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 King's Calendar Unabridged Examination of Seder Olam Rabbah
From Adam to Solomon
The unabridged version of the 7 part series on the Seder Olam at King's Calendar.
This article is divided into the following sections
1. A General Introduction
Prologue
What is the Seder Olam Rabbah?
2. Adam to Abraham
Introduction: Josephus, The Bible, Seder Olam Rabbah
Adam to the Flood: King's Calendar Reconstruction.
Abraham, The Covenant & Leaving Haran.
The Flood to the Tower of Babel.
Joseph
Summary
3. The Sojourn in Egypt to The Judgeship of Joshua
The Patriarch Abraham
400 or 430 year Sojourn?
The Pharaoh who knew not Joseph.
Wandering in the Wilderness:
The 850 Jubilee Year
Joshua
Summary
4. Israel's Period of the Judges
The Difficulty with Biblical Chronology
The Period of the Judges : Book of Judges
The Bible, Seder Olam Rabbah & Josephus
Chronological Disagreement.
The 5 Chronologies Compared
Josephus & 397 years.
Summary
5. Samuel, and Ark of the Covenant
The Difficult Chronology
Chronology for 'The Ark' at Kiriath Jearim.
Summary
6. Time Compression: Samuel, Saul and David
Septuagint 440 & Masorete 480 at 1 Kings 6:1
3. Seder Olam Chronological Discrepancies regarding Samuel
Confusion: The Effect of Compressing Time and Events
Revisiting the Biblical Record
Samuel & Saul: The Correct Chronology
Summary
7. Reviewing Chronological Totals from Adam to Solomon.
Samuel
Saul
David
Solomon
Chronological Review Adam to Solomon.
Conclusion
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Section 1. A General Introduction.
Prologue:
I have written twice previously in relation to the Seder Olam Rabbah, but with no other intention than to perhaps contribute a little King's Calendar insight in relation to the chronological details provided there. It has therefore amazed me to see just how many people have read these articles.
Obviously there is a great interest in the Seder Olam Rabbah, and I think perhaps that Those who have read my two previous articles would have been left a little disappointed at seeing how little I actually contributed to their understanding.
Inspired by such interest in the subject, this current series of Seder Olam Rabbah articles has been written in order to contribute a serious attempt in making some sense of the Seder Olam Rabbah chronological commentaries. It does so from the perspective of the King's Calendar Chronological Research. [Refer to Footnotes, and:
Introduction: Josephus, The Bible, Seder Olam Rabbah
This article presents the chronological data offered in the Seder Olam Rabbah, and compares it with the 'King's Calendar' Reconstruction of Israelite History, in which each Biblical year is given a value of 336 years. [Refer to Footnotes]
The main purpose is to see if each datum synchronises with surrounding data. This of itself, is a purely mathematical exercise, but within this article, you are given the benefit of seeing how that data is reflected in true time, as had already been calculated independently by the King's Calendar.
Note: You can check the projections made in this article by following this link to the Chapter Precis Page AND CLICKING DIRECTLY ONTO 'Appendix 12' or 'Appendix 17': Note Please that these files are only available for a limited time]
King's Calendar years move faster than Solar Years, so both the 'Line' Numbers of the King's Calendar (against which you can check chronological references), and their equivalent Solar Calendar years, are provided.
This particular section will be presented as a Chart containing the chronological details contained in the Seder Olam Rabbah. It contains 3 columns
The chart is designed to give you the relevant details for comparison. Some of the things to note will be:
Seder Olam Rabbah quotes 1656 years from Adam to the flood
A tally of the individual figures however shows it to be 1662 years
The Bible provides 105 years for Seth
Seder Olam provides 108 years
The Bible provides 65 years for Mehalalel
Seder Olam provides 68 years
Josephus apparently makes Enoch 100 years older at the time of Methuselah's birth
Noah had Seth when Noah was 500 years old.
Seth was 100 years old at the time of the flood
Genesis 11:10 says Arphaxad was born 2 years after the flood and that Shem was 100 years old
The Bible and Seder Olam correspond for the ages of the fathers when their sons were born
Josephus' time line for this period is obviously and grossly erroneous.
Adam to the Flood: King's Calendar Reconstruction.
Note: Dates provided here are taken from 'The King's Calendar:The Secret of Qumran' Appendix Seventeen: From the Flood to Moses : The 292 years from the Flood to Abraham [This file will shortly be made Freely Available on the Internet for a limited time : to March 2006].
No justification for King's Calendar dates are provided in this article. [See Footnotes 1-5]
Adam to the Flood.
There are no King's Calendar charts for this period of time, however, general dates can be calculated. [See Footnotes 2 - 3 : General formula for Biblical Data conversion]
To calculate from Adam to the Flood which totals 1656 years: multiply 1656 by 336 to arrive at 556416 which is divided by 364 to approximate 1528.6 Solar years.
If the flood occurred in 2184 BCE - Then Adam was created in 3712 BCE - Making 2005 the 5,717 th. year of creation (+/- months of 1 year).
This calculation presumes that the data provided for everything prior to the flood is in artificial years. If not, then 2184 BCE + 1656 years = 3840 BCE. AND 3840 + 2005 = the 5845th year of creation.]
This calculation also presumes that the data provided for everything between Abraham and the Flood is also in artificial years. If not, then a further 21 years is added to make 2005 the 5866th day of creation.]
Note: Whilst it is absolutely demonstrable that the date for the Divided Kingdom period and the years subsequent are 'artificial', and that the data back to Moses and the Exodus is undoubtedly 'artificial' and that the data back to Abraham's birth is 'most probably 'artificial', there is no way to know how the data prior to Abraham has been recorded.
Abraham, The Covenant, and Leaving Haran.
We start this section with a chart demonstrating the King's Calendar representation of pertinent chronological events mentioned in the Seder Olam Rabbah, which are to be raised here.
Abraham's Birth Year
Seder Olam Rabbah [And the Bible] maintains that Abraham was born 292 years after the Flood.
The Flood, according to the King's Calendar occurred in the year 2184 BCE and appears as Line 1731 [Appendix 17]
Counting 292 years from L.1731 brings us Line 1439 or the year 1915 BCE., as the year Abraham was born. [We will come back to this later].
The Covenant:
From Seder Olam Rabbah
Our father Abraham was 70 years old when he was spoken to at the Covenant Between the Pieces as it is said (Ex. 12:41): “And it was after 430 years,” etc.
After that he was spoken to he returned to Haran, stayed there five years as it is said (Gen. 12:4): “And Abram was 75 years old when he left Haran.”
It follows that from the Dispersion until Abraham left Haran there were 26 years. These are exactly (Gen. 14:4-5) “12 years they served Chedorlaomer and 13 years they rebelled. And in the fourteenth year Chedorlaomer came.”
Measuring the 430 years of the covenant from it's determination for the Exodus, the King's Calendar determines that these 430 years commence in Abraham's 75th year – (Line 1439 - 75 takes us to Line 1365 / 1846 BCE).
Seder Olam Rabbah says it starts in Abraham's 70th year, the King's Calendar says 75th year. This discrepancy of 5 years is a math problem, and not a matter of King's Calendar interpretation. It may be connected to the 6 year error prior to the Flood.
430 year Sojourn
No justification will be offered for the King's Calendar presentation within the Seder Olam Rabbah articles until we begin to deal with the Divided Kingdom Period. [Meanwhile - Research the King's Calendar].
The following chart provides some of the King's Calendar Results that are Pertinent to the Sojourn.
From the Exodus in 1449 BCE as determined by the King's Calendar, which is Line 935, to Line 1365 there are precisely 430 artificial years [397 Solar years.]
L. 935 or 1449 BCE Exodus.
L. 936 or 1450 BCE 215th year of the sojourn in Egypt - Josephus : Antiquities. Bk 2 Ch.15:2
L. 1150 or 1648 BCE Jacob's 130th year sojourn in Egypt starts
L. 1279 or 1767 BCE Jacob born
L. 1339 or 1822 BCE Isaac born
L. 1365 or 1846 BCE Abraham's 75th year : Covenant : Seder Olam Rabbah says 70th year
The reference to the 430 years has application, even if Abraham's age does not synchronise.
The Flood to the Tower of Babel.
Seder Olam Rabbah says that between the Deluge and the Language Split, 340 years elapse
From the flood [2184 BCE / Line 1731] counting 340 years brings us to 1871 BCE / L.1392 as the date for the Tower of Babel punishment.
Seder Olam Rabbah and the King's Calendar both designate this year to be Abraham's 48th.
Noah survived the Language Split by 10 years. From 2184 BCE / L.1731 to 1861 BCE / L.1382
From the Dispersion until Abraham left Haran there were 26 years. 1871 BCE / L.1392 + 26 leads to 1847 BCE / L.1366
From the Flood to the birth of Isaac 392 years in 1822 BCE / L.1339
All references (including Seder Olam) indicate this to be Abraham's 100th year, and this is demonstrated in the King's Calendar.
