CrossLinks Topical Index - EG


Egypt : archaeology - Egypt - Exodus unrecorded ; Babylon - Assyria - Egypt - and Israel; brook - of Egypt; chronology - B.C. 1446 (Shebat - Nisan) - Egyptian plagues - Steinmann ; chronology - B.C. 1677 - Jacob to Egypt - Klassen ; chronology - B.C. 1706 - Jacob to Egypt - Jones ; chronology - B.C. 1867 - Jacob enters Egypt - Steinmann ; chronology - B.C. 1876 - Jacob’s family enters Egypt - Steinmann ; chronology - B.C. 1878 - Egypt years of famine begin - Steinmann ; chronology - B.C. 1885 - Egypt years of plenty begin - Steinmann ; chronology - Egypt ; Egypt - alliance with; Egypt - Babylon - destroys; Egypt - feast of tabernacles ; Egypt - frog - god ; Egypt - gods - Israel served; Egypt - gods - judged ; Egypt - Ham; Egypt - journey route after leaving; Egypt - judged; Egypt - liberation promised; Egypt - plagues; Egypt - plagues - angelic; Egypt - Rahab; Egypt - return by Israel promised; Egypt - riches from prophesied ; Egypt - turned against Jacob by God ; Egypt - will know God; highway - Assyria to Egypt; idolatry - Israel's from Egypt; Israel - born in Egypt ; Israel - Egyptian mention ; Jacob - to Egypt; Moses - deliverer from Egypt; Moses - learned in wisdom of Egypt; Mt. Sinai - travel time from Egypt; origin - of Messiah; Rameses - Egypt - early ; river - of Egypt ; trusting - in Egypt
Egypt - alliance with : Isa. 30:1-2
Egypt - Babylon - Assyria - and Israel : Babylon - Assyria - Egypt - and Israel
Egypt - Babylon - destroys : Eze. 30; Eze. 32:11
Egypt - brook of : brook - of Egypt
Egypt - chronology - errors : chronology - Egypt
Egypt - early mention of Israel : Israel - Egyptian mention
Egypt - Exodus unrecorded : archaeology - Egypt - Exodus unrecorded
Egypt - feast of tabernacles : Lev. 23:34; Zec. 14:18

"Using Egypt as an illustration of a reluctant nation to keep the Feast of Tabernacles is especially significant, for originally the Feast of Tabernacles was inaugurated as part of a memorial festival of the deliverance of Israel from the Egyptian Bondage." Ref-0219, p. 497.


Egypt - frog - god : Ex. 8

"Frogs were quite plentiful in Egypt but were not viewed as something loathsome; however, because of their countless numbers were regarded as a symbol of fertility, and consequently, there were a number of toad deities in Egypt, the most popular of which was Heqt of whom the toad was a theophany. It is no wonder then that even the involuntary slaughter of one of these creatures was punishable by death." Jerry M. Hullinger, A Reexamination of Pharaoh’s Hard Heart with regard to Egyptian Religion, Ref-0785, Vol. 16 No. 47 April 2012, 23-40, p. 37.


Egypt - gods - Israel served : Jos. 24:14-15
Egypt - gods - judged : Ex. 12:12; Ex. 18:11; Num. 33:4

"The Nile was the “heartbeat” of Egypt, and therefore was deified, and became one of the earliest and greatest gods which was even reflected in Egyptian hymnology. . . . Frogs were quite plentiful in Egypt but were not viewed as something loathsome; however, because of their countless numbers were regarded as a symbol of fertility, and consequently, there were a number of toad deities in Egypt, the most popular of which was Heqt of whom the toad was a theophany. It is no wonder then that even the involuntary slaughter of one of these creatures was punishable by death." Jerry M. Hullinger, A Reexamination of Pharaoh’s Hard Heart with regard to Egyptian Religion, Ref-0785, Vol. 16 No. 47 April 2012, 23-40, p. 37.


