A Biblical Timeline
Quick Summary
The biblical timeline traces the story of Scripture from creation through the rise of Israel, the life of Jesus, and the formation of the early church. While the Bible is not a modern history textbook, it unfolds within real historical moments, empires, and generations. This timeline presents the major eras of the Bible in chronological order, using approximate dates grounded in Scripture, archaeology, and historical scholarship.
Introduction
The Bible tells a story that moves through time. It begins with creation and ends with a community shaped by resurrection hope and spread across the Roman world. Yet the Bible does not announce dates in the way modern timelines do. It speaks through genealogies, reigns of kings, remembered catastrophes, and covenantal turning points. Chronology emerges gradually, not mechanically.
A biblical timeline is therefore an act of careful listening. It respects the Bible’s theological purpose while acknowledging the historical settings in which its events unfolded. Dates are often approximate, debated, and occasionally disputed. That does not weaken the story. It grounds it. This timeline follows the broad consensus of biblical scholarship and places Scripture within the flow of ancient history, without forcing precision where the evidence does not allow it.
Creation and the Primeval History (Genesis 1–11)
The Bible opens not with dates, but with meaning. Genesis 1–11 describes creation, the fall, the flood, and the scattering of humanity at Babel. These chapters are often called the primeval history because they deal not with Israel alone, but with humanity as a whole. Their purpose is not to situate readers on a calendar but to orient them in the world.
Rather than providing a measurable chronology, these texts establish patterns that will echo throughout Scripture: creation and order, human disobedience, divine judgment, and persistent mercy. God speaks the world into being, calls it good, and entrusts it to human stewardship. Humanity responds with distrust and violence, yet God responds again and again with preservation and promise.
Attempts to assign precise calendar dates to Adam, Eve, or the flood depend heavily on interpretive assumptions about genealogies and literary structure. Ancient genealogies often functioned theologically, emphasizing lineage and identity rather than exhaustive chronology. Scripture itself does not insist on exact dating here. The biblical timeline begins not with a timestamp, but with a confession about who God is and who humanity is in relation to him. (Genesis 1–11; Walton)
The Patriarchs (c. 2000–1700 BCE)
The biblical story narrows its focus with the call of Abraham. In Genesis 12, God moves from universal origins to a particular family through whom blessing will reach the nations. This shift marks the beginning of Israel’s story, rooted not in empire or conquest, but in promise.
Abraham, Isaac, Jacob, and Joseph move through regions that are historically recognizable: Mesopotamia, Canaan, and Egypt. The narratives reflect social customs known from the early second millennium BCE, including covenant rituals, inheritance practices, and clan-based migration. These details do not prove the stories in a modern sense, but they do situate them plausibly within their ancient context.
While Scripture does not supply absolute dates for the patriarchs, many scholars place this period roughly between 2000 and 1700 BCE. The stories are less concerned with chronology than with calling, trust, and the slow unfolding of God’s promises through ordinary and often deeply flawed people. (Genesis 12–50; Kitchen)
Israel in Egypt and the Exodus (c. 1300 or 1200 BCE)
The book of Exodus recounts Israel’s descent into slavery and God’s dramatic act of deliverance. This moment becomes the theological center of the Old Testament. Israel does not begin as a nation through conquest or kingship, but through liberation.
The date of the Exodus remains one of the most debated issues in biblical chronology. Some scholars argue for an earlier date in the 15th century BCE, drawing on biblical references such as 1 Kings 6:1. Others favor a later date in the 13th century BCE, aligning the narrative with Egyptian history and archaeological patterns in Canaan.
Both views wrestle seriously with the biblical text and external evidence. What remains consistent across interpretations is the role of the Exodus as Israel’s defining memory. God is known as the one who hears the cry of the oppressed and acts decisively in history. Law, worship, and covenant identity all flow from this foundational event. (Exodus; Deuteronomy; Hoffmeier)
Wilderness, Conquest, and the Period of the Judges (c. 1200–1050 BCE)
Following deliverance from Egypt, Israel’s story moves through the wilderness and into the land of Canaan. The biblical texts describe this transition not as a single military campaign, but as a prolonged and uneven process. The book of Joshua presents moments of decisive victory, while Judges depicts ongoing struggle and incomplete settlement.
Archaeological evidence suggests a complex picture involving migration, internal development, and occasional conflict rather than total conquest. This aligns with the biblical portrayal of tribes settling gradually, often coexisting uneasily with surrounding peoples.
The period of the Judges is marked by decentralized leadership. Charismatic leaders arise in moments of crisis, deliver Israel, and then fade from the scene. Chronology here is fluid. Judges overlap, regions differ, and the repeated refrain underscores theological rather than chronological order: “In those days there was no king in Israel.” (Joshua; Judges; Finkelstein)
The United Monarchy (c. 1020–930 BCE)
Israel’s transition to kingship brings greater chronological clarity. Saul, David, and Solomon rule over a united kingdom, marking a shift from tribal confederation to centralized authority. This period represents both political consolidation and theological tension.
David’s reign establishes Jerusalem as the political and religious center of Israel. His rule is remembered as a high point, though not an untroubled one. Solomon’s reign brings wealth, international recognition, and the construction of the First Temple, but also internal strain and heavy taxation.
