The ICB Chronological Charts

Badgerholt inkpotThe ICB is divided up into a series of chronological charts. The originals have one line (at a minimum) for every year from ICB 0000 (-A3990 A.C.) to (ICB 490 (100 A.D.)  Each chart lists all events given in Scripture related to the time span it covers (except for Genesis One). Beginning with the Babylonian Captivity, the charts include other nation events.

However, since Scripture frequently leaves long time gaps between events when nothing is recorded, the charts posted here are a condensing of the original charts that contain a lot of blank lines. The charts will be posted on the ICB Menu as they are finished.

There are two versions for each chart up until the Babylonian Captivity.  The Life Years Chart lists all events mentioned in Scripture related to the chart’s time span using only the life years of those involved.  The Calendar Chart adds a column for the Western calendar dates based on the accepted synchronized dates between the Bible and the Western calendar.

Starting with the earliest synchronized event, the fifth year of Rechoboam, the chart assigns one Western calendar year to each ICB year in both time directions and lets the years fall where they may within the life/reign year dates of Biblical events.

However, the charts use the Astronomical Calendar (A.C.) with a year zero instead of the original Gregorian calendar, which did not have a year zero.  Therefore, 925 B.C. (the earliest synchronized date) is the equivalent of -V924 A.C. in the chart.

The Calendar Chart helps to relate the events to a time scale understandable to most readers.  After all, Abram leaving for Canaan in T075 Abr or ICB 2114 doesn’t mean anything in the Western chronology; Abram leaving for Canaan in  -V 1875 A.C. (Astronomical Calendar) gives the reader an idea of when Abram lived.

This link ICB Menu  will take you to the charts and essays related to the Internal Chronology of the Bible.

Grace & peace to you,

Dori

 

Musings on Scholarship

Badgerholt inkpotYHWH @Élöhîm did not call me as a mainstream scholar but rather as a non-mainstream scholar. I doubt anything I write will be published in a peer-reviewed journal because I did not go through the prescribed track to obtain the credentials of a doctorate or master’s degree in any specialty field.

My Master’s is in Library Science, which honed my research and organizational skills but did not include a concentration on any given academic subject. My primary interests have always been history and drama, but that includes the history of just about anything and the drama of storytelling in any format. I am more of a generalist than a specialist, more of a researcher than a professor.

Rûãch @Élöhîm did not lead me to mainstream scholarship (outside of the International Standard Bible Encyclopedia, Encyclopedia Judaica, and translation materials) until a couple of years ago. Before that, He led me to non-mainstream scholars and other researchers not even claiming to be scholars, such as Dr. E.L. Martin, Dr. A.C. Custance, and—dare I say it?—Ron Wyatt.  The one mainstream scholar Rûãch @Élöhîm led me to was Dr. David R. Rohl, but I do not get the impression that mainstream Egyptologists accept much of his work.

Rûãch @Élöhîm did lead me to the Second Temple Period writers and writings, such as Josephus, Eusebius, Maccabees, The Book of Jubilees, etc. However, after reading The Book of Jasher (the one floating around on the Internet), I concluded it was NOT The Book of Jasher cited in Scripture. I think it is a work of historical fiction written no earlier than the Renaissance and probably later; it did not show up until the 1600s. The Book of Enoch did not have much bearing on my particular studies.

open BibleBut mostly Rûãch @Élöhîm had me study the details of the Biblical text in depth to see what was there, regardless of the traditions, records, and doctrines of men. Now, 20 plus years into it, He’s leading me to see what the cultural context was of His written Word and more of what mainstream scholarship has to say. It’s all very interesting.

May the grace and peace of the God and Father of my Lord Jesus Christ be with you.

Dori

Patterns: Who Wrote Genesis?: Genesis 2.4b – 5.1a

In Section One, I discussed my hypothesis on who wrote Genesis as applied toBadgerholt inkpot the first section: The book of the proceedings of the heavens and the earth, or Genesis One.

In the second section I apply my hypothesis to the book of the proceedings of Adam.  In particular, I note the identical construction in the Hebrew of Genesis 1.1 and Genesis 2.4b. I think this repetitive element  supports the idea that Genesis 2.4 should be divided between the two parts of the sentence and translated as the signature statement of the first section and the title of the next story, “How YHWH @Élöhîm fashioned hä@ädhäm (the man) and his wife.”

Click here for  Section Two.

Grace and peace,

Dori

 

Patterns: Who Wrote Genesis: Section 01 – Genesis One

“Now, the phrase “@ëlleh thôlëdôth” occurring only five times and only in Genesis begs the question of why its usage was so limited, but I’ll address why I think this happened in another post given the wording. in the Masoretic.” (From “On the Generations Of: A Pattern of Usage”)

In Who Wrote Genesis: Introduction, I discussed the overall structural divisions I see in Genesis based on the hypothesis that the phrase “@ëlleh thôlëdôth” identifies the individual writings Moses used to compile the book of Genesis at the direction of the Holy Spirit. These writings set the context for Moses’ own story as well as record the earliest chapters of the Story of the Line of the Promise.

This first section looks at Genesis One (1:1 to 2:4a), “These [are] the proceedings of the heavens and the earth.”  This is the story of how YHWH @Élöhîm re-formed the earth and re-filled it with life after it had become a wasteland and empty of life.  My analysis finds this is an oral story written down verbatim. The signature statement does not give a human author because likely the story has no human author, only a human transcriber.

So, here’s the first part of the essay I wrote discussing my research and Badgerholt inkpotconclusions.

Grace and peace to you,

Dori

 

 

 

Patterns: On the Generations Of

In this study, I look at the pattern usage in Scripture of the phrases usually translated at “These are the generations of . . .” or “Now these are the generations of . . .”  The question is whether these phrases introduce a section of Scripture or conclude a section of Scripture, especially in Genesis.

Grace and peace to you,

Dori

On the Generations Of  Essay