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'Writers Journal' FRONTPAGE

Newsletters 1 - 26

KingsCalendar Methodology

Assumptions and Limitations

LXX, The MSS and the Exodus.

Exodus UNABRIDGED.

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• Principle of Linear Causality
  
  
• Primary Text Reading
  
  
• Theoretical Identification of the Exodus Pharaoh
  
  Was there an Exodus?
  
  There was No Exodus?

• Pepi / Pepy II 2278 - 2184 BCE
  
  
• Why we must be careful in accepting Pepi II
  
  
• Was Rameses II the Pharaoh of the Exodus?
  
  
• Why we must be careful in Accepting Ramesses II
  
  
• Tutmosis III / Amenhotep II
  
  
• Amosis and the Hyksos
  
  
• Equating the expulsion of the Hyksos with the Mosaic Exodus.

• Preface
  
  
• King's Calendar Calculation in Search of the Pharaoh of the Exodus
  
  
• So who was the Pharaoh of the Exodus?

• Linear:
  
  of, relating to, resembling, or having a graph that is a line and especially a straight line : characterized by an emphasis on line : having or being a response or output that is directly proportional to the input : relating to, or based or depending on sequential development. (http://www.m-w.com/dictionary/linear)

• More recently Professor Cross reemphasized the Qumran-Essene connection by reminding us that a scholar who would suggest any non-Essene identification for the Dead Sea Scroll community "places himself in an astonishing position." For, in essence, one must explain away the simplest and most logical interpretations of historical sources in favor of more complicated theories based on supposition and inference.

• "When the plain sense of scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context ... indicate otherwise."

• Whether or not it occurred at the time and in the manner indicated in Scripture.
  
  
• Whether it is an inaccurate collective memory of a significant exodus event.
  
  
• Whether it is a deliberate attempt to overwrite a real event with new meaning.

• Pepi II : 2278 - 2184 BCE (approx.)
  
• Ramesses II : 1290 - 1224 BCE (approx.)
  
• Tutmosis III / Amenhotep II : 1450 BCE (approx.)
  
• Amosis : Founder of the 18th Dynasty c.1530 BCE : Expelled the Hyksos.

• Even archaeologist, William Dever, normally associated with the more conservative section of Syro-Palestinian archaeology, have labeled the question of historicity of Exodus “dead.”
  
  
• Israeli archaeologist Ze’ev Herzog, provides the current consensus view on the historicity of the Exodus: **The Israelites never were in Egypt. They never came from abroad. This whole chain is broken. It is not a historical one. It is a later legendary reconstruction - made in the seventh century [BCE] - of a history that never happened.**
  
  
• Of course, if the Exodus itself is unhistorical we can safely dismiss the stories of the miracles [the parting of the Red Sea (Exodus 14:21), the manna from heaven (Exodus 16:15-35) and the supply of water from the Rock in Horeb (Exodus 17:7)] as mythical addition to an already fictitious account.

• So, now having demolished why every possibility is impossible, we may conclude there was no Exodus at all: its all a nice myth for young sons to listen to once a year during the first full moon after Spring’s Equinox.
  
  However, the details found in Exodus have generally been verified geographically [the map atop Prologue B provides one illustration], linguistically, zoologically [even manna can still be collected], historically, culturally and ethnically – all these having been verified in the past century [not in 550 BC]. Most such details were previously unknown except in Exodus. There are still many details that are unproven or improvable but scientists accept the fact of an exodus as fully as they now accept The Big Bang Theory [first hypothesized by a Jesuit, Abbe Georges Lemaitre in 1926 – way before it was experimentally proven in 1965].

• According to the midrash [3], the Pharaoh of the Exodus was named Adikam. He had a short reign of four years before drowning in the Red Sea. The Pharaoh who preceded him, whose death prompted Moses's return to Egypt (Exodus 2:23, 4:19), was named Malul. Malul, we are told, reigned from the age of six to the age of one hundred. Such a long reign - ninety four years! - sounds fantastic, and many people would hesitate to take this midrash literally. As it happens, though, Egyptian records mention a Pharaoh who reigned for ninety four years. And not only ninety four years, but from the age of six to the age of one hundred! This Pharaoh was known in inscriptions as Pepi (or Phiops) II [4]. The information regarding his reign is known both from the Egyptian historian-priest Manetho, writing in the 3rd century BCE, and from an ancient Egyptian papyrus called the Turin Royal Canon, which was only discovered in the last century.
  
