{"id":32423,"date":"2025-02-03T14:30:07","date_gmt":"2025-02-03T20:30:07","guid":{"rendered":"https:\/\/apologeticspress.org\/?p=32423"},"modified":"2025-03-03T11:35:19","modified_gmt":"2025-03-03T17:35:19","slug":"when-and-where-was-israels-sojourn-in-egypt-part-1","status":"publish","type":"post","link":"https:\/\/apologeticspress.org\/when-and-where-was-israels-sojourn-in-egypt-part-1\/","title":{"rendered":"When and Where Was Israel\u2019s Sojourn in Egypt? The Long and Short of It (Part 1)"},"content":{"rendered":"\n
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[EDITOR\u2019S NOTE: Dr. Jonathan Moore is a board-certified podiatric physician and surgeon. Moore also holds Masters degrees in Medical Education and Biblical Studies and completed a Ph.D. at Amridge University in Biblical Studies with an emphasis in Biblical Archaeology. In addition to practicing medicine part-time, Moore teaches, guides, and provides intensive biblical education around the world. Moore is an adjunct faculty member in the Freed-Hardeman University Graduate School of Theology and has been a square supervisor for the Associates of Biblical Research excavating in Shiloh for the past four years.]<\/p>\n<\/blockquote>\n\n\n\n

For centuries, scholars have debated the length of the Israelite sojourn inEgyptwith considerable implications for our understanding of the chronology of the patriarchs and the Exodus. While the Bible seems to answer this question in Exodus 12:40-41 and in Galatians 3:17, there remains contention among many about both the length and location of the sojourn.<\/p>\n\n\n\n

The 400 vs. 430 Years Debate<\/h1>\n\n\n\n

There are two key passages that reference a 430-year sojourn. Exodus 12:40-41 states, \u201cNow the sojourn of the children of Israel who lived in Egypt was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years\u2014on that very same day\u2014it came to pass that all the armies of the LORD went out from the land of Egypt.\u201d Paul notes in Galatians 3:17, \u201cAnd this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ.\u201d<\/p>\n\n\n\n

However, two other passages refer to a 400-year period. Genesis 15:13 records, \u201cThen He said to Abram: \u2018Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years.\u2019\u201d Acts 7:6 adds, \u201cBut God spoke in this way: that his descendants would dwell in a foreign land, and that they would bring them into bondage and oppress them four hundred years.\u201d<\/p>\n\n\n\n

So, from the above four texts, we have 430 years (Genesis 12:40; Galatians 3:16-18) and 400 years (Genesis 15:13-16; Acts 7). Which is the correct number of years? There is no doubt that these authors knew their dates well enough to make a historical statement. Paul certainly knew about the 400 years mentioned in Genesis 15 and the 430 years of Genesis 12. How then can one explain the 400 years of Genesis 15?<\/p>\n\n\n\n

While some commentators claim that Moses may have been rounding the numbers whereby 430 becomes 400, the argument is unconvincing. Petrovich1<\/sup><\/a> argues that both numbers have the same interval in view. The 400 years is cast as a round figure looking into the future, while the 430 years is the elapsed time span for that period. According to this perspective, the 400 years should be interpreted as simply a rough or round number, not an exact number. Thus, according to some, the exact length of the sojourn should not be sought in Genesis 15:13.2<\/sup><\/a><\/p>\n\n\n\n

The potential source of confusion concerning these time spans might arise from the fact that both periods concluded simultaneously with the Exodus. However, careful analysis of these passages indicates that Moses was calculating the 430 years of Exodus 12 from a completely different starting point than the 400 years of Genesis 15.<\/p>\n\n\n\n

The Significance of the Sojourn<\/h1>\n\n\n\n

The question of the length of the Egyptian sojourn corresponds to our understanding of which pharaoh promoted Joseph and which pharaoh came along that \u201cdid not know Joseph\u201d (Exodus 1:8). This question also provides important insights to help us understand the approximate date of Abraham\u2019s journey into Egypt during the famine of Genesis 12:10-12. In other words, how scholars date the length of the sojourn correlates to how they date the patriarchs.<\/p>\n\n\n\n

Long vs. Short Sojourn<\/h1>\n\n\n\n

There exist two main approaches to the length of the Egyptian Sojourn. The majority of the debate surrounds where the clock started for the sojourn. Advocates of the long sojourn contend that the 430 years took place entirely in Egypt. Among those who support a long sojourn placing Jacob\/Joseph during the Middle Kingdom period include Gleason Archer,3<\/sup><\/a> Merrill Unger,4<\/sup><\/a> John Rea,5<\/sup><\/a> Leon Wood,6<\/sup><\/a> and Doug Petrovich,7<\/sup><\/a> among others.8<\/sup><\/a><\/p>\n\n\n\n

The short sojourn approach holds that the 430 years began with Abraham in Canaan and, thus, the period of Israel\u2019s sojourn in Egypt was much shorter, approximately 215 years. Advocates of the short sojourn calculate a period of 215 years, starting with the moment Abram, at 75 years of age, received the divine covenant (Galatians 3:17).[9]<\/a> Following this, Isaac\u2019s birth occurs 25 years later. Jacob is born when Isaac reaches 60 years old (as per Genesis 25:26), and subsequently, Jacob descends into Egypt at the age of 130 (referenced in Genesis 47:9). The sum total of these years\u201425 plus 60 plus 130\u2014equates to 215 years from the time of Abraham receiving the covenant to Jacob\u2019s arrival in Egypt. The remaining 215 years consequently occur in Egypt. Among those who support a short sojourn are a bevy of biblical scholars as well as archaeologists including John Calvin,10<\/sup><\/a> Joseph Bensen,11<\/sup><\/a> William Albright,12<\/sup><\/a> and Floyd Nolen Jones,13<\/sup><\/a> among a host of others.14<\/sup><\/a><\/p>\n\n\n\n

