Changes

=== The Late Date Camp ===

=== The Late Date Camp ===

This camp holds that the Exodus occurred later in the history of [[Egypt]] than do the other three--anywhere from 155 to 200 years later.<ref name=Bratcher>Dennis Bratcher, "[http://www.cresourcei.org/exodusdate.html The Date of the Exodus: The Historical Study of Scripture]," at the [http://www.crivoice.org/index.html CRI/Voice Institute], July 22, 2006. Retrieved April 30, 2007.</ref><ref name=Moore>D. Cameron Alexander Moore, "[http://members.tripod.com/Cameron_Moore/Exodus.html The Date of the Exodus: Introduction to the Competing Theories]," [http://members.tripod.com/Cameron_Moore/index.html Reformed Theological Study], 1998. Retrieved April 30, 2007.</ref><ref name=Dyer>Charles H. Dyer, [http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/02-Exodus/Text/Articles/Dyer-DateExodus-BSac.pdf The Date of the Exodus Reexamined]," ''Bibliotheca Sacra'' 140 (1983) 225-43. Retrieved April 30, 2007. Requires PDF reader.</ref><ref name=Partin>Jon Partin, "[http://www.geocities.com/genesiscommentary/exodusdate.html Dating of the Exodus]," [http://www.geocities.com/genesiscommentary/ Genesis Commentary]. Retrieved April 30, 2007.</ref>

This camp holds that the Exodus occurred later in the history of [[Egypt]] than do the other three—anywhere from 155 to 200 years later.<ref name=Bratcher>Dennis Bratcher, "[http://www.cresourcei.org/exodusdate.html The Date of the Exodus: The Historical Study of Scripture]," at the [http://www.crivoice.org/index.html CRI/Voice Institute], July 22, 2006. Retrieved April 30, 2007.</ref><ref name=Moore>D. Cameron Alexander Moore, "[http://members.tripod.com/Cameron_Moore/Exodus.html The Date of the Exodus: Introduction to the Competing Theories]," [http://members.tripod.com/Cameron_Moore/index.html Reformed Theological Study], 1998. Retrieved April 30, 2007.</ref><ref name=Dyer>Charles H. Dyer, [http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/02-Exodus/Text/Articles/Dyer-DateExodus-BSac.pdf The Date of the Exodus Reexamined]," ''Bibliotheca Sacra'' 140 (1983) 225-43. Retrieved April 30, 2007. Requires PDF reader.</ref><ref name=Partin>Jon Partin, "[http://www.geocities.com/genesiscommentary/exodusdate.html Dating of the Exodus]," [http://www.geocities.com/genesiscommentary/ Genesis Commentary]. Retrieved April 30, 2007.</ref>

=== The Ussher Camp ===

=== The Ussher Camp ===

=== The Thiele Camp ===

=== The Thiele Camp ===

This camp takes its name from [[Edwin R. Thiele]], an archaeologist and Biblical scholar who was one of a few key investigators (another was [[William A. Fulbright]]) to attempt to reconcile the king lists given in I and II Kings to the accepted secular translations of [[Assyria|Assyrian]] stone tablets and other records--the [[Assyrian chronology]].

This camp takes its name from [[Edwin R. Thiele]], an archaeologist and Biblical scholar who was one of a few key investigators (another was [[William A. Fulbright]]) to attempt to reconcile the king lists given in I and II Kings to the accepted secular translations of [[Assyria]]n stone tablets and other records—the [[Assyrian chronology]].

Today, most evangelical scholars have joined the Thiele camp;<ref name=Wood>See, for example, Leon J. Wood, ''A Survey of Israel's History'', rev. ed. David O'Brien, Grand Rapids, MI: Academie Books, 1986 (ISBN 031034770X)</ref>Fulbright and other competitors of Thiele are regarded as less important.<ref>Fulbright himself was a member of the Late Date camp; Thiele accepted an early date for the [[Exodus of Israel]].</ref> The Thiele camp makes some of the most controversial recommendations known to Biblical scholarship, and the dispute between the Thiele and Ussher camps is perhaps the most bitter.

Today, most evangelical scholars have joined the Thiele camp;<ref name=Wood>See, for example, Leon J. Wood, ''A Survey of Israel's History'', rev. ed. David O'Brien, Grand Rapids, MI: Academie Books, 1986 (ISBN 031034770X)</ref> Fulbright and other competitors of Thiele are regarded as less important.<ref>Fulbright himself was a member of the Late Date camp; Thiele accepted an early date for the [[Exodus of Israel]].</ref> The Thiele camp makes some of the most controversial recommendations known to Biblical scholarship, and the dispute between the Thiele and Ussher camps is perhaps the most bitter.

