Bible chronology

(This is a paper by Johannes Kolletzki that agrees with my research into the structure of Joseph's life and its connexion to the 2520 and Christ's week. I am not its author. All of the following words are his own.)

In part one I would like to give a chronological overview of Joseph's extraordinary life. For this purpose I will compile all verses where the Bible gives dates in terms of years-either about the age of certain persons or the duration of certain events. (1) For 17 years Joseph and his family live in Canaan. Then he is sold to Egypt. Genesis 37 2 These are the generations of Jacob. Joseph, being 17 years old, was feeding the flock with his brethren … 28 Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver: and they brought Joseph into Egypt. (KJV, if not otherwise indicated; numbers are displayed digitally for the sake of clarity)

"Chronology is the backbone of history" is usually taught in schools but what is very disturbing is the total absence of reliable chronology to fix the Exodus because the date goes from 2100 to 650 BC (Sparks: 2015, 60); such a 1500-year gap is not at all serious. Furthermore, Exodus pharaoh identifications and theories (page 61) are absurd because the pharaoh of the Exodus died suddenly in the Red Sea according to the biblical text (Ps 136:15) and it is easy to see that the state of the mummy of Seqenenre Taa (Cairo Museum, The Royal Mummies CG 61051) proves that his body received severe injuries and remained abandoned for several days before being mummified. In addition Crown Prince Ahmose Sapaïr (Musée du Louvre, Paris: statue E 15682), who was the eldest son of Seqenenre Taa (1543-1533), died shortly before his father (Ex 12:29), who himself died on May 10, 1533 BCE. According to the biblical chronology based on absolute dates, not to the scholarly chronology of Edwin R. Thiele, the pharaoh of the Exodus died on May 10, 1533 BCE (exactly the same day). Consequently Seqenenre Taa was the pharaoh of the Exodus, according to absolute chronology.

This work is an exercise in historical reconstruction, which refers to the investigation of the "New Chronology" (NC) team led from Moscow. In general, this work validates the dating methods carried out by the NC, although it incorporates new actors and poses complementary hypotheses to the reconstruction carried out. In this sense, it is worth highlighting that it is a work of approximation, which is presented as an initial investigation.
The result of the research concludes that the story is rewritten in different stages between the 17th and 19th centuries, in parallel to the integral reconstruction of the rights that the new states end up defining. The maximum reconstruction, however, would take place in the 18th century, coinciding with the appearance of the academies of History protected by the Church and the structures of the State. Official History, according to the research carried out, would have been adulterated at the time, creating a tailor-made past for everyone, where one of its techniques would have been to alter the order of events and the structural chronology while maintaining an order hidden. But the main foundation of historical reconstruction, which would have been dilated in time, would have been the creation of some legitimacy unrelated to the people of Israel, which would have become a symbol, in a praxis that establishes on 16th century.

June 6-14, 3502 BC. This sign in the heavens happened back when Adam and his first 5 descendants were still on the earth, and represented a promise God was giving them - that though they would indeed be taken by death, He had a plan in place to redeem them - and if they would just rest in His promise, they would ultimately be delivered from death.

By means of five 700-year cycles of Jupiter and five 707-year cycles of Saturn, this sign pointed forward both to the coming of the deliverer, and to the completion of His work on their behalf. The most striking aspect of all this, is what it tells us about the One who created us - how even before the first man had set foot on earth, He had set these heavenly bodies on the exact trajectories needed to mark these events. He ‑knew‑ that we would fall into sin - and He had a plan already set in place to provide for us a way of escape.

Wie de chronologie van het leven van Jezus wil berekenen, is vooral aangewezen op de vier Evangelieteksten. Deze bevatten vele nauwkeurige aanduidingen. Voor de datum van Jezus' kruisdood leiden de gegevens van de synoptici tot een datering die niet juist kan zijn. Het Evangelie van Johannes leert de juiste datum: 3 april 33.

In theological research of The Christian Community and in anthroposophical circles, there is a tendency to follow the chronology of John rather than the synoptics. Questioning this tendency initially, this paper follows research by Andrew Welburn, Emil Bock, Rudolf Steiner and others on Essenism and Gnosticism to understand the re-emergence of mystery initiations in Palestine before the christian era and the significance of initiation, death and resurrection for christianity, tracing the independent mystery traditions of each of the four gospels and ending cautiously in favour of the historical accuracy of the second half of John's gospel.

