The Methodology

Every study in this archive begins from a single methodological commitment: Scripture is read on its own terms before any external framework is applied. This means the internal chronology of the biblical text is taken seriously as data, not as approximation. It means Hebrew calendar mechanics are applied as the text itself describes them — evening-to-evening days, the Levitical feast structure, the Sabbath cycle — not as later tradition or modern convention defines them. And it means typological correspondences are identified structurally, not imposed allegorically.

The result is a reading of Scripture that is simultaneously more precise and more surprising than either critical scepticism or devotional tradition typically produces. The text has an internal architecture — chronological, numerical, and typological — that rewards close analytical attention.

The entire chronological framework of this archive rests on three primary anchors, each derived directly from the biblical text and confirmed by archaeological and historical evidence.

• The 1446 BCE Exodus — anchored by 1 Kings 6:1, which places the Exodus 480 years before the fourth year of Solomon's reign (c. 966 BCE). This yields 1446 BCE as the date of the Exodus from Egypt, placing the Exodus in the reign of Thutmose III and the sojourn in the Hyksos/Semitic population documented at Avaris (Tell el-Dabʿa) by Manfred Bietak. All Exodus route reconstruction and typological calendar work is calibrated to this date.
• The 30 CE Passion Week — anchored by the convergence of three independent lines of evidence: Daniel's seventy weeks (Dan. 9:24–27), the reign of Tiberius Caesar (Luke 3:1 — fifteenth year = 28/29 CE, producing a 30 CE crucifixion), and the astronomical calendar showing 14 Nisan falling on a Thursday in 30 CE. All Passion Week chronology in this archive uses the Thursday crucifixion framework, with 14 Nisan as the day of crucifixion and 17 Nisan (Sunday before dawn) as the resurrection.
• The Hebrew Evening-to-Evening Day — derived from Leviticus 23:32 ("from evening to evening you shall keep your Sabbath") and Genesis 1 ("there was evening and there was morning"). All day-reckoning in this archive follows this structure. A "day" begins at sunset, not midnight. The three days and three nights of Matthew 12:40 are counted accordingly: Thursday sunset → Friday sunset (night 1 / day 1), Friday sunset → Saturday sunset (night 2 / day 2), Saturday sunset → Sunday before dawn (night 3 / day 3).

Leviticus 23 lists nine moedim (appointed times) — not seven, as commonly stated. The weekly Sabbath (v. 3) is the first and foundational appointed time. The remaining eight are the annual feasts. Of these eight, six carry the designation mikra kodesh (holy convocation) and seven are annual Sabbaths (days of rest). These categories overlap but are distinct, and the precise classification of each feast governs what kind of work prohibition applies.

This archive follows the Sadducean and Qumran reading of Leviticus 23:11: the phrase mimmāḥorat ha-shabbāt ("the morrow of the Sabbath") refers to the day after the weekly Sabbath, not the day after the Annual Sabbath of 15 Nisan. Bikkurim (the wave-sheaf offering) therefore always falls on a Sunday — the first day of the week — and Shavuot (Pentecost) always falls fifty days later, also on a Sunday. This reading is required by the plain sense of the text and by the internal arithmetic of Leviticus 23:15 ("seven complete Sabbaths"). It places the resurrection on 17 Nisan, the wave-sheaf day, in exact typological fulfilment.

The fifty-day count from Bikkurim to Shavuot is a "Sabbath of Sabbaths" — seven weeks of seven days, each week anchored to the weekly Sabbath cycle. This produces a count of 7 × 7 = 49 days, with Shavuot on the fiftieth day. The count is not merely numerical but structural: each Sabbath within the count is a minor fulfilment point, and the fiftieth day is the architectural summit. The Sinai/Acts 2 parallel depends on this exact structure.

Typology as used in this archive is not allegory. Allegory imposes a meaning on a text from outside; typology identifies a structural correspondence that the text itself establishes through its own chronological and numerical data. The test for a genuine type is threefold:

This archive engages critically with academic biblical scholarship — neither dismissing it wholesale nor accepting its consensus uncritically. The "Trust the Bible" poster documents 26 cases in which the scholarly consensus was overturned by archaeological discovery. The pattern is consistent enough to establish a default posture: where the text and the consensus conflict, the text is given the benefit of the doubt until the evidence is conclusive.

This is not anti-intellectualism. It is the application of the same evidential standard to biblical scholarship that scholarship claims to apply to the text. The Hittites were declared a fiction; they turned out to be one of the best-documented Late Bronze Age civilisations. The confidence of the critical claim was not matched by the evidence. The appropriate response to that pattern is methodological caution, not deference.

Every study in this archive prioritises primary sources over secondary literature. Where secondary sources are cited, they are identified as such. The following table summarises the principal source categories used across the archive.

This archive is not a devotional commentary, a systematic theology, or a denominational statement. It does not represent any church, organisation, or movement. The studies are produced by one researcher working at the intersection of textual analysis, historical scholarship, and typological exegesis — and they carry the limitations of that vantage point. Corrections grounded in primary sources are always welcome.

The archive is also not complete. It is a growing body of work, and the studies already published will be revised as the research develops. Where a position is tentative or contested, it is identified as such in the relevant poster.