top of page
Search
Writer's pictureEdward D. Andrews
3 days ago7 min read

What is the Biblical and Archaeological Evidence for the Date of the Exodus?

The Scriptural Basis for the Date of the Exodus


The historical event of the Exodus is foundational to biblical theology and history. The Bible provides explicit information that, when interpreted literally, points to a specific date for the Exodus. The most prominent scriptural reference for determining the timing of this event is found in 1 Kings 6:1, which states: “In the four hundred and eightieth year after the people of Israel came out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month of Ziv, which is the second month, he began to build the house of Jehovah.”



The statement in 1 Kings 6:1 establishes that the Exodus occurred 480 years before the fourth year of King Solomon's reign. Based on literal Bible chronology, the fourth year of Solomon’s reign is generally placed around 966 B.C.E., which leads to a date for the Exodus of approximately 1446 B.C.E. (966 + 480 = 1446 B.C.E.). This date aligns with a literal interpretation of the biblical text and provides a solid chronological anchor for determining when the Israelites left Egypt.


The historical accuracy of the Bible’s chronology is further reinforced by 1 Chronicles 6:33-37, where a genealogy from Levi to the time of David is given, consistent with a timeline that points to the Exodus occurring in the mid-15th century B.C.E. This consistency between various scriptural texts strengthens the argument for 1446 B.C.E. as the correct date for the Exodus.



Judges 11:26 and the Conquest of Canaan


The biblical narrative of Israel’s conquest of Canaan provides further evidence supporting the date of the Exodus. In Judges 11:26, Jephthah, a judge of Israel, argues with the king of the Ammonites by referencing the fact that Israel had already been dwelling in the land for 300 years: “While Israel lived in Heshbon and its villages, and in Aroer and its villages, and in all the cities that are on the banks of the Arnon, three hundred years, why did you not deliver them within that time?”


This statement places the conquest of Canaan around 1406 B.C.E., consistent with the date of the Exodus in 1446 B.C.E. The biblical account records that the conquest began 40 years after the Exodus (Deuteronomy 2:14), following Israel’s period of wandering in the wilderness. If the Exodus occurred in 1446 B.C.E., then the conquest would have begun around 1406 B.C.E., perfectly aligning with Jephthah’s reference to the 300 years of Israelite settlement by the time of his speech.


The 1406 B.C.E. date for the conquest of Canaan is an essential element in confirming the broader timeline for the Exodus. The consistency between the various biblical references demonstrates the reliability of the historical framework provided by Scripture.



Archaeological Evidence from Jericho


Archaeological discoveries in the ancient city of Jericho provide corroborative evidence for the biblical date of the conquest, which further supports the date of the Exodus. The city of Jericho holds a special place in the biblical narrative as the first city conquered by Israel under the leadership of Joshua (Joshua 6). The account describes the miraculous collapse of the walls of Jericho, allowing the Israelites to capture the city.


Excavations at Jericho, particularly those conducted by John Garstang in the 1930s, unearthed evidence of a city that was violently destroyed in the 15th century B.C.E. Garstang’s findings included collapsed city walls, consistent with the biblical description of the manner in which Jericho fell to the Israelites. Garstang concluded that this destruction occurred around 1400 B.C.E., matching the biblical timeline for the conquest of Canaan following the Exodus in 1446 B.C.E.


Further excavations at Jericho by Kathleen Kenyon in the 1950s initially appeared to contradict Garstang’s findings, as Kenyon concluded that the destruction of Jericho’s walls occurred much earlier, around 1550 B.C.E. However, later re-examinations of the evidence, especially pottery and scarab data, have led some scholars to argue that Kenyon’s conclusion was based on a misinterpretation of the archaeological layers. Evidence such as the burn layer and the presence of certain types of pottery suggests that the city of Jericho was indeed destroyed around 1400 B.C.E., in line with the biblical account of the conquest.


This archaeological evidence from Jericho strengthens the case for a 1406 B.C.E. date for the beginning of the conquest, which directly supports the biblical date for the Exodus in 1446 B.C.E.



The Site of Ai (Khirbet el-Maqatir)


Another important archaeological site that supports the biblical account of the conquest is Ai, which was the second city conquered by the Israelites after Jericho (Joshua 7-8). The identification of Ai has been a subject of considerable debate, but recent excavations at Khirbet el-Maqatir, conducted by the Associates for Biblical Research, have provided compelling evidence that this site is the biblical Ai.


