Was the Masoretic Text's Ex.

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

Vilis I. Lietuvietis
April 15, 2016

1
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change indicating major improvements over its preceding edition 2.1 Did Abraham
or Jacob Begin e Masoretic Text's 430 Years of Exodus 12:40?: Witnesses include Ah-
mosis I and Amenhotep II (11 Jan . 2016), as found in and being an improvement of
Appendix A of my comprehensive work, edition 2.1 of 11 Jan. 2016, e Chronology
of the Hebrew Kings Completed: Part II of II, Solving the Chronologies of Sennacherib
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Contents
1 Chronological Foundations 8
1.1 A 215 years grammatical ``uncertainty'' in the length of the biblical
chronology? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
1.2 Solving the 215 years uncertainty . . . . . . . . . . . . . . . . . . . . 13

2 e deciding texts for ronologically resolving Genesis 15:13-16 and Exo-

dus 12:40 15
2.1 e Edenic basis of Abraham's Messianic covenant reaffirmed by Job,
David, and the prophets . . . . . . . . . . . . . . . . . . . . . . . . . 15
2.2 Both by covenant and as Abraham's genetic seed borne in his body,
Abraham's Gen. 12:1 sojourn commenced the Ex. 12:40 sojourn of the
children of Israel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16

3 Genesis 15:13 - 16 answers Abraham's request for a personal sign confirm-

ing his inheritance of Canaan by the commencement of 400 years of afflic-
tion 18

4 e 430 years in Egypt long ronology doesn't add up, but the 215 years
in Egypt short ronology does, both biblically, as well as according to his-
torical dates and longevity data. 23
4.1 Gen. 15:13-14 & Ex. 12:40 as restricted to 430 years in Egypt (long
chronology) creates chronological gaps and conflict . . . . . . . . . . 23
4.1.1 e long sojournists 430 - 400 = 30 years of tranquility won't
accommodate Joseph's 72 years in Egypt aer Jacob's entry . 23
4.1.2 e long sojournist's 11th plague of chronological gaps in Egypt 26
4.2 e 215 years in Egypt short chronology synchronizes perfectly with
the accession of Ahmosis I based on Joseph's chronology, confirming
the 18th dynasty high chronology . . . . . . . . . . . . . . . . . . . . 26
4.3 Perfect synchronism of the ff1444/1443 Exodus with Amenhotep II's
9th year campaign, confirming the 18th Dynasty high chronology . . 29
4.4 e Saturday, Julian 21 April 1443 BC exact date of the Exodus con-
firmed by Amenhotep II's 9th year campaign . . . . . . . . . . . . . . 33
4.5 Dating Jacob's departure from Canaan / Entry into Egypt . . . . . . . 35
4.6 e ``4th generation'' of Gen. 15:16 fits the 215 years in Egypt short
chronology, but Jochebed's age needs explaining . . . . . . . . . . . . 40

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

whi corrupt Ex. 12:40 48

6 Bibliography 52

A Appendix A: e Abrahamic Covenant 53

A.1 e totality of the Abrahamic covenant . . . . . . . . . . . . . . . . . 53
A.2 e Abrahamic covenant transmied to its chosen heirs . . . . . . . 56

4
 A.3 Possession of Canaan by faith, forefeited by the lack of faith of its
intended first generation . . . . . . . . . . . . . . . . . . . . . . . . . 58

B Abraham's covenant itself determines that the ``sojourn'' of Exodus 12:40

and of Genesis 15:13 were one and the same, having commenced with Abra-
ham's sojourn in his 75th year 59

C Chronology Charts 64

5
 Abstract/Overview
e biblical highlight of the Exodus from Egypt is securely dated astronomically
by taking into account the whole gamut of its biblical, historical, and chronological
context, from Abraham's 75th to Solomon's 4th years charted in Figure 1. e basis for
the solidly substantiated discovery of the date and details of the Exodus was my cor-
rection of Edwin R. iele's chronology of the Hebrew kings exposing a cornucopia of
historical and chronological detail heretofore hidden by the three years too early off-
set of iele's dominant chronology preceding Jotham's fall-to-fall 733/732 BC death
in his 16th year. From this development emerges 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: Ahmosis I (Exodus 1:8), utmose
III (Exodus 2:15), and Amenhotep II (Exodus 3-15). e entire 430 years long saga of
the Exodus is proven to have begun in Abraham's 75th year, and climaxed in the Exo-
dus drama commencing shortly aer 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, whose Figure 2 chronology uniquely exposes the rationale of the Exodus story
appearing in the 4th commandment of the Deuteronomy 5:6,12-15 Decalogue.
Bible chronology is challenged by a divisive error in all modern Bible translations
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 correct Hebrew
meaning of its ``sojourn,'' thus restoring the biblical fidelity which for two millennia
cherished its true translation most famously popularized in the King James Version.
e 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 72 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 speciously divided into
30 years of Hebrew liberty (embarrasingly including these 72 years of Joseph!) and
400 years of Hebrew slavery demanded by the basis of this theory in Genesis 15:13.
My chronology reveals the Pharaoh Ahmosis I who began the Gen. 15:13 Hebrew
affliction rising to power on 27 June 1578 according to his proper astronomically at-
tested high chronology (ff1579/1578) only 9 years aer Joseph died in accordance with
Ex. 1:6-8, and ff1579/1578 - ff1444/1443 = 135 years before the Exodus, dismissing this
400 years of Egyptian slavery nonsense, and confirming these Gen. 15:13 400 years of
``servitude 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.
Proof follows that the biblical four generations spanning the Genesis 15:16 He-
brew sojourn in Egypt (namely ``that nation [Egypt], whom they [the Hebrews] shall
serve'' of Gen. 15:14) wherein the first generation of Hebrews born in Egypt from
those of Jacob's immigration along with the 75 persons of his household produced
two possible 4th generations which reportedly entered Canaan following the Exodus:
either Levi-Kohath-Amram-Moses (the less proper since Levi was not born in Egypt),
and Kohath-Amram-Aaron-Eleazar, the true sequence, wherein Eleazar became the
first high priest in the land of Israel following the conquest of Canaan.
us the humbling trial of covenant faith of 430 years without a country from

6
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.
e herein quoted texts affirm that Abraham's son Isaac and grandson Jacob in-
herited Abraham's covenant of receipt by faith (without immediate moral right of
ownership) of ``the promised land'' along with the promise ``in thee shall all the
families of the earth be blessed'' for Abraham's sake, and due to Abraham's faithful-
ness 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''
aer him, Abraham and his ``seed'' inheriting his covenant would remain countryless
sojourners according to his covenant which was their deed to Canaan. is succes-
sively 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 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. us,
the inherited covenant of Abraham, the 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. us 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). us these 400 years of ``affliction'' could not
have begun aer the lifetime of Abraham, since their commencement was shown to
Abraham as his grievous sign (Gen. 21:8-13) for him to witness in his 105th year at Ish-
mael's mocking of Abraham's seed of promise, Isaac, ordained to inherit Abraham's
covenant, at Ishmael's jealousy over his disinheritance as the firstborn of Abraham,
leading to Ishmael's expulsion from Abraham's family to become a great nation.

e calendar system notation for this paper

e base calendar for my biblical chronology is the fall-to-fall () Mesopotamian
biseasonal lunisolar calendar, being the arguably the world's oldest calendrical system,
trivially convertible to its spring-to-spring counterpart. In terms of Julian years, ff
indicates a fall-to-fall calendrical date, and ss indicates a spring-to-spring calendrical
date (eg. ss702 BC = ss702/701). Egyptian Sothic dates are converted to Julian dates.
Biblical references are from the King James Version, unless otherwise specified.

7
1 e 430 Years of Exodus 12:40 Recovered exclu-
sively from its Hebrew Masoretic Text

Abraham - Exodus - Solomon

Genesis 11:32 - 12:4 -- Exodus 7:7, 12:2,40,41 -- 1 Kings 6:1. ALL DATES ARE JULIAN DATES.
Demonstrating 430 + 480 = 910 = 7 x 130 spring-to-spring years spanning Abraham's 75th to Solomon's 4th fall-to-fall years,
and pivoting 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.

From Ian Onvlee's 2014 "Redating the Founders of 18th Dynasty Egypt": Thutmoses III died 18-3-1450; Amenhotep II, acceded IV Akhet 1 (19-11-1453), was
the pharaoh of the Exodus, according to the timing of his "Memphis Stele" record of his so-called "9th year campaign" begun on III Akhet 25 (Julian 13 Nov. 1444)
only 5 days before beginning his IV Akhet 1 10th year anniversary/commencement, and lasting about 3 months ending ca. January, 1443, about 3 months before
the Saturday, Julian 21 April 1443 Exodus, on whose Friday 7th day Amenhotep’s Ex. 14 chariot force was 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 seen below between the January 1443 end of Amenhotep’s 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.

⚓
Amenhotep II 7 8 9 10 11 12 19
Caleb 1 27 28 29 30 31 32 39 68 69 70 85
Moses 1 2 41 52 78 79 80 81 82 83 90 119 120 Moses lived 120 Nisan years ⚓⚓
430 to Exodus 1 26 85 101 214 215 351 352
(12) 391 402 428 429 430 1 2 3 10 39 40 41 56 475 476 477 478 479 480 480 from Exodus
1 75 100 159 175 130 131 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 -- www.chronobiblica.org jubilee 0 count

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

1 From Vilis I. Lietuvietis. e Chronology of the Hebrew Kings Completed. Edition 2.2. Vol. Part II of II.

Solving the Chronologies of Sennacherib and the Bible. Estonia: Vilis I. Lietuvietis, 31 Jan. 2016, Chapter
7, Fig 7.1. [9] http://chronobiblica.org/. is chronology chart has enjoyed corrections and
improvements without changing its overall structure and message.

8
 Spring Equinox 1 Nisan 2 Nisan 3 Nisan 4 Nisan 5 Nisan 6 Nisan 7 Nisan 8 Nisan
Sabbath 1st Day 2nd Day 3rd Day 4th Day 5th Day 6th Day Sabbath
Crescent moon
appears

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 Firstborn slain 2nd Exodus day 3rd Exodus day 4th Exodus day 5th Exodus day 6th Exodus day 7th Exodus day Rested at sunset:
slain before at midnight, and Red sea crossing Deuteronomy 5:
sunset, Friday Exodus begins @ 1 Kgs. 9:26 v. 6 & 12 - 15

Exodus 12:5 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 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 bier herbs they shall eat it. 9 … roast with fire;… 10 And ye shall let nothing of it remain

23 Nisan 24 Nisan 25 Nisan 26 Nisan 27 Nisan 28 Nisan 29 Nisan until the morning…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

1st Day 2nd Day 3rd Day 4th Day 5th Day 6th Day Sabbath 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 willexecute judgment: I am the LORD. Nu. 33:3 And they departed from Rameses in the first month on
thefifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight ofall theEgyptians

Figure 2: Unambiguous astronomy of the Exodus month reveals the Exodus meaning
of the Sabbath commandment of the Deuteronomy 5 Decalogue (view 200%-300%)

e sense, meaning, and mission of the Saturday, Julian 21 April 1443 BC Hebrew
Exodus from Egypt (ff1444/1443) are inextricably linked to their ancestral Abrahamic
covenant dating from Abraham's 75th year in (fall-to-fall) ff1874/1873 BC and gradu-
ally unfolded and elaborated to him throughout the course of his subsequent nomadic
life of sojourn, being their (the biblical Messianic branch of Abraham's descendants,
Messianic as originally promised to humanity in Genesis 3:15 and re-affirmed in Abra-
ham's 75th year) title to the land of Canaan to be claimed aer passage of the Ex. 12:40
ff1874/1873 - ff1444/1443 = 430 years according to the biblical chronology to follow, as
based on my correction of Edwin iele's respected but flawed chronology until now
having dominated the chronology of the Ancient Near East. erefore the intriguing
discoveries of the Exodus will be introduced in the concluding section 6 of this paper.
Exodus 12:40-41, grammatically analyzed below, provides the Fig. 1 chronolog-
ical link of 430 spring-to-spring years from Abraham's 75th fall-to-fall year spring-
time commencement of ``sojourning'' ending at the springtime Exodus in the 910 -
1 = 7 x 130 - 1 (the -1 is due to the overlap of this 910th spring-to-spring year over
Solomon's 4th fall-to-fall year shown in Fig. 1) spring-to-spring years long chrono-
logical chain (or bridge) of two biblical links joined at the Exodus to the springtime
middle of Solomon's 4th fall-to-fall year, the other link being the 480 - 1 spring-to-
spring years from the springrime Exodus to the springtime middle of Solomon's 4th
fall-to-fall year (compare the 480th spring-to-spring year from the Exodus of 1 Kgs.
6:1 overlapping Solomon's 4th year in the 2nd month of spring in Fig. 1, with the
430th spring-to-spring year of Ex. 12:40 ending at the Exodus, establishing the over-
all fall-to-fall calendrical biblical chronology). us the springtime exact middle of