  
• A papyrus dating from the end of the Old Kingdom was found in the early 19th century in Egypt [6]. It seems to be an eyewitness account of the events preceding the dissolution of the Old Kingdom. Its author, an Egyptian named Ipuwer, writes:
  
  Plague is throughout the land. Blood is everywhere.
  The river is blood.
  That is our water! That is our happiness! What shall we do in respect thereof? All is ruin!
  Trees are destroyed.
  No fruit or herbs are found...
  Forsooth, gates, columns and walls are consumed by fire.
  Forsooth, grain has perished on every side.
  The land is not light [dark].

• From the Biblical account we would expect the reign of Pepy II's successor to be quite short. This pharaoh had to deal with Moses and the plagues, and the Bible indicates that he drowned in the "Red Sea" with the rest of his army. Grimal makes this mention of the pharaoh who followed Pepy II:
  
  The exceptional longevity of Pepy II resulted not only in the gradual fossilization of the administrative system but also in a succession crisis. The Abydos king-list mentions a Merenre II (also called Antiemdjaf), who seems to have been the son of Pepy II and Queen Neith. This very ephemeral ruler, who reigned for only a single year, would have been married to Queen Nitocris, who according to Manetho was the last Sixth Dynasty ruler. (Grimal, page 89)
  
  So there is a good fit between the secular history of Egypt and the Biblical account with these two pharaohs; an extremely long reign is followed by a very short reign, as required.

• The Pharaoh of Joseph's days (Genesis 41) was probably Apopi, or Apopis, the last of the Hyksos kings.
  
  To the old native Egyptians, who were an African race, shepherds were "an abomination;" but to the Hyksos kings these Asiatic shepherds who now appeared with Jacob at their head were congenial, and being akin to their own race, had a warm welcome (Gen. 47:5,6).
  
  Some argue that Joseph came to Egypt in the reign of Thothmes III., long after the expulsion of the Hyksos, and that his influence is to be seen in the rise and progress of the religious revolution in the direction of monotheism which characterized the middle of the Eighteenth Dynasty.
  
  The wife of Amenophis III., of that dynasty, was a Semite. Is this singular fact to be explained from the presence of some of Joseph's kindred at the Egyptian court? Pharaoh said to Joseph, "Thy father and thy brethren are come unto thee: the land of Egypt is before thee; in the best of the land make thy father and brethren to dwell" (Gen. 47:5,6).
  
  The "new king who knew not Joseph" (Ex. 1:8-22) has been generally supposed to have been Aahmes I., or Amosis, as he is called by Josephus. Recent discoveries, however, have led to the conclusion that Seti was the "new king."

• Neferkare Pepi II, 6th Dynasty. He is known for his long reign, he ascended the throne when he was only 6 years old and was acknowledged as a ruler already at this time.

• According to tradition, Pepi II was the last ruler of Egypt's 6th Dynasty, and in fact the last significant ruler of the Old Kingdom prior to the onset of what Egyptologists call the Fist Intermediate Period. We are told that his reign of possibly 94 (some Egyptologist believe 64) years was the longest in ancient Egyptian history. He seems to have come to the throne at about the age of six, and would therefore have lived until the age of one hundred. However, because of the onset of the First Intermediate Period, the latter part of his reign was probably ineffectual, perhaps at least somewhat due to his advanced age. Both the Oxford History of Ancient Egypt and Peter A. Clayton, have his reign lasting from 2278 until 2184 BC.

• Jeff Williams's work, while it certainly has implications as sweeping as any recent effort, demonstrates how not to revise ancient chronology, since the crucial insights it relies on do not stand up to careful scrutiny.
  
