od, “The Rise and Fall,” 482. 40. The 18th Dynasty of Egypt (ca. 1560–1307 BC) not only saw the reunification of Egypt after an era

288 (Nov 1992), 58, 59. Not all scholars are convinced that astronomical evidence provides “benchmark dates” for the reigns of given pharaohs. “The absolute chronology of Egypt has been one of the major time-frames for ancient chronology in general, and it is important that scholars in other disciplines understand that absolute dates for Egypt are not as clear and well established as they are often thought to be” (Ibid., 53). Ward suggests that “as long as there is uncertainty as to whether any given coregency of the New Kingdom existed, and if so, how long it lasted, any system of absolute dates must remain inexact” (Ibid., 54). Uncertainty about dates, however, does not characterize all regnal dating, but rather only that of selected rulers. Direct evidence of co-regnal lengths often exists, providing a greater level of certainty about the exact regnal lengths of many rulers. Therefore, if an absolute date that is fixed to a time in the reign of a pharaoh is connected to a series of predecessors or successors whose regnal lengths are certain, benchmark dates can be assigned to their reigns. 42. Ibid., 59. 43. Ibid., 56. Egypt’s New Kingdom (ca. 1560–1069 BC) consists of Dynasties 18–20. 44. Ibid. 45. Egyptologists disagree over the year of Thutmose III’s accession, with three views predominant: the “high chronology” dates it to ca. 1504 BC; the “middle chronology” dates it to ca. 1490 BC; and the “low chronology” dates it to ca. 1479 BC (Redford, Egypt, Canaan, and Israel, 104). The high chronology is preferred here because of its exclusive agreement with the Ebers Papyrus when assuming a Memphite point of observation for the rising of Sothis. Shea also asserts that the high-chronology view is correct (Shea, “Amenhotep II as Pharaoh,” 43). The high-chronology date used by the present writer dates back two years from the standard number, due to the need to harmonize it with the second Palestinian campaign of Amenhotep II, which will be discussed subsequently. This alteration is justified both by the uncertain regnal length of Thutmose II, whose reign lasted no less than four years or more than twelve years (Amélie Kuhrt, The Ancient Near East ca. 3000–330 BC, vol. 1 [London: Routledge, 1995], 191; Sir Alan Gardiner, Egypt of the Pharaohs [New York: Oxford University Press, 1976], 191), and by the existence of a variable of ±6 years after calculating the date for the rising of Sothis (W. S. LaSor, “Egypt,” in ISBE, vol. 2 [Grand Rapids: Eerdmans, 1982], 40). 46. Redford, “Coregency of Tuthmosis III,” 109. 47. Der Manuelian, Amenophis II, 19. 48. Redford, “Coregency of Tuthmosis III,” 108. 49. Der Manuelian, Amenophis II, 40. 50. Redford, “Coregency of Tuthmosis III,” 111. 51. Ibid., 110. 52. Upon Amenhotep I’s death, Thebes was the most prominent city of the native Egyptians, who recently had regained control of their land and embarked on what would become over 150 years of unbroken prosperity. Yet Thutmose I, who did not descend from his predecessor, moved the chief residence of the Egyptian court from Thebes to Memphis, where he constructed a royal palace that was used until the reign of Akhenaten (ca. 1369–1352 BC). Memphis also became the headquarters of the pharaonic braintrust, where the great military campaigns were planned, and Egyptian soldiers were “armed before pharaoh.” In fact, all of the Asiatic military campaigns of Thutmose III and Amenhotep II were launched from Memphis, which had become the residence for pharaonic successors who came into office as coregents (Kuhrt, Ancient Near East, vol. 1, 177). Regarding Amenhotep II’s youth, Grimal notes, “That the young prince should have been active at Memphis is no surprise, for it was there that all young heirs to the throne had been brought up since the time of Thutmose I” (Nicolas Grimal, A History of Ancient Egypt, trans. Ian Shaw [Oxford, UK: Blackwell, 1992], 220). This makes Thutmose I an excellent candidate for the pharaoh who personally spoke with the chief Hebrew midwives and instructed them to execute the newborn Israelite boys (Exod 1:15). The numerous summonings of these midwives, whose authoritative rank necessitates their having resided among the core of national Israel in Goshen, also implies an extremely close proximity between them and pharaoh. This requirement can be satisfied easily if pharaoh resided in Memphis, but not if he resided in Thebes. “The journey from Memphis to Thebes [alone] would have been a slow one of perhaps two to three weeks” (Joyce Tyldesley, Hatchepsut: The Female Pharaoh [London: Viking, 1996], 36). Even if one traveled at a similarly slow pace from Goshen to Memphis, which did not entail the same grade of ascent as did a trip to Thebes, the journey could be made in a mere 1½ to 2½ days. At a more realistic pace, the trip would be even faster. Pharaoh’s messengers probably traveled to Goshen on horseback, which would shorten the travel time even more.