This era is among the most historically anchored in the Old Testament. Biblical narratives align with regional political developments and external inscriptions. After Solomon’s death, the kingdom divides, revealing that unity achieved through power alone is fragile. (1–2 Samuel; 1 Kings; Dever)
The Divided Kingdom (930–722 BCE)
After Solomon’s death, Israel splits into two kingdoms: Israel in the north and Judah in the south. Kings rule concurrently, prophets confront corruption and injustice, and foreign powers loom increasingly large.
The northern kingdom falls to Assyria in 722 BCE, an event well documented in Assyrian records. Judah survives longer, though under constant threat. Prophets such as Isaiah, Amos, and Hosea speak into this turbulent context, calling the people back to covenant faithfulness.
Chronology during this period is relatively secure due to synchronisms with Assyrian inscriptions. Yet the biblical emphasis remains theological. Political collapse is interpreted not simply as military failure, but as the consequence of sustained injustice and idolatry. (2 Kings; Isaiah; Amos; Miller and Hayes)
Exile and Return (586–400 BCE)
In 586 BCE, Babylon destroys Jerusalem and the First Temple. This catastrophe reshapes Israel’s faith profoundly. Land, king, and temple are lost. The question becomes not simply when events happened, but whether God’s promises still stand.
Biblical texts from this period wrestle openly with grief, anger, and hope. Lamentations gives voice to devastation. Ezekiel reimagines God’s presence beyond the temple. Portions of Isaiah speak both judgment and consolation.
After Babylon falls to Persia, exiles are allowed to return. The Second Temple is completed in 516 BCE. Ezra and Nehemiah recount efforts to rebuild not only structures, but identity. The post-exilic period is marked by restoration mixed with disappointment, faith sustained through memory and discipline. (Ezra; Nehemiah; Jeremiah; Grabbe)
The Intertestamental Period (c. 400 BCE–1st century CE)
Between the Old and New Testaments lies a period of immense transformation. Jewish life unfolds under Persian, Greek, and Roman rule. Though no new books enter the Hebrew canon during this time, the historical silence is only apparent.
This era witnesses the translation of Scripture into Greek, the rise of diverse Jewish movements, and increasing reflection on law, wisdom, and hope. Political upheaval and foreign domination sharpen expectations of divine deliverance.
By the time of Jesus, Judea exists under Roman authority, shaped by centuries of occupation and resistance. Understanding this period helps explain the intensity of messianic hope and the varied responses to Jesus’ ministry. (Josephus; Collins)
The Life and Ministry of Jesus (c. 4 BCE–30 CE)
Jesus is born during the reign of Herod the Great, likely between 6 and 4 BCE. His public ministry begins under Roman rule and unfolds within a tightly defined historical framework. The Gospels name rulers, locations, and festivals, anchoring the narrative in real time.
Most scholars estimate Jesus’ ministry lasted two to three years, culminating in his crucifixion under Pontius Pilate, commonly dated to 30 CE. This event is attested not only in the Gospels but also in Roman sources.
The resurrection stands at the center of Christian faith. The New Testament presents it not as myth, but as an event proclaimed publicly and early. The timeline of Scripture converges here, where promise and fulfillment meet. (Gospels; Tacitus; Wright)
The Early Church and Apostolic Age (30–100 CE)
Following Pentecost, the Christian movement spreads rapidly beyond Jerusalem. The book of Acts traces this expansion through preaching, persecution, and cross-cultural encounter. The inclusion of Gentiles marks a decisive moment in the unfolding story.
Paul’s missionary journeys and letters provide the earliest Christian writings, addressing concrete situations in emerging communities. These texts reveal a church navigating identity, ethics, and belief within the Roman world.
Most New Testament writings are composed between roughly 50 and 95 CE. By the end of the first century, Christianity has taken root across the Mediterranean, carrying forward the story Scripture began, now centered on the risen Christ. (Acts; Pauline Epistles; Hurtado)
A Summary Table of the Biblical Timeline
EraApproximate DatesKey Biblical BooksPrimeval HistoryUndatedGenesis 1–11Patriarchsc. 2000–1700 BCEGenesis 12–50Exodusc. 1300–1200 BCEExodus–DeuteronomyJudgesc. 1200–1050 BCEJoshua–JudgesUnited Monarchyc. 1020–930 BCE1–2 Samuel; 1 KingsDivided Kingdom930–722 BCEKings; ProphetsExile586–516 BCEJeremiah; EzekielReturn516–400 BCEEzra; NehemiahJesus’ Ministryc. 4 BCE–30 CEGospelsEarly Church30–100 CEActs; Epistles
FAQs
Is this timeline exact?
No. Many dates are approximate and reflect scholarly consensus rather than certainty.
Why does the Bible not give precise dates?
Scripture prioritizes theological meaning over chronological precision.
Does archaeology support this timeline?
Archaeology often confirms the broader historical framework, though it cannot verify every event.
Why are some periods debated more than others?
Evidence varies by era. Later periods generally have more external sources.
Works Consulted
John Walton, Ancient Near Eastern Thought and the Old Testament
Kenneth Kitchen, On the Reliability of the Old Testament
Israel Finkelstein, The Bible Unearthed
William Dever, What Did the Biblical Writers Know?
Lester Grabbe, A History of the Jews and Judaism
N. T. Wright, The Resurrection of the Son of God