== Points of Agreement ==

== Points of Agreement ==

The various camps agree on a number of key facts:

The various camps agree on a number of key facts:

# The genealogy in the [[Bible]] from [[Adam]] to [[Noah]], the date of the [[Great Flood]] in relation to [[Creation]], and the further genealogy from [[Shem]] son of Noah to [[Terah]] father of [[Abraham]], make a continuous timeline that all four camps accept virtually without question.

# The genealogy in the [[Bible]] from [[Adam]] to [[Noah]], the date of the [[Great Flood]] in relation to [[Creation]], and the further genealogy from [[Shem]] son of Noah to [[Terah]] father of [[Abraham]], make a continuous timeline that all four camps accept virtually without question.

# The further genealogy from [[Abraham]] through [[Isaac]] and [[Jacob]] and his sons forms another unquestioned interval of time--though the date of the ''birth'' of Abraham is in dispute (see below).

# The further genealogy from [[Abraham]] through [[Isaac]] and [[Jacob]] and his sons forms another unquestioned interval of time—though the date of the ''birth'' of Abraham is in dispute (see below).

# The groundbreaking of the [[Temple of Jerusalem]] took place in the 480th year following the [[Exodus of Israel]] from [[Egypt]]. This simple statement<ref>{{Bible ref|book=I_Kings|chap=6|verses=1}}</ref> ''does'' represent a point of dispute between these three camps on one hand, and the Late Date Camp on another. Specifically, the Thiele and Ussher camps are only forty-five years apart on the date of the Exodus, while the Late Date Camp dates the Exodus in 1290 BC, 201 years later than Ussher and 156 years later than Thiele. This would, if it could be shown, compress the period of the [[Judges]] greatly.

# The groundbreaking of the [[Temple of Jerusalem]] took place in the 480th year following the [[Exodus of Israel]] from [[Egypt]]. This simple statement<ref>{{Bible ref|book=I_Kings|chap=6|verses=1}}</ref> ''does'' represent a point of dispute between these three camps on one hand, and the Late Date Camp on another. Specifically, the Thiele and Ussher camps are only forty-five years apart on the date of the Exodus, while the Late Date Camp dates the Exodus in 1290 BC, 201 years later than Ussher and 156 years later than Thiele. This would, if it could be shown, compress the period of the [[Judges]] greatly.

== Key Points of Dispute ==

== Key Points of Dispute ==

As has been noted elsewhere, attempts to establish a universally acceptable equivalency between [[Anno Mundi]] dates and Before Christ dates have faltered because of inability to resolve disputes on certain key dates, or [[Epoch|epochs]], in [[Biblical chronology]] and [[Biblical genealogy]]. None of the camps dispute the order of the events in the world time line. What they dispute is the intervals between and among them.

As has been noted elsewhere, attempts to establish a universally acceptable equivalency between [[Anno Mundi]] dates and Before Christ dates have faltered because of inability to resolve disputes on certain key dates, or [[epoch]]s, in [[Biblical chronology]] and [[Biblical genealogy]]. None of the camps dispute the order of the events in the world time line. What they dispute is the intervals between and among them.

=== The Birth of Abraham ===

=== The Birth of Abraham ===

Further along, concerning the end of Terah's life, the Bible says:{{Bible quote|And the days of Terah were two hundred and five years: and Terah died in Haran.|book=Genesis|chap=11|verses=32|version=KJV}}

Further along, concerning the end of Terah's life, the Bible says:{{Bible quote|And the days of Terah were two hundred and five years: and Terah died in Haran.|book=Genesis|chap=11|verses=32|version=KJV}}

Immediately thereafter, the Bible details this event in Abraham's life:{{Bible quote|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.|book=Genesis|chap=12|verses=4|version=KJV}}

Immediately thereafter, the Bible details this event in Abraham's life:{{Bible quote|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.|book=Genesis|chap=12|verses=4|version=KJV}}

The Hillel camp assumes that Abraham was born when Terah was seventy years old. But the Ussher camp asserts that the Bible shows Abraham leaving the Haran country ''after'' Terah was dead at the age of 205--which would make Terah 130 years old when Abraham was born. They explain the 60-year discrepancy by holding that [[Nahor]] or [[Haran]] was born when Terah was 70 years old, and Abraham was born much later.

