Lars Wilson
2006-06-08 14:11:35 UTC
Okay, just for some technical comparison on the corrected timing and timline
for events in Egypt connected with Jewish historical reference that actually
seems coordinated. This would be the reference by Manetho that the pharoah
ruling Egypt at the time of Joseph when the Jews came to be residents in
Egypt was APOPHIS. The Jews were supposed to be in Egypt for exactly 215
years before the Exodus. Of course, the dating of Egyptian kingships vary
so the following simply compares that general interval of 215 years between
the reign of Apophis and the Exodus.
There are now three dating references for this timeline connected with
Amenophis III and Akhenaton. One timeline begins the rule of Akhenaton in
1351 BCE, another about 27 years earlier in 1378BCE. A third reference,
considered by me more specific because it is connected with an astronomical
text, the KTU 1.78 would date the beginning of Akhenaton's rule to 1386BCE
since that eclipse can only be dated to 1375BCE. This, of course, is not
far off from the general dating for Akhenaton since it only moves his rule
back from the earlier dating a mere 8 years. But since we are comparing
Jewish reference in connection with Egyptian, the Exodus is dated
specifically in 1386BCE based upon two critical references and thus the
eclipse dating for Akehnaton is compared here for the year of the Exodus.
The mummy of Amenophis III is said to be the most damaged of all mummies
including several broken bones, a crushed in chest cavity, decapitation, and
a new process employed for flesh restoration suggesting at the time of his
mummification his body was already quite damaged with injuries consistent
with crush and avulsion injuries that would be expected by a sudden flood,
in this case, a violent death in the Red Sea where large elements of debris
such as chariot wheels and chariots being violently tossed about in the
water would have resulted in a decapitated and manangled corpse with several
broken bones, etc. In addition the decline in miliary support throughout
Caanan during the time of Akhenaton and Akhenaton's conversion to an
invisible monotheistic religion are likewise consistent with the Exodus
immediately followed by the ten plagues. The reign of Akhenaton is arguably
the most drastic change in Egyptian policy and religious focus in Egyptian
history and has long been linked because of the monotheism to the Jews who
are otherwise basically the only other known motheists. Additionally, the
timing of the fall of Jericho after excavations by two archaeologists
(including Kathleen Kenyon) which confirm occupation of Jericho during or
shortly after the reign of Amenophis III based upon cartouches found in some
of the last graves there is consistently archaeologically with the Exodus
occurring at the beginning of the reign of Akhenaton.
Having noted the above, the reference by Manetho that Joseph and the Jews
advented specifically during the reign of Apophis is another coordinated
reference as far as Judeo-Egyptian history, generally speaking as well as
specifically.
That is, for those using the timeline that dates the beginning of the reign
of Akhenaton in 1351, the "relative" year of the Exodus, would date the
advent of the Jews into Egypt 215 years earlier to precisely 1556 BCE.
That same timeline dates the rule of the Hyksos king Apophis from
1590-1549BCE, which falls into that 215-year range. Thus the
Manetho-Joseph-Akhenaton-Exodus-Jericho history line is very good when the
Exodus is dated to the 1st of Akhenaton.
This contrasts to the most popular dating for the Exodus in 1446 BCE (based
upon the now challenged Assyrian eponym eclipse dated in 763BCE, which most
likely is better dated to 709BCE, 54 years later) which would date Joseph
and the arrival of the Jews in Egypt clear back to 1661 BCE, which falls
into the nonspecific and vague period of the "Thirteenth Dynasty (about 50
kings)" from 1794-1648BCE. Of course, this misses the specific Manetho
reference to this occurring during the reign of Apophis.