The long lifespans in Genesis are only a problem for those who hold to inerrancy. If the patriarchal narratives are merely legends, then exaggerated lifespans fit right in. However for those who believe Genesis records actual events about real people, the lifespans raise significant questions. Skeletal and tooth wear data from ancient times indicates an average lifespan of around forty years old, not over 900 years as in Genesis 5, or even the almost 200 years of the later patriarchs. But the problems are not limited to scientific data outside the Bible. A face-value reading of the patriarchal ages contradicts other Scriptures. Plus, a chronology based on these lifespans is biblically inconsistent, and contradicts the archaeology of the Intermediate Bronze and Middle Bronze ages. Two approaches have been used to reconcile these unusual lifespans with historical reality. The concordist approach attempts to show that the biblical text is actually in harmony with an unbiased reading of the scientific evidence. The accommodationist approach acknowledges the conflict and accepts that the divine author of Genesis may have allowed pre-scientific language and perhaps even erroneous concepts in order to portray truth to the original audience. This paper will outline reasons from both inside and outside the Bible why the patriarchal lifespans were never intended to be read as face value numbers, and will survey a history of interpretation. This paper proposes that the Genesis genealogies reflect the authentic Middle Bronze age practice of using schematic and exaggerated lifespans. A symbolic interpretation of the patriarchal lifespans from an evangelical perspective will be proposed and defended, and the proposal will be applied to other extraordinary lifespans in Scripture.

Con questo primo volume si inaugura la nuova edizione interamente rinnovata di un’introduzione sulla quale si sono formate generazioni di studenti e di cultori della Bibbia. Nella nuova versione l’autore della prima parte, riservata all’archeologia e alla geografia (Joaquín González Echegaray) è lo stesso della versione precedente, mentre le altre due parti sono state affidate ad autori nuovi (Francisco Varo si è fatto carico della storia, Ignacio Carbajosa è autore della sezione dedicata al testo e alla critica testuale).
La parte che tratta dell’archeologia si arricchisce ora anche di utili carte geografiche; la parte storica espone la storia dell’Israele antico secondo i criteri interamente ripensati nella ricerca dell’ultimo ventennio, mentre la terza e ultima parte è opera di uno specialista del settore che illustra – anche con dovizia di esempi – la problematica e l’utilità dello studio critico dei testi e dei materiali originari per una lettura della Bibbia che miri a una consapevolezza libera da pregiudizi e al piacere del testo antico.

In what follows, I consider the ‘year-stamps’ employed in Scripture, i.e., statements of the form, ‘Such-and-such an event took place in the Xth year of Y’.  In the process, I suggest some ways in which the Biblical narrative may relate to events in the extra-Biblical world, though only briefly and tentatively.  (My primary focus is the inner logic of the Biblical narrative itself.)  My conclusion is as follows:  the year-stamps included in the Biblical narrative follow a consistent and plausible pattern, which scribes do not appear to have sought to explain, but to preserve.

The two groups that now form the core of the Execration Texts (ET) are accepted as dating to the mid-12th and early 13th Egyptian dynasties, which have been synchronized to the Middle Bronze I in the southern Levant according to the Low Chronology. However, recent radiocarbon determinations suggest that those dynasties should instead be synchronized to the later Middle Bronze II. This has implications for ongoing arguments about whether the ET can be used to gauge the historical reality of the southern Levant: maximalist interpretations (Albright, Rainey, Redford) suggest that they can; minimalist ones (Weinstein, Cohen, Ben-Tor) suggest that they cannot and were instead generic lists of toponyms, possibly preserving a memory of the Early Bronze Age occupation (Ben-Tor). In this paper the author highlights the importance of a thorough reconsideration of historical sources such as the ET in light of the new, radiocarbon based chronology. The analysis presented here indicates that most of the sites mentioned in the ET show limited building phases in the Middle Bronze I but had been developed and fortified by the Middle Bronze II. Accordingly, they would have been powerful entities when the ET were created, and therefore a maximalist interpretation is more viable.

