The King's Calendar' is a computer generated mathematical synchronous chronological presentation of the history of Ancient Israel, as principally recorded in the Biblical books of Kings and Chronicles, and sets forth Apologetics for and the results of R.P.BenDedek's discovery of an "artificial chronological scheme" running through the Books of the Bible, Josephus,the Damascus Documents of the Dead Sea Scrolls, and Seder Olam Rabbah.
The Period of the Judges:
Seder Olam Rabbah
(12,000 word Collation of King's Calendar Articles:
The Hyksos, The Exodus, Moses, The 18th Egyptian Dynasty,
End of Days Sale: The king's Calendar: The Secret of Qumran, which has been available to academics at an academic price for 6 years now, has run its course. Before the Merchant Banking contract expires in November 2010, this book is being made available [From August 20th] to 'lay readers' at the all time low price of US$10. This offer only lasts until November 2010. 'PURCHASE NOW'.
Seder Olam Rabbah (No.4):
Israel's Period of the Judges
This Article is Divided into the Following Sections.
1. Introduction
2. The Difficulty with Biblical Chronology
3. The Period of the Judges : Book of Judges
4. The Bible, Seder Olam Rabbah & Josephus
5. Chronological Disagreement.
6. The 5 Chronologies Compared
7. Josephus & 397 years.
8. Summary
9. Footnotes
10. Related Reading & Bibliography
1. Introduction
This article, while brief in appearance, contains a wealth of information in relation to Israel's Period of the Judges. Its' principle purpose is to compare the Chronological data in the Biblical Book of Judges, with Seder Olam Rabbah, Josephus, and 'The King's Calendar'.
The Book of Judges, Seder Olam Rabbah, and Josephus all contain differing chronological information in relation to the various Judges of Israel.
According to the Book of Judges, there are 450 years transpiring between the Entry into Canaan under Joshua's leadership, and the end of Samuel's judgeship. However it does not specify how long either Joshua or Samuel judged Israel, so to the 450 years must be added an indeterminate time.
2. The Difficulty with Biblical Chronology
The biggest problem with the chronological information provided not only for this period of history, but throughout the Bible, is that the data is excessive of all 'reasonable' calculations, and in this specific instance, given that the Book of Judges is a part of 'The Bible', it causes the Bible to be seen as manifestly 'self contradictory'.
According to 1 Kings 6:1, Between Entry into Canaan and Solomon's 4th year, 480 years transpire. Whilst the King's Calendar maintains that these are 'artificial' years, most believe that the 480 years are comprised of 40 years in the Wilderness and 440 years from Entry into Canaan to the Commencement of Solomon's Temple.
But if this were the case, then simple mathematics shows us how 'self contradictory' the Bible really is.
440 years Entry to Canaan to Solomon's 4th year.
less the first 3 or 4 years [depending on how you count them]
less King David's 40 years
= 396/397 years from the time that Joshua entered Canaan, until the beginning of King's Saul's reign.
Of course, if the 480 years of the Masoretic 1 Kings 6:1 is correct, and we subtract the 43 or 44 years for David and Solomon, then the balance is 436/437 years. But still the Book of Judges says 450 years, and again, this without any record for Joshua, Samuel and Saul. It can be therefore said that the Bible is Self-Contradictory.
3. The Period of the Judges : Book of Judges
The first thing we must do is look at the what is recorded in the Biblical Book of Judges. We will do this by looking at a Chart containing that information.
Chronological Details : Book of Judges
4. The Bible, Seder Olam Rabbah & Josephus
In this section, we will once again be looking at a chart. However, before we do that, I will list some key issues to which you ought to draw your attention.