Egypt - Ham : Ps. 78:51; Ps. 105:23; Ps. 105:27; Ps. 106:22
Egypt - highway to Assyria : highway - Assyria to Egypt
Egypt - idolatry of Israel from : idolatry - Israel's from Egypt
Egypt - Israel born in : Israel - born in Egypt
Egypt - Israel goes to : Jacob - to Egypt
Egypt - Jacob enters - date - Steinmann : chronology - B.C. 1867 - Jacob enters Egypt - Steinmann
Egypt - Jacob to - date - Jones : chronology - B.C. 1706 - Jacob to Egypt - Jones
Egypt - Jacob to - date - Klassen : chronology - B.C. 1677 - Jacob to Egypt - Klassen
Egypt - Jacob’s family enters - date - Steinmann : chronology - B.C. 1876 - Jacob’s family enters Egypt - Steinmann
Egypt - journey route after leaving : Num. 33:1-49
Egypt - judged : Eze. 29:10-13
Egypt - liberation promised : Gen. 15:14; Ex. 3:8; Acts 7:7; Acts 7:14
Egypt - Moses as deliverer from : Moses - deliverer from Egypt
Egypt - Moses taught in : Moses - learned in wisdom of Egypt
Egypt - out of : origin - of Messiah
Egypt - plagues : Ex. 18:11; Ps. 78:43-51; Ps. 105:34; Ps. 136:10
Egypt - plagues - angelic : Ps. 78:49
Egypt - plagues - date - Steinmann : chronology - B.C. 1446 (Shebat - Nisan) - Egyptian plagues - Steinmann
Egypt - Rahab : Ps. 87:4; Ps. 89:10; Isa. 51:9
Egypt - Rameses - early : Rameses - Egypt - early
Egypt - return by Israel promised : Gen. 15:16; Gen. 46:4; Gen. 50:24
Egypt - riches from prophesied : Gen. 15:14; Ex. 11:2-3; Ex. 12:35-36

"As to the moral problem involved in this curious way of securing the gold and silver, it must be remembered that the Israelites had labored long for the Egyptians under a cruel and murderous corvee system of forced labor which had never been paid for (Ex. 1:8-16)." Ref-0183, p. 75.


Egypt - river of : river - of Egypt
Egypt - travel time to Sinai : Mt. Sinai - travel time from Egypt
Egypt - trusting in : trusting - in Egypt
Egypt - turned against Jacob by God : Ex. 1:8; Ex. 1:10; Jos. 11:20; Ps. 105:25

✪ See heart - hardened by God. "Since Moses was born 80 years before the Exodus in 1526 B.C. (Exod 7:7; cf. Deut 34:7) and Aaron was born three years earlier in 1529 B.C. (Exod 7:7; Num 33:39), they would have been born in the reign of Ahmose (1539-1515). Thus, Ahmose, the founder of the eighteenth dynasty is probably the “new king over Egypt who did not know Joseph” (Exod 1:8)." Ref-1307, p. 82 "The memory of the Hyksos rulers combined with Israel sharing a common Semitic background with the Hyksos explains the Egyptian’s fear that if war came to Egypt Israel would “join our enemies, fight against us, and escape from the land.” (Exod 1:10)." Ref-1307, p. 82


Egypt - will know God : Ps. 68:31; Isa. 19:19
Egypt - years of famine begin - date - Steinmann : chronology - B.C. 1878 - Egypt years of famine begin - Steinmann
Egypt - years of plenty begin - date - Steinmann : chronology - B.C. 1885 - Egypt years of plenty begin - Steinmann
Egyptian : Egyptian - duration of bondage ; Egyptian - prohibited for 3 generations; Ishmael - wife Egyptian
Egyptian - duration of bondage : Gen. 12:1; Gen. 12:4; Gen. 15:13; Gen. 21:5-8; Gen. 21:9; Gen. 25:26; Gen. 46:1-4; Gen. 47:9; Ex. 12:37; Ex. 6:16-20; Ex. 12:40-41; Acts 7:6; Gal. 3:16-17; Gal. 4:28-29