  
• His novel insight requires him to somehow compress the First Intermediate Period, the Middle Kingdom, the Second Intermediate Period, the New Kingdom, and the Third Intermediate Period into about six hundred years instead of the approximately fourteen hundred years usually allotted. He does this by relegating to nonexistence the Nineteenth through Twenty-fifth Dynasties (by adopting the work of Immanuel Velikovsky wholesale) and consequently produces a series of startling conclusions.
  
  
• This brings us to the reign of Pepy II. How do we know that he reigned for 94 years?....Williams's theory rests on the foundation of a date from a source he himself tells us is untrustworthy.

• The Bible says that the Israelites built Raamses, and since Ramesses II, who ruled between 1290 and 1224 B.C., built a royal city named Pi-Ramesse, many just assume him to be the pharaoh of the Exodus.
  
  However recent excavations at this site indicate that this city was occupied much earlier by the Egyptians. The name Raamses itself has also been found inscribed on a burial tomb painting from Pharaoh Amenhotep III; who ruled nearly 100 years before Ramesses II.

• Rameses II, the son of King Seti I, was considered to be one of the greatest pharaohs who ever lived. Also he was the longest living pharaohs. His rule was roughly 67 years long. He had five or six main wives, including Neferati, and is said to have had more than 100 children. Ramese II is said to have been most likely Moses' nemesis in the book of Exodus. His life, which was over eighty years long ,makes him even more likely to have been the pharaoh in Exodus in Hebrew and Christian Bibles.

• Secularist skeptics have great latitude to speculate since the Pharaoh of the Exodus is not named. We do know from Exodus 1:11 that the Hebrew slaves built the cities of Rameses (or Ramesses) and Pithom, although the Bible does not say when this took place. Israel was in Egypt 400 years. Many archeologists have concluded that Rameses II is the Pharaoh of the Exodus. According to archeologist Kenneth Kitchen, the name Rameses was “used by eleven kings of the Nineteenth and Twentieth Dynasties, circa 1290-1070 [BC]. The first of these, Ramesses I, reigned only sixteen months and built no cities. None of the rest founded major cities either, with but one exception. He was Ramesses II, grandson of I, who was the builder of the vast city Pi-Ramesse A-nakhtu, ‘Domain of Ramesses II, Great in Victory,’ suitably abbreviated to the distinctive and essential element ‘Ra(a)mses’ in Hebrew.”

• That Ramses II was the Pharaoh of the captivity, and that Meneptah his son and successor, was the Pharaoh of the Exodus, are now among the accepted presumptions of Egyptological science. The Bible and the monuments confirm each other upon these points, while both are again corroborated by the results of recent geographical and philological research. The 'treasure-cities Pithom and Raamses' which the Israelites built for Pharaoh with bricks of their own making, are the Pa-Tum and Pa-Rameses of the inscriptions, and both have recently been identified by M Naville, in the course of his excavations conducted in 1883 and 1886 for the Egypt Exploration Fund.

• 1. We assume. An Assumption may be right or wrong, but it is not evidence.
  
  
• 2. Some things seem even more likely than others, but upon what do we base the likelihood of something? 'Likelihood' is predictive. In Scientific Methodology, predictions can be verified or falsified.
  
  
• 3. Accepted presumptions of Egyptological science : this is a contradiction in terms. Presumption (opinion) is not fact. One cannot scientifically legitimised opinion, simply because scientific methodology was used to test separate, albeit associated pieces of real evidence.
  
  
• 4. The Bible (Exodus 1:1) says that Hebrew slaves built for Pharaoh the store-cities, Pithom and Raamses. Because the Bible mentions these two cities, which were built after the Biblical chronological date for the Exodus, proof is seen that the Biblical time frame is wrong. But note that the real names for these places as known to us are Pa-Tum and Pa-Rameses. Furthermore note that the Bible does not say when these cities were built, and that there exists evidence for their occupation prior to the Reign of Rameses II. If someone writes today that they were living in Beijing in the 1930's, would we presume that they meant to write 'in the 1980's'? Does using an earlier or later place name demonstrate anything at all?
  
