Jean Champollion,18 the father of Egyptology, unwittingly gave support to biblically inconsistent chronology when he erroneously identified pharaoh Shoshenq as the Shishak of the Bible.
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Both errors caused scholars to assign inconsistent, unsupported dates to the Bible accounts. consistent testimony of Scripture to the 1445 date (or an approximation thereof), the preponderance of scholarly opinion today is in favor of a considerably later date, the most favored one at present being 1290 B.
Scholars routinely disregard the biblical date for the Exodus.15 As Gleason Archer says, “But notwithstanding . C., or about ten years after Ramses II began to reign.”16 The traditional date for Ramses II “the Great,” a 19th dynasty king, is nearly two centuries after the Exodus.
If you have heard that there is no evidence for the Exodus, or for Joseph and the Hebrews in Egypt, prepare for a whole new view of history!
Though traditional Egyptian chronology dominates modern understanding of ancient history, traditional chronology is inconsistent with the Bible.
Like everyone else in the ancient world, Manetho measured time in regnal years (“in the fifth year of King So-and-So”). It was not a succession of kings occupying the throne one after the other, but several kings reigning at the same time in different regions.”4 Because Manetho’s history lists the reigns of kings who ruled simultaneously, historians should not add the years of the kings’ reigns together as if the kings ruled one after another. Breasted, author of History of Egypt, calls Manetho’s history “a late, careless and uncritical compilation, which can be proven wrong from the contemporary monuments in the vast majority of cases, where such documents have survived.”5 Manetho’s interpretation of each variation in spelling as a different king creates numerous nonexistent generations. as a totally certain date for the establishment of Egypt’s civil calendar.8 The Sothic cycle finds little historical support.