Today, thanks in large part to several bestselling books on the subject, a whole new generation has been introduced to the Biblical Sabbath (Shemitah) and Jubilee cycles. All sorts of amazing claims have been made the past couple of years regarding the relevance of these ancient cycles to those of us today. The claims have included predicting stock market cycles, to the timing of the 2nd coming of Christ, and the rapture. In all the sensationalism, an important part of the subject has been overlooked.


•What does the Bible actually say about the Biblical Sabbath and Jubilee cycles?

•Can these cycles be dated with any certainty?

•Are they really relevant to us today?


To answer these important questions, William Struse takes you on an adventure that will forever change your view of the Bible’s chronological record. Building upon a reasonable and defensible rendering of the Old Testament chronology, Mr. Struse identifies and synchronizes two Biblical Shemitah and a Biblical Jubilee cycle with secular chronology.


These synchronizations then allow the reader to see Biblical history in the light of what Mr. Struse calls Prophetic Milestones. Did you know that Sabbath and Jubilee cycles mark some of the most important events in Yahweh’s redemptive plan for mankind? Events like:


•The creation of Adam

•Enoch

•The flood

•The birth and call of Abraham

•The birth of Isaac

•The times of the Hebrew people relative to the times of the Gentiles

•The 70 years captivity

•Daniel 9 and the divine word to return and build Jerusalem

•The death and resurrection of Yeshua

•The destruction of Jerusalem and the temple

•The 41st Jubilee cycle as it relates to our generation

•The 123rd Jubilee cycle (3x41) as it relates to the millennium

•The 144th Jubilee cycle as it relates to the New Jerusalem and the restitution of all things


By the time you are finished The Jubilee Code: Prophetic Milestones in Yahweh’s Redemptive Plan, you will have a whole new appreciation for our Creator’s guiding hand in history working out His Yeshua, (YHWH's Salvation) for all mankind. So, if you love Biblical history and Bible prophecy take a few hours to read The Jubilee Code and see Yahweh’s love for mankind demonstrated in a bold and thrilling new way.

Christian chronology practiced during the seventeenth and eighteenth centuries was centred around the creation of the world. When introducing Christian doctrines to their Chinese converts, however, the Jesuits found that Biblical chronology contradicted Chinese history. Issues about Chinese chronology and astronomy arose. The Jesuit missionaries had to review these issues. In this paper, I will present a survey of the Jesuits and their study of Chinese chronology and astronomy in seventeenth-and eighteenth-century Europe.

Scholars have long argued whether the story of Judah and Tamar in Gen
38 is an integral part of the story of Joseph or a late interpolation. scholars also disagree as to whether this text shows Judah in a favorable or unfavorable light. Given the lively debate about the composition, redaction, and literary features of Gen 38, the story of Judah and Tamar presents a particularly appropriate case study for narrative analysis. The following interpretation utilizes literary criticism to reveal the design and poetics of the story. It also examines the text so as to discern matters of composition and editing. Thus, the essay seeks to address the following questions: To what extent is the narrative internally consistent? What does the story contribute to its larger literary context(s)? When was it written and by whom? This combination of literary-critical and historical-critical concerns enables one to address questions about the textual infrastructure while also evaluating the artistic features of the text.

Steinmann needed to show that the chronogenealogical formula throughout Genesis 5 and 11 ("When A had lived X years, he brought forth B") indicates not when B was born but rather when A performed the causing action that initiated the process that culminated in B's birth. His reply, however, does not even attempt to establish this bedrock premise; he continues to treat it as self-evident. My rejoinder demonstrates that Steinmann has not successfully defended the semantics of causation that underlies his unique case for chronological gaps.

Obhajoba životních dat Ježíše Krista a našeho letopočtu
PODLE PRAMENŮ Z 1. STOLETÍ N. L.:
Ježíš Kristus se narodil 25. prosince roku 1 před n. l.,
letopočet „po Kristu“ začal za týden 1. ledna a
v lednu přivedla hvězda mudrce do Betléma.
Několik měsíců před smrtí krále Heroda bylo zatmění Měsíce,
král Herodes Veliký zemřel před Velikonocemi roku 1 n. l. a
o Velikonocích 27. března roku 1 n. l. už vládl Archelaus.
Tato data vyvrací všechna data o dřívější smrti krále Heroda,
o dřívějším narození Ježíše Krista a hvězdách betlémských.
ZATMĚNÍ MĚSÍCE 29. PROSINCE ROKU 1 PŘ. N. L.,
objevené až v roce 1990, potvrzuje smrt krále Heroda Velikého
před Velikonocemi roku 1 n. l. i data událostí předešlých.