ADJUSTING THE EXODUS VIA THE ASSYRIAN EPONYM ECLIPSE REDATING: Now this is
just a provision for technical reference of how to redate the 1446 BCE date
of the Exodus when the Assyrian Eponym Eclipse popularly dated to 763BCE is
moved to 709BCE. Not that involved. Both the 763BCE eclipse and the
709BCE fall in a rare series of eclipses that occurred in a geosynchronistic
pattern 54 years and 1 month apart, 15 degrees apart farther north. The
763BCE eclipse does not follow the normal dating pattern which begins the
year with the first month after the spring equinox, but it was known to
begin the year a bit early if the spring equinox occurred during the first
two weeks of 13th month of the year, that is, before the Full Moon of the
13th month. That is the circumstance with dating the Assyrian eponym
eclipse to 763BCE. To match the eclipse event to the third month, "Simanu"
the year must begin early. But since the series of eclipses occurs every 54
years and 1 month later, the 709BCE event also becomes optional since it is
the naturally occurring third-month eclipse dating and would have
customarily been dating in the Assyrian calendar to month three. For that
reason, the eponym eclipse reference is still considered a good reference
for dating the Assyrian Period, only 54 years later. This reference thus
dates key events 54 years later, including the battle of Karkar from 853BCE
to 799BCE and the invasion of Shishak from 925BCE down to 871BCE.
The Exodus is dated 480 years from the 4th year of Solomon based upon the
763BCE dating of this Eclipse. That is, Shishak's invasion in 925BCE dated
to year 5 of Rehoboam dates the end of Solomon's reign to 930BCE and his 4th
year 36 years earlier to 966BCE. To that date is added 480 years to arrive
at 1446BCE. That's where the popular Exodus date comes from that neither
mathes Manetho's Apophis reference nor the archaeology for the dating for
the fall of Jericho. But there is an error in this timing because both
Rehoboam and Jeroboam who begin their reigns at the same time begin counting
their rulership from the time of their divine appointments which occurred
before the end of Solomon's reign. This created a 6-year co-rulership
between Rehoboam and Solomon. Thus when Shishak invades Israel it is during
the 39th year of Solomon when Rehoboam was still in control over the entire
nation under the united kingdom. Rehoboam's continued interaction with the
"princes of Israel" at the time of the invasion confirms this (2 Chron.
12:1, 6). Noting that, therefore, it is not just a simple matter of
downdating the Exodus of 1446BCE 84 years down to 1392BCE, which is 6 years
too early by this dating method. The corrected date is 1386BCE, which as
noted, is the astronomical text date for the 1st of Akhenaton. Another
way to calculate this is simply to make the adjustment for Shishak first and
then calculate the Exodus. That is, downdate Shishak's invasion in 925BCE
to 871BCE, year 39 of Solomon, ending Solomon's rule in 870BCE. This dates
his 4th year 36 years earlier to 906BCE and the Exodus to 1386BCE, which
should match the beginning of the reign of Akhenaton and the year of the
death of Amenophis III.
Of course, since the 215-year interval between the reign of Apophis and
Akhenaton already overlapped based upon the already established "relative"
timeline, it still works for whatever dating is used for the first of
Akhenaton, either 1386BCE, 1378BCE or 1351BCE. Since two astronomical
texts coordinate to date the 1st of Akhenaton to 1386BCE, however, 1386BCE
is considered the more reliable dating since the only way we have to
establish any kind of "absolute" dating is via astronomical text reference,
all other dating is quite generalized.
PRECAUTIONARY DISCLAIMER: Now I know by experience that the news groups are
focussed and Egyptian history doesn't like talking about Babylon or Persia
unless they are connected. But the timeline affects all dating and Egyptian
history does follow the timeline all the way down to the Persian Period.
Therefore, without further detail, I simply note that the adjusted eclipse
timelines correct dating for all periods into the Persian Period but which
by 358BCE and the reign of Artaxerxes III, near the time of Plato and
Aristotle and Alexander the Great, the timeline is in sync again. That is,
all adjustments in the timeline from Apophis back are made by 358BCE as far
as Egyptian history. If I don't mention this, for some reason the
presumption is that this downdating carries over to Roman times, etc. which
completely confuses them. So the astro-corrected timeline has been
completely worked out for anyone interested but it does not affect dates
after 358BCE.
Thanks, have a nice day everybody!
SUMMARY: Based upon all the recent research now available, it would appear
that Manetho's reference to the advent of Joseph and the Jews during the
reign of Apophis, which must occur 215 years prior to the Exodus is a
reliable general interval reference, Biblically, archaeologically and
astrochronologically!