While this controversy is not new, it possesses intricacies that necessitate a measured approach. The evidence better aligns with the short sojourn. Additional evidence may alter current conclusions. On the other hand, the timing of the Exodus is an entirely different question for which the Bible is much clearer. Previous articles15<\/sup><\/a> have established that the best approach to identifying the date of the Exodus is to use the Hebrew text, which plainly points to a 15th<\/sup>-century Exodus. Those who defend the late date, such as William Albright, H.H. Rowley, and James Hoffmeier, placing the Exodus ca. 1290, ca. 1225, and ca. 1270 B.C. respectively, do so by rejecting the 480 years of 1 Kings 6:1, deeming it unreliable or not to be taken literally.16<\/sup><\/a> We consider the 480-year statement to be not only correct, as does Hillel, Ussher, Petrovich, Unger, Stripling, and Wood among a host of others,17<\/sup><\/a> but essential to accurate and proper biblical chronology.<\/p>\n\n\n\n

Key Passages for Discussion<\/h1>\n\n\n\n

Exodus 12:40-41 (430 Years)<\/h2>\n\n\n\n
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Now the sojourn of the children of Israel who lived in Egypt was four hundred and thirty years<\/strong>. <\/em><\/strong>And it came to pass at the end of the four hundred and thirty years\u2014on that very same day\u2014it came to pass that all the armies of the LORD went out from the land of Egypt.<\/p>\n<\/blockquote>\n\n\n\n

While on the surface, this passage, derived from the Hebrew Masoretic Text, seems to imply that the children of Israel spent the entire 430 years of their sojourn in Egypt, other passages shed additional light on this verse. Though we are provided the entire length of the sojourn of Israel in 430 years, the text doesnot<\/em> indicate when the sojourning started. However, the text is clear when this time ended: when \u201call the armies of the LORD went out from the land of Egypt.\u201d Thus, Israel was in <\/em>Egypt when the 430 years was coming to an end ca. 1446 B.C. and the phrase, \u201cwho lived in Egypt\u201d (Exodus 12:40), should be interpreted, as \u201cwho dwelt at that time in Egypt.\u201d Vilis Lietuvietis18<\/sup><\/a> suggests that the Hebrew grammar in Exodus 12:40 of the Masoretic Text emphasizes the completion of the 430-year period, rather than indicating that the Hebrews resided in Egypt for the entire duration. Another possible translation is, \u201cThe duration of the Israelites\u2019 stay, which included time in Egypt, was 430 years.\u201d Therefore, Exodus 12:40 does not necessarily conflict with the notion of a shorter stay in Egypt since the reference to Egypt simply acknowledges when they ended their sojourn and does not indicate when the sojourn began.<\/p>\n\n\n\n

The text in no way demands that the 430 years of the sojourn of Israel took place entirely in Egypt. The Greek LXX19<\/sup><\/a> (translated centuries before the Masoretic Text) and the Samaritan Pentateuch (SP; which also predates the Masoretic Text) include an important difference in Exodus 12:40, as follows: \u201cNow the sojourning of the children of Israel and of their fathers<\/em>, which they sojourned in the land of Canaan<\/em> and in the land of Egypt was 430 years.\u201d20<\/sup><\/a> Of the three major textual traditions, two (the LXX and SP) provide support for some of the sojourn occurring outside of Egypt (short sojourn). Though these textual traditions indicate that the sojourning also took place in Canaan, no doubt need be attributed to the Masoretic Text. While much more could be written about the reliability and historicity of our Bibles, the argument in favor of the short sojourn does not <\/em>depend on this variant of Exodus 12 text found in the LXX. The text clearly indicates that there was sojourning occurring before Egypt.21<\/sup><\/a><\/p>\n\n\n\n

It has been proposed by some that the term \u201csons of Israel\u201d in Exodus 12:40 implies the period of sojourn could only begin with the arrival of Jacob\u2019s descendants in Egypt, excluding Abraham, Isaac, and even Jacob himself from this timeline.22<\/sup><\/a> However, this interpretation does not hold up under scrutiny. The phrase \u201csons of Israel\u201d in this passage refers to the Israelites poised to depart Egypt. If we consider the narrative\u2019s broader context, it becomes evident that this term is used with precision, as Jacob\u2019s descendants were the ones who first settled in Egypt. The scripture does not<\/em> <\/em><\/strong>say, \u201cThe sojourning of the children of Israel in Egypt was four hundred and thirty years,\u201d but the \u201csojourning of the children of Israel, who dwelt in Egypt.\u201d<\/p>\n\n\n\n