Our forefather Isaac was 37 years old when he was bound to the altar. 1822 BCE/ L.1339 add 36 years to arrive at 1789 BCE. / L.1303. 37th year of Isaac as per King's Calendar.
All of the Seder Olam Rabbah chronological details are correct.
Joseph
This section is presented as a chart, since it is the best way to compare both the King's Calendar chronology and the statements in Seder Olam Rabbah.
This Section of the Seder Olam is not only correct, but provides New Data that allows us to make additional calculations pertinent to events for which currently we have no details.
Summary
Unlike Josephus who little understood what he was working with, the Seder Olam Rabbah presents Chronological details with good precision.
While many may still be struggling with the data in terms of Solar and other Calendars, the King's Calendar methodology which synchronises the Divided Kingdom of Israel (Appendix 5) using the Biblical Data as it stands [as an artificial record], finds the data provided by the Seder Olam Rabbah to be consistently 'in line' with both Biblical and extra Biblical data.
Section 3. The Sojourn in Egypt to The Judgeship of Joshua
The Patriarch Abraham
Chronologically speaking, the life of Abraham is very important in the calculations offered by the Seder Olam Rabbah. Since it appears that the Seder Olam Rabbah relies closely upon the Biblical chronological data, this section is included in order to demonstrate how the Biblical chronological data is applied by the King's Calendar. [The King's Calendar is an artificial process assigning 336 days for every Solar year mentioned in Scripture. See Footnotes 1-5 Solar Year Calculations]
The King's Calendar The Process for Calculating Abraham's Birth Year:
Solomon's 4th year is 970 BCE - the 480th year after entrance into Canaan
Add 479 years to 970 BCE (less the 1 duplicated year)
Add 40 years to the actual Exodus
Add 215 years for the Sojourn (Josephus Antiq. Bk.2 Ch.15:2]
Add 129 years (less the 1 duplicated year) for Jacob's age upon entering Canaan (Gen 47:28 )
Add 60 years for Isaac's age at Jacob's birth (Gen 25:26)
Add 100 years for Abraham's age at Isaac's birth.
Arrive at December 1915 BCE. for the year of Abraham's birth.
Note However that the Dead Sea Scrolls offer differing chronological information.
According to the dead sea scrolls (Eisenman/Wise (1992 pp.92/93) the ages of the Patriarchs are:
Jacob was 65 years old when he Fathered Levi
Levi was 35 years old when he fathered Kohath
Kohath was 29 years old when he fathered Amram
Amram was 110 years old when he fathered Aaron.
Therefore
As Jacob was 130 years old at the commencement of the Sojourn (Gen 47:28 ),
Levi was 65 years old.
Kohath was 30 years of age
Amram was only one year old.
Aaron was born 109 years later
Aaron was 3 years older than Moses
Moses was 80 years old when the Exodus occurred (Ex 7:7)
This figure results in a 192 years Sojourn, 23 years shorter the Josephus', Seder Olam Rabbah and King's Calendar 215 year sojourn.
It was said to our forefather Abraham at the Covenant Between the Pieces (Gen. 15:13): “You shall certainly know that your seed will be strangers in a foreign land for 400 years.” Who is the seed? That is Isaac, of whom it is said (Gen. 21:12): “Because Isaac will be called seed for you.” About Isaac it says (Gen. 25:26): “Isaac was 60 years of age when they were born.” Our forefather Jacob said to Pharaoh (Gen. 47:9): “The days of the years of my wandering are 130 years.” This makes together 190 years, this leaves 210 years, a sign for the lifetime of Job who was born at that time as it is said (Job 42:16): “Job lived thereafter 140 years” and it is said (Job 42:10): “The Eternal added double to all that Job had.” It turns out that Job was born when Israel descended into Egypt and he died when they left.
Or maybe that Israel was in Egypt the full 400 years. But Kohath was among those who entered Egypt (Gen. 46:11) and it is written (Ex. 6:18 ): “the years of the life of Kohath were 133 years,” (Ex. 6:20) “the years of the life of Amram 137 years.” Together with 80 years of Moses this makes 350 years. What does Scripture teach us in the verse (Gen. 15:13) “they will enslave them and mistreat them for 400 years” that all the time they spent in a land that was not theirs adds up to 400 years; “they will enslave them” (these are the years of slavery) “and mistreat them” (these are the years of deprivation) and all of them together add up to 400 years.
This appears to be just a 'spiritualising' of an inconvenient reference to 400 years.
When one checks these 400 years against the King's Calendar, they start in Isaac's 5th year, 30 years after the covenant. Or alternatively, they end 30 years earlier than the Exodus, falling in the 50th year of Moses. We probably have this figure today, because of a transcription error.
430 year Sojourn
Seder Olam Rabbah “It was at the end of 430 years to the day that the hosts of the Eternal left the Land of Egypt”
Although the Seder Olam Rabbah reckons that the first parameter commences in Abraham's 70th year, according to the King's Calendar, these 430 years commence at Abraham's 75th year 1846 BCE / L.1365 - And extend to the Exodus - 1449 BCE / L.935
Line 935 [Exodus] + 430 = Line 1365 [Abraham's 75th year].
In appendix 17 we see that Line 1015 is the year Moses was born [year commencing 14 May 1523], and is also the 351st of the Abrahamic 430 year sojourn and the 136th Year of the [Josephic] 215 year Sojourn commencing with Jacob entering Egypt.
Both the 430 year Sojourn of Scripture and the 215 year Sojourn mentioned by Josephus are correct.
The Pharaoh who knew not Joseph.
Seder Olam Rabbah: - All the time that Levi was alive, Israel was enslaved in Egypt as it says (Ex. 1:6): “And Joseph and all brothers died, all that generation.” (Ex. 1:8 ): “There arose new king in Egypt who knew nothing of Joseph.” After that Levi died, the Egyptians started to enslave them. From there they said (Sabbat 105b): “If one of brothers dies, all brothers should worry. If one of a company dies, all members of the company should worry.” (Ex. 1:7): “The children of Israel were fruitful like vermin etc.” (Ex. 1:8 ): “There arose a new king Egypt etc.” It turns out that from the death of Levi to the Exodus were 116 years. The slavery extended not more than that time and not less that 86 years, the age of Miriam at Exodus, since she was named for the bitterness.
i.Chronological Data:
From the Birth of Moses 80 years.
From the Enslavement of the Israelites to Exodus 86 years.
From the Expulsion of the Hyksos to the Exodus 113 years. Footnote 8-9: The Hyksos
From the Death of Levi to the Exodus 116 years.
From this is seen that Levi died just three [read 2] years before Amosis founded the 18th Dynasty after the Expulsion of the Hyksos from Egypt.[See Newsletter No.5 Ancient Egyptii.The King's Calendar determination for these events are:
Line 895 1412 BCE 1st year in Canaan
Line 935 1449 BCE 1st year of Exodus [81st of Moses]
Line 1015 1523 BCE 1st year of Moses- 80 years before Exodus
Line 1021 1529 BCE 86 years before Exodus - Slavery Commenced.
Line 1048 1554 BCE 113 years to Exodus / 103rd year of 215 year Sojourn in Egypt
Line 1051 1556 BCE 116 years to Exodus – Death of Levi
Wandering in the Wilderness:
a.Seder Olam Rabbah - “They traveled from Elim and the entire congregation of the Children of Israel arrived at the Wilderness of Sin” (that is Alush) “on the 15th day of the second month after the Exodus,” which was on a Sabbath. Hence the First of Iyar fell on a Sabbath, and addition we infer that Israel ate from the cakes that they had taken out of Egypt 30 whole days; on that day it was finished, in the evening they ate quail, and early next morning they collected Mannah. In Alush they were given the Sabbath there Israel kept the first Sabbath as it is said (Ex. 16:30): “The people observed the Sabbath on the Seventh Day.” On Sunday the 23rd of Iyar, they traveled from Alush and can to Rephidim. There the Well was given to them, they fought with Amalek and observed there the second Sabbath. They traveled from Rephidim and came to the wilderness of Sinai and found its top in clouds of glory. For the next five days Moses ascended the mountain, descended, told the people the words of the Omnipresent, and returned their answer to the Omnipresent. In the third month, on the Sixth of the month the Ten Commandments were given to them on a Sabbath day .
b.First Year - Mt. Sinai:
Exodus Chapter 19:1 In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. :3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying: 'Thus shalt thou say to the house of Jacob, and tell the children of Israel:
c.Numbering Israel:
Seder Olam Rabbah 2nd Year: (Num. 1:1): “The Eternal spoke to Moses in the wilderness of Sinai, in the Tabernacle, on the first of the second month in the second year: (Num. 1:2) count the heads on the entire congregation of the children of Israel, (Num. 1:3) those twenty years old and older, every man of military age in Israel.
d.The Priesthood of Aaron:
Exodus Chapter 40:17 And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up.
