Kings and Chronicles"
Coregencies (CR) and Overlapping Reigns (OLR) for the Kings of Judah and Israel
Vilis I. Lietuvietis 2015 -- www.chronobiblica.org
Adapted to my chronology from chart and method of
Leslie McFall in his "A Translation Guide to the
Chronological Data in Kings and Chronicles""
Total Reign (TR) calendrical years:
coregency plus sole reign, t=Tishri, n=Nisan.

Regnal Terminus Datum (RTD):

officially chronicled length of reign,
ending in the death of king or
kingdom, whichever came first.

(Note how Jehoiachin's reign is recorded in

2 Kings 24:8 and 2 Chronicles 32:9 from in-
dependent sources by different methods,
giving the same RTD.)

Reign synchronized at first year of sole reign:

Reign synchronized at first year of CR or OLR:

RTD excludes CR or OLR:

RTD includes CR or OLR:

 If Solomon built the Temple in 7 years, did he use Tishri (fall-to-fall) or Nisan (spring-to-spring) regnal years?
The Bible has preserved knowledge of the Nisan spring-to-spring year defined in Exodus 12:2. This was obviously a change from their patriarchal calendar which
by Mesopotamian custom (which knew both Nisan and Tishri years) could only have been a fall-to-fall (Tishri) calendar by contrast. Leviticus 25:1-10 defines a Tishri year.

Moses' fall-to-fall agricultural and civil calendar in fact defines his spring calendar, revealing its vernal equinox proximity by contrast with the former's fall harvest:
Exodus 23:16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, [which is] in the end of the year,
when thou hast gathered in thy labours out of the field.
Exodus 34:22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.
Deuteronomy 31:10 And Moses commanded them, saying, At the end of [every] seven years, in the solemnity of the year of release, in the feast of tabernacles [Sukkot - VL],

Exodus 12:2 This month shall be unto you the beginning of months: it shall be the first month [Nisan - VL] of the [Nisan - VL] year to you.
Exodus 12:17 And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye
observe this day in your generations by an ordinance for ever. 18 In the first month , on the fourteenth day of the month at even, ye shall eat unleavened bread, ...
51 And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies.
Exodus 40:17 And it came to pass in the first month [Nisan - VL] in the second [Nisan - VL] year, on the first day of the month, that the tabernacle was reared up.
1 Kings 6:1 And it came to pass in the four hundred and eightieth [Nisan - VL] year after the children of Israel were come out of the land of Egypt, in the fourth year of
Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the LORD. ... 38 And in the eleventh year, in the month Bul,
which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it.

Comparison of years of building of Solomon's temple

in the Tishri and the Nissan calendar systems, where both calendars used the Nissan calendar numerical month names.

Temple begun in Temple completed in

second month of eighth month of
Was Solomon's reign
Solomon's 4th year. eleventh year.
reckoned in
Nisan years 4 5 6 7 8 9 10 11

or in
Tishri years? 4 5 6 7 8 9 10 11

Nisan years (1) (2) (3) (4) (5) (6) (7) (8)

since Exodus 480 481 482 483 484 485 486 487

7 Nisan years 8 Nisan years

(Answer: Solomon used Tishri {fall-to-fall} regnal years so that Solomon's 11th Tishri year falls in the 7th Nisan year of building the temple.)
Adapted from Edwin R. Thiele "The Mysterious Numbers of the Hebrew Kings," 3rd (1983) revised edition, p. 52.
Vilis I. Lietuvietis 2015-2017 -- www.chronobiblica.org
 e First Passover Julian Moses' Lunar Calendar
as Moses saw/wrote it And Exodus
April
0% illuminated 0.9% illuminated
07:56 UTC + 2 00:00 UTC + 2

On Friday 6 Apr. New Crescent is

Spring Equinox: To be visible just ΔT = TT − UT 10h old @ sunset 1 Nisan 2 Nisan 3 Nisan 4 Nisan 5 Nisan 6 Nisan 7 Nisan 8 Nisan
@10:43. after sunset, a needs + 5h added But Lev. 23:1-16, Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Next New Crescent New Crescent is to satisfy Friday Contra Apion, & Lunar
moon begins the normally over ca. New Crescent Memphis Stele New Year's Day
New Year. 15 1/2 hours old. visibility: say "seen Friday."