The Hebraic Concept of Time is non-linear, made up of repeating types and patterns. As opposed to Western chronology, the Gospels are not written in chronological order, but were written to show how Jesus is the fulfillment of types revealed in the Torah. They used the various books of the Torah upon which to model their individual books. Their main structural elements were typological.

P. James, I. J. Thorpe, N. Kokkinos, R. Morkot & J. Frankish, Centuries of Darkness: A challenge to the conventional chronology of Old World archaeology (London: Jonathan Cape 1991/New Brunswick, NJ.: Rutgers University Press, 1993). With a Foreword by Colin Renfrew.

Publishers’ Blurb
The Old World has confronted archaeologists with many riddles, perhaps the most tantalising of which is the Dark Age, an economic and cultural recession so devastating it lasted for 400 years from 1200 to 800 BC. Or did it? The dates for the Near East and Mediterranean are derived from the highly regarded chronology of ancient Egypt, but could not that itself have been miscalculated? This is the pioneering theory proposed by Peter James in an intricate piece of scholarly detective work. Deciphering the clues from papyri and pottery, he and his team of experts search layer by layer through the excavated treasures of a vast area from Spain to Iran and from Denmark to Sudan, until they reach Egypt, the root of the labyrinthine riddle. It is here that they unearth 250 years of ‘ghost history’.
    Once these are eliminated, fresh perspective is thrown not only on the reality of the Dark Age, but also on the Trojan War, the foundation of Rome, the origin of the Greek alphabet and the Golden Age of King Solomon. Centuries of Darkness is a masterpiece of archaeological reasoning which will revolutionise our view of the ancient world.

"Evangelical scholars are disposed to use hermeneutical procedures originally developed on the basis of non-Christian presuppositions. They make minimal changes to these procedures, of course, to avoid directly denying the possibility of miracles or the divine authority of Scripture. But minimal changes are not enough. We ought to be rethinking the entire process of interpretation on the basis of sound presuppositions." Vern S. Poythress

Pic is after return of Sennacherib 3313 anno-mundi epic loss at Jerusalem with King Hezekiah (3199-3228). One question is how long after his 3313 return before his execution? Then how long after this execution until Esarhaddon?. What adds up is a sum of 20 years from 3313 until the final 13 years of Esarhaddon 3233-3346. 1 Torah Discovery Chronology excerpt focused on Assyrian Kings from K' Hezekiah till their end. Differs with current consensus somewhat. 2 Ezra 4:10 per Rashi T' Sanhedrin 94a-96b. If not his overlapping regent or subordinate dad.

This study examines the years of Nebuchadnezzar’s madness and the interplay between the king’s pride and the sovereignty of God. It takes an approach toward that period chronologically and canonically beginning with events that led up to Nebuchadnezzar’s rise to the throne and the events that surrounded Nebuchadnezzar’s first direct encounter with the God of Judah in Daniel 2. Each section of this examination gives consideration to Nebuchadnezzar and divine sovereignty in the context surrounding each successive chapter with attention given to the historical context, the exhibition of Nebuchadnezzar’s pride, the manifestation of God’s sovereignty to the king, and finally, the counter response of the Babylonian monarch. The objective of this approach is to give the student of God’s word and history a better understanding of the relationship this king had with the sovereign God, a better understanding of the history and content of Scripture, and a better understanding of the futility of our own pride in light of God’s sovereignty, so that we might better respond with humble obedience that springs out of faith in the Almighty.

For years, researchers have presented various proposed solutions to the Chronology of the Biblical Book of Judges. While some solutions address a few of the questions thrown at the data for this time period, none fully address all of the questions.

The solution is fairly simple. The Book presents three types of data sets, not two as is commonly thought. The author consistently uses only two of these data sets to progress the chronology, and never uses the third. Once the third data set is dropped from the chronological progression and is instead used as supplementary information as intended, the correct solution to the timeline presents itself and then all questions about this time period and the timeline answer themselves.