Seder Olam Rabbah “It was on the eighth day that Moses called Aaron and his sons and the elders of Israel,” after the Seven Days of Dedication. It was the first day of the week, the first day of Nissan. On that day, Aaron and his sons entered their priesthood............On that day, Elisheba the daughter of Aminadab was offering from the rest of Jewish women by four joys and one mourning: Her brother-in-law was king, her husband high priest, her brother prince, and her sons vice high priests. Her mourning for her two sons Nadab and Abihu. Some people say, also her grandson anointed priest for war, that is Phineas. On the second of Nisan, Eleazar burned the red cow, Israel had its ashes sprinkled and repeated. On the 14th they slaughtered the Passover sacrifice; that was a Sabbath.(King = Prince : Origins of "Nachshen")
e.Kadesh Barnea
Seder Olam Rabbah38 years “The time that we went from until we crossed Wadi Zered was 38 years.” 19 years they were wandering to and fro and 19 years they dwelt in Kadesh Barnea as it is said (Deut. 1:46):
f.The Death of Moses
Seder Olam Rabbah (Deut. 1:3-5) “It was in the fortieth year, in the eleventh month, on the first of the month, that Moses spoke to the Children of Israel, following all that the Eternal had commanded him about them. Moses was exactly 120 years old at his death, his eye had not dimmed and his sap had not dried up.” (Jos. 1:1-2)
Seder Olam Rabbah “[Caleb] I was 40 years old when Moses, the Eternal’s servant, sent me from Kadesh Barnea to spy out the land” (v.10) “and now I am 85 years old.” This teaches us that for seven years they were conquering. From where do we know that for seven years they were dividing up the land before they started to count years for tithes, sabbatical years, and jubilee years?
Comment: Since Caleb was 40 years old in the 2nd year in the wilderness, at 85 years old, he had been in Canaan 7 years.
The 850 Jubilee Years
Introduction
All chronological details, even in extra Biblical texts, require investigation. When Extra Biblical references are unique, they need especial investigation given their promise of providing additional historical information. The discussion here revolves around the assertion that there was a Jubilee Year in connection with the life of Ezekiel that demonstrates connection with the ancient History of Israel.
Seder Olam Rabbah Now Israel stayed 850 years from the time they entered until they left, these are complete Jubilee periods. And so it says (Ez. 40:1): “In 25th year of our exile, on the day of the New Year, on the tenth of the month, 14 years after the destruction of the of Jerusalem - When did he Ezekiel have this vision? At the beginning of a Jubilee period. If they staid for 17 entire jubilee periods, how can there be an excess of 17 years? One has to say that 14 years Israel spent at Gilgal, seven when they were conquering and seven when they we distributing.
a.) Note that despite referring to the years in the Land, the 850 appears to be equated with the 14th year of Ezekiel's Exile - or - 572 BCE. [Although the Kingscalendar will say this is the year 573 BCE] The most obvious difficulty is that if Jerusalem had already been destroyed 14 years, then one can hardly equate that year with ' they entered until they left '.
It relates to:
17 Jubilee years
A 17 year flaw in the chronology.
A Precise Measurement of Time – 850 years
The Israelites entering Canaan
Ezekiel's 25th year of Captivity c.573/572BCE – or -
Ezekiel's Original Captivity – 596 BCE.
b.) Basic Solar Year Calculations.[Ref: Footnotes 1- 5: Solar Year Calculations]
Adding the 850 years to important events in Ezekiel's life, results in the following.
572 BCE + 850 = 1422 BCE Israel Enters Canaan – Close ***
586 BCE + 850 = 1436 BCE Israel Enters Canaan – Not Close
596 BCE + 850 = 1446 BCE Israel Enters Canaan – Close the Exodus [1449 BCE KingsCalendar]
*** Close because the King's Calendar calculates the year the year of Entry into Canaan at 1412 BCE. The problem for anyone trying to calculate this date is that it must be 440 or 480 years earlier than the 4th year of Solomon, and currently no one can provide that date. The King's Calendar puts Solomon's 4th year at 970 BCE [Line 416] and counts 480 artificial years to Line 895 or 1412 BCE and another 40 artificial years to Line 935 for the Exodus at 1449 BCE.
c. Understanding the 850 years.
Measuring 850 years in both Solar and Artificial Years.
Seder Olam Rabbah 572 BCE + 850 solar years = 1422 BCE Entrance to Canaan [Maybe]
Seder Olam Rabbah 572 BCE + 850 artificial years = 1356 BCE No Match
KingsCalendar Entry to Canaan 1412 BCE – 850 solar years = 562 BCE No Match
KingsCalendar Entry to Canaan 1412 BCE – 850 artificial years = 628 BCE [L895 – 45].
There appears to be no real relationship to anything.
I have spent many hours trying to work out this chronological problem. I also spent many hundreds of hours working on Josephus before I was able to 'deconstruct' his errors.[King's Calendar Chapter 20].
I know from experience that when a figure is incorrect, there is a reason for it; carelessness. However the important thing is that the carelessness usually comes from duplicating or omitting a certain chronological reference.
d. There are 2 points to note in deconstructing this 850 year figure.
iSeder Olam Rabbah introduces these 850 years in conjunction with: Caleb said to Joshua (Jos. 14:7): “I was 40 years old when Moses, the Eternal’s servant, sent me from Kadesh Barnea........and so the figure appears to be calculated from the 2nd year of Entry into Canaan.
ii.Seder Olam Rabbah appears to relate it to Ezekiel's “25th year of our exile, on the day of the New Year, on the tenth of the month, 14 years after the destruction of the of Jerusalem.”
Therefore, the component parts ought to consist of the following:
38 Wilderness [40 – 2 years]
440 – or - 480 Solomon's 4th year (MSS/LXX divergence – Explanatory note**)
36 Balance of Solomons reign
393.5 Biblical years to the exile
14 To Ezekiel's 25th year
A total of 921.5 – or - 961.5 years.**Explanatory note: There are 480 years [Masorete] between the 'Coming out of Egypt' and Solomon's 4th year. The Septuagint records 440 years. Most academics delete the 40 years of wilderness wandering from the 480 years. [This is not the King's Calendar position. The 480 years are artificial and refer to Entrance into Canaan. SEE:The Septuagint, The Masorete and the Exodus.
e. Deconstructing the Error
In my attempts to deconstruct the 850 year figure, several methods produced reasonable but problematic results. There was one however, that produced a good result. However like the others, and in similar fashion to the deconstructions of Josephus' figures, it assumes that 'carelessness' played a large part in the original construction.
The 'best fit' deconstruction:
Discarding the larger figure in the 'component parts' list above, and changing the end parameter from Ezekiel's 25th year to his 1st year, the figures become:
New Total 896.5 years which is 46.5 years excessive
In trying to find where 46.5 excessive years could have come from, I created the following table of errors:
1. The calculation has as it's first parameter the second year of the Wilderness Wanderings.
2. The calculation was made however from the second year of entry into Canaan : + 438 years
3. The calculation had as one component part, the 4th year of Solomon.(Temple Commenced)
4. The calculation used as one component part, the 11th year of Solomon. (Temple Completed)
5. The calculation includes the remaining 29 years of Solomon's reign : + 29
6. The calculation uses the Biblical years assigned to the reigns up to 596 BCE : 382.5
Total: 849.5 years.
Summary: The 850 year figure does not synchronise with the balance of the Biblical Data and therefore is quite logically erroneous. The processes involved in 'deconstructing and reconstructing' the error can be quite complex, but ultimately the simplest explanation of an error is the most likely.
It would seem that this 850 year calculation is a miscalculation.Refer Footnote 10: 850 Years
Joshua.
Seder Olam Rabbah: - Joshua provided for Israel for 28 years and died at the age of 110 years.
The first thing to note in this period is that Joshua is given a 28 year judgeship. We have no clear chronological data in the Biblical Historical Narratives for either Joshua nor Samuel. The King's Calendar however does provide some calculations which demonstrate that the following figures are approximately correct.
These figures come from Chapter Seventeen: The Period of the Judges:Juggling the Data [and Appendix 8] This file is Not freely available on the Internet. However there is information available at: The Period of the Judges
A Twenty-Five year leadership for Joshua as per Josephus
An Eighteen Year Peace of Ehud (Most believe 80 to be a transcription error)
A Thirty-Two year Judgeship for Samuel.
A 282 year time lapse between Joshua and Jephthah rather than the Biblical 300 years.
A commencement for Jephthah in 1152 BCE
Summary
The data presented to date from Seder Olam Rabbah, (apart from the 850 years of Jubilee) seem consistent with the Biblical Material, which the King's Calendar treats as an artificial Chronological record.
Section 4. Israel's Period of the Judges
Introduction
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.
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.
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
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/?. These columns are:
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
Chronological Disagreement
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. From :The Works of Flavius Josephus. Translated by William Whiston Edited by Sage Software http://www.ccel.org/j/josephus/works/ant-5.htm Footnote to Antiquities 5:4:3
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, the eight years of Serving Cushanrishathaim, 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.
