Moses~Drawn Out

Rolf Ward Green Anne Ruth Rutledge

Wylt thou hinder the sweete influences of the seuen starres? or loose the bandes of Orion? Job 38:31, The Bishop's Bible (1568) and Hebrew Tanach) התקשׁר מעדנות כימה או־משׁכות כסיל תפתח׃ Versions)

Moses~Drawn Out

``Tell it to the horse marines.''

Right: Mount Serbal from Wady Feiran (Engraving by S. Bradshaw after J. D. Woodward) Let's talk languages. In ancient Hebrew, no vowels were present in the written lettering. From what we have seen of the ancient Hebrew and other ancient languages, the vowels were added to the words at the time of speaking only. Modern language puts the vowels in the written language as well. Hence, in modern terms, we may have no certainty about the word origins based on any vowels. Consonants are what matter most. Any language system using only consonants for writing is called an abjad.

Above: Hebrew Abjad (modified from Creationwiki, `Hebrew')

In the Hebrew abjad, a dot is used to distinguish the sounds of `sh' from `s' (above the letter shin), `v' from `b', `ph' from `p', `kh' from `k', and `th' from `t' (in the middle of these letters). Confusability exists, on a dot or not basis. Left: Pharaoh Sesostris (Senusret) III (Brooklyn Museum, New York)

`Phoenix' may become `Poenix', for example, when the letters `p' and `ph' are confused. Isn't it how Rome's wars with the Phoenician city of Carthage got to be known as `Punic' Wars, `x' also becoming `c', and vowels changing from òe' to ù'? Òe' is equivalent to the German `ö', which sounds like the English ù', near midway between the short and long ù'.

The Phoenician abjad or alphabet is possibly an earlier form of ancient Hebrew, in other words simply a more ancient form of that abjad. `Phoenix', from which `Phoenician' as well as `Phoenicia' get much of their form, also contains the letter combination `oen', which may be associated with the city On. On (Awen) was a city in Egypt's Nile Delta, named Heliopolis by the Greeks, identified in this way as the city of the sun god Helios in Greek mythology, and as Poseidon in On. Since both Helios and Poseidon drove chariots, both had sons named Aloeus, and both were grandsons of Father Sky in Greek mythology (Father Sky is also called Ouranos, or Uranus, the Roman equivalent being Caelus, the Latin word for Sky), they are identified as one another, as Joseph `husband of On' and son of Sky (Isaac), who came from the area around Phoenicia. We might say that Joseph is Helios, that Joseph is Poseidon. (Joseph and On, by Rolf Ward Green)

Above: Pectoral of Amenemhat III

In Greek mythology the Phoenix is a sort of eagle, while the Egyptian equivalent is a sort of heron. Horus is the falcon, an Egyptian god analogous to a Phoenix, and Helios is a form of the name Horus. So Joseph is not only Helios. Joseph is a Phoenix. His son Ephraim is the son of Helios called Aloeus, or (perhaps) Haloeus (also Aroueris, Horus, Ares, Heracles). This has been introduced already in part, in Phoenix. The forms `heron' and `Phoenix' may be linked to one another by the form of the name `Pheros' or `Pheron' which Herodotus gave to the son of Senusret II, described as a `title' by W. W. How and J. Wells in their footnote to this name `Pheros'. After Smith's Dictionary of Greek and Roman Biography and Mythology, we identify `Pheros' and `Pheron' as one man. He writes: ``Pheron is of course the same word as Pharaoh.'' The similarity of the word `Phoenix' to `Ephraim', and also, `Ephraim' to `Pharaoh', is further highlighted in Smith's Bible Dictionary, where `Pharaoh' is defined as follows:

Pha'raoh. The common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra, "the sun", of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean, "the great house", which would correspond to our, "the Sublime Porte."

The identification of `Ph-ra' with `Ephraim' is consonantal. (Synchronology, p. 115) (Herodotus 2.111.1, Notes by W. W. How and J. Wells, 1920) (The History of Herodotus, parallel English/Greek: Book 2: Euterpe, see verse 111) (A dictionary of Greek and Roman biography and mythology, `Pheron') (Smith's Bible Dictionary, `Pharaoh')

Another name for Heracles is Hera Agelaus (cf. Hera Alcides, Hera Aloeus), and we have seen how Heracles is associated to the reef knot and the circle symbol, the Phoenix, from myth. Arcles is another form of Heracles, and Phoenix is a name of the date palm, which has a circular shape. The àrc' is used of a circle, but is also used in the form àrk' as `vessel'. The Egyptian word for àrk' is thought to be possibly `tba', which relates to a Hebrew `teba' (Smith's Bible Dictionary).

About Noah's ark, Smith's Bible Dictionary expresses:

The ark. -- The precise meaning of the Hebrew word, (tebah), is uncertain. The word occurs only in Genesis and in Exo_2:3. In all probability, it is to the old Egyptian, that we are to look, for its original form. Bunsen, in his vocabulary gives tba, "a chest", tpt, "a boat", and in the Coptic version of Exo_2:3; Exo_2:5, thebi is the rendering of tebah. This "chest" or "boat" was to be made of gopher, (that is, cypress), wood, a kind of timber which, both for its lightness, and its durability, was employed by the Phoenicians for building their vessels. The planks of the ark, after being put together were to be protected by a coating of pitch, or rather bitumen, both inside and outside, to make it water-tight, and perhaps also as a protection against the attacks of marine animals.

Right: Pharaoh's Daughter with Her Attendants and Moses in the Reed Basket (1661 Painting, oil on canvas, by Jan de Bray, from Web Gallery of Art)

There were two arks in the life of Moses also. There was the ark of papyrus in which his mother concealed him in the Nile River reeds, and a later ark that Jehovah had Moses fashion, the Ark of the Covenant, a sacred vessel which was used as a chest for sacred items and a channel for Jehovah's presence. (Ex 2:3,5) (Ex 25:22; 40:34,5; Le 16:2) (1Ki 8:11; 2Ch 5:14; Eze 44:4)

In Jewish tradition, Moses is born and dies, on Adar 7, Adar being always the last month of the sacred Jewish lunar year. After Moses is born, he is concealed for three lunar months. After Moses leads Israel out of Egypt, the Israelites travel in the wilderness for three months before the ark gets made. Moses is born 1572 BCE, and dies on Julian Feb 21, 1452 BCE. The dates of his birth and death are determined in the lunar calendar rather than any modern calendar system, and how his precise birth and death dates were found is described below. He lives to the age of 120. His vital strength has not fled. (Today in Jewish History, `Moses birth and passing') (De 34:7)

On Nissan 15, 1493 BCE (May 03, Julian calendar), Moses left Egypt at the age of 79, leading Israel to the Promised Land. The NASA moon phase chart for 1493 BCE (designated as -1492) gives a full moon on the afternoon of May 02, and this makes the lunar date Nissan 15 the same as the Julian date May 03. That day is a Friday, with April 19 in 1493 BCE as Nissan 1. As too: ``In 1400 and 93, Jehovah parted the deep Red Sea.''

Moses left Egypt once before, when he was only 40 years old. When he left Egypt in 1532 BCE, it was during some troubles. Having been raised by the Egyptian royal family, Moses loved his Israelite brothers nonetheless, and in defense of one of these he killed an Egyptian, after which Egypt was not safe. Fleeing to Midian, Moses married Zipporah daughter of Reuel, remaining in Midian till 1493 BCE, while he raised a family.

At the time of the birth of Moses, the Pharaoh who was ruler of Egypt was called Apophis, so later fathers became `Papa'. Note that a Hyksos Apophis was the adoptive father of Moses. During the expulsion of the shepherd Kings from Egypt, Egypt was ruled by Ahmose I, so was it he who tried to kill Moses. These notes are only adopted inasmuch as they harmonize with the dates for Apophis, Ahmose I, and Moses (see also below).

Left: Moses and the Daughters of Jethro (1660-1689 Painting, oil on canvas, by Ciro Ferri, from Wikimedia Commons)

At the age of 40 years, Moses left Egypt in 1532 BCE without fearing the anger of Pharaoh Ahmose I, who threatened Moses. Crossing the Sinai desert from Egypt Moses, to rest, sitting down by a well, met seven daughters of the priest of Midian. The seven daughters of the priest of Midian were arriving at the same well at the same time to water their father's flock as they were used to do, and when the shepherds of that area came as usual and drove the daughters away, Moses helped out in watering Jethro's flocks, this later being told to Jethro. He asked: ``How is it you have come home so quickly today?'' They said: ``A certain Egyptian rescued us from the power of the shepherds, and drew water for us, to water the flocks.'' Jethro replied: ``Where is he? Why did you leave him behind? Call him and see if he may be in need of something to eat.'' One of Jethro's daughters was Zipporah, who later wed Moses. After Moses showed a willingness to live with him in Midian, Reuel gave Zipporah to Moses and so she came to be his wife. She was the daughter of Jethro (or Reuel), priest of Midian. Through his acts of goodwill, Moses became Jethro's shepherd and the husband of Zipporah, who bore Moses his son Gershom. (Heb 11:24-26; Ex 2:15-22; 3:1)

During the many days that Moses spent in Midian, the King of Egypt died, and the slavery of the sons of Israel carried on as before the death of Ahmose I, which occurred in 1525 BCE. Is the date 1532 BCE, when Moses was 40, when Moses fled out of Egypt during the reign of Ahmose I, who ruled 1550-25 BCE (from the heliacal rise of Sirius in his successor's reign), and is 2 × 7 × 7 × 41 years after Adam, 5550:

5550 - 1532 BCE = 4018 = 2 × 7 × 7 × 41 years = 98 × 41 years Moses flees Egypt

Note the two divine factors of 7 in 4018, giving the date no small import, and 4018 is in the 41st century from creation. With Adam created in Tishri and Moses born in Adar, Moses is born 40 years earlier than 1532, in 1572 BCE, which actually is 97 × 41 years after Adam, as from the whole numbers:

5550 BCE - 1573 BCE = 3977 years = 97 × 41 years Moses born in Egypt

Sports

41 was the number worn by Mr. Roger Bannister when he broke the four-minute mile in 1954 CE. (1954 CE is the mirror date to 1954 BCE, Joseph's date of birth) (Joseph and On, by Rolf Ward Green) (Wikipedia, `41 (Number)')

Mathematics

41 is a Prime Number (the 13th smallest, Joseph's number 13).

41 is a twin Prime Number with 43 (differs by 2). 41 = 11 + 13 + 17 (the sum of three Prime Numbers, including 11 and 13).

41 = 2 + 3 + 5 + 7 + 11 + 13 (the sum of the first six Prime Numbers, including 7, 11, and 13). (Joseph and On, by Rolf Ward Green) (Wikipedia, `41 (Number)')

41 can be Partitioned 37338 ways 37338 = 2 × 3 × 72 × 127 (2 divine factors of 7)

41 can be Partitioned 21 times with each term no larger than 2. 21 = 3 × 7 (divine factor of 7)

41 can be Partitioned 161 times with each term no larger than 3. 161 = 7 × 23 (divine factor of 7)

41 can be Partitioned 672 times with each term no larger than 4. 672 = 25 × 3 × 7 (divine factor of 7)

41 can be Partitioned 1898 times with each term no larger than 5. 1898 = 2 × 13 × 73 (Joseph's numbers 13 and 73) (Joseph and On, by Rolf Ward Green)

41 is a Centered Square Number 41 = 16 + 25 = 42 + 52

After 41, the next Centered Square Number is 61 61 = 25 + 36 = 52 + 62

Chemistry

The Chemical Element Niobium has an atomic number of 41.

Years

In the year 41 CE: Roman Emperor Caligula was assassinated. (Virtue Science, `The Number 41')

In the year 1941 CE: Mr. Long John Baldry was born. Ms. Buffy Sainte-Marie was born. Mr. Eric Burdon was born. Mr. Bob Dylan was born. Ms. Joan Baez was born. (Wikipedia, `1941') Tishri in 1573 BCE is the 1st lunar month, and anyway a mere five months before Adar 7 of 1572 BCE, Moses' date of birth. 1572 BCE is linked to both The Exodus date of 1493 BCE, when Moses is in his 80th year, and also to the date of the death of Moses in 1452 BCE, when Israel entered the Promised Land. (Wikipedia, `Ahmose I')

That year, 1452 BCE, in its months Adar and Nissan, is dated in round numbers to 17 × 241 years after Adam, exactly:

5550 BCE - 1453 BCE = 4097 years = 17 × 241 years Moses died early in 1452

With Moses dying just slightly less than 4100 years from the founding of the world in 5550 BCE, the number 41 is visible. Moses died slightly less than 41 years following The Exodus, or 17 × 241 years after Adam, in the year 1452 BCE, and the year is also 6 × 241 years before Jesus' own birth:

1452 BCE - 6 BCE = 1446 years = 6 × 241 years Jesus is born late in 6 BCE

Note the factors of 241 in the article Joseph and On, in a table near the top of the article. The Hapsburg Dynasty of 1452 CE is noted as being 7000 years after creation, with this being the mirror date to the death of Moses (1452 BCE). In Genesis 41:41, Pharaoh appoints Joseph as ruler of Egypt. Exodus 12:41 says Israel left Egypt after exactly 430 years. The number 41 seems thus established as the number of Moses. (Joseph and On: Redemption of the Phoenix, Table of Times in Mirror of Common Era, by Rolf Ward Green)

The number 40 appears as an important number in Bible texts. From the “I have led you forty prophecy of Ezekiel 4:6 there were 40 days or years given for the error of Judah, years.”—De 29:5, The Bible the Deluge of Genesis 7:12 was 40 days and 40 nights, and Saul, David, and in Basic English Solomon are said from Bible texts each to have ruled all Israel for 40 years. Israel wandered in the wilderness 40 years, as one hears it. Moses spent 40 days to get commandments from Jehovah, twice. Moses wrote that Israel wandered 40 years in the wilderness. The longer room in Solomon's temple was 40 cubits in length. Moses aged 40 whole years from The Exodus till he passed on. He was 40 years old when he left Egypt and came into Midian. Elijah journeyed 40 days and 40 nights, on the way to Horeb. (Ge 7:4,12,17; Eze 4:6; De 2:7; 8:4; 9:9-25; 10:10; 29:5; 31:24; 1Ki 6:17; 19:8)