Also, Canaan is referenced at least five times as a land of \u201csojourning\u201d for the descendants of Abraham (Genesis 17:8; 28:4; 36:7; 37:1; Exodus 6:4). Genesis 17:8 records a reiteration of the promise to Abraham which implies that Canaan is a land of sojourning: \u201cI will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God\u201d (NASB). The same connection is made in the Lord\u2019s promise to Isaac: \u201cMay He also give you the blessing of Abraham, to you and to your descendants with you, that you may possess the land of your sojournings, which God gave to Abraham\u201d (Genesis 28:4, NASB). Also consider Genesis 37:1 (ESV): \u201cJacob lived in the land of his father\u2019s sojournings, in the land of Canaan.\u201d God repeats the promise to Moses: \u201cI also established my covenant with them, to give them the land of Canaan, the land in which they lived as sojourners\u201d (Exodus 6:4, ESV). If there were any doubts regarding whether the period of sojourning encompassed Canaan, these doubts are dispelled when we harmonize different passages of Scripture. For instance, when we compare Exodus 12:40 with other relevant verses like Genesis 17:8, 28:4, and Exodus 6:4, it becomes evident that Canaan was indeed regarded as an integral part of the sojourning experience of Abraham and his descendants. This understanding is further emphasized by Jacob himself, who acknowledged that his sojourning extended beyond Egypt: \u201cThe days of the years of my sojourning are 130 years\u201d (Genesis 47:9, ESV). His response to Pharaoh is worded in such a way as to communicate that he considered himself to have already been \u201csojourning\u201d (\u05de\u05b8\u05d2\u05d5\u05bc\u05e8) before his time in Egypt. The root word \u05d2\u05bc\u05d5\u05bc\u05e8<\/strong> (gur<\/em>) gives rise to both \u05d2\u05b5\u05bc\u05e8<\/strong> (ger<\/em>) and \u05de\u05b8\u05d2\u05d5\u05bc\u05e8<\/strong> (magur<\/em>). Ger<\/em><\/strong> focuses on the person who is sojourning, emphasizing their status as a foreigner or temporary resident while magur<\/em><\/strong> highlights the place or act of sojourning, emphasizing the temporary or dependent nature of the dwelling. The use of magur<\/em> (\u05de\u05b8\u05d2\u05d5\u05bc\u05e8) in Genesis 17:8 and 28:4 highlights that Abraham and Jacob were already considered sojourners in Canaan, living temporarily in a land not yet fully theirs. This term underscores their transient status, emphasizing their reliance on God’s covenant promise of eventual ownership.23<\/sup><\/a><\/p>\n\n\n\n

Galatians 3:16-18 (430 Years)<\/h2>\n\n\n\n
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Now to Abraham and his Seed were the promises made. He does not say, \u201cAnd to seeds,\u201d as of many, but as of one, \u201cAnd to your Seed,\u201d who is Christ. And this I say, that the law, which was four hundred and thirty years later<\/em>, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise (Galatians 3:16-18).<\/p>\n<\/blockquote>\n\n\n\n

In this text, Paul seems to advocate that the 430-year clock started ticking when God made His promise to Abraham as per verse 16. Furthermore, this text does not appear to be an indication that God\u2019s promise to Abraham occurred after<\/em> they got to Egypt. It would be approximately 450 years from the start of the years of affliction until Israel received the land as their inheritance according to Acts 13:17-20:<\/p>\n\n\n\n

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The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it. And for about forty years he put up with them in the wilderness. And after destroying seven nations in the land of Canaan, he gave them their land as an inheritance. All this took about 450 years<\/em>. And after that he gave them judges until Samuel the prophet (ESV).<\/p>\n<\/blockquote>\n\n\n\n

Paul in this passage is simply summarizing the period including the 400 years of affliction (starting with Abraham\u2019s seed) and adding the 40 years of wandering in the desert after the Exodus and \u201cabout\u201d 10 years to complete the conquest of Canaan under Joshua.<\/p>\n\n\n\n

Though Paul is clearly aligned with the LXX, Wood24<\/sup><\/a> argues that in this passage Paul was intentionally attempting to be equivocal or ambiguous. As a scholar well-versed in both the Hebrew scriptures and the LXX, Paul was acutely aware of the textual variances and the surrounding discourse around this time period. So, arguing that Paul was purposefully attempting to be ambiguous is not convincing. Arguing that Paul aimed to use a figure that would \u201cnot be distracting yet historically accurate\u201d25<\/sup><\/a> is unpersuasive. Petrovich26<\/sup><\/a> argues that the LXX\u2019s mention of Israel and Canaan in Exodus 12:40 is dubious and not to be trusted.<\/p>\n\n\n\n

To say that Paul would not have been familiar with the reading in the Greek LXX and the Hebrew with regards to his comment in Galatians 3:17 is an untenable stretch. There is little debate about the authors of the New Testament, in their references to Old Testament texts, often utilizing the LXX as their source. This is exemplified in the apostle Paul\u2019s declaration in Galatians that the Law was instituted 430 years after the promise bestowed upon Abraham, not upon entering into Egypt. Though Paul\u2019s statement unequivocally aligns with the Septuagint\u2019s rendition, it is not to be suggested that Paul intended to endorse any particular clause or rendition of Exodus 12:40. Furthermore, it is critical to remember that the paramount intent of Paul\u2019s discourse is to direct attention towards Christ and not the length of the sojourn.27<\/sup><\/a><\/p>\n\n\n\n

Some advocates of the long sojourn contend that Galatians 3:17 does not refer to when the covenant was given but, instead, when it was \u201cconfirmed.\u201d Thus, according to them, the \u201cfinal confirmation\u201d could have been just before Jacob and his family entered Egypt, thus allowing for the entirety of the 430 years to have occurred in Egypt. The problem with this argument is that nowhere in Galatians is Isaac or Jacob mentioned concerning the 430 years. Paul specifically refers to the promise \u201cmade\u201d to Abram. Even if the text meant \u201cconfirmation\u201d of the promise to Abram, the legal ratification of the covenant occurred soon after Abram entered Canaan at or around 75 years old (Genesis 15:8-21).<\/p>\n\n\n\n