Butin 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. Refer:The 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. We will come back to this issue later.
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 Footnotes 1-5: 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'
Josephus & 397 years.
In “The Bible, Seder Olam Rabbah & Josephus” Section above, 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.
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.
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.
Section 5. Samuel, and Ark of the Covenant
By the time we arrive at the Judgeship of Samuel, the Biblical chronological record that has been handed down to us, has been corrupted, and it is not easy to get a clear chronological picture of the reigns of Samuel and Saul.
The very 'chronologically difficult' portion of the Seder Olam Rabbah that we begin with in this article, is found at Bible Facts: Seder Olam: http://www.biblefacts.org/church/sed-olam.htmlPart 2. The Prophets : 3. Samuel Saul and David.
The Difficult Chronology
The Seder Olam Rabbah attempts to enlighten as to the chronological order of events that transpire between the death of the priest Eli and King David. In doing so however, it generates problems of its own.
Before we discuss any issue here, we will look at the following 'point fashion' presentation of what the Seder Olam actually says. Whole sentences have been broken up to draw attention to chronological information. What it says.
Eli governed Israel for forty years.
On the day of his death - the Ark was captured
“The ark of the Eternal was in the fields of the Philistines for seven months.
From the day the ark was installed at Kiriath Jearim, there were twenty years
He now calculates these 20 years
Subtract [7] seven years that David ruled over Judah at Hebron
Subtract [10] ten years for Samuel himself
Subtract [2] two years for Samuel and Saul.
At the beginning of these 20 years they brought the Tabernacle to Nob.
Even though the Ark of the Eternal was at Kiriath Jearim
They sacrificed at Nob for 13 years and 7 years at Gibeon. [Thus we have 20 years]
At the end of 20 years did David bring up the Ark of the Eternal to the house of Obed-Edom the Gittite (2 Sam. 6:11)
“and the Ark of the Eternal stayed in the house of Obed Edom the Gittite for three months.”
Discussing Saul and his reign
(1 Sam. 13:1) “One year Saul was in his reign …”
Samuel said to Saul when he anointed him (1 Sam. 10:8 ) “Descend before me to Gilgal ...
He descended the first year, smote Nahash the Ammonite, and Israel anointed him.
The second year he descended and did not keep his promise.
(l Sam. 13:13) “Samuel said to Saul; you acted foolishly, you did not keep the commandment of your God
At that time, [ie. Saul's 2nd year] David was anointed as it is said (1 Sam. 16:1)
when he was 29 years old.
Calculating Samuel's judgeship
Samuel lived only to be 52 years and a little [no mention of where 52 years come]
(1 Sam. 4:18 ): “He [Eli] had judged Israel for 40 years.”
There are 13 years remaining.
Subtract from them one year for Hannah’s pregnancy
11 years for Samuel
1 year for Samuel and Saul, one gets 52 years.
Samuel died before the death of Saul about four months as it is said (1 Sam. 27:7): “The number of days that David dwelt in the fields of the Philistines were some days and four months.”
Back to Discussing David's Reign
“Forty years was Ishbosheth when he became king and two years he ruled …”
It turns out that the kingdom over Israel was vacant for 5 years.
(2 Sam. 5:3): “All the elders of Israel came to the king at Hebron …”
At that time David was anointed a second time.
“Thirty years was David when he became king and forty years he ruled.”
Having listed the relevant chronological points that the Seder Olam Rabbah makes for this time period, we will draw aside for awhile, to examine the chronological issues regarding the Ark, its' capture and return, for they have bearing on our chronological perception of these times. [The contradiction in relation to Samuel's judgeship 10 / 11 years will be dealt with in another article].
The Ark at Kiriath Jearim.
The issue of how long the Ark was at Kiriath Jearim, is important to Biblical Chronology, for it is a defining chronological reference for this time period.
1 Samuel 7:2 states: “And it came to pass, from the day that the ark abode in Kiriath-jearim, that the time was long; for it was twenty years; and all the house of Israel yearned after the Lord.”
But 1 Samuel 4:18 & 6:1 tell us that the Ark was captured on the day of Eli's death, and that it remained in the hand of the Philistines for 7 months.
Here then is an apparent contradiction. The difficulty with this time period, is that the reference in 1 Samuel 7:2, to the Ark remaining at Kiriath-jearim 20 years until David's 7th year, is the only Biblical reference from which a chronology can be built, because the balance of the Biblical chronological data for this time period, is either corrupt or missing. Without any other references, there is no corroboration for either of these contradictory references. ['Corroboration' : Refer footnote 6 & See:The Law, Rules of Evidence & Archaeology Part 1.
i) The Real Difficulty with 1 Samuel 7:2
There are quite a number of difficulties with the primary text reading of 1 Samuel 7:2, for irrespective of the contradiction in 1 Samuel Chapter 6, and despite the fact that 1 Samuel 7:2 appears to indicate a time lapse of only 20 years between Eli's death and David's 7th year, there are other considerations to be made.
In response to my email question on the subject, Dr. Claude Mariottini, Professor of Old Testament, Northern Baptist Seminary Lombard, IL 60148 www.claudemariottini.com wrote: The issue of the length of time the Ark remained in Kiriath-jearim is debatable. The problem is how the twenty-years should be understood. The “twenty years” is present in the Hebrew Text and in the Septuagint, so it is original to the biblical text. There are different ways to understand the “twenty years” in the text. Some scholars say that the number is a Deuteronomistic addition to his source. This statement is hard to prove. Others say that the “twenty years” refer to the time elapsed between the Ark’s return by the Philistines to the events narrated in chapter 7. Others interpret the “twenty years” as the time the Ark spent in Kiriath-jearim before David conquered Jerusalem. This last interpretation was the one taken by the author of the quote in my article. [Rereading 1 Samuel 13:1 http://www.claudemariottini.com/blog/2005/12/rereading-1-samuel-131.html ]
My inquiry derived from the fact that:
1. The King's Calendar, which works independently, mathematically, and directly from the Scriptural chronological references [as artificial time periods and using the principle of Linear Causality – Ref Footnote 3.] indicates that the total [artificial year] time period to elapse between Eli's death and David's 7th year is 70 years. Therefore the 20 years mentioned in 1 Samuel 7:20 must be considered incorrect.
2. Josephus records a 40 year time lapse for this same 20 year period.
In Antiquities Book 6:13:5, Josephus says of King Samuel: “Now he governed and presided over the people alone, after the death of Eli the high priest, twelve years, and eighteen years together with Saul the king.”
In Antiquities 10:8:4 he says: Saul, who was their first king, retained the government twenty years, though he was not of the same tribe with the rest.[20-18=2 years on his own.]
In Antiquities 6:14:9 he says: Now Saul, when he had reigned eighteen years while Samuel was alive, and after his death two[and twenty], ended his life in this manner.
The total combined period for Samuel and Saul is equal to 32 years.[12+18+2=32]
Add to these 32 years, the final year of Eli when the Ark was captured, plus the 7 years until David's 7th year when he collected the Ark from Kiriath Jearim, and the total is 40 years.
Despite his 'negative' reputation as a chronologist, Josephus, irrespective of his carelessness, did work from 'source documents', even if he did not always understand them. He was careless, obviously disorganised, and little understood what was before him, probably because he had access to a 'third party's' chronological documents. The overall King's Calendar impression of Josephus's references however, is that his material was 'legitimate', and that his errors can be understood. [Chapter 20 King's Calendar.]
Josephus' material, and the King's Calendar inherently insist that our current version of 1 Samuel 7:2, is not correct. For the King's Calendar, the demonstration of the error relates to the chronology for the Monarchal period of Israel's History, as well as for the Period of the Judges, and finds its' focus, in the chronology for King Saul.[Reserved for Article 6 in this series].
ii) 'Original' to Biblical Texts.
Dr. Mariottini (quoted above) wrote that the “twenty years” is present in the Hebrew Text and in the Septuagint, so it is original to the biblical text.
This expression does not mean that the 20 years is the original figure (at the time the details were recorded), but that as it appears in all the oldest manuscripts, we can be assured that it is the figure that was intended for us to read there. This however, does not mean, that at sometime prior to the compiling of the Septuagint (3rd Century BCE), that a different [or even no] figure had not already been either inserted or changed.
If you read the English translation of 1 Samuel 7:2, it does not read smoothly, but rather appears to contain an insertion. Compare the following renditions.
Original Version : And it came to pass, from the day that the ark abode in Kiriath-jearim, that the time was long; for it was twenty years; and all the house of Israel yearned after the LORD.
Suggested Version : And it came to pass, from the day that the ark abode in Kiriath-jearim, that ........ all the house of Israel yearned after the LORD.
If the original version has received an insertion, it is because someone was trying to calculate the time frame in the absence of other corroborating chronological records. One cannot however just alter the record merely to suit one's own chronological purpose [a common habit among modern Bible academics].
