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Scholars debate whether this period from
exodus to David & Solomon should be 251 or 479 or 590 years, and we even
find examples of each of these three beliefs in the first century. Obviously,
the main problem is found in the period of the Judges. Six neighboring armies
oppressed the Israelites for 111 consecutive years altogether, and the
Israelites were rescued by judges that ruled 339 years. 111 added to 339
years equals 450 years for the era of the judges as in Acts 13. 479
plus 111 equals 590. So
there are three legacies that render the period of the judges three different
ways and the period before the temple three different ways: One view covers 251 years, that is, 40 years in
the wilderness, 43 years of Joshua and elders, 111 years of
oppressions and judges, 57 years of Samuel, Saul and Solomon. The second view covers 479 years, that is, 40
years in the wilderness, 43 years of Joshua and elders, 339 years of
oppressions and judges, and 57 years of Samuel, Saul and Solomon. The third view covers 590 years, that is, 40
years in the wilderness, 43 years of Joshua and elders, 450 years of
oppressions and judges (as in Acts 13) and 57 years of Samuel, Saul and
Solomon. This view was held by Josephus, Africanus, Classical Greeks and Acts
13:20. Antiquity of the
251-year Pattern The 251-year pattern began
long before the time of Rome. Scribes who copied the Books of Genesis,
Exodus, I Chronicles, II Samuel, I Kings, Ezra and Nehemiah likely knew about
it. It began with Adam in Genesis and continued 2510 years later at the
exodus. II Samuel and I Chronicles begin 251 years later with the death of
Saul and the seventh year of David in Hebron. I Kings and II Chronicles begin
33 years later, with the death of David. II Chronicles ends with a prediction
about Cyrus capturing Babylon, which happened in 539 BC. Ezra begins with the
fulfillment of Cyrus capturing Babylon in 539 BC and his commandment (Dan.
9:25) allowing the Jews to return to Jerusalem to, eventually, rebuild the
temple in 520 BC, in the second year of Darius of Persia. Exodus
(1255 BC) to the Temple (588 BC) based upon Sabbaticals
I first had to discover from
pre-exodus records that the exodus, not the entrance into Canaan, was likely
during a sabbatical or jubilee year. Next I discovered that Jewish chronology
says Joshua’s entrance into Canaan was 17 jubilees before Jerusalem fell to
the Babylonians. When was the fall of Jerusalem? In
rabbinical dating, Jerusalem fell in 422-21 BC, 490 years before Jerusalem
fell to the Romans in 69-70 AD. If the entrance were 833 years (17 jubilees)
before 422-23, the entrance would have been in 1255-54 BC. However, the
Jewish view defined the jubilees as a 50-years cycle, not 49. This adds
another 17 years to the 1255 BC. Another 40 years back to the exodus defines
the exodus as 1312 BC. These two changes allegedly define 1312 BC, instead of
1255, as the date of the exodus (1255 + 17 + 40 = 1312). The Hebrew calendar
places the exodus in 1312 BC. 166-Year Rabbinical Error The rabbinical view omits 166 years between 588
and 422 BC by claiming that Darius II of 520 BC was the same person as Darius
III who was conquered by Alexander in 331 BC. These 166 years were subtracted
from rabbinical dates prior to 422 (see CODE 166
page 2). This
would explain why the Jews dated several books, such as Ezra and Megillah
Esther, as during the reign of Darius, who allegedly had several names, such
as, Xerxes, Artaxerxes and Ahasuerus. In reality, Jerusalem
actually fell in 588-87 BC, 667 years after 1255 BC. This means the 17 jubilees
(833 years) were 166 years too long (833 years – 166 = 667). The rabbinical
date for the fall of Jerusalem was 422-21 BC, but it was actually 166 years
earlier, in 588-87 BC. |
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