9 Nisan 10 Nisan 11 Nisan 12 Nisan 13 Nisan 14 Nisan 15 Nisan 16 Nisan 17 Nisan 18 Nisan 19 Nisan 20 Nisan 21 Nisan 22 Nisan
1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Passover lamb Unleavened Bread Lev 23:11 sheaf waved Ex 14 Red sea victory @ ey rested on Sabbath:
Deuteronomy 5:
killed & roasted. ULB 7 days begin. Lev 23:15-16 7 Sabbaths ULB Day 3/7 ULB Day 4/7 ULB Day 5/7 ULB Day 6/7 Gulf of Aqaba 1Kg9:26 v. 6 & 12 - 15

Passover begins Exodus provoked & 50 days count begins = Ex 12:16, 13:6 feast Sabbath count 1/7
at sunset. at midnight. Day 1/50 Day 2/50 Day 3/50 Day 4/50 Day 5/50 Day 6/50 Day 7/50
May
0% illuminated 0.3% illuminated
15:56 UTC + 2 00:00 UTC + 2

23 Nisan 24 Nisan 25 Nisan 26 Nisan 27 Nisan 28 Nisan 29 Nisan 30 Nisan 1 Iyyar 2 Iyyar 3 Iyyar 4 Iyyar 5 Iyyar 6 Iyyar
1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Sabbath 2/7 Sabbath 3/7
Day 8/50 Day 9/50 Day 10/50 Day 11/50 Day 12/50 Day 13/50 Day 14/50 Day 15/50 Day 16/50 Day 17/50 Day 18/50 Day 19/50 Day 20/50 Day 21/50

7 Iyyar 8 Iyyar 9 Iyyar 10 Iyyar 11 Iyyar 12 Iyyar 13 Iyyar 14 Iyyar 15 Iyyar 16 Iyyar 17 Iyyar 18 Iyyar 19 Iyyar 20 Iyyar
1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Sabbath 4/7 Sabbath 5/7
Day 22/50 Day 23/50 Day 24/50 Day 25/50 Day 26/50 Day 27/50 Day 28/50 Day 29/50 Day 30/50 Day 31/50 Day 32/50 Day 33/50 Day 34/50 Day 35/50
June
0% illuminated 0.1% illuminated
22:55 UTC + 2 00:00 UTC + 2

21 Iyyar 22 Iyyar 23 Iyyar 24 Iyyar 25 Iyyar 26 Iyyar 27 Iyyar 28 Iyyar 29 Iyyar 1 Sivan 2 Sivan 3 Sivan 4 Sivan 5 Sivan
1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Sabbath 6/7 Sabbath 7/7
Day 36/50 Day 37/50 Day 38/50 Day 39/50 Day 40/50 Day 41/50 Day 42/50 Day 43/50 Day 44/50 Day 45/50 Day 46/50 Day 47/50 Day 48/50 Day 49/50
Leviticus 23:1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts. 3 Six days shall work be done:
but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings. 4 ese are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons. 5 In the
fourteenth day of the first month at even is the LORD'S passover. 6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread. 7 In the first day ye shall have an holy convocation:
ye shall do no servile work therein. 8 But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein. 9 And the LORD spake unto Moses, saying, 10 Speak unto the children
of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11 And he shall wave the sheaf before the LORD, to be
6 Sivan accepted for you: on the morrow after the sabbath the priest shall wave it. 12 And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD. 13 And the meat offering thereof shall be two
1st day tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin. 14 And ye shall eat neither bread, nor parched corn, nor green ears, until the
Shavuot / Pentecost selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings. 15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the
Day 50/50 wave offering; seven sabbaths shall be complete: 16 Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.
Lunar phases as seen exactly at: Cairo (Memphis)
Lunar quarters data & graphics based on exact quarters times
Non-quarter lunar phases based on local midnight standard time
 Jesus' Last Passover Julian Moses' Lunar Calendar
as Jesus saw it To Pentecost
March
0%illuminated 1.1%illuminated
00:43 UTC + 2 00.00 UTC + 2