Wood identifies Ezbet Helmi,
located just over one mile southwest of Pi-Ramesses, as the royal residence of the exodus-pharaoh during the Israelites’ stay in Goshen (Wood, “The Rise and Fall,” 482). Though this site indeed may have possessed two palace structures of the 18th Dynasty (Ibid., 483; Manfred Bietak, Avaris: The Capital of the Hyksos [London: British Museum Press, 1996], 68–72), there is no epigraphical evidence confirming that Amenhotep II ever resided there, even periodically. Moreover, the discovery of a scarab there with his royal cartouche no more proves his personal occupation of the city (Wood, “The Rise and Fall,” 484) than the discovery of a scarab with his cartouche at Gibeon proves he resided on the Central Benjamin Plateau (James B. Pritchard, Gibeon: Where the Sun Stood Still [Princeton, N. J.: Princeton University Press, 1962], 156). Memphis, a known royal residence of Amenhotep II and the headquarters for all of the Asiatic military campaigns of the era, is currently a better candidate for the site where the exodus-pharaoh resided, though Ezbet Helmi does remain a legitimate candidate. 53. Other New-Kingdom princes who were sm-priests also functioned as chief pontiffs at Memphis, such as “the king’s son and sm-priest, Thutmose,” who appears with his father, Amenhotep III, at his burial in the Serapeum. This prince is attested on a canopic box, where he is called “the king’s eldest son, his beloved, high priest of Ptah and sm-priest.” He doubtlessly is to be identified with the king’s son and sm-priest, Thutmose, who appears on a statuette in the Louvre (Redford, “Coregency of Tuthmosis III,” 111). 54. Ibid., 112, 114. 55. Ibid., 114. 56. Ibid., 110, 114. 57. Ibid., 114. 58. In Tomb 64 of the Theban necropolis is an important wall painting that displays two royal tutors: Hekreshu and his son, Hekerneheh, who are in the company of their princely charges: Thutmose and Amenhotep. Hekreshu is seated, facing right, with the young heiRosetta Stone German

home of some relative because of the absence of ome

explanation for the lack of hospitality to an in-law about to bear a child.”24 He rejects a “room in a house” because that argument has been attached by some scholars to an unconvincing additional argument about a cradle slung from the ceiling, and because the kataluma has the definite article. In regard to Brown’s reasoning, we can reply that the private home he suggests may or may not be that of a relative. No unkindness or lack of hospitality is implied when the Holy Family is taken into the main family room of the home in which they are entertained. The guest room is full. The host is not expected to ask prior guests (or a recently married son) to leave. Such would be quite unthinkable and, in any case, unnecessary. The large family room is more appropriate in any case. We grant that the suggestion of a cradle slung from the ceiling is linguistically and culturally unconvincing, but the translation of “guest room” for kataluma should be separated from it in any case. In regard to the definite article, the “guest room” of Luke 22:11 also has the definite article, and there the meaning “guest room” is unmistakable. We would counter that the presence of the definite article reinforces our contention. It is not “a room” but rather “the guest room,” more specifically, “the guest room” of a home, naturally. This option admirably fulfills both the linguistic requirements of the text and the cultural requirements of the village scene. This translation gives new understanding to the story of Jesus’ birth. Joseph and Mary arrive in Bethlehem. They find shelter with a family whose separate guest room is full, and are accommodated among the family in acceptable village style. The birth takes place there on the raised terrace of the family home, and the baby is laid in a manger. The text is cryptic and begs for some additional information. Yet, if we assume the perspective of a Palestinian reader, the present form of the verse makes good sense. The author records, “And she gave birth to her first-born son and wrapped him in swaddling cloths, and laid him in a manger.” The (Palestinian) reader instinctively thinks, “Manger—oh—they are in the main family room. Why not the guest room?” The author instinctively replies, “Because there was no place for them in the guest room.” The reader concludes, “Ah, yes—well, the family room is more appropriate anyway.” Thus, with the translation “guest room,” all of the cultural, historical and linguistic pieces