Nevertheless, 1 Samuel 6:1 contradicts this figure by saying that the Philistines only had the Ark for 7 months, and that because of the resultant plagues, they returned the Ark, sending it off on a cart to Beth-Shemesh. In the context of that Chapter however, it is apparent that despite this misadventure on the part of the Philistines, they did not desist from harassing Israel.
What I suggest, is either that the 7 months of 1 Samuel 6:2 was originally “70 years”, and/or that the 20 years listed in 1 Samuel 7:2, is an insertion based on an attempt to chronologise the period from Samuel to David's 7th year, and should read 70 years.
iii) 7 months or 70 years : Changing the Biblical Details
As mentioned earlier, the King's Calendar is an independent mathematical calculation, working directly from and applying, Scriptural chronological references, as artificial time periods, and operates upon the principle of Linear Causality. Years prior to looking at the Seder Olam Rabbah, and before considering these Biblical verses, the King's Calendar determined that Samuel Judged Israel for an independent period of 32 years and that Saul was king of Israel for 30 independent years. Add to these the 7 years of David and the last year of Eli, and the total is 70 years for the Ark to be in Kiriath Jearim.
From this perspective then, and checking the balance of the Biblical Data, a new picture can plausibly be drawn.
1 Samuel Chapter 6:1 makes it quite clear that the Philistines returned the Ark voluntarily in 7 months.( :1 And the ark of the LORD was in the country of the Philistines seven months)
BUT
1 Samuel 6:2 speaking about the day it was returned says: And the Philistines called for the priests and the diviners, saying: 'What shall we do with the ark of the LORD? declare unto us wherewith we shall send it to its place. :11 And they put the ark of the LORD upon the cart,..:13 And they of Beth-shemesh were reaping their wheat harvest in the valley; and they lifted up their eyes, and saw the ark, and rejoiced to see it...:15 And the Levites took down the ark of the LORD....:16 And when the five lords of the Philistines had seen it, they returned to Ekron the same day
1 Samuel 6:21 And they sent messengers to the inhabitants of Kiriath-jearim, saying: 'The Philistines have brought back the ark of the LORD; come ye down, and fetch it up to you.'
1 Samuel 7:1 And the men of Kiriath-jearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD
1 Chronicles 13:3-7 and [King David speaking says] let us bring back the ark of our God to us; for we sought not unto it in the days of Saul. And all the assembly said that they would do so; for the thing was right in the eyes of all the people. So David assembled all Israel together, from Shihor the brook of Egypt even unto the entrance of Hamath, to bring the ark of God from Kiriath-jearim. And David went up, and all Israel, to Baalah, that is, to Kiriath-jearim, which belonged to Judah, to bring up from thence the ark of God, the LORD that sitteth upon the cherubim, whereon is called the Name. And they set the ark of God upon a new cart, and brought it out of the house of Abinadab; and Uzza and Ahio drove the cart.
Despite the way the story is contextually situated following 2 Samuel Chapter 5 & 6 in relation to battles with the Philistines, these verses can lead one to consider that in fact the Ark was returned after 70 years, and this, probably because David, who used to work for the Five Lords of the Philistines, was now King of Israel.
Summary
From the Biblical and other perspectives provided in the data above, it is clearly evident that the chronologies or the narratives in 1 Samuel Chapters 6 & 7 are corrupt.
Although what has been presented here is not 'proof' of the assertions made in relation to the Ark's 70 year period at Kiriath Jearim, it does offer an alternative to the erroneous presentation currently contained in these chapters.
If one can see that 1 Samuel 6:1 ought to read And the ark of the LORD was in the country of the Philistines 70 years (seven months), then it stands to reason that 1 Samuel 7:2 would originally have read: “And it came to pass, from the day that the ark abode in Kiriath-jearim, that all the house of Israel yearned after the LORD”
As we continue to look at the chronological material for this time period, it will be possible to see the underlying justification for the suggested changes to the Book of Samuel.
Section 6. Time Compression: Samuel, Saul and David
We have previously noted that the Seder Olam Rabbah calculations for and corrections to the Book of Judges, appears to derive from the need to fit the Period of the Judges into 397 years.
This was based on the assumption that the Septuagint version of 1 Kings 6:1 indicates that from the Entrance into Canaan to the 4th year of Solomon, 440 years transpire. Subtract 43 years for David and Solomon, and you have only 397 years in which to fit the period of the Judges plus the reign of Saul.
We have also looked at the Discrepancy between 1 Samuel Chapter 6:1 and 1 Samuel 7:2 in relation to the Ark of the Covenant, and noted that either or both Scriptural references are incorrect in relation to the time that the Ark of the Covenant was in the hands of the Philistines, and that relying upon them leads to chronological miscalculation.
The problem for all concerned with chronologising the ancient history of Israel (and this includes the redactors working on the Book of Judges and 1 Kings 6:1), is that there does not appear to be enough time in which to fit King Saul's reign. The reason for this, is that both the Septuagint and Masorete versions of 1 King 6:1 are flawed in their narratives [not their chronologies].
Septuagint's 440 years & Masorete's 480 years at 1 Kings 6:1
i)1 Kings 6:1
Masorete: 1 Kings 6:1 And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Ziv, which is the second month, that he began to build the house of the LORD.
Septuagint: 1 Kings 6:1 And it came to pass in the four hundred and fortieth year after the departure of the children of Israel out of Egypt, in the fourth year and second month of the reign of King Solomon over Israel, that the king commanded that they should take great and costly stones for the foundation of the house, and hewn stones. And the men of Solomon, and the men of Hiram hewed the stones, and laid them for a foundation. In the fourth year he laid the foundation of the house of the Lord, in the month of Ziv, in the second month. http://www.apostlesbible.com/books/kings/ones/k11c06.pdf
These two documents are called 'Direct Documentary Evidences' and ought to corroborate each other. Unfortunately, they don't. (Footnote On: Evidence) The usual explanation for this contradiction in the number of years provided, is that the Septuagint records only the years since entry into Canaan whilst the authorised version includes the Forty (40) years in the wilderness, and thus is a reference to the exodus itself, [ie.out of the land of Egypt].
Whilst this seems logical, the 'King's Calendar' indicates that both texts, despite divergent renderings, refer to the same event, Entry into Canaan, in 1412 BCE.
The 'King's Calendar' proposition is that the Septuagint rendering is 'the original solar year reference', not yet altered in the accepted text of the mid-third century BCE when the Septuagint was composed. The Authorised version at 1 King's 6:1 is recorded in artificial years and therefore the Exodus occurs forty years earlier in 1449 BCE, occurring 520 artificial years prior to the commencement of the Temple in Solomon's 4th year.
Furthermore, the King's Calendar, indicates that the Septuagint Version, originally referred to Solomon's 1st year.
ii) Facts & Evidence
Let's face facts, since the Book of Judges, (which fails to provide details for Joshua and Samuel) provides 450 years for the Period of the Judges, we know immediately that there is error in the text. [From 440 years (LXX) take 450 years for the period of the Judges plus 43 years for David and Solomon plus unknown years for Joshua and Samuel = how much?]
The facts & The Math
1 Kings 6:1 indicates that 440 years elapsed between Entry into Canaan and Solomon's 4th year.
The Book of Judges gives us 450 years and leaves Joshua & Samuel out.
There is error in the Book of Judges.
Seder Olam gives Joshua 28 years & Josephus gives him 25 years.
We have seen that there is not enough time to fit the reigns of Samuel and Saul – but -
The 450 Biblical years for the Period of Judges can be reduced by 102 years to 348 years.
From 440 years (LXX) remove 348 years = 92 years
From 92 years remove 43 years (David and Solomon) = 49 years
From 49 years remove either 25 or 28 for Joshua = 21 or 24 years for Samuel & Saul
1 Samuel 7:2 [Ark at Kiriath Jearim 20 years till David's 7th year] indicates that Samuel and Saul should only be assigned the 13 years indicated by Seder Olam Rabbah. (Josephus records 32 years)
Result: The Math doesn't work
According to the Legal Rules for the giving of Evidence and Testimony, the moment that some part of alleged factual statements, evidence, or testimony is demonstrated to be erroneous, the balance of that evidence becomes inadmissible; and the moment one part of it is 'interpreted to mean' something different to what is stated, then the balance of it is permitted to be 'interpreted to mean something else', in accordance with a contrary 'opinion'. [Opinion evidence is not generally speaking, permitted in the courts. [Refer to Footnote 6: Rules of Evidence]
iii)Alternative Opinions & The King's Calendar Opinion
If there is an error in the Septuagint, and it should not read, 'after the departure of the children of Israel out of Egypt', but 'after they entered Canaan', then it is possible to argue that the Masorete Version which reads, 'after the children of Israel were come out of the land of Egypt', ought to read, 'after they entered Canaan'.
