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 Disparity between Traditional Jewish Dates and Academic Dates 

User:PiCo, I will desist from making edits in this current article, since I feel my input might be misconstrued or disruptive, and that, of course, would not be my intent. However, please be apprised that there is a vast disparity between the traditional Jewish method of calibrating years based on a carefully guarded oral tradition, as opposed to modern methods used primarily by Christians who rely heavily upon the modern academic methods applied in dating chronology. The two are still reconcilable, but it will take a vast amount of effort and a person of ""long wind"" (patience) and extreme diligence to even begin to explain where the discrepancies have ""crept-in"" to ancient chronologies. The Jews insist that there were only 210 years of slavery in Egypt, although the 430 years mentioned in the Hebrew Bible are merely counted from the time of Isaac's birth, until the departure of Israel from Egypt. You see, ""strangers in a land not theirs,"" really begins with Abraham's seed in the land of Canaan. Anyway, my view is not to interrupt your work, but to let it proceed on course. I would, however, have preferred to see you mention more about the ""other method"" practiced by mainstream Judaism, whether it is accepted or not by Christian or academic circles. This would have given more balance to the current article. I have an inkling that someone will eventually start another article dealing only the Jewish tradition of biblical chronology.

If I might say, for us, the Scroll of Antiochus is considered a reliable source.

 CERTAIN FLAWS WITH MODERN SCHOLARSHIP:
 
I wish to point out something about modern scholarship that I think we should be aware of. Research has been carried out in France by a certain Christian Robin and André Lemaire on the subject of the 
Queen of Sheba and King Solomon.
 
André Lemaire wrote: “The hypothesis of a Sheba in Northern Arabia at the beginning of the 1st millennium BCE (Noth 1968: 223-224; Würthwein 1977: 121; Eph‘al 21984: 88-89, 227-229; Garbini 1984; Sarkiö 1994:190; Mulder 1998: 509-510) has no basis and is generally abandoned (Robin 1992: col. 1109-1110, 1118; Avanzini 1996: 13; Kitchen 1997b: 128.”
 
He also writes: “The first mention of Sheba in Neo-Assyrian texts is to be dated mid-8th c. BCE with the story of a caravan of 200 camels coming from Tayma and Sheba to Hindanu (Middle-Euphrates) (Cavigneaux – Ismaïl 1990: 339-357; Frame 1995: 300; Younger 2003: 279-282; Holladay 2006: 319-321).”
 
Contrary to modern scholarship, it should be noted here that, in Jewish tradition, king Solomon did not begin his reign in circa 1,000 BCE, as purported by modern scholarship, but rather in circa 843 BCE, as we find in Jewish tradition. Likewise, in Jewish tradition, the first Temple was destroyed in 422 BCE, rather than in the erroneous date used by scholars of the western world to fix its destruction, i.e. in 586 BCE. Modern scholars totally ignore Jewish tradition and wrongly put historical events at least 200 years earlier, which accounts for the discrepancies in calibrating these important events and not finding historical records to substantiate these events.
 
The one major flaw in their critical view of Jewish texts is the belief that if they cannot find an archaeological document affirming a certain event mentioned in the Bible, for them it is as though the event never happened. This is a fallacy in logic.

To begin to tackle this tremendous difficulty with modern scholarship and Jewish tradition, we must first lay down a premise that will follow us all throughout this discussion, and that is the fact that historical records have been kept by Jews since ancient times, and they have often preserved these very written accounts of events by marking their dates in the Seleucid Era counting. This is vital, as without which information, it will be virtually impossible to determine the sequence of events and to correctly compare them with dates in the Julian / Gregorian calendars. 

The Aramaic ""Scroll of Antiochus,"" known in Hebrew as ""Megillath Benei Hašmonai"" (The Scroll of the Sons of Asamoneus), is a curious document, alleged by Rabbi Saadia Gaon in his Introduction to ""Ha-Eggron"" to have been written by the elders of the schools of Hillel and Shammai in the Chaldaic language, meaning, a document that dates back earlier than the book Seder Olam, composed by Rabbi Yose b. Halpetha in the 2nd century CE. In that book, the ""Scroll of Antiochus,"" we find this remarkable remark, viz., that ""from the Second Temple's rebuilding till the 23rd year of the reign of Antiochus Eupator, son of Antiochus Epiphanes, who invaded Judaea, there had transpired 213 years in total.""

 בִּשׁנַת עַסרִין וּתלָת שְׁנִין לְמִמלְכֵיהּ, ב