Nonetheless, by including this perspective in his epistles, Paul effectively integrated it into the scriptural canon. His scholarly stature and proficiency are well-documented (see Acts 5:34; 22:3), and his capability to comprehend both Hebrew and Greek texts is beyond dispute (not to mention the fact that Paul\u2019s words are inspired by God28<\/sup><\/a>). Hence, it is reasonable to conclude that Paul was thoroughly convinced of the historical veracity of his writings. The notion of his purposefully striving to be ambiguous does not \u201chold water.\u201d <\/p>\n\n\n\n

Moreover, it is worth emphasizing that the conjunction \u201cand\u201d in the phrase \u201cto Abraham and to his offspring\u201d suggests that Paul perceived the commencement of this temporal duration to be with Abraham, rather than with Jacob. Paul seems to be saying the 430-year sojourn (the same number of years noted in Exodus 12:41), started with Abraham when he said that the (Mosaic) Law came 430 years after the promise to Abraham. This passage alone, even without the LXX reference to Canaan, is the most powerful argument in favor of the short sojourn. <\/p>\n\n\n\n

It was this passage that convinced many of the most influential chronologists of the Bible including James Ussher29<\/sup><\/a> and Sir Isaac Newton.30<\/sup><\/a> Ussher was convinced that Galatians 3:17 provided the linchpin to estimating Israel\u2019s actual time in Egypt, which he estimated to be closer to 215 years rather than the full 430 years. Since then, many influential scholars including Calvin,31<\/sup><\/a> Albright,32<\/sup><\/a> and Floyd Nolen Jones33<\/sup><\/a> among many others have advocated the shorter Egyptian sojourn.<\/p>\n\n\n\n

Genesis 15 (400 years)<\/h2>\n\n\n\n
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Then He said to Abram: \u201cKnow certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years<\/em>. And also the nation whom they serve I will judge; afterward they shall come out with great possessions. Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete\u201d (vss. 13-16).<\/p>\n<\/blockquote>\n\n\n\n

Genesis 15:13-16 identifies specifically that it was Abraham\u2019s offspring<\/em> (Isaac and his descendants) that would be sojourners and afflicted for 400 years. They were in Canaan first (Psalm 105:12-13), and afterward in Egypt. This persecution, which started with mockery when Ishmael, the son of an Egyptian, taunted Isaac as described in Genesis 21:9, eventually escalated to the most heinous form of murder\u2014the killing of newborn children. This pattern of persecution persisted in various forms for 400 years. However, God would bring judgment upon the nation they serve, and Abraham\u2019s family would return to Canaan in the fourth generation (a final point that is discussed later in this article).<\/p>\n\n\n\n

When did Abram\u2019s descendants begin to be \u201cafflicted\u201d for 400 years? While some may assert that this affliction started upon Israel\u2019s entry into Egypt, this cannot be the case as Joseph and his family initially lived in the richest part of the Delta under the special favor of the pharaoh until his death at least 71 years34<\/sup><\/a> after the arrival of Jacob and his brothers. That is, there was first a time of favor and then a time of affliction for the Israelites in Egypt. Joseph was about 39 when his family arrived in Egypt (compare Genesis 41:46,47,53; 45:6,11) and he died at 110 (Genesis 50:22). Thus, the Israelites were peacefully living in Egypt for at least 71 years before the persecution erupted. These 71 years without affliction must be added to the 400 years of affliction in Egypt, so the sojourn would have to be at least 470 years. But this reckoning cannot be true, for the maximum time given for the sojourn was 430 years according to Exodus 12:40-41. What can be said with certainty is that Israel\u2019s arrival in Egypt did not <\/em>start the clock of affliction per Genesis 15.<\/p>\n\n\n\n

Long sojourn advocates often argue against the short sojourn approach by claiming that the Israelites could not have been under obvious persecution until they arrived in Egypt\u2014but this is not necessarily the case. Furthermore, the text in no way demands that this affliction or oppression entailed slavery or physical harm. In fact, the Hebrew word used for \u201caffliction\u201d in Genesis 15:13-16 is the same Hebrew word used in Genesis 16:6 describing how Sarai treated Hagar when she forced her to flee. In other words, the \u201caffliction\u201d of Abraham\u2019s descendants may refer to any kind of adversity, humility, or weakening. Thus, the short sojourn approach asserts that both wandering and persecution were occurring to Abraham\u2019s descendants before they settled in Egypt. Accordingly, the affliction of Genesis 15 would begin with the mistreatment of Isaac by Ishmael, Hagar\u2019s son, who had Egyptian lineage.35<\/sup><\/a> Isaac also faced persecution by the Philistines (Genesis 26:17-22), and Jacob faced affliction in the service of Laban. As an example, Jacob says in Genesis 31:42,<\/p>\n\n\n\n

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Unless the God of my father, the God of Abraham and the Fear of Isaac, had been with me, surely now you would have sent me away empty-handed. God has seen my affliction<\/em> and the labor of my hands, and rebuked you last night.<\/p>\n<\/blockquote>\n\n\n\n

Instead of continuous oppression, the 400 years establish a timeframe from the initial persecution to the final persecution under consideration.<\/p>\n\n\n\n