Once you begin to put forth 'theories' about 'how & why' an error occurred, it is possible to create a whole list of scenarios as to what the 'original' text 'ought to have read'. For Example:
(1.)The 480 years of the Masorete 1 Kings 6:1, was meant to refer to Entrance into Canaan
Book of Judges 450 years less 102 years of error = 348 years
480 years less 348 years = 132 years
132 less 25 Joshua (Per Josephus) = 107 years
107 years less 40 years for David less 3 years until Solomon's 4th year = 64 years for Samuel and Saul
– OR -
(2.)The 440 years of 1 Kings 6:1 was meant to refer to the 7th year of David when he became King over all Israel.
Book of Judges 450 years less 102 years of error = 348 years
440 years less 348 years = 92 years
92 less 25 Joshua (per Josephus) = 67 years
67 years less 7 years for David = 60 years for Samuel and Saul
– OR -
(3.) The 440 years of 1 Kings 6:1 was meant to refer to the completion of Solomon's temple in his 11th year.
Book of Judges 450 years less 102 years of error = 348 years
440 years less 348 years = 92 years
92 years less 51 years for David and Solomon = 41 years
41 years less 28 for Joshua (per Seder Olam) = 13 years for Samuel and Saul
Seder Olam Rabbah gives 13 years for Samuel and Saul combined but not in relation to Solomon's 11th year.
- OR -
(4.) The King's Calendar Opinion
The Septuagint 440 Solars years of 1 Kings 6:1 is an original solar year reference referring to the period between Entrance into Canaan and Solomon's 1st year.
Canaan entered in 1412 BCE & Solomon's 1st year is 973 BCE
1412 BCE less 440 Solar years (use 339 years to include both years) = 973 BCE
Using a computer generated artificial calendar, the King's Calendar calculates that 973 BCE is Solomon's 1st year.
It calculates that 970 BCE is Solomon's 4th year.
It Additionally calculates that from 1412 BCE [Entry to Canaan] less 480 Artificial years = 970 BCE - Solomon's 4th year.
*****Which means?*****
(a) The King's Calendar demonstrates that the original 440 Solar Year reference at 1 Kings 6:1 in the Septuagint, has as its' parameters, Entry into Canaan & the First Year of Solomon
(b) The King's Calendar demonstrates that the Masorete 480 Artificial Year reference at 1 Kings 6:1, has as it's parameters Entry into Canaan & the 4th year of Solomon
(c) The King's Calendar demonstrates that when a 40 artificial year wandering period is added to these 480 artificial years, the resulting 520 artificial years, = 480 Solar years
(d) It suggests that the Original Text read , 480 [solar] years between the Exodus and Solomon's 1st year.
(e) It suggests that the Masorete was altered through insertion of artificial chronology, which of necessity required shifting both parameters for the reference, but only shifted the latter from the 1st year original reference to the 4th year current reference.
(f) It suggests that the Septuagint version is a composite of the artificial Masorete version and an original solar year version, which results in two discrepancies. 1. It didn't alter the first parameter to Read Entry into Canaan, and 2. it altered the 2nd parameter to Solomon's 4th year. [Read the Septuagint version and note the redundancy in relation to 'the 4th year'.]
The desire to 'Solve' chronological problems leads many people to 'believe' many things, and whilst the King's Calendar is Unique in that since it is a computer generated mathematical formula, it is able to be scientifically proved or disproved, others like Seder Olam have had to make do with what they could 'guess'.
Guessing leads to error, which becomes more and more obvious as we check both narrative and chronological details for Samuel, Saul and David, provided by the Seder Olam Rabbah.
Seder Olam Chronological Discrepancies regarding Samuel, Saul & David.
(i) What does Seder Olam Actually record
The following in point fashion, is a list of Seder Olam Statements, some of which are 'editorial extrapolations' demonstrating the consequences' of what it says.
Samuel died aged 52 years – Samuel lived only to be 52 years and a little
Samuel Judged Israel 10 years - “The people of Kiriath Jearim came… And from the day the ark was installed at Kiriath Jearim, there were many days, they added to twenty years…” Subtract from these the seven years that David ruled over Judah at Hebron, there are left 13 years. Subtract from these 10 for Samuel himself and two for Samuel and Saul.13-2=11
They added to twenty years (Ark at Kiriath Jearim).
Samuel Judged Israel 11 years – “He (Eli) had judged Israel for 40 years.” There are 13 years remaining. Subtract from them one year for Hannah’s pregnancy and 11 years for Samuel and 1 year for Samuel and Saul, one gets 52 years.
Samuel was old at the time Saul was made King
1 Samuel 1:1 And it came to pass, when Samuel was old, that he made his sons judges over Israel. :5 And they said unto him: 'Behold, thou art old, and thy sons walk not in thy ways; now make us a king to judge us like all the nations.'
Saul was young and goodly when he became king 1 Samuel 9:1,16
Saul reigned only 1 or 2 years and died 4 months after Samuel – Samuel died before the death of Saul about four months as it is said...
David the Shepherd Boy killed Goliath, had a long war with Saul and Turned 30 in just 2 years.
“Now there was long war between the house of Saul and the house of David; and David waxed stronger and stronger, but the house of Saul waxed weaker and weaker”
Samuel anointed David in Saul's 2nd year
David was 29 years of age when he was first anointed – and -
Within 1 year, David the Shepherd boy was either 23 or 30 years old depending on whether 2 Sam 5:4 relates his age to his 1st or 7th year.
Young and Goodly Saul had a 40 year old son “Forty years was Ishbosheth when he became king and two years he ruled 2 Samuel 2:10. - therefore -
Saul was at least 55-60 years old at death, and therefore 53-58 years old when he became king
Saul at 55 years old was young and goodly yet Samuel was an old man at 52
David at 70 years was an 'old' man, but lived long enough to see his grandson Rehoboam born, despite the fact that Solomon (according to the Seder Olam) was only 12 years old at the time
Result: A Mishmash of Confusing Data.
Confusion: The Effect of Compressing Time and Events
The mishmash of information provided by Seder Olam Rabbah for Samuel, Saul and David is a predictable and natural consequence of trying to fit too much raw data into an unnaturally small amount of space (time). A gigabyte of information cannot be stored on a megabyte of floppy disk. It doesn't work unless you can compress it. But how does a hard copy of a compressed file read?
There are 5 reasons why the narrative of Seder Olam Rabbah makes no sense.
1. Specific chronological data pertinent to Joshua, Samuel and Saul is missing from the received Biblical Texts
2. That text contains erroneous and misleading chronological information for the Period of the Judges of Israel.
3. The 20 years assigned in the Book of Judges to the Ark of the Covenant at Kiriath Jearim is incorrect
4. The only 'apparently correct' chronological reference for this time period, 1 Kings 6:1, has been 'tampered with by the redactors', 'is corrupt', and now both 'misinterpreted and misapplied'.
5. Our approach to the historical records of Israel has been in error
We need to re-examine our 'traditional' approaches and opinions.
Revisiting the Biblical Record
a) 1 King's 6:1 - The King's Calendar.
The 480 years of 1 King's 6:1 are Artificial years
They were originally recorded as Solar years extending from the Exodus to Solomon's 1st year – From 1449 BCE to 970 BCE
They were transcribed into an artificial Calendar that ought to have shown 480 years from Entry into Canaan to Solomon's 4th year, but the reference first parameter was left as at Exodus whilst the final parameter was changed to Solomon's 4th year.
1 King's 6:1 actually records 480 Artificial years from the Entrance into Canaan to Solomon's 4th year.
Therefore The Time frame for the Period of the Judges plus King Saul = 480 less 4 years for Solomon, and 40 years for David = 436 years.
b)The Book of Judges: Period of the Judges.
We have already discussed the Period of the Judges in the last article, and determined that there were a total of 102 years that can be removed from the 450 years that the Book of Judges assigns to the Period of the Judges.
We removed 62 years from Ehud – Changing 80 years to 18 years.
We removed 40 years of Philistine Oppression during the judgeships of Samson and Eli.
Therefore 450 years – 102 = 348 years for the Period of the Judges to which must be added time for Joshua and Samuel.
From the total available 436 years [Section a)] subtract 348 years = 88 years
From these 88 years subtract 25 years [Josephus] or 28 years [Seder Olam] for Joshua, and the Balance for Samuel and Saul is either 63 or 60 years.
c) 1 Samuel 6:1 and 7:2 and the Ark of the Covenant
The two references in the Book of Samuel to the Ark of the Covenant are the result of redactorial alteration. They should read
a)1 Samuel 6:1 1 And the ark of the LORD was in the country of the Philistines 70 years (not 7 months).
b) 1 Samuel 7:2 And it came to pass, from the day that the ark abode in Kiriath-jearim, that ... all the house of Israel yearned after the LORD
From these 70 years remove 7 years as they apply to David, and the Balance is 63 years for the Period of Samuel and Saul.
63 years for Samuel and Saul is one of the optional results in Section b) above.
Result: Samuel and Saul share a combined total of 63 years of the Total 480 years that transpired between the Entrance into Canaan and Solomon's 4th year.