From the Historical Notes in the article (of Feb 28, 2010 to the present) Joseph and On: Redemption of the Phoenix we read the fulfillment of the scripture at Exodus 12:41: On that very day (English Standard Version, 2001), where we see that Nissan 15 falls on Friday in each of two years spanning 430 years exactly from 1923 to 1493 BCE. This also meets the very stringent requirement that The Exodus is a Friday, with 29 days in Nissan in that year, so that the first Sabbath on Iyyar 22 of 1493 BCE is, as the seventh weekday, a Saturday. (Exodus 16:1,26) (Jewish Encyclopedia, `Sabbath') (Jewish Sabbath Day of Rest) (Joseph and On: Redemption of the Phoenix, Historical Notes, Exodus 12:41, by Rolf Ward Green) (Joseph and On: Redemption of the Phoenix, by Rolf Ward Green) (Our Bible Chronology Established, by William Carr Thurman, p. 62, 1867)

Right: The Tenth Plague of Egypt, Tate Britain (or The Plague of the First Born, exhibited 1802, Painting, oil on canvas, by Joseph Mallord William Turner, reproduction from Wikimedia Commons)

More than this, the death of Pharaoh Thutmose I is 1493 BCE, by conventional dating, and Thutmose's firstborn son is said to have died no later than the date of Thutmose's own death, which agrees with the Biblical plague on the firstborn sons. (Wikipedia, `Thutmose I') (cf. Exodus 11; 12:29-32)

Solomon's temple founding in 1014 BCE is 479 years after The Exodus date 1493 BCE, in agreement with 1Kings 6:1, and 1923 BCE is linked to the date of The Deluge at 3282 BCE by being determined along the genealogical line Arpachshad to Joseph, recorded from the Greek Septuagint and Samaritan Pentateuch, using version `A' of the Septuagint and 6 extra months each, making a total of 6 extra years added for the 12 patriarchs: Cainan, Sala, Heber, Phaleg, Ragau, Seruch, Nachor, Tharrha, Abram (Abraam), Isaac, Jacob, Joseph (Arpachshad, the father of Cainan, is born 2 years after The Deluge, say, 3280 BCE):

The birth of Arpachshad (Arphaxad) to the birth of Joseph: 3280-135-130-130-134-130-132-130-79-70-100-60-91-6 BCE = 1953 BCE [Arpachshad b. 3280, Cainan, Shelah, Eber, Peleg, Reu, Serug, Nahor, Terah, Abram (Abraham), Isaac, Jacob (Israel), Joseph, 6 extra years] Joseph (1954-1843) 30 years old in 1923 BCE. `These agree sufficiently'.

(1Kings 6:1) (Joseph: Ruler of Egypt, The `Alignment' of the Temple Axis) (A dissertation on sacred chronology, Nathan Rouse, p. 9, 1856) (An Historical Account of the Septuagint Version, Sir Lancelot C. L. Brenton, 1851) (The Greek Old Testament, Sir Lancelot C. L. Brenton, see Ge 11:10-26, 17:1; 21:5; 25:20,26; 37:1; 41:46-54; 45:6,9,11,13; 47:9) (New Revelation in the Great Pyramid, Adam Rutherford, p. 31, 2003) (The New Complete Works of Josephus, by Flavius Josephus, William Whiston, Paul L. Maier, Appendix, p. 1038, p. 1039, p. 1042, 1999) (International Standard Bible Encyclopedia: A-D, by Geoffrey W. Bromiley, p. 676, 1979) (A Commentary upon the Holy Bible, Genesis to Deuteronomy, by Matthew Henry, Thomas Scott, p. 119, 1836)

Mesopotamia, the land of the tower of Babel after The Deluge and the location where the Sumerian language was discovered, is logically the place of the new beginning of civilization. Does the dating of the Sumerian language agree with our date for The Deluge or not? To this end, the first inhabitants of the region of Mesopotamia, writing the Sumerian language for the first time after The Deluge, logically needed some time, some generations, before they arrived and created the traces of their culture to be found by the archaeology of us today. The Archaic Sumerian writing is dated 31st-26th century BCE. Is this consistent with a Deluge dated as 3282 BCE? Yes, the date of the Deluge in faith is timely with Sumerian writing. (Wikipedia, `Sumerian language, Development') (Wikipedia, `Sumerian language, Stages')

Is the Sumerian civilization the earliest known civilization and is it dated mid 6th millenium BCE according to Wikipedia (which better agree with 5550 BCE for the creation of Adam). Sumer, now Iraq, is located nearly 600 miles east of Israel. In Science Willard F. Libby, whose team developed the technique called Carbon-14 dating (for which he received the Nobel prize in Chemistry in 1960), explains of civilization:

Arnold [a co-worker] and I had our first shock when our advisors informed us that history extended back only for 5,000 years . . . You read statements to the effect that such and such a society or archaeological site is 20,000 years old. We learned rather that these numbers, these ancient ages, are not known accurately.

Is civilization thus from Adam, and history from The Deluge. ``You must not put Jehovah your God to the test,'' but do we ``make sure of all things, hold fast what is fine,'' so that the dates 5550 BCE and 3282 BCE may not be proven or tested. Still, when we are acting in faith, do we make sure of them. (Wikipedia, `Sumer') (MapCrow Travel Distance Calculator, Israel to Baghdad) (Deuteronomy 6:16; Matthew 4:7) (1Thessalonians 5:21) Left: Solar Eclipse Feb 09, 784 BCE, Samaria, ancient Israel (2012 animation by Rolf Ward Green, done using Gimp 2.6 and SkyChart III Demo in Windows 98 running in VirtualBox under Mac OS X, spanning 2 hrs 07 min 1504- 1711 hrs, sunset shortened with local correction of +2 hours and 20 minutes from Greenwich; previously shown in this 2010 animation by Rolf Ward Green, done using GIF construction set 1.0Q, The Gimp 1.1, and SkyChart III Demo, as 3 hours 0750-1050, also with local correction of +2 hours and 20 minutes from Greenwich)

A narrow or tortuous path is what Jesus taught us to follow. In faith, we have great peace only when we follow this path. Sometimes, this means that we seek to confirm our own faith. Because of the ancient Hebrew, much of the translating work, done without the aid of contemporary sources, gives us Bible translations which fail to convey the truest modern meaning. For example, Hebrew may have had no word for `solar eclipse' (ancient Hebrew draws on a much smaller vocabulary than most modern languages) but, say, ``the sun goes down at midday''. In the Bible book of Amos, 1:1, we read of a prophecy by the prophet Amos written ``two years before the earthquake,'' in which he mentions just such an event, in Chapter 8, Verse 9. In seeking to confirm our faith, we may examine whether such an eclipse did occur near noon in Israel in the year stated. From relevant scriptures, we gather that King Jeroboam ruled for 41 years, and the implication is that he fled at a point corresponding to 55 years after Amaziah began to rule Judah. With Amaziah beginning to rule 179 years after Solomon began to reign, Amaziah began to rule thus in 839 BCE, and then 55 years more advances us to 784 BCE, the year of this eclipse. Two solar eclipses occurred in this year, and the one on Feb 09, 784 BCE was visible, weather- permitting, from Samaria or Jerusalem in Israel, and began almost exactly at 12:00 noon. (Matthew 7:13,14) (2Ki 14:23,29; 15:1,8,13; Zech 14:5,6; Am 1:1; 8:9) (Solex) (Our Bible Chronology Established, by William Carr Thurman, p. 75, 1867)

Right: Solar Eclipse Feb 09, 784 BCE, Samaria, ancient Israel (Solex 10.1 and The Gimp 1.1)

NASA has the time for this hybrid solar eclipse as 09:30 hrs GMT, which is 2 hours and 20 minutes later in Jerusalem, and comes to 11:50 pm Jerusalem time, while Solex 10.1 makes the eclipse partial at Jerusalem beginning about 11:57 pm there, the nearest totality being observed about 1500 mi southeast. The confirmation is that Israel sees a partial eclipse which begins at almost precisely noon in Solex 10, ending 1:57 pm. Since ancient people did not have 24-hour time, high noon is determined as the midpoint between dawn and sunset which, on Feb 09 874 BCE, is comparable to that for Jan 31 2010 CE, as the vernal equinox in 874 BCE is Mar 29, compared to Mar 20. This preserves the distance from the vernal equinox, as both Feb 09 874 BCE and Jan 31 2010 are 48 days before that time. What time is solar noon, as the midpoint of a day is called? In Jerusalem, which is close to Samaria in longitude, on Jan 31 2010 CE solar noon is given as 11:53 am, timeanddate.com, and might be a minute later in Samaria, or near to 11:54 am. (timeanddate.com, Jerusalem, Jan. 31, 2010, Sunrise, Sunset, and Noon) Left: Noon Solar Eclipse Feb 09, 784 BCE, Samaria, ancient Israel (2010 animation by Rolf Ward Green, done using GIF construction set 1.0Q, The Gimp 1.1, and Solex 10.2)

The exactness of calculations of this sort is not known with enough certainty to serve as any sure and true confirmation. The difference between the NASA and Solex eclipse times, for the Maximum Obscuration, is more than an hour (11:50~12:57), but the ancientness of the event accounts for discrepancies. It is miraculous that an event corresponds so closely to the chronology as to be found in the year and at the time asked. It might be more appropriate to consider the history as laid out in the Greenealogy as confirming the constancy of motion of the sun and moon, which seems surprising to even suggest. But whether this eclipse constitutes significant confidence, or whether the eclipse itself is what is being confirmed, is it true that the light bulb coming 12 × 430 years after The Deluge of 3282 BCE be clearer now in mathematical terms. The eclipse of 784 BCE is true, may have been visible in the city of Samaria in Israel, and is calculated within minutes. But how much more of a miracle is it The Deluge occurs truly 12 × 430 years before the light bulb is invented, 1879. It is difficult to put into words, and how truly remarkable.

For those who love quick access to ancient days of the week, the Time Conversion Tool (NASA 2010) computes the day of the week for the old Julian dates, which works for any BCE or CE day of the week calculations which fall on or before Oct 04, 1582, the day before the adoption of the Gregorian calendar. Some places adopted later and thus it works up to that date. The date of The Exodus, May 03, 1493 BCE, thereby is Friday. Apr 18, 1923 BCE is a Friday, and Apr 29, 1597 BCE Thursday. It works for these three dates, as we determine by longhand! As to this, one may read Joseph and On: Redemption of the Phoenix, Historical Notes, Day of the Week Calculations. Apr 18, 1923 BCE is 430 years before The Exodus, to the day, the blessed day Joseph is appointed second ruler over Egypt. (Time Conversion Tool, NASA) (Joseph and On: Redemption of the Phoenix, Historical Notes, Day of the Week Calculations, by Rolf Ward Green)

A special thanks to Jehovah, for providing tools that enable us to quickly calculate details of ancient dates in history. Thanks to Fred Espenak and to NASA for providing moon phase, eclipse, and calculator resources like Time Conversion Tool. For dates prior to 2000 BCE we may use Solex 10.2, which has the ability to depict eclipses from a topocentric viewpoint, and which allows new moon and day of the week determination. Solex 10.2 may also be used for more recent or future dates. Thanks to C. Johnson for his equinox tool, Equation of Time. Thanks to Aldo Vitagliano for making his Solex 10.2 program. Gregorian day of the week we find at searchforancestors.com. Using these tools we might examine the year of The Deluge as regards the actual dates of the events of Genesis 7:1-16 and compare them with the date of Mr. Thomas Edison's discovery. Note that never before in history has anyone attempted this. (NASA Moon Phases - 6000 year catalog) (Time Conversion Tool) (The Equation of Time) (Solex) (Day of Week Calculator)

First we calculate the vernal equinox for 3282 BCE, from the Equation of Time and Time Conversion Tool, as Julian Apr 18. Using Solex 10.2, we determine the date of the new moon that is nearest to the vernal equinox in 3282 BCE (in a range of, roughly, Apr 03-May 03, but the nearest date): it is Apr 27. To do this, enter the date - 3281,04,27 into Solex 10.2, then press W (Window) and then S (Speed), setting it to .001, and starting the animation using C (start or stop), B (reverse). Use *&n0 and > several times to see bright coloured stars as well as planet names and enlarged planets, just for a start. Topocentric must be on and G set for the eastern Nile Delta. Note that -3281 is an usual convention for writing 3282 BCE.

Above: Solar Eclipse Path Feb 09, 784 BCE (Solex 10.2)

Above: 6th Century World Map by Cosmas Indicopleustes. (Reproduction from Wikipedia, `Greeks')

You might use + and - to zoom and unzoom, while shifting the picture sideways and up and down using the scroll keys, thus enlarging the sun and moon so that they are clearly visible. The new moon is the time of closest approach of moon to sun. For accurate topocentric viewing (as it appears from a known position on earth), use G, left-click to zoom or right-click to set the viewing location, and turn T (topocentric) to on. Viewing from the eastern Nile Delta in Egypt, in topocentric mode, Solex 10.2 shows us that the new moon falls on Apr 27. When topocentric mode is off, this new moon comes on Apr 28. As we seek for earthly dates, ensure that topocentric is on.