Furthermore, the concept of servitude (vss. 13-14) certainly conjures images of Israel being enslaved by the Egyptians, but it may also include other examples of Abraham\u2019s descendants serving others in foreign lands. One prominent example is Jacob\u2019s years of service to Laban.<\/p>\n\n\n\n

Although verse 14 denotes a single<\/em> nation (\u201cthe<\/em> nation whom they serve\u201d), Egypt, receiving the Lord\u2019s judgment, this reference does not preclude verse 13 from referring to affliction within Canaan as well as Egypt. Instead, verse 13 refers to sojourning in \u201ca<\/em> land,\u201d not the <\/em>land of Egypt specifically. It is clear that while verse 14 focuses more on Egypt, verse 13 is more general and, therefore, logically includes sojourning, serving, and affliction in both Canaan and Egypt.<\/p>\n\n\n\n

Acts 7:6-7 (400 years)<\/h2>\n\n\n\n
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But God spoke in this way: that his descendants would dwell in a foreign land, and that they would bring them into bondage and oppress them four hundred years<\/strong>. \u201cAnd the nation to whom they will be in bondage I will judge,\u201d said God, \u201cand after that they shall come out and serve Me in this place.\u201d<\/p>\n<\/blockquote>\n\n\n\n

In this passage, Luke records Stephen\u2019s speech referring to the subsequent clarification\/reiteration of the promise to Abraham. In the promise, God foretells the affliction of Abraham\u2019s progeny, a detail that was absent in the initial promise found in Genesis 12 but was later introduced during the reaffirmations in Genesis 15 and 17. Hence, Stephen\u2019s mention of 400 years of tribulation is not only remarkably precise but also incredibly accurate. Both Genesis 15 and Stephen aimed to convey historical information regarding the duration of persecution endured by Abraham\u2019s descendants. Again, it is essential to clarify that this timeframe does not solely encompass the time spent in Egypt or the entire sojourn period. However, upon closer examination of the text, it becomes evident that there is remarkable precision in this narrative.<\/p>\n\n\n\n

[Part two<\/a> of this article will appear in next month\u2019s issue of R&R<\/em>.]<\/p>\n\n\n\n

Endnotes<\/h1>\n\n\n\n

1<\/sup><\/a> D.N. Petrovitch (2019), \u201cDetermining the Precise Length of the Israelite Sojourn in Egypt,\u201d Near Eastern Archaeological Society Bulletin<\/em>, 64:21-41. See also Douglas Petrovich (2006), \u201cAmenhotep II and the Historicity of the Exodus Pharaoh,\u201d The Master\u2019s Seminary Journal<\/em>, 17[1]:81-110, Spring.<\/p>\n\n\n\n

2<\/sup><\/a> Kenneth Kitchen (2003), On the Reliability of the Old Testament<\/em> (Grand Rapids, MI: Eerdmans), pp. 355-356; Gordon J. Wenham (1987), Genesis 1-15<\/em>, Word Biblical Commentary (Waco, TX: Word), 1:332.<\/p>\n\n\n\n

3<\/sup><\/a> Gleason L. Archer, Jr. (1964), A Survey of Old Testament Introduction<\/em> (Chicago, IL: Moody Press), p. 205.<\/p>\n\n\n\n

4<\/sup><\/a> Merrill F. Unger (1964), Archaeology and the Old Testament<\/em> (Grand Rapids, MI: Zondervan), p. 134.<\/p>\n\n\n\n

5<\/sup><\/a> John Rea (1961), \u201cThe Time of the Oppression and the Exodus,\u201d Grace Theological Journal<\/em>, Winter, 2.1:7.<\/p>\n\n\n\n

6<\/sup><\/a> Leon Wood (1970), A Survey of Israel\u2019s History<\/em> (Grand Rapids, MI: Zondervan), p. 114.<\/p>\n\n\n\n

7<\/sup><\/a> D.N. Petrovitch (2019), \u201cDetermining the Precise Length of the Israelite Sojourn in Egypt,\u201d Near Eastern Archaeological Society Bulletin<\/em>, 64:21-41.<\/p>\n\n\n\n

8<\/sup><\/a> Jack R. Riggs (1971), \u201cThe Length of Israel\u2019<\/em>s Sojourn in Egypt,\u201d Grace Theological Journal<\/em>, Winter, 12[1]:32; Paul J. Ray, Jr. (1986), \u201cThe Duration of the Israelite Sojourn in Egypt,\u201d Andrews University Seminary Studies<\/em>, 24[3]:231-248, Autumn; Eugene H. Merrill (2008), Kingdom of Priests: A History of Old Testament Israel<\/em>, 2nd ed. (Grand Rapids, MI: Baker), pp. 92-96; Douglas K. Stuart (2006), Exodus<\/em>, New American Commentary (Nashville, TN: Broadman & Holman), 2:305; Andrew E. Steinmann (2011), From Abraham to Paul: A Biblical Chronology<\/em> (St. Louis, MO: Concordia), pp. 68-70; Richard S. Hess (2018), \u201cThe Ancestral Period,\u201d in Behind the Scenes of the Old Testament: Cultural, Social, and Historical Contexts<\/em>, ed. Johnathan S. Greer, John W. Hilber, and John H. Walton (Grand Rapids, MI: Baker), p. 187; Rodger C. Young (2018), \u201cUssher Explained and Corrected,\u201d Bible and Spade<\/em>, 47, Spring.<\/p>\n\n\n\n