fall into place. This brings us to a further question, namely, did simple one-room homes have guest rooms? The objection could be raised that a one-room home was surely too simple to have a guest room. The assumption here is that no one wanted animals in the house, and anyone with the resources to build a guest room would surely have first built a stable, but such was not the case. The traditional Middle Eastern farmer lived close to nature and in fact did want the animals in his house for at least two reasons he could verbalize. First, the animals helped heat the house in winter.25 Second, keeping them in the same room the villager slept in assured that they would not be stolen. Surely the head of the synagogue in Luke 13:15 could be classed socially a bit above the average farmer. Yet, as we observed, the text assumes that he has animals in the house. It is we in the West who have decided that life with these great gentle beasts is culturally unacceptable. The raised terrace on which the family ate, slept and lived was unsoiled by the animals, which were taken out each day and during which time the lower level was cleaned. Their presence was in no way offensive. Furthermore, Dalmann gives a number of detailed drawings of village homes which precisely document our point. In his plate n.31, the family room is a great long room requiring three sets of pillars to support the roof. Still, the home is one room, consisting of the family living room terrace (Wohnterrasse) and a lower level (Hausboden) with mangers (Futtertroger) built into the floor of the former. This same house has an adjoining special guest room (Gastehaus). Such a home precisely fits the requirements of Luke 2:7.26 This leads us to ask whether this option has been considered by modern scholars other than Bishop, Dalmann, Thompson and Miguens. Scholarship has long noted “guest room” as a primary meaning for kataluma. Moulton and Milligan suggest “lodging place” for Luke 2:7 and observe, “Elsewhere in Biblical Greek, e.g. I Kings 1:13 (sic. 1:18), Mk 14:14, it has rather the sense of ‘guest room’.”27 Plummer long ago questioned the translation “inn” for kataluma. He writes: It is possible that Joseph had relied upon the hospitality of some friends in Bethlehem, whose “guest chamber” however was already full when he and Mary arrived. See on xxii.11.28 Leaney used the translation “lodging house,” but does not discuss the question.29 Marshall and Danker reject “inn,” preferring “room in a house,” but then affirm the birthplace to be some place for animals.30 Brown leaves the question unanswered and translates “lodgings” for kataluma.31 In short, Luke’s own meaning of “guest room” has long been recognized but not used in translations due to an inadequate understanding of the wider cultural background of the Palestinian village home with its mangers in the family room. This brings us to an important final question: how has the text been understood in the Middle East itself? Presumably, the cultural origins of the text would be understood here in the Middle East and reflected in translation and commentary. What then do we find? We have observed that Justin allows for time spent in the village and then insists that Joseph found nothing and resorted to a cave outside the village. The cave tradition we have accepted. But why the insistence by Justin and the Protevangelium of James that the birth took place outside the village rather than in it as Luke simply states? After reading a number of Arabic and Syriac fathers’ writings on the question, one has the distinct feeling there is an unspoken subjective pressure to understand the birth as having taken place without witnesses because of the sacred nature of the “mother of God” giving birth to the “Son of God.” Even as the sacraments are consecrated in utter seclusion behind an altar screen, so the eyes of even the faithful might not look on the holy event, even so Middle Eastern Christology, Mariology and piety seem to combine to insist that the birth took place where no eye beheld the divine mystery. For this to be possible the story must take place outside the village in some secluded spot. Is it not possible to assume Justin’s outside-the-village account coming from this kind of theological pressure? We can add to this the early allegorization of the text of the New Testament, where attention is focused on the mystical and allegorical meanings behind words,



And the exegete is not interested in the humanness of the incarnation in its Palestinian setting.