"Professor Bryant Wood, from the Associates for Biblical Research. . . concludes that the period of 430 years mentioned in Exodus 12:40 was not the total period of time from Abraham to the Exodus, as seemingly implied in Galatians 3:17, but was the actual period of the Israelite presence in Egypt." Ref-0003, Vol. 15(1) 2001, p. 54. "It can be seen that Genesis 12:40 above can be interpreted two ways -- either 430 years that the Israelites were in Egypt, or 430 years for their whole sojourn which started from the time Abraham came to Canaan. . . . the Samaritan Pentateuch and Septuagint speak not of ‘lived in Egypt’ but ‘lived in Egypt and Canaan.’ Galatians 3 makes it clear that the 430 years is from when the promise was given to Abraham until the law was given at Sinai." David Down, Ref-0003, 17(2), 2003, p. 71. "In short, the various lines of evidence would seem to indicate that the 430 years should be taken at face value for the Israelite sojourn in Egypt. In any event, it seems to me that the case for this particular reconstruction is tenable and defensible, and that it deserves attention as an alternative to the “short-chronology” interpretation." Paul J. Ray, Jr. "The Duration of the Israel Sojourn in Egypt", Ref-0066, Vol. 17 No. 2 (2004):33-44, p. 42. "When the Bible says 430 years it refers to the whole time, beginning with the covenant to Abraham as he entered the land, and when it says 400 years it refers to starting with Abraham's seed. Here are the verses which say 430 years: [Ex. 12:40-41; Gal. 3:17]. . . Here are the references to 400 years: [Gen. 15:13; Acts 7:6]. . . Hebrew scholars say to read the above verses like this: the passage first lists items of seed, stranger, serve, afflict; then it adds the information that all this happened within 400 years. The 400 years applies to all the preceding items, not just to the last one of ‘afflict’. In other words, do not connect the last phrase too closely with the next to last; it refers to the whole time. When does the 400 years begin? It begins with Isaac thirty years after Abram entered the land. Abraham was 75 years old when he entered the land and was 100 years old when Isaac was born. That's twenty-five years. And five more years of Isaac's life would make a total of thirty. In Genesis 21 [Gen. 21:8] we find an event that could qualify as changing the count from Abraham to Isaac. It is the weaning of Isaac, upon which they had a great feast, and upon which Abraham cast out Hagar and her son. Weaning children at age five is common in some cultures. The 215 years comes from adding the years the patriarchs were in Canaan (Genesis 12:4, 21:5, 25:26, 47:9) and subtracting that 215 years from the total sojourn of 430 years." Ruth Beechick, Ref-0003, Vol. 15(1) 2001, 60-61. "The figure of 400 years for the oppression of the Israelites is taken from Gen. 15:13. According to Ex. 12:40 (MT) their sojourning in Egypt lasted 430 years, for which 400 might be taken as a round number. But rabbinical exegesis reckoned the 400 years as running from the birth of Isaac to the Exodus. Cf. Paul in Gal. 3:17, where the giving of the law (in the third month after the Exodus) is dated 430 years after the promise to Abraham (Gen. 12:3, 7; 13:15, etc.) This accords with the Samaritan and LXX expansion of Ex. 12:40, which includes in the 430 years the Israelites’ sojourning in Canaan as well as in Egypt. The period spent in Egypt would then be considerably shorter; cf. Gen. 15:16, “in the fourth generation they shall come back here.”" Ref-0653, p. 135 n. 22. "[In Galatians 3:16-17] Paul explains to the Galatians that God's promise made to Abraham has not been abrogated or nullified by the law given to Moses just after the Exodus 430 years later. The 430 years of Exodus 12:40 are therefore interpreted by Paul as being the time span from the receiving of the promise by Abraham until the giving of the law to Moses, and not the period covering the descent of Jacob and his family into Egypt and their descendants’ subsequent return in the Exodus. . . . Clearly Stephen [Acts 7:2-4] has interpreted Genesis 12:1-3 as an event that occurred not only prior to Abraham's leaving Haran . . . when he was 75 years old (see Genesis 12:4) but also before he even reached Haran from Chaldea. This interpretation, which we must now accept since Stephen was said to be ‘full of faith and the Holy Spirit’ (Acts 6:5) and therefore divinely inspired is also one supported by the KJV rendering of the first few words of Genesis 12:1 which read: ‘Now the Lord had said unto Abram...’ The use of the pluperfect tense here is not followed in modern translations . . . The apostle Paul [Gal. 3:16-17] then makes the point that the law, which was given 430 years later, does not nullify the promise given to Abraham. Paul, therefore, reckons the 430-year time period to begin at Genesis 12:7 when Abraham was 75 years old." Mike Viccary, "Biblical chronology - our times are in His hands", Ref-0784, Volume 21 Number 1, 2007, 62:66, pp. 62-63. "The Samaritan Pentateuch and the Alexandrine copy of the LXX have a slightly different reading at Exodus 12:40 that favour the view taken by Paul in Galatians. According to Torrey, the Samaritan Pentateuch, for example, reads: ‘Now the sojourning of the children of Israel, and of their fathers in the land of Canaan and in the land of Egypt, was 430 years.’" Mike Viccary, "Biblical chronology - our times are in His hands", Ref-0784, Volume 21 Number 1, 2007, 62:66, p. 64. "Now the first thing that strikes me in [Genesis 15:13] quoted from the KJV is the switch from singular (thy seed, a stranger) to plural (theirs, them etc.). . . . Although the KJV version is faithful to the original translation, modern versions ignore the fact that the word ‘stranger’, the verb ‘to be’, and the word ‘seed’ are all in the singular, supplying them as plurals instead: . . . I believe that the use of the singular and plural in verse 13, a double statement is intended here. Modern translations give the impression that only Abraham's later descendants are meant here, referring exclusively to those in Egypt. I suggest, however, that the Lord intends us to understand that the 400-year period began with the oppression experienced by Abraham's seed Isaac. Thus the Lord is speaking not only about what will happen to Abraham's seed (his descendant Isaac) but also about what will befall the many descendants that would come later through Isaac and his son Jacob. . . . fixing on the weaning of Isaac as the beginning of the 400 years of oppression is not an arbitrary choice of mine. For while Abraham's great feast was in progress we read in Genesis 21:9 that: ‘And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.’ It was at this time, then, that Ishmael (the son of Hagar the Egyptian by Abraham) began to mock Abraham's seed. This event recorded in Genesis 21:9 begins the 400 years of oppression for Abraham's descendants. . . . Indeed Paul in the New Testament interprets this mocking of Isaac by Ishmael as a persecution of Abraham's seed [Gal. 4:28-29] . . . Thus the oppression of Abraham's seed had begun at the time of Isaac's weaning when he was five years old. Four hundred years later, exactly 430 years after Abraham had entered the land of Canaan and was given the promise concerning his seed, (Genesis 12:7) the oppression would end as the Lord set about his deliverance of Israel from Egypt." Mike Viccary, "Biblical chronology - our times are in His hands", Ref-0784, Volume 21 Number 1, 2007, 62:66, pp. 65-66. For a detailed chart of the 215 years in Canaan and 215 years in Egypt, see 2008042501. "The subject of [Ex. 12:40-41] is ‘the sons of Israel’ . . . or, as the KJV and NKJV render it, ‘the children if Israel’. This by definition excludes both Abraham, who was never called ‘Israel’, and Isaac, who was forbidden by God to enter Egypt (Gen. 26:2). . . . The precise ‘430 years, to the very day’ in Egypt (Exodus 12:41) is corroborated by the rounded four centuries foreign sojourn foretold to Abraham concerning his descendants. . . . (Gen. 15:13). Stephen too maintains the same four century time frame, declaring that Israel was ‘enslaved and mistreated four hundred years’ in a foreign country (Acts 7:6-7)." Brenton Minge, "‘Short’ sojourn comes up short?", Ref-0784, 21(3) 2007, p. 63. "Moses shows [Ex. 3:27-28] by reasonable inference, that the Amramites just after the Exodus number some 2,150 males If this Amram was the same Amram as Moses' father, this means that Moses must have had ‘2,147 brothers and brother's sons’, as Keil and Delitzsch point out. Such a proposition, of course is absurd. . . . But why need there be any ‘problems’ at all when, as wee see from Joseph's line in 1 Chron. 