1. The Book of Judges records 450 years during the Period of the Judges
2. The 450 years do not include Joshua or Samuel
3. Seder Olam records 28 years for Joshua
4. Josephus records 25 years for Joshua.
5. Their chronologies however are very different.
6. Their total figure however, is almost the same
7. Seder Olam records 397 years for the Period of the Judges
8. Josephus records 397 years if you discount the 12 + 18 years he gives Samuel.
9. Note that this 397 year figure [Section 3] is 440 43 years David/Solomon
10. The King's Calendar demonstrates that there are only 405 [Artificial Years]
11. Seder Olam Counts 300 years from Heshbon's Capture to 2nd year of Jephthah
12. The King's Calendar counts 282 years to Jephthah's 1st year
13. Josephus Antiq. Bk 5:7:9 counts 300 years [related to 1st year of Jephthah].
14. Seder Olam gives Samuel a judgeship of 10 (independent) years.
15. The Book of Judges is Silent on the length of Samuel's Judgeship
16. Josephus [Antiq. Bk. 6:13:5] gives Samuel 12 years independent years [ + 18 shared]
17. The King's Calendar gives him 32 [artificial] years.
18. Seder Olam Rabbah deletes various years. For Example:
19. Judges 3:8 / 8 years Serving Cushanrishathaim [Counted in Othniel's 40 years]
20. Judges 3:14 / 18 years Serving Moab [Counted in Ehud]
21. Judges 4:4 / 20 years Oppression [Counted in Deborah]
22. Judges 10:3 / 21 years not 22 for Jair [Sharing 1 year with Tola]
23. Judges 10:8 / 16 years not 18 years of Oppression [Two years of Jephthah]
24. Judges 12:8 / 6 years not 7 for Ibzan [Shared 1 year with Jephthah]
25. Judges 12:13 / 7 years not 8 for Abdon [Shared 1 year with Elon]
26. Judges 13:1 / 40 years Philistine Oppression [Counted in Samson & Jephthah(Eli?)]
27. Seder Olam Rabbah removes 53 years from the Biblical record, leaving 397 years
28. Without his reference to Samuel, Josephus' record would do the same ie 53 years
29. Personally I think that Josephus meant to use the 397 year figure, but was careless.
The following Chart has alphabetized Columns, represented by C/?.
C/A Biblical References Principally the Book of Judges
C/B Years Assigned to the various Judges
C/C The Name of the Judge or reference to the event.
C/D Seder Olam Rabbah the 300 years from Heshbon to 2nd Year of Jephthah.
C/E Seder Olam Chronology for the Period of the Judges
C/F Explanation of the Seder Olam Chronology
C/G The +/- Variance between the Book of Judges and Seder Olam Rabbah
C/H The +/- Variance for Josephus' figures [in the following columns]
C/I Chronological details provided by Josephus
C/J References for Josephus from Antiquities Book 5
5. Chronological Discrepancies
a. Joshua.
Seder Olam Rabbah gives Joshua 28 years, Josephus gives 25, the King's Calendar follows Josephus and gives 25 years, but the Book of Judges fails to mention the length of his judgeship.
Joshua died at the age of 110 years (Joshua 24:29)
He spent 40 years in the wilderness
Spent 25 28 years in Canaan
He was 52 to 55 years old when the Israelites departed Egypt.
b. Ehud Judges 3:30.
Although Seder Olam Rabbah and Josephus do not do so, it is considered that the judgeship of Ehud does provide a 'probably justifiable' point at which to adjust the excessive Biblical chronology for the Period of the Judges.
i) The Book of Judges, Seder Olam Rabbah and Josephus ascribe 80 years to Ehud's Judgeship.
The King's Calendar ascribes only 18 years to Ehud, whilst others ascribe only Eight.
These eighty years for the government of Ehud are necessary to Josephus's usual large numbers between the exodus and the building of the temple, of five hundred and ninety-two or six hundred and twelve years, but not to the smallest number of four hundred and eighty years, 1 Kings 6:1; which lesser number Josephus seems sometimes to have followed. And since in the beginning of the next chapter it is said by Josephus, that there was hardly a breathing time for the Israelites before Jabin came and enslaved them, it is highly probable that some of the copies in his time had here only eight years instead of eighty; as had that of Theophilus of Antioch, Ad Autolye. 1. iii., and this most probably from his copy of Josephus.
ii) How long did Ehud Reign?