One of the oldest chronological disagreements in biblical studies involves the length of the Israelite sojourn in Egypt, which ultimately hinges on how the 430 years in Exodus 12:40–41 should be interpreted, and secondarily relates to the 430 years in Galatians 3:17. Some scholars have concluded that the Israelites resided there for 430 years before the exodus, while others are convinced that they lived there for only 215 years, with another 215 years devoted to the earlier patriarchal sojourns of Abraham, Isaac, and Jacob in Canaan. A third possibility is that the Israelites lived in Egypt for 400 years, with 30 years of prior residency in Canaan intended to round out the prescribed time. The present study aims to resolve this perplexing chronological dilemma, which greatly impacts one’s understanding of biblical events and of how Hebrew history synchronizes with Egyptian history. The benefit of establishing the length of the sojourn in Egypt conclusively is not only to link these chronologies properly but to expose errant synchronizational constructs as untenable.

Isaac Newton (1642-1727) devoted ample time to the study of ancient chronology, resulting in the posthumously published The Chronology of Ancient Kingdoms Amended (1728). Here, Newton attempted to show how the antiquity of Greece, Egypt, Assyria, Persia, and other Mediterranean nations could be reinterpreted to fit the timespan allowed for by Scripture. Yet as the hundreds of books from his library and the thousands of manuscript pages devoted to the topic show, the Chronology was long in the making. This volume provides the first full analysis of the genesis and evolution of Newton’s studies of ancient history and demonstrates how these emerged from that other major project of his, the interpretation of the apocalyptic prophecies in Scripture. A careful study of Newton’s reading, note-taking, writing, and -ordering practices provides the key to unravelling and reconstructing the chronology of Newton’s chronological studies, bringing to light writings hitherto hidden in the archives.
+

Книга представляет собой авторское расследование известной проблемы астрономической некруглости дат и сезонов нашего календаря. Затронуты вопросы юлианской и григорианской реформы и показано, в результате действий каких факторов весеннее равноденствие сейчас падает на 21 марта. По результатам пасхальных и астрономических вычислений сделан вывод, что существующие представления о хронологии опорных событий календаристики нуждаются в серьезном пересмотре.

Among modern Bible scholars, the two most commonly accepted years for Jesus’ crucifixion are either 30 AD or 33 AD.  While selection between these two dates is generally made first based upon each individual researcher’s disposition towards the arguments presented by Fotheringham and amplified by Humphreys and Waddington, another method is to build a biblical chronology leading to up to it.  With this approach, if a solidly dated event can be found which is close in time to the Crucifixion, then the choice between the two proffered dates becomes clearer.

This paper focuses on an investigation of Jesus’ attendance in Jerusalem at two annual Jewish festivals.  By taking into account all of the discriminating criteria yielded from the biblical text, we are then able to uniquely identify the two consecutive years directly preceding the year of Jesus’ crucifixion.  With this information, the exact year of Jesus’ crucifixion is revealed.

One cannot fit 3 days and 3 nights in between Good Friday and Easter Sunday Morning.  Jesus actually was crucified on a Wednesday and arose around Sunset Saturday night.  This Appendix is from my Book, The Path into Eternity on Christ's Sermon in the Valley (John 13-17).

On 04 July 2020 I directly updated and expanded this article (Ezra Confirms 3 Biblical & 1 Extrabiblical Jubileess ...)  by its finalized successor version, entitled "Mediterranean-Ancient Near East Absolute Astronomical Chronology 1661 BC Thera Megaeruption to 132 AD Bar Kokhba Revolt  A Treatise Digest Final Edition (04 July 2020)

Unfortunately the title of this successor version obscures its origin in its very important original, whose title makes its as well as its perfected successor study's content clear:

Ezra confirms 3 biblical & 1 extrabiblical Jubilees & by Daniel 9:25 launched its 10 Jubilee cycles, vindicating Ben Zion Wacholder's 1975 study by Thiele's transparently repaired chronology. Edition 1.0