  Peking and Beijing
  
  The old spelling has been Peking, this is how the city appeared in most earlier discourse. After the establishment of the People's Republic of China in 1949, the government adopted the pinyin transliteration method...
  
  It is only sometime in the 1980s that China started to enforce its official name
  
  
• 5. Regarding Meneptah (Rameses' son)
  
  James P. Thorpe.I.J., Kokkinos.N., Morkot.R., Frankish.J. (1991) Centuries of Darkness. Rutgers Uni Press. New Jersey - have argued extensively for a shift in the placement of his reign, bringing it down to the time of King David. (K.C. article Merenptah's Stele)
  
  
• 6. If (as per traditional chronology) Ramesses II was the Pharaoh of the Exodus, one must wonder at Meneptah's boast of Destroying Israel, which, according to the Book of Judges, was not a nation until several hundreds of years later than the Exodus.

• The Bible says that the Israelites built Raamses, and since Ramesses II, who ruled between 1290 and 1224 B.C., built a royal city named Pi-Ramesse, many just assume him to be the pharaoh of the Exodus. However recent excavations at this site indicate that this city was occupied much earlier by the Egyptians. The name Raamses itself has also been found inscribed on a burial tomb painting from Pharaoh Amenhotep III; who ruled nearly 100 years before Ramesses II. Although the Bible never specifically identifies the pharaoh of the Exodus by name, it does tell us the exact date of the Exodus.
  
  1Kings 6:1 states that Solomon began building the Temple in the fourth year of his reign, 480 years after the Exodus. Most bible scholars agree that the fourth year of Solomon's reign was 967 B.C.
  
  So the date of the Exodus can be calculated: 967 + 480 = 1447 B.C. And according to history, Pharaoh Ramesses did not begin his reign until around 1290 BC., so he couldn't have been the Exodus pharaoh.
  
  Depending upon which history book you read, there are two possible candidates. The first is pharaoh Amenhotep II who may have ruled from (1450-1425 B.C.). He was the son of Thutmose III, who ruled from either (1490-1450) or (1490-1436 B.C.), the other possible candidate.

• Obviously, any study of Moses must begin with the Bible. Yet, Zuhdi suggests, the first question has to be one of interpretation. How historically accurate is the biblical story of Moses? Is it meant to be literal history or allegory? It seems that most Biblical scholars agree with David Little Cooper:
  
  
• "When the plain sense of scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context ... indicate otherwise."
  
• This, then, is the time frame in which the Bible appears to have placed Moses's early years — from some time just prior to or at the beginning of Thutmose I's reign to the end of Hatshepsut's co-regency with Thutmose III.

• The Hyksos were foreign invaders who overran Egypt in the 17th century BC and established two contemporaneous dynasties. The 15th dynasty (1674-1567 BC) of the great Hyksos kings dominated the Hyksos vassal chiefs of the 16th dynasty (1684-1567 BC). Egyptians called these kings "rulers of foreign lands," translated in Egyptian as "hega-khase". Greek authors later rendered this as "Hyksos," which was mistranslated as "shepherd kings." For this reason many scholars believed the Hyksos to be the Hebrews, although there is no archaeological basis for this assumption. They were probably city dwellers from southern Palestine.

• The Hyksos were a Semitic (Canaanite or Amorite) people and may have come from southern Canaan or Syria. Evidence seems to point to their having had a nomadic life style.

• group of mixed Semitic-Asiatics who settled in northern Egypt during the 18th century BC. In about 1630 they seized power, and Hyksos kings ruled Egypt as the 15th dynasty (c. 1630–1521 BC). The name Hyksos was used by the Egyptian historian Manetho (fl. 300 BC), who, according to the Jewish historian Josephus (fl. 1st century AD), translated the word as “king-shepherds” or “captive shepherds.”

• The Hyksos were an important influence on Egyptian history, particularly at the beginning of the Second Intermediate Period. Most of what we know of the nature of the Hyksos depends upon written sources (of the Egyptians), such as the Rhind Papyrus. Also of considerable importance is the systematic excavation of their capital, Avaris (Tell el-Dab'a).