L.W.
for events in Egypt connected with Jewish historical reference that actually
seems coordinated. This would be the reference by Manetho that the pharoah
ruling Egypt at the time of Joseph when the Jews came to be residents in
Egypt was APOPHIS. The Jews were supposed to be in Egypt for exactly 215
years before the Exodus. Of course, the dating of Egyptian kingships vary
so the following simply compares that general interval of 215 years between
the reign of Apophis and the Exodus.
There are now three dating references for this timeline connected with
Amenophis III and Akhenaton. One timeline begins the rule of Akhenaton in
1351 BCE, another about 27 years earlier in 1378BCE. A third reference,
considered by me more specific because it is connected with an astronomical
text, the KTU 1.78 would date the beginning of Akhenaton's rule to 1386BCE
since that eclipse can only be dated to 1375BCE. This, of course, is not
far off from the general dating for Akhenaton since it only moves his rule
back from the earlier dating a mere 8 years. But since we are comparing
Jewish reference in connection with Egyptian, the Exodus is dated
specifically in 1386BCE based upon two critical references and thus the
eclipse dating for Akehnaton is compared here for the year of the Exodus.
The mummy of Amenophis III is said to be the most damaged of all mummies
including several broken bones, a crushed in chest cavity, decapitation, and
a new process employed for flesh restoration suggesting at the time of his
mummification his body was already quite damaged with injuries consistent
with crush and avulsion injuries that would be expected by a sudden flood,
in this case, a violent death in the Red Sea where large elements of debris
such as chariot wheels and chariots being violently tossed about in the
water would have resulted in a decapitated and manangled corpse with several
broken bones, etc. In addition the decline in miliary support throughout
Caanan during the time of Akhenaton and Akhenaton's conversion to an
invisible monotheistic religion are likewise consistent with the Exodus
immediately followed by the ten plagues. The reign of Akhenaton is arguably
the most drastic change in Egyptian policy and religious focus in Egyptian
history and has long been linked because of the monotheism to the Jews who
are otherwise basically the only other known motheists. Additionally, the
timing of the fall of Jericho after excavations by two archaeologists
(including Kathleen Kenyon) which confirm occupation of Jericho during or
shortly after the reign of Amenophis III based upon cartouches found in some
of the last graves there is consistently archaeologically with the Exodus
occurring at the beginning of the reign of Akhenaton.
Having noted the above, the reference by Manetho that Joseph and the Jews
advented specifically during the reign of Apophis is another coordinated
reference as far as Judeo-Egyptian history, generally speaking as well as
specifically.
That is, for those using the timeline that dates the beginning of the reign
of Akhenaton in 1351, the "relative" year of the Exodus, would date the
advent of the Jews into Egypt 215 years earlier to precisely 1556 BCE.
That same timeline dates the rule of the Hyksos king Apophis from
1590-1549BCE, which falls into that 215-year range. Thus the
Manetho-Joseph-Akhenaton-Exodus-Jericho history line is very good when the
Exodus is dated to the 1st of Akhenaton.
This contrasts to the most popular dating for the Exodus in 1446 BCE (based
upon the now challenged Assyrian eponym eclipse dated in 763BCE, which most
likely is better dated to 709BCE, 54 years later) which would date Joseph
and the arrival of the Jews in Egypt clear back to 1661 BCE, which falls
into the nonspecific and vague period of the "Thirteenth Dynasty (about 50
kings)" from 1794-1648BCE. Of course, this misses the specific Manetho
reference to this occurring during the reign of Apophis.
ADJUSTING THE EXODUS VIA THE ASSYRIAN EPONYM ECLIPSE REDATING: Now this is
just a provision for technical reference of how to redate the 1446 BCE date
of the Exodus when the Assyrian Eponym Eclipse popularly dated to 763BCE is
moved to 709BCE. Not that involved. Both the 763BCE eclipse and the
709BCE fall in a rare series of eclipses that occurred in a geosynchronistic
pattern 54 years and 1 month apart, 15 degrees apart farther north. The
763BCE eclipse does not follow the normal dating pattern which begins the
year with the first month after the spring equinox, but it was known to
begin the year a bit early if the spring equinox occurred during the first
two weeks of 13th month of the year, that is, before the Full Moon of the
13th month. That is the circumstance with dating the Assyrian eponym
eclipse to 763BCE. To match the eclipse event to the third month, "Simanu"
the year must begin early. But since the series of eclipses occurs every 54
years and 1 month later, the 709BCE event also becomes optional since it is
the naturally occurring third-month eclipse dating and would have
customarily been dating in the Assyrian calendar to month three. For that
reason, the eponym eclipse reference is still considered a good reference
for dating the Assyrian Period, only 54 years later. This reference thus
dates key events 54 years later, including the battle of Karkar from 853BCE
to 799BCE and the invasion of Shishak from 925BCE down to 871BCE.
The Exodus is dated 480 years from the 4th year of Solomon based upon the
763BCE dating of this Eclipse. That is, Shishak's invasion in 925BCE dated
to year 5 of Rehoboam dates the end of Solomon's reign to 930BCE and his 4th
year 36 years earlier to 966BCE. To that date is added 480 years to arrive
at 1446BCE. That's where the popular Exodus date comes from that neither
mathes Manetho's Apophis reference nor the archaeology for the dating for
the fall of Jericho. But there is an error in this timing because both
Rehoboam and Jeroboam who begin their reigns at the same time begin counting
their rulership from the time of their divine appointments which occurred
before the end of Solomon's reign. This created a 6-year co-rulership
between Rehoboam and Solomon. Thus when Shishak invades Israel it is during
the 39th year of Solomon when Rehoboam was still in control over the entire
nation under the united kingdom. Rehoboam's continued interaction with the
"princes of Israel" at the time of the invasion confirms this (2 Chron.
12:1, 6). Noting that, therefore, it is not just a simple matter of
downdating the Exodus of 1446BCE 84 years down to 1392BCE, which is 6 years
too early by this dating method. The corrected date is 1386BCE, which as
noted, is the astronomical text date for the 1st of Akhenaton. Another
way to calculate this is simply to make the adjustment for Shishak first and
then calculate the Exodus. That is, downdate Shishak's invasion in 925BCE
to 871BCE, year 39 of Solomon, ending Solomon's rule in 870BCE. This dates
his 4th year 36 years earlier to 906BCE and the Exodus to 1386BCE, which
should match the beginning of the reign of Akhenaton and the year of the
death of Amenophis III.
Of course, since the 215-year interval between the reign of Apophis and
Akhenaton already overlapped based upon the already established "relative"
timeline, it still works for whatever dating is used for the first of
Akhenaton, either 1386BCE, 1378BCE or 1351BCE. Since two astronomical
texts coordinate to date the 1st of Akhenaton to 1386BCE, however, 1386BCE
is considered the more reliable dating since the only way we have to
establish any kind of "absolute" dating is via astronomical text reference,
all other dating is quite generalized.
PRECAUTIONARY DISCLAIMER: Now I know by experience that the news groups are
focussed and Egyptian history doesn't like talking about Babylon or Persia
unless they are connected. But the timeline affects all dating and Egyptian
history does follow the timeline all the way down to the Persian Period.
Therefore, without further detail, I simply note that the adjusted eclipse
timelines correct dating for all periods into the Persian Period but which
by 358BCE and the reign of Artaxerxes III, near the time of Plato and
Aristotle and Alexander the Great, the timeline is in sync again. That is,
all adjustments in the timeline from Apophis back are made by 358BCE as far
as Egyptian history. If I don't mention this, for some reason the
presumption is that this downdating carries over to Roman times, etc. which
completely confuses them. So the astro-corrected timeline has been
completely worked out for anyone interested but it does not affect dates
after 358BCE.
Thanks, have a nice day everybody!
SUMMARY: Based upon all the recent research now available, it would appear
that Manetho's reference to the advent of Joseph and the Jews during the
reign of Apophis, which must occur 215 years prior to the Exodus is a
reliable general interval reference, Biblically, archaeologically and
astrochronologically!
L.W.