Abstract - Moses' Jubilee calendar validates absolute biblical chronology

The present biblical Jubilee cycle recovery discovering three biblical Jubilees and one extrabiblical (Bar Kokhba's in ff132/133 AD), would be impossible without establishing its basis in my repair and vindication of Dr. Edwin Thiele's chronology of the Hebrew kings by 25 extrabiblical synchronisms spanning and validating 1000 years of Masoretic Text history as attested by its 2nd century BC Dead Sea Scrolls antecedents, from my Appx. D chart 18/19 astronomically recovered Saturday Julian 21 April 1443 Exodus, to Ezra's Ezra 7:4-10 Yom Kippur ff457/456 celebration in Jerusalem of the 19th Jubilee to restore Lev. 25 Jubilee-based land ownership rights fundamental to repatriation of the returning Babylonian exiles. Recovery of two biblical Jubilee observations, the ff702/701 14th in Hezekiah's 15th year (2 Kings 19:29), and its closely related 19th observed by Ezra, were both found in synchronism with the suspected Jubilee in the ff132/133 (31st) year of Jubilee held in the second year of Bar Kokhba's revolt against Hadrian studied in 1975 by Dr. Ben Zion Wacholder (see ch. 2).

Ezra's mission was urgent in view of the Leviticus 26 curse against breaking the Jubilee cycle of Lev. 25, driving both Jeremiah's 70 years of Babylonian exile prophecy (exactly fulfilled per Fig. 5, as pointedly commented by Ezra himself in 2 Chronicles 36:21. Israel's guilt under this curse was grieved by Daniel in his chapter 9. Fig. 5 exposes his Book as his chronicle of Jeremiah's 70 years exactly from end to end.

Thiele, acclaimed for having brought to light the most convincing internal biblical method to date for establishing the chronology of the Hebrew kings, ruined it due to faulty assyriology having created a localized “wrinkle” in the last four of “Sennacherib's First Five Years” per my 250 pages Treatise part I of II, misdating Sennacherib's 3rd campaign to 701BC instead of its correct 702BC for Hezekiah's 14th year (confirmed to me by leading Assyriologist Prof. Simo Parpola as linked below).

With his originally flawless internal biblical chronology as recovered by my repair (my charts 1/19-11/19) thus offset by a year, Thiele, otherwise unable to further synchronize the rich biblical record of Assyrian synchronisms (my correction found 8), resorted in panic to its corrupting emendation in 2 Kings 15:30-33 as my Fig. 1: "The Thiele Lietuvietis Chronology Comparison Chart" (before and after repair) transparently disclosing my 2005 reverse-engineering of his catastrophe, demonstrates. Herein my correction of Thiele's chronology as superficially improved in 1991 by Dr. Leslie McFall (removing emendations and adding coregencies without affecting its basic structure) and correctly but only peripherally improved by Rodger C. Young's 2003 biblically shifting the death of Solomon by an equinoctical semester earlier. Adopted by McFall in 2008, and applied to my correction of Thiele only in April, 2015, this shift was key to my recovery of the Exodus chronology, wherein the foundations for the Sabbatical and Jubilee cycles of Leviticus 25 were laid per my Fig. 2 Exodus-centric chart 12/19 based on my astronomy of Appx. D chart 18/19 and the entire chapter 9 of my 575 pages Treatise part II of II, in turn based on my 250 pages Treatise part I of II.



Ezra confirms 3 biblical & 1 extrabiblical Jubilees & by Daniel 9:25 launched its 10 Jubilee cycles, vindicating Ben Zion Wacholder's 1975 study by Thiele's transparently repaired chronology. 7 June 2019 Edition 1.0 (20.5MB .pdf file)

https://www.academia.edu/39435727/Ezra_confirms_3_biblical_and_1_extrabiblical_Jubilees_and_by_Daniel_9_25_launched_its_10_Jubilee_cycles_vindicating_Ben_Zion_Wacholders_1975_study_by_Thieles_transparently_repaired_chronology._7_June_2019_Edition_1.0

This article demonstrates that even if the genealogies in Genesis 5 and 11 contain genealogical gaps, they do not contain chronological gaps. The assumption of the last 125 years that genealogical gaps entail chronological gaps is a non sequitur. In fact, chronological gaps are semantically impossible. The timeline from Adam to Abraham is intact.