Whilst the Book of Judges makes it appear that Ehud judged Israel for 80 years, the Seder Olam Rabbah, by overlaying 18 years of oppression on Ehud's judgeship, effectively increases Ehud's judgeship to 98 years. Here is what the Book of Judges says:
Judges 3:14 And the children of Israel served Eglon the king of Moab eighteen years :15 But when the children of Israel cried unto the LORD, the LORD raised them up a saviour, Ehud the son of Gera, the Benjamite,
Judges 3:29 And they smote of Moab at that time about ten thousand men, every lusty man, and every man of valor; and there escaped not a man.
Judges 3:30 So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.
Judges 3:31 And after him was Shamgar the son of Anath, who smote of the Philistines six hundred men with an ox-goad; and he also saved Israel.
Judges 34:1 And the children of Israel again did that which was evil in the sight of the LORD, when Ehud was dead.
It appears that Ehud 'judged' Israel for 80 years; that his defeat of the Moabites occurred at the very commencement of his judgeship; and that an 80 year period of peace ensued.
iii) Successive Judgeships?.
Seder Olam Rabbah deals with the excessive Biblical Chronology, by overlaying periods of oppression, on the reigns of various judges. That there was felt a need to do so relates to three difficulties we have with regard to the Period of the Judges, and with this time frame in particular.
Firstly there is need to get rid of some of the excess years provided for, as Seder Olam Rabbah attempted to do.
Secondly, it is difficult to follow the exact meaning of the texts. For instance, Seder Olam Rabbah takes the approach that each judge mentioned, had their judgeships in succession. That is to say, one after the other without a break between them. That is why all periods of Oppression are overlaid on the times allocated for Judges at those times of Oppression. But you can read the text [primary text reading] as though judges only arose as the need arose, and therefore, there were breaks in the list.
Thirdly, with regard to Ehud, if we read that there was 'peace' during his judgeship, we must then believe that he died at the age of at least 100 years. That there was peace, is attributed to his strong leadership. It is hard to imagine that the enemy held off until this 100 year old man died. Didn't he raise up strong underlings?
iv) Overlaying Periods of Oppression.
As mentioned, Seder Olam Rabbah deals with the excessive chronology for the Judges Period, by overlaying periods of oppression, on the time frames provided for various judges. For example,
We are told that while Othniel provided 40 years of peace, there were eight years of Serving Cushanrishathaim, and these should be treated as part of those 40 years. It becomes a contradiction, and therefore the Seder Olam Rabbah is incorrect to delete these years of oppression.
The Book of Judges makes it appear that Ehud's success resulted in an 80 year peace. But if you follow the Seder Olam Rabbah at this point in overlaying Eglon's 18 years of oppression onto Ehud's judgeship, then it requires believing that for the first 18 years of Ehud's judgeship, he was ineffective against this King of Moab. That is not the primary text reading. Furthermore, it requires that he had a judgeship of 98 years, and was about 35-40 years old when the 80 years of peace commenced, making him 120 years old when he died.
The same situation arises in relation to the judgeship of Deborah.
Judges 4:3,4 And the children of Israel cried unto the LORD.....Now Deborah, a prophetess, the wife of Lappidoth, she judged Israel at that time.
It reads that she was the judge during the 20 years of oppression. This is further impressed upon us by Verse 24: And the hand of the children of Israel prevailed more and more against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.
However in Judges 5:31 we read:
"So perish all Thine enemies, O LORD; but they that love Him be as the sun when he goeth forth in his might. And the land had rest forty years".
This verse appears to contradict the first two.
But in Judges 4:23 it says:
"So God subdued on that day Jabin the King of Canaan before the Children of Israel. Which day? The Day that Deborah instructed Barak to attack the enemy".