7:22-27, there were all of eleven adult generations of Israel in Egypt, not just the four which Moses' modest abridgement of his own ancestry (later emulated by Ezra in abbreviating his own family tree), might suggest? . . . But it is the sheer inconsistency of the short-sojourn position that makes it even harder to defend. Historically, its advocates are not even agreed among themselves as to how long Israel's time in Egypt actually lasted. The Talmud puts it at 210 years (and elsewhere at 430 years). Nahmanides/Ramban gives the two figures 220 years and 227 years. Josephus says in one part that it was 215 years, and in another 400 years. A footnote to Ramban gives 240 years. Midrash Rabbah says it was 210 years, while those Christians scholars who accept it generally plumb for a 215-year period." Brenton Minge, 215-year sojourn still ‘short’, Ref-0784, 22(1) 2008, 58:59, p. 58. "Mr. Minge's appeal to statistical problems is vacuous. His appeal to Number 3:27-28 is odd. Whilst an increase from 2 to 2000 would take about 409 years for a growth rate of 1.7% (current growth rates), it is perfectly feasible given a double current population growth rate (~3.5%) to produce 2000 people from 2 originals in 200 years. . . . this type of growth is indeed stupendous if not miraculous as the Genesis promises of increase and the fulfilments recorded elsewhere in the Pentateuch readily demonstrate [Ex. 1:7,12,20]." Mike Viccary, Mike Viccary replies., Ref-0784, 22(1) 2008, 60, p. 60. "The two authors, Mike Viccary and David Austin, together make a compelling case for the point of view that the ‘Egyptian sojourn’ lasted only 215 years. I was curious in another direction, however. We read in Exodus: . . . All those who were descendants of Jacob were seventy persons . . . (Ex. 1:5). So the Lord blessed the descendants of Jacob and the population grew rapidly and filled the land . . . (Ex. 1:12,20). This whole period of time saw the Israelites multiply so that on the actual day of the Exodus itself, we read: ‘Then the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides children’ (Exodus 12:37). It is estimated and widely accepted that, including wives and children, about 2 million people began the Exodus journey out of Egypt. So my curiosity was piqued about the amount of time needed to produce such a population. . . . I assumed that the 70 descendants of Jacob with their wives and children would number 3 x 70 = 210. . . . Finally, as a percentage, we arrive at r [rate of population growth] = 4.26%. This is a trifle high on historically observed growth rates. Some natural growth rates in third world countries have been measured over 3%. Here, however, God said they would be fruitful and increase abundantly, multiple and fill the land. Every effort to control the population growth was overruled by God, so we gather from the biblical text that this was a prolific growth rate, ordained and insisted upon by God. . . . So, in conclusion, the period of 215 years in Egypt with a growth rate of 42.6% is in harmony with the possible range of human reproduction rates (live births minus deaths) to achieve a population of approximately 2 million at the Exodus." Arthur F. Green, Biblical chronology, Ref-0784, 22(1) 2008, 61, p. 61. "A shorter genealogical sequence which can also point to a shorter sojourn is found in Ex. 6:16-20; since it provides the names of the grandfather and father of Moses it may be supposed that it has preserved relatively accurate information. We learn that Kohath (son of Levi [Ex. 6:16] and grandson of Jacob [Gen. 29:34]) was one of those who went down to Egypt [Gen. 46:11], and he lived 133 years (Ex. 6:18); his son was Amram who lived 137 years; Amram's son was Moses (Ex. 6:20) who, when he confronted Pharaoh was 80 years of age (Ex. 7:7). To accord with longer sequences it has been suggested that intermediate names have been omitted (which is of course not unusual in ancient genealogies), and even that only tribe (Levi), clan (Kohath), and family-group (Amram) are given here. As the names stand, however, even though we are not told the age of Kohath when he went down into Egypt, if we suppose that his grandson, Moses, was born 80 years later, and if Moses was 80 years old at the exodus (Ex. 7:7), we have a total of only 160 years for the sojourn in Egypt." Ref-0840, p. 204. "In Ex. 12:40 an actual textual variant in the Septuagint adds several