9
Solomon's 1 Kgs. 6:1 fall-to-fall 4th regnal year is connected by 480 - 1 exact and
full spring-to-spring years via the springtime Exodus by another 430 exact and full
spring-to-spring years to the springtime middle of Abraham's 75th year (Gen. 12:4,
according to customary springtime - middle of the fall-to-fall year - commencement
of extended Mesopotamian caravan journeys - cf. Fig. 1). is 910 - 1 spring-to-spring
years bridge from the springtime middle of Abraham's 75th year, via the Exodus for-
ward to the springtime middle of Solomon's ff965/964 4th year 4th year, bridges the
biblical patriarchal chronogenealogies on the ancient side of the Exodus to the ab-
solute chronology of the Hebrew kings, extending absolute dating to the patriarchal
chronogenealogies of Gen. 5 and 11 back to Adam and the biblical Creation.2 e
equinoctical biseasonal year of Fig. 1, either fall-to-fall or spring-to-spring, is basic.
In providing an astronomically precise chronology based on resolving Moses' Ex.
12:1 calendar change as having been trivially from the Mesopotamian equinoctical
biseasonal (winter/summer) fall-to-fall patriarchal calendar to its mirror-image (func-
tionally identical) Mosaic spring-to-spring calendar3 (a change independently vali-
dated by the Nisan to Tishri calendrical transition involved in the 480 years of 1 Kings
6:1), wherein my patriarchal chronology in outline and principle is similar to preva-
lent biblical chronologies from the biblical creation over the last 2000 years based on
the 215 years Hebrew sojourn in Egypt of Ex. 12:40, in turn based on the 430 years
of Exodus 12:40-41 commencing in Abraham's 75th year according to Genesis 12:1-4
(in these mainstream respects plus its fall equinox Creation and fall-to-fall patriar-
chal calendar, my approach is strongly related to that of Bishop Ussher ca. 1650,4 but
founded exclusively on the Masoretic Text), my chronology excels by being yet fur-
ther based on the fall-to-fall patriarchal lunisolar calendar of Genesis 1:14-19 whereby
the Genesis 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 (Appendix C, self-explanatory chart 12/16
``From Creation to the Exodus''), becoming an absolute chronology via Fig. 1.
Biblical detail not previously seen (eg. Appx. C. 13/16 ``Date differential overview
of the biblical chronology'', plus unsuspected illumination of dozens of chronolog-
ically sensitive and narratively essential, otherwise incomprehensible, biblical texts
such as the entire chapters of Isaiah 6 and 38) emerges due to my astronomically rig-
orous treatment of the 910 = 430 + 480 spring-to-spring years unambiguously linking
Solomon's 4th fall-to-fall year 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 12/16 ``From Creation to the Exodus''.
2 ibid.Chapter 7, sec. 7.5-7.6. [9] http://chronobiblica.org/
3 Morris Jastrow. “Sumerian and Akkadian Views of Beginnings”. In: Journal of the American Ori-
ental Society 36 (1916), pp. 274–299. [3] www.jstor.org/stable/592686 “62 According to the
fragment of the old Canaanitish [now regarded as Hebrew - VL] ’agricultural’ calendar found in Gezer
(arterly Statement of the Palestine Exploration Fund, 1909, p. 31) the year began in the fall. e old Per-
sian year likewise began in the fall but was aerwards-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).”
4 Gerhard F Hasel. “e Meaning of the Chronogenealogies of Genesis 5 and 11”. In: Origins 7.2 (1980),

pp. 53–70. [1] http://www.grisda.org/origins/07053.htm

10
1.1 A 215 years grammatical “uncertainty” in the length of the
biblical chronology?
e 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).
e 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.
e 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. is 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 laer, 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 maer, or can be resolved to the
specific meaning its author originally intended.
is 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
verbal content of Exodus 12:40 only, is not resolvable. is problem is only resolv-
able through interpretation of the meaning of Deuteronomy 12:40 in its biblical con-
text, which determines the meaning of its particle ``ashr,'' which in turn determines
the outcome 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 Exo-
dus 12:40 commenced in the 131st fall-to-fall calendrical year of Jacob;5 but if it meant
5 e 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. subsec. 4.6. Jacob was 94 at Joseph’s birth, subsec. 4.2), when
Jacob had completed 130 years of life 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.
at 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, e 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 aained 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.

11
``who,'' then the 430 years began in the spring of the 75th fall-to-fall patriarchal cal-
endrical year of Abraham, when he le 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
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.
is 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 aain its result. For example, this conclusion is illustrated by the
following comparison.
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.” us 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. e 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.

12
 e 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.''
e equally grammatically rigorous BibleHub interlinear translation arrives at the
opposite 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.

1.2 Solving the 215 years uncertainty

e following study finds the key to the original Hebrew meaning of Exodus 12:40
within its larger Torah context, dispelling its ambiguity and biasing the choice of
meaning of its particle ``ashr'' to ``who'' rather than to ``which,'' confirming that the
430 spring-to-spring calendrical years of Exodus 12:40 commenced according to Gen-
esis 12:1-5 by Mesopotamian early spring caravan journey commencement custom
in the 75th patriarchal fall-to-fall calendrical year of Abraham, fall-to-fall ff1874/1873
BC, namely at its springtime calendrical midpoint.
Dismissing the herein proven irrelevant dispute between a 15th century and a 13th
century BC Exodus (some argue for the 16th century), the current scholarly consensus
denies the historicity of the biblical Exodus6 on a variety of grounds, from alleged lack
of evidence to a belief that the five books of Moses, the Torah, plus Joshua, was an
entirely post-exilic, 5th century BC Jewish invention.7 is consensus compromises
its credibility by ignoring rather than debating a growing body of compelling research
confirming the historicity of the Exodus. For example, 14th century BC evidence of
Israel provoking scholarly aention was published in the 2014 Peter G. van der Veen
/ Wolfgang Zwickel Die neue Israel-Inschri und ihre historischen Implikationen.8
e present paper, besides resolving the chronologically crucial argument of Exo-
dus 12:40, introduces new evidence supportive of a 15th century Exodus in ff1444/1443,
6 e following excellent survey of the topic of the Exodus in academia overall is highly reccommended,

starting with sec. 1.6, “Literature Review,” with particular aention to sec. 3.5 “e Hornet Sent Before”
and Chapter 4, “e Israelite Conquest and the City of Jericho”: Titus Michael Kennedy. “e Israelite
conquest: History or Myth?: An achaeological evaluation of the Israelite conquest during the periods of
Joshua and the Judges”. Supervisor: Prof. C L v W Scheepers. MA esis, Biblical Archeology. 1 Preller St,
Pretoria, 0002, South Africa: University of South Africa, Nov. 2011. pp. 10-18, especially p. 15. [5]
7 https://en.wikipedia.org/wiki/The_Exodus
8 Peter G. van der Veen and Wolfgang Zwickel. “Die neue Israel-Inschri und ihre historischen Imp-

likationen”. In: „Vom Leben umfangen“ Ägypten, das Alte Testa- ment und das Gespräch der Religionen
Gedenkschri ür Manfred Görg. Vol. 80. Ägypten und Altes Testament. Stefan Jakob Wimmer und
Georg Gafus - Ugarit Verlag, Münster, 2014, 425ff. [13] hps://www.academia.edu/9742008/Die_neue_Israel-
Inschri_und_ihre_historischen_Implikationen_in_Gafus_S._Wimmer_eds._Vom_Leben_umfangen._%C3%84gypten_das_Alte_Testament_und_das_Gespr%C3%A4ch_de

13
based on the verification (restoration to its former primacy) and perfection of the ab-
solute 18th Dynasty high chronology recently accomplished by Ian Onvlee,9 in combi-
nation with my recent rigorous perfection of the Coucke/iele/McFall/Young devel-
opment of the chronology of the Hebrew kings10 into a Masoretic Text based complete
biblical absolute chronology by correcting its 2 Kings 15:30 actuarial (for accounting
purposes only) 20th year of Jotham used purely to synchronize Pakah's death through
avoidance of reference to Ahaz on account of his apostasy,11 to its officially chronicled
2 Kings 15:33 year 16, preserving all of the biblical synchronisms between Judah and
israel without disturbing Israel's chronological structure, and correcting its 2 Kings
18:13 Sennacherib invasion synchronism of Hezekiah's 14th year from the accepted
ff702/701 to ff703/702 BC as my part I treatise proved, winning 23 extrabiblical syn-
chronisms perfecting its absolute chronology.12
us the present paper establishes the essential foundation of the chronology of
the patriarchal phase of the biblical absolute chronology ending with the Exodus,
fundamentally disclosed in my Hebrew biblically comprehensive ``Chronology Com-
pleted,'' by answering the chronological question of the title of this paper which be-
came acute in the past century due to the triumph of the false reading of Exodus
12:40 found in practically all modern Bible translations, both Jewish and Christian.
Onvlee's verification and perfection of the absolute 18th dynasty high chronology in
combination with my resolution of the Ex. 12:40 short Egyptian sojourn (215 years
instead of the popular 480 years) chronology based exclusively on the Masoretic Text
has found biblical confirmation in the tellingly exact synchronism of my Saturday,
Julian 21 April 1443 BC Exodus with Amenhotep II's watershed 9th year campaign
(lasting no more than 3 months, waged mostly in his 10th year, ending in Julian Jan-
uary of 1443) signaling Egypt's abrupt military and economic decline and progres-
sive religious transformation climaxing in Akhenaten's monotheistic Amarna Revo-
lution (subsec. 4.3), supported by the Exodus 1:8 verifying correlation between the
ff1588/1587 year of Joseph's death and the 9 years later (subsec. 4.2) ff1579/1578 ac-
cession of Ahmosis I who finally evicted his hated Canaanite Hyksos (alien overlords
of Egypt) patrons of his likewise despised Asiatic tribe of Jacob from Egypt arguably
in his 17th year.
9 Ian Onvlee. “New insights on Dating uthmosis III”. In: Academia.edu (3 Aug. 2013) [10]

https://www.academia.edu/4161782/New_Insights_on_Dating_Thuthmosis_
III_of_Egypt
Ian Onvlee. “Redating the Founders of Dynasty 18”. In: Academia.edu (14 Aug. 2014) [11]
https://www.academia.edu/4252908/Redating_the_Founders_of_18th_
Dynasty_Egypt
Ian Onvlee. “Absolute Dating of Ancient Egypt”. In: Academia.edu e Great Dating Problem
(2015). Chapter 3. [12]https://www.academia.edu/7720968/The_Great_Dating_
Problem_Chapter_4_-_Absolute_Dating_Ancient_Egypt
10 Vilis I. Lietuvietis, Sennacherib’s First Five Years. Ed. 1.1, 30 Dec. 2015. [6] and Lietuvietis, e Chronol-

ogy of the Hebrew Kings Completed, Ed. 2.2, 31 Jan. 2016. [9]
11 Vilis I. Lietuvietis. “Correcting iele in Depth: 20 Pages + Charts and 23 Extrabiblical Synchronisms”.

Ed. 1.1. In: self-published on my website www.chronobiblica.org (21 April 2016) Ed. 1.1. [7]
12 Vilis I. Lietuvietis. “Should Jotham have reigned for 16 years or 20 in iele’s Hebrew kings chronol-

ogy?: Correcting iele in 5 pages + appendices with 23 extrabiblical synchronisms”. In: self-published on
my website www.chronobiblica.org (21 April 2016) Ed. 1.2. [8]

14
2 e deciding texts for chronologically resolving Gen-
esis 15:13-16 and Exodus 12:40
2.1 e Edenic basis of Abraham’s Messianic covenant reaffirmed
by Job, David, and the prophets
Abraham's Genesis 12:1-3 covenant was the beginning of fulfillment of the Messianic
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 13:14 Wherefore do I take my flesh in my teeth, and put my life in
mine hand? 15 ough 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 laer day upon the
earth: 26 And though aer 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.
and soon to be echoed by David:
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, ou art my Son; this
day have I begoen thee. 8 Ask of me, and I shall give thee the heathen for
thine inheritance, and the uermost parts of the earth for thy possession.
9 ou shalt break them with a rod of iron; thou shalt dash them in pieces
like a poer'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 lile. Blessed are all they that put their
trust in him. … 49:12 Nevertheless man being in honour abideth not: he
is like the beasts that perish. 13 is their way is their folly: yet their
posterity approve their sayings. Selah. 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. Selah.
and consistently predicted by the prophets to the end of the Hebrew Bible foreshad-
owing the ultimate sacrifice of Eve's promised Messiah of Isaiah 53.
us God's promise to Abraham that ``in thee shall all families of the earth be
blessed'' launched Abraham's nomadic mission to become the father of the biblical
Messianic line preserved under Abraham's covenant by Jacob's tribe in pursuit of
Abraham's ``promised land,''

15
2.2 Both by covenant and as Abraham’s genetic seed borne in
his body, Abraham’s Gen. 12:1 sojourn commenced the Ex.
12:40 sojourn of the children of Israel
e solution to the chronological debate of Exodus 12:40, v. 40 being a 430 years
summary snapshot statement of the children of Israel's cumulative experience on
the epochal eve of the Exodus dominated and driven by their inherited Abrahamic
covenant mission obligation, resides in contextually determining the meaning of its
chronologically 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 Divinely chosen heirs bearing the Messianic line, covenanted and begun in his
75th year. Aer all, the children of Israel in Egypt had been by covenant vicariously
extending Abraham's covenant mission from his 75th year, blending their identity
with that of Abraham by both birth and covenant mission. Abraham was covenanted
to possess Canaan through his seed as his representatives who under his covenant
bore Abraham's identity above their identity as the ``children of Israel''.
e climactic Exodus context of v. 40's 430 years overview reference to Israel's ex-
perience, launching their direct course to Abrahamic covenant inheritance of Canaan,
demanded inclusion of Abraham's 75th year commencement of their covenant mis-
sion and mandate. us ashr is determined by the ``sojourn'' status of the inheritors
of Abraham's covenant as the obligatory continuers (in unbroken continuity) of Abra-
ham's sojourn from his 75th year in pursuit of his promised land.
e sojourn of the children of Jacob (Israel), continuing the covenanted nomadic
life of Jacob's fathers Isaac and Abraham as heirs of Abraham's covenant requiring 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 Joseph, the youngest of Jacob's sons, had entered Egypt 21
years before Jacob in company with his clan of 70 including Joseph. Joseph's prior
21 years muddy the 430 years ``Egyptian sojourn'' theory, and his 72 years aerward
even more so, but Abraham's covenant in Ex. 12:40 is decisive for translating its ashr.
Abraham's biological genetic potential defined his ``seed'' biblically in the abstract
sense in which genetic ``seed'' was an aribute of women no less than of men, as
quoted below. And the biblical gi 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
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 Abraham's 75th
year, as will be further demonstrated in the balance of this paper.
Isaiah 41:8 But thou, Israel, [art] my servant, Jacob whom I have chosen, the seed of Abra-
ham my friend.
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.
Genesis 4:25 And Adam knew his wife again; and she bare a son, and called his name Seth:
For God, [said she], hath appointed me another seed instead of Abel, whom Cain slew.