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The people of Judah saw this arrogant attitude and

followed the example of their leader. [Who said character does not matter?!] In the second chapter of his book, Isaiah addresses the deep-seated problem in Jerusalem and Judah, the sin of pride. He demonstrated the proper use of prophecy by describing the “latter days” (2:1) and encouraged the people to walk in light of what it shall be like some day in the future (2:2-5). There is a day coming when Jerusalem will be exalted (2:2), yet the people were exalting themselves (2:11, 17). There would be a day coming when the people would learn the Word of God (2:4), yet the people were neglecting to apply the word of God to their lives (2:6-9).There would be a day when there would be no more military activity because the people would beat their swords into plowshares (2:4), yet the expansionist policies of King Uzziah dictated he build up his military forces (2 Chron. 26:6-15). In light of what it shall be like some day in the future, the proper response of the people should have been to live in light of the Word of God today. The Apostle John sets forth this same principle for the Church today (1 John 3:1-3). Isaiah predicted that a strong earthquake would be used as an instrument of God’s judgment, if the people did not humble themselves and turn back to the Lord (2:19, 21, “…when He arises to shake the earth mightily”).When Dr. Austin sent me his conclusions on the geology of this earthquake, he included a map with a proposal that the epicenter was a point north of Hazor with the isoseismal lines emanating from it.My mind immediately went to Isaiah 2:13-16 and wondered if Isaiah knew of the direction of the shock waves. These verses reflect the north-south progression of the shock waves emanating from this earthquake. “Upon all the cedars of Lebanon that are high and lifted up [the territory of Lebanon], and upon all the oaks of Bashan [the Golan Heights], upon all the high mountains [Upper Galilee], and upon all the ships of Tarshish [those ships anchored at Ashdod, now controlled by Uzziah (2 Chron. 26:6), and destroyed by the seismic sea wave (tsunami)]. I cannot be dogmatic on this point, but it is a possibility.Isaiah, the (biblical) political activist, composed a song expressing God’s displeasure with His people after all He had done for them. They had neglected the two pillars of social concern, justice and righteousness. Instead, there was oppression and weeping (5:7). In his explanation of the song he pronounced “woes” against the people of Judah (5:8-25). He singles out the pleasure seekers (party animals), among others, for their excessive drunkenness because “...they do not regard the work of the Lord, not consider the operation of His hand” (5:12).My only experience in an earthquake was on April 23, 1979 while studying at the Institute of Holy Land Studies in Jerusalem. It registered a 5.1 magnitude on the Richter scale (Amiran, Arieh and Turcotte 1994: 284). As I recall, I was sitting in my room listening to the afternoon news broadcast. It was an eerie feeling as the quake hit and I watched the walls sway as if elastic. When I realized what was going on, I got out of the building as quickly as possible. The “party animals” (5:11, 12) probably saw the walls of their houses swaying the morning of Yom Kippur, after a night of feasting and drinking, instead of fasting, as they should, and thought nothing of the swaying. They reasoned, “The walls always appear to sway when I am drunk!” Not recognizing the hand of the Lord, they stayed in their houses as the roofs collapsed and killed them. Sheol, the place of the departed dead, is pictured as enlarging itself (5:14, 15), indicating that a considerable number of people were killed as a result of this earthquake. During the reign of Jotham and Jeroboam II, a census was taken (1 Chron. 4:17), probably to determine how many people survived this devastating tragedy.Some time after the earthquake, possibly around 735 BC, Isaiah reminded the people in the Northern Kingdom of their pride and arrogance by describing the aftermath of the earthquake.“The bricks have fallen down, but we will rebuild with hewn stones; the sycamores were cut down, but we will replace them with cedars” (9:8-11; Hayes and Irvine 1987: 184-86).The Psalms of the sons of Korah, in my opinion, were composed in the 8th century BC, probably during the reign of King Hezekiah. The psalmist may be referring back to this earthquake in the beginning of Psalm 46. “God is our refuge and strength, a very present help in trouble. Therefore we will not fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though its waters roar and be troubled, though the mountains shake with swelling. Selah.” This could be a description of the shock waves as well as landslides around the Sea of Galilee. There appears to be evidence for ancient landslides on the eastern and western shores of the Sea of Galilee.The prophet Zechariah, more than 250 years after the earthquake, states: “You shall flee as you fled from the earthquake in the days of Uzziah king of Judah” (14:5). Recent studies of the Mount of Olives by Israeli geologists may be able to shed light on this passage (Wachs and Levitte 1984: 118-21). They think a landslide might be connected with the “splitting” of the Mount of Olives. In an extensive note by the editors, it