words, so that the statement reads: “The time that the people of Israel dwelt in Egypt and in the land of Canaan was four hundred and thirty years.” Pierre Montet supposes that the Alexandrian scholars who prepared the Septuagint might have had access to some lost source such as a complete and authentic Manetho and might have derived the reading in question from that source. However that may be, we have already seen that the Alexandrian-Jewish chronograph, Demetrius (before 200 B.C.), who used the LXX exclusively, understood that there was an exact division of the 430 years into 215 years in Canaan and 215 years in Egypt. The LXX text is apparently reflected also in Gal. 3:17, which makes the 430 years cover the time from the promises to Abraham (Gen. 12:7; 13:15; 17:8; 22:18; 24:7) to the exodus and the giving of the law. Similarly, and perhaps in dependence upon Demetrius, Josephus states in one passage (Ant. 2.318) that the Israelites left Egypt “430 years after the coming of our forefather Abraham to Canaan, Jacob's migration to Egypt having taken place 215 years later.”" Ref-0840, p. 204. "Now Genesis 50 and Exodus 1 make very clear that as long as Joseph lived, he and his family were well treated; thus the maximum period of hard bondage was 144 years (Joseph's death year minus the year of the Exodus, 1635 - 1491 = 144). Obviously, the minimum length of the affliction was 80 years, the span from the birth of Moses unto the Exodus at which time he was that age (Ex. 2:1-12; cp. 7:7)." Ref-0186, p. 56. "And yet there is more Scripture that supports and demands the “short sojourn”. Judah's genealogy confirms and verifies that it was 430 years from the Covenant with Abraham unto the receiving of the Law as his offspring made their way to obtain the land God promised in Genesis 12:7, not 430 years from Jacob and his family's coming to Egypt unto the Law (see Chart 3b and Gal. 3:17). . . . The point is that the entire interlude from the arrival of Judah with the rest of his kindred in Goshen to the Exodus must be spanned by only three lives, Hezron, Caleb and Hur. If, as has been shown, this intervening period is 215 years it would require a scenario whereby beginning with Hezron as an infant (a fact, see Chart 3f) each would be required to father around age 65 at a time when men's life spans had been foreshortened to almost that of the present day. However, if the duration of the dwelling in Egypt had been 430 years instead of the correct 215, a scenario would be required whereby Hezron would have fathered Caleb about age 145, Caleb fathered Hur about 145 and Hur would have been around 140 at the Exodus. Any such scenario is inconsistent with Bible data and thus highly unlikely as during this period other men's life spans were not compatible with such a great age for the begetting of sons, . . . Thus Judah's genealogy is seen to support the 215 year sojourn, but it militates against its being 430 years as if often wrongly supposed. . . . The problem is that the entire period under analysis must be spanned by only four generations yet . . . it is impossible for a 430 year sojourn in Egypt to be spanned by these four lives." Ref-0186, pp. 57-58. "Whereas some have complained that “names of generations” could be missing in the Levi, Kohath, Amram to Moses descent, the date contained in Exodus 6:20 is pertinent as it demands four generations." Ref-0186, p. 62. "The period of 430 years includes the sojourn of Abram and Sarah. That of 400, however, begins with the experience of Abram’s “seed.” This refers, of course, to Isaac in the first place; for in Isaac the promised “seed” was to be “called”; but the era is not that of the birth of Isaac, but that when he was acknowledged the “seed” and “heir” by the casting out of Hagar and Ishmael. That took place at the time of the “great feast” which Abraham made the day Isaac was weaned (Gen. 21:8-10). This is an important event in the annals of God’s people, because of its deep spiritual significance, as appears by the reference to it in Galatians 4:29,30." Ref-1298, p. 28. See Ref-1307, pp. 68-70. "Fourth, the “fourth generation” of Gen 15:16 should be understood in context. The word דֹר, “generation,” can reference a person’s entire lifetime. Since Abraham, Isaac, and Jacob all lived will over 100 years, “in the fourth generation” may well be intended to indicate somewhat less than four