Covers the Velikovskian paradigm of Ages in Chaos as applied to Egyptian Dynasties.
ISBN: 978-0-646-82360-7.

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Mainstream historians, without exception, consider that co-regencies never existed among Assyrian dynasties, because according to an ideological dogma “the king never shares power, even with his Crown Prince”, but at the same time, paradoxically, the biblical chronology of Thiele with its 9 fanciful co- regencies is accepted with blind faith. It should be emphasized that this widespread belief is completely contradicted by an accurate chronological analysis. Thus Sennacherib and Tiglath-pileser III, two famous Assyrian kings quoted in the Bible, played a crucial role in Israel during their co-regencies. Sennacherib's campaign to Judah, with the siege of Lachish and Jerusalem and the Battle of Eltekeh, occurred in 712 BCE during the 10th campaign of Sargon II (722-705) and the 3rd campaign of Sennacherib his coregent (715-705), which agrees exactly with the biblical account states that all these events occurred during the 14th year of Judean King Hezekiah (726-697) also dated 712 BCE (2Ki 18:13-17, 19:9; 2Ch 32:9- 10; Is 20:1, 36:1, 37:9). Similarly the Israelite king Menahem (771-760) had to pay a tribute (in 765 BCE) to an Assyrian king Pul (2Ki 15:19-20). The Assyrian word “pulu” means “the heir (ie Crown Prince)”, which is found in the name of Tiglath-pil-eser (2Ki 15:29). King Pul(as) reigned 36 years according to Josephus (Jewish Antiquities IX: 283-287) that exactly matches the Assyrian king (coregent) known by his Aramaic name Bar-Ga’yah “Son of Majesty” who reigned from 782 to 746 BCE.
Gérard Gertoux, University of Lyon 2, in: Oxford Postgraduate Conference in Assyriology 2015 (https://oxfordassyriology.wordpress.com/gerard-gertoux-university-of-lyon-2/)

Robinson Crusoe's memoirs form "the most fascinating boy's book ever written", wrote Leslie Stephen. This self-help book, within a matter of decades, had reached an audience as wide as any book ever written in English. Edited by Daniel Defoe, it had become part of the literary consciousness of European civilization. For three centuries, there has been a need for studies summarizing the related intriguing scientific issues in the fields of history, geography, cartography, astronomy, geology, botany, zoology, climatology, archaeology, anthropology, ethnology, and linguistics. If the story is true, readers are curious to follow it on maps. The world calls one of Juan Fernández Islands of Chile as Isla Robinson Crusoe, without much evidence. Rather, Cocos Island of Costa Rica seems a better candidate for scientists, based on Crusoe's observations about latitude, lunitidal records, climate, flora, fauna, topographic features, and his map of 1719. A later map of Cocos Island, from Stevenson's Treasure Island, is briefly mentioned. Crusoe's travels through China, Russia, and the Pyrenees offer unique geographic information by dozens of toponyms. Different editions of the book's three parts contain a few misprints in geographical names. His travel route is compared with that of ambassador Ides and many contemporary maps. Three centuries ago, based on the complaints and optical reasoning of a blind man, the world hastily categorized Crusoe's autobiography as a fiction, the first English novel. The stubborn fact remains that the heroes, the story, the location and details of the island, or the words of Friday are historical.

Andrew Steinmann, Distinguished Professor of Theology and Hebrew at Concordia University Chicago, deals in depth with the chronology of the Bible from the time of Abraham to the New Testament period, ending with the deaths of Paul and Peter. After some introductory matters, including the measurement of time in the ancient world and the importance of a proper chronology in understanding the working of God in history, certain  benchmarks are determined from which the basic time-line of the Hebrew Bible can be filled in. These basic dates are the years of Solomon's reign, and from there the date of the Exodus, the date of Jacob's descent into Egypt, and the date of Abraham's birth. Archaeological issues, including radiocarbon dating, are addressed in the process.

--This review was published in its original form on the Web site of the Associates for Biblical Research, http://www.biblearchaeology.org/ .

Fourty years between the solar eclipse in 1223 BCE (the Egyptian darkness as the nineth plague in the first year of the Merneptah’s reign) and the lunar eclipse in 1183 BCE (interpreted in the relations with ‘lunar’ Jericho) might be a key to the Biblical chronology