The Hillel camp assumes that Abraham was born when Terah was seventy years old. But the Ussher camp asserts that the Bible shows Abraham leaving the Haran country ''after'' Terah was dead at the age of 205—which would make Terah 130 years old when Abraham was born. They explain the 60-year discrepancy by holding that [[Nahor]] or [[Haran]] was born when Terah was 70 years old, and Abraham was born much later.

Ussher's chief warrant for assuming this later date for Abraham's birth was the placement of the description of Abraham's departure after the account of Terah's death. He assumed that the Bible listed events in the order in which they took place. Modern Ussherites, among them [[Larry Pierce]], assume the same. But in addition, [[Stephen]], testifying before the [[Sanhedrin]] in [[Jerusalem]] at his [[blasphemy]] trial, said this of Abraham:{{Bible quote|Then came he out of the land of the [[Chaldea]]ns, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.|book=Acts|chap=7|verses=4|version=KJV}}

Ussher's chief warrant for assuming this later date for Abraham's birth was the placement of the description of Abraham's departure after the account of Terah's death. He assumed that the Bible listed events in the order in which they took place. Modern Ussherites, among them [[Larry Pierce]], assume the same. But in addition, [[Stephen]], testifying before the [[Sanhedrin]] in [[Jerusalem]] at his [[blasphemy]] trial, said this of Abraham:{{Bible quote|Then came he out of the land of the [[Chaldea]]ns, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.|book=Acts|chap=7|verses=4|version=KJV}}

The [[Septuagint]], for reasons lost in antiquity and probably known only to the original Seventy Interpreters, quotes {{Bible ref|book=Exodus|chap=12|verses=40}} as saying, "who dwelt in Egypt ''and Canaan''" (emphasis added). Yet most Ussherites are loath to cite this as a ground for their dating of the sojourn, because Ussher himself distrusted the Septuagint and used the [[Masoretic Text]] instead. If an Ussherite were, therefore, to try to stand on the Septuagint's rendition of this verse, they would have committed a [[logical fallacy]] closely akin to [[special pleading]].

The [[Septuagint]], for reasons lost in antiquity and probably known only to the original Seventy Interpreters, quotes {{Bible ref|book=Exodus|chap=12|verses=40}} as saying, "who dwelt in Egypt ''and Canaan''" (emphasis added). Yet most Ussherites are loath to cite this as a ground for their dating of the sojourn, because Ussher himself distrusted the Septuagint and used the [[Masoretic Text]] instead. If an Ussherite were, therefore, to try to stand on the Septuagint's rendition of this verse, they would have committed a [[logical fallacy]] closely akin to [[special pleading]].

The [[Masoretic Text]] does indeed say that the sojourn--that is, a temporary stay--of the Israelites "who dwelt in Egypt" was 430 years. In addition to this consideration, one must consider the following:

The [[Masoretic Text]] does indeed say that the sojourn—that is, a temporary stay—of the Israelites "who dwelt in Egypt" was 430 years. In addition to this consideration, one must consider the following:

*Seventy "souls" in direct line-of-descent from Jacob entered Egypt during the Famine.<ref>{{Bible ref|book=Exodus|chap=1|verses=1-8}}</ref>

*Seventy "souls" in direct line-of-descent from Jacob entered Egypt during the Famine.<ref>{{Bible ref|book=Exodus|chap=1|verses=1-8}}</ref>

Typically, a fast-growing population might double every twenty-five years. This means that at least ''two hundred fifty'' or ''two hundred seventy-five years'' must have passed between entry and Exodus. Thus a mere 215-year stay in Egypt falls short. A 430-year stay offers ample time and allows the population to double less frequently than once every twenty-five years.

Typically, a fast-growing population might double every twenty-five years. This means that at least ''two hundred fifty'' or ''two hundred seventy-five years'' must have passed between entry and Exodus. Thus a mere 215-year stay in Egypt falls short. A 430-year stay offers ample time and allows the population to double less frequently than once every twenty-five years.

In addition to which, many named characters in the Bible have as many as ten named generations--far too many to have occurred in 215 years.

In addition to which, many named characters in the Bible have as many as ten named generations—far too many to have occurred in 215 years.

To the objection that only four generations of Levites are named from Levi to Moses<ref>{{Bible ref|book=Exodus|chap=6|verses=14-25}}</ref>, most scholars would say that the expression "son of" or "daughter of" need not signify one actually born in the other's household, but merely a direct lineal descendant of any degree, including grandsons and great-grandsons and so forth.