16
 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;
Genesis 17:7 And I will establish my covenant between me and thee and thy seed aer thee
in their generations for an everlasting covenant, to be a God unto thee, and to thy seed aer
thee. 8 And I will give unto thee, and to thy seed aer thee, the land wherein thou art a
stranger, all the land of Canaan, for an everlasting possession; and I will be their God.
Genesis 17:8 And I will give unto thee, and to thy seed aer thee, the land wherein thou art
a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.
Genesis 17:9 And God said unto Abraham, ou shalt keep my covenant therefore, thou,
and thy seed aer thee in their generations.
Genesis 17:10 is [is] my covenant, which ye shall keep, between me and you and thy seed
aer thee; Every man child among you shall be circumcised.
Genesis 22:18 And in thy seed shall all the nations of the earth be blessed; because thou hast
obeyed my voice.
Genesis 26:24 And the LORD appeared unto him 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.
Genesis 28:4 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.
Genesis 35:12 And the land which I gave Abraham and Isaac, to thee I will give it, and to
thy seed aer thee will I give the land.
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 aer them.
Deuteronomy 30:19 I call heaven and earth to record this day against you, [that] I have set
before you life and death, blessing and cursing: therefore choose life, that both thou and
thy seed may live:
1Chronicles 16:13 O ye seed of Israel his servant, ye children of Jacob, his chosen ones.

us when the childless Abraham by faith alone commenced his sojourn in his 75th
year, he bore the flame of life and genetic structure of his genetic ``seed'' to follow him
(a biblical genetic concept of biological potential) which was biblically reckoned as re-
siding in him, to be passed along from generation to generation, continually reckoned
as Abraham's seed, being his genetic potential in progress. In accepting 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 phys-
ical possession. eir covenant-demanded faith having failed under test in the deserts
of Midian, that generation 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. us perpetuation of the faith experience as begun in Eden and
exemplified by Abraham, would define the Messianic religion of the Bible.
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.

17
In summary, the primacy of Abraham's covenant and its ordained sojourn commenced
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 dominant and
defining foundation (context) of Ex. 12:40 driving the meaning of its particle ashr. is
was confirmed by the Divine death sentence excluding the entire faithless generation
of the Exodusfrom entry into Canaan excepting Caleb and Joshua, executed within
their 40 years of wandering in the deserts of Midian, founded on the Edenic Messianic
Gen. 3:15 and 4 covenant basis of Abraham's 75th year covenant, ultimately codified
as the entire Penateuch religion of Moses. us 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.
is covenant primacy founded in Abraham's sojourn determined the sense and scope
of of its comprehensive 430 years of sojourn (through Ex. 12:40's word ashr). e
epochal transition of Abraham's sojourn, from the stage of merely waiting to grow
in numbers and experience to be able to enter Canaan, to beginning the final direct
journey to Canaan, was reached in the Exodus context of Ex. 12:40, discovering in Ex.
12:40 a responsible breadth of characterization of its 430 years sojourn as extending
to its origin in Abraham's 75th year, rather than its popularly (in all modern Bible
translations) trivialized and biblically unsupportable, ultimately senseless origin at
Jacob's entry into Egypt. us the scope of this ``sojourn'' in Ex. 12:40 could not have
been limited to the stay of the children of Israel in Egypt alone, thus trivializing and
indeed nullifying, its basis in their driving and defining Abrahamic covenant mission,
in turn based on and extending the Edenic Messianic covenant of Gen. 3 :15 and 4.

3 Genesis 15:13 - 16 answers Abraham’s request for a

personal sign confirming his inheritance of Canaan
by the commencement of 400 years of affliction
Beyond the broad biblical context defining Abraham's covenant provided by the quo-
tations in the Appendix, Exodus 12:40 relied directly on Genesis 15:7 - 16, and more
specifically on its verses 13 - 16 for its supportive chronological details. e first clar-
ifying 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, [Canaan and Haran in Northern
Syria - 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 tak-
ing advantage of his nephew Jacob's willingness to pay him exorbitant

18
 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 aerward 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 e Ken-
ites, and the Kenizzites, and the Kadmonites, 20 And the Hiites, and the
Perizzites, and the Rephaims, 21 And the Amorites, and the Canaanites,
and the Girgashites, and the Jebusites.
In this prophecy delivered to Abraham approaching his 10th year of sojourning (namely
approaching his 85th year) according to Gen. 16:3, we are immediately challenged by
the ``long sojourn'' in Egypt partisans' popular argument that Abraham's ``seed shall
be a stranger in a land that is not theirs'' wherein decisive significance is aributed
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 elimi-
nating any role in Gen. 15:13-16 for the 215 years of essential Abrahamic covenant
history and development.13 Such an interpretation of Genesis 15:13-16 fatally forgets
that this prophecy is God's answer Abraham's basic question ``whereby shall I know
that I shall inherit it (Canaan)?'' asking God to present to Abraham a distinct sign that
he would personally experience in his lifetime, and reasonably not in some far distant
future limited by his death in his 175th year, 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 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
13 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”
(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 o)
that commenced by Abraham in his 75th year.

19
 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.

erefore, God's answer of Gen. 15:13-16 to Abraham's question was required to

provide a distinctly recognizable element (a sign) which Abraham would personally,
and in his reasonably near future, recognize as the start of his inheritance of Canaan
process (Gen. 15:13-16). Moreover, God's answer further elaborated the disclosure
of Abraham's covenant of Genesis 12:1-4 which would culminate in his covenanted
inheritance of Canaan (by his ``seed''), directly answering his request of a sign from
God that his inheritance was in progress. is sign, included in God's comprehensive
answer to Abraham of Gen. 15:13-16, is clearly found in the incident commencing the
400 years of ``affliction'' as specified and dated in Gen. 21:8 first felt most keenly by
Abraham himself, being Ishmael's banishment by Abraham at Sarah's insistence and
on God's advice due to the Gen. 21:7-11 mocking of Isaac by his jealous son Ishmael
at Isaac's weaning feast provided by Abraham14 (in Ishmael's 19th calendrical year
of life (median biological age 18), and Isaac's 6th calendrical year of life (ie. at Isaac's
biological age between 6 - 2 = 4 and 6, whith a median of 5) (Gen. 17:21)15 according to
his covenant, which was a portent of brewing trouble between jealous Ishmael and his
covenant inheriting brother Isaac, Ishmael representing a nascent rival brotherly tribe
and nation rising against his ``seed'' of the covenant brother. In Gen. 26 Isaac would
experience Canaanite affliction in partial fulfillment of the ``affliction'' prophesied in
Gen. 15:13. us, Gen. 21:7-11 was the initial token of the 400 years of either or both
servitude and ``humiliation'' (in the Hebrew) of Gen. 15:13 to end at the Exodus (v.16).
e chronology commencing the 400 years with the Ge. 21:7-11 mocking of Isaac
as developed in the preceding footnote is critical. e beginning point of the 400 years
is not explicitly, but rather implicitly specified in Gen. 21:8, but its terminus is found 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 unmistakable reference to
the Exodus. e reckoning involved in this calculation is spring-to-spring according
to the 430 + 480 = 910 spring-to-spring years timeline of Fig. 1, which should be con-
14 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.
15 With the aid of Fig. 1, the 400 fall-to-fall years of affliction of Gen. 15:13 terminating in the 430th fall-

to-fall year commencing with the 75th fall-to-fall year of Abraham ff1874/1873, terminated in ff1874/1873
- (430 - 1) = ff1445/1444. Hence, calculating back to the 1st of 400 years ending in ff1445/1443, ff1445/1443
+ (400 - 1) = ff1844/1843. From Fig. 1, Isaac was born in ff1849/1848 in Abraham’s 100th year of life, so
ff1849/1848 - ff1844/1843 = 5 years aer 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. Ishmael’s age is given in
Gen. 17:24,25 as in his 13th year when Abraham was in his 99th year. erefore 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.

20
sulted to follow this argument. Although the Exodus commenced on the 15th day of
the first spring-to-spring year by Ex. 12:8 (aer sunset of the 14th), the wording of
Exodus 12:40,41 quoted above makes clear that 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 chronological 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. is reckoning is not West-
ern reckoning according to commencement and terminus dates in fractions of years,
but Mesopotamian, and speicifically biblical Hebrew inclusive reckoning (by which
all financial and legal accounting was done), which reckons fractions of a year as
representing the whole, integral year in which the fraction is contained. Very simply,
this means that the count of 480 integral calendric spring-to-spring years is from New
Year's Day to Old Year's eve. is is all graphically confirmed and clarified in Fig. 1.
us 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, while in Canaan,
what he would witness and keenly suffer 21 years later in his 105th year, 30 years aer
the year of commencement of his sojourn (answering Abraham's question ``whereby
shall I know that I shall inherit it (Canaan)?''), marking the commencement of the 400
years prophecy of Gen. 15:13. us, the commencement of Abraham's covenant in his
75th year bidding him to ``get out of thy country'' marks the beginning of the ``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).
e 400 years of affliction of v. 13, whose root meaning in the biblical Hebrew is
``looking down upon, or browbeating'' or ``to depress,'' quite descriptive of Ishmael's
mocking of his brother Isaac, later continued (and ultimately escalated in Egypt to
grueling slavery) with the Philistine 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 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 terms of Abraham's covenant had been
fulfilled, must be added Jacob's 20 years of virtual slavery in Syria to his uncle Laban
the Syrian for the hand of his daughter Rachel (Gen. 31:41 ``us have I been twenty
years in thy house; I served thee fourteen years for thy two daughters, and six years
for thy cale: 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 Abraham's covenant
which he had inherited preventing him from possessing land until its Divine purpose
had been served, and its conditions had been met. ese afflictions were included
in Jacob's lament before Pharaoh, in bier 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, e 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

21
not aained 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. e Exodus generation was physically represented by its
sole survivors, Caleb and Joshua.] 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 aer
the Exodus, ``in the fourth generation'' from the commencement of their Egyptian
episode at Jacob's entry into Egypt. Jacob entered Egypt in his 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 aer the entry into Canaan. Aaron was 3 years older than
Moses and died in the same spring-to-spring year as Moses, in the 1st 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 a leader of Israel in Canaan until he died aer Joshua who died in his
110th year, according to Joshua 24:33. us the high priest of Israel, Eleazar, according
to the genealogies, clearly and prominently represented the 4th generation of those
who entered Egypt along with Jacob. e precise chronological details of the four
generations from Jacob's entry into Egpt to the entry into Canaan will be worked out
in subsection 4.6.
e obvious footnote to this genealogical fact of the 4th generation born in Egypt
returning ``hither'' to Canaan, is that there is no possibility, and neither is there any
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 produced a lineage which could have spanned 430 years
in four generations, raised as evidence by modern Bible critics standing on the schol-
arly consensus of the 430 years Egyptian sojourn which the present paper disproves,
establishing its rational 215 years Egyptian sojourn instead.
Regarding Genesis 15:1-16 overall, here in an elaboration of Abraham's covenant
of Genesis 12:1-4, and further elaborated in Gen. 13:14-17, Abraham is excluded from
possession of his ``promised land'' of Canaan, but was given the satisfaction of know-
ing that his heirs would inherit it from him.

22
 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 promised to Abraham in the person of his
heirs to his full satisfaction by faith alone required no less of his covenant heirs, and
the ``sojourn'' begun by Abraham in pursuit of that ``promised land'' is declared to
continue until the fourth generation from the entry of his heirs into a foreign na-
tion (Egypt), begun in light and pleasant service as as privileged guests employed as
herdsmen of their racially and culturally related Western Asiatic Hyksos Pharaoh in
the best of his land due to Joseph's enormous service to Pharaoh, but then turned bit-
terly harsh at the vengeful 1562 BC (subsec. 4.2) overthrow of the Hyksos by Ahmosis
I, 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 4.2.16

4 e 430 years in Egypt long chronology doesn’t add

up, but the 215 years in Egypt short chronology
does, both biblically, as well as according to his-
torical dates and longevity data.
4.1 Gen. 15:13-14 & Ex. 12:40 as restricted to 430 years in Egypt
(long chronology) creates chronological gaps and conflict
4.1.1 e long sojournists 430 - 400 = 30 years of tranquility won’t accom-
modate Joseph’s 72 years in Egypt aer Jacob’s entry
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 aerward 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, y 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
16 Lietuvietis, e Chronology of the Hebrew Kings Completed, Chapter 7. [9], and Figure 1, above.

23
 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 lile 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 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.