9<\/sup><\/a> The giving of the law at Mount Sinai, just a few months after the Exodus from Egypt, dates to ca. 1446 B.C. while Abraham at the moment that he received the promise according to Galatians 3:17 is around ca. 1875\/76 B.C. Thus, 1876 B.C.-1446 B.C. = 430 years. See the later section on \u201cDating the Sojourn\u201d for more details.<\/p>\n\n\n\n

10<\/sup><\/a> John Calvin (1554), Calvin\u2019s Commentaries, Genesis,<\/em> translated from the Calvin Translation Society Edition, Christian Classics Ethereal Library, https:\/\/ccel.org\/ccel\/calvin\/commentaries.i.html.<\/p>\n\n\n\n

11<\/sup><\/a> Joseph Benson (1811), \u201cCommentary on the Old and New Testaments,\u201d Bible Hub, www.biblehub.com\/commentaries\/benson\/.<\/p>\n\n\n\n

12<\/sup><\/a> William F. Albright (1969), Yahweh and the Gods of Canaan<\/em> (Garden City, NY: Doubleday), pp. 153-54; William F. Albright (1963), The Biblical Period from Abraham to Ezra<\/em>, revised and expanded (New York, NY: Harper and Row), p. 11.<\/p>\n\n\n\n

13<\/sup><\/a> Floyd Nolen Jones (2009), The Chronology of the Old Testament<\/em>, rev. edition (Green Forest, AR: Master Books).<\/p>\n\n\n\n

14<\/sup><\/a> Matthew Henry (1706), Matthew Henry\u2019s Concise Commentary on the Whole Bible<\/em>, Bible Study Tools, www.biblestudytools.com\/commentaries\/matthew-henry-concise\/<\/a>; Robert Jamieson, A.R. Fausset, and David Brown (1871), Commentary Critical and Explanatory on the Whole Bible<\/em>, StudyLight, www.studylight.org\/commentaries\/jfb.html<\/a>; John Gill (1980), Exposition of the Entire Bible<\/em>, Bible Study Tools, https:\/\/www.biblestudytools.com\/commentaries\/gills-exposition-of-the-bible\/<\/a>; H.N. Orlinsky (1960), Ancient Israel<\/em> (Ithaca, NY: Cornell University Press), p. 34; Merrill F. Unger (1964), Archaeology and the Old Testament<\/em> (Grand Rapids, MI: Zondervan), p. 144; Martin Anstey (1913), The Romance of Bible Chronology<\/em> (London: Marshall Brothers), p. 114; H.A.W. Meyer (1873), The Epistle to the Galatians<\/em> (Edinburgh: T. & T. Clark), p. 167; John Eadie (1869), A Commentary on the Greek Text of the Epistle of Paul to the Galatians<\/em> (Edinburgh: T. & T. Clark), p. 260; Henry Alford (1958), The Greek Testament<\/em> (Chicago, IL: Moody Press), p. 31; Donald McDonald (1887), \u201cChronology,\u201d The Imperial Bible Dictionary<\/em>, ed. Patrick Fairbairn (London: Blackie and Son), p. 31; Tertullian (1885), \u201cAnswer to the Jews 2,\u201d Ante-Nicene Fathers<\/em>, 3:153; S. Olam 3 (210 years)\u2014see Heinrich W. Guggenheimer (1998), Seder Olam: The Rabbinic View of Biblical Chronology<\/em> (Lanham, MD: Jason Aronson, Inc.), p. 24; J. Ussher (2003), The Annals of the World<\/em> (Green Forest, AR: Master Books); James G. Murphy (1866), A Critical and Exegetical Commentary on the Book of Exodus<\/em> (Edinburgh: T. & T. Clark), p. 134; George Bush (1859), Commentary on Exodus<\/em>, reprint (Grand Rapids, MI: Kregel), p. 150; James K. Hoffmeier (2007), \u201cWhat Is the Biblical Date for the Exodus? A Response to Bryant Wood,\u201d Journal of the Evangelical Theological Society<\/em>, 50[2]:226, June; Robert T. Anderson and Terry Giles (2012), \u201cThe Samaritan Pentateuch: An Introduction to Its Origin, History, and Significance for Biblical Studies,\u201d Resources for Biblical Studies<\/em> (Atlanta, GA: Society of Biblical Literature), 72:81; Edwin R. Thiele (1963), \u201cChronology, Old Testament,\u201d The Zondervan Pictorial Bible Dictionary<\/em>, ed. Merrill C. Tenney (Grand Rapids, MI; Zondervan), p. 167. Thiele contends that providing a definitive response regarding all aspects of the 430-year sojourn is challenging. However, he suggests that, according to Galatians 3:16-17, the sojourn likely encompassed both Canaan and Egypt.<\/p>\n\n\n\n

15<\/sup><\/a> Jonathan Moore (2023), \u201cCurrent Perspectives on the Historicity and Timing of the Conquest of Canaan,\u201d Reason & Revelation<\/em> 43[10]; Jonathan Moore (2023), \u201cThe Biblical Conquest: Myth or History?\u201d Bible & Spade<\/em>, 36[3]; Jonathan Moore (2024), \u201cThe Date of the Exodus: What Does the Bible Say and Why Does It Matter? Part 1,\u201d Reason & Revelation<\/em>, 44[6]:2-10; Jonathan Moore (2024), \u201cThe Date of the Exodus: What Does the Bible Say and Why Does It Matter? Part 2,\u201d Reason & Revelation<\/em>, 44[7]:2-10.<\/p>\n\n\n\n