Samuel & Saul: The Correct Chronology
The King's Calendar computer generated mathematical application of the Biblical and Extra Biblical Data calculates the data for this time frame under discussion, to include:
Entrance to Canaan – 14112 BCE
Judgeship of Joshua – 25 years (as per Josephus)
Book of Judges Data – 450 years less 102 years = 348 years
Samuel 32 years
Saul 31 years
David 40 years
Counting 4 years of Solomons Reign
To arrive at a total of 480 Artificial Years
Which Extend between Entrance into Canaan in 1412 BCE until and including Solomon's 4th year in 973 BCE
Summary
Failing a Paroxysm of Religious Denial, one must concede that the narrative and chronological data provided in, 'The Book of Judges' (for the Period of the Judges), The Book of Samuel Chapter 6:1 & 7:2 (Ark of the Covenant) and the narrative detail in 1 Kings 6:1 Masorete, (480 years) and Septuagint (440 years), is in error.
The King's Calendar: The Secret of Qumran, which is a mathematically computer generated synchronism of Biblical Chronological data, provides the best demonstration of the correct chronology for this time period.
From Entry into Canaan there are 480 artificial years to Solomon's 4th year, of which 44 can be ascribed to David and Solomon, 348 can be ascribed to the Period of the Judges (by correcting the Book of Judges) 25 years can be deducted for Joshua (as per Josephus), leaving a balance of 63 years for Samuel and Saul.
While it was easy to decide the combined total, the process of apportioning it individually, is a little more complex in explanation. As that exercise does not fall within the scope of this article, it will be presented as an Addendum stored in the Seder Olam Topical Excerpts Section - Topic 13:Apportioning the 63 years left for Samuel & Saul
Section 7. Reviewing Chronological Totals from Adam to Solomon.
In the Previous Section:
we concluded by pointing out that Failing a Paroxysm of Religious Denial, one must concede that the narrative and chronological data provided in, 'The Book of Judges' (for the Period of the Judges), The Book of Samuel Chapter 6:1 & 7:2 (Ark of the Covenant) and the narrative detail in 1 Kings 6:1 Masorete, (480 years) and Septuagint (440 years), are in error.
It was pointed out that the Seder Olam Rabbah's presentation of a 13 year combined period for Samuel and Saul, no matter how justified it might seem (1 Samuel 6:1 & 1 Samuel 7:2) is erroneous.
It demonstrated that Samuel and Saul have a combined total of 63 years
And it pointed out that “The King's Calendar: The Secret of Qumran”, which is a mathematically computer generated synchronism of Biblical Chronological data, provides the best demonstration of the correct chronology for this time period.
We will now briefly look at the chronology presented by the Seder Olam for Saul, David and Solomon, before doing a review of the totals that the Seder Olam has provided to this point, (Adam to Solomon) noting in particular, demonstrable errors.
Samuel
The variety of chronological statements made by Seder Olam Rabbah about Samuel, ultimately stem from its' need to reduce the excessive totals in the Book of Judges for the Period of the Judges. Lead astray by errors and lack of data in the Scriptures, Seder Olam Rabbah concluded that Samuel judged Israel for a total of 10 or 11 years.
According to Josephus, Samuel reigned 12 years independently, and shared 18 further years with Saul.
The King's Calendar demonstrates that
Samuel's 1st year artificially commences June 1068 BCE [Line 522]
It is the 374th year of Entrance into Canaan
Samuel's 32nd and last year commenced in January 1039 BCE [Line 491]
This year is the 405th year of Entrance into Canaan
During his last year, Samuel made Saul Prince of Israel and can be measured as Year 1 of a 32 artificial year reign for Saul
Samuel appears to have been around 70 artificial or 66 Solar Years of age when he died.
Saul
According to Seder Olam Rabbah, Saul reigned 1 or 2 years with Samuel. Josephus records that he reigned 18 years together with Samuel, and 2 years independently.The King's Calendar records:
Saul was made Prince during Samuel's last year 1039 BCE [Line 491]
That year commenced 2 artificial years, Line 491 and Line 490
It marked the 405th and 406th artificial years of Entrance into Canaan
Saul's true first Artificial year counted as his 2nd commenced in December of 1039 BCE Line 490
On a Tishri measuring system, Saul probably did not succeed to the throne until Mid 1038 BCE commencing his first of 28 solar years in September of 1038 BCE
November 1038 BCE Line 489 marks the 1st, 2nd, or 3rd artificial year (depending on how you want to measure them) and is the 407th year of Entrance into Canaan
Saul Died between September 1011 BCE and August 1010 BCE in the 460th Year of Entrance into Canaan.
He reigned 28 Solar years, and his reign was counted as 32 artificial years
Saul was about 63 artificial or 58 solar years of age when he died.
Chronological Chart Samuel/Saul
David
The added details apply to the chronological references of Josephus – See footnote 7
David [Line 459] commenced in the 437th year of entry into Canaan
He commenced in 1010 BCE
Which was the 981st year [995 – 13.5 overlapping years] from Aristobolus (104 BCE included)
It was the 40th year measuring 515 years from David's Last year to the Exodus
It was the 1st of 525 years [less 13.5 overlapping year] to elapse between David and Cyrus
His last year [Line 420] was 974 BCE
David was around 73 artificial or 67 solar years of age
It was the 476 th year of Entrance into Canaan
The 14th [Less 13.5 overlapping year] of 525 years Between David's 1st year and Cyrus
It was the 942nd [less overlapping years] of 995 years measured from Aristobolus [104 BCE] to David's 1st year.
It was the 1st of 515 years from the 1st year of the Exodus
1 Kings 6:1 says 480 years from Exodus to Solomon's 4th year
Solomon
Solomon commenced to reign in the middle of 973 BCE [Line 419]
It was the 477th year of Entrance into Canaan.
Solomon's 4th artificial year commenced April 970 BCE [Line 416]
970 BCE was the 480th year of Entrance into Canaan
In 970 BCE he commenced building the Temple
His 11th year commenced at the End of 964 BCE
In this year, the Temple was completed.
Chronological Review Adam to Solomon
Apart from some minor details, the Seder Olam Chronological details follow those of the Biblical Texts. However, it should also be noted that it does provide details not found in the Biblical texts.
The ages provided Seth and Mehalalel are a total of 6 years excessive on the Biblical ages. Within the King's Calendar chronologies, those 6 years effectively disappear, because the Seder Olam Rabbah puts Abraham's age at 70 when the 430 year covenant was made, instead of 75 years.
We have discussed how the Seder Olam Rabbah determined the chronologies for the Judges Period, and note that of the 450 years provided in the Book of Judges for the Period of the Judges, Seder Olam Rabbah deducts 91 years and adds 38 years (Joshua & Samuel).
Whilst there was an 850 year error in relation to the 17 jubilee periods to the time of Ezekiel, this figure has no impact on the overall chronology of the Seder Olam Rabbah.
Seder Olam Rabbah Extra Information
What is interesting in the Seder Olam Rabbah is the extra information provided in Relation to Joseph and his Brother Levi, particularly that in relation to Levi's age at the Beginning of the sojourn, and at his death. Likewise the reference to the 86 year period of slavery under the Pharaoh who knew not Joseph, is fascinating from the perspective of the King's Calendar Reconstruction, in light of the chronological data provided by Josephus.
The Usual Error
The major and currently unnoticed error in the Seder Olam Rabbah, is that error to which all who study Biblical Chronology fall prey, failing to understand 1 Kings 6:1. Footnote 8
Article Conclusion
Whilst Seder Olam Rabbah relies on both Biblical and Extra Biblical information in the compilation of chronologies, it is [inherently] quite clear that much of its' chronological commentary is the result of trying to understand an 'imprecise' record of events.
From this perspective then, it is not difficult to understand how chronological errors occur. Nevertheless, there is very little that is surprising within the chronologies presented to this point in the History of Ancient Israel.
Remembering that it was written 1800 years ago, the Seder Olam Rabbah seems to be a precis or something equivalent to a Readers Digest Condensed Version of a Novel. Unlike the works of Josephus, the Seder Olam Rabbah appears not to be so much like a 'History Book', but more like a ready reference tool for those with or without ready access to written copies of Israelite History.
It is not until the final chapter, in which the chronological history of Persia is mentioned, that any serious flaw creeps into its' chronology, and as suggested in Seder Olam Rabbah Part 2: Solomon's Temple, & Zerrubabel one explanation for its' error can be found in the author's attempt to marry Biblical Data with known history.
Since, (as the King's Calendar demonstrates) Biblical History is in fact excessive of real history, it would have been a natural thing to 'force' secular history to fit Biblical History.
The Section of the Seder Olam Rabbah dealing with the Divided Kingdom Period presents very little data of significance, although if I find time in the next few months, I shall write about some of the 'errors' found in that section.
As for the Section dealing with the Prophets and the Gentile Kingdoms, that too will have to wait.
I hope you have enjoyed this study of Seder Olam Rabbah, and I hope that along the way you may have gained an appreciation for the King's Calendar computer generated mathematical reconstruction of the Chronological History of Ancient Israel.