Returning to the 430 years in Egypt ``long sojourn'' view of Genesis 15:13-14, this
interpretation 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 although a 430 years period is not mentioned in
Genesis, but a shorter 400 years period ending at the Exodus is, in 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 so 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. 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 fal-
leth out any war, they join also unto our enemies, and fight against us,
and so get them up out of the land. 11 erefore 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 bier 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.
commencing the long sojournist's alleged 400 years of affliction of Genseis 15:13, al-
though the 400 years is nowhere to be found in Exodus. Joseph's lifespan was 110

24
years, of which Jacob's entry into Egypt found him in his 38th fall-to-fall calendri-
cal year of life (calculated in the following subsection 4.2), leaving Joseph 110 - 38 =
72 years in Egypt, aer which ``there arose up a new king over Egypt who knew not
Joseph.''17 But according to the long sojourn 430 years in Egypt advocates, the 400
years persecution began 30 years aer the commencement of the 430 years in Egypt,18
In Genesis 15:13 God told Abram that his descendants would be slaves in
a foreign land for 400 years. …
Short Answer: e Israelites were enslaved in Egypt for 400 years. ere
is nothing in the chronologies that indicates anything different.
e 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 reported to be taken seriously:19
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 (seventeen years before Jacob died, thirteen years aer his death)
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.
e long sojournists somehow failed to notice Joseph's bulging occupation of 72 years,
exceeding their imposed allotment of 30 years, of unrestricted Hebrew peace and lib-
erty in Egypt, a contradiction from which they cannot escape due to their self-imposed
constraint of 400 years of Hebrew oppression in Egypt out of their alleged 430 total
years of Hebrew sojourn in Egypt. Except for Joseph's fly of 72 tranquil Egyptian
years in their 30 years ointment, their fair recital of the Hebrews in Egypt seems on
first blush to make sense. According to this 30 years of tranquility interpretation 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,'' appeared to fit,20 leaving
only 30 - 17 = 13 years for the emergence of this anonymous and biblically undetected
during either Jacob's or Joseph's Egyptian episode hostile pharaoh of Ex. 1:8 to com-
mence Hebrew misery in Egypt for the next 400 years. is interpretation restricts
the 430 years of Ex. 12:40 exclusivley to the Hebrew sojourn in Egypt, rejecting inclu-
sion into this 430 years scenario the Genesis chronogenealogically based 215 years of
Abraham's, Isaac's and Jacob's sojourn in what was basically Canaan as charted in Fig.
1, thus stretching the sojourn of Abraham's covenant from its Hebrew Scriptural 430
years to 215 + 430 = 654 years as reckoned from Abraham's 75th year to the Exodus.
17 In the following subsection, 4.2, I develop the exact chronology identifying this first pharaoh of the

oppression on the strength of Ian Onvlee’s convincingly researched date of Ahmosis I’s accession on 27
June 1578 falls in ff1579/1578,[11] which was ff1588/1587 - ff1579/1578 = 9 years aer the death of Joseph.
18 http://hermeneutics.stackexchange.com/questions/6041/

how-long-were-the-children-of-israel-enslaved-in-egypt
19 http://www.icr.org/books/defenders/653
20 ignoring Jacob’s brief but impressive funeral in Abraham’s cemetery in Canaan

25
4.1.2 e long sojournist’s 11th plague of chronological gaps in Egypt
e 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 the biblical chronology of this period is riddled with great chronological
gaps, perhaps nowhere beer presented in detail than by two able partisans of the 430
years in Egypt ``long chronology'' viewpoint, Dr. Hugh Henry, and Prof. MDiv, M
Daniel J. Dyke in their ``From Noah to Abraham to Moses: Evidence of Genealogical
Gaps in Genesis, Part 2'': http://www.reasons.org/articles/from-noah-to-abraham-to-mos

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 according to Exodus 6:20, Amram died at age 137! ere must
be a gap in Moses’ genealogical records.
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
aer 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 e 215 years in Egypt short chronology synchronizes per-

fectly with the accession of Ahmosis I based on Joseph’s
chronology, confirming the 18th dynasty high chronology
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. 41:46-4721 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, dis-
closes this year as having been 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.'' us Jacob's 131st fall-to-fall calendrical year of life is found
in 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, above, Jacob's 131st year entry into Egypt
was in ff1660/1659 BC, which was Joseph's 38th year. erefore Joseph's death in his
110th year (Gen. 50:26) would have been in ff1660/1659 - (110 - 38 = 72) = ff1588/1587
21 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.

26
BC, whose death le 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 the fall-to-fall calendrical year of Jacob's life when Joseph was born) 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, 38-17=21 years before Jacob, spending 110-17+1=94 years in Egypt.
is chronology of Joseph's death in its Exodus 1:8 biblical scenario context agrees
with the 18th dynasty High Chronology as recently confirmed and perfected by the
fundamental research of Ian Onvlee:22
My studies, which I won’t explain further here, have led me to date the
beginning of the 18 th Dynasty, Year 1 of King Ahmosis I, with absolute
certainty to 1578 BC.23 e expulsion of the Hyksos then dates to 1562
BC, Year 16 [corrected to 17 - VL]24 of Ahmosis I, and King Amenhotep I
dates to 1457 BC, as coregent of his father Ahmosis I for four years. Year
9 of Amenhotep I is 1449 BC, based on the rising of Sothis at Memphis
during a Full Moon. is is all you need to know in order to understand
dating uthmosis III in the High Chronology as I present it.
Onvlee's convincingly researched date of Ahmosis I's accession on 27 June 1578 falls in
ff1579/1578, which was ff1588/1587 - ff1579/1578 = 9 years aer the death of Joseph.
is date matches perfectly the description in the biblical account of the death of
Joseph followed practically immediately (the Hebrew ``and'' is aptly interpreted in
the KJV as ``now'' in red below) by the rise of a pharaoh having a bale-axe of revenge
to grind against the Cannanite Hyksos, along with intentions of enslavement toward
their Hebrew friends whom the Hyskos had caused to occupy the best part of Egypt
for 72 + 9 = 81 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 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. [Joseph's time in
Egypt, 110 (age at death) - 37 (up to his entry into Egypt) = 73 years
(in Egypt), was spent entirely under the most favorable conditions Abra-
ham's posterity had ever enjoyed (namely without any ``persecution''),
22 Ian Onvlee. “New insights on Dating uthmosis III”. In: Academia.edu (3 Aug. 2013) [10]

https://www.academia.edu/4161782/New_Insights_on_Dating_Thuthmosis_
III_of_Egypt
23 Accession date 27 June 1578 Julian. Ian Onvlee. “Redating the Founders of Dynasty 18”. In:

Academia.edu (14 Aug. 2014) [11] https://www.academia.edu/4252908/Redating_the_

Founders_of_18th_Dynasty_Egypt
24 Corrected to year 17 in Ian Onvlee. “Absolute Dating of Ancient Egypt”. In: Academia.edu “e Great

Dating Problem” (2015). Chapter 3. [12]

27
 explaining this population explosion. - VL] 8 Now there arose up a new
king over Egypt, which knew not Joseph. [is ``Now'' calculates out
to an interval of 9 years aer Joseph's death according to the 215 years
``short sojourn.'' e Interlinear Scripture Analyzer25 gives an analytical
hyperliteral translation by deconstruction of the Hebrew inflections, giv-
ing a flavor of the Hebrew grammar to the linguist: ``And·he-is-rising
king new over Egypt who not he-knew » Joseph'' - VL]
e context and sense of v. 8 on the basis of the Egyptian high chronology implies
that this new Egyptian king had been a late contemporary well aware of Joseph's
Hyskos-supported political role in promoting the Hebrews in Egypt before he as-
sumed kingship, whom he regarded as a threat. And under the 430 years hypothesis
of Hebrew sojourn in Egypt, one would have to add 215 more years to the 9 years
calculated above between Joseph's death and Ahmosis I, the first Egyptian king to
oppose the Hyskos. e well known high chronology of Ahmosis I begs the question
of 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 Hyskos only began to be expelled by the time of Ahmosis I, never
mind the looming discrepancy between Joseph's tranquil 73 years in Egypt following
Jacob's entry into Egypt challenging only 30 years of tranquility alloted by the 400
years of oppression of the 430 years Hebrew sojourn in Egypt theory.
Expressing Onvlee's 1562 BC expulsion of the Hyksos26 in the 17th year of King
Ahmosis I as ff1579/1578 - ff1563/1562 + 1 = 17 (note that 1562 falls in the spring
through summer half-year, and Ahmosis' regnal year is reckoned inclusively from
his accession year which was his 1st regnal year) the Hyksos expulsion is dated as
ff1563/1562 in the Hebrew patriarchal fall-to-fall calendar. us we find its difference
aer the year of Joseph's death as 9 + 17 = 26 years, which arguably would have
marked 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 aerward shall they come out with great substance [Ex. 3:22 - VL].

alternatively calculated by Onvlee's Hyksos expulsion date by inclusive reckoning as

ff1588/1587 - ff1563/1562 + 1 = 26 years.
Josephus, quoting Mantheo at length, reveals the name of the Pharaoh of the Ex-
odus as ``Amenophis'' in ancient Egyptian recollections of the Hyksos pharaohs who
hosted Joseph, climaxing in the Exodus itself.27
us we find that the total lenght of Hebrew enslavement by the Egyptians was
the difference between the1443 BC date of the Exodus and the 1562 BC date of the
Hyskos expulsion, 1562 -1443 = 119 years.
25 http://www.scripture4all.org/
26 Wikipedia, citing Redford, estimates that this expulsion (the end of the reign of the Hyksos pharaoh

Khamudi) happened at the latest in Ahmosis I’s 18th or 19th year. e 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
27 Flavius Josephus Against Apion Book 1 Chapters 26-35. [4]

28
4.3 Perfect synchronism of the ff1444/1443 Exodus with Amen-
hotep II’s 9th year campaign, confirming the 18th Dynasty
high chronology
e Amenhotep II Exodus synchronism of Fig. 1 to be proven below, based on On-
vlee's 18th dynasty high chronology, may only seem irrelevant to the present argu-
ment of resolving whether the 430 years of Exodus 12:40 commenced with Abraham's
75th year springtime departure from Haran, or commenced with Jacob's 131st year
entry into Egypt.28 Nevertheless this argument's foundation in the Egyptian high
chronology has just been demonstrated in providing the above described almost syn-
chronous 9 years difference of Exodus 1:8 between the death of Joseph and the rise
of Amenhotep I, founder of the Egyptian 18th dynasty who rose to power expressly
to expel the Hyskos from Egypt and to subject their Asiatic cousins the Hebrews to
slavery status. And because the Egyptian high chronology has as one of its confirma-
tions (pillars) my chronology's29 perfect synchronism between Amenhotep's Memphis
stella-dated 9th year campaign and the Exodus, this Exodus synchronism implicitly
supports the biblically consistent 215 years short Egyptian sojourn in Egypt through
the preceding discussion of Ahmosis I's 9 years proximity to Joseph proving that their
lifetimes overlapped, invalidating the 430 years Hebrew sojourn 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). is is because the Exodus synchronism
with Amenhotep II is perfect by virtue of Onvlee's high chronology which is vali-
dated by that synchronism (besides other evidence presented by Onlvlee), and the
demonstration that Joseph and Ahmosis I were contemporaries likewise rests upon
the same foundation of Onvlee's high chronology. And in turn by synergy, all of the
preceding reflects positively on the correctness of Ian Onvlee's 18th Dynasty high
chronology and its 18th dynasty reigns of Ahmosis I, utmoses III, and Amenhotep
II, all three being biblically mentioned in connection with the Exodus story.
As developed below, Amenhotep's 9th year campaign, which commenced hostili-
ties against Canaan on Julian 13 November 1444, 6 days before the start of Amenhotep
II's 10th regnal year and ended arguably in January 1443, is identified as a synchro-
nism 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 (subsection 4.4) in the spring
by at least three months (leaving more than an ample 2 months for its preceding 10
plagues), but because it significantly marked the end of Amanhotep II's devotion of
his life from his youth to a military career ended as the very Pharaoh of the Exodus,
30

Amenhotep II indeed would have survived the tenth plague, because he

was not the firstborn son of utmose III. In the words of Redford, the
28 Bear in mind 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.
29 Vilis Ivars Lietuvietis. e Chronology of the Hebrew Kings Completed. Edition 2.1. Vol. Part II of II.

Solving the Chronologies of Sennacherib and the Bible. Estonia: Vilis I. Lietuvietis, 2015.[9]
30 By Douglas Petrovich, 04 Feb. 2010. http://www.biblearchaeology.org/post/
2010/02/04/Amenhotep-II-and-the-Historicity-of-the-Exodus-Pharaoh.
aspx

29
 idea that Amenhotep II was the eldest son of utmose III “does not seem
possible in the light of our present knowledge.”46 Toward the middle of
utmose 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.” ere is lile
doubt that he was the older half-brother of Amenhotep II who died before
he could assume the throne.

in emulation of his ``Napoleon of Egypt'' father utmosis III who had personally
driven Moses out of Egypt 40 years earlier, and the commencement of Amenhotep II's
seclusion for 13 years at the Napatan home of his likewise humiliated god Amun.31
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 destruc-
tion, 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 goen me honour upon Pharaoh, upon his
chariots, and upon his horsemen.

is year ff1444/1443 according to the Egyptian 18th dynasty ``high chronology'' re-
cently confirmed to a superior level of authority by its improved foundation recently
laid by Ian Onvlee,32 also marked the beginning of the pronounced economic and im-
perial 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.
As confirmed by Ian Onvlee's 18th dynasty chronology, Amenhotep II acceded to
the throne on IV Akhet 1,33 Julian 19 November, 1553. Amenhotep's 9th year campaign
is found remarkably well documented and double dated in the Memphis and Karnak
stelae of Amenhotep II,34 by the date of commencement of military action in Canaan
of that campaign on Julian 13 November 1444, 6 days before Amenhotep II's 10th
regnal year commencing on Julian 19 November 1444 (IV Akhet 1 - III Akhet 25 =
6 days, dating the campaign commencement on Julian 19 Nov. - 6 days = Julian 13
November 1444 BC),
31 Josephus’ Against Apion, Book 1, 26-35 [4]
32 Ian Onvlee. “New insights on Dating uthmosis III”. In: Academia.edu (3 Aug. 2013) [10]
https://www.academia.edu/4161782/New_Insights_on_Dating_Thuthmosis_
III_of_Egypt and “Redating the Founders of Dynasty 18”. In: Academia.edu (14 Aug. 2014) [11]
33 For a partially correct 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
34 James K. Hoffmeier. “e Memphis and Karnak Stelae of Amenhotep II (2.3)”. In: Monumental In-

