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
When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
The lifetime of Terah was 205 years, and he died in Haran.
So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.)
Now the length of time the Israelites lived in Egypt was 430 years. At the end of the 430 years, on the very day, all the regiments of the Lord went out of the land of Egypt.
Now the Lord spoke to Moses in the tent of meeting in the wilderness of Sinai on the first day of the second month of the second year after the Israelites departed from the land of Egypt. He said:
Aaron the priest ascended Mount Hor at the command of the Lord, and he died there in the fortieth year after the Israelites had come out of the land of Egypt on the first day of the fifth month.
In the eighteenth year of the reign of Jeroboam son of Nebat, Abijah became king over Judah.
In the twentieth year of Jeroboam's reign over Israel, Asa became the king of Judah.
In the second year of Asa's reign over Judah, Jeroboam's son Nadab became the king of Israel; he ruled Israel for two years.
In the third year of Asa's reign over Judah, Baasha son of Ahijah became king over all Israel in Tirzah; he ruled for twenty-four years.
In the second year after they had come to the temple of God in Jerusalem, in the second month, Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak initiated the work, along with the rest of their associates, the priests and the Levites, and all those who were coming to Jerusalem from the exile. They appointed the Levites who were at least twenty years old to take charge of the work on the Lord's temple.
Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God made him move to this country where you now live.
What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, so as to invalidate the promise.
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
When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran. This is the account of Terah. Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot.
This is the account of Terah. Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. Haran died in the land of his birth, in Ur of the Chaldeans, while his father Terah was still alive.
Haran died in the land of his birth, in Ur of the Chaldeans, while his father Terah was still alive. And Abram and Nahor took wives for themselves. The name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah; she was the daughter of Haran, the father of both Milcah and Iscah.
And Abram and Nahor took wives for themselves. The name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah; she was the daughter of Haran, the father of both Milcah and Iscah.
The lifetime of Terah was 205 years, and he died in Haran.
The lifetime of Terah was 205 years, and he died in Haran.
So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.)
So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.)
Then the Lord said to Abram, "Know for certain that your descendants will be strangers in a foreign country. They will be enslaved and oppressed for four hundred years.
Then the Lord said to Abram, "Know for certain that your descendants will be strangers in a foreign country. They will be enslaved and oppressed for four hundred years.
Then the Lord said to Abram, "Know for certain that your descendants will be strangers in a foreign country. They will be enslaved and oppressed for four hundred years.
Then the Lord said to Abram, "Know for certain that your descendants will be strangers in a foreign country. They will be enslaved and oppressed for four hundred years.
Then the Lord said to Abram, "Know for certain that your descendants will be strangers in a foreign country. They will be enslaved and oppressed for four hundred years.
Then the Lord said to Abram, "Know for certain that your descendants will be strangers in a foreign country. They will be enslaved and oppressed for four hundred years. But I will execute judgment on the nation that they will serve. Afterward they will come out with many possessions.
But I will execute judgment on the nation that they will serve. Afterward they will come out with many possessions.
But I will execute judgment on the nation that they will serve. Afterward they will come out with many possessions.
But I will execute judgment on the nation that they will serve. Afterward they will come out with many possessions. But as for you, you will go to your ancestors in peace and be buried at a good old age.
But as for you, you will go to your ancestors in peace and be buried at a good old age. In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit."
In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit."
In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit."
In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit."
In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit."
In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit." When the sun had gone down and it was dark, a smoking firepot with a flaming torch passed between the animal parts.
When the sun had gone down and it was dark, a smoking firepot with a flaming torch passed between the animal parts. That day the Lord made a covenant with Abram: "To your descendants I give this land, from the river of Egypt to the great river, the Euphrates River --
That day the Lord made a covenant with Abram: "To your descendants I give this land, from the river of Egypt to the great river, the Euphrates River -- the land of the Kenites, Kenizzites, Kadmonites,
the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites,
Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites, and Jebusites."