A brief introduction to the Jewish calendar is now in order. The Jewish new year begins Tishri 1, on the first day of the seventh month of the Jewish Hebrew calendar-- Rosh Hashanah. Prior to The Exodus, the first month of the Jewish year was, logically, Tishri, as the sacred calendar did not begin till the month of The Exodus (Ex 12:2) in 1493 BCE, at which time Tishri became the seventh sacred month, Cheshvan the eighth. In Noah's time, by this logic, Cheshvan is the second month, and The Deluge came upon the world on Cheshvan 17 (Ge 7:11). But seven days before The Deluge, Cheshvan 10, God commanded Noah to enter the Ark, as in seven days The Deluge did come. (Ge 7:1-11)

R ight: 26th century BCE S u m e r i a n (Reproduction fro m Wikipedia, `Sumerian language')

Either by increasing the animation speed (S=1 or 10) to move forward to - 3281,10,21, or restarting Solex with a new date, or exiting graphics mode (Esc or W) so as to press J to jump to that date, somehow get to -3281,10,21 (Oct 21, 3282 BCE). Topocentric mode must be on or the new moon falls on Oct 22. Oct 21 is 177 days after Apr 27, or 6 months of 29.531 days. With Oct 23 as Tishri 1 in 3282 BCE, it falls on a Saturday. The next new moon after Oct 21 is Nov 19, the month Cheshvan beginning 2 days later, on Nov 21, coming to fall on Sunday. Cheshvan 10, nine days later, is thus Nov 30, and a Tuesday. The difference between the Gregorian and Julian calendars is 26 days in 3282 BCE, there being 10 days difference in 1582, zero difference in the 3rd century CE, and 26 centuries that are not divisible by 400 between 300 CE and 3282 BCE, taking -1 BCE Julian as Gregorian 0, a leap year, divisible by 400. Centuries divisible by 400 are leap years in both calendars, thus causing no increase in the difference between them, but centuries that are not divisible by 400 are only Julian leap years, not Gregorian leap years, increasing the discrepancy. So, Julian Nov 30 is Gregorian Nov 04, in the year 3282 BCE, and The Deluge is hereby dated as Gregorian Nov 11 3282 BCE. Might there be an event on Nov 04, 12 × 430 years later, in the year 1879, namely, the filing of Mr. Edison's patent? With the dates in the Gregorian calendar, these fall Nov 04: God's command to enter the Ark (Ge 7:1-4, 10,11), seven days before The Deluge, which is on the seventeenth of the second month (3282 BCE); Mr. Edison's filing of the historic patent for an incandescent light bulb (1879 CE). Both events are on Tuesday, Gregorian Nov 04, separated by 12 × 430 years. Did the Deluge begin in 3282 BCE, on a Tuesday, Cheshvan 17, and did Mr. Edison file for his patent on Cheshvan 18, 1879, the latter determined by NASA tables or Fourmilab converter? In which case, it is truly 12 × 430 years between them. The 1985 flood, W. Virginia, U.S.A., by the way, was Nov 04. (Time Conversion Tool) (Solex) (Solex 10.2 User Manual and Technical Notes) (NASA - Moon Phases: 1801 to 1900) (Calendar Converter)

Table 1 - The Deluge Remembered

Event Hebrew Julian Gregorian ``Enter Ark'' to Patent Application (Interval of 12 × 430 years) (Noah's Ark to Incandescent Light Bulb)

Command to Noah Heshvan 10, 480 November 30, 3282 BCE November 4, 3282 BCE (Ge 7:1,4)

The Deluge Heshvan 17, 480 December 7, 3282 BCE November 11, 3282 BCE (Ge 7:11)

US Patent Filed Heshvan 18, 5640 October 23, 1879 CE November 4, 1879 CE (T. Edison)

The Deluge to US Patent #223898 (Interval of 12 × 430 years) (Noah's Ark to Incandescent Light Bulb)

The Deluge Heshvan 17, 480 December 7, 3282 BCE November 11, 3282 BCE (Ge 7:11)

US Patent Issued Shevat 14, 5640 January 15, 1880 CE January 27, 1880 CE (T. Edison)

The Deluge to The End of World War I (Interval of 5199 years) (Noah's Ark to End of Great War)

The Deluge Heshvan 17, 480 December 7, 3282 BCE November 11, 3282 BCE (Ge 7:11)

End of Kislev 7, 5679 October 29, 1918 CE November 11, 1918 CE World War I

Table 2 - The Exodus Beginning of Hebrew Calendar to The Exodus (Hebrew Year 2268 = 36 × 63 = 4 × 567)

Hebrew Calendar Tishri 1, 1 October 7, 3761 BCE September 7, 3761 BCE Begins

The Exodus (Ex Nissan 15, 2268 May 3, 1493 BCE April 20, 1493 BCE 12:41; Nu 33:3)

Table 3 - Solomon's Temple Beginning of Hebrew Calendar to Solomon's Temple founding (Hebrew Year 2747 = 41 × 67)

1st Temple Iyar, 2747 May 4-Jun 1, 1014 BCE Apr 24-May 22, 1014 BCE Founded (1Ki 6:1)

Passover Temple Nissan 15, 2747 April 18, 1014 BCE April 8, 1014 BCE Alignment

Calendar converter programs which do not account for changes in the vernal equinox over the centuries (which is caused by inaccuracy in the Julian calendar as a classic example) make the Hebrew years synchronize with the incorrect equinox day. When the shift of the equinox is enough to cause a one-month shift in the Hebrew year, the converter displays incorrectly the month for these cases, but the day of the month is true. However, when we first find the true equinox date (using the Equation of Time, for example), then the Hebrew month may be corrected by first finding the beginning of the Hebrew year, and counting off the number of months to the pertinent date. The ancient Hebrew year, by supposition, begins in this way: to the new moon nearest to the vernal equinox, add two days. It thus becomes a simple matter to identify convertors which do not account for an apparent lateness in vernal equinoxes. At the time of the Deluge in 3282 BCE they are a month late. At Heshvan 10 Nov 4 3282 BCE Gregorian, they show Kislev 10. Rather than limit their usefulness, this is a fine reminder.

There may be differences in the usage of the ancient and the modern Hebrew calendars which justify further consideration. The modern Jewish year is found to deviate from the simplest assumptions which we are making in the foregoing discussion. In particular, in some years where the first full moon comes shortly after the vernal equinox, Passover is a month later. In 2005 vernal full moon was March 25 and Passover April 24. This is modern drift caused by the modern Hebrew calendar as it is no longer in fact directly tied to the vernal equinox. In ancient times the calendar was not determined by the same method as is used today, but in the year of The Deluge, 3282 BCE, the vernal equinox is Apr 18, and 11 days before Nissan 1 (Julian Apr 29, 3282 BCE), or 25 days before Paschal moon, making the Passover later than average (25 days, cf. 14-15). Thus, no problems have been implied in the ancient calendar, there being no drift and no logical reason to shift a month, but the year 3282 BCE begins 10 days later than average too.

The Deluge at 3282 BCE dates to 5291 years before this year, 2010 CE, dating civilization to near Mr. Libby's 5000 years. In arithmetic, 5291 = 11 × 13 × 37, prime factors. The Deluge itself is 2268 years after Adam, whereas the year 2268 in the Hebrew calendar comes to the year of The Exodus, The Exodus being herein dated as Apr 20, 1493 BCE Gregorian.

Si Jéhovah le permet, nous allons faire la lumière sur la mort de Moïse de voir comment elle coïncide avec le calendrier lunaire, comme la date de samedi 7, Adar. Traditionally, Moses is said to have been born on Adar 7 and to have died at age 120 on his birthday, Adar 7, a Saturday. In 1452 BCE the vernal equinox (DET and TCT) is Apr 3 in the Julian calendar, and NASA's moon phase tables puts new moons at Feb 21 and Mar 22 in 1572 BCE and at Feb 15 and Mar 16 in 1452 BCE, the vernal equinox in 1572 BCE being nearer Apr 4. Adar 7 in 1572 BCE falls, with 28 days in February, Mar 1 in the Julian calendar, or Feb 15 in the Gregorian calendar, so that Nissan 15 is Apr 7, or Passover follows vernal equinox. Also, early morning of Apr 7 is from the NASA table the full moon's time, making Nissan 14-15 nearest night to full moon. In 1572 it is two days after new moon as first of the month. In 1452 BCE, on the other hand, once again having 28 days in February, the requirement is different, as the tradition has told us Adar had 30 days in 1452, making Feb 15 into Adar 1, the Passover full moon occurring on Nissan 14-15 (evening of Mar 30), which is a few days before vernal equinox of Apr 3. Adar 1 is thus zero days after new moon in 1452, with Adar 7 falling on Feb 21, 1452 BCE, the day Moses died, a Saturday. Julian Feb 21 in 1452 is equal to Gregorian Feb 8, 1452 BCE. Nissan 1 begins the evening of Mar 16, Jewish day of Mar 17. 1452 BCE is thus an exception to the new moon nearest to the equinox being defined as the first month of the Hebrew year, Mar 17 being 17 days short of the vernal equinox day, Apr 3. However, we don't know the ancient calendar setting methods. So, we might just as well use this case to establish method. It doesn't prove anything, but my younger brother is born on Feb 15, and Papa is born Feb 8, birthday and death of Moses. Adar 7: Moses was born on a Thursday and died on a Saturday. I was born Thursday, Shevat 8, 5717, Gregorian Jan 10, 1957. Table 4 - Adar 7 Death of Moses and Passover's Full Moon, 1452 BCE Tableau 4: Adar 7 Mort de Moïse et la pleine lune de la Pâque, 1452 de BCE

Hebrew 2309 Date Julienne NASA Solex 10.2 (Julian Date Julian Date (1) Julian Date (2 ל״ בשבט ב׳ש״ט

Feb 15 Sat. evening—Sun Sun Feb 15 Feb 15 1300 h UT (4) Adar 1 (3) New Moon 0917 h UT 31.95º N 35.49º E 6 days

Fri. evening—Sat Sat Feb 21 Saturday Feb 21 Saturday Feb 21 Adar 7 Moses dies (Feb 8, Gregorian) (Feb 8, Gregorian)

+ 8 days = 14 days (0) Sat. evening—Sun Mar 1 Mar 1 Mar 1 Adar 15 Full Moon 0805 h UT (5) 2103 h TT (5,6)

15½ days (0) Mon. evening—Tues Mar 16-17 Mar 16 Mar 17 Nissan 1 (3) New Moon 2102 h UT (7) 1042 h TT (7,8)

14 days (0)

(9) Tuesday Mar 31 Passover Mon-Tues Monday Mar 30 Mon. evening—Tues Mar 30-31 (4,7) (7) 0245 h UT Nissan 15 Full Moon 2012 h UT 31.95º N 35.49º E Summary — Résumé Pour la Pâque de tomber sur le soir de pleine lune, il se trouve en cette année qui Adar 1 tombe le jour de la nouvelle lune plutôt que deux jours plus tard, comme d'habitude. Toutefois, il arrive tôt dans la journée du 15 février, afin de 30 jours à l'Adar en 1452 avant notre ère que la tradition hébraïque traduit, le mois de Nissan commence le jour de la nouvelle lune de Mar 17 (le soir de Mar 16), et apporte véritablement de la Pâque, le jour même de la pleine Lune de ce mois, mars 31 (ou le soir de Mar 30), 1452 de BCE. L'alignement est plus vrai. Moïse est né 01 mars (date julien) 1572 avant notre ère, et Mar 01 est, dans l'année de sa mort, 1452 avant notre ère, véritablement la pleine lune du mois lunaire de Adar. Amen Amen. In order for the Passover to fall on the evening of full moon, it so happens in this year that Adar 1 falls on the day of new moon rather than two days later, as is usual. However, it comes early in the day of Feb 15, so with 30 days in Adar in 1452 BCE as Hebrew tradition conveys, the month of Nissan begins on the day of the new moon of Mar 17 (evening of Mar 16), and truly brings the Passover on the very day of full moon in that month, Mar 31 (or evening of Mar 30), 1452 BCE. The alignment is most true. Moses is born Julian Mar 01, 1572 BCE, and Mar 01 in the year of his death, 1452 BCE, is truly the full moon for the lunar month of Adar. Amen amen.

Notes: (0) The actual time between two syzygies or two phases is quite variable because the orbit of the Moon is elliptic and subject to various periodic perturbations, which change the velocity of the Moon. (Wikipedia, `Lunar Phase') Le temps réel entre deux syzygies ou deux phases est trés variable en raison de l'orbite de la Lune est elliptique et soumis à diverses perturbations périodiques, qui changent la vitesse de la Lune. (Wikipedia, translated: `Phase Lunaire')

(1) NASA provides Moon Phase Tables for 1452 BCE, equivalent to -1451. La NASA fournit des tableaux de phase de lune pour 1452 de BCE, équivalent à -1451 (NASA - Moon Phases, Fred Espenak). (2) Solex 10.2 is a computer program written by A. Vitagliano, and has a free version with full functionality. Solex 10.2 est un logiciel écrit par A. Vitagliano, et a une version gratuite avec toutes les fonctionnalités (`ìts world map file and its star and asteroid libraries are limited in size'', ``son fichier de carte du monde et de ses bibliothèques d'étoiles et d'astéroïdes sont limités en taille'' (en anglais seulement), Solex). (3) There are 30 days in Adar the year Moses dies, from Hebrew tradition (Israel mourning Moses for 30 days, until Nissan 7) (Deuteronomy 34:8; Joshua 1:1; 1:11; 3:2; 4:19; Numbers 20:29). Il ya 30 jours à l'Adar dans l'année meurt Moïse, de la tradition hébraïque (Israël a pleuré Moïse pendant 30 jours, traditionnellement jusqu'au 7 Nissan) (Deutéronome 34:8; Josué 1:1; 1:11; 3:2; 4:19; Nombres 20:29; Nissan 5770) (4) Latitude and longitude (31.95º [31º 57'] N 35.49º [35º 29' 24"] E) are for the Plains of Moab opposite Jericho. (Deuteronomy 34:1-4) Latitude et la longitude (31,95º [31º 57'] Nord 35,49º [35º 29' 24"] Est) sont des plaines de Moab, vis de Jéricho. (Deutéronome 34:1-4) (5) February has 28 days, as 1452 BCE (-1451) is not a leap year. Février a 28 jours, 1452 avant notre ère (-1451) n'est pas une année bissextile (NASA - Calendar Dates). (6) About nine hours earlier in Universal Time (UT) for this time puts the time about noon, Mar 1. Vers neuf heures plus tôt en temps universel (TU) pour ce temps met le temps vers midi, le 1 mars. (NASA - Historical Values of Delta T; NASA - Moon Phases: - 1499 to -1400, `-1451, rightmost column' = 09h30min) (7) Hebrew days begin on the evening prior to the Julian date, so that the Passover of Mar 31 began the evening of Mar 30, and Nissan 1 begins the evening of Mar 16 and occupies the entire day until the evening of Mar 17. Jour hébreu commence le soir, avant la date julienne, de sorte que la Pâque du 31 mar a commencé le soir du 30 mars et Nissan 1 commence le soir du 16 mars et occupe toute la journée jusqu'au soir du 17 mars. (`Àinsi, il y eut un soir, et il y eut un matin: ce fut le premier jour.'' Genèse 1:5 `Ànd there came to be evening and morning, a first day.'' Genesis 1:5) (8) About nine hours earlier in Universal Time (UT) for this time puts the time as pre-dawn, Mar 17. Vers neuf heures plus tôt en temps universel (TU) pour ce temps met le temps avant l'aube, le 17 mars. (NASA - Historical Values of Delta T; NASA - Moon Phases: - 1499 to -1400, `-1451, rightmost column' = 09h30min) (9) Spring Equinox is Apr 03 1345 h UT 1452 BCE (-1451, from C. Johnson's Derivation of the Equation of Time, and NASA's Time Conversion Tool). L'équinoxe du printemps est le 3 avril 1345 h TU 1452 de BCE (-1451, à partir de C. Johnson Dérivation de L'équation du Temps, et de la NASA Outil pour la Conversion du Temps). The consistency of the moon's cycles is seen by the checking against real-world events, as we did for Moses' death above. Although its motion be predictable, the moon's position at a given time is complicated by an orbit which is not circular. While the moon is further away from the earth at times, such a situation results in regular fluctuations in the phases of the moon, including variability in the timing of the months. Any change in the moon's distance affects its apparent size. Total eclipses occur when the moon is close enough to earth, for then does the moon appear large enough to cover the sun. An eclipse occurring when the moon is far away from earth is called an annular eclipse, an annulus (ring) of sun showing. The motions of the celestial bodies are nonetheless regular. The average lunar month has been accepted as 29.530588 days. A correction due to the slowing of earth's spin (also called the secular acceleration of the moon, as it reduces the time for the moon's orbit) is, say, 10 hours in 35 hundred years. (3-view Animation, by Mr. Dave Typinski)

Right: Halley's Eclipse of 1715 CE, in London, England (May 03, Gregorian, or Apr 22 Julian. Great Britain adopted the Gregorian calendar Jan 1 1752 CE and implemented it in Sep 1752 CE. Please see Wikipedia, 1752 in Great Britain.)