16<\/sup><\/a> Though some<\/em> late-date (ca. 1290 B.C.) Exodus advocates support the short sojourn, including Kitchen and Hoffmeier, this shared viewpoint on the sojourn does not in any way alter my views on the date of the Exodus. Many early-date (1446 B.C.) Exodus advocates also<\/em> support the short sojourn as these views are not incompatible.<\/p>\n\n\n\n

17<\/sup><\/a> Hillel was the father of modern-day Jewish chronology from the 1st century B.C. See Leonard Kravitz and Kerry M. Olitzky (1999), Pirkei Avot: A Modern Commentary on Jewish Ethics<\/em> (Millburn, NJ: Behrman House). See also Ussher (2003); Douglas Petrovich (2006), \u201cAmenhotep II and The Historicity of the Exodus Pharaoh,\u201d The Master\u2019s Seminary Journal<\/em>, 17[1]:81-110, Spring; Merrill F. Unger (1981), Commentary on the Old Testament<\/em>, 2 vols. (Chicago, IL: Moody Press); Bryant G. Wood (2005), \u201cThe Rise and Fall of the 13th-Century Exodus-Conquest Theory,\u201d Journal of the Evangelical Theological Society<\/em>, 48[3]:475-489, September; Rodger C. Young (2003), \u201cWhen Did Solomon Die?\u201d Journal of the Evangelical Theological Society<\/em>, 46[4]:60, December; David M. Howard (1998), Joshua: An Exegetical and Theological Exposition of Holy Scripture<\/em> (Nashvill, TN: B&H Publishing Group), p. 37; Walter C. Kaiser, Jr. (1998), A History of Israel from the Bronze Age Through the Jewish Wars<\/em> (Nashville, TN: Broadman & Holman), pp. 104-111; Walter C. Kaiser, Jr. (1990), The Expositor\u2019s Bible Commentary: Exodus<\/em>, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan), 2:288-291; Eugene H. Merrill (1996), Kingdom of Priests: A History of Old Testament Israel<\/em> (Grand Rapids, MI: Baker), pp. 66-75; Scott Stripling (2021), \u201cThe Early Date: The Exodus Took Place in the Fifteenth Century B.C.,\u201d in Five Views on the Exodus: Historicity, Chronology, and Theological Implications<\/em>, ed. Mark Jansen (Grand Rapids, MI: Zondervan Academic), pp. 1-42; Bryant Wood (2007), \u201cThe Biblical Date for the Exodus is 1446 B.C.: A Response to James Hoffmeier,\u201d Journal of the Evangelical Theological Society<\/em>, 50:249-258; Bryant Wood (2003), \u201cFrom Rameses to Shiloh: Archaeological Discoveries Bearing on the Exodus-Judges Period,\u201d in Giving the Sense: Understanding and Using Old Testament Historical Texts<\/em>, ed. David M. Howard Jr. and Michael A. Grisanti (Grand Rapids, MI: Kregel), pp. 256-262; William H. Shea (2003), \u201cThe Date of the Exodus,\u201d in Giving the Sense <\/em>(Grand Rapids, MI: Kregel), pp. 236-255.<\/p>\n\n\n\n

18<\/sup><\/a> Vilis Lietuvietis (2020), Was the Masoretic Text\u2019s Ex. 12:40 430 years sojourn to the Exodus begun by Abraham or Jacob?: Hyksos Dyn. 15 Khyan and Khamudi; Dyn. 18 Ahmose, Amenhotep I, Thutmose I, Hatshepsut, Thutmose III, and Exodus Pharaoh Amenhotep II attest. Thoroughly Perfected Final Edition (7 May 2020)<\/em>, https:\/\/www.researchgate.net\/publication\/341215041_Was_the_Masoretic_Text\u2019s_Ex_1240_430_years_sojourn_to_the_Exodus_begun_by_Abraham_or_Jacob_Hyksos_Dyn_15_Khyan_and_Khamudi_Dyn_18_Ahmose_Amenhotep_I_Thutmose_I_Hatshepsut_Thutmose_III_and_Exodus_Phara<\/a>.<\/p>\n\n\n\n

19<\/sup><\/a> The term \u201cLXX\u201d symbolizes the 70 or, more precisely, 72 scholars who were engaged in the translation of the Hebrew Pentateuch into Greek during the third century B.C. Each of the 12 tribes of Israel contributed six translators to this task. The Septuagint, rather than being a single uniform text, represents an anthology of Greek translations, the work of numerous scribes, likely compiled over several centuries and possibly originating from various locales. See Karen H. Jobes and Mois\u00e9s Silva (2015), Invitation to the Septuagint<\/em>, 2nd<\/sup> ed. (Grand Rapids, MI: Baker Academic).<\/p>\n\n\n\n

20<\/sup><\/a> All emphases in Scripture references are added by the author.<\/p>\n\n\n\n

21<\/sup><\/a> For additional source material in support of the short sojourn and the LXX, see Ussher (2003); compare No. 139, p. 31, with No. 192, p. 39, and also with No. 72, p. 25; D. Down (2001), \u201cReply to Letter, Biblical Chronology,\u201d Journal of Creation<\/em>, 18[1]:58; W.M. Viccary (2007), \u201cBiblical chronology\u2014Our Times are in His Hands,\u201d Journal of Creation<\/em>, 21[1]:62-67; P. Mauro (1987), The Wonders of Bible Chronology<\/em> (Sterling, VA: Grace Abounding Ministries), pp. 1-5.<\/p>\n\n\n\n