was observed, Regarding this passage there exists two conflicting interpretations. The more common reading of the text following the mention of splitting of the Mount of Olives is "And ye shall flee to the valley of my mountains; for the valley of the mountains shall reach unto Azel..." as in the Masoretic text...The Revised Standard Version (King James) Old Testament gives instead, "And the valley of my mountains shall be stopped up for the valley of the mountains shall touch the side of it..." The source of this discrepancy lies in the confused reading of the Hebrew word for "shall be stopped up"..., and for "ye shall flee"...The vowels in both words are identical, but when the diacritical points were added to the Hebrew Bible at a later period to facilitate reading, the text was apparently misunderstood and the meaning changed in this case...The present authors, relying on their geological knowledge as elaborated in this article, have adopted the "shall be stopped up" reading as more plausible in relation to the natural phenomena described (Wachs and Levitte 1984: 119-20 editor note). This is something to consider.The earthquake in the mid-eighth century BC served as a warning of a greater judgment to come, captivity by the Assyrians. It confirmed the messages of the prophets Amos and Isaiah.Yet the people did not respond in a positive manner to the message of God. EARTHQUAKES IN THE BOOK OF REVELATION The book of Revelation, written about AD 95, mentions at least five earthquakes (6:12-17; 8:5; 11:13, 19; 16:16-21). The final earthquake, mentioned in the seventh bowl of wrath, is described as “a great earthquake, such a mighty and great earthquake as had not occurred since men were on the earth. Now the great city was divided into three parts, and the cities of the nations fell. And great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath” (Rev. 16: 18-19).The first-century readers of the book of Revelation would be “shaken” (no pun intended) by the statement “a mighty and great earthquake as had not occurred since men were on the earth.” Some of the elderly people of the cities of Asia Minor would have remembered the earthquake of AD 17. Pliny described this earthquake in his Natural History. “The greatest earthquake in human memory occurred when Tiberius Caesar was emperor, twelve Asiatic cities being overthrown in one night” (2:86:200; LCL 1: 331). Tacitus, in his Annals, described this earthquake as well. “In the same year, twelve important cities of Asia collapsed in an earthquake, the time being night, so that the havoc was the less foreseen and the more devastating.


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A Critical Analysis of the Evidence from Ralph Hawkins for a Late-Date Exodus-Conquest

Tags: egypt, exodus, conquest, jubilee, ebal, sabbatical, gerizim, chronology, 1 kings 6, shechem--> In a recent issue of JETS, Ralph Hawkins sidestepped the insurmountable problems associated with a late-date exodus-conquest[1] and offered five arguments which he suggested “may open up the possibility of a renewed consideration of the Late Date Exodus-Conquest as a viable choice for evangelicals.”[2] Three of the arguments are textual and two are archaeological. The present paper addresses these five issues. I. HAWKINS’S TEXTUAL ARGUMENTS: THE 480 YEARS OF 1 KGS 6:1 ARE SYMBOLIC OR ARTIFICIAL 1. First wrong textual argument: the 480 years are inconsistent with the chronology of Judges. The 479 years of elapsed time indicated in 1 Kgs 6:1[3] are entirely consistent with the chronology of the book of Judges, as Paul Ray, Andrew Steinmann,[4] and other authors have shown, whereas a thirteenth-century exodus cannot be reconciled with its timespans and sequences. The various pericopes of Judges can be divided into two classes, the sequenced and those that might be called unprovenanced, to use a term familiar to archaeologists. Sequenced stories are those that are connected to what immediately precedes or follows by a time-sequence phrase (some are connected at only one end). An example is Judg 10:1–2 (NIV), “After the time of Abimelech a man of Issachar, Tola son of Puah, the son of Dodo, rose to save Israel. . . . He led Israel twenty-three years.” Unprovenanced pericopes are those which are not related by a sequence-expression to either what precedes or to what follows. Examples are the story of Samson (Judg 13–16), the story of Micah and the Danites (Judg 17–18), and the final three chapters of Judges. The only chronological marker in the history of Samson states that he judged Israel for twenty years in the days of the Philistines (Judg 15:20; 16:31). This could have overlapped a part of the judgeships of Jephthah, Ibzan, Elon, or Abdon, who also were active in the days of the wars against the Philistines.[5] Judges 13–16, then, provides an example of a pericope which is not in strict chronological order with what precedes and follows, and the proper way to determine the chronology of Judges is to distinguish between these unprovenanced sections and those that are sequenced. Sequences of years can be constructed from the latter, and the interpreter must then seek the most reasonable time to assign to the unprovenanced passages. It is completely improper to just add all the numbers together without this consideration, as Hawkins does in order to discredit the testimony of Judges as a chronological witness.