While we might read these verses as contradictions, the primary text reading is that Deborah was the judge at that time, and that as a result of what she instigated, a 40 year peace ensued.
Whilst it might be said that the redactors were not exactly sure how to apply the material in the ancient records, it does appear however, that the Seder Olam Rabbah is not justified in overlaying these periods of Oppression on the various judgeships.
With that as the case however, the error/s in the chronological tabulations must lie elsewhere.
v) Removing the Excess years.
Since there is excessive chronological data provided for the Period of the Judges, and in view of what appears in the foregoing sections, the King' Calendar reduces Ehud's reign to just 18 years.
Why 18 years and not the 8 years accepted by others? Because an 8 year peace would provide Samuel with a 42 year Judgeship, whereas an 18 year judgeship for Ehud results in a 32 year judgeship for Samuel, and this figure of 32 years, is found in the chronologies of Josephus.
Josephus' reference to a combined period for Samuel and Saul of 32 years, [via the lens of the King's Calendar], speaks to a possibility of a 'corrupted' text that originally provided Samuel with a 32 year judgeship.
To give Ehud an 8 year judgeship, would be to increase Samuel's judgeship to 42 years. Furthermore, it would require lowering the 282 years elapsing between the capture of Heshbon and Jepthah's judgeship as perceived by the King's Calendar, to just 272 years. ReferThe Period of the Judges
From a King's Calendar perspective, having removed 62 years of excessive data from the period of the Judges that preceeds that of Jephthah, [in reference to Heshbon's capture 300 years earlier], we are still left with excessive chronology.
c. Samson and the Philistine Oppression.
While in the preceeding section, the argument was that it is incorrect for the Seder Olam Rabbah to overlay periods of oppression onto the time frames provided for judges, on this side of Jephthah's judgeship, the converse would be true.
Judges 13:1 And the children of Israel again did that which was evil in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years.
This contextually occurs immediately after the death of Abdon.
The Book of Judges makes it quite clear that Samson's judgeship took place within the 40 year oppression of the Philistines.
Judges 16:31 Tells us that Samson judged Israel for 20 years and
that at the time of his death he said: v.30 'Let me die with the Philistines.' And he bent with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead that he slew at his death were more than they that he slew in his life.
From the preceeding We know that we can remove a least a further 20 years from the excessive chronological calculations for the period of the judges in the time of Samson. Additionally, Seder Olam Rabbah says: the Eternal gave them in the hand of the Philistines for forty years, 20 in the time of Jephthah and 20 in the time of Samson. [We note here that there is a primary text reading error, for Jephthah did not rule for 20 years]. We do know however from the contextual meaning of Judges 13:1, that the other 20 years occur of Philistine oppression occurred during the judgeship of Eli. This is confirmed in 1 Samuel Chapter 4. "for there was war with the Philistines".
Summary. There is every reason to reduce the 450 years provided by the Book of Judges, by at least 108 years. [62 from Ehud, and 40 from Samson and Eli]. If you calculate this in relation to a 440 year period between Entry into Canaan and Solomon's 4th year, you will note that there is still a lack of sufficient time within which to fit the judgeships of Joshua and Samuel, and include time for King Saul. That particular issue however, will be held over to the next article.
6. The 5 Chronologies Compared
The next section consists simply of a chart. It compares, the Book of Judges, Seder Olam Rabbah, Josephus and the King's Calendar. So what is the 5th chronology.
As previously stated, the King's Calendar presents the Biblical Data as 'Artificial years'. [Refer Footnote: King's Calendar Chronological Research]. In the following chart, a Solar Year Conversion of the Biblical 'Artificial Data' is provided, as well as the dates applicable to each person or event listed in the Book of Judges.