What historical event, besides the death of Moses, may serve to confirm that the moon's motion is regular over some time? The eclipse of Edmund Halley occurred May 03, 1715 CE (April 22 in the Julian calendar, in England), about 295 years ago. Why not compare the NASA tables with the Solex 10.2 program? (NASA, Solar Eclipses of History)

The centre of this eclipse is near Stockholm, Sweden, but it passes through London on both NASA's plot and in Solex 10.2. The NASA table has 0929h UT May 03, 1715 as the conjunction. This signifies confirmation of the accuracy of the model for the sun, earth, and moon system of today, back to 300 years. For more ancient eclipses, the Henry I solar eclipse of 1133 CE England, the Emperor Louis the Pious solar eclipse of 840 CE France, and the Ugarit solar eclipse of 1375 BCE, readers should themselves use the Solex 10.2 program and NASA plots. From these examples we find the models are well established. There are also other examples for more enthusiastic readers. Thus we may know that the perturbations in the moon's orbit, although they be complex and devious, are extremely regular. (Solex 10.2, May 03, 1715 CE Solar Eclipse) (Solex 10.2, May 03, 1715, Stockholm, Sweden 0936h UT) (NASA, Edmund Halley's Eclipse) (NASA - Moon Phases: 1701 to 1800) (Ps 52:2; Pr 2:10,12,15; 3:31,32; 15:26; Ec 1:15)

Above: Solex 10.2, Halley's Eclipse of May 03, 1715 CE (click to enlarge) (May 03, Gregorian, or Apr 22 Julian. Great Britain adopted the Gregorian calendar Jan 1, 1752 CE and implemented it in Sep, 1752 CE. Mr. Edmund Halley thus refers to this eclipse as occurring Apr 22, in the Julian calendar. Please see Wikipedia, 1752 in Great Britain.) Raw Organic Chocolate Coconut Balls

2010-05-10-1917hrs Recap: All ingredients Ward's Recipe: 30 raw organic Brazil (Amazonia) nuts 30 raw organic Brazil (Amazonia) nuts 3 cups raw organic dried coconut Chop in food processor to coarse size. 8 raw organic Medjool dates (pitted, roughly 1 T each in size) 3 cups raw organic dried coconut 5 T raw organic cacao powder (not cocoa, which is cooked) Add to food processor after chopping Brazil 5 T raw organic agave nectar nuts. If coconut is not shredded (I prefer 2 tsp organic vanilla extract (or equivalent in raw organic this), chop to achieve a consistency like vanilla) coarse sand and like the nuts. 1/8 tsp Himalayan salt

Add remaining ingredients: 8 raw organic Medjool dates (pitted, roughly 1 T each in size) 5 T raw organic cacao powder 5 T raw organic agave nectar 2 tsp organic vanilla extract (or equivalent in raw vanilla) 1/8 tsp Himalayan salt

Process to a doughlike consistency, then form into balls about 1" in diameter or slightly larger. Clean up the food processor and measuring cup and spoons. Put everything away and wipe the counters. Makes 2 dozen and takes about 10 minutes. These are healthy eating and the best chocolate flavour from what I know. Healthy eating saves money by satisfying the body's needs. Enjoy.

With the moon's period today measured as varying between the values of 29.272 and 29.833 days, we may take it as a thesis that in the day of Moses each lunar month is either 29 or 30 days in length, determined only by a full moon the 14th day, as near as possible to evening of the 14th, hence 15th, day. This was something typified by the Passover (Ex 12:6-12,18). The 15th day of Hebrew months 1493 BCE Event Jewish Day Julian Date begins as the 14th grows dark. The 1st of any month is determined by a backwards reckoning. For The Exodus in 1493 1st of Nissan Nissan 1 April 19 BCE, this is seen from NASA tables as determining Nissan 14 as Full Moon Nissan 14 May 02 May 2nd, with Apr 19th as Nissan 1. It also makes Iyyar 14 as May 31st, and Sat Jun 08 Iyyar 22. Solex 10.2 also puts the full The Exodus Nissan 15 May 03 moons at May 2nd and May 31st. `The day after the Passover' 1st of Iyyar Iyyar 1 May 18 becomes May 3rd, the day of The Exodus, and the day which we Full Moon Iyyar 14 May 31 have also identified (Nu 33:3). Nearly 41 years later, Moses dies Sat, Adar 7, tabled above. In 1014 BCE, Apr 18 is found by this 1st Sabbath Iyyar 22 June 08 thesis to be Nissan 15, something that we read in Joseph as temple alignment. May 03, 2010 CE, this year, was also the first day that Ward had ever had dental fillings (five) without any anaesthetic.

Although the lunar cycle varies as between 29.272 and 29.833 days, the average lunation of 29.530588 is notably constant. This we find from this discussion and from ancient eclipses. This means that moon-based dates are remarkably precise, and that calculations be accurate to within hours for millennia. The table gives select full moon dates in 1493 and 1452 BCE:

Table 5 - Day Before Full Moon for Selected Months of 1493 BCE and 1452 BCE Julian Year Date Julienne NASA Solex 10.2 Hebrew Date Julian Date Julian Date (1) Julian Date (2) 1493 BCE May 02 May 02 May 02 2268 Nissan 14 29 days 1493 BCE May 31 May 31 May 31 2268 Iyyar 14 40 years some months (3) 1452 BCE Feb 28 Feb 28 Feb 28 2309 Adar 14 30 days 1452 BCE Mar 30 Mar 30 Mar 30 2309 Nissan 14

(1) NASA provides Moon Phase Tables (NASA - Moon Phases, Fred Espenak). (2) Solex 10.2 is a computer program written by A. Vitagliano, and has a free version with full functionality. Solex 10.2 est un logiciel écrit par A. Vitagliano, et a une version gratuite avec toutes les fonctionnalités (``its world map file and its star and asteroid libraries are limited in size'', ``son fichier de carte du monde et de ses bibliothèques d'étoiles et d'astéroïdes sont limités en taille'' (en anglais seulement), Solex). (3) February has 28 days, as 1452 BCE (-1451) is not a leap year. Février a 28 jours, 1452 avant notre ère (-1451) n'est pas une année bissextile (NASA - Calendar Dates).

What proof is there that Nissan 14 came earlier in 1452 BCE, before even spring equinox, which we determine to be Apr 03? First, we note that the first Hebrew month was called Àviv' in the Hebrew language, and `Nissan' after exile in Babylon. The word àviv' referred to the ripeness of the barley crop. Exodus 9:31 describes the barley as àviv' or, ìn the ear'. The determination of the first month of the ancient year was thus not dependent upon the spring equinox at all, according to the understanding that the month Aviv (Abib) is the first month after the barley crop displayed its signs of ripeness. (Exodus 9:31) (the above from karaite-korner.org, Àbib (Barley) in the Hebrew Bible') (The Aviv Barley Biblical Calendar) (Wikipedia, `Hebrew Calendar')

Abib (Barley) in the Hebrew Bible writes of the aviv:

It should be noted that not all the barley ripens in the Land of Israel at the same time. The wave-sheaf offering is a national sacrifice brought from the first fields to become harvest-ready. However, the first- fruit offerings brought by individual farmers can vary in ripeness anywhere from "Abib parched in fire" to fully ripe grain which may be brought "crushed" or "coarsely ground". This is what is meant in Lev 2,14:

"And when you bring a first-fruit offering to YHWH; you shall bring your first-fruit offering as Abib parched in fire or crushed Carmel" (Carmel is grain which has hardened beyond Abib to the point where it can be "crushed" or "coarsely ground").

(the above from karaite-korner.org, `Abib (Barley) in the Hebrew Bible')

The Aviv Barley Biblical Calendar gives this insight:

[Objection to starting the new year with Aviv] 11. "Aviv" is simply the name of a month, although it can also mean "fresh, green ears." Also, "Aviv" simply means "Spring."

Answer: As mentioned above, Aviv refers to a specific state of ripeness of the barley. Every time the word is mentioned in connection with the word month, it appears as "chodesh ha-aviv," or "the month of the Aviv." The word Aviv therefore cannot be the name of the month, because then it would not have the definite article attached. Rather, it is describing an event that occurs either during the month or just before it. It is worth mentioning here that Aviv also does not mean "green ears," since the ears of barley are dark green from the time they are first formed until just before they start turning ripe; by the time they reach the Aviv state, the ears have already started to fade to a yellowish-green color.

As to the word Aviv meaning Spring, this is true, in modern Hebrew. After all, the season in which the barley becomes Aviv is in fact Spring. However, this is a new meaning for the word, and it is irrelevant, since it applies to modern Hebrew, not Biblical Hebrew. In the Tanakh, it is clear from the passages cited above that Aviv is the stage of ripeness in which barley is ripe enough that it can be parched in fire, yet not ripe enough to be ground into flour as is.

(the above from escapeallthesethings.com, `The Aviv Barley Biblical Calendar', by Dinah Ben Mordechai)

At nazarenisrael.org we read of Nissan (Abib) and of barley:

Vayiqra (Leviticus) 23:14 14 ``You shall eat neither bread nor parched grain nor fresh grain until the same day that you have brought an offering to your Elohim; it shall be a statute forever throughout your generations in all your dwellings.''

Deuteronomy 16:9-10 tells us the Pentecost takes place seven weeks (and a day) past the time we ``begin to put the sickle to the grain.'' Looking at this in reverse, this passage tells us that YHWH wants us to harvest the Omer of barley exactly seven weeks (and a day) before we hold the Pentecost.

Devarim (Deuteronomy) 16:9-10 9 "You shall count seven weeks for yourself; begin to count the seven weeks from the time you begin to put the sickle to the grain. 10 Then you shall keep the Feast of Weeks to YHWH your Elohim with the tribute of a freewill offering from your hand, which you shall give as YHWH your Elohim blesses you.

There are, however, many different micro-climatic zones in Israel, and barley ripens at different times in each of them. Barley ripens sooner in the hotter areas (such as the Jordan River Valley, the Negev, and Gaza), and it ripens later in the higher elevations, such as Samaria and the Golan. In fact, the barley in the warmer areas ripens up to two months before the barley in the cooler places does.

The Wave Sheaf must be taken from the very first of the barley that comes ripe in the Land. The reason for this is that if the farmers in the hotter areas are not allowed to harvest their barley when it comes ripe because they are waiting to take the Wave Sheaf from the barley that ripens in the cooler areas, the barley in the hotter areas will drop its seed, and those farmers will be ruined. However, if they take the Wave Sheaf from among the first barley that comes ripe in the land (quite often from the Jordan River Valley area), then everyone can harvest and eat of his crop as it comes ripe, without problems. No one has to lose his crop. [Highlights ours]

(the above from nazareneisrael.org, `The Equinox Error v2.0', cached copy from Google now in my archives, original link here)

Karaite Jews today, for example, use the aviv (barley) year:

The addition of the leap month (Adar II) is determined by observing in Israel the ripening of barley (called aviv),[20] rather than using the calculated and fixed calendar of Rabbinic Judaism.

(the above from Wikipedia, `Hebrew Calendar')

Above: Ed Moses, Two-time Olympic Gold Medalist in the 400m Hurdles (Physicist, and pioneer of the 13-step hurdling technique as distinguished from the conventional 14, photo from edwinmoses.com, please see also Wikipedia, Edwin Moses.)