Shevat began 11 Feb New Moon, happens New Crescent is To be visible just
@ sunset, a 29h old 43 min. past midnight ca. 17.7h old @ sunset after sunset, a Spring
New Crescent
crescent, after 2 days 17.7h before sunset beginning of 1 Adar should be 15 1/2 Equinox
of no visible moon hours old. @ 06:47
28 Shevat 29 Shevat 1 Adar I 2 Adar I 3 Adar I 4 Adar I 5 Adar I 6 Adar I 7 Adar I 8 Adar I 9 Adar I 10 Adar I 11 Adar I 12 Adar I
April

13 Adar I 14 Adar I 15 Adar I 16 Adar I 17 Adar I 18 Adar I 19 Adar I 20 Adar I 21 Adar I 22 Adar I 23 Adar I 24 Adar I 25 Adar I 26 Adar I

0%illuminated 0.2%illuminated
13:56 UTC + 2 00.00 UTC + 2

New Moon New Crescent New Crescent Leviticus 23:1-5, and Notice that both
occurs about 4 4h old @ sunset 28h old @ sunset Babylonian Talmud: Adar I and Adar II
hours before sunset is not visible. is visible. Late barley Tractate Sanhedrin are 30 days long by
harvest demands a Folio 11a, require a biblical sighting rules,
natural month or a 13th month if barley satisfying 1st century
30 days intercallation. harvest is not ripe. rabbinic intercallation.
27 Adar I 28 Adar I 29 Adar I 30 Adar I 1 Adar II 2 Adar II 3 Adar II 4 Adar II 5 Adar II 6 Adar II 7 Adar II 8 Adar II 9 Adar II 10 Adar II
May

11 Adar II 12 Adar II 13 Adar II 14 Adar II 15 Adar II 16 Adar II 17 Adar II 18 Adar II 19 Adar II 20 Adar II 21 Adar II 22 Adar II 23 Adar II 24 Adar II

0%illuminated 0.6%illuminated
04:21 UTC + 2 00.00 UTC + 2

New Moon occurs New Crescent

14.3h before sunset. 14.3h old @ sunset 1 Nisan 2 Nisan 3 Nisan 4 Nisan 5 Nisan 6 Nisan 7 Nisan 8 Nisan
is not visible, so Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
New Year starts
tomorrow Lunar
New Year's Day
25 Adar II 26 Adar II 27 Adar II 28 Adar II 29 Adar II 30 Adar II
June

9 Nisan 10 Nisan 11 Nisan 12 Nisan 13 Nisan 14 Nisan 15 Nisan 16 Nisan 17 Nisan 18 Nisan 19 Nisan 20 Nisan 21 Nisan 22 Nisan
1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Passover lamb & Unleavened Bread Lev 23:11 sheaf waved Ex 14 Red sea victory @ ey rested on Sabbath:
Jesus killed. ULB 7 days begin. Lev 23:15-16 7 Sabbaths ULB Day 3/7 ULB Day 4/7 ULB Day 5/7 ULB Day 6/7 Gulf of Aqaba 1Kg9:26 v. 6 & 12 - 15

Passover begins Exodus provoked & 50 days count begins = Ex 12:16, 13:6 feast Sabbath count 1/7
at midnight. Day 1/50 Day 2/50 Day 3/50 Day 4/50 Day 5/50 Day 6/50 Day 7/50