The Chart has 8 columns:
Book of Judges References
The Book of Judges Event/Person Description
The Book of Judges Chronological Data [Marked 'B']
The Seder Olam Rabbah Chronological Data [Marked 'S']
Josephus' Chronological Data [Marked 'J']
The King's Calendar 'artificial' Data [Marked 'KC' 'Art']
The Solar Year equivalent of the King's Calendar Data [Marked 'KC' 'Sol']
The Historical dates determined by the King's Calendar [Marked 'KingsCal' Judgeships'
7.Josephus & 397 years.
In Sections 3 & 4, the issue of a 397 year Period of the Judges was mentioned.
7. Seder Olam records 397 years for the Period of the Judges
8. Josephus records 397 years if you discount the 12 + 18 years he gives Samuel.
9. Note that this 397 year figure [Section 3] is 440 43 years David/Solomon
The difference between Seder Olam and Josephus for the Period of the Judges, is in fact 12 years, being the years that Josephus assigns to Samuel. However, it seems probable that his usual carelessness leads him to exceed the 397 years that he must have known were necessary. He undoubtedly did not mean to portray the Period of the Judges as lasting 409 years.
In Chapter 20 of the King's Calendar, Josephus' chronological references are deconstructed. Throughout that process it becomes obvious that he was not only careless, but that he little understood the material from which he was working. His references to the Monarchal Period of Israel's history, and the Duration of the Monarchy, for instance, are given different totals in different places. He does not appear to have had an organised system that kept track of what he himself had written.
It also becomes obvious that he had at his disposal, at least 6 pieces of 'original' [artificially recorded] and currently 'unique' chronological datum.
6 pieces of unique Data:
That Jerusalem was founded 995 years prior to David's reign.
That 'an' Exodus (Hyksos expulsion from Egypt) occurred 589 years prior to David's reign.
That 525 years elapsed between the Exile and Cyrus' kingship in Babylon.
That 995 years elapsed between the commencement of David's reign and that of Aristobulus in 104 BCE.
That 423 years elapsed between Cyrus' accession as King of the Medes, and the death of Judas Maccabeus.
That 908.5 years elapsed between the Israelite entrance into Canaan under Joshua, and the Babylonian Exile.
The point being made here is that in Antiquities 6:13:5, Josephus recorded that Samuel had a 12 year independent Judgeship, followed by an 18 year interval shared with Saul. Subsequent to that, Saul had a two year reign. The total equals 32 years, which co-incidentally is what the King's Calendar independently calculated for the judgeship of Samuel.
Given the lack of chronological data in relation to Samuel and Saul, it seems probable that there did exist some reference to Samuel's 32 year judgeship, which, like the record in 1 Samuel 13:1 [ Saul was ---- years old when he began to reign; and two years he reigned over Israel], was corrupt. It seems improbable that Josephus meant to exceed 397 years for the Period of the Judges, and therefore likely that he failed to notice that he had not included Samuel's Judgeship in his original tabulation.
It is precisely because of his reference to 32 combined years for Samuel and Saul, that the King's Calendar assigns an 18 year judgeship to Ehud, not an 8 year one, for it would otherwise require that Samuel's judgeship be extended to 42 years; and I think Josephus' reference would indicate that to be incorrect.
8. Summary
In the final analysis, the figures provided in Seder Olam Rabbah, are quite obviously an attempt to 'fit' the Period of the Judges, into the available 397 years, after one subtracts the 40 years of David's reign, and the first 3 years of Solomon's reign, from the Reference in 1 Kings 6:1, which (at least in the Septuagint) says that 440 years elapsed between Entry into Canaan, and the commencement of Solomon's Temple.
The Next article (No.5) will commence with a discussion related to Samuel, Saul, David and Solomon.
Footnotes to follow:
More Seder Olam Articles after Bibliography:
Bibliography and related articles
Eisenman R.H., Wise.M. (1992) The Dead Sea Scrolls Uncovered U.K.Element Books. pp.92/93
Grimal.N. (1992, p. 392) Assumed to be from "A History of Ancient Egypt" [Reference not in K.C. Bibliography.]