In Table 5 above, with Nissan in 1493 BCE having 29 days and Adar in 1452 “Through all these forty BCE having 30 days, the `aviv' determination of the first day of Nissan years your clothing did not constitutes proof of the chronology, as it fits all of the available tradition as well get old or your feet become as it can, and meets the requirements of Biblical and Egyptian history. tired.”—De 8:4, The Bible in Reckoning backwards from 1452 BCE, how may the facts be fit? Moses dying in Basic English early 1452, Aaron dies in 1453 BCE and Israel crosses Zered valley (De 2:14) later in 1453 BCE, making the spying of the land 38 years earlier, which puts it 1491 BCE. This constitutes our first dating of the spying of the land. Some who put it in the 2nd year do not have the Greenealogy, for when we put it in the 2nd year we lose lunar alignments. When we have love we believe all things (Ec 7:10; 1Co 13:7). Israel got to Canaan after the 2nd year (Nu 1:1; 13; 14:33). Israel spies out Canaan by the 3rd year (Nu 10:11; 20:1), as it is placed more than 38 years before Moses died (De 2:14). Moses (Thursday, Mar 1, 1572 BCE— Saturday, Feb 21, 1452 BCE) is 120 years old at his death on Adar 7 in 1452 BCE, as he is born on Adar 7 in 1572 BCE, from the Hebrew tradition. (The Hebrew tradition gives the month and day, not the year) Moses became 80 years old during the eleventh month from the date of The Exodus (Nissan 15), as Adar is the twelfth month counting from Nissan 1, and Adar 7 is the day Moses is born. There are, we say, not quite 40 years 11 months from the day when Israel left Egypt till the death of Moses (see De 1:3), whereas most versions give the number as 39 years 11 months, as they translate Deuteronomy 1:3 as `in the fortieth year'. So too was Moses younger than 120 years old in Julian years, but was he 120 years old in the Hebrew years when he passed. In Hebrew years, was Moses born in 2189, and died 2309 thus. Exodus 7:7 reads: ``Moses was 80 years old, and Aaron was 83 years old at the time of their speaking to Pharaoh,'' and as is Moses indeed 80 years old on Adar 7 in the year 1492 BCE, which is the Hebrew year 2269, after The Exodus of 2268, the age of Moses in the Greenealogy is different from his age in the Bible by one year, unless we permit it be his 80th year. The Hebrew word for `80' is also used to mean `80th', and in the context it says that Moses was a `son' of 80 years, that we might easily translate to be that he was `born' into that year, or that he was commencing the `80th' year of his life. This is to be contrasted with the text of Genesis Chapter 5, where the word `lived' is used before each age; for example: `Now Seth lived two hundred and five years, and begot Enos.'

Above: Map of Ancient Egypt

From the text at Numbers 14:33, forty years was the sentence passed by Jehovah on the unfaithful witnesses as men of war. Those who saw the land of Promise and were fearful, plus all of the rest of the people whom they caused to fear, although they had regrets (Nu 14:44-5), did not receive that Promise. Was this judgment of forty years fulfilled as it was spoken? Moses makes this plain in Deuteronomy 2:14, where he writes: `The days that we walked from Kadesh-barnea until we crossed the torrent valley of Zered were thirty-eight years.' Must we assume that Jehovah lied about the sentence given at the time that Israel spied out the land, forty years? Or are there other possibilities that reconcile the account? The only currently viable possibility appears to be that the passage of fully forty years occurred from The Exodus until the crossing of the Zered torrent valley, so that that judicial sentence of forty years included some period of two years after The Exodus to the spying out of the land. The scripture is illuminating (Da 12:4; Mt 10:34; Heb 4:12). Thus, with fully forty years having passed, it is not consistent, we might believe, to translate Numbers 33:38 and Deuteronomy 1:3 as earlier “in the fortieth year”. Haste makes waste, no muss no fuss, no hurry no worry-- wise people (as one friend says) will take one step back in order to take ten steps forward-- and-- they do it in a heartbeat. We are blessed in having the ages of Moses and Aaron at both the time of The Exodus and the times of their deaths, and it shows that the dating and the chronology are how consistent? Numbers 33:39 says that Aaron was 123 years old at his death and Deuteronomy 34:7 gives that Moses died at 120 years old. With Moses dying in the 12th month of the Jewish year (Adar, from Jewish tradition), and Aaron dying in the 5th month (Nu 33:38), Aaron appears to be at least 3 years 6 months elder. With Moses dying on his birthday and The Exodus occurring on Nissan 15, more than a month after his birthday in that year (The Exodus dated by us as 1493 BCE), what might we believe? The literal Hebrew text says `Moses son 80 year', and `Aaron son 3 and 80 year' (Ex 7:7), and Jesus says (John 3:7): `You must be born again', so what translation is better than that which has Moses in his 80th year, Aaron in his 3rd and 80th? For Israel wandered 40 years in Moses' own words (De 2:7), a fact well-known among other nations as well, from its famous story, and it may be the truth counting the trek from Egypt. When the nation of Israel crossed Zered valley, is Moses not saying that the forty years had been completed, while the thirty-eight years from Kadesh had, at that time, brought with it the end of the generation of the men of war? Was it after this that Israel conquered the east side of the Jordan River, conquering Sihon and Og (De 2:13-31; 3:1-3) in the time that followed the completion of forty years? So had the forty years already been completed as land east of the Jordan came to be conquered by Moses and Israel! Since this makes 40 years and 4½ months from The Exodus to the death of Aaron, and 40 years and 10¾ months from The Exodus to the death of Moses, the expected age change in either of them is consistent with the wandering of 40 years.

L e ft: Moses and the Burning Bush, Stained Glass, Westfälishes Landesmuseum, Münster (c. 1150 CE stained glass by “Romanesque Glass Painter”, reproduction from Web Gallery Art)

Before continuing with the discussion of Moses' life and its associated chronology, it is appropriate to review pertinent milestones in the years following The Exodus, as relating to how the chronealogy (Greenealogy) fits astronomical history.

What could be better than a chronology which can account for all lunar months as connected to days of the week before and after The Exodus, plus all of Egyptian and Biblical history? For none being better, it remains the truth, till disproven.

``Everything that issues not from faith is sin.'' (Ro 14:23) The truth is fine, but if we can find something better, then we are quite justified in amending our understanding to fit. We are actively seeking the best understanding at all times. This understanding is based on faith, and is solidly rooted. The way in which The Exodus and the life of Moses connect to the five centuries before Jesus has been seen to be found in Israel's Biblical history from Solomon's temple (1Ki 6.1) to the destruction of the temple by the Babylonians in 586 BCE. We consider the Ethiopian Kings as dated by Solomon's son in 968 BCE (King Menelik), the alignment of the temple with the sunrise in 1014 BCE (Nisan 15, from Mr. Reidinger), Israel's Kings in Judah from 1018 to 588 BCE (Solomon to the siege of Jerusalem, 430 years from Ezekiel 4:1-7 and Kings of Israel, 1Ki 11:42; 14:21; 15:1,2; 15:9,10; 22:41,42 and 2Ki 8:16,17; 8:25,26; 9:27; 11:1-3; 11:20,21; 12:1; 13:13; 14:1,2; 14:21; 15:1,2; 15:32,33; 16:1,2; 18:1,2; 20:21; 21:1; 21:18,19; 2Ki 21:26; 22:1; 23:30-31; 23:34,36; 24:6,8; 24:12- 17,18; 25:1).

40 + 17 + 3 + 41 + 25 + 8 + 1 + 6 + 40 + 29 + 52 + 16 + 16 + 29 + 55 + 2 + 31 + 11 + 9 = 431 years However, allowing for 2Ki 8:16 = 430 years = 40 years (Solomon in Judah) + 390 years (divided Israel) = 430 years (Solomon's rule to the siege of Jerusalem)

As the siege of Jerusalem began in the 9th year of Zedekiah, ending in his 11th year, the date of 586 BCE for Jerusalem's destruction, from the archaeological evidence, is confirmed.

From Solomon in 1018 BCE to the 4th year of Hezekiah are 296 years (40 + 17 + 3 + 41 + 24 + 8 + 1 + 6 + 40 + 29 + 52 + 16 + 16 + 3 = 296), when the siege of Samaria began (2Ki 18:9), which allows for 1 fewer year for King Jehoshaphat of Judah. From the scripture at 2Kings 18:9-10, it might be understood that this siege of Samaria began very early in that 4th year of Hezekiah's rule, since she was taken at `the end of three years', in Hezekiah's 6th year, at the end of that 6th year. In the lunar calendar it is possible for three years to span a time greater than three solar years, Passover occurring at about a month later during the 3rd year compared to the 1st. This circumstance, were it solely dependent upon the equinox of the spring season, would occur only at intervals of about 8 or 10 years, when a full moon crosses the date of equinox. Calculating the date of the siege of Samaria from the above:

1018 - 296 = 722 BCE (Siege of Samaria begins)

In 722 BCE the equinox may be determined as close to Mar 29. Successive full moons for the years beginning at 722 BCE and going towards 719 BCE, according to NASA tables, fell on Mar 31, 19, 8, 27, coming before equinox each of the last three. Were equinox the basis for the new year, the time from first to fourth year is in this case more than three years long, a later date being assigned to the Passover in the 7th year of Hezekiah, but not in his 4th year, according to the equinox. This allows the 6th year of Hezekiah to extend further on in 719 BCE, the next full moon being Apr 26 in that year, so it is proven with equinox as a basis that three solar years did come to an end within three luni-solar years in 722-719 BCE.

The date for Samaria's capture being put at 719 BCE, and the lunar cycle passing before the equinox at this point, proves the chronology, as established in the article Joseph. As it is the end of Hezekiah's 6th year, his 1st is 725 BCE. In the 14th year of Hezekiah, Sennacherib invades Judah, and a sign is seen by Hezekiah that he shall rule 15 years more. It was a shadow moving backward on the stairs (2Ki 20:1-11). Does it seem far-fetched that a solar eclipse moves shadows? How probable is it that there be a solar eclipse in 711 BCE?

For that matter, how about one visible in Jerusalem 1109hrs? This eclipse is shown in the next two images, for Jerusalem.

The Assyrian King Tiglath-pileser III, from Wikipedia, ruled 745-727 BCE, and doesn't this agree truthfully with the rule of Ahaz the father of Hezekiah, whose rule is 16 years, from 2Kings 16:2, and who saw Tiglath-Pileser, from 2Kings 16:10:

Then King Ahaz went to Damascus to meet Tiglath-Pileser king of Assyria. He saw an altar in Damascus and sent to Uriah the priest a sketch of the altar, with detailed plans for its construction. (2Kings 16:10, New International Version)

Above: Monday, March 14, 711 BCE Solar Eclipse Path, About 1000 miles West of Jerusalem, corresponding to the 14th Year of Hezekiah King of Judah, seen at 1109h local solar time in Jerusalem (Solex 10.2, data for the solar eclipse of Mar 14, 711 BCE here, data for all eclipses in the region of Jerusalem for 701-720 BCE here)

Above: Monday, March 14, 711 BCE Partial Solar Eclipse, as seen from Jerusalem, in the 14th Year of Hezekiah King of Judah (Solex 10.2, view from Jerusalem, latitude 31.78N, longitude 35.22E, data for the solar eclipse of Monday Mar 14, 711 BCE here)

With Hezekiah commencing rule in 725 BCE, Ahaz ruled in 741. Ahaz (741-725 BCE) copied an altar from Tiglath-pileser III. More than that, King Ahaz sought King Tiglath-Pileser's aid:

So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, “I am your servant and your son. Come up and rescue me from the hand of the king of Syria and from the hand of the king of Israel, who are attacking me.” (2Kings 16:7, English Standard Version)

The Greenealogy thus has the two reigns overlap by 14 years, from 741 to 727 BCE, and so seems to be in superb agreement. The problem is, prior to Tiglath-Pileser, the Greenealogy is shifted relative to the conventional chronology, rising to a difference of 47 years as we move back towards King Solomon. The conventional chronology has shifted all of the Kings out of their Bible positions in a progressive move to alignment. But the excellent alignment with Tiglath-Pileser suggests an inaccuracy which occurred prior to that Assyrian King, as in the Greenealogy there is great agreement in dates after him. One is reminded of the chronology of Megasthenes, which gave 48 years to the Assyrian King Phul-Belochus, and 25 years to his successor Phul-Assar (cf. Pileser) (WG Book 22, p. 154):

[Reputedly Megasthenes:] “This one [i.e. Belochus, prefect of the army of Sardanapalus] divided the monarchy with Arbaces, who was at that time King of the Medes, upon condition that Belochus should reign o v e r Babylon, and Arbaces over Media and Persia: thus was the monarchy divided, Sardanapalus having been killed by throwing himself into the flames. ... “These [kings] reigned over the Medes during 304 years; Arbaces, 28...... “For the same number of years the government lasted with the Babylonians. The first of them Phul-Belochus reigned 48 years; Phul-Assar, 25.” (Times of Daniel, by George Montagu, 6th Duke of Manchester, p. 237, 1845)

The Bible chronology of the Greenealogy concurs with this in large measure, for the Pul of 2Kings 15:17-19 rules during a time too early to be Tiglath-Pileser, in any reasonable way:

In the thirty-ninth year of Azariah king of Judah, Menahem son of Gadi became king of Israel, and he reigned in Samaria ten years. He did evil in the eyes of the LORD. During his entire reign he did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit. Then Pul king of Assyria invaded the land, and Menahem gave him a thousand talents of silver to gain his support and strengthen his own hold on the kingdom. (2Kings 15:17-19)

Above: Friday, June 13, 809 BCE Solar Eclipse Path, About 1000 miles Northwest of Assur, seen at 1007h local solar time in Assur (Solex 10.2, data for the solar eclipse of Jun 13, 809 BCE here)

`Pul' is a title meaning `lord', according to a 2005 book by Mr. Floyd Jones, The Chronology of the Old Testament: “The word...is a title, not a proper or forename.” (The Chronology of the Old Testament, by Floyd Nolen Jones, Limited Preview, p. 172, 2005) More to this point, the word `Pul' is not more like to `Pil' than to `Pal', and is contained in the names of other of the Assyrian Kings: for example, Ashurnasirpal and Ashurbanipal. The testimony of Megasthenes is significant even without the Greenealogy's lunar synchronicities, giving Sardana- `pal'-us (see quote from Times of Daniel, above) as another Assyrian, the King prior to his own general, Phul- Belochus, the latter being evidently the “Pul” of Scripture, testifying as independently as the Greenealogy or God's Word the Bible. There is more. All of Assyrian chronology has been supported on the premise that the Bur- Sagale solar eclipse is 763 BCE. It was in the month of Simanu, according to the inscription. How certain is the Assyrian chronology based on archaeology?