[6] For Hawkins, it is essential that the credibility of the numbers in Judges be negated, because the numbers exceed the time that proponents of a late-date exodus can afford to give to the time of the judges. This is true even with a judicious approach to the chronological data instead of Hawkins’s and Hoffmeier’s artificial adding up of everything. The proper approach to Judges, then, is to carefully study which sections are sequenced and which are unprovenanced, taking note of the exact meaning of the various bridge passages and considering whatever extra information is available, such as the 300 years of Judg 11:26. Advocates of a thirteenth-century exodus cannot afford to take this approach, and so they must discredit the data. Or, in the case of Kitchen’s treatment of Judg 11:26, he defames poor Jephthah.[7] But with the proper literal approach to the text, the pericopes in Judges are compatible with the 480th-year datum of 1 Kgs 6:1. They cannot be made compatible with an entry into the land in the late thirteenth or early twelfth (per Hawkins; see below, sec. II.2.a) century bc. 2. Second wrong textual argument: the 480 years represent twelve generations. Hawkins repeats the familiar argument that the 480 years of 1 Kgs 6:1 are a symbolic representation of twelve generations of forty years each. He gives as his basis van Daalen’s comments in The Oxford Companion to the Bible.[8] As supporting evidence for 40 years = one generation, van Daalen cites Exod 16:35; Num 14:33, 32:13; Ezek 4:6 and 29:11.[9] The first three of these citations refer to the forty years that Israel wandered in the desert, while the Ezekiel passages refer to other forty-year periods that are irrelevant to the discussion. For the present purposes, Num 32:13 can be taken as representative of the texts that are sometimes used to support the equation of forty years with a generation (others that can be cited are Deut 2:14, Ps 95:10, and Heb 3:9–10). These texts relate that the Lord was angry with that generation (dōr in Hebrew, genea in Greek) for forty years while they wandered in the wilderness (in Deut 2:14, thirty-eight years, i.e. from the time of leaving Kadesh Barnea). In the passages cited the word “generation” is not equated with forty years, nor is it equated to the thirty-eight years in Deut 2:14. Instead, the forty or thirty-eight years are given as the time necessary for that dōr to die, excepting those under twenty years of age (Num 14:29). The word dōr in these passages does not refer to a lapse of time, such as the time from the birth of a father to the birth of his son, although that is one of its meanings elsewhere. This could not be the meaning in the case of Israel in the wilderness because every parent who had children twenty years old or older died together with those children; this would have been two generations dying in the wilderness if the meaning were a time lapse between the birth of the parent and the birth of the child. The lexicons recognize that there is another meaning of dōr, which is “simply ‘contemporaries.’”[10] An example is Gen 6:9, where Noah was a righteous man among his dōr. In the NT, the genea that tempted God in the wilderness in Heb 3:10 and the genea that sought a sign in Matt 12:39 indicate the same meaning: a group of contemporaries, not a measure of elapsed time. By failing to recognize the specific meaning of “generation” in these passages and taking it to mean a period of elapsed time, rather than a group of people, van Daalen and others have reached an erroneous conclusion. Moreover, Hawkins fails to deal with the arguments previously presented showing the incorrectness of this conclusion.[11] The reduction of the 480 years into twelve generations of forty years fails because of this wrong practice of equating the “generation” with a period of forty years. This does not mean that the number forty in general and a forty-year timespan in particular are not significant in the Scriptures. Nevertheless, there is no indication in the text of 1 Kgs 6 that the reader was supposed to derive a hidden meaning by dividing 480 by forty to get twelve generations. When 1 Kgs 6:1 states that Temple construction began in the 480th year of the exodus-era, the only conclusion that the reader was intended to draw was that 479 years had passed, and unfortunately many commentators and translators miss even this meaning of the verse.[12] 3. Third wrong textual argument: the 480 years are an artificial construct designed to put the Temple at the center of Israelite history. a. The attempt of Burney to show that the 480 years are artificial. In a further attempt to discredit the 480 years of 1 Kgs 6:1 as unhistorical, Hawkins appeals to the work of Charles Burney, published in 1903.[13] Burney repeated the notion of earlier authors that the author of 1 Kgs 6:1 artificially constructed the 480 years based on a “known” period from a later time in Israelite history: “[T]he author of our verse [1Kgs 6:1] . . . may thus have purposely approximated the length of the little-known period from the Exodus to the building of the Temple to the chronology of some subsequent period for the knowledge of which he possessed available sources.”[14] The theory that the 480 years are derived from the regnal data contradicts Hawkins’s first argument that they symbolize twelve generations of forty years each, but he seems to want it both ways.