Marston. C. (1935) The Bible is true: The lessons of the 1925-34 excavations in Bible lands summarized and explained. Australia. Angus and Robertson.
Dates for Nabopolassar & Nebuchadrezzar Kings of Babylon - and - Josiah and Jehoiakim Kings of Judah as per (Wiseman.D.J. (1961) Chronicles of the Chaldaean Kings (626-556 BC) in the British Museum. Trustees of the British Museum. London) Using Babylonian Chronicles B.M. 22047 (p.65) and BM 21946 (p.67) But with a one (1) year adjustment for the Reigns of Nabopolassar and Nebuchadrezzar.
607 bce - Sep - Nabopolassar engaged at Bit-Hanunia / Urartu - 18th year - B.M. 22047 Line 1-4
607 bce - Dec - Josiah's 31st year commences
607 bce - Dec/Jan - Nabopolassar returns to Babylon - B.M. 22047 Line 1-4
606 bce - May/Jun - Campaigning to the north - 19th year - B.M. 22047 Lines 5-7
606 bce - Jun/Jul - Nabopolassar returns to Babylon - B.M. 22047 Line 8
606 bce - Jul/Aug - Necho heads North for Carchemish
606 bce - Aug/Sep - Nebuchadrezzar returns to Babylon - B.M. 22047 Line 12
606 bce - Aug/Sep - Josiah of Judah slain
606 bce - Aug/Sep - Jehoahaz becomes king of Judah
606 bce - Sep/Oct - Nabopolassar Heads to Kimuhu - B.M. 22047 Line 12
606 bce - Nov - Nabopolassar captures Kimuhu - B.M. 22047 Line 14
606 bce - Nov - Jehoahaz deposed by Pharaoh Necho - taken to Riblah
606 bce - Nov - Jehoiakim commences - 1st Artificial year commences.
Academic Newsletter No 12 Josiah to the Destruction of Jerusalem
Academic Newsletter No 13 A Biblical Contradiction which is Not!
Academic Newsletter No 14 The Chronologies of Josephus
Academic Newsletter No 15 The Burning of the Temple
Academic Newsletter No 16 The Life and Death of King Ahab of Israel
Academic Newsletter No 17 The Significance of Ahab's death
Academic Newsletter No 18 The Septuagint, The Masorete and the Exodus
Academic Newsletter No. 19 Josephus and the date of the Exodus
Academic Newsletter No. 20 Is the Bible God Inspired or just the History of Israel?
Academic Newsletter Nos. 21 - 24 December 2005 Laws of Evidence
Academic Newsletter No.25 : Dec 28th 2005: Babylonian King Nebuchadrezzar: The Evidence
Academic Newsletter No. 26 Exodus 15: Pharaoh of the Exodus: Who was he? Did he Drown?
Footnote Commentary on the King's Calendar
King's Calendar Chronological Research
The Premise: Between the 5th and 3rd centuries BCE (but continuing down to at least 104 BCE), Sectarian redactors transcribed the legitimate 'solar year' chronological records of Israel and Judah, into an artificial form, which listed years as each comprised of 12 months of 4 weeks of 7 days, or 336 days per year, thus creating a 13th artificial year where 12 solar years existed.
When the Synchronous Chronological Data provided in the Books of Kings and Chronicles for the Divided Kingdom Period are measured in years of 336 days, the synchronisms actually align. [Refer to Appendix Five to see how it synchronises the Divided Kingdom Period]
The formula for constructing the artificial calendar
'X' times 364 = 'Y' days
'Y' days divided by 336 = 'Z' artificial years.
Values are:
'X' = any given number of 'real/solar' years
364 = perceived days in the sectarian calendar
'Y' = number of days calculated
336 = number of days in an artificial year
'Z' = artificial years = 1.083'X' and represents the original number of the converted years plus 8%.