• This document sets forth the theory that the Edomites were the ancient Hyksos who invaded Egypt. If you are interested in investigating such a theory, we ask that you extend us the courtesy of starting at the beginning of the document, in order to follow our line of reasoning. Please note that this document has been split into fifteen web pages and comprises over 30,000 words. It was first published in 1962 under the title “Whence Came the Hyksos, Kings of Egypt” and has been revised and updated for publication on this website.

• There were numerous offensives led against the Hyksos during their reign, primarily coming from the future Egyptian capital city, Thebes, which was not specifically under Hyksos control. Not until the reign of the Theban king Seqenenra Taa was significant progress made against the Hyksos though. This war began at the end of the Seventeenth dynasty in Thebes, in the mid Sixteenth century B.C. The Thebans at this point had regained power of their own region and were in a strong enough position to expel the Hyksos and re-unify Egypt. The Theban king Kamose continued this war, making major strides towards victory, with king Ahmose of Thebes, son of Seqenenra Taa, finally bringing an end to Hyksos rule. The war lasted at least thirty years as written sources from Thebes shows, with the decisive victory of the war coming with the sacking of Avaris between years 18 and 22 of king Ahmose’s reign. The next step for Ahmose was destroying the Hyksos kings’ last major stronghold, Sharuhen, a city near Gaza in southern Canaan, which was achieved after a three-year campaign, signalling the end of the war. (Bourriau 210-214).

• The rule of the Hyksos resulted in a period of peace and prosperity. Egyptian religion was respected, and Egyptian culture survived well, even though the culture of the Hyksos was introduced in the Nile Delta area. Practically nothing remains of their monuments, but the Hyksos came to have lasting influence on Egyptian military technique, with the introduction of horses and chariots.

• 1. The Hyksos were rulers of Egypt not Slaves
  
  
• 2.The Hyksos were expelled in a military action.
  
  
• 3.The time frame in Biblical Chronology for the Hyksos reaches back to before Moses Birth.
  
  
• 4.If there is no evidence for the Exodus as some claim, then there is no evidence to equate it with the Hyksos Expulsion from Egypt
  
  
• 5.To assert otherwise is to generally accept a Biblical Premise (exodus) whilst denying all Biblical details surrounding the event.

• Line 416 to Line 895 a total of 480 artificial years transpire between Solomon's 4th year and Entrance into Canaan.
  
• Line 416 to Line 935 a total of 520 years transpire between Solomon's 4th year and the 1st year of Exodus.

• Josephus in Antiquities. Book 10:8:5 states that: "From the Departure from Egypt to Fall of Jerusalem in 586 BCE 1062.5 years elapse."
  
  
• Everyone has assumed that he was referring to the Mosaic Exodus, but the King's Calendar determines the date of the departure mentioned, to be 1554 BCE [ Line 1048 ], a date right smack in the middle of various dates suggested by historians as that in which the Hyksos were expelled from Egypt. No. 4 Math & Science Josephus and the Hyksos
  
  
• Moses was born just 33 artificial years or 31 years after the Hyksos were expelled from Egypt. The proximity between the two might explain the reason for the Israelite bondage.

• The Biblical data for the period of the Judges is way too excessive within an historical possibility.
  
  
• The books of Judges, Samuel, Kings and Chronicles provide no details for the lengths of the judgeships of Joshua or Samuel, or for the Kingship of Saul.
  
  
• The King's Calendar, in it's path to applying the Biblical Math to the Date of the Exodus, offers a complete breakdown for the Period of the Judges. Israel's Period of the Judges

• Line 895 1412 BCE 1st year in Canaan
  
  
• Line 935 1449 BCE 1st year of Exodus [81st of Moses]
  
  
• Line 1015 1523 BCE 1st year of Moses- 80 years before Exodus
  
  
• Line 1021 1529 BCE 86 years before Exodus - Slavery Commenced.
  