“The undeniable reality is that the history of Assyria and Babylonia, although sometimes giving detailed dates, exists only in a mutilated condition with no continuous chronology. This fact cannot be overstated. This is especially true with regard to the time traverse in question.” (The Chronology of the Old Testament, by Floyd Nolen Jones, Limited Preview, p. 148, 2005)

Right: Friday, June 13, 809 BCE Partial Solar Eclipse 1007h solar time, as seen from Assur, 2 hr 52 min east of GMT (Solex 10.2, view from Assur, latitude 35.46N, longitude 43.26E, data for the solar eclipse of Friday Jun 13, 809 BCE here)

Does another solar eclipse exist in Simanu, the third month, sufficiently far off in time to account for the discrepancy? Jehovah has provided a solar eclipse in 809 BCE, Jun 13 (the 763 BCE eclipse fell on Jun 15, or the third month, Simanu). Both NASA and Solex 10.2 agree with these dates of eclipses. Solar eclipses are new moons, and lunar eclipses full moons. With the spring equinox on Mar 29 both years, the eclipse of 809 BCE is as viable on calendar grounds as that of 763 BCE. Both eclipses are within 12 minutes of the same time (NASA). So what is the difference between them, other than 46 years? The 809 BCE eclipse is 64% of the sun's diameter in Babylon. The 763 BCE eclipse is 84% of the sun's diameter in Babylon. With 809 - 763 = 46 years, the discrepancies of conventional chronology may now be disposed of, and the Bible vindicated. (Wikipedia, `Tiglath-Pileser III') (The Chronology of the Old Testament, by Floyd Nolen Jones, Limited Preview, p. 170-173, 177, 2005) (Times of Daniel, by George Montagu, 6th Duke of Manchester, p. 237, 1845) (The Ancient 360 Day Year: What it was... and how it Changed, by Dale W. Wong, Limited Preview, p. 134 (page unavailable), 2006) (The Mysterious Numbers of the Hebrew Kings, Limited Preview, by Edwin Richard Thiele, p. 69, Footnote 3, 1983) (Early Oriental History, pp. 80-100, by G. Rawlinson, The Contemporary Review, Vol. 14, p. 99, Apr-Jul 1870; La Chronologie Biblique Fixée par les Éclipses des Inscriptions Cunéiformes, Biblical Chronology Fixed by the Eclipses of Cuneiform Inscriptions, pp. 308-328, by J. Oppert, Revue Archaéologique, p.313, 1868 (NOUV SER, A9, VOL18), from a letter to M. François Lenormant dated Sep 11, 1867.) (The Chronology of the Old Testament, by Floyd Nolen Jones, Limited Preview, p. 147, 2005) (Ibid, p. 148) (The Chronology of Ancient Kingdoms Amended, Chapter 3: Of the Assyrian Empire, by Isaac Newton)

Shalmaneser V is given in Wikipedia as reigning from 727 BCE to 722 BCE, and in the Bible he besieges Samaria (2Ki 18:9). From Wikipedia he died on 12 Tebet 722 BCE during the siege. Also from Wikipedia, Merodach-Baladan is said to be reigning in Babylon from 722-710 BCE, so when Hezekiah recovered from his sickness in 711 BCE, who sent a consolation (2Ki 20:12)? While we do not desire to alter conventional history itself, the many conflicting presentations seem better when aligned. Sargon II, who succeeded Shalmaneser V, has been regarded as the father of Esarhaddon, from Esarhaddon's own inscription:

The palace of Esarhaddon son of Sennacherib, King of the country of Assyria, son of Sargon, King of Assyria.

(the above from The History of Esarhaddon, (son of Sennacherib), by Esarhaddon, p. 17)

Left: Jules Oppert

Whether the Sargon to whom the inscription refers be the 1st Sargon, who lived many years before, or Sargon II, surely is not ascertainable from the use of the word `son', by itself. A thorough study of King Sennacherib and King Sargon II does prove revealing, and the eclipse of 695 BCE during the reign of Esarhaddon leads to the only possible logical conclusion, which is that the Assyrian King Sennacherib was also Sargon. So Sargon II actually reigned 26 years, from 722 to 696 BCE. Sargon's Great "Summary" Inscription reads: `Ì besieged and conquered Samarina,'' and: `Àt the beginning of my reign.'' Isaiah 20:1 mentions Sargon as coming against Ashdod and the same Chapter tells that Isaiah walked about for three years. By sending his Tartan against Ashdod in his 9th year, a year corresponding to Hezekiah's 12th, Sargon's 11th year becomes Hezekiah's 14th year, when `Sennacherib' comes to Jerusalem. From Shalmaneser V, whose reign ended in 722 BCE, to a solar eclipse of 695 BCE, during the 1st year of Esarhaddon, there is only one reign needed, and it fits Sargon or Sennacherib. The town of Àshdod' is `Lachish' in one inscription, as the 3rd campaign of Sennacherib is renamed to Sargon's 9th year. The work of Mr. Damien Mackey has shed light on the identity of the two Kings, Sargon II and Sennacherib, correlating the years of Sargon's reign with the campaigns of Sennacherib's. On Sargon's key 11th year inscription, he quotes Boutflower:

When we come to the eleventh year, 711 BC, and the annalist very properly and suitably records the whole series of events leading up to the siege [of Ashdod]. ... Meanwhile, the news of what was going on at Ashdod appears to have reached the Great King at the beginning of his eleventh year, according to the reckoning of the annalist.

[Boutflower quoting Sargon, from a little earlier in his work]: ``In the wrath of my heart, riding in my war-chariot, with my cavalry, who do not retreat from the place whither I turn my hands, to Ashdod, his royal city, I marched in haste.''

The above extract forms, as already stated, the second and closing portion of the record given in the Annals under Sargon's 11th year, 711 BC.

Sennacherib's 3rd campaign, Mackey quoting from Sennacherib:

``I laid waste the large district of Judah and made the overbearing and proud Hezekiah, its king, bow in submission. As for Hezekiah of Judah, who did not submit to my yoke, 46 of his strong walled cities, as well as the small cities in their neighbourhood, which were without number - by levelling with battering-rams and advancing the siege engines, by attacking and storming on foot, by mines, tunnels, and breaches, I besieged and captured. 200,150 people, great and small, male and female, horses, mules, asses, camels, cattle and sheep without number, I brought away from them and counted as spoil.''

(the above from Sargon is Sennacherib, by Damien Mackey, 2001)

Above: Sunday, October 10, 695 BCE Solar Eclipse Path, About 2000 miles Northeast of Babylon, corresponding to the 1st Year of Esarhaddon King of Assyria, seen at 0906h local solar time in Babylon (Solex 10.2, data for the solar eclipse of Oct 10, 695 BCE here)

Right: Sunday, October 10, 695 BCE Partial Solar Eclipse, as seen from Babylon, in the 1st Year of Esarhaddon King of Assyria (Solex 10.2, view from Babylon, 0906h local solar time, latitude 32.57N, longitude 44.37E, data for the solar eclipse of Sunday Oct 10, 695 BCE here)

The people who were taken from Samaria were replaced by King Esarhaddon the Assyrian, according to the Bible at Ezra 4:2. That Esarhaddon became King of Assyria is shown from a solar eclipse that occurred in 695 BCE, the 1st year of his reign. This is 15 years earlier than the dating generally accepted, but it is the only dating that can account for this eclipse. The relevant quote, from search.com, invokes three eclipses:

Left: Saturday, November 10, 687 BCE Partial Solar Eclipse, as seen from Babylon, in the reign of Esarhaddon King of Assyria (Solex 10.2, view from Babylon, 0804h local solar time, latitude 32.57N, longitude 44.37E, data for the solar eclipse of Nov 10, 687 BCE here)

We may refer to three ignored Assyrian eclipse records from the reign of King Esarhaddon, mentioned by Z.A. Simon (N. Vancouver, 1997: 104). The "Esarhaddon Chronicle" recorded that the sun darkened its light in the month Teshri, in the first year of Esarhaddon (Smith, 1924: 14). This solar eclipse occurred on October 10, 695 BC. As for a second astronomical event in his sixth regnal year: Kudurru wrote him that after the king went to Egypt, an eclipse took place in the month of Tammuz (Letter 276 in Waterman, 1930: 187) that was confirmed by Olmstead. The date corresponds to July 18, 690 BC. (This eclipse must have been solar, because there was no lunar eclipse in Tammuz for many years.) Also, a scribe wrote of the third eclipse to King Esarhaddon, "When the sun arose, it could come to pass that an eclipse took place of about two fingers" in width. It meant that two twelfth of the sun's disc was darkened (Letter 470 in Waterman, 1930: 329). The only possible date for this eclipse is November 10, 687 BC. Followers of the traditional (i.e., Ptolemaic) chronology identify this eclipse with a later one. (That has difficulties, for only the bottom of the disk was darkened below the horizon, that is quite mountainous to the east of Nineveh.) All these eclipses indicate that it has been hasty and superficial to follow Ptolemy and place Esarhaddon's reign in 680- 669: his accession in 695 would be much better supported.

(search.com, Reference, `Assyrian Eclipse') Right: Saturday, July 18, 690 BCE Partial Solar Eclipse, as seen from Babylon, in the 6th year of Esarhaddon King of Assyria (Solex 10.2, view from Babylon, 0929h local solar time, latitude 32.57N, longitude 44.37E, data for the solar eclipse of Jul 18, 690 BCE here)

These eclipses are all verifiable in the free Solex 10.2 and succeed in identifying the eclipse of Esarhaddon's 1st year. It is Oct 10, 695 BCE, an eclipse visible in Assyria, and an earlier solar eclipse on Apr 04, 778 BCE, visible in Assyria also, is a candidate to replace the accepted 763 BCE eclipse upon which Assyrian chronology is based, it being earlier by 15 years than the generally accepted one. The only thing is, we have accounted for all of the needed events without that, since 722 BCE is the end of Shalmaneser V's rule, we agreed, and the only realignment necessary was Sargon = Sennacherib. Sennacherib lived for some 20 years after that campaign into Judah, according to the supposed unreliable Assyrian records themselves (Insight on the Scriptures), and his death in 695 BCE is about 16-18 years after the campaign to Judah. Some commentators have Esarhaddon coruling with Sennacherib, which makes it conceivable, with Esarhaddon dying in 682 BCE after 13 years of rule, that his rule may have begun earlier without his being excessively old; for example, beginning to rule in 722 BCE with Sennacherib, Esarhaddon might have been aged 65 years at his death in 682 BCE (722 - 682 + 25 = 65). Esarhaddon fought with Tirhakah of Egypt, whose reign dating fits with this dating well when shifted earlier by 21 years. This is because Tirhakah (2Ki 19:9; Isa 37:9) saved Hezekiah from Sennacherib, an event which is dated to 21 years before 690 BCE as 711 BCE by us, and Wikipedia dates it as 701 BCE, while dating Tirhakah as beginning to rule Egypt in 690 BCE. Solomon, however, is dated as 1018 - 971 = 47 years earlier, our date compared to Wikipedia's, making 21 years tolerable. Since the dates of Egypt's Kings are not as accurately known during the period from Solomon onward as they are during the much earlier 12th Dynasty or Middle Kingdom of Joseph son of Jacob, there is considerable reason to be fearless of dates. Zerah the Ethiopian in the days of King Asa King of Judah is another reference with which to compare the Egyptian dating. We reckon Asa's 15th year as 943 BCE (Solomon's 1st 1018 BCE with 40 + 17 + 3 + 15 = 75 years before Asa's 15th), so that the Wikipedia dating of 922 BCE for Osorkon I of Egypt means another 21-year shift to older to align with Asa in 943 BCE, with Osorkon I being identified with Zerah (2Ch 14:9-15:15). On the other hand, we date Asa 45-48 years before Wikipedia. Before turning to Shishak, who invaded Judah during the days of King Rehoboam, we turn to Solomon and the Queen of Sheba. (Wikipedia, `Shalmaneser V') (The History of Esarhaddon, (son of Sennacherib), by Esarhaddon, p. 17) (Sargon is Sennacherib, by Damien Mackey, 2001) (Bible Resources: Archaeology series 22: Sargon II Inscriptions)

Left: Henry Tudor wearing the Order of the Golden Fleece, Cropped Portrait (from a 1505 Painting by Michael Sittow, reproduction from Wikipedia, `Henry VII of England'. In 1493, a mirror date to The Exodus, his two-year old son Henry VIII “was appointed Constable of Dover Castle and Lord Warden of the Cinque Ports,” from Wikipedia, `Henry VIII of England'.)

Makeda Queen of Ethiopia, on a list of Ethiopian Rulers, was ruling from 999 BCE (1006 BCE in Abyssinian years) until 968 BCE, and she is then succeeded by her grandson King Menelik, from the marriage of her daughter to King Solomon of Israel. After Solomon completed the work of building Jehovah's house and his own house, which took 20 years (1Ki 9:10), the Bible says that the Queen of Sheba came to meet with King Solomon. Being a descendant of Sheba, Makeda fits the Queen of Sheba. Furthermore, her daughter, it is said, married King Solomon. When her daughter died, Makeda adopted her grandson Menelik. With Solomon commencing building in 1014 BCE, he finished in 994 BCE, marrying Makeda's daughter in about 983, say, so as to put Menelik as sole King of Ethiopia in 968 when aged 15. There is a further legend that says that a young Prince came when but fifteen years old to visit his father King Solomon. On his return to Ethiopia, it is said, he was to be crowned. King Solomon used the occasion to get to know his son and to train him regarding the proper ways to exercise royal power. One of the lessons he taught him was to value a true friend. (1Kings 9:10-10:1) (meskot.com, King Solomon's Instructions)

Right: Henry VIII, Portrait, Walker Art Gallery, Liverpool (after 1537 Painting, oil on canvas, by Hans Holbein the Younger, reproduction from Wikipedia, `Henry VIII of England'.)

Shishak King of Egypt came up against Jerusalem in the fifth year of King Rehoboam of Judah, in accord with 1Kings 14:25. Putting the date at 973 BCE (1018 - 40 - 5 = 973), are there any Egyptian Kings named Shishak of note at about this time? Shoshenk I is dated as beginning rule in 943 BCE, Wikipedia, such as requires a shift of about 48 years to align in time, as Wikipedia gives 925 BCE for Shoshenk's invasion of Judah. Since our Solomon began rule in 1018 rather than 971 (971 is the Wikipedia date for Solomon), the difference is 47 years. So there is a strong correlation of Shoshenk I with Shishak, as 47 years and 48 years are virtually identical for shifts.