Then Abraham bowed down with his face to the ground and laughed as he said to himself, "Can a son be born to a man who is a hundred years old? Can Sarah bear a child at the age of ninety?"
Then Abraham bowed down with his face to the ground and laughed as he said to himself, "Can a son be born to a man who is a hundred years old? Can Sarah bear a child at the age of ninety?"
What's more, she is indeed my sister, my father's daughter, but not my mother's daughter. She became my wife.
What's more, she is indeed my sister, my father's daughter, but not my mother's daughter. She became my wife.
These are the names of the sons of Israel who went to Egypt -- Jacob and his sons: Reuben, the firstborn of Jacob.
These are the names of the sons of Israel who went to Egypt -- Jacob and his sons: Reuben, the firstborn of Jacob. The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.
The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi. The sons of Simeon: Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul (the son of a Canaanite woman).
The sons of Simeon: Jemuel, Jamin, Ohad, Jakin, 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). 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). The sons of Perez were Hezron and Hamul. The sons of Issachar: Tola, Puah, Jashub, and Shimron.
The sons of Issachar: Tola, Puah, Jashub, and Shimron. The sons of Zebulun: Sered, Elon, and Jahleel.
The sons of Zebulun: Sered, Elon, and Jahleel. These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all.
These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. The sons of Gad: Zephon, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.
The sons of Gad: Zephon, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli. The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. The sons of Beriah were Heber and Malkiel.
The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. The sons of Beriah were Heber and Malkiel. These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.
These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all. The sons of Rachel the wife of Jacob: Joseph and Benjamin.
The sons of Rachel the wife of Jacob: Joseph and Benjamin. Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, bore them to him.
Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, bore them to him. The sons of Benjamin: Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.
The sons of Benjamin: Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard. These were the sons of Rachel who were born to Jacob, fourteen in all.
These were the sons of Rachel who were born to Jacob, fourteen in all. The son of Dan: Hushim.
The sons of Naphtali: Jahziel, Guni, Jezer, and Shillem. These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all.
These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all. All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob's sons.)
All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob's sons.) Counting the two sons of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy.
Counting the two sons of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy.
Now the length of time the Israelites lived in Egypt was 430 years.
Now the length of time the Israelites lived in Egypt was 430 years. At the end of the 430 years, on the very day, all the regiments of the Lord went out of the land of Egypt.
At the end of the 430 years, on the very day, all the regiments of the Lord went out of the land of Egypt.
Israel has been living in Heshbon and its nearby towns, in Aroer and its nearby towns, and in all the cities along the Arnon for three hundred years! Why did you not reclaim them during that time?
Israel has been living in Heshbon and its nearby towns, in Aroer and its nearby towns, and in all the cities along the Arnon for three hundred years! Why did you not reclaim them during that time?
Israel has been living in Heshbon and its nearby towns, in Aroer and its nearby towns, and in all the cities along the Arnon for three hundred years! Why did you not reclaim them during that time?
Israel has been living in Heshbon and its nearby towns, in Aroer and its nearby towns, and in all the cities along the Arnon for three hundred years! Why did you not reclaim them during that time?
In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon's reign over Israel, during the month Ziv (the second month), he began building the Lord's temple.
In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon's reign over Israel, during the month Ziv (the second month), he began building the Lord's temple.
In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon's reign over Israel, during the month Ziv (the second month), he began building the Lord's temple.
In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon's reign over Israel, during the month Ziv (the second month), he began building the Lord's temple.
In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon's reign over Israel, during the month Ziv (the second month), he began building the Lord's temple.
In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon's reign over Israel, during the month Ziv (the second month), he began building the Lord's temple.
In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon's reign over Israel, during the month Ziv (the second month), he began building the Lord's temple.
In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon's reign over Israel, during the month Ziv (the second month), he began building the Lord's temple.
In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon's reign over Israel, during the month Ziv (the second month), he began building the Lord's temple.
