Modern science dates the conquest of Babylon by the Persian king Cyrus II (c. 593 530 BNE) to 539 BNE. As you may have noticed, the beginning of the seventy-year devastation of Judah falls on the date of the battle of Megiddo, 608 BNE. Three major captivities were experienced by the Jews in this period. The first was the exile inflicted at the hands of the Egyptian pharaoh Necho II in 608 BNE. The second one happened in 597 BNE, and the third one was in 586 BNE. The last two times they were captured by the Babylonian king Nebuchadnezzar II. Obviously, the 70-year-long period of the devastation of Judah is divided up into 11 years in Egypt and 59 years in Babylon.
4965+ (586539) =5012
It is also important to note that 5550 years between the foundation of the world and the start of the new era is an approximate number. Taking into account the number of time intervals which make up the whole duration, as well as their number rounded to the accuracy of one year, the resulting error can roughly be estimated as plus or minus 50 years.
Modern-day scientists will, probably, disagree with dating the age the Earth as several thousand years. They will, most likely, cite scientific arguments in favor of the much older Solar system and Universe. It would be worth discussing this question separately, but it would probably require another book. At this time, let us limit ourselves to the information that we have from the Bible.
Section 3. Versions of the Gospel chronology
Christian sources on the life of Jesus Christ
The main sources of information on the life of Jesus Christ are the canonical Gospels written by the apostles Matthew, Mark, Luke and John.
The Gospel of Matthew was written about the third quarter of the 1st century. Tradition holds that it was written by Levi Matthew, the son of Alphaeus, one of the Twelve (see Mt 9:9; Mk 2:14; Lk 5:27). Originally it was written in the old Hebrew, but later it was translated into Greek and became widely accepted.
So, Matthew wrote the Gospel for the Jews in their own language, while Peter and Paul were preaching in Rome and founded the Church (Irenaeus of Lyons. Against Heresies, 3,1,1; compare Eusebius of Caesarea. Church History, 5,8).
Initially Matthew preached the Gospel to the Jews; but then he took it to other nations, though it was written in his own tongue. When summoned to go elsewhere, he left them with his Scripture (Eusebius of Caesarea. Church History, 3,24,6).
Matthew the Apostle, who was also called Levi, used to be a tax-collector; he complied the Gospel of Jesus Christ for the sake of spiritual cleansing of believers. At first, it was published in Judea in Hebrew, but later someone translated it into Greek [compare Eusebius of Caesarea, Church History, 3,39,16]. The Hebrew version survived to the present day [around the beginning of the 5th century] in the Library of Caesarea [Caesarea of Palestine], so arduously created and maintained by Pamphilus [of Caesarea]. I also had the opportunity to get the book described for me by the Nazarene from the Syrian town of Berea who had been using it. It must be noted that this Gospel-writer, in quoting the Old Testament testimonies, whether himself or on behalf of our Lord and Savior, always follows the Hebrew text of the Covenant, not the authority of the translators of the Septuagint. Therefore, there are the following two versions: Out of Egypt I have called my son [Mt 2:15; Hos 11:1] and: He will be called a Nazorean [Mt 2:23; Is 11:1 <heb. NZR = Nazorean, a sprout, a root>; compare Num 6:21; Judg 13:5; 1 Sam 1:11; Am 2:1112] (Jerome of Stridon. On Famous Men, 3).
The Gospel of Mark was written around the middle of the 1st century. According to the tradition, it was written by John Mark (see Act 12:12), the nephew of Barnabas (see Col 4:10), who was one of the seventy apostles and a co-worker of Peter (see 1 Pet 5:13). It is regarded as the earliest of the four Gospels. It is the shortest of them all, and it was used as a source for writing the Gospels of Matthew and Luke.
These are the words of the presbyter [Papias of Hierapolis]: Mark was the interpreter of Peter; he accurately recorded everything that the Lord had said and done, but not in order, for he himself did not hear the Lord speak, neither did he walk with Him. Later he accompanied Peter who taught as he saw fit based on the circumstances, and did not necessarily relate the words of Christ in order. In recording everything the way he remembered it, Mark did not err against the truth. His only concern was not to miss or misrepresent anything. That is what Papias said concerning Mark (Eusebius of Caesarea. Church History, 3,39,1516).
Peter and Paul preached in Rome and founded a church there. After their departure, Mark, Peters disciple and interpreter, passed down to us in writing everything that Peter had taught (Irenaeus of Lyons. Against Heresies, 3,1,1; compare Eusebius of Caesarea. Church History, 5,8).
Mark, the disciple and the interpreter of Peter, wrote a short Gospel at the request of the fellowship in Rome, having recorded everything that he had heard from Peter. Clement [of Alexandria] in the sixth book of his Brief Explanations, as well as Papias, the bishop of Hierapolis, both testify that Peter approved of this work and declared that this Gospel should be read in all the churches. Peter also mentions Mark in his first epistle, metaphorically calling Rome Babylon: The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son [1 Pet 5:13]. Availing himself of the Gospel that he himself had compiled, Mark departed to Egypt, and, preaching Christianity in Alexandria, founded a church there, which became famous through its sound teaching and godliness, and was known for instructing all its adepts to follow the example of Christ. The highly-educated Jew by the name of Philo, witnessing the first church of Alexandria which was still Jewish by status, wrote a book about their way of life, confirming, according to Luke, that they had much in common with Jerusalem. Mark died in the eighth year of Neros reign [61/62 NE] and was buried in Alexandria. He was replaced by Annian (Jerome of Stridon. On Famous Men, 8).
The Gospel of Luke was written around the third quarter of the 1st century. According to the tradition, it was written by Luke, the doctor, one of the Seventy and a co-laborer of Paul (see Col 4:14; Phm 1:24; 2 Tim 4:10).
So, Luke, the co-laborer of Paul, wrote down in the form a book the Gospel which he preached (Irenaeus of Lyons. Against Heresies, 3,1,1; compare Eusebius of Caesarea. Church History, 5,8).
As one can gather from his writings, Luke, the doctor from Antioch, was very knowledgeable in the Greek language. The author of the Gospel and Pauls follower, he accompanied the apostle in all his journeys. Here is what Paul said of him: And we have sent with him the brother, whose praise is in the gospel throughout all the churches (Corinthians) [2 Cor 8:18]; Luke, the beloved physician, and Demas greet you (Colossians) [Col 4:14], Only Luke is with me (Timothy) [2 Tim 4:10]. The other excellent work written by Luke, Acts of the Apostles, covers events during Pauls second year in Rome, which was the fourth year of Neros reign [57/58 NE]. On this basis we conclude that this book was written in this city Some believe that when Paul says in his epistle: according to my gospel, [Rom 2:16], he refers to the book of Luke [the Greek for Gospel is Good News)], and that Luke knew the stories of the Gospel not only from Paul who didnt see the Lord in the flesh, but also from other apostles. He mentions it in the beginning of his work: Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word. [Lk 1:2]. So, he wrote the Gospel on the basis of what he had heard from others, while Acts of the Apostles was written out of his own experience (Jerome of Stridon. On Famous Men, 7).