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

30
 ``Regnal year 9, 3rd month of winter [not ``winter'' but ``Akhet'' mean-
ing ``Flood,'' the season of the Nile innundation as timed by its annual
arrival at Memphis], 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. … Aer 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 aer 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. en
Anakharat was plundered. … booty beyond counting. His majesty ar-
rived <at> Hukti. e chieain 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 the chieain of Naharin [meaning the kingdom of
Mitanni - VL], the chieain of Hai [the Hiites - VL], and the chieain
of Sangar [Babylon - VL] heard of the great victories which <his majesty>
had accomplished. Each one tried to outdo his counterpart with gis of
every foreign land. ey thought on account of their grandfathers to im-
plore 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, [indicating
that this peace mission visited Amenhotep either shortly before (most
probable) or shortly aer the end of his campaign - VL] divine ruler of
Heliopolis, ruler of rulers, a panther who rages in every foreign land and
in this land forever.”''

as well as by dating a ``second day'' shortly following that campaign's commencement

marking observance of the anniversary of Amenhotep's accession to the throne as the
Julian 19 November 1443 commencement of his 10th regnal year, being in the fall-to-
fall year ff1444/1443 of the Exodus as shown in Fig. 1. Of the two Memphis stelae, the
text of the Memphis stele was perfectly preserved by the stele's incorporation into the
ceiling of a later tomb.
e post-script at the boom of the Amenhotep II's Memphis stele quoted above
indicates a Western Asiatic peace mission received in the Egyptian expeditionary en-
campment in Canaan most likely just before Amenhotep's triumphal return to Mem-
phis (most likely) or just aer. is peace mission did not delay to offer their suppli-
cations to Amenhotep, as indicated both by the introductory ``Now at that time,'' as
well as the urgency on the part of the Western Asiatic princes to the north in terror of
losing their lives (pleading for ``the breath of life'') to forestall the threat of continued
swi advance of Amenhotep's 9th campaign to aack them, before Amenhotep was
finally, as the report states, ``satisfied,'' having achieved the proudest objective of any
ancient predatory military campaign which was collection of tribute by intimidation
alone, having boosted his reputation without exertion of military force. is northern

31
tribute payment also explains the brief duration of Amehotep's campaign as measured
by the brief interval of only 5 days of a major part of his campaign between the III
Akhet 25 commencement date of the 9th campaign and the IV Akhet 1 observance of
Amenhotep's accession anniversary marking the commencement of his 10th regnal
year.
Above all, the peace mission's promise, having just paid their ransom from the
threat of imminent aack, to in future submit themselves to annual tribute-paying
vassalage suggests that the venue of their appeal was probably Amenhotep's 9th
campaign military encampment in Canaan, before its conclusion, and not at Mem-
phis/Heliopolis. Amenhotep's interruption by the Exodus 3 months later approaching
the middle of Amenhotep'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 a virtual certainty. erefore, neither this
peace mission nor any vassal payments in consequence of it ever appeared in Egypt.35
Besides this exigent threat scenario, the distinct ``Now at that time,'' eliminated
possibility of delay in their payment of tribute and suit of peace terms, leaving Moses
and Aaron a comfortable 3 months following Amenhotep's return to Memphis to ac-
complish their Exodus mission of the 10 plagues, requiring no more than 2 months
before the Exodus. e 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 com-
mitment to its idol-based theocracy (Pharaoh himself was regarded as one of Egypt's
gods) requiring the abject humiliation (his death would have been counterproductive,
nor is it recorded in the Bible) of its chief proponent, Amenhotep II, which history
records was effective 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 goen me honour
upon Pharaoh, upon his chariots, and upon his horsemen.
e fact that Amenhotep's Memphis Stele double-dated 9th campaign fell entirely
within the ff1444/1443 date of the Exodus, in combination with the abrupt decline in
the wealth and power of the 18th Dynasty commencing in the 10th year of Amenhotep
35 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, Hai and Sangar (Babylon)
arrived before the king bearing gis and requesting offering gis (hetepu) in exchange, as well as asking
for the breath of life. ough 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 fih pylons at Karnak, ”e chiefs (weru) of Mitanni (My-tn) come to him, their deliveries upon their
backs, to request offering gis from his majesty in quest of the breath of life”. e location for this column
in the Tuthmosid wadjyt, or columned hall, was significant, because the hall was venerated … . Aer
these initial campaigns, the remainder of Amenhotep II’s long reign was characterized by peace in the
Two Lands, including Nubia where his father seled maers during his reign.”

32
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 syn-
chronism with the Exodus.

4.4 e Saturday, Julian 21 April 1443 BC exact date of the Ex-

odus confirmed by Amenhotep II’s 9th year campaign
Due to the precise dating of the Exodus in Exodus 12, as the 15th day of the first month
of the first spring-to-spring year as illustrated by Figures 1 and 2,

Exodus 12:5 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
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 bier 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. … 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 cale. 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 fieenth day of the first month; on the morrow aer the passover
the children of Israel went out with an high hand in the sight of all the
Egyptians.
it is easy to find its exact Julian date by table or calculator of new moon dates provides
the possible lunar months in 1443 BC. Location of which of these lunar months would
have been chosen to initiate the first spring-to-spring lunar year would have been a
natural continuation of the nomadic practice of Abraham and his descendants in the
maintenance of their patriarchal fall-to-fall lunar calendar. e simplest and most
accurate location of a patriarchal calendar year under nomadic circumstances would

33
have been to choose the nearest new moon to the equinox which synchronizes the
year. Inclusively counting 365 days to anticipate the next equinox, to be on the watch
for it, would have been simple. us, as in the fall-to-fall case, Moses would have
located the spring equinox, and next determined what part of the current lunar month
this equinox is located in, choosing the nearest terminus.
us,first referencing the Fig. 2 Nisan month of the Exodus, a table of new moons
for 1443 BC gives Jan. 7, Feb. 6, Mar. 7, Apr. 6, May 5, and Jun 3, knowing by
astronomy that the spring equinox of the tropical year always falls + or - a day or so
within 20 March according to the Gregorian calendar, which converts to the Julian
calendar http://www.fourmilab.ch/documents/calendar/ in 1443
BC to 2 April 1443 BC, which astronomy soware confirms was the date of the spring
equinox. us we find the 2 April 1443 BC spring equinox as only 4 days before the
Julian 6 April 1443 BC new moon, making the following day's first crescent moon the
choice for the Saturday (Sabbath) Julian 7 April New Year's Day 1 of the first year
of Moses' spring-to-spring calendar. Next we locate the day of the Exodus in the
15th day of that first month by a web-based lunar calculator such as http://www.
paulcarlisle.net/mooncalendar/ where we enter April 1443 BC, and
count to the 15th day from the earliest crescent moon on Saturday, April 7 (1 Nisan),
to Saturday (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 sunset to be eaten during the night of the Friday sunset beginning of the Nisan
15 Sabbath. e Passover occurred shortly aer midnight of the Nisan 15 Sabbath
Saturday, 21 April 1443 (Ex. 12:29-32, Nu. 33:3) which was conveniently the night
aer the Nisan 14 exact night of the full moon by Fig. 2 illuminating the refugees
assembling in haste throughout the night before sunrise from their scaered 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, probably accompanied by their cale-
drawn wagons loaded before the night of the Exodus, with their herds for 7 days and
nights (Ex. 13:17-22) across the Sinai peninsula, all of which was Egyptian territory
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 Moses' accustomed route to Midian via ``e Way of the Land of the
Philistines'' through what is today Eliat at the northern tip of the Gulf of Aqaba. us
the 7 days Exodus journey from the Nisan 15 Sabbath to the Nisan 22 Sabbath of
Fig. 2 reveals the basis for the Deuteronomy 5:6, 12-15 Exodus-centric version of the
Sabbath commandment of the Decalogue. 36
36 Lietuvietis. e Chronology of the Hebrew Kings Completed, Chapter 7.7. [9], and Figure 1, above. e

“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

34
4.5 Dating Jacob’s departure from Canaan / Entry into Egypt
Referring to the Abraham to Solomon chronology chart of Fig. 1, first, we note that
spring-to-spring reckoning was introduced by Moses in Exodus 12:1, and then retroac-
tively applied in Exodus 12:40 as 430 spring to spring years extending backward in
time from the Julian 21 April 1443 Exodus to the springtime 1873 commencement of
Abraham's sojourn (springtime being the customary time to set out on a long journey
in the Ancient Near East) in the middle of his 75th fall-to-fall patriarchal calendrical
year of life. In other words, spring-to-spring reckoning was not used by the patriarchs
until the Exodus, and Moses' history and chronology which preceded the Exodus was
expressed by the writer of Genesis, namely Moses himself, in terms of the spring-to-
spring calendar which was in accord with Abraham having le Haran in the spring
of his 75th year.
Figure 1 makes the chronological usefulness of Moses' retroactive 430 years spring-
to-spring calendrical reckoning (unknown to his patriarchs) clear, particularly since
it would continue to be useful until its 1 Kings 6:1 480th Nisan years link from the
Julian 21 April 1443 Exodus to the 2nd month of Solomon's 4th fall-to-fall regnal year.
us the 480 spring-to-spring years link, which at the Exodus is seamlessly joined
to the 430 years of Ex. 12:40 to create a 430 + 480 = 910 = 130 x 7 spring-to-spring
years chronological bridge linking the middle of Solomon's 4th year to the middle of
Abraham's 75th year, establishes the connection extending absolute dating, between
the chronology of the Hebrew kings and the Genesis 5 and 11 patriarchal chronoge-
nealogies in the Masoretic Text of the Hebrew Bible.
Second, we find in Fig. 1 that Jacob entered Egypt in the springtime middle of
ff1660/1659, shortly aer the spring equinox midpoint of his 131st patriarchal fall-
to-fall calendrical year of life, as reckoned from the patriarchal chronogenealogies
from Abraham in my ``e Chronology of the Hebrew Kings Completed,''37 (which
point in time was calculated from the 2nd month shortly past the springtime middle
of Solomon's ff965/964 4th fall-to-fall regnal year by means of the above described 910
spring-to-spring years bridge to the springtime middle of Abraham's 75th fall-to-fall
year, ff1874/1873). So just past the ca. spring equionox midpoint of ff1660/1659, at
the beginning of the 215th retroactively from the Exodus calculated spring-to-spring
year, Jacob crossed from Canaan into Egypt. I emphasize crossed from because this
small fraction of his 215th spring-to-spring year while yet in Canaan just before en-
tering Egypt represented the entirety of his final calendrical year in Canaan by spring-
to-spring Hebrew reckoning.38 us Jacob and his 70 family members crossing into
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 point as the
shallow and ideal (ca 20m) undersea land bridge joining the Egyptian and Arabian shores of the 1km - 1.8
km deep Gulf of Aqaba at the kilometers broad and wide Sinai peninsula sandy beach at Nuweiba, 472 km
from the Cairo/Memphis starting point of the Exodus, accounting for a ca. 3 km/hour rate of travel @
23 hours/day according to the Ex. 12:39 daily breadbaking schedule for the 7 days travel schedule of Ex.
13:5-14.
37 Lietuvietis, e Chronology of the Hebrew Kings Completed Chapter 7. [9], and Figure 1, above.
38 It is important to be aware that successive historical epochs in Hebrew thinking overlapped their first

and last, namely terminal, years, just like royal reigns based on the non-accession year dating system
overlapped the first and last years of successive reigns, wherein the last year of the king that died was
accounted both to him as well as to his successor, who counted the last year of the reign of his father who

35
Egypt (Gen. 46:27) had occupied in whole or in part the 215 consecutive calendrical
spring-to-spring years of sojourn in Canaan begun in the 75th year of Abraham prior
to their entry into Egypt, because the fractional size of this 215th and final spring-
to-spring year, and the size of its beginning fractional year (from Moses' perspective
aer his Exodus establishment of the spring-to-spring calendar unknown to Jacob,
used by Moses to retroactively reckon the 430 years of Ex. 12:40-41) were inclusively
reckoned as whole years. It was this aspect found entirely and exclusively in the
Masoretic Text of 215 years of Canaanite sojourn reckoned from the springtime post-
equinox middle of Abraham's 75th fall-to-fall year which was the basis for the mid
3rd century BC Septuagint's and Josephus' 1st century AD mentions of the 430 years
of Ex. 12:40-41 being divided exactly into 215 years in Canaan and 215 years in Egypt,
notwithstanding that the 215 years in Egypt excluded the partial year in which Jacob
entered Egypt, which overlapped the last and 215th year of sojourn in Canaan.
Bear in mind that Jacob, who in his Gen. 48:7 reply to the Canaanite Hyskos
Pharaoh's question ``how old art thou?'' phrased in the formulation of the fall-to-fall
patriarchal age declarations of Gen. 5 and 11 completed at the birth of their sons,
replied according to that same grammatical formulation by declaring his 130 fall-
to-fall years completed (finished) up to the present fall-to-fall 131st year of Jacob's
Egyptian arrival.
ere were two alternative Hebrew grammatical options for stating Jacob's age
at his entry into Egypt: 1, that he was a ``son of his 131st year,'' or 2, that he had
completed 130 fall-to-fall calendrical years of life (years by definition were complete
tropical calendrical years). 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.
e two forms of declaring a person's age are introduced respectively in Genesis
5 and in Genesis 7. e 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,
e 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 at
had died as being also his own first regnal year, resulting in that year being counted twice.