How would President George H. Bush feel if history concluded that he was actually the same person as his son George Bush? How would President George W. Bush feel if history concluded that he was actually the now- ruling President Barrack Obama? Two are better than one when we be humble (Ec 4:9; Php 2:3). Supposing we accept the 46-year shift caused by making a new assignment for the Bur-Sagale (The ``Assyrian'') eclipse, as we find it in 809 BCE (ie. -808) rather than 763 BCE (-762), and that we accept that Pul was not Tiglath-Pileser III, and we accept that Pul ruled 46 years preceding Tiglath-Pileser, and we accept, as a further minor shift, that Esarhaddon the King of Assyria began to rule in 695 BCE, as from a recorded solar eclipse in his 1st year occurring in the month Teshri, what conclusions do we draw as a consequence? The following:

1) Assyrian King Phul Belochus (or Pul) ruled about 46 years before Tiglath-Pileser began to rule. They are NOT one King, and an attempt to make them one causes a 46-year time shift.

2) The Bur-Sagale (“Assyrian”) solar eclipse is NOT in the year 763 BCE, but 809 BCE, with 64% angular solar cover, or more, when viewed from north or west of Babylon, Assyria. The 809 BCE Assyrian solar eclipse in Simanu, the 3rd month, fullfills more than a 763 BCE assignment (see Conclusion 3).

3) The first two conclusions facilitate an alignment of King Solomon and succeeding Judean Kings with Assyrian history. A progressive shift of dates for Kings of Judah is NOT needed.

4) Sargon and Sennacherib are both names of an Assyrian King who ruled in between King Shalmaneser V and King Esarhaddon. Sargon ruled from 722-695 BCE, about 27 years, a number that is no shorter than the conventional rule of either (18, 24).

5) The solar eclipse of 711 BCE in Jerusalem during the 14th year of Hezekiah made the sun go backwards on the stairs. It corresponds to the 11th year of King Sargon II. The siege of Samaria was thus 722-719 BCE, ending in Hezekiah's 6th year.

6) Esarhaddon ruled NOT from 680 BCE, but from 695 BCE, from the record of a solar eclipse in Teshri of his 1st year. The inscription of his, ``son of Sennacherib... son of Sargon,'' represents two of Esarhaddon's unique official royal titles.

7) The above conclusion allows 15 additional years after the reign of Esarhaddon's successor, Ashurbanipal, resolving the time between Ashurbanipal and Nabopolassar in harmony with a statement in Wikipedia, `Ìt's more likely that Ashurbanipal died long before 627,'' putting Ashuretililani as ruling for a longer time, from about 640 to 627 BCE, inscriptions being in rather short supply and fragmentary for this time period. Thus we also avoid having the reigns of Ashurbanipal and his successor Ashuretililani overlap, something NOT then needed, and also: ``There is NO parallel of co regency in Assyria.'' (Twins); (2Kings 20:1-11; 18:10); (Wikipedia, Àshurbanipal'); (Wikipedia, Àshur-etil-ilani')

Having reconciled the Greenealogy with the more conventional dates, apart from the obvious shifts of alignment, it is now a pleasure and a joy to return to our story - that of Moses. In a glorious symphony of harmonious synchronicity, the will of Jehovah has provided alignment for the eclipse of Amos, a solar eclipse of 784 BCE, discussed earlier in this article, as agreeing with the lunar alignments associated to history, to dates for Moses (Thu Mar 1, 1572 - Sat Feb 21, 1452 BCE). Lineage of Ethiopian Kings and Queens mentions Moses, and dates his father-in-law (Nu 12:1) as ruling in 1535 BCE. Born Adar 7, 1572 BCE, Moses would have been 37 years old in 1535 BCE, and conceivably he married too (Ac 7:23; Ex 2:11), courting this Cushite (Ethiopian) wife before he left Egypt. This time alignment as adjusted by means of Zerah in 930 BCE in Lineage of Ethiopian Kings and Queens (remembering to correct 937 to 930 BCE because of the Abyssinian calendar cf. 943 BCE in the Greenealogy as the 15th year of King Asa, 2Ch 14:9; 15:10) makes Moses 24 (as Zerah is 13 years late). The dates agree with the Greenealogy from the time of Moses. (1Corinthians 1:10); (Lineage of Ethiopian Kings and Queens)

Right: Teedra Moses (R&B and Soul singer-songwriter, born and raised in New Orleans, Louisana)

So Moses became a shepherd of the flock of Jethro in Midian. While driving the flock of his father-in-law toward the west side of the wilderness one day he arrived at the mountain of the true God, Horeb, and an angel appeared to him in a flame of fire in the middle of a thornbush and it kept on burning, but the bush, as it continued on burning, was not burned up. Moses said: ``Let me turn aside to inspect this marvel so as to know why the thornbush is not burned up!'' But when Moses turned aside to see it, God called to him: ``Moses, Moses!''

The reasons we have for believing that Moses was nearing the end of his 80th year at this time include the statement made by faithful Christian Stephen in Acts 7:23, which notes that the time of forty years was “being fulfilled,” the time from Moses' birth to his departure from Egypt. However, in Acts 7:30 Stephen mentions the fulfillment of forty years in Midian which, added to near forty years, is seventy-nine. This agrees with our earlier statement that Moses was a `son of 80 years' when he and Aaron came to Egypt to free Israel. Left: Moses, Statue by Michelangelo Buonarroti, Rome, San Pietro in Vincoli (1513-1515 Statue, marble, height 235 cm, Photo from Michelangelo Museum.com)

The Hebrew word for “forty”, as defined by both of the usual Bible Dictionaries for the Old Testament (Strong's and Brown-Driver-Briggs), may not mean “fortieth”, defying many translations of Deuteronomy 1:3, Numbers 33:38, which attempt to imply that both Aaron and Moses had expired before forty years had entirely passed following The Exodus. This truly does not fit the sense or context of forty years. The Hebrew word for “eighty” does have the meaning of “eightieth” and so we rendered it (1Kings 6:1), and in agreement with both Strong's and Brown-Driver-Briggs. The Contemporary English Version, and also the New Living Translation, of the Bible have Deuteronomy 1:3 as “forty years after” Israel left Egypt, and Numbers 33:38 is, also, “forty years after” in the former. Since Aaron is said to have been 123 years old at his death, and Moses 120 years old (cf. 83 and 80 years old earlier), a period of a few months evidently passing between one's death and the other's death, enough time for Israel to conquer the Kings Sihon and Og of the Amorites to the east of the Jordan River, the consistent nature of the account is true harmony. The sole issue of the forty years being resolved as complete years is put to rest, finally, by the lunar cycle (Ge 1:14), Iyyar 22 being Saturday in 1493 and Adar 7 Saturday in 1452, 29 days in Nissan in 1493 and 30 days in Adar in 1452, every full moon considered as the 14-15th day of the Hebrew month.

Right: Moses Malone, NBA Great (55 years old, born 1955 CE, “the only player in NBA history to average 20 points and 10 rebounds on four different teams,” (Wikipedia, `Moses Malone, Career Accomplishments')

But what happened to Moses in Egypt and in Midian before his encounter with the burning bush in the wilderness of Midian? Moses was born Thursday, Mar 01, 1572 (Adar 7, 2189 AM) in a time during which the `Hyksos' (Asiatics) ruled north Egypt, before they were driven out by Pharaoh Ahmose I, an event in conventional dating placed extremely near the year 1532 BCE, with Pharaoh Ahmose I dated as reigning about 1550-1525 BCE. The explanation, based on the Rhind Mathematical Papyrus, is now duly enumerated in the Wikipedia article Khamudi! We could scarcely have contrived to have placed any of these dates any better, as far as Moses being 40 in the year 1532! The Hyksos King Khamudi, referred to in the Rhind Papyrus as in his 11th regnal year, is unnamed but is assumed to be the successor to Apophis, in whose 33rd year the Papyrus makes a reference, placing the latter as reigning as Moses is born!! The reference to the 11th year (ostensibly of Khamudi) is in regard to a conquest of the northern city of Heliopolis, and had earlier been believed to be the 11th year of Ahmose I, a position which has since been revised to be that of Khamudi. But the dating of the expulsion of the Hyksos by Ahmose I as determined now by the Rhind Mathematical Papyrus is no later than 1532 BCE, which agrees with Moses being 39 years old!!! The city of Avaris, northeast of Heliopolis, and also in the Nile Delta, was the Hyksos capital city, and it was captured and destroyed by Ahmose I, now according to the same dating. So we now have confirmed that the dates of Egyptian history, at least for this time period, have a perfect correspondence to the Bible dates of Moses, as set down in the Greenealogy. This is nothing more than a gift from the Father (Jas 1:17). (Wikipedia, `Ahmose I, Conquest of the Hyksos') (Wikipedia, `Avaris') (Wikipedia, `Khamudi')

The year when Moses departed Egypt for Midian is 1533 BCE or 1532 BCE, as at the time of the Hyksos expulsion from Egypt. Moses was born during the reign of Apophis, the Hyksos King, whose reign commenced before about 1577-1576 BCE, before the time indicated by the sum of the two numbers of the Papyrus, and with a 40-year reign for Apophis, 1533 + 10 + 40 = about 1583 (with Moses as fleeing in Khamudi's 11th year of rule). This puts Apophis as reigning 11 years before Moses is born, with his rule ending at the time when Moses is about age 29.

1583 - 1572 = 11 years, Moses is born 11 years into the reign of Apophis

1533 + 10 = 1543 BCE, end of the reign of Apophis, beginning of the reign of Khamudi and

1572 - 1543 = 29 years old, the age of Moses at the end of the reign of Apophis

By the Divine Providence of he who causes to become, we have evidently what is the first true historical dating of Moses. It places him as born Mar 01, 1572, in the reign of Apophis. (Wikipedia, `Apepi I')

At the time of the birth of Moses, Pharaoh Apophis had given a command to his people to kill every newborn Hebrew male by throwing them into the river Nile, preserving females alive. This was because the Hebrew people were multiplying quickly, despite being oppressed by the Egyptians, who enslaved them. The birth of Moses in 1572 was 350 years, some months, after Joseph became ruler of Egypt, we say, Nissan 15 of 1923 BCE, at which time Joseph began to dwell as a citizen of Egypt as his father and brothers were dwelling in the land of Canaan.

Left: Moses with the Tablets of the Ten Commandments, Painting by Rembrandt (1659 Painting by Rembrandt, reproduction from Wikipedia, `Moses')

While the date Friday, Nissan 15, 1923 is exactly 430 years, to the very day, before The Exodus day Friday, Nissan 15, 1493, there is somewhat less certainty as to the details of the events on the first date, these being determined only by the reasoning surrounding the circumstances as related in the Bible account together with the dating of Egypt's Kings, and while the fit is exceptionally good, caution is advised. When we identify Joseph as Senusret II who begins to rule in 1897 BCE as Pharaoh and coruler with Amenemhet II, accepting the tomb painting of Khakheperre Senusret II as his 6th year or 1891 BCE, then 400 years remain until 1491 BCE, when as a nation Israel sits in Kadesh after seeing the Promised Land. Is this not a prophesied 400 years of affliction (Ge 15:13)? The Egyptian year began Thoth 1, which in 1892 BCE is Dec 9. From 1895 BCE, when Senusret II becomes sole ruler of Egypt, there are about 450 years until 1445 BCE, a year which marks the near end of some years of conquest of the Promised Land. For we document in detail above how Joshua led Israel across the Jordan River in the year 1452 BCE, and in Joshua 14:7,10 Caleb is saying, after the Promised Land has been conquered, that 45 years have elapsed since the spying out of the land, which event occurs some time after The Exodus (Nu 10:11-13). These 450 years are evidently the same as those to which the apostle Paul refers at Acts 13:19-20, in some translations a period applied to the Judges (which position is contradicted overtly by 1Kings 6:1), and which may be applied to the time of Joseph's sole rule of Egypt as Senusret II in 1895 to the conquest of Canaan in 1445, a period of evidently 450 years. Thus the choosing of their `fathers' and the exalting of the `people' in Egypt relates to Joseph as Egyptian Senusret II, to which Exhibit A, a tomb painting, testifies strongly yet. The construction of the Labyrinth in Egypt was undertaken by Amenemhet III in 1845 BCE, his 15th year, a beginning of 400 years of affliction which ended with the conquest of Canaan. 400 years of affliction beginning in 1893 or two years after the start of the sole rulership of Senusret II ends with The Exodus of 1493 BCE, or from the death of Levi in 1821 BCE it gives the beginning of the Jubilee Cycle, dated as 1421 BCE. (Almagest Ephemeris Calculator, by Mr. R. van Gent) (Joseph: Ruler of Egypt, by Rolf Ward Green)

The apostle Paul, when referring to the history of the children of Israel, and especially to their passage through the wilderness, in his first Epistle to the Corinthians, ch. x. v. 6, observes, that "these things were for our examples." In that chapter he alludes to the Red Sea, the manna, and the rock, even as Christ also adduces the brazen serpent (John iii. 14.) The forty years' journey of the children of Israel through the wilderness has, generally speaking, attracted great attention in every age. (Israel's Wanderings in the Wilderness, by Gottfried Daniel Krummacher, 1837)

Where we take it that the history of Moses is established in its dating by the manifold synchronicities already presented in this article, as also by the Egyptian history in relation to the patriarch Joseph, dated 430 years earlier to the very day, using the calculated lunar cycles and days of the week, and presented either in this article or in previous articles on the subject, we may also believe that it is not in doubt. However, there remain some matters asking our due diligence, and upon which the free world as we know it may well depend. These things, while not seemingly as important now, in light of the foregoing detailed preliminary study of the timeline, are sufficient to cause the entire history to stand or fall. An ancient history, as it then stands, is precedent-setting.

The Bible itself tells us that Moses is 120 years old at his death (De 34:7), after his 40 years of wilderness wandering. The most detailed and comprehensive account of the Israelite journey out of Egypt is found in Numbers, Chapter 33, and it is documented in various aspects from Exodus to Deuteronomy, as well as in the later Bible books of Old and New Covenant. The 30-day mourning of Deuteronomy 34:8, together with three days of preparation in Joshua 1:11, make a total of 33 days. This is how, with Moses taken as dying some Saturday Adar 7, the Jews crossed the Jordan Nissan 10, with 30 days in Adar.