To the objection that only four generations of Levites are named from Levi to Moses,<ref>{{Bible ref|book=Exodus|chap=6|verses=14-25}}</ref> most scholars would say that the expression "son of" or "daughter of" need not signify one actually born in the other's household, but merely a direct lineal descendant of any degree, including grandsons and great-grandsons and so forth.

Further support for a long Sojourn can be found [[Egyptian chronology#Peleg|here]]. Briefly, the longer the Sojourn, the further back in history was the Babel Incident. If the Sojourn was short, and Abraham was born early in Terah's life, then Peleg would have been born in 2187, or one year ''after'' the likely founding of the Egyptian nation-state. A long Sojourn obviates the problem.

Further support for a long Sojourn can be found [[Egyptian chronology#Peleg|here]]. Briefly, the longer the Sojourn, the further back in history was the Babel Incident. If the Sojourn was short, and Abraham was born early in Terah's life, then Peleg would have been born in 2187, or one year ''after'' the likely founding of the Egyptian nation-state. A long Sojourn obviates the problem.

=== The Date of the Exodus ===

=== The Date of the Exodus ===

The Late Date camp asserts that the Exodus occurred late in the history of [[Egypt]] mostly on [[Archaeology|archaeological]] grounds. Some Late Date theorists argue that the references to the cities of [[Pithom]] and [[Pi-Ramesses]] in {{Bible ref|book=Exodus|chap=1|verses=11}} force a late date, because those cities, by those names, did not exist in the 15th century BC.<ref name=Dyer/><ref name=Moore/><ref name=Partin/><ref name=Bratcher/> Dyer says that this argument can hardly be conclusive, because even the late date would have the city of Ramesses built ''before'' [[Ramesses II]] took the throne, even under the assumptions of conventional [[Egyptian chronology]].<ref name=Dyer/>

The Late Date camp asserts that the Exodus occurred late in the history of [[Egypt]] mostly on [[Archaeology|archaeological]] grounds. Some Late Date theorists argue that the references to the cities of [[Pithom]] and [[Pi-Ramesses]] in {{Bible ref|book=Exodus|chap=1|verses=11}} force a late date, because those cities, by those names, did not exist in the 15th century BC.<ref name=Bratcher/><ref name=Moore/><ref name=Dyer/><ref name=Partin/> Dyer says that this argument can hardly be conclusive, because even the late date would have the city of Ramesses built ''before'' [[Ramesses II]] took the throne, even under the assumptions of conventional [[Egyptian chronology]].<ref name=Dyer/>

The other three camps stand on {{Bible ref|book=I_Kings|chap=6|verses=1}}. Late-date theorists cannot and do not attempt to square this simple statement--that the Temple was built exactly 480 years after the Exodus--with archaeological findings that, to some, suggest that the Exodus and the Temple groundbreaking occurred closer together in time. Instead, they simply assert that the literal reading cannot be trusted, on grounds that their opponents find highly tenuous at best.<ref name=Dyer/>

The other three camps stand on {{Bible ref|book=I_Kings|chap=6|verses=1}}. Late-date theorists cannot and do not attempt to square this simple statement—that the Temple was built exactly 480 years after the Exodus—with archaeological findings that, to some, suggest that the Exodus and the Temple groundbreaking occurred closer together in time. Instead, they simply assert that the literal reading cannot be trusted, on grounds that their opponents find highly tenuous at best.<ref name=Dyer/>

=== The Chronology of the United and Divided Kingdoms ===

=== The Chronology of the United and Divided Kingdoms ===

The differences result from the two differing assumptions that the two camps have made. Ussher assumed:

The differences result from the two differing assumptions that the two camps have made. Ussher assumed:

# That he knew for certain the date of the death of [[Nebuchadnezzar II]]--which was 562 BC.<ref name=BritMuseum/><ref name=MNSU/><ref name=Columbia/>

# That he knew for certain the date of the death of [[Nebuchadnezzar II]]—which was 562 BC.<ref name=BritMuseum/><ref name=MNSU/><ref name=Columbia/>