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10 Mar 11 Priyanka Chopra in “Gandhi”

Priyanka Chopra in “Gandhi”By: Pawan Kumar .... Click author's name to view profile and articles!!!Retargeting by ChangoTweet Priyanka Chopra, former “Miss World 2000” started her career as a model, soon after gaining the crown of Miss India World and Miss World 2000, she became the charm of the nation. This one night turned her dream into reality. Like most other winning models she also preferred to enter into the everlasting industry of Bollywood. She made her first debut film in Tamil language called “Thamizhan” and since then she has acted in many Bollywood films. Among her filmy career Priyanka Chopra has signed many movies, among which there was one movie which was signed by her in her initial stage of career. Three year back, she signed a film called Gandhi, opposite Sunny Deol which actually was supposed to be her debut film. The project however got shelved and Priyanka was cast opposite Sunny in The Hero including Preety Zinta. That was the time when Sunny was a big star and Priyanka was just a newer.But today, the situation is the other way round. After giving a number of hits, the latest being Bluffmaster and Krrish, Don, Aitraz and Salame-Isque Priyanka Chopra is now a famous Bollywood superstar. On the other hand Sunny Deol isn’t much in news since a long time. Therefore, to maintain this munication gap was tough for her. But she did so.When director Guddu Dhanoa who was to direct the movie “Gandhi”, decided to revive the project, it came as a humble gesture when Priyanka Chopra agreed to do the film and gave her dates. The film now has the entire original cast including Sunny Deol and Priyanka Chopra but the title and plot of the film have been changed. The movie will again take a new formation. Now let’s see how Priyanka Chopra is going to represent herself in this movie.REPRINT RIGHTS statement: This article is free for republishing by visitors provided the Author Bio box is retained as usual so that all links are ActiveLinkable with no syntax changes.Article Source: abcarticledirectoryAuthor Pawan Kumar is associated with Priyanka Chopra, click here for hot Priyanka Chopra pictures.Note: The content of this article solely conveys the opinion of its author, Pawan KumarRetargeting by ChangoDid You Like This Article? Share It With YourFriends!Please Rate this Article 5 out of 54 out of 53 out of 52 out of 51 out of 5 of Ratings = 1 Rating = 55 Click the XML Icon to Receive Free Articles About Movies Film via RSS!Additional Articles From - Home Arts Movies FilmWhy Calibrate your High Definition TV?- By : Robert ShefferSweet Phone - By : Tim Webb.Find out Home Theater Methods! What You have Been Missing in Your TV and Movie Encounter.- By : Joesph MellbergPreparing and Setting up a Home Theater system is Easier Than you Think!- By : Zachariah DivensGrown Ups 2010 Movie In Review- By : Elenor CherryCamera Crew Hire- By : Mark A. WilsonReview of Drive Angry Movie- By : Gursel BatmazReturn Of The Horror Legend: Scream 4- By : Gursel BatmazMovie Review: Clash Of The Titans Leaves Audiences Wanting- By : Elenor CherryRed Riding Hood The Movie- By : Gursel Batmaz Still Searching? Last Chance to find what you're looking for. Try using Bing Search!

5 Mar 11 Online Affiliate Marketing Improves Product Offerings

Online Affiliate Marketing Improves Product OfferingsBy: Michael Laleye .... Click author's name to view profile and articles!!!Retargeting by ChangoTweet One of the advantages of online affiliate marketing programs is that your visitors are already online and are willing to look and shop online for many items. Whether through necessity or with discretionary income, online shopping is gaining ground each year and more people are spending more money online than ever before.As online security continue to improve using credit card numbers or NHL Shop
checking account information is being more freely entered and in order to tap the online market, internet sellers need to have what their visitors are looking for. It is unlikely that any one site will be able to offer everything for everybody, but by using online affiliate marketing, you can probably come pretty close to that goal.Even if you only carry one item on your own website, visitors will probably not come back if they are not specifically looking for that one item. Additionally, if it is not a disposable item, repeat sales may be few and far between. Instead of adding products to your mix, you can become affiliated with other online stores to offer a wider variety of products and services without the expense of carrying them yourself.It is considered good business to have any affiliates you sign up with be relevant to your core business to entice your visitors to look at the additional offerings. If they are coming to your site for a specific type of product, seeing offering for similar offerings gives them more of an incentive to click on the ads for the other sites.Not only will it give your visitors something else to consider, if they end up buying something from the other sites, you receive a sales commission on the purchase, which will improve your bottom line. Different online affiliate marketing plans exist that offer a different type of payout, but commissioned sales leads the pack for profitable offerings.Some sites will pay per thousand impressions, meaning every time your page with their ad on it is loaded, you get credit for an impression. Other offer a small payment Vancouver Canucks jersey
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24 Jan 11 Wisconsin Football: Weak Out-Of-Conference Games Hurting Badgers?