The excavations at Khirbet el-Maqatir have uncovered evidence of a fortified city that was destroyed in the late 15th century B.C.E. Pottery findings, city walls, and other features of the site align with the biblical description of Ai, and the destruction layer corresponds to the time of Joshua’s conquest. This evidence places the destruction of Ai at the same time as Jericho, around 1406 B.C.E., further confirming the biblical timeline.


The archaeological data from Ai is significant because it provides another point of corroboration for the sequence of events described in the Bible. The destruction of both Jericho and Ai around 1406 B.C.E. supports the biblical narrative of the conquest and confirms the accuracy of the scriptural chronology, which places the Exodus in 1446 B.C.E.



Hazor: Evidence of the Conquest in Northern Canaan


In addition to Jericho and Ai, the city of Hazor provides further archaeological evidence supporting the biblical account of the conquest. Hazor was a major city in northern Canaan, and it is explicitly mentioned in the Bible as one of the cities destroyed by Joshua during the conquest (Joshua 11:10-11).


Excavations at Hazor, particularly those led by Yigael Yadin in the 1950s and 1960s, uncovered evidence of a massive destruction layer dating to the late 15th century B.C.E. The destruction of Hazor is marked by a thick layer of ash and debris, consistent with the biblical description of the city being burned by the Israelites. Yadin concluded that this destruction occurred around 1400 B.C.E., once again aligning with the biblical date for the conquest.


The evidence from Hazor supports the broader pattern of destruction observed at other Canaanite cities during this period, reinforcing the conclusion that the conquest of Canaan occurred around 1406 B.C.E., following the Exodus in 1446 B.C.E. This archaeological data provides a comprehensive picture of the Israelite conquest, confirming the biblical account and its chronology.



The Jubilee and Sabbatical Year Data


Another significant piece of evidence that supports the 1446 B.C.E. date for the Exodus comes from the calculation of the Jubilee and Sabbatical year cycles. According to Leviticus 25, the Israelites were commanded to observe a Sabbath rest for the land every seven years, and after seven cycles of Sabbatical years (49 years), they were to observe the Jubilee in the 50th year.


In the book of Ezekiel, there is a reference to a specific year that scholars have identified as a Jubilee year. By working backward from this known Jubilee year and calculating the Sabbatical and Jubilee cycles, scholars have been able to determine that the Israelites must have entered the land of Canaan in 1406 B.C.E. This precise calculation further corroborates the biblical date for the conquest and, by extension, the date of the Exodus in 1446 B.C.E.



Theological Implications of the Exodus Date


The Exodus is not merely a historical event; it is central to the theological message of the Bible. The Exodus demonstrates God’s power, His faithfulness to His covenant with Abraham, and His plan of redemption for His people. The events of the Exodus are frequently cited throughout Scripture as a reminder of God's mighty deeds and His deliverance of Israel from slavery in Egypt (Exodus 20:2; Deuteronomy 5:6).


In the New Testament, the Exodus serves as a typological foreshadowing of the greater deliverance brought about by Jesus Christ. Just as Moses led the Israelites out of physical bondage in Egypt, Christ delivers His people from the bondage of sin (John 8:34-36). The precise historical dating of the Exodus underscores the reliability of the biblical record and the faithfulness of God’s redemptive plan throughout history.


The 1446 B.C.E. date for the Exodus is not only important for establishing an accurate biblical chronology but also for understanding the fulfillment of God’s promises. By delivering Israel from Egypt and leading them into the Promised Land, God demonstrated His sovereignty over the nations and His ability to fulfill His covenant promises.



The Importance of Literal Biblical Chronology


The 1446 B.C.E. date for the Exodus is firmly grounded in Scripture, with clear references in 1 Kings 6:1, Judges 11:26, and other passages that provide a coherent timeline for the Exodus and the conquest of Canaan. This date is further confirmed by archaeological evidence from Jericho, Ai, Hazor, and other sites, as well as by calculations of the Sabbatical and Jubilee year cycles.


This literal approach to biblical chronology is essential for maintaining the integrity of Scripture and for understanding God’s redemptive plan in history. By accepting the biblical date of the Exodus, Christians can affirm the historical reliability of the Bible and the faithfulness of God to His promises.


About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220 books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).



RECOMMENDED READING







15 views0 comments

Komentarze

bottom of page