36
issue in the statement of his/her age. us, 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 univer-
sally 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'' spec-
ifying the type of the given number which this stated age represents, which qualifier
in the KJV is consistently translated by the phrase ``years old.'' us, the normal mod-
ern 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 xxx years.''
e 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. is 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. is form of age declaration is found rarely in the Hebrew
Bible, where 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. is checksum
is 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.
erefore we present 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 aer 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 begeeth
Enos. 7 And Seth liveth aer his begeing Enos eight hundred and seven
years, and begeeth sons and daughters. 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 aer he begat Cainan eight hundred and fieen 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 begeeth Cainan. 10 And
Enos liveth aer his begeing Cainan eight hundred and fieen years,
and begeeth sons and daughters. 11 And all the days of Enos are nine
hundred and five years, and he dieth.
What is primarily distinctive about these declarations of age is that they are not of
the type previously discused, which is clearly distinguished by the declared person be-
ing ``a son/daughter of'' the specified number of years. What is instead being stated

37
here, (take for example Seth), is that Seth lived 105 calendrical years before the year
in which he begat Enos. More precisely, Seth had completed his 105th fall-to-fall cal-
endrical year of life when he begat Enos. A person's age in this type of age declaration
represents the number of Old Year's Eve's he/she had crossed in his/her lifetime to
reach the point in time in question, here being ``when Seth begat Enos.'' e proof
that this interpretation is true, besides its evident grammatical good sense, is twofold:
1, the sum of Seth's 105 completed years plus the 807 fall-to-fall calendrical years
Seth lived aer he begat Enos, adds up to his total number of fall-to-fall calendrical
years lived of 912 years. And 2, the statements of the number of calendrical years
completed before the birth of each son can be simply added up to give the total span
of any series of patriarch's lives up to the birth of the last son in the list. In other
words, this list enables finding the year in which any patriarch was born by simply
adding up the completed years at the birth of their sons of the patriarchs in his ge-
nealogy. By virtue of this feature, the chronogenealogical lists of Genesis 5 and 11
as bridged by their intervening details became a calendrical timeline of patriarchal
history, or simply a calendar of patriarchal epochs where each patriarch's life to the
birth of his son was a calendrical epoch based on tropical years according to Genesis
1:14-19 describing the celestial calendrical system created on the 4th day of Creation,
the natural phenomenon which is the basis of archeoastronomy world-wide. is pa-
triarchal timeline and its calendrical system is presented in my aached Appendix C
chronology chart 12/16. For more detail and verification, such proving the patriachal
calendar to have been fall-to-fall, etc., consult section 7.6 of my treatise part II.39
And how do we know that Jacob would have reckoned his stay in Canaan as hav-
ing been 131 years? We find this indirectly confirmed in Pharaoh's formally phrased
question to Jacob ``How old art thou?'' and in Jacob's respectively formally phrased
answer in Gen. 47:8-9

8 And Pharaoh said unto Jacob, How old art thou? [Phrased in the He-
brew as found in the Genealogies of Genesis 5 & 11, cf. preceding foot-
note. - VL]
9 And Jacob said unto Pharaoh, e 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 aained 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:40
8 And Pharaoh saith unto Jacob, `How many [are] the days of the years of
thy life? [is 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]
39 Lietuvietis, e Chronology of the Hebrew Kings Completed Chapter 7, sec. 7.2. [9]
40 https://www.biblegateway.com/versions/Youngs-Literal-Translation-YLT-Bible/

38
 9 And Jacob saith unto Pharaoh, `e days of the years of my sojournings
[are] an hundred and thirty years [Jacob answers Pharaoh's grammati-
cally precise and exclusive form of question in terms of that same form
characterized 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.'
e Interlinear Scripture Analyzer41 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:
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. And that 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.''
erefore, Jacob's answer of his having completed 130 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 year in which he entered Egypt. is 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.
apparently by the sum 130 + 17 = 147. By reference to Fig. 1, at this point we can
recognize Jacob's 130 total calendrical years completed in Canaan prior to Jacob's year
of entry into Egypt, and by Gen. 47:28 the 17 years of Jacob completed in Egypt from
his ff1660/1659 131st fall-to-fall calendrical year entry into Egypt.
41 http://www.scripture4all.org/

39
4.6 e “4th generation” of Gen. 15:16 fits the 215 years in Egypt
short chronology, but Jochebed’s age needs explaining
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 Gla:42
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
continuing: “Much of nature including biology follows the base e expo-
nential curve in decay or growth.”
Gla used the 215 years short Egyptian sojourn, making Gla's biblical patriarchal
date of birth and lifespan data for practical purposes (having negligible differences
inconsequential for the present calculation) identical the more rigorous and exact data
of my part II treatise. us my data confirms his Figure 3 result:

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

Figure 3: Patriarch Longevity, 19 April 2004, Courtesy of e Bible Study Web Site at
BibleStudy.org
42 from Charles A. Gla Jr. “Patriarchal Life Span Exponential Decay by Base e” Pasadena, CA. http:

//www.ldolphin.org/lifespans.pdf

40
 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 maternal
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 proportional basis to
today's normal maximum limits for the ages of the respective parents for natural child-
birth 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 to Moses (Levi-Kohath-Amram-Moses),
on the one hand, to on the other hand the more convincing four generations line
of Kohath to Eleazar (Kohath-Amram-Aaron-Eleazar), from Kohath who crossed into
Egypt from Canaan with Jacob to Eleazar who represented Abraham's seed crossing
back into Canaan in the fourth generation, 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 aerward 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. e 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. us (as will be
shown) Moses himself may reasonably be regarded as answering to ``in the fourth
generatin they shall come hither again.''
However, according to Wikipedia,43
e 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. e term second-generation refers to children of
first-generation immigrants, and thus exhibits the same ambiguity.
another interpretation of this ``4th generation'' would select someone 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
43 https://en.wikipedia.org/wiki/Immigrant_generations

41
border of Canaan on the east bank of the Jordan. us Eleazar became the first high
priest of the nation of Israel, of the fourth generation born in Egypt, serving long aer
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 7) 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, whi
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,44 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
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.
erefore 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
44 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.

42
 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. …
Genesis 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.
erefore Joseph was born in Jacob's 14th and last year of service to Laban, and Levi
was born as Jacob's third son, all three born to Leah, 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 subsection 4.2 above:
us Jacob's 131st fall-to-fall calendrical year of life is found in 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, above, Jacob's
131st year entry into Egypt was in ff1660/1659 BC, which was Joseph's
38th year.
Hence Levi's fall-to-fall calendrical year of life at his Entry into Egypt with his sons
Gershon, Kohath, and Merari was 4 + 39 = 43.
Because Kohath entered Egypt with his father Levi, we can estimate Kohath's birth
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.

43
 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 in
my treatise part II, where the chart of Fig. 1 was developed, as falling according to Fig.
1 in the 3rd spring-to-spring calendrical year before the spring-to-spring calendrical
year of Moses' birth45 from Fig. 1: ff1524/1523 + 3 = ff1527/1526 (Aaron's birth year),
which consequently was ff1660/1659 - ff1527/1526 = 133 years aer the year of Jacob's
entry into Egypt, or 134 years 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. en 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 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. is 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,46 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.
e 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, 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 irre-
producible precision stonework, not to mention the enigma of the pyramids at Gizeh,
45 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. 5.4), in turn calculated from the 1 Kings
6:1 480th spring-to-spring year aer the Exodus having fallen in Solomon’s 4th fall-to-fall regnal year
46 Female peak maximum longevity in recent decades has reached 120, but has generally held steady on

an annual basis at 116.

44
all arguably touching upon the times of the postdiluvian patriarchs of whom Abra-
ham, as the initiator of the biblical Exodus era of Fig. 1 was the last, an era when
the verdant post ice age savannahs of Egypt and the broad Sahara were still in the
process of drying out, as aested by the petroglyphs of its witnesses describing its
copious fauna long gone. is constellation of ancient witnesses challenges our lack
of humility in their presence, who will remain to tell their tale long aer we are gone.
Abraham lived to 175 years, and during the 430 years of his and his successors' so-
journ their lifespan decayed distinctly exponentially to the base e to about 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 youth mortality due to
disease and other environmental factors which have nothing to do with intrinsic bi-
ological lifespan (death by old age), indicating an exponential human lifespan decay
curve47 which found its limiting asymptote at about 78 years.48
e fact is that the maximum human lifespan a concept oen confused
with "life expectancy" has remained more or less the same for thousands
of years. e 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. at 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.
us 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. is tragedy had nothing to do with
47 http://www.biblestudy.org/basicart/why-did-man-live-longer-before-flood-of-noah-than-after

html
48 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

45
 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. us those of Jochebed's population who had survived
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. erefore, 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 59,49 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. e 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
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.
in comparison with modern rates of population growth, which the above verse testi-
fies 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,50 have nearly rivaled Abraham in
recent decades,
49 Modern medical technological means have made it possible for women to have children at a maximum

age of about 70.

50 Dhaqqaboo Eebbaa was born in 1853 in specific rural place called Serua 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/

46
https://en.wikipedia.org/wiki/Shirali_Muslimov

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

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.51 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
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
e 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
51 https://en.wikipedia.org/wiki/Ramjit_Raghav

47
man being able to father a child.
e 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 (Aer 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 greeting at the
Egyptian court justified. Needless to say this is indicative of preservation of youth and
vitality no longer evident in today's world. us we can be reasonably certain that the
scenario of Levi's having 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, convertable
to 63 in modern biological terms) was perfectly capable of bearing Aaron, and at 67,
Moses, is entirely within normal biological parameters. And recall from subsection
4.2 that Joseph was born to Jacob in Jacob's 94th calendrical year of life.
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. e 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 e contradictions of limiting Abraham’s Gen. 15:13-

16 to Egypt alone, which corrupt Ex. 12:40
e dispute in the popular 430 years in Egypt interpretation of Ex. 12:40 depends
first on exploiting a genuine ambiguity in the Hebrew grammar (but not its meaning,
which is established in its context) of Exodus 12:40 allowing for the Hebrew parti-
cle ``ashr'' 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 so-
journ 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.
is manipulation of meaning obviously must ignore as irrelevant the indisputed
215 chronolgenealogical years from the commencement of Abraham's covenanted so-
journing in his 75th year to the continuation of that covenanted sojourn by inheri-

48
tance of Jacob at his descent into Egypt. e context and content of Gen. 15:13-16
indicating its commencement 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 chronol-
ogy in Egypt grasp at the straw of the singular (as opposed to plural) of the ``land
not theirs'' in their aempt 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 construction. Whereupon they plead ``Gaps, great gaps in
the biblical chronogenealogies of the sojourn in Egypt!'' to rescue their argument.
However, excision of the histories of Abraham, Isaac, and Jacob while in Canaan
is not supported by the context of Genesis 15:13. 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 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.'' Conse-
quently, 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 Abraham's request for a sign confirmed to Abra-
ham 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. us 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. is 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
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
sojourner in a land not theirs, and they have served them, and they have
afflicted them four hundred years,

49
 14 and the nation also whom they serve I judge, and aer 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.
is passage illustrates that the use of singular terms to denote plural entities is quite
pronounced 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 maer 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.'' e entire planet 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 was not inherent in his observance of a
different religion, as the Bible has shown tolerance toward non-biblical religions, in
its many multicultural and multireligious scenarios. No, the issue which dispossessed
Canaanites the was not based on any notion of heresy, but rather on morality at its
most fundamental level, taking into consideration all circumstances of every individ-
ual, which ultimately 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 aer a space of at least
400 years. Abraham having returned not long before from Egypt on his continual
sojourn since he le Haran in Northern Syria, was made by v. 13 keenly aware that
God's words predicted that his condition as a sojourner would not change on the part
of the heirs of his covenant until the day in which they possessed Canaan according to
his covenant, 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 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,'' 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. Abraham accepted the
terms of his covenant which le him and his heirs as men without a country until

50
God's good time, which in and of itself above every other consideration seles the
issue of Exodus 12:40, making it impossible to interpret as meaning 430 years in Egypt,
and specifically not by appeal to the singular of ``a land not theirs'' of Gen. 15:13.
And clearly affliction of various kinds and durations met Abraham's covenant
heirs in Canaan, Northern Syria, and Egypt, where a substantial part of this ``afflic-
tion'' was inflicted by their own relatives outside the line of inheritance of Abraham's
covenant, beginning 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 has 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 seizing the obvious reference to Egypt in Gen.
15:14 to force both verses 13 and 14 into ``a land that is not theirs'' of v. 13 which
they identify as Egypt according to its singular, thus placing the entire ``four hun-
dred years'' of servitude and affliction in Egypt, and by the same token likewise by
a stretch of only 30 additional years of tranquility, filling up the entire 430 years of
Exodus 12:40. Superficially, 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 refer-
ring 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 ar-
rival 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 fly of slightly less (by the span of the 40 years of wan-
dering in the wilderness of Midian) than 4 generations in their Egyptian ointment, the
long sojournists throw up their hands pleading ``Gaps, great gaps corrupt the biblical
chronologies!'' which must be emended. But emendation of the clear statement of the
Hebrew original in harmony with its context has ever been the refuge of a factually
insupportable study of the biblical text.
Rather than restricting the venue of the prophecy of Gen. 15:13-14 to Egypt alone,
verse 14 merely singles out a distinct and prominent taskmaster from among those
burdening Israel's sojourn both there as well as in Exodus 12:40, being the only na-
tional 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 taskmas-
ters in v. 13 - VL] whom they shall serve,'' thus narrowing the broader overview focus
of v. 13 to Egypt alone. By its transition from the general overview (of v. 13) to the
specific, from the broad to the narrow, as well as from the earier to the later, verse 14
leaves behind the broader focus of Egypt and Canaan (and Jacob's greedy uncle La-
ban in Northern Syria) of the introductory v. 13, because throughout the entire saga
of their servitude prior to possession of the land of Canaan, Abraham's seed found
themselves in service/servitude to only one national entity, which was Egypt. e
others had been 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. is is the meaning of the transitional ``And also'' of

51
v. 14. Other than Egypt, Abraham's offspring had only served sundry individuals, as
Jacob served Laban for the hand of his daughter 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. us besides the clearly
Egypt identifying ``and aerwards 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 pointing indisputably
to Egypt, narrows the focus of v. 14 to Egypt where Egypt is clearly identified in
retrospect, from its broader introductory focus of v. 13 which was mostly Canaan,
including excursions to Egypt, Hebron, and anywhere else Abraham's covenant heirs
may have wandered on sundry errands of their Abrahamic sojourn.