When the Badgers run out onto the field Saturday to face Michigan State, will they be ready?Ethan Miller/Getty ImagesFor years now, the Wisconsin Badgers have been scheduling weak out-of-conference games to powder puff their way into Big Ten conference play. Some would argue this hasn't been beneficial. The other day, I was listening to a Bill Simmons "B.S. Report" podcast, and one of his guests picked their Super Bowl teams, suggesting that one of them would be 9-7 or 10-6 on the NFL season, and sneak in as a lower seed and blow everyone away. Now, why was it he reckoned New England Patriots jersey
that the low seeded team would blow everyone away? He predicts that the teams who would normally go about 11-5 or so, that face a tough schedule, will lose a few games due to the grind of their year. He also suggests that the team will be better prepared for the later season games and the playoffs, if they have a tougher schedule, provided that they get through their schedule and into the playoffs. Simple enough argument, right? It's not hard to see where Simmons' guest is coming from, either. Just a few years ago, the New York Giants ran through the playoffs and beat the "Best Team in the NFL", the 18-0 (including playoffs) New England Patriots in the Super Bowl which was one of the biggest upsets of all time. Why is it that the 10-6 Giants, who started the 2007 season 6-2, and stumbled into the playoffs going 4-4 the remainder of the year, were so able to perform against the Patriots, while other teams failed?Strength of schedule, which is beaten to death in college football discussion shows, will illustrate this nicely. The Giants' opponent record that season? Tied for the eight hardest in the NFL, at .514 percent winning percentage by the season opponents. Simmons' guest believes that the Giants played better teams, and lost games they would have won against weaker teams, and were better off for it. In the college football world, there are two schools of thought. Either schedule the Weak Kneed Nuns of Holy Father Seminary Catholic School, and win by 80, or you could spend these early games in the season playing legitimate teams who could challenge and push players to earn every yard, score, or tackle. I'm not in any position to pass judgment on others here, but that's exactly what I'm about to do. The University of Wisconsin Athletic Department and Barry Alvarez need to start scheduling real tests for the Badgers in out of conference play. If the Badgers Want To Return To The Rose Bowl AsThe Did Under Former Coach And Current Athletic Director Barry Alvarez, They Need To Schedule Better OpponentsThe Badgers proved very little in beating Austin PeayNew Orleans Saints jersey
70-3, the largest win in school history. What did the team learn, besides the fact that you could put up numbers found only playing the video game NCAA Football 11?Nothing, because the team was on autopilot from the first snap. Look, I'm not saying for Wisconsin to schedule Alabama, Texas, Boise State as your out-of-conference tune up games. More accurately, I'm suggesting the staff in the Athletic Department at UW should consider better opponents. Maybe schedule a team like Connecticut, a team who is for the most part turning their team around. Or schedule LSU or another SEC team to get some early respect in the polls. LSU, because they aren't exactly title contenders like a few years back, but they are still a respectable team in the tough SEC. The Badgers played four teams this out of conference season, totaling a combined record of 6-10 this season. Yeah, that's going to impress a whole bunch of people. Quarterback Scott Tolzien Will Look To Lance Kendricks As Nick Toon Will Return To Action and Likely isn't 100% Yet For The BadgersEspecially when you tell them that not a single team you've played so far has a winning record, and that you've nearly lost twice. I understand the need to beat up on smaller schools. Fine. How about actually doing it though? The Badgers should have been winning by 20-plus points in all of their out-of-conference games, but struggled to get in rhythm at times, and the running game hasn't been as dominant as expected coming into the season.Sure, John Clay and Co. are doing well with running the ball, but I'd have expected bigger numbers against such soft competition. This should be a cautionary tale, as the Badgers enter Big Ten play against Michigan State on Saturday. It'll be their first real test of the season, and I'm assuming the coaching staff doesn't want to have unpreparedness rear its ugly head in the first important game. To be fair, the Badgers have had some significant injuries this season, with Chris Borland, a stud linebacker out for the rest of the season and quarterback Scott Tolzien not having two of his better passing options in Nick Toon and David Gilreath, the latter being out again for this week. However, that means other players need to step up and make their presence felt in the absence of these players. The lack of a player stepping into their shoes and making an impact should be a concern for the Badgers. Back to the main point though. If the Badgers want to do well in conference and bowl week play, they better start scheduling (and playing better against) tougher opponents. For coach New York Giants jersey
Bret Bielema and the Wisconsin Badgers, the 2010 season is really starting this Saturday. If the team has any hopes of going far this year and ascending the ranks of the elite teams in the BCS standings, they better start playing like BCS contenders, or they'll do as they've always done; start the season hot, and limp to the finish line.