0%illuminated 0.1%illuminated
19:30 UTC + 2 00.00 UTC + 2

23 Nisan 24 Nisan 25 Nisan 26 Nisan 27 Nisan 28 Nisan 29 Nisan 1 Iyyar 2 Iyyar 3 Iyyar 4 Iyyar 5 Iyyar 6 Iyyar 7 Iyyar
1st day 2nd day 3rd day 4th day 5th day 6th day New Moon occurs 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
0.5h after sunset New Crescent ca. 23.5h
Sabbath 2/7 old after sunset is visible Sabbath 3/7
Day 8/50 Day 9/50 Day 10/50 Day 11/50 Day 12/50 Day 13/50 Day 14/50 Day 15/50 Day 16/50 Day 17/50 Day 18/50 Day 19/50 Day 20/50 Day 21/50

8 Iyyar 9 Iyyar 10 Iyyar 11 Iyyar 12 Iyyar 13 Iyyar 14 Iyyar 15 Iyyar 16 Iyyar 17 Iyyar 18 Iyyar 19 Iyyar 20 Iyyar 21 Iyyar
1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
Sabbath 4/7 Sabbath 5/7
Day 22/50 Day 23/50 Day 24/50 Day 25/50 Day 26/50 Day 27/50 Day 28/50 Day 29/50 Day 30/50 Day 31/50 Day 32/50 Day 33/50 Day 34/50 Day 35/50
July
0%illuminated 0.5%illuminated
10:43 UTC + 2 00.00 UTC + 2

22 Iyyar 23 Iyyar 24 Iyyar 25 Iyyar 26 Iyyar 27 Iyyar 28 Iyyar 29 Iyyar 30 Iyyar 1 Sivan 2 Sivan 3 Sivan 4 Sivan 5 Sivan
1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath 1st day 2nd day 3rd day 4th day 5th day 6th day Sabbath
New Moon occurs New Crescent, 8.3h old New Crescent, ca 32.3h
Sabbath 6/7 8.3h before sunset at sunset, is not visible old at sunset, is visible Sabbath 7/7
Day 36/50 Day 37/50 Day 38/50 Day 39/50 Day 40/50 Day 41/50 Day 42/50 Day 43/50 Day 44/50 Day 45/50 Day 46/50 Day 47/50 Day 48/50 Day 49/50
Babylonian Talmud: Tractate Sanhedrin, Folio 11a, quoting Simeon b. Gamaliel, President of the Great Sanhedrin at Jerusalem in the last two decades before the destruction of the Temple, is quoted as follows (Gamaliel himself, the teacher of Paul, the apostle of Jesus of Nazareth, is quoted similarly in the Tosefta (Sanh. 2:6)):
R. Jannai [gave the following example of the law in operation], quoting from R. Simeon b. Gamaliel's [leer to the Communities]: 'We beg to inform you that the doves are still tender and the lambs still young, and the grain has not yet ripened. I have considered the maer and thought it advisable to add thirty days to the year.
An objection was raised: How long a period was intercalated in the year? irty days. R. Simeon b. Gamaliel said: A month?31 — R. Papa Said: [e maer is left to the judgment of the intercalary court:] if they wish, they may add a month; or if they wish thirty days.
Leviticus 23:1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts. 3 Six days shall work be done:
but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings. 4 ese are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons. 5 In the
fourteenth day of the first month at even is the LORD'S passover. 6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread. 7 In the first day ye shall have an holy convocation:
6 Sivan ye shall do no servile work therein. 8 But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein. 9 And the LORD spake unto Moses, saying, 10 Speak unto the children
of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11 And he shall wave the sheaf before the LORD, to be
1st day accepted for you: on the morrow after the sabbath the priest shall wave it. 12 And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD. 13 And the meat offering thereof shall be two
tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin. 14 And ye shall eat neither bread, nor parched corn, nor green ears, until the
Shavuot / Pentecost selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings. 15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the
Day 50/50 wave offering; seven sabbaths shall be complete: 16 Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.
Lunar phases as seen exactly at: Jerusalem
Lunar quarters data & graphics based on exact quarters times
Non-quarter lunar phases based on local midnight standard time