6 Bibliography
References
[1] Gerhard F Hasel. “e Meaning of the Chronogenealogies of Genesis 5 and 11”.
In: Origins 7.2 (1980), pp. 53–70. : http : / / prophetess . lstc .
edu/~rklein/Documents/hasel.htm.
[2] James K. Hoffmeier. “e 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. e Context of Scripture. Leiden, Boston: Brill Academic Pub.,
2000.
[3] Morris Jastrow. “Sumerian and Akkadian Views of Beginnings”. In: Journal of
the American Oriental Society 36 (1916), pp. 274–299. : www.jstor.org/
stable/592686.
[4] Flavius Josephus. e Complete Works of Flavius Josephus. Ed. by William Whis-
ton. Public Domain. www.ultimatebiblereferencelibrary.com, 1737. : https:
//ia902309.us.archive.org/31/items/CompleteJosephus/
Complete%20Josephus.pdf.
[5] Titus Michael Kennedy. “e Israelite Conquest: History or Myth?: An achaeo-
logical evaluation of the Israelite conquest during the periods of Joshua and the
Judges”. Supervisor: Prof. C L v W Scheepers. MA esis, Biblical Archeology.
1 Preller St, Pretoria, 0002, South Africa: University of South Africa, Nov. 2011.
: http://uir.unisa.ac.za/bitstream/handle/10500/
5727/thesis_kennedy_t.pdf?sequence=1&isAllowed=y.
[6] Vilis I. Lietuvietis. Sennacherib’s First Five Years. Edition 1.1. Vol. Part I of II.
Solving the Chronologies of Sennacherib and the Bible. Estonia: Vilis I. Lietu-
vietis, 30 December 2015. : www.chronobiblica.org.

52
 [7] Vilis I. Lietuvietis. “Correcting iele in Depth: 20 Pages + Charts and 23 Extra-
biblical Synchronisms”. In: self-published on my website www.chronobiblica.org
(15 April 2016). Edition 1.1. : www.chronobiblica.org.
[8] Vilis I. Lietuvietis. “Should Jotham have reigned for 16 years or 20 in iele’s
Hebrew kings chronology?: Correcting iele in 5 pages + appendices with 23
extrabiblical synchronisms”. In: self-published on my website www.chronobiblica.org
(15 April 2016). Edition 1.2. : www.chronobiblica.org.
[9] Vilis I. Lietuvietis. e Chronology of the Hebrew Kings Completed. Edition 2.2.
Vol. Part II of II. Solving the Chronologies of Sennacherib and the Bible. Estonia:
Vilis I. Lietuvietis, 31 January 2016. : www.chronobiblica.org.
[10] Ian Onvlee. “New insights on Dating uthmosis III”. In: Academia.edu (Aug.
2013). a work in progress. : https://www.academia.edu/4161782/
New_Insights_on_Dating_Thuthmosis_III_of_Egypt.
[11] Ian Onvlee. “Redating the Founders of Dynasty 18”. In: Academia.edu (14 Au-
gust 2014). a work in progress. : https://www.academia.edu/
4252908 / Redating _ the _ Founders _ of _ 18th _ Dynasty _
Egypt.
[12] Ian Onvlee. “Absolute Dating of Ancient Egypt”. In: Academia.edu e Great
Dating Problem (2015). Chapter 3 of ”e Great Dating Problem”. : https:
//www.academia.edu/7720968/The_Great_Dating_Problem_
Chapter_4_-_Absolute_Dating_Ancient_Egypt.
[13] Peter G. van der Veen and Wolfgang Zwickel. “Die neue Israel-Inschri und ihre
historischen Implikationen”. In: „Vom Leben umfangen“ Ägypten, das Alte Tes-
tament und das Gespräch der Religionen Gedenkschri ür Manfred Görg. Vol. 80.
Ägypten und Altes Testament. Stefan Jakob Wimmer und Georg Gafus - Ugarit
Verlag, Münster, 2014, 425ff. : https : / / www . academia . edu /
9742008/Die_neue_Israel-Inschrift_und_ihre_historischen_
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und_das_Gespr%C3%83%C2%A4ch_der_Religionen._Gedenkschrift_
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84AT_80_._2014.

A Appendix A: e Abrahamic Covenant

A.1 e totality of the Abrahamic covenant
e 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 lile, and there a lile,'' lest we the readers, no less
than Abraham, should fail to grasp its full implications.

53
Genesis 3:13 And the LORD God said unto the woman, What is this that
thou hast done? And the woman said, e 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 cale, 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 cale, 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, aer that Lot was separated from him, Li 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 en 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 Aer 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, is 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

54
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
aerward 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 e Kenites, and the Kenizzites,
and the Kadmonites, 20 And the Hiites, and the Perizzites, and the Rephaims,
21 And the Amorites, and the Canaanites, and the Girgashites, and the Je-
busites.
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 aer 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 at in blessing I will bless thee, and in multiply-
ing 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 at 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 Hiite answered Abraham in the audience of the
children of Heth, even of all that went in at the gate of his city, saying, 11

55
 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; 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 aer 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.

A.2 e 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 Abra-
ham'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, ou 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

56
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 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, y 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 aer 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

57
 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 aer them.

A.3 Possession of Canaan by faith, forefeited by the lack of

faith of its intended first generation
e 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 aer 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 erefore shall ye keep all the commandments which
I command 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, Pre-
pare you victuals; for within three days ye shall pass over this Jordan, to

58
 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 broughtest 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
pueth his trust in me shall possess the land, and shall inherit my holy
mountain;
e 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.

B Abraham’s covenant itself determines that the “so-

journ” of Exodus 12:40 and of Genesis 15:13 were
one and the same, having commenced with Abra-
ham’s sojourn in his 75th year
Genesis 22:15-18 marks the end of the Abrahamic covenant, and Genesis 23 clearly
illustrates Abraham's relationship to the owners of Canaan in which he was a life-
long foreigner, having no moral or legal claim to the land, except for the right to ask
to purchase the field and the cave of Machpelah, which he respectfully bought as a
cemetery for himself and his descendants, believing that centuries later his descen-
dants would return ``in the fourth generation'' to possess this land ``when the iniquity
of the Amorites'' would be ``fulfilled,'' finally making the land morally available for
possession by his heirs according to Genesis 15:16.
In Gen. 15:7 God stated the nature of His gi of Canaan to Abraham, as an ``in-
heritance,'' to which offer Abraham asked (v. 8) how he would know that he would
inherit (the Hebrew word is ``to become a tenant'' wherein God was obviously the

59
Landlord) of Canaan. Abraham's request of v. 8 for a sign in confirmation of God's
promise of v. 7 was a biblically normal reaction52 to God's offer ``to give thee this land
to tenant it'' which first of all (v. 13 - ``know of a certainty'') was described to take
place in the person of Abraham's heirs, who aer their long saga of the 400 years of
v. 14 which according to the course of the narrative began in the context of v. 13, and
following the v. 15 interjection that Abraham would die in a ripe old age, would finally
``come hither again'' representing Abraham long aer his death to finally assume its
ownership, as conditioned by Genesis 15:16 which specified that Canaan would only
become available for legal transfer to Abraham's heirs at the point of moral disqualifi-
cation of the Amorites from ownership of that land, which according to Genesis 15:14
would occur no less than 400 years in the future. us Abraham was informed that
``he'' would ``tenant,'' namely ``inherit'' Canaan only by representation of the heirs
of his covenant which confirmed this gi of God to Abraham.
Abraham's covenant was a virtual deed to Canaan in potential, because for at
least 400 years to come from Abraham's perspective in Canaan in Genesis 15, Canaan,
the moral property of the Canaanites, would not be forfeited by them. It would not
become morally available for involuntary Divinely authorized transfer of ownershp
from the Canaanites to anyone else before the 400 years. us Abraham, as later
Isaac and Jacob, was ``given'' Canaan, but only virtually, in the form of the privilege
of passing its future potential ownership forward as a gi by faith to his heirs unto a
distant inheritance, but only so long as he, and later the heirs of his covenant, contin-
ued to exercise the faith required to receive and retain that covenant. At the Divinely
percieved point beyond which Abraham's heirs would consistently, openly, and defi-
antly fail to exercise the faith by which they had received Abraham's covenant, they
would lose it, exactly as did all but two of the estimated 600,000 male refugees of the
Exodus above the age of 19 on the borders of Canaan,

Exodus 12:37 And the children of Israel journeyed from Rameses to Suc-
coth, about six hundred thousand on foot [that were] men, beside chil-
dren.
who perished in the deserts of Midian:

Numbers 32:11 ``Surely none of the men that came up out of Egypt, from
twenty years old and upward, shall see the land which I sware unto Abra-
ham, unto Isaac, and unto Jacob; because they have not wholly followed
me''
e preceding Appendix A, listing texts following the conclusion of Abraham's covenant,
from Genesis 26:1 through Deuteronomy 1:8 add illuminating commentary as to its
nature and substance. e gist of this illumination is found in God's final clarification
to Abraham of Genesis 15:18 ``unto thy seed have I given this land,'' confirming verses
13-16 that Abraham would never personally receive right of ownership of Canaan
(other than to his cemetery), clarifying God's promise ``I will give it to thee''53 as
52 Forsuch a reaction of Gideon to another promise of God, see Judges 6:36-40 quoted in section 3
53 butnot at the present moment, because God could not break his own commandments against the or
coveting of the moral property of another

60
meaning that Abraham was by faith in his covenant assured future ownership by his
descendants of the land of Canaan, just as surely as if God had given Abraham immedi-
ate possession of Canaan, which He did not. God had in fact virtually given Canaan to
Abraham. at future ownership was possessed only by faith that the Amorites would
in the distant future forfeit their moral right to continue to own Canaan, morally bar-
ring even the thought of premature ownership of Canaan on the part of anyone else,
which would have broken God's 10th commandment against covetousness. Abraham
understood the moral implications of Gen. 15:16, because God's moral law, in prin-
ciple eternal and immutable, had been known since the Creation, or otherwise the
antediluvian world could not have been held morally accountable, judged, and con-
demned just as the Canaanites would be, and as Sodom and Gomorrah had been before
them. us Abraham's covenant became his ticket to future ownership of Canaan as
represented by his distant heirs of that same ticket who would represent Abraham,
Isaac, and Jacob, but only aer 400 years when the Amorites had forfeited their moral
right to Canaan's ownership as required by the 10 commandments.
e above quoted texts declare that Abraham's son Isaac and grandson Jacob in-
herited Abraham's covenant of receipt by faith (without immediate moral right of
ownership) of ``the promised land'' as well as receipt of the Messianic promise to be
fulfilled in the covenant lineage of Abraham, that ``in thee shall all the families of the
earth be blessed'' for Abraham's sake, and due to Abraham's faithfulness as enforced
by his covenant. Although Divine selection guided which of Abraham's branching
line would inherit Abraham's covenant and its promise of land, that selection was al-
ways consistent with Abraham's original covenant. And until possession of the land
first shown to Abraham and then promised to him and his ``seed'' aer him by his
unfolding covenant was realized, Abraham and his ``seed'' inheriting his covenant
would remain without a country of their own according to God's command to Abra-
ham in his 75th year to ``get thee out of thy country,'' remaining thus by definition of
Abraham's covenant ``sojourners,'' continuing the sojourn begun by Abraham, until
they finally possessed the land promised to Abraham according to his covenant. is
progressively inherited covenant (not its land) remained intrinsically Abraham's de-
spite that it was inherited by and confirmed to Isaac and Jacob, each of whom had
older brothers, Ishmael and Esau, who regarded Abraham's covenant inheritance as
their's by birthright.
us continuity of the force (authority) of Abraham's covenant by inheritance
of the unfolding covenant of Abraham, namely progressively unfolded exclusively to
Abraham from Genesis 12:1-4 and Genesis 13:17, through Genesis 15, further unfolded
in Genesis 17 and finally concluded in Genesis 22:15-18, thereaer to be unfolded
(developed) no more, its sojourning aspect is made plain in
Genesis 17:7 And I will establish my covenant between me and thee and
thy seed aer thee in their generations for an everlasting covenant, to
be a God unto thee, and to thy seed aer thee. 8 And I will give [future
- VL] unto thee, and to thy seed aer thee, the land wherein thou art a
stranger [present tense condition of being a ``stranger,'' in the total and
absolute sense of being a foregner in Canaan, morally a naked interloper
but for the tolerance of its legitimate owners the Canaanites, without any