Above: Moses, his arms supported by Aaron and Hur (Ex 17:12) (`Victory O Lord!', Painting by John Everett Millais, reproduction from Wikipedia, `Moses')

Above: The Jews in the Desert, San Giorgio Maggiore, Venice (circa 1593 Painting by Tintoretto, reproduction from Web Gallery of Art)

The difficulty of determining ancient dates with exactitude, even in the simple case of counting days from some date to a later date, and even knowing how many days in the month, and how many months in a year, is that slight errors are likely. One illustration of this is seen in the example of the death of Moses occurring 33 days before Israel crossed the Jordan, as the 30 days of mourning do not include the day he passes. Since we are not truly aware of details, one day we may err. On Israel's wilderness journey, a throng of perhaps millions of men, women, children, and numerous livestock, is set into motion with 600 thousand fighting men of war, and later with the service of the tabernacle as added burden (after Sinai). If their journey be illustrated by the daily routine of what creative thinking be found in the book Kadesh-Barnea:

The idea of taking down that tabernacle, and breaking up that camp, and getting such a mighty host as that into marching order, and making a reasonable journey, and getting that host into formal camp again, and setting up that tabernacle as before, all in one day, is hardly less than a bald absurdity. If it was done, day by day, in the journeyings, it was certainly quite as marked a miracle as the regular supply of manna; although it is not commonly included in the list of miracles. (Kadesh-Barnea, Its Importance and Probable Site, by H. Clay Trumbull, p. 141, 1884)

As the daily needs of love, water, food, and other things as are required of any wilderness march have not been included, so we might appreciate that neither has accurate accounting, with reckoning of lunar months, and very day of the journey.

With Numbers 33:38 mentioning how Aaron dies “the first day of the fifth month, forty years after” he and Moses lead Israel out of Egypt (Contemporary English Version), the rendering of “fortieth year” being far more common (although certainly not more accurate), it appears now to be time that we consider those wilderness years in some detail. L e ft: Efrem Zimbalist and Alma Gluck, George Grantham Bain Collection, Library of Congress, Washington, D. C. (Reproduction from Wikipedia, `Efrem Zimbalist')

Jehovah is a God of freedom-- that is his spirit (2Co 3:17). Perhaps that is the reason why he allows us to find latitude within the timeline of history, enough to ensure we be free. This way, we are not compelled to believe, but have options. Yet he allows those who search to find truth in the details. His Word, the Bible, guides us without needless restriction. In our search for a true chronology, the Bible served as the touchstone, enabling us to distinguish between chronologies, and it still serves as a test of the lunar and other dating. Since it is early, a success in our work remains to be seen. In light of the scriptural admonition not to go “beyond the things that are written,” we look with earnestness, now, to God's Holy Word, for light to our feet (Ps 119:105).

“The wisdom of the world is foolishness with God,” as Paul wrote to the Corinthians (1Co 3:19), so we ought not to be surprised when every commentator is speaking untruths. “For we are overturning reasonings,” he wrote in a later letter, as “strongly entrenched.” (2Co 10:5) Satan “blinds the minds of unbelievers.” (2Co 4:4) So we ought not to be surprised when everyone appears wrong. “This whole world lieth in wickedness.” (1Jo 5:19) “The true God made mankind upright, but they themselves have sought out many plans,” one writes (Ec 1:1; 7:29). Solomon had 700 wives, and 300 concubines (1Ki 11:1-3), as a bad influence and what came to be his and Israel's downfall. God's people continue, “fat and fresh.” (Ps 92:14) But: It went badly with Moses by reason of them (Ps 106:32).

Right: Ram in a Thicket (Genesis 22:13)

In Webster's 1833 language-amended King James Bible, we find a translation of the record of Israel's Exodus out of Egypt:

And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides children. And a mixed multitude went up also with them; and flocks, and herds, even very many cattle. (Exodus 12:37-38, Webster's language-amended version of the King James Authorized Version, 1833, by Noah Webster)

Concerning the city of Rameses (Ramesses), mention of it and also of the city of On (Heliopolis) is made in a translation of the Greek Old Testament Scriptures, 1851, by Sir Lancelot C. L. Brenton, which names storage cities built for Pharaoh:

They built strong cities for Pharao, both Pitho, and Ramesses, and On, which is Heliopolis. (Exodus 1:11, The Translation of the Greek Old Testament Scriptures, Including the Apocrypha, 1851, by Sir Lancelot C. L. Brenton)

Of the cities built by Israel while in slavery in Egypt, the notable mention of Heliopolis is a reminder to us of Joseph, and it is one that does not appear in a great many versions.

Above: The Greek Septuagint and the Christian Greek Bible (from hkbible.com, primary source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 50, by Irving L. Jensen)

That the Greek Septuagint Version itself is a valuable work, worthy of considerable attention, is indicated by the use of that very same version by the writers of the Christian Bible (also known as the Greek Scriptures), as they quote from the Septuagint directly in the common Greek in which they wrote. Koine or common Greek was the lingua franca of Jesus' day as a result of the conquests of the Greek Alexander, the Great, of several centuries prior to the time of Jesus of Nazareth. The Old and New Testament Connected puts it this way:

That there was a translation of the Hebrew scriptures into Greek, made in the time that the Ptolemies reigned in Egypt, is not to be doubted: for we still have the book, and it is the same which was in use in our Saviour's time; for most of those passages which the holy penmen of the New Testament do, in the Greek original of it, quote out of the Old Testament, are now found verbatim in this version. (The Old and New Testament Connected in the History of the Jews, vol 2, p. 33, 1839, by Humphrey Prideaux)

To find a reference to Heliopolis in the Septuagint Bible is how important to the history of Joseph as Egyptian Poseidon! The reference to Heliopolis as a storage city brings to mind the storage of grain by Joseph during seven years of plenty! Did Horus feed the masses, with seven loaves, in Heliopolis? Before Israel was enslaved, Joseph was Poseidon, Lord of On. (Joseph and On, by Rolf Ward Green, 2010)

Right: Dance to the Music of Time, Wallace Collection, London (c. 1638 Painting, oil on canvas, by Nicolas Poussin, reproduction from Web Gallery of Art)

The term “Lord of On” is to be found where, in the history of Egypt as a nation, besides the mythical Poseidon? Incredibly, the book Kadesh-Barnea, on p. 371, offers a glimpse of just such a title given to the Egyptian Pharaoh Rameses III, on a wall of a temple at Medeenet-Aboo, Thebes. The Pharaoh, dated 850 years after Joseph came into Egypt as a captive, is there denoted “Hak-On” (Lord of On)! That the Greek name Poseidon is the Greek equivalent to this and refers to Joseph is more sure, with posis meaning Lord in Greek, and with Khakheperre and Khakhaure the Prenomens or throne names for the Egyptians we identified as Joseph and his son, also known as Hercules (Khakhe cf. Hak). By connecting the title to Rameses, we also get a connection indirectly to Moses, in whose book the name Rameses appears. This is the sort of provenance we hope for in a family line. (Kadesh-Barnea, Its Importance and Probable Site, by H. Clay Trumbull, p. 371, 1884) Left: Helios and Phaeton with Saturn and the Four Seasons, Staatliche Museen, Berlin (c. 1635 Painting, oil on canvas, by Nicolas Poussin, reproduction from Web Gallery of Art)

In the article Joseph and On, it was previously noted that Khakheperre and Poseidon may be taken to be both simply representations of the title “Lord of On” as given in the Egyptian and Greek languages respectively, this being with the sun god Re or Ra in Egypt taken as Helios in Greece and because On was the city of Helios and called Heliopolis. The prefix “Khakhe”, as a synonym for Lord, we saw already in the form “Hak” from “Hak-On”. Only two Egyptian rulers, Khakheperre and his son Khakhaure, or Joseph and his son Hercules, both have Prenomens prefixed by “Khakh”, implying also “cock” (as the rooster) and meaning, evidently, “Lord”, even as a rooster crows at the sun's rising (cf. a city of a sun god).

The Exodus took place in 1493 BCE, about midway between 1923 and the reign of Ramesses III in Egypt, about 1186-1155 BCE. Moses was 79 years old, having fled Egypt in 1533 at age 39. This is not the truth, it is a model chronealogy (1Pe 2:21). Following the Bible account, from the time of the arrival of the nation of Israel at Kadesh- Barnea after they left Egypt, until they crossed the torrent valley of Zered, is 38 years:

And the days in which we came from Kadesh-barnea, until we were come over the brook Zered, were thirty and eight years; until all the generation, even the men of war, were consumed from the midst of the camp, as the LORD swore unto them. (Deuteronomy 2:14, The Jewish Publication Society, 1917)

Right: The Triumph of Neptune by Poussin, Philadelphia Museum of Art, Philadelphia (1634 Painting, oil on canvas, by Nicolas Poussin, reproduction from Web Gallery of Art)

The reference to the men of war dying off clearly shows that it was a judgment that Jehovah had given earlier (Nu 14:33). Because of the many different versions of the story of those intervening years, it is useful to reckon the time backward. First, where did Jehovah say that men would die in 38 years? There was a judgment of 40 years at Numbers 14:26-34 and the wording there fits the judgment, when we add two more years. When Israel spied out the Promised Land, they were dwelling, at the time, at Kadesh, as may be shown at Numbers 13:25,26. The world-famous 40 years of wilderness shepherding, for the nation of Israel, apparently included two years before that. How wonderful would it be if we could prove that Israel came to Kadesh at the very time, two years after they left Egypt?

There are several reasons for believing Kadesh was early on. There are different opinions as to how many times Kadesh was visited by the Israelites while they wandered the wilderness for 40 years and, as we have noted, many allow less than 40. One view, which accords with Judges 11:17, is that the place called Kadesh was where Israel spent virtually all 38 years. According to either view, two years elapsed prior to Kadesh. An important scripture in this regard is Numbers 20:1, where it reads that the sons of Israel came into the wilderness of Zin in the first month, and they took up dwelling at Kadesh. Aaron's death 38 years later is related in that chapter too. Thus some have the arrival at Kadesh as a second, later one. Left: The Adoration of the Golden Calf, National Gallery, London (c. 1634 Painting, oil on canvas, by Nicolas Poussin, reproduction from Web Gallery of Art)

The first, if not the only, journey to Kadesh by Israel took place beginning from Sinai, according to Numbers 10:11-12 on the 20th day of the 2nd month, in the 2nd year out of Egypt. There it says that the camp was moved, albeit in a period of time which is not mentioned, and over some unspecified route between two points, namely Sinai to the wilderness of Paran. The wilderness of Paran was seen in Numbers 13:26 as Kadesh. When Israel spied out the land, they did so from Kadesh, and during the days of the first ripe grape clusters (Nu 13:20). Most commentators agree that grapes ripen in Palestine about July or August, or June (Gill, from the Targum of Jonathan). It's 11 days from Sinai to Kadesh by Mt. Seir Road (De 1:2). Numbers 33 lists 21 place-names, stops from Sinai to Kadesh. If the stops were half-day journeys, it makes about 11 days. That is not to say that they went directly, nor even that it is correct to reckon half-day stops, as Kibroth-hattaavah is a three days journey from Numbers 10:33, 11:34-35, 33:16-17. The necessity of having water in the desert would make for a roundabout route even though the total distance was 11 days. When the people took up dwelling at Kadesh, Numbers 20:1 has the seemingly divergent fact that it was in the first month. Seemingly divergent-- because some take it as the 40th year. If it is the third year, then the 38 years add, and make 40. It cannot be the beginning of the second year, as it passed. If Israel left Kadesh later that same third year, they would be able to wander for 38 whole years, before crossing Zered. This is if they crossed it soon after 40 years 5 months, the season given for the death of Aaron (Nu 21:11-12; 33:38- 44). Had they departed Kadesh at two years and 5 months, it gives some time for spying out the land in or about the 4th month. (The Jewish calendar has its first month in March or April.) More reasonably, they crossed Zered valley a month later on, allowing for travel time and for extra time spent in Kadesh. Still, the 38 years appears plausibly a literal time period. In any event, days east of the Jordan were less than a year.

The Septuagint has a qualifying phrase put to Numbers 33:44, “on the other side” (Greek: en to peran), and adds the word “Jordan”, Sir Lancelot Brenton's version. Zered is the next stop after that point in Numbers 21:11-12. Since Israel conquered the east side of the Jordan River and entered onto the west side within a year, the 40 years given as a sentence for the men of war is plausibly over at Zered. Instead of “40th year, 11th month,” at Deuteronomy 1:3, Moses may be thus saying the 12th month, the 41st year. With such a complex problem as this (ie. an accurate dating) we expect to try many different solutions and never be done! Attribute it to John Keats (Oct 31, 1795–Feb 23, 1821):

“Beauty is truth, truth beauty,”— that is all ye know on earth, and all ye need to know. (John Keats) Right: Moses, Museo di San Martino, Napoli, Italy (1638 Painting by José de Ribera, oil on canvas, reproduction from Wikipedia, `Moses in Rabbinic Literature')

In the Mosaic law given in Exodus through Deuteronomy, Moses tells of the prohibition against the worship of images, this being in striking contrast to the stone monuments of Pharaoh Senusret III, as also of Senusret II, whom we identify by an examination in three earlier articles as Joseph and Ephraim. Moses was trained in much wisdom of the Egyptians (Ac 7:22), and Jehovah revealed to him in Sinai a Divine Law (Ex 20:4). We might imagine that Moses had seen the consequences of the statues made by the Egyptian Kings who were born as Hebrews. This adds a different shade to the giving of the Mosaic Law. Similarly, websites are not needed to teach truth (Mt 10:8).

The extraordinary accuracy of the Blessed Greenealogy in its dating of the time of Moses, and down through the wilderness years, has been discussed in only the briefest manner above. The task of finding the truth would not have been easy, even for one of the greatest minds of the twentieth century- BCE. While the 40 years wandering of Israel in the wilderness has not seriously been questioned in any great measure, the time between The Exodus and the founding of Solomon's Temple, 480 years from 1Kings 6:1, has been confronted by many opposers. With 479 years between The Exodus and that 1st Temple, it is a rather large jump between the dates 1493 BCE and 1014 BCE. How much better would it be if we could confirm this period? In the book of Judges, when Jephthah referred to the time of the arrival of Israel on the east side of the Jordan, it was then that he gave its date as 300 years prior (Jg 11:15-27). What many commentators have done in adding up the years from the arrival of Israel in Palestine to a judge called Othniel is to add years prior to Othniel which are not in the Bible. Instead, may we consider the 40 years of no disturbance that were taken to be after Othniel as including all of the years that it took after Israel entered the Promised Land to then. When we total the time periods thus to