Bibliography

The case of this book is tested three ways — against Scripture, against the surviving history, and against the sky — so the library divides the same way. These are the sources quoted or consulted, and the work each one did.

King James Version. The base text: every quotation is KJV unless its citation names another version. The Name is rendered as the LORD, as the KJV prints it, wherever the text carries it.

The Septuagint (LXX). The Greek Old Testament, quoted where its readings carry the calendar’s case — the first-fruits ordinances of Leviticus 23, the feast texts of Exodus, and the psalm titles that number the days of the week as days of the sabbath — with the passages linked to the full text at TimeTested.Bible.

Westminster Leningrad Codex. The Hebrew Scriptures in the letters the scribes counted. This book’s Hebrew arguments stand on this consonantal text, and where the written text — the kethib — differs from what tradition reads aloud, the letters are quoted as written.

Ele Ha-Sodot — the Cochin manuscripts, c. 1700. Hebrew texts of the Gospels preserved by the Jewish community of Cochin, India — this book’s second witness for New Testament wording, cited where a reading turns on the Hebrew beneath the Greek. The complete interlinear, and the evidence for the text’s legitimacy as a witness, is presented at TimeTested.Bible.

Other English versions. Where a more literal or clearer rendering serves, it is quoted and named in its citation: the New American Standard Bible, the English Standard Version, the New King James Version, the Amplified Bible, and the Berean Standard Bible.

Josephus, Antiquities of the Jews and The Jewish War. The book’s chief historical witness: the chronology of Herod the Great, the fall of Jerusalem, the temple’s practice, and the sabbatical years all stand on his accounts — including direct Greek and Latin witnesses, identified by shelfmark and exact reading where they disagree.

Josephus, Against Apion. Whiston’s translation. Preserves in quotation the Egyptian history of Manetho, including the account that sets the departure of Moses and his people under a king Amenophis — the hostile witness of the Pharaoh chapter.

Benedict Niese (ed.), Flavii Iosephi Opera, vol. 4 (Berlin: Weidmann, 1890). The Greek text and critical apparatus for Antiquities 18.4.6, p. 160: Greek “twentieth” and “thirty-seven,” with the Latin variants “twenty-second,” “thirty-two,” and “thirty-five” recorded at the disputed words.

Bamberg, Staatsbibliothek, Msc.Class.78, fol. 223v. A Latin Antiquities manuscript from the middle third of the ninth century, directly preserving “the twenty-second year” followed by the separate reign-length reading “thirty-two years.”

Manfred Bietak, “Peru-nefer: The Principal New Kingdom Naval Base,” Egyptian Archaeology 34 (2009). The Austrian excavation of the 18th Dynasty palace precinct at Tell el-Dab’a (Avaris), occupied from Ahmose through Amenhotep II and then abandoned.

James B. Pritchard (ed.), Ancient Near Eastern Texts Relating to the Old Testament, 3rd ed. (Princeton, 1969), 245–247. The Memphis and Karnak stelae of Amenhotep II’s Asiatic campaigns, with the tallies of captives.

Christopher Bronk Ramsey and others, “Radiocarbon-Based Chronology for Dynastic Egypt,” Science 328 (2010). Radiocarbon series for the New Kingdom, consistent with the higher of the two frameworks for the 18th Dynasty.

Cassiodorus, Institutions 1.17.1. Cassiodorus’s own statement that he had Josephus’s Antiquities translated into Latin by his associates; evidence for the sixth-century origin of the translation, not a claim that the surviving Bamberg copy was written then.

Josephus, Antiquitates Iudaicae, Latin editions of Venice (1499) and Basel, Froben (1524). Pre-1544 printed witnesses to the 22nd-year Latin reading; their differing reign totals are reported rather than silently harmonized with the Greek thirty-seven.

Philo of Alexandria. The first-century witness to the appointed times as Alexandria’s Jews kept them.

The Mishnah, the Babylonian Talmud, Sifrei Devarim, and Rashi. The tradition’s own testimony, called to establish what the inherited calendar claims for itself — and when its witnesses were compiled.

The Dead Sea Scrolls. The Essene calendar texts: proof that first-century Israel did not agree on one calendar.

Jubilees, 1 Enoch, Jasher, the Epistle of Barnabas, and the Sibylline Oracles. Cited as historical witnesses to what ancient communities taught and practiced, not as Scripture.

Augustine of Hippo, Letter 102. The elder church’s sight of the sign of Jonah — the ship, the whale, the sepulchre — and its limit, weighed in The Sign of Jonah.

The Roman historians. Dio Cassius (Roman History — the planetary-hours account of how the days took their names), Appian, and Censorinus.

NASA eclipse calculations and Stellarium. The astronomy that makes the book’s claims testable: eclipse dates fixed to the day, and the ancient sky reconstructed over any city and date. The heavens are the one witness no scribe could revise.

Antonio Pigafetta’s journal of the first circumnavigation. The day lost at sea — the record that exposes what a fixed dateline assumes.

Jack Finegan, Handbook of Biblical Chronology (rev. ed. 1998). The standard chronological reference, quoted where the traditional case concedes its own difficulties.

Richard A. Parker, The Calendars of Ancient Egypt (Chicago: University of Chicago Press, 1950). The standard account of the Egyptian lunar month — beginning at the old crescent’s morning invisibility — the received consensus this book tests.

Contemporary teaching quoted for examination. Jim Staley, 119 Ministries, Ellen G. White, and Michael Rood — quoted as the positions this book tests, in their own words.

MEAT — The Bible’s Symbolic Language (Daniel Larimer). The symbol studies this book cites rather than repeats: the mountain, the sea, the moon-and-throne wordplay, and Lucifer’s declared plan read from the letters.

The second edition was produced with AI instruments; every claim stands on the sources cited above, and the author weighed and approved every line.

Claude (Anthropic). The second edition’s mechanical reconstruction under the author’s direction: the conversion of both prior editions into one working source, the verification of every citation against the quoted text, and the recovery of the tables and figures the earlier editions had lost between them.