61
 present moral or other basis for pretension to owning the land, subject
to change only by the Genesis 15:16 forfeiture of the Amorites' moral
right to the land in order to make possible the future fulfillment of the
covenant promise of the land of Canaan, including its stated delay of 400
years unto ``the 4th generation.'' -VL], all the land of Canaan, for an
everlasting possession [future - VL]; and I will be their God.
is aspect of being a ``stranger'' in Canaan (and by implication everywhere else on
earth) until the ``iniquity of the Amorites is … full'' makes evident that no less than
for Isaac and Jacob, the ``sojourning'' of ``the children of Israel'' of Exodus 12:40 on
the eve of the Exodus was nothing more than an extension of the sojourn ordained
by God in Abraham's 75th year to ``get thee out of thy country,'' in pursuit of the
homeland covenanted to Abraham. us inheritance of Canaan first of all entailed
a covenanted sojourn inherited by his Divinely appointed line until the possession of
Canaan by conquest. And as foretold to Abraham in Genesis 15:13-16, and confirmed
by Deuteronomy 12:40, Jacob's descendants, the children of Israel, were on the eve of
the Exodus found to be continuing Abraham's sojourn in pursuit of that same ``land''
shown to Abraham but morally owned by the Amorites until their ``iniquity is …
full,'' by force of one and the same covenant of Abraham: a covenant, a sojourn, and
a Divine enterprise for the blessing of ``all nations'' begun through Abraham in his
75th year which defined the children of Israel at their Exodus as a nation continuing
Abraham's sojourn, stateless in pursuit of their Abrahamic ``promised land,'' purified
of sin and sinners, which would become a biblical paradigm for its broader context of
Genesis 3:15 and Isaiah Isaiah 65:17-25 and 66:22-24. us Abraham's sojourn begun
in his 75th year at God's command to ``get thee out of thy country'' was intrinsically
and inseparably part of his covenant as continued by his seed which inherited it until
their possession of Canaan. is intrinsic quality of Abraham's covenant defining
the sojourn of the inheritors of his covenant defines the ``sojourn'' of Deuteronomy
12:40. Whoever accepted the inheritance of Abraham's covenanted gi of Canaan had
to wait, namely to extend the sojourn begun by Abraham, in order to receive it.
is overriding contextual fact of the sojourn of the children of Israel on the eve
of the Exodus having been merely an intermediate portion of the intrinsically larger
sojourn of Abraham which would extend to the borders of Canaan at the dividing
of the Jordan according to Abraham's covenant progressively elaborated to Abraham
personally, and only confirmed to the heirs of his covenant, biases the Hebrew sense
and meaning of the ``sojourn'' of Exodus 12:40 to have been commenced by Abraham
at God's bidding to leave his country in search of a land promised by God, leaving
the inheritors of his covenant in this same state of being without a country until
their possession of Canaan, which meaning was espoused by the KJV translators, a
translation faithful to the sense and grammar of the Torah of the Hebrew Bible which
they found in the Masoretic Text:
40 Now the sojourning [commenced by Abraham in his 75th year - VL]
of [namely, continued by - VL] 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.

62
e KJV translation of the Hebrew text allows the interpretation of ``the sojourning''
``of the children of Israel, who dwelt in Egypt'' on the eve of their Exodus as having
been a constituent part of that ``sojouring'' covenanted by God with Abraham com-
manding him to ``get out of thy country'' in Abraham's 75th year, (in plain English
``start your sojourning'' which by definition of ``sojourning,'' namely being without a
home country, could not cease until Abraham or the inheritors of his covenant would
take possession of Abraham's covenanted inheritance of Canaan). is biblical view-
point was shared by biblical interpreters, both Jews and Christians, from the early
centuries BC through the early centuries AD, down to the Protestant Reformation,
and generally held by Protestants, including John Calvin and the dominant biblical
chronologist Bishop Ussher, until the end of the 19th century. All that remains for
the present examination are the details involved in this conclusion.54
Review of section 2 in light of the Abrahamic covenant texts of subsection 2.1
shows that no other covenant, or modification of Abraham's covenant, intervened
before the possession of Canaan by Abraham's heirs to modify, much less to supplant,
Abraham's covenant which would bring the children of Israel of Exodus 12:40

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.

finally into position both physically and morally (according to the iniquity of the
Amorites having become full of Gen. 15:16) to inherit the land promised to Abraham
and his seed in his covenant. is primary fact of the gradual coming to fruition of a
constellation of prerequisite conditions (Israel having grown to sufficient population,
prepared by testing of their faith, in the right place and at the right time when the
Canaanites had forfeited their right to own Canaan) for the inheritance of Canaan,
54 Regarding the fate of Abraham, Isaac, Jacob (who described his life to Pharaoh in Gen. 47:9 as hav-

ing been an ordeal), and those who “sojourned” without gaining posssession of Canaan though it was
promised to them, as well as for Adam’s posterity according to the Edenic covenant of Genesis 3:15, of
which Abraham’s covenant was merely a typological extension, elaborating its details, God offers His ul-
timate (antitypical) “Canaan” in Isaiah 65:17-25 and 66:22-24, of which the historical Canaan was merely
typological of God’s ultimate objective of re-creating the earth purified of sin and sinners for His redeemed
as just cited in Isaiah. us Abraham’s covenanted “sojourn” of Genesis 15:13-16 involving his posterity
unto the dividing of the Jordan becomes in the background of the entire the Hebrew Bible typological of
God’s plan for the rescue of humanity, a paradigm found in the Sabbath commandment of Deuteronomy
5:15 recalling God’s Edenic redemptive plan of Gen. 3:15 to be aained through the progressive outwork-
ing of the Edenic-Abrahamic covenant according to the Messianic prophecies permeating the Hebrew Bible
from Genesis 3:15 through Malachi. us the core biblical message is that all humanity from Adam’s fall to
the present have been co-“sojourners” with Abraham in Divinely guided pursuit of that promised land pu-
rified of sin rendering it unfit to live in, as the outworking of the promise of Gen. 3:15 of final victory over
the author of sin introduced in Job 1:6,7, Isaiah 14, and Ezekiel 28 as the arch-instigator of a cosmic revolt
against the Creator at an angelic level, explaining the mystery of evil which invaded God’s perfect creation
of Gen. 1:31 as a corrupt aitude leading to Eve’s seduction and Adam’s fall by the fallen archangel Lucifer
in Eden, to whom Adam thus forfeited his authority over the earth, whose catastrophic consequences are
to be endured in the faith of Abraham with the patience of Job (Job 19:25-27, Ps. 49:15, Isaiah 53) until
the sojourn of our fallen world (ie. “this world is not my home”) has been Messianically completed as a
dramatic cosmic ordeal of universal purification from sin, by allowing this disease run its full course of
misery and destruction, never to be forgoen or repeated, according to the epilogue of Malachi 4.

63
defined the ``sojourn'' of Exodus 12:40 as a continuance of the terms of Abraham's
covenant by which Abraham became a man and eventually a clan without a coun-
try in search of a purified (of sin and sinners) land promised him by God. In other
words, this ``sojourning'' was a priori the sojourning which God had commenced
with Abraham, placing his descendants in precisely the same ``man without a coun-
try'' situation as Abraham had endured by faith. is simple fact of the continuation
(extension) of Abraham's definitive ``sojourn'' by his covenant heirs pre-empts (an-
swers a priori) all speculations involved in Exodus 12:40 as to when, how, where and
by whom the ``sojourning'' of the ``children of Israel'' began, placing its commence-
ment exclusively in Abraham's 75th year. And it is this a priori biblical contextual
condition which biased the meaning of ``ashr'' in Exodus 12:40, in the choice between
its meanings as either ``which'' or ``who,'' highlighted in red in the KJV translation
of Ex. 12:40 above. Clearly, as discussed above, the ``long sojourn'' of 430 years in
Egypt choice of ``which,'' would commence the sojourn of the children of Israel at the
point of their entry into Egypt, dated in Jacob's 131st year. But the ``short sojourn''
of 215 years in Egypt choice of ``who,'' would leave the ``sojourn'' as defined by its
a priori condition, whereby the sojourn of the children of Israel was commenced at
God's command to Abraham in his 75th year to leave his country, being by virtue of
Abrahamic covenant inheritance the same state in which the children of Israel were
still found on the eve of their Exodus from Egypt. No further Scriptural scrutiny is
required to conclude this argument, but will certainly be helpful by way of confirma-
tion and conviction of where we have arrived, demonstrating that the biblical text is
not arbitrary, ambiguous, imprecise, or unclear.

C Chronology Charts
1. From Solomon through Zedekiah to Ezra's Jerusalem mission (8 sheets):
(1/16) Sheet 1/7: Solomon - Asa, and Jeroboam - Omri
(2/16) Sheet 2/7: Asa - Joash, and Omri - Jehu
(3/16) Sheet 3/7: Joash - Uzziah/Azariah, and Jehu - Jeroboam II
(4/16) Sheet 4/7: Uzziah/Azariah - Hezekiah, and Jeroboam II - Hoshea
(5/16) Sheet 5/7: Hezekiah - Manasseh
(6/16) Sheet 6/7: Manasseh - Zedekiah and Exile of Jehoiachin
(7/16) Sheet 7/7: Zedekiah and Exile of Jehoiachin - Ezra's Jerusalem mission
(8/16) Sheet 0/7: David through Solomon
2. (9/16) Chronology Comparison Chart (CCC): iele/McFall & Lietuvietis chrono.
3. (10/16) Abraham - Exodus - Solomon
4. (11/16) Lunar chart of the Exodus month, Nisan (New, 08 April 2016)
5. (12/16) From Creation to the Exodus (Superior presentation, 08 April 2016)
6. (13/16) A date differential overview of the biblical chronology
7. (14/16) Israel vs Judah accession year vs nonaccession year chart
8. (15/16) Coregencies and overlapping reigns chart
9. (16/16) Proof of Solomon's use of the fall-to-fall calendar - chart

ese charts are optimized for edge-to-edge A4 paper printing.

64
 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
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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

Nebuchadnezzar
(spring-to-spring) 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14

Exile of ⚓
Jehoiachin 1 2 3 4 5 6 7 8
⚓ ⚓ Zedekiah 0 1 2 3 4 5 6 7
Jehoiachin (1) (2) (3) (4) (5) (6) (7) (8) (9) (10)(11)0
Jehoiakim 0 1 2 3 4 5 6 7 8 9 10 11
⚓ Jehoahaz 0 1
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 Year 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

Jeremiah's prophecy of 70 years 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16

captivity dated in Daniel 1:1; 9:2

16
Vilis I. Lietuvietis 2015 -- www.chronobiblica.org
 Nebuchadnezzar Artaxerxes I
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 spring to spring spring to spring 7 8

7/7

⚓ ⚓
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 Exile of Jechoiachin
8 9 10 11 Zedekiah

Years 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 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37

Year 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

34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 ⚓⚓ ⚓
According to Moses' Leviticus 25:1-18 civil regulation, Ezra arrived in Jerusalem in 5th month with provision
1 2
sent by Artaxerxes I to renew Jewish civil life by celebrating Jubilee in the 7th month New Year (Ezra 7:6-10)

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 of 70 years captivity as dated in Daniel 1:1; 9:2

17 19
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0/7

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

10
Vilis I. Lietuvietis 2015 -- 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. ALL DATES ARE JULIAN DATES.
Demonstrating 430 + 480 = 910 = 7 x 130 spring-to-spring years spanning Abraham's 75th to Solomon's 4th fall-to-fall years,
and pivoting 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.

From Ian Onvlee's 2014 "Redating the Founders of 18th Dynasty Egypt": Thutmoses III died 18-3-1450; Amenhotep II, acceded IV Akhet 1 (19-11-1453), was
the pharaoh of the Exodus, according to the timing of his "Memphis Stele" record of his so-called "9th year campaign" begun on III Akhet 25 (Julian 13 Nov. 1444)
only 5 days before beginning his IV Akhet 1 10th year anniversary/commencement, and lasting about 3 months ending ca. January, 1443, about 3 months before
the Saturday, Julian 21 April 1443 Exodus, on whose Friday 7th day Amenhotep’s Ex. 14 chariot force was 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 seen below between the January 1443 end of Amenhotep’s 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.

⚓
Amenhotep II 7 8 9 10 11 12 19
Caleb 1 27 28 29 30 31 32 39 68 69 70 85
Moses 1 2 41 52 78 79 80 81 82 83 90 119 120 Moses lived 120 Nisan years ⚓⚓
430 to Exodus 1 26 85 101 214 215 351 352
(12) 391 402 428 429 430 1 2 3 10 39 40 41 56 475 476 477 478 479 480 480 from Exodus
1 75 100 159 175 130 131 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 -- www.chronobiblica.org jubilee 0 count
 Spring Equinox 1 Nisan 2 Nisan 3 Nisan 4 Nisan 5 Nisan 6 Nisan 7 Nisan 8 Nisan
Sabbath 1st Day 2nd Day 3rd Day 4th Day 5th Day 6th Day Sabbath
Crescent moon
appears

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 Firstborn slain 2nd Exodus day 3rd Exodus day 4th Exodus day 5th Exodus day 6th Exodus day 7th Exodus day Rested at sunset:
slain before at midnight, and Red sea crossing Deuteronomy 5:
sunset, Friday Exodus begins @ 1 Kgs. 9:26 v. 6 & 12 - 15

Exodus 12:5 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 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 bier herbs they shall eat it. 9 … roast with fire;… 10 And ye shall let nothing of it remain

23 Nisan 24 Nisan 25 Nisan 26 Nisan 27 Nisan 28 Nisan 29 Nisan until the morning…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

1st Day 2nd Day 3rd Day 4th Day 5th Day 6th Day Sabbath 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 willexecute judgment: I am the LORD. Nu. 33:3 And they departed from Rameses in the first month on
thefifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight ofall theEgyptians
 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 www.chronobiblica.org 0J 14J 16J Jubilee and Sabbatical Years 19J 29J-1
Vilis I. Lietuvietis 2015 -- 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

(Answer: Solomon used Tishri {fall-to-fall} regnal years) 7 Tishri years 8 Nisan years
Adapted from Edwin R. Thiele "The Mysterious Numbers of the Hebrew Kings," 3rd (1983) revised edition, p. 52.
Vilis I. Lietuvietis 2015 -- www.chronobiblica.org