  
• Line 1048 1554 BCE 113 years to Exodus / 103rd year of 215 year Sojourn in Egypt
  
  
• Line 1051 1556 BCE 116 years to Exodus – Death of Levi
  
  
• From: Seder Olam Topic 4. Joseph in Seder Olam Rabbah

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Bibliography

• James P. Thorpe.I.J., Kokkinos.N., Morkot.R., Frankish.J. (1991) Centuries of Darkness. Rutgers Uni Press. New Jersey.
  
• Whiston. W. (1993) The Works of Josephus. Hendrickson Publishers. Massachusetts. USA
  
• Peet. T.E. (1924) Egypt and the Old Testament. University Press of Liverpool
  
• Marston. C. (1935) The Bible is true: The lessons of the 1925-34 excavations in Bible lands summarized and explained. Australia. Angus and Robertson.
  
• Aharoni. Y. ( 1978 ) The Archaeology of the Land of Israel. Philadelphia. Westminster Press.
  
• Miller,J.M., Hayes,J.M. (1986) A History of Ancient Israel and Judah. USA. Westminster Press.

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• No. 1 Math & Science Original : Math and Science of the King's Calendar.
  
  
• No. 2 Math & Science Onias III : Teacher of Righteousness
  
  
• No. 3 Math & Science Exodus Theories : Who was the Pharaoh of the Exodus?
  
  
• No. 4 Math & Science Josephus and the Hyksos
  
  
• No. 5 Math & Science Adad-Nirari's Western Campaign
  
  
• No. 6 Math & Science King Jehu of Israel 848 BCE.

• 'X' times 364 equals 'Y' days
• 'Y' days divided by 336 equals 'Z' artificial years.
• Values are:
• 'X' = any given number of 'real/solar' years
• 364 = perceived days in the sectarian calendar
• 'Y' = number of days calculated
• 336 = number of days in an artificial year
• 'Z' = artificial years = 1.083'X' and represents the original number of the converted years plus 8%.
• To reverse the process by hand:
• 'Z' years times 336 equals 'Y' divided by 364 equals the Number of 'X' years converted.

Free to air Academic articles set forth Apologetics for and results of his discovery of an "artificial chronological scheme" running through the Bible, Josephus, the Damascus Documents of the Dead Sea Scrolls, and Seder Olam Rabbah.

During the current economic downturn, this book has been dramatically reduced in price but will eventually rise as the economy improves.

Check the Chapter Precis Page to see details of each chapter and to gain access to the Four Free to Air Chapters

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'Secret of Qumran' Chapters Freely Available on Line

Chapter One: The Dead Sea Scroll

Chapter Two: The Starting Point

Chapter Three: Jehoiakim606 BCE to 596 BCE

Chapter Four: From the Death of Josiah to the Fall of Jerusalem

Chapter Precis Page - Table of Content

Appendices Freely available online include:

Appendix 1. Bibliography

Appendix 2. Research Proposal

Appendix 3. Research Proposal Calendar 586 BCE to 33 BCE

Appendix 4. Two Solar Year Time Line Charts.

Appendix 5. Divided Kingdom Synchronous Chronology Chart 936 BCE - 586 BCE

Appendix 6. Nebuchadrezzar's 42 year Reign & Babylonian Chronicles: 18th year of Nabopolassar to 2nd of Nebuchadrezzar

Appendix 12 Chronologies of Josephus

Appendix 13 Synchronous Scriptural References

Appendix 17 From the flood to Moses

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Part 1. The Law, Rules of Evidence & Archaeology
Part 2. The Law, Rules of Evidence & Archaeology
Part 3. The Law, Rules of Evidence & Archaeology
Part 4. The Law, Rules of Evidence & Archaeology

Part 1: Nebuchadrezzar (Nebuchadrezzar, Hezekiah & the Syro-Ephraimitic War)
Part 2. : King Hezekiah of Judah: A man with No Equal in Israel
Part 3. : Syro-Ephraimitic War : Issues of Evidence.

How long did King Nebuchadrezzar of Babylon Reign?

Biblical Infallibility and Bible Skepticism.