22<\/sup><\/a> D.N. Petrovitch (2019), \u201cDetermining the Precise Length of the Israelite Sojourn in Egypt,\u201d Near Eastern Archaeological Society Bulletin<\/em>, 64:26.<\/p>\n\n\n\n

23<\/sup><\/a> Magur<\/em> (\u05de\u05b8\u05d2\u05d5\u05bc\u05e8), noun [masc.], refers to \u201csojourning place\u201d or \u201cdwelling place,\u201d often in the plural. Found in contexts like God\u2019<\/em>s covenant with Abraham (Genesis 17:8; 28:4; Exodus 6:4), it denotes transience (e.g., Genesis 47:9) and metaphorically represents life as a sojourner (Psalm 119:54). Francis Brown, S. R. Driver, and Charles A. Briggs (1996), The Brown-Driver-Briggs Hebrew and English Lexicon<\/em> (Peabody, MA: Hendrickson Publishers), S.v. \u201cH4033. magor.\u201d<\/p>\n\n\n\n

24<\/sup><\/a> Leon Wood (1986), A Survey of Israel\u2019s History<\/em> (Grand Rapids, MI: Zondervan), p. 66.<\/p>\n\n\n\n

25<\/sup><\/a> Ibid.<\/p>\n\n\n\n

26<\/sup><\/a> Petrovitch (2019), pp. 21-41; Petrovich (2006), pp. 81-110.<\/p>\n\n\n\n

27<\/sup><\/a> Meyer (1873), p. 167; Alford (1958), p. 31.<\/p>\n\n\n\n

28<\/sup><\/a> Eric Lyons (2009), \u201cThe New Testament: A Product of Man or God?\u201d Apologetics Press, https:\/\/apologeticspress.org\/the-new-testament-a-product-of-man-or-god-830\/<\/u><\/a>.<\/p>\n\n\n\n

29<\/sup><\/a> Ussher (2003). Originally published in 1658.<\/p>\n\n\n\n

30<\/sup><\/a> Jed Z. Buchwald and Mordechai Feingold (2013), Newton and the Origin of Civilization <\/em>(Princeton, NJ: Princeton University Press).<\/p>\n\n\n\n

31<\/sup><\/a> Calvin.<\/p>\n\n\n\n

32<\/sup><\/a> Albright (1963).<\/p>\n\n\n\n

33<\/sup><\/a> Jones (2009).<\/p>\n\n\n\n

34<\/sup><\/a> Joseph was 17 when he had his first two dreams (Genesis 37:2), and his brothers sold him into slavery. He was 30 when he entered Pharaoh\u2019s household (Genesis 41:46). Jacob arrived in the early part of the famine (Genesis 45:6), which started after seven years of plenty, so Joseph was around 40 years old. Jacob arrived in Egypt at the age of 130 (Genesis 47:9) and then died at the age of 147 (Genesis 47:28). Joseph died at 110 (Genesis 50:22).<\/p>\n\n\n\n

35<\/sup><\/a> Interestingly, Ishmael mocks young Isaac, therefore he was cast out. Before this moment, Ishmael was called Abraham\u2019s son (Genesis 17:25) but, afterward, he was called the \u201cson of the Egyptian\u201d (Genesis 21:9), \u201cson of the bondwoman,\u201d and \u201clad.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

[EDITOR\u2019S NOTE: Dr. Jonathan Moore is a board-certified podiatric physician and surgeon. Moore also holds Masters degrees in Medical Education and Biblical Studies and completed a Ph.D. at Amridge University in Biblical Studies with an emphasis in Biblical Archaeology. In addition to practicing medicine part-time, Moore teaches, guides, and provides intensive biblical education around the… Read More<\/a><\/p>\n","protected":false},"author":3,"featured_media":32424,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[141,13],"tags":[],"kids-category":[],"people":[660],"bible-book":[],"language":[168],"age-group":[173],"publication":[248],"class_list":["post-32423","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-archaeology-inspiration-of-the-bible","category-inspiration-of-the-bible","people-jonathan-moore","language-english","age-group-adults","publication-reason-revelation"],"acf":[],"jetpack_featured_media_url":"https:\/\/apologeticspress.org\/wp-content\/uploads\/2025\/02\/LI-When-Where-was-Israels-Sojourn-in-Egypt-PT-1-JMoore-02.jpg","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/posts\/32423","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/comments?post=32423"}],"version-history":[{"count":5,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/posts\/32423\/revisions"}],"predecessor-version":[{"id":32743,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/posts\/32423\/revisions\/32743"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/media\/32424"}],"wp:attachment":[{"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/media?parent=32423"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/categories?post=32423"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/tags?post=32423"},{"taxonomy":"kids-category","embeddable":true,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/kids-category?post=32423"},{"taxonomy":"people","embeddable":true,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/people?post=32423"},{"taxonomy":"bible-book","embeddable":true,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/bible-book?post=32423"},{"taxonomy":"language","embeddable":true,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/language?post=32423"},{"taxonomy":"age-group","embeddable":true,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/age-group?post=32423"},{"taxonomy":"publication","embeddable":true,"href":"https:\/\/apologeticspress.org\/wp-json\/wp\/v2\/publication?post=32423"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}