# That this was also the date that Nebuchadnezzar's son [[Evil-Merodach]] began to reign.

# That this was also the date that Nebuchadnezzar's son [[Evil-Merodach]] began to reign.

From this date, he worked backward, using the meticulous dates that appear throughout I and II Kings, each of which gives a date of a king's accession with references to a year of reign of another king--except that kings of the [[Southern Kingdom]] after the conquest of the [[Northern Kingdom]] are listed only with their ages and lengths of reign, and King [[Jehoiachin]] is referenced by how many years he had been a captive when Evil-Merodach acceded to his throne. That sequence definitely places the division of the kingdoms at 975 BC, and the beginning of Solomon's reign at 1015 BC. {{Bible ref|book=I_Kings|chap=6|verses=1}} states that Solomon broke ground on the Temple in the fourth year of his reign--and that this event took place in the ''four hundred eightieth year since the [[Exodus of Israel]].'' This places the Exodus at 1491 BC. (The sequence also places the [[Fall of Jerusalem]] at 588 BC, because it happened 11 years after [[Jehoiachin]] was taken captive.)

From this date, he worked backward, using the meticulous dates that appear throughout I and II Kings, each of which gives a date of a king's accession with references to a year of reign of another king—except that kings of the [[Southern Kingdom]] after the conquest of the [[Northern Kingdom]] are listed only with their ages and lengths of reign, and King [[Jehoiachin]] is referenced by how many years he had been a captive when Evil-Merodach acceded to his throne. That sequence definitely places the division of the kingdoms at 975 BC, and the beginning of Solomon's reign at 1015 BC. {{Bible ref|book=I_Kings|chap=6|verses=1}} states that Solomon broke ground on the Temple in the fourth year of his reign—and that this event took place in the ''four hundred eightieth year since the [[Exodus of Israel]].'' This places the Exodus at 1491 BC. (The sequence also places the [[Fall of Jerusalem]] at 588 BC, because it happened 11 years after [[Jehoiachin]] was taken captive.)

Thiele, on the other hand, made a number of assumptions from observations of Assyrian stone tablets that, he believed, warranted a ''revision'' of the king list in I and II Kings.<ref name=Pierce/> They were:

Thiele, on the other hand, made a number of assumptions from observations of Assyrian stone tablets that, he believed, warranted a ''revision'' of the king list in I and II Kings.<ref name=Pierce/> They were:

# That [[Sennacherib]] invaded the [[Southern Kingdom]], in the days of King [[Hezekiah]], in 701 BC.

# That [[Sennacherib]] invaded the [[Southern Kingdom]], in the days of King [[Hezekiah]], in 701 BC.

All these dates presented serious problems for a strict reading of I and II Kings--primarily because Ussher calculated King Jehu as having acceded to the throne of Israel (and also killed King [[Ahaziah]] of Judah) in 884 BC.<ref>[[James Ussher|Ussher]], ''[[The Annals of the World|op. cit.]], pgh. 535</ref> Thiele solved this problem by ''moving forward the date of Jehu's campaign'' from 884 BC to 841 BC.<ref name=Thiele>[[Edwin R. Thiele]], ''The Mysterious Numbers of the Hebrew Kings'', Chicago, IL, 1943. Reprinted in 1983, 283 pages, unknown format. ISBN 0310360102</ref> That movement alone accounts for 43 of the 45 years by which the Ussher and Thiele dates of the Exodus and the Temple are discrepant.

All these dates presented serious problems for a strict reading of I and II Kings—primarily because Ussher calculated King Jehu as having acceded to the throne of Israel (and also killed King [[Ahaziah]] of Judah) in 884 BC.<ref>[[James Ussher|Ussher]], ''[[The Annals of the World|op. cit.]], pgh. 535</ref> Thiele solved this problem by ''moving forward the date of Jehu's campaign'' from 884 BC to 841 BC.<ref name=Thiele>[[Edwin R. Thiele]], ''The Mysterious Numbers of the Hebrew Kings'', Chicago, IL, 1943. Reprinted in 1983, 283 pages, unknown format. ISBN 0310360102</ref> That movement alone accounts for 43 of the 45 years by which the Ussher and Thiele dates of the Exodus and the Temple are discrepant.

