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Virtually all of the arguments for the Late Date rest solely on arguments from conventional [[Egyptian chronology]], however. The Early Date is much better supported from Scripture, which specifically requires four hundred eighty years between the Exodus and the groundbreaking of the [[Temple]] built by [[Solomon]].<ref name=Groundbreak/> Several archaeologists have looked for battle-damage and other evidence for the Early Date in and around [[Jericho]], [[Ai]], and [[Hazor]], and have found it.<ref>Lorenzini, D. Massimiliano. "[http://www.angelfire.com/nm/massimolorenzini/exodus.html Evidence for the Early Date of the Exodus]." 2002. Retrieved July 8, 2007.</ref>

Virtually all of the arguments for the Late Date rest solely on arguments from conventional [[Egyptian chronology]], however. The Early Date is much better supported from Scripture, which specifically requires four hundred eighty years between the Exodus and the groundbreaking of the [[Temple]] built by [[Solomon]].<ref name=Groundbreak/> Several archaeologists have looked for battle-damage and other evidence for the Early Date in and around [[Jericho]], [[Ai]], and [[Hazor]], and have found it.<ref>Lorenzini, D. Massimiliano. "[http://www.angelfire.com/nm/massimolorenzini/exodus.html Evidence for the Early Date of the Exodus]." 2002. Retrieved July 8, 2007.</ref>

The Early Date shown above is actually the date favored by [[Edwin Thiele]]. Actually, Thiele's date is only forty-five years later than Ussher's. Thiele's sole warrant for favoring his date over Ussher's is his attempt to reconcile the king lists of the Divided Kingdoms [[Northern Kingdom|Northern]] and [[Southern Kingdom|Southern]] with the [[chronology]] of the [[Assyrian chronology|Assyrians]]. (For a detailed discussion, and a synoptic table showing the differing results for those king lists, see [[Biblical chronology dispute|here]].) Thiele, like Ussher, relies on the Temple groundbreaking interval described above to assign his date for the Exodus.

The date preferred by [[Edwin R. Thiele]] (labeled "Early Date" above) is only forty-five years later than Ussher's. Thiele's sole warrant for favoring his date over Ussher's is his attempt to reconcile the king lists of the Divided Kingdoms [[Northern Kingdom|Northern]] and [[Southern Kingdom|Southern]] with the [[chronology]] of the [[Assyrian chronology|Assyrians]]. (For a detailed discussion, and a synoptic table showing the differing results for those king lists, see [[Biblical chronology dispute|here]].) Thiele, like Ussher, relies on the Temple groundbreaking interval described above to assign his date for the Exodus.

The Pharaoh of the Oppression, as stated above, was likely Sesostris III, a Twelfth Dynasty king. [[James Ussher]] initially supposed that the Pharaoh of the Exodus was not Ramesses II, but ''another'' Ramesses whom he mistakenly assumed ruled directly before Ramesses II and for the same number of years. Future scholars accepted Seti I and Ramesses II as the Pharaohs of the Oppression and Exodus, respectively, for decades. Recently, some scholars tried to make a case for other pairings of the Pharaohs of the Oppression and Exodus in the Eighteenth Dynasty rather than the Nineteenth. These included:

The Pharaoh of the Oppression, as stated above, was likely Sesostris III, a Twelfth Dynasty king. [[James Ussher]] initially supposed that the Pharaoh of the Exodus was not Ramesses II, but ''another'' Ramesses whom he mistakenly assumed ruled directly before Ramesses II and for the same number of years. Future scholars accepted Seti I and Ramesses II as the Pharaohs of the Oppression and Exodus, respectively, for decades. Recently, some scholars tried to make a case for other pairings of the Pharaohs of the Oppression and Exodus in the Eighteenth Dynasty rather than the Nineteenth. These included: