Reference: Chronology
Easton
is the arrangement of facts and events in the order of time. The writers of the Bible themselves do not adopt any standard era according to which they date events. Sometimes the years are reckoned, e.g., from the time of the Exodus (Nu 1:1; 33:38; 1Ki 6:1), and sometimes from the accession of kings (1Ki 15:1,9,25,33, etc.), and sometimes again from the return from Exile (Ezr 3:8).
Hence in constructing a system of Biblecal chronology, the plan has been adopted of reckoning the years from the ages of the patriarchs before the birth of their first-born sons for the period from the Creation to Abraham. After this period other data are to be taken into account in determining the relative sequence of events.
As to the patriarchal period, there are three principal systems of chronology: (1) that of the Hebrew text, (2) that of the Septuagint version, and (3) that of the Samaritan Pentateuch, as seen in the scheme on the opposite page.
The Samaritan and the Septuagint have considerably modified the Hebrew chronology. This modification some regard as having been wilfully made, and to be rejected. The same system of variations is observed in the chronology of the period between the Flood and Abraham. Thus:
| Hebrew Septuigant Samaritan
| From the birth of
| Arphaxad, 2 years
| after the Flood, to
| the birth of Terah. 220 1000 870
| From the birth of
| Terah to the birth
| of Abraham. 130 70 72
The Septuagint fixes on seventy years as the age of Terah at the birth of Abraham, from Ge 11:26; but a comparison of Ge 11:32; Ac 7:4 with Ge 12:4 shows that when Terah died, at the age of two hundred and five years, Abraham was seventy-five years, and hence Terah must have been one hundred and thirty years when Abraham was born. Thus, including the two years from the Flood to the birth of Arphaxad, the period from the Flood to the birth of Abraham was three hundred and fifty-two years.
The next period is from the birth of Abraham to the Exodus. This, according to the Hebrew, extends to five hundred and five years. The difficulty here is as to the four hundred and thirty years mentioned Ex 12:40-41; Ga 3:17. These years are regarded by some as dating from the covenant with Abraham (Ge 15), which was entered into soon after his sojourn in Egypt; others, with more probability, reckon these years from Jacob's going down into Egypt. (See Exodus.)
In modern times the systems of Biblical chronology that have been adopted are chiefly those of Ussher and Hales. The former follows the Hebrew, and the latter the Septuagint mainly. Archbishop Ussher's (died 1656) system is called the short chronology. It is that given on the margin of the Authorized Version, but is really of no authority, and is quite uncertain.
| Ussher Hales
| B.C. B.C.
| Creation 4004 5411
| Flood 2348 3155
| Abram leaves Haran 1921 2078
| Exodus 1491 1648
| Destruction of the
| Temple 588 586
To show at a glance the different ideas of the date of the creation, it may be interesting to note the following: From Creation to 1894.
According to Ussher, 5,898; Hales, 7,305; Zunz (Hebrew reckoning), 5,882; Septuagint (Perowne), 7,305; Rabbinical, 5,654; Panodorus, 7,387; Anianus, 7,395; Constantinopolitan, 7,403; Eusebius, 7,093; Scaliger, 5,844; Dionysius (from whom we take our Christian era), 7,388; Maximus, 7,395; Syncellus and Theophanes, 7,395; Julius Africanus, 7,395; Jackson, 7,320.
See Verses Found in Dictionary
After Terah had lived 70 years, he became the father of [at different times], Abram and Nahor and Haran, [his firstborn].
And Terah lived 205 years; and Terah died in Haran.
So Abram departed, as the Lord had directed him; and Lot [his nephew] went with him. Abram was seventy-five years old when he left Haran.
Now the time the Israelites dwelt in Egypt was 430 years. At the end of the 430 years, even that very day, all the hosts of the Lord went out of Egypt.
The Lord spoke to Moses in the Wilderness of Sinai in the Tent of Meeting on the first day of the second month in the second year after they came out of the land of Egypt, saying,
Aaron the priest went up on Mount Hor at the command of the Lord, and died there in the fortieth year after the Israelites came out of Egypt, the first day of the fifth month.
In the eighteenth year of King Jeroboam son of Nebat, Abijam began to reign over Judah.
In the twentieth year of Jeroboam king of Israel, Asa began to reign over Judah.
Nadab son of Jeroboam began to reign over Israel in the second year of Asa king of Judah, and reigned two years.
In the third year of Asa king of Judah, Baasha son of Ahijah began his reign of twenty-four years over all Israel in Tirzah.
In the second year of their coming to God's house at Jerusalem, in the second month, Zerubbabel son of Shealtiel and Jeshua son of Jozadak made a beginning, with the rest of their brethren -- "the priests and Levites and all who had come to Jerusalem out of the captivity. They appointed the Levites from twenty years old and upward to oversee the work of the Lord's house.
So then he went forth from the land of the Chaldeans and settled in Haran. And from there, after his father died, [God] transferred him to this country in which you are now dwelling.
This is my argument: The Law, which began 430 years after the covenant [concerning the coming Messiah], does not and cannot annul the covenant previously established (ratified) by God, so as to abolish the promise and make it void.
Fausets
There are three principal systems, the Long, the Short, and the Rabbinical The nature of the evidence hardly admits of certainty as to all details. The dates of the flood, etc., are thus differently given in the Septuagint, the Hebrew, and the Samaritan Pentateuch:
Septuagint
Hebrew
Samaritan
Flood after Creation
2262
1656
1307
Peleg's birth
401
101
401
Abram's departure from Haran
616
266
616
3279
2023
2324
Hales takes the long system mainly from the Septuagint account of the patriarchal generations. He rightly rejects the number 480 years assigned in 1Ki 6:1 as having elapsed from the Exodus to the foundation of the temple in the fourth year of Solomon's reign. It must be an ancient error of transcribers, because 40 years elapsed from the Exodus to the death of Moses, Joshua was for more than seven years Israel's leader in Canaan, Israel's servitude and the rule of the judges to Eli's death occupied 430 years, thence to Saul's accession was more than 20 years, Saul's reign was 40 years, David's reign was 40 years, Solomon's reign, before the temple's foundation, was 3 years; i.e. 580 years in all: besides the unknown intervals between Joshua's leadership of seven years and his death; and again between his death and the first servitude; also the unknown period, above 20 years, between Eli's death and Saul's accession.
These unknown times are approximately estimated at 6 years, 32 years, and 20 years respectively, i.e. 58 years in all; which, added to the 580 years, will give 638 years. The Old Testament never dates events from an era, which makes 1Ki 6:1 suspicious. Origen, Commentary (Joh 2:20), quotes 1Ki 6:1 without the words "in the 480th year." See also Jg 11:26. But (See EGYPT below as to Thothmes III and the inscription favoring 1Ki 6:1. Ussher is the representative of the short system, following the Hebrew in the patriarchal generations, and taking the 480 years as given in 1Ki 6:1 between the Exodus and the foundation of the temple. The rabbinical system is partly accepted in Germany; it takes the Biblical numbers, but makes arbitrary corrections:
Hales
Ussher
Creation
5411
4004
Flood
3155
2348
Abram leaving Haran
2078
1921
Exodus
1648
1491
Foundation of the temple
1027
1012
Destruction of the temple
586
588
The differences between the Hebrew and the Septuagint consist in the periods assigned by them respectively to the patriarchs before and after the births of their oldest sons. Thus, Adam lives 130 years before the birth of his oldest son in Hebrew, but 230 years in the Septuagint; Seth is 105 in the Hebrew text, but 205 years in the Septuagint, etc. After the births of their oldest sons, Adam, 800; Seth, 807 in Hebrew, but 700 and 707 in the Septuagint; thus, the totals come to the same, Adam (930), Seth (912), in both Hebrew and Septuagint Similarly, in the case of Enos, Cainan, Mahalaleel. This proves that the change, whether by shortening (if the Septuagint is the true reading, or by lengthening if the Hebrew is the true reading) is NOT accidental but was made on system. The Septuagint and Lu 3:36-37 have a second Cainan, who is omitted in the Hebrew Bible; Philo and Josephus also know nothing of him.
In genealogies (e.g. Mt 1:8) names are often passed over, a man being called "the son of" a remote ancestor, his father and grandfather and great grandfather being omitted; as Joram is followed by Ozias, Ahaziah, Joash, and Amaziah being omitted. For some divine purpose connected with the mystical sense of numbers the generations are condensed into fourteen (the double of the sacred seven) in each of the three periods, from Abraham to David, from David to the captivity, and thence to Christ. Compare Ezr 7:1-5; 1Ch 26:24. So Jehu is "son of Nimshi," also "of Jehoshaphat son of Nimshi" (2Ki 9:2,14,20; 1Ki 19:16). Again, the length of generations varies: Abraham, at a time when life was so much longer than now, implies a generation was about 100 years (Ge 15:16, compare Ge 15:13), "the fourth generation" answering to "four hundred years."
The Hebrew text was preserved with much more scrupulous care than the Septuagint on the other hand, the civilization and history of Egypt, Babylonia, and Assyria reach further back than accords with the Hebrew, and so favor the Septuagint. "The sojourning of Israel who dwelt in Egypt was 430 years" (Ex 12:40-41). Paul, in Ga 3:16-17, dates this period from God's promise to Abraham. In Ge 15:13-14, compare Ac 7:6-7; "thy seed shall be a stranger in a land not theirs ... and they shall afflict them 400 years"; by putting the comma after "afflict them," the "400 years" refers to the whole time of their being "a stranger in a land not theirs," compare Heb 11:9. It would not be literally true that the Israelites were afflicted for the whole 400 years by the Egyptians, even if the 400 be applied to the sojourn in Egypt alone. Therefore, there is no greater strain put on the words by supposing the 400 includes the sojourn in Canaan.
Abraham probably means (Ge 15:16), "in the fourth generation they (i.e. some of the fourth generation, allowing 100 years for each generation) shall come hither again." There were more than four generations in fact; thus, in Ru 4:18, etc., 1Ch 2:5-6, there are six generations from Judah to Nahshon, the tribe prince in Moses' time; nine generations from Joseph to Joshua (1Ch 7:20, etc.). Abram was 75 years old upon leaving Haran; 100 at Isaac's birth; Isaac was 60 at Jacob's birth; and Jacob was 130 years old upon entering Egypt - in all 215 years. Again, Joseph was about 45 years old upon entering Egypt, 92 occupied the rest of his life; then followed, after all Joseph's brethren and that generation were dead (Ex 1:6, etc.), the oppression; Moses was 80 years old at the Exodus.
Thus, there will be 172 years, besides the interval between Joseph's generation dying and the oppression, and between the beginning of the oppression and the birth of Moses; which may be reasonably set down as 215 in all; which, added to the 215 in Canaan, will yield the 430 years. The increase from 70 years, at Jacob's going down to Egypt, to 600,000 at the Exodus is accountable when we remember the special fruitfulness promised by God. There were at the eisodus 51 pairs at least bearing children, for there were 67 men, namely, Jacob's 12 sons, 51 grandsons, and four great grandsons, besides one daughter and one granddaughter (Ge 46:8-27). These 51 must have taken foreign wives. Then, besides, polygamy prevailed. All these causes together fully account for the great increase in 215 years.
Another note of time is furnished by Paul (Ac 13:19-21): "after that (the division of Canaan) He; gave judges about the space of 450 years until Samuel"; or rather, as the three oldest manuscripts - the Sinaiticus, Vaticanus, and Alexandrinus manuscripts, "He distributed their land to them for an inheritance, about 450 years. And after that He gave unto them judges until Samuel." The dative in the Greek text marks, not duration of time, as KJV, but a point of time. The point of time backward to which the 450 refers is implied in Ac 13:19, "when He had destroyed seven nations"; i.e., about 450 or 462 elapse between God's promise to drive out those nations in 400 years from that time (Ge 15:13-21), and God's commencing the fulfillment of it under Joshua; the former date is about 1913, the latter 1451 (Joshua 1).
Jephthah makes 300 years elapse between his time and Joshua's division of Canaan (Jg 11:26). Theophilus of Antioch (Autol. 3:22) states that the Tyrian archives of Hiram, David's contemporary, prove that the building of the temple took place 566 years after the Exodus from Egypt. The whole period between the foundation and the destruction of the temple is about 425 years; that of the undivided kingdom 120, that of Judah 388, that of Israel 255. The Median, Hebrew, Babylonian, and Assyrian chronicles, according to J. W. Bosanquet, coincide in making Nebuchadnezzar's reign begin 581 B.C. He makes Jotham's 16 years' reign begin in 734 B.C.; Ahaz' 16 years begin at 718; Hezekiah's 29 begin at 702; Manasseh's 55 begin at 673; Amon's two begin at 618; Josiah's 31 begin at 616; Jehoiakim's 11 be
See Verses Found in Dictionary
After Terah had lived 70 years, he became the father of [at different times], Abram and Nahor and Haran, [his firstborn].
After Terah had lived 70 years, he became the father of [at different times], Abram and Nahor and Haran, [his firstborn].
After Terah had lived 70 years, he became the father of [at different times], Abram and Nahor and Haran, [his firstborn].
After Terah had lived 70 years, he became the father of [at different times], Abram and Nahor and Haran, [his firstborn]. Now this is the history of the descendants of Terah. Terah was the father of Abram, Nahor, and Haran; and Haran was the father of Lot.
Now this is the history of the descendants of Terah. Terah was the father of Abram, Nahor, and Haran; and Haran was the father of Lot. Haran died before his father Terah [died] in the land of his birth, in Ur of the Chaldees.
Haran died before his father Terah [died] in the land of his birth, in Ur of the Chaldees. And Abram and Nahor took wives. The name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah, the daughter of Haran the father of Milcah and Iscah.
And Abram and Nahor took wives. The name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah, the daughter of Haran the father of Milcah and Iscah.
And Terah lived 205 years; and Terah died in Haran.
And Terah lived 205 years; and Terah died in Haran.
So Abram departed, as the Lord had directed him; and Lot [his nephew] went with him. Abram was seventy-five years old when he left Haran.
So Abram departed, as the Lord had directed him; and Lot [his nephew] went with him. Abram was seventy-five years old when he left Haran.
And [God] said to Abram, Know positively that your descendants will be strangers dwelling as temporary residents in a land that is not theirs [Egypt], and they will be slaves there and will be afflicted and oppressed for 400 years.
And [God] said to Abram, Know positively that your descendants will be strangers dwelling as temporary residents in a land that is not theirs [Egypt], and they will be slaves there and will be afflicted and oppressed for 400 years.
And [God] said to Abram, Know positively that your descendants will be strangers dwelling as temporary residents in a land that is not theirs [Egypt], and they will be slaves there and will be afflicted and oppressed for 400 years.
And [God] said to Abram, Know positively that your descendants will be strangers dwelling as temporary residents in a land that is not theirs [Egypt], and they will be slaves there and will be afflicted and oppressed for 400 years.
And [God] said to Abram, Know positively that your descendants will be strangers dwelling as temporary residents in a land that is not theirs [Egypt], and they will be slaves there and will be afflicted and oppressed for 400 years.
And [God] said to Abram, Know positively that your descendants will be strangers dwelling as temporary residents in a land that is not theirs [Egypt], and they will be slaves there and will be afflicted and oppressed for 400 years. But I will bring judgment on that nation whom they will serve, and afterward they will come out with great possessions.
But I will bring judgment on that nation whom they will serve, and afterward they will come out with great possessions.
But I will bring judgment on that nation whom they will serve, and afterward they will come out with great possessions.
But I will bring judgment on that nation whom they will serve, and afterward they will come out with great possessions. And you shall go to your fathers in peace; you shall be buried at a good old (hoary) age.
And you shall go to your fathers in peace; you shall be buried at a good old (hoary) age. And in the fourth generation they [your descendants] shall come back here [to Canaan] again, for the iniquity of the Amorites is not yet full and complete.
And in the fourth generation they [your descendants] shall come back here [to Canaan] again, for the iniquity of the Amorites is not yet full and complete.
And in the fourth generation they [your descendants] shall come back here [to Canaan] again, for the iniquity of the Amorites is not yet full and complete.
And in the fourth generation they [your descendants] shall come back here [to Canaan] again, for the iniquity of the Amorites is not yet full and complete.
And in the fourth generation they [your descendants] shall come back here [to Canaan] again, for the iniquity of the Amorites is not yet full and complete.
And in the fourth generation they [your descendants] shall come back here [to Canaan] again, for the iniquity of the Amorites is not yet full and complete. When the sun had gone down and a [thick] darkness had come on, behold, a smoking oven and a flaming torch passed between those pieces.
When the sun had gone down and a [thick] darkness had come on, behold, a smoking oven and a flaming torch passed between those pieces. On the same day the Lord made a covenant (promise, pledge) with Abram, saying, To your descendants I have given this land, from the river of Egypt to the great river Euphrates -- "the land of
On the same day the Lord made a covenant (promise, pledge) with Abram, saying, To your descendants I have given this land, from the river of Egypt to the great river Euphrates -- "the land of The Kenites, the Kenizzites, the Kadmonites,
The Kenites, the Kenizzites, the Kadmonites, The Hittites, the Perizzites, the Rephaim,
The Hittites, the Perizzites, the Rephaim, The Amorites, the Canaanites, the Girgashites, and the Jebusites.
Then Abraham fell on his face and laughed and said in his heart, Shall a child be born to a man who is a hundred years old? And shall Sarah, who is ninety years old, bear a son?
Then Abraham fell on his face and laughed and said in his heart, Shall a child be born to a man who is a hundred years old? And shall Sarah, who is ninety years old, bear a son?
But truly, she is my sister; she is the daughter of my father but not of my mother; and she became my wife.
But truly, she is my sister; she is the daughter of my father but not of my mother; and she became my wife.
And these are the names of the descendants of Israel who came into Egypt, Jacob and his sons: Reuben, Jacob's firstborn.
And these are the names of the descendants of Israel who came into Egypt, Jacob and his sons: Reuben, Jacob's firstborn. And the sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.
And the sons of Reuben: Hanoch, Pallu, Hezron, and Carmi. The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman.
The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman. The sons of Levi: Gershon, Kohath, and Merari.
The sons of Levi: Gershon, Kohath, and Merari. The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. And the sons of Perez were Hezron and Hamul.
The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. And the sons of Perez were Hezron and Hamul. The sons of Issachar: Tola, Puvah, Iob, and Shimron.
The sons of Issachar: Tola, Puvah, Iob, and Shimron. The sons of Zebulun: Sered, Elon, and Jahleel.
The sons of Zebulun: Sered, Elon, and Jahleel. These are the sons of Leah, whom she bore to Jacob in Padan-aram, together with his daughter Dinah. All of his sons and his daughters numbered thirty-three.
These are the sons of Leah, whom she bore to Jacob in Padan-aram, together with his daughter Dinah. All of his sons and his daughters numbered thirty-three. The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.
The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli. The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. And the sons of Beriah: Heber and Malchiel.
The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. And the sons of Beriah: Heber and Malchiel. These are the sons of Zilpah, [the maid] whom Laban gave to Leah his daughter. And these she bore to Jacob -- "sixteen persons all told.
These are the sons of Zilpah, [the maid] whom Laban gave to Leah his daughter. And these she bore to Jacob -- "sixteen persons all told. The sons of Rachel, Jacob's wife: Joseph and Benjamin.
The sons of Rachel, Jacob's wife: Joseph and Benjamin. And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath daughter of Potiphera, priest of On, bore to him.
And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath daughter of Potiphera, priest of On, bore to him. And the sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.
And the sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard. These are the sons of Rachel, who were born to Jacob -- "fourteen persons in all.
These are the sons of Rachel, who were born to Jacob -- "fourteen persons in all. The son of Dan: Hushim.
The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem. These are the sons of Bilhah, [the maid] whom Laban gave to Rachel his daughter. And she bore these to Jacob -- "seven persons in all.
These are the sons of Bilhah, [the maid] whom Laban gave to Rachel his daughter. And she bore these to Jacob -- "seven persons in all. All the persons who came with Jacob into Egypt -- "who were his own offspring, not counting the wives of Jacob's sons -- "were sixty-six persons all told.
All the persons who came with Jacob into Egypt -- "who were his own offspring, not counting the wives of Jacob's sons -- "were sixty-six persons all told. And the sons of Joseph, who were born to him in Egypt, were two persons. All the persons of the house of Jacob [including Joseph and Jacob himself], who came into Egypt, were seventy.
And the sons of Joseph, who were born to him in Egypt, were two persons. All the persons of the house of Jacob [including Joseph and Jacob himself], who came into Egypt, were seventy.
Now the time the Israelites dwelt in Egypt was 430 years.
Now the time the Israelites dwelt in Egypt was 430 years. At the end of the 430 years, even that very day, all the hosts of the Lord went out of Egypt.
At the end of the 430 years, even that very day, all the hosts of the Lord went out of Egypt.
While Israel dwelt in Heshbon and its villages, and in Aroer and its villages, and in all the cities along the banks of the Arnon for 300 years, why did you not recover [your lost lands] during that time?
While Israel dwelt in Heshbon and its villages, and in Aroer and its villages, and in all the cities along the banks of the Arnon for 300 years, why did you not recover [your lost lands] during that time?
While Israel dwelt in Heshbon and its villages, and in Aroer and its villages, and in all the cities along the banks of the Arnon for 300 years, why did you not recover [your lost lands] during that time?
While Israel dwelt in Heshbon and its villages, and in Aroer and its villages, and in all the cities along the banks of the Arnon for 300 years, why did you not recover [your lost lands] during that time?
And 480 years after the Israelites came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the second month, Ziv, he began to build the Lord's house.
And 480 years after the Israelites came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the second month, Ziv, he began to build the Lord's house.
And 480 years after the Israelites came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the second month, Ziv, he began to build the Lord's house.
And 480 years after the Israelites came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the second month, Ziv, he began to build the Lord's house.
And 480 years after the Israelites came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the second month, Ziv, he began to build the Lord's house.
And 480 years after the Israelites came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the second month, Ziv, he began to build the Lord's house.
And 480 years after the Israelites came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the second month, Ziv, he began to build the Lord's house.
And 480 years after the Israelites came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the second month, Ziv, he began to build the Lord's house.
And 480 years after the Israelites came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the second month, Ziv, he began to build the Lord's house.
And 480 years after the Israelites came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the second month, Ziv, he began to build the Lord's house.
When you arrive, look there for Jehu son of Jehoshaphat son of Nimshi; and go in and have him arise from among his brethren and lead him to an inner chamber.
When you arrive, look there for Jehu son of Jehoshaphat son of Nimshi; and go in and have him arise from among his brethren and lead him to an inner chamber.
So Jehu son of Jehoshaphat, the son of Nimshi, conspired against Joram [to dethrone and slay him]. Now Joram was holding Ramoth-gilead, he and all Israel, against Hazael king of Syria,
So Jehu son of Jehoshaphat, the son of Nimshi, conspired against Joram [to dethrone and slay him]. Now Joram was holding Ramoth-gilead, he and all Israel, against Hazael king of Syria,
And the watchman reported, He came to them, but does not return; also the driving is like the driving of Jehu son of Nimshi, for he drives furiously.
And the watchman reported, He came to them, but does not return; also the driving is like the driving of Jehu son of Nimshi, for he drives furiously.
The sons of Pharez: Hezron and Hamul. The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara -- "five in all.
The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara -- "five in all.
The sons of Ephraim: Shuthelah, Bered his son, Tahath his son, Eleadah his son, Tahath [II] his son,
The sons of Ephraim: Shuthelah, Bered his son, Tahath his son, Eleadah his son, Tahath [II] his son,
Now after this, in the reign of Artaxerxes [son of Xerxes, or Ahasuerus] king of Persia, Ezra son of Seraiah, the son of Azariah, the son of Hilkiah,
Now after this, in the reign of Artaxerxes [son of Xerxes, or Ahasuerus] king of Persia, Ezra son of Seraiah, the son of Azariah, the son of Hilkiah, The son of Shallum, the son of Zadok, the son of Ahitub,
The son of Shallum, the son of Zadok, the son of Ahitub, The son of Amariah, the son of Azariah, the son of Meraioth,
The son of Amariah, the son of Azariah, the son of Meraioth, The son of Zerahiah, the son of Uzzi, the son of Bukki,
The son of Zerahiah, the son of Uzzi, the son of Bukki, The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest -- "
The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest -- "
All the kings of the north, far and near, one after another -- "and all the kingdoms of the world which are on the face of the earth. And after them the king of Sheshach (Babel or Babylon) shall drink.
All the kings of the north, far and near, one after another -- "and all the kingdoms of the world which are on the face of the earth. And after them the king of Sheshach (Babel or Babylon) shall drink.
For thus says the Lord, When seventy years are completed for Babylon, I will visit you and keep My good promise to you, causing you to return to this place.
For thus says the Lord, When seventy years are completed for Babylon, I will visit you and keep My good promise to you, causing you to return to this place.
For thus says the Lord, When seventy years are completed for Babylon, I will visit you and keep My good promise to you, causing you to return to this place.
For thus says the Lord, When seventy years are completed for Babylon, I will visit you and keep My good promise to you, causing you to return to this place.
In the first year of his reign, I, Daniel, understood from the books the number of years which, according to the word of the Lord to Jeremiah the prophet, must pass by before the desolations [which had been] pronounced on Jerusalem should end; and it was seventy years.
In the first year of his reign, I, Daniel, understood from the books the number of years which, according to the word of the Lord to Jeremiah the prophet, must pass by before the desolations [which had been] pronounced on Jerusalem should end; and it was seventy years.
And I heard the man clothed in linen, who was above the waters of the river, when he held up his right and his left hand toward the heavens and swore by Him Who lives forever that it shall be for a time, times, and a half a time [or three and one-half years]; and when they have made an end of shattering and crushing the power of the holy people, all these things shall be finished.
And I heard the man clothed in linen, who was above the waters of the river, when he held up his right and his left hand toward the heavens and swore by Him Who lives forever that it shall be for a time, times, and a half a time [or three and one-half years]; and when they have made an end of shattering and crushing the power of the holy people, all these things shall be finished.
Asa the father of Jehoshaphat, Jehoshaphat the father of Joram [Jehoram], Joram the father of Uzziah,
Asa the father of Jehoshaphat, Jehoshaphat the father of Joram [Jehoram], Joram the father of Uzziah,
The son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,
The son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, The son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,
The son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,
Then the Jews replied, It took forty-six years to build this temple (sanctuary), and will You raise it up in three days?
Then the Jews replied, It took forty-six years to build this temple (sanctuary), and will You raise it up in three days?
So then he went forth from the land of the Chaldeans and settled in Haran. And from there, after his father died, [God] transferred him to this country in which you are now dwelling.
So then he went forth from the land of the Chaldeans and settled in Haran. And from there, after his father died, [God] transferred him to this country in which you are now dwelling.
And this is [in effect] what God told him: That his descendants would be aliens (strangers) in a land belonging to other people, who would bring them into bondage and ill-treat them 400 years.
And this is [in effect] what God told him: That his descendants would be aliens (strangers) in a land belonging to other people, who would bring them into bondage and ill-treat them 400 years. But I will judge the nation to whom they will be slaves, said God, and after that they will escape and come forth and worship Me in this [very] place.
But I will judge the nation to whom they will be slaves, said God, and after that they will escape and come forth and worship Me in this [very] place.
When He had destroyed seven nations in the land of Canaan, He gave them [the Hebrews] their land as an inheritance [distributing it to them by lot; all of which took] about 450 years.
When He had destroyed seven nations in the land of Canaan, He gave them [the Hebrews] their land as an inheritance [distributing it to them by lot; all of which took] about 450 years.
When He had destroyed seven nations in the land of Canaan, He gave them [the Hebrews] their land as an inheritance [distributing it to them by lot; all of which took] about 450 years.
When He had destroyed seven nations in the land of Canaan, He gave them [the Hebrews] their land as an inheritance [distributing it to them by lot; all of which took] about 450 years. After that, He gave them judges until the prophet Samuel.
After that, He gave them judges until the prophet Samuel.
After that, He gave them judges until the prophet Samuel.
After that, He gave them judges until the prophet Samuel. Then they asked for a king; and God gave them Saul son of Kish, a man of the tribe of Benjamin, for forty years.
Then they asked for a king; and God gave them Saul son of Kish, a man of the tribe of Benjamin, for forty years.
Now the promises (covenants, agreements) were decreed and made to Abraham and his Seed (his Offspring, his Heir). He [God] does not say, And to seeds (descendants, heirs), as if referring to many persons, but, And to your Seed (your Descendant, your Heir), obviously referring to one individual, Who is [none other than] Christ (the Messiah).
Now the promises (covenants, agreements) were decreed and made to Abraham and his Seed (his Offspring, his Heir). He [God] does not say, And to seeds (descendants, heirs), as if referring to many persons, but, And to your Seed (your Descendant, your Heir), obviously referring to one individual, Who is [none other than] Christ (the Messiah). This is my argument: The Law, which began 430 years after the covenant [concerning the coming Messiah], does not and cannot annul the covenant previously established (ratified) by God, so as to abolish the promise and make it void.
This is my argument: The Law, which began 430 years after the covenant [concerning the coming Messiah], does not and cannot annul the covenant previously established (ratified) by God, so as to abolish the promise and make it void.
[Prompted] by faith he dwelt as a temporary resident in the land which was designated in the promise [of God, though he was like a stranger] in a strange country, living in tents with Isaac and Jacob, fellow heirs with him of the same promise.
[Prompted] by faith he dwelt as a temporary resident in the land which was designated in the promise [of God, though he was like a stranger] in a strange country, living in tents with Isaac and Jacob, fellow heirs with him of the same promise.
Morish
There are more links of time mentioned in scripture than is generally supposed, forming together an approximate chronology. There is however one great difficulty in the variations of the Hebrew text from the Samaritan Pentateuch and the Septuagint. It is found that there must have been a systematic alteration somewhere, and if the Hebrew text is correct, a period of 100 years has been added to the lives of several, both before the Flood and after it.
The above figures form the basis of what is called the 'long chronology' from the LXX, and the 'short chronology' from the Hebrew. It will be seen that there are about 1400 years difference from the birth of Seth to the Call of Abraham. It is difficult to see why the Hebrew text should be abandoned; and if it were, what superior claim would the LXX have over the Samaritan Pentateuch?
A summary of the several periods is added, with a few notes and references to the scriptures.
YEARS.
From Adam to the Flood
See Verses Found in Dictionary
After Terah had lived 70 years, he became the father of [at different times], Abram and Nahor and Haran, [his firstborn].
And Terah lived 205 years; and Terah died in Haran.
So Abram departed, as the Lord had directed him; and Lot [his nephew] went with him. Abram was seventy-five years old when he left Haran.
And in the fourth generation they [your descendants] shall come back here [to Canaan] again, for the iniquity of the Amorites is not yet full and complete.
Now the time the Israelites dwelt in Egypt was 430 years.
Now the time the Israelites dwelt in Egypt was 430 years.
And the anger of the Lord was kindled against Israel, and He sold them into the hands of the Philistines and the Ammonites, And they oppressed and crushed and broke the Israelites that year. For eighteen years they oppressed all the Israelites beyond the Jordan in the land of the Amorites, which is in Gilead.
And 480 years after the Israelites came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the second month, Ziv, he began to build the Lord's house.
The time Solomon reigned in Jerusalem over all Israel was forty years.
Now in the first year of Cyrus king of Persia [almost seventy years after the first Jewish captives were taken to Babylon], that the word of the Lord by the mouth of Jeremiah might begin to be accomplished, the Lord stirred up the spirit of Cyrus king of Persia so that he made a proclamation throughout all his kingdom and put it also in writing:
Now these are the people of the province [of Judah] who went up out of the captivity of those exiles whom Nebuchadnezzar the king of Babylon had carried away to Babylon, but who came again to Jerusalem and Judah, everyone to his own city.
And this whole land shall be a waste and an astonishment, and these nations shall serve the king of Babylon seventy years.
And this whole land shall be a waste and an astonishment, and these nations shall serve the king of Babylon seventy years. Then when seventy years are completed, I will punish the king of Babylon and that nation, the land of the Chaldeans, says the Lord, for their iniquity, and will make the land [of the Chaldeans] a perpetual waste.
Then when seventy years are completed, I will punish the king of Babylon and that nation, the land of the Chaldeans, says the Lord, for their iniquity, and will make the land [of the Chaldeans] a perpetual waste.
For thus says the Lord, When seventy years are completed for Babylon, I will visit you and keep My good promise to you, causing you to return to this place.
Then [bound as you are] lie upon your left [and north] side to bear symbolically the iniquity of the house of the ten tribes of Israel upon that side. According to the number of days that you shall lie upon it you shall bear their iniquity. For I have laid upon you the years of their iniquity, according to the number of the days, 390 days [representing 390 years]; so you shall bear the iniquity of the house of Israel. read more. And when you have fulfilled the days for Israel, lie again, but on your right [and south] side, and you shall bear the iniquity of the house of Judah forty days. I have appointed you one day for each year.
In the first year of Darius son of Ahasuerus, of the offspring of the Medes, who was made king over the realm of the Chaldeans -- "
So then he went forth from the land of the Chaldeans and settled in Haran. And from there, after his father died, [God] transferred him to this country in which you are now dwelling.
When He had destroyed seven nations in the land of Canaan, He gave them [the Hebrews] their land as an inheritance [distributing it to them by lot; all of which took] about 450 years. After that, He gave them judges until the prophet Samuel.
This is my argument: The Law, which began 430 years after the covenant [concerning the coming Messiah], does not and cannot annul the covenant previously established (ratified) by God, so as to abolish the promise and make it void.
This is my argument: The Law, which began 430 years after the covenant [concerning the coming Messiah], does not and cannot annul the covenant previously established (ratified) by God, so as to abolish the promise and make it void.
Smith
Chronology.
By this term we understand the technical and historical chronology of the Jews and their ancestors from the earliest time to the close of the New Testament Canon.
1. TECHNICAL CHRONOLOGY.--The technical part of Hebrew chronology presents great difficulties.
2. HISTORICAL CHRONOLOGY.--The historical part of Hebrew chronology is not less difficult than the technical. The information in the Bible is indeed direct rather than inferential although there is very important evidence of the latter kind, but the present state of the numbers make absolute certainty in many cases impossible. Three principal systems of biblical chronology have been founded, which may be termed (the Long System, the short, and the Rabbinical. There is a fourth, which although an off shoot in part of the last, can scarcely be termed biblical, in as much as it depends for the most part upon theories, not only independent of but repugnant to the Bible: this last is at present peculiar to Baron Bunsen. The principal advocates of the Long chronology are Jackson. Hales and Des-Vignoles. Of the Short chronology Ussher may be considered as the most able advocate The Rabbinical chronology accept the biblical numbers, but makes the most arbitrary corrections. For the date of the Exodus it has been virtually accepted by Bunsen, Lepsius and Lord A. Hervey. The numbers given by the LXX. for the antediluvian patriarchs would place the creation of Adam 2262 years before the end of the flood or B.C. cir. 5361 or 5421.