complete lifetimes in terms understandable to Abraham. " Ref-1307, p. 70 Concerning the view that the affliction starts with Ishmael's mocking of Isaac at the weaning (Gen. 21:8), ". . . the explanation is not sufficient for most in that it does not satisfactorily fulfill the Egyptian “affliction” prophecy. Further, it again does not deal with the “servitude” portion of Genesis 15:13 for Isaac did not thereafter serve either the Egyptian bondwoman, her son or any other Egyptian. The author considers the best solution to be that found in the Companion Bible which is to give attention to and recognize the significance of the structure of Genesis 15:13 (cp. Acts 7:6). The text is known as an introversion as shown:
(A) They seed shall be a stranger in a land that is not theirs
(B) and they shall serve them
(B) and they shall afflict them
(A) four hundred years. A and A correspond to the same event and to each other. They define the whole period of the Seed (through Isaac when weaned) sojourning in Canaan and dwelling in Egypt without permanent land holdings in either as being 400 years. B and B likewise correspond to each other but relate to a different even from that of which A and A speak. B and B are parenthetic and only relate to the dwelling, servitude, and affliction in Egypt. . . . Further details concerning the servitude referred in Egypt referred to in clauses B and B in Egypt are given in the verses that follow (Gen. 15:14-16) . . . we see that the key to the entire problem rests in perceiving that the Genesis 15:13 text distinctly states that the 400 year sojourn related only to Abraham's Seed; hence it does not include the 30 additional years of Abraham's own sojourning. Indeed, the 430 years of Exodus 12:40 is 30 years longer that [sic] the 400 years of Genesis 15:13 because it includes the sojourning of Abraham himself as well as that of his Seed. The term “children of Israel” (ex. 12:40) would include Abraham."
Ref-0186, pp. 60-61. ". . . the Egyptian oppression DID NOT last 400 years, or 430 years, or anything close to this. . . . This common notion is the result of poor interpretation of Genesis 15:13. The text does NOT say that they will be enslaved and oppressed for 400 years. Instead, it says that Abram’s descendants 1) will be strangers in a foreign land, 2) and they will work as slaves, and 3) the Egyptians, though not stated as such, will oppress them. The “400 years” is a rough number for the overall Egyptian sojourn, not a limitation of points 2) and 3) only. . . . In reality, the enslavement and affliction lasted only (just under) 115 years." Douglas Petrovich, We Hear You Ref-0066, Vol. 26 No. 3 Summer 2013, 58-59, p. 58. "At Galatians 3:17 Moo suggests that the 430 years began when God established the covenant with Abram, and it ended when God gave the law at Sinai (245). But if the covenant came in approximately 2090 BC, and the law came in approximately 1446 BC, that yields a time span of 644 years. As a more viable solution, the 430 years covers 1876–1446 BC, from the final reaffirmation of the Abrahamic promise to Jacob (Gen 46:1–4) to the giving of the law at Sinai. " Mark A. Hassler, Book Review: Galatians by Douglas J. Moo, Ref-0164 25(2) Fall 2004, 125-126, p. 126. ". . . can the apparent contradiction between the 400 years of Genesis 15:13 and the 430 years given in Exodus 12:40-41 be resolved> Careful Bible reading presents a satisfying solution. The former (400) gives the number of years that “they will afflict them”, and the latter (430) gives the total number of years of “the sojourn”. In other words, the Israelites were not afflicted for their first 30 years of their sojourn in Egypt. One can easily imagine an abrupt change in pharaonic dynasties affecting prevailing attitudes toward the Hebrews during Joseph’s s later years." Brian Thomas, Two date range options for Noah's Flood, Ref-0784, 31(1) 2017, 120-127, p. 124.


Egyptian - Ishmael's wife : Ishmael - wife Egyptian
Egyptian - prohibited for 3 generations : Deu. 23:7
Egyptian exodus : gathering - eclipses Egyptian exodus
Egyptian exodus - eclipsed by future gathering : gathering - eclipses Egyptian exodus
Egyptians : Hebrews - despised by Egyptians; shepherds - abomination to Egyptians
Egyptians - despise Hebrews : Hebrews - despised by Egyptians
Egyptians - shepherds abomination to : shepherds - abomination to Egyptians

EG