2. The formula for constructing the artificial calendar
3. The Principle of Linear Causality
4. Solar Year Calculations
5. King's Calendar Application to other Chronological Data
6. On Evidence and Giving Testimony – Legal Rules
7. Josephus' chronological references in relation to King David and the Exodus
8. Regarding 1 King's 6:1 and The King's Calendar Reconstruction of Historical Events
9. The Hyksos
10. Seder Olam Rabbah Reference to an 850 Year/17 Jubilee Period extending from the Time of Entry into Canaan to the Time of Ezekiel
1. King's Calendar Chronological Research
The King's Calendar is a computer generated mathematical synchronism primarily of all the Biblical Chronological Data for the Divided Kingdom of Israel, but extending its' application to the chronologies of Josephus, Seder Olam Rabbah and the Damascus Documents of the Dead Sea Scrolls.
It assigns a value of 336 days per Biblical Year derived from the Hypothesis that
The Proto-Essenes or Hasidim, firstly in Babylonia and later in Palestine, altered the true solar year history of Israel.
Counting each year as comprised of 364 days
They divided these 364 days into 7 day periods
And divided these into 4 week months
To create an artificial year of 12 months of 4 weeks of 7 days.
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 into the artificial form
Altering the legitimate history of Israel
And extending it, by creating 13 artificial years where 12 solar years once stood
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. Appendix Five is an Actual Calendar of events, listing every true and artificial year, and records all the Sunchronous Biblical Chronological Data. Appendix 5
2. 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.
3.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.
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'.
4. 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.
5. King's Calendar Application to other Chronological Data
To determine that the hypothesis of the King's Calendar was valid, Chronological references from Josephus and the Damascus document of the Dead Sea Scrolls were given the same mathematical values, and chronological (calendar) charts were created to measure the references provided.
The results demonstrated that almost all Biblical and Extra Biblical chronological data relating to the pre-Babylonian Exile period, are recorded in an artificial form.
To guarantee the accuracy of the Historical results and application of the King's Calendar Reconstruction of Israelite History, extensive research was undertaken of historical and archaeological evidence, which threatened at certain points to undo the King's Calendar mathematical predictions.
In order to justify its' Predictions, the King's Calendar has also had to rely upon the Legal Rules of Evidence and Testimony to demonstrate that many of the assumptions and opinions of historians, archaeologists and other academics are fundamentally flawed.
6. On Evidence and Giving Testimony – Legal Rules
Direct Evidence is evidence of the facts in issue themselves and will be constituted either by the testimony of a witness who perceived the event or the production of a legally admissible document which constitutes the fact in issue.'(Bates,1985,p.2)
Circumstantial Evidence is evidence of facts which are not in issue, from which a fact in issue may be inferred. (Bates, 1985, p.2)
Corroboration Corroborating testimony must be independent, and must directly indicate or implicate a direct relation to the issue in question. (Bates, 1985, p.82)
Presumption and assumption are generally speaking, synonymous. In law, presumptions cannot be given concrete value. That we believe (presume or assume) that something is so, is insufficient in law to justify legal 'action'. Presumption and assumption are not permitted as evidence in legal issues. (See Bates, 1985, p.46)
Opinions, Assumptions and Presumptions are not facts in relation to evidence. [For a sociological explanation of why presumption is often accepted as fact, see Bates, 1985, p.46]
Presumption can rightly be described as an attempt to establish as a fact something for which no legal evidence or proof exists.
A clear connection may be seen between 'Opinion' and 'subjective inferences', which like presumption and assumption, are inadmissible in court. [Ligertwood (1988, p.284) in discussing 'opinion evidence' makes it clear, that opinion is an attempt to establish a fact from other facts]
In law, expert witnesses are not permitted to become involved in final decision making with regard to the 'fact' of a disputed matter or issue. [Gobbo. Et.Al.(1979, p.430) The exception occurs when there is no other way of concluding the matter. In such cases, experts must be both highly qualified and impartial.
Issues relating to Authentic and Accurate Evidence Refer to http://www.law.cornell.edu/rules/fre/rules.htm#Rule902 : Rule 902. Self-authentication : Extrinsic evidence of authenticity as a condition precedent to admissibility in relation to both authenticity and accuracy of documents.
Conflicting Expert Opinions When we rely on the 'testimony' of 'highly qualified expert witnesses', the question of "doubt" becomes clouded by our inability to assess the validity of the testimony. This is especially so in cases in which 'experts' offer 'conflicting opinion'. (Freckelton.I.R. 1987. p.165)
Vested Interests of Experts Experts must be free from prejudice. ([See also: Legal Information Institute : Federal Rules of Evidence : ARTICLE I. GENERAL PROVISIONS http://www.law.cornell.edu/rules/fre/rules.htm#Rule702 - may testify if (1) the testimony is based upon sufficient facts or data, (2) the testimony is the product of reliable principles and methods, and (3) the witness has applied the principles and methods reliably to the facts of the case.]
Discussion on cognitive and affective decision making processes in relation to decisions made by jurors when experts testify (Frekelton .I.R. 1987.p 137 & Vinson.D.E.1985)
7. Josephus' chronological references in relation to King David and the Exodus
The King's Calendar presents calendars that include the chronological references of Josephus, so that these references can be 'visually measured' against the backdrop of Israelite history. In some cases during the study of Seder Olam Rabbah, reference was made to Josephus' statements, and various Line Numbers were provided.
Of special interest in studying Josephus' material, is that he appears to use original and unique data that is no longer available to us. The following, is the conclusion to Chapter 20 of the King's Calendar, on Josephus.
From this study of Josephus' data, it also seems reasonable to believe that he had access to at least Six (6) original, artificially correct, chronological pieces of datum, that are no longer available to us. These are:
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 from the Exile to and including Cyrus' kingship in Babylon.
That 995 years elapsed from the commencement of David's reign to and including 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.
8. Regarding 1 King's 6:1 and The King's Calendar Reconstruction of Historical Events
The 480 years of 1 King's 6:1 are Artificial years
They were originally recorded as Solar years extending from the Exodus to Solomon's 1st year – From 1449 BCE to 970 BCE
They were transcribed into an artificial Calendar that ought to have shown 480 years from Entry into Canaan to Solomon's 4th year, but the reference first parameter was left as at Exodus whilst the final parameter was changed to Solomon's 4th year.
1 King's 6:1 actually records 480 Artificial years from the Entrance into Canaan to Solomon's 4th year.
Therefore The Time frame for the Period of the Judges plus King Saul = 480 less 4 years for Solomon, and 40 years for David = 436 years.
9. Expulsion of the Hyksos from Egypt
One result of the King's Calendar investigation into Josephus, was that it was seen that Josephus' reference to the 'Exodus' was actually a reference to the Hyksos Exodus from Egypt, and that as measured by the KingsCalendar, the year 1554 BCE is identified.[Chapter 20 "Josephus" Example (viii) From the Departure from Egypt to Fall of Jerusalem in 586 BCE 1062.5 years elapse - Antiquities Book 10:8:5 Re: The burning of the temple]
Grimal (1992, p. 392) places the Hyksos Expulsion at 1552BCE - Refer also to Dollinger.A. (2000) An Introduction to the History and Culture of Pharaonic Egypt. Herodotus: Hyksos http://www.reshafim.org.il/ad/egypt/history12-17.htm#hyksos
The King's Calendar date of 1554 BCE does however fall within various dates provided by various Academics for the expulsion of the Hyksos from Egypt. Such dates range from 1583 BCE (Marston 1935, p 83) until after the commencement of the 18th Dynasty under Ahmose (c. 1570 - 1550 BCE)
10. Seder Olam Rabbah Reference to an 850 Year/17 Jubilee Period extending from the Time of Entry into Canaan to the Time of Ezekiel
I have spent considerable time trying to work this period of Jubilees out in both Solar and Aritificial years and with a mixture of both. While knowledge of the Jubilee calendar exists, it is difficult to determine if the process was followed.
In reference to the 70 year of Babylonian Exile, Second Chronicles 36:21 implies that the Babylonian Exile was necessitated by the failure to observe the land's 'Sabbath Year' rests, and that this had been an ongoing problem for 490 years. [Leviticus 25:1-7 requires that no crops be planted in every 7th year - 70 years of exile for each Sabbath year equals 490 years.]
This being so, it might be assumed that the Jubilee years were not kept either. If this be the case, then there will have been no record of such years in the Historical Records, and any tabulations made about them, will have been made by the 'proto-Essenes' at the time of converting the Solar year History into an Artificial year one.
Whilst Seder Olam Rabbah indicates that the Jubilee period ought to fall in Ezekiel's 14th year, the only indication I can find of a jubilee year, is one that was alleged to have occurred in 603 BCE. This would mean that 800 years before, it fell in 1403 BCE, which is 9 years after the Entry into Canaan (as per King's Calendar).
If the Essenes attempted to calculate such Jubilee periods in the artificial calendar, their calculations will have been skewed by at least the 13.5 years of overlapping reigns.
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.
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.