Having done that, Thiele evidently saw no reason to change the stated chronology of the Divided Kingdoms between Solomon's death and Jehu's ascendancy. But he compressed greatly the history of the [[Northern Kingdom]] beyond Jehu, specifically by:

Having done that, Thiele evidently saw no reason to change the stated chronology of the Divided Kingdoms between Solomon's death and Jehu's ascendancy. But he compressed greatly the history of the [[Northern Kingdom]] beyond Jehu, specifically by:

Thiele also greatly compressed and telescoped the reigns of [[Amaziah]], [[Uzziah]], and [[Jotham]] of the [[Southern Kingdom]] to force them to synchronized with this reworked chronology of the Northern Kingdom.<ref name=Holman>"Chronology of the Biblical Period," in ''Holman Illustrated Bible Dictionary,'' Chad Brand, Charles Draper, Archie England, ''et al.'', eds., Nashville, TN: Holman Bible Publishers, 2003, pp. 291-5 ISBN 0-80542-836-4</ref>

Thiele also greatly compressed and telescoped the reigns of [[Amaziah]], [[Uzziah]], and [[Jotham]] of the [[Southern Kingdom]] to force them to synchronized with this reworked chronology of the Northern Kingdom.<ref name=Holman>"Chronology of the Biblical Period," in ''Holman Illustrated Bible Dictionary,'' Chad Brand, Charles Draper, Archie England, ''et al.'', eds., Nashville, TN: Holman Bible Publishers, 2003, pp. 291-5 ISBN 0-80542-836-4</ref>

Ussherites contend that while Ussher assumed the primacy of Scripture, Thiele assumed the primacy of secular historical records (what Ussher called "profane history"). Pierce in particular contends that Thiele had no right, according to the accepted canons of Biblical scholarship, to impart different meanings to verses that follow the same pattern without sufficient reason--an argument that [[Occam's razor|William of Occam]] might have made. Even if Thiele did have that right, Pierce maintains that Thiele's clues, such as they are, are not even grounded in anything approaching certainty. Ussherites also question Thiele's math--for example, Thiele seems to have assumed that Uzziah, whom II Kings states was 16 years old when he began to reign, was granted a viceroyship fully eight years before he was born! A later disciple of Thiele then claimed that what Thiele actually meant was that Uzziah became ''viceroy'' at sixteen, not ''sole ruler'' at sixteen. But McFall, according to Pierce, then proceeded to alter the text of Scripture itself,<ref>{{Bible ref|book=II_Kings|chap=14|verses=21}} and {{Bible ref|book=II_Chronicles|chap=26|verses=1}}</ref> a proposition Pierce denounced as outrageous.

Ussherites contend that while Ussher assumed the primacy of Scripture, Thiele assumed the primacy of secular historical records (what Ussher called "profane history"). Pierce in particular contends that Thiele had no right, according to the accepted canons of Biblical scholarship, to impart different meanings to verses that follow the same pattern without sufficient reason—an argument that [[Occam's razor|William of Occam]] might have made. Even if Thiele did have that right, Pierce maintains that Thiele's clues, such as they are, are not even grounded in anything approaching certainty. Ussherites also question Thiele's math—for example, Thiele seems to have assumed that Uzziah, whom II Kings states was 16 years old when he began to reign, was granted a viceroyship fully eight years before he was born! A later disciple of Thiele then claimed that what Thiele actually meant was that Uzziah became ''viceroy'' at sixteen, not ''sole ruler'' at sixteen. But McFall, according to Pierce, then proceeded to alter the text of Scripture itself,<ref>{{Bible ref|book=II_Kings|chap=14|verses=21}} and {{Bible ref|book=II_Chronicles|chap=26|verses=1}}</ref> a proposition Pierce denounced as outrageous.

== A Synoptic Table ==

== A Synoptic Table ==

# The Temple groundbreaking occurred exactly 479 years following the [[Exodus of Israel]], another point of general agreement.

# The Temple groundbreaking occurred exactly 479 years following the [[Exodus of Israel]], another point of general agreement.

Each [[Epoch|epochal]] event has listed with it the relevant Biblical authority and sixteen dates, alternating between AM and BC.

Each [[epoch]]al event has listed with it the relevant Biblical authority and sixteen dates, alternating between AM and BC.

* Ussher and Thiele columns use Ussher's or Thiele's chronology, respectively, of the Divided Kingdoms.

* Ussher and Thiele columns use Ussher's or Thiele's chronology, respectively, of the Divided Kingdoms.

<references/>

<references/>

== See Also ==

== See also ==

* [[Egyptian chronology]]

* [[Egyptian chronology]]

* [[Bible history]]

* [[Bible history]]

* [[Biblical chronology]]

* [[Biblical chronology]]

* Sequential Bible Events[http://www.exegenesis.com]

* Sequential Bible Events [http://www.exegenesis.com]

[[Category:Articles with synoptic tables]]

[[Category:Articles with synoptic tables]]