In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon's reign over Israel, during the month Ziv (the second month), he began building the Lord's temple.
When you arrive there, look for Jehu son of Jehoshaphat son of Nimshi and take him aside into an inner room.
When you arrive there, look for Jehu son of Jehoshaphat son of Nimshi and take him aside into an inner room.
Then Jehu son of Jehoshaphat son of Nimshi conspired against Joram.Now Joram had been in Ramoth Gilead with the whole Israelite army, guarding against an invasion by King Hazael of Syria.
Then Jehu son of Jehoshaphat son of Nimshi conspired against Joram.Now Joram had been in Ramoth Gilead with the whole Israelite army, guarding against an invasion by King Hazael of Syria.
The watchman reported, "He reached them, but hasn't started back. The one who drives the lead chariot drives like Jehu son of Nimshi; he drives recklessly."
The watchman reported, "He reached them, but hasn't started back. The one who drives the lead chariot drives like Jehu son of Nimshi; he drives recklessly."
The sons of Perez: Hezron and Hamul. The sons of Zerah: Zimri, Ethan, Heman, Kalkol, Dara -- five in all.
The descendants of Ephraim: Shuthelah, his son Bered, his son Tahath, his son Eleadah, his son Tahath,
The descendants of Ephraim: Shuthelah, his son Bered, his son Tahath, his son Eleadah, his son Tahath,
Now after these things had happened, during the reign of King Artaxerxes of Persia, Ezra came up from Babylon. Ezra was the son of Seraiah, who was the son of Azariah, who was the son of Hilkiah,
Now after these things had happened, during the reign of King Artaxerxes of Persia, Ezra came up from Babylon. Ezra was the son of Seraiah, who was the son of Azariah, who was the son of Hilkiah, who was the son of Shallum, who was the son of Zadok, who was the son of Ahitub,
who was the son of Shallum, who was the son of Zadok, who was the son of Ahitub, who was the son of Amariah, who was the son of Azariah, who was the son of Meraioth,
who was the son of Amariah, who was the son of Azariah, who was the son of Meraioth, who was the son of Zerahiah, who was the son of Uzzi, who was the son of Bukki,
who was the son of Zerahiah, who was the son of Uzzi, who was the son of Bukki, who was the son of Abishua, who was the son of Phinehas, who was the son of Eleazar, who was the son of Aaron the chief priest.
who was the son of Abishua, who was the son of Phinehas, who was the son of Eleazar, who was the son of Aaron the chief priest.
all the kings of the north, whether near or far from one another; and all the other kingdoms which are on the face of the earth. After all of them have drunk the wine of the Lord's wrath, the king of Babylon must drink it.
all the kings of the north, whether near or far from one another; and all the other kingdoms which are on the face of the earth. After all of them have drunk the wine of the Lord's wrath, the king of Babylon must drink it.
"For the Lord says, 'Only when the seventy years of Babylonian rule are over will I again take up consideration for you. Then I will fulfill my gracious promise to you and restore you to your homeland.
"For the Lord says, 'Only when the seventy years of Babylonian rule are over will I again take up consideration for you. Then I will fulfill my gracious promise to you and restore you to your homeland.
"For the Lord says, 'Only when the seventy years of Babylonian rule are over will I again take up consideration for you. Then I will fulfill my gracious promise to you and restore you to your homeland.
"For the Lord says, 'Only when the seventy years of Babylonian rule are over will I again take up consideration for you. Then I will fulfill my gracious promise to you and restore you to your homeland.
in the first year of his reign I, Daniel, came to understand from the sacred books that, according to the word of the LORD disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem were seventy in number.
in the first year of his reign I, Daniel, came to understand from the sacred books that, according to the word of the LORD disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem were seventy in number.
Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky and made an oath by the one who lives forever: "It is for a time, times, and half a time. Then, when the power of the one who shatters the holy people has been exhausted, all these things will be finished."
Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky and made an oath by the one who lives forever: "It is for a time, times, and half a time. Then, when the power of the one who shatters the holy people has been exhausted, all these things will be finished."
Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah,
Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, 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 Mahalalel, the son of Kenan,
the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Kenan,
Then the Jewish leaders said to him, "This temple has been under construction for forty-six years, and are you going to raise it up in three days?"
Then the Jewish leaders said to him, "This temple has been under construction for forty-six years, and are you going to raise it up in three days?"
Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God made him move to this country where you now live.
Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God made him move to this country where you now live.
But God spoke as follows: 'Your descendants will be foreigners in a foreign country, whose citizens will enslave them and mistreat them for four hundred years.
But God spoke as follows: 'Your descendants will be foreigners in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. But I will punish the nation they serve as slaves,' said God, 'and after these things they will come out of there and worship me in this place.'
But I will punish the nation they serve as slaves,' said God, 'and after these things they will come out of there and worship me in this place.'
After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance.
After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance.
After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance.
After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance. All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet.
All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet.
All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet.
All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet. Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled forty years.
Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled forty years.
Now the promises were spoken to Abraham and to his descendant. Scripture does not say, "and to the descendants," referring to many, but "and to your descendant," referring to one, who is Christ.
Now the promises were spoken to Abraham and to his descendant. Scripture does not say, "and to the descendants," referring to many, but "and to your descendant," referring to one, who is Christ. What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, so as to invalidate the promise.
What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, so as to invalidate the promise.
By faith he lived as a foreigner in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs of the same promise.
By faith he lived as a foreigner in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs 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
When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
The lifetime of Terah was 205 years, and he died in Haran.
So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.)
In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit."
Now the length of time the Israelites lived in Egypt was 430 years.
Now the length of time the Israelites lived in Egypt was 430 years.
The Lord was furious with Israel and turned them over to the Philistines and Ammonites. They ruthlessly oppressed the Israelites that eighteenth year -- that is, all the Israelites living east of the Jordan in Amorite country in Gilead.
In the four hundred and eightieth year after the Israelites left Egypt, in the fourth year of Solomon's reign over Israel, during the month Ziv (the second month), he began building the Lord's temple.
Solomon ruled over all Israel from Jerusalem for forty years.
In the first year of King Cyrus of Persia, in order to fulfill the Lord's message spoken through Jeremiah, the Lord stirred the mind of King Cyrus of Persia. He disseminated a proclamation throughout his entire kingdom, announcing in a written edict the following:
These are the people of the province who were going up, from the captives of the exile whom King Nebuchadnezzar of Babylon had forced into exile in Babylon. They returned to Jerusalem and Judah, each to his own city.
This whole area will become a desolate wasteland. These nations will be subject to the king of Babylon for seventy years.'
This whole area will become a desolate wasteland. These nations will be subject to the king of Babylon for seventy years.' "'But when the seventy years are over, I will punish the king of Babylon and his nation for their sins. I will make the land of Babylon an everlasting ruin. I, the Lord, affirm it!
"'But when the seventy years are over, I will punish the king of Babylon and his nation for their sins. I will make the land of Babylon an everlasting ruin. I, the Lord, affirm it!
"For the Lord says, 'Only when the seventy years of Babylonian rule are over will I again take up consideration for you. Then I will fulfill my gracious promise to you and restore you to your homeland.
"Also for your part lie on your left side and place the iniquity of the house of Israel on it. For the number of days you lie on your side you will bear their iniquity. I have determined that the number of the years of their iniquity are to be the number of days for you -- 390 days. So bear the iniquity of the house of Israel. read more. "When you have completed these days, then lie down a second time, but on your right side, and bear the iniquity of the house of Judah 40 days -- I have assigned one day for each year.
In the first year of Darius son of Ahasuerus, who was of Median descent and who had been appointed king over the Babylonian empire --
Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God made him move to this country where you now live.
After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance. All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet.
What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, so as to invalidate the promise.
What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, so as to invalidate the promise.
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.