To reverse the process by hand: 'Z' years times 336 equals 'Y' divided by 364 = the Original Number of 'X' years converted.
To see how effective this method is view Appendix 5:
The Principle of Linear Causality
The King's Calendar is a very simple approach to Biblical Chronology. It substitutes a value of 336 days for every year listed in Scripture. As far as the Divided Kingdom is concerned, when you use this 336 day year value, the synchronisms actually work. Appendix 5:
Because it is a mathematical system, the King's Calendar must abide by certain mathematical rules, the most important of which, is that if you change any date for any day, month, or year every other day, month, or year is effected and must also change. It's like a 'domino effect'. Chronological references cannot be 'forced' to fit, and nor can they simply be ignored or 'compressed' as is the usual case with historians and archaeologists.
If any King's Calendar chronological determination disagrees with anything in the history books, it must argue the case as to why the history books are wrong, or why the evidence for an assertion is untrustworthy. If the King's Calendar successfully defends its' position, then the history books cannot be treated as definitive, and if the King's Calendar is 'proven' wrong, then every other chronological reference it provides is also wrong.
Because of this, the King's Calendar Chronological Reconstruction of Israel's history is unique, in that its' methodology can be scientifically (mathematically) tested and demonstrated to be either true or false. Its' chronological predictions are able to be 'proved' or 'disproved'.
Solar Year Calculations
The Biblical Data as it stands, exceeds available history for the parameters it sets. The KingsCalendar, which assigns each Biblical Year a value of 336 days, reduces the overall Biblical Data by roughly 8%.
When working in Solar Years, many problems arise.
For example, Counting from 586 BCE to 701 BCE in literal Solar Years makes:
a). 701 BCE Hezekiah's 24th year not his 14th year.
b) 702 BCE Hezekiah's 23rd year
c) 703 BCE Hezekiah's 22nd year
d) 713 BCE Hezekiah's 12th year
e) 722 BCE (Fall of Samaria) Hezekiah's 3rd year not his 6th year.
f) 724 BCE (Siege of Samaria) Hezekiah's 1st year not his 4th year.
g) 729 BCE Ahaz' 12th year
h) 730 BCE Ahaz' 11th year
i) 730 BCE Hoshea of Samaria 1st year
j) 734-732 BCE Syro-Ephraimic War Ahaz & Pekah.
k) 740 BCE Ahaz' 1st year.
However When working in Solar years counting down from the accepted date for the commencement of the reigns of Jehu (Israel) and Athaliah [Judah], that is, from 841 BCE to 701 BCE, the following is the result.
a) 701 BCE = Ahaz 13 th year
b) 702 BCE Hoshea commences to rule in Samaria
c) 703 BCE Pekah's 28th year.
d) 713 BCE Ahaz' 1st year (18th of Pekah)
e) 722 BCE Jotham's 8th Year & Pekah's 9th Year
f) 724 BCE Jotham's 6th Year & Pekah's 7th Year
g) 729 BCE Jotham's 1st year & 2nd Year of Pekah
h) 730 BCE Uzziah's 52nd year
i) 730 BCE Pekah's 1st year
j) 734-732 BCE Syro-Ephraimitic War must have been fought by Uzziah.
k) 740 BCE Uzziah's 42nd Year & Menehem's 4th year.
Result: Solar Year Calculations are insufficient to understand Biblical and Extra Biblical Chronology.
R.P.BenDedek is from Brisbane Australia and is the author of 'The King's Calendar: The Secret of Qumran' at http://www.kingscalendar.com His academic articles set forth Apologetics for and results of his discovery of an "artificial chronological scheme" running through the Bible, Josephus, the Damascus Documents of the Dead Sea Scrolls, and Seder Olam Rabbah.
He writes photographic 'Stories from China' and social editorial commentaries, both at KingsCalendar, and as a contributing newspaper columnist. He currently teaches Conversational English in China and in addition to his English Lessons at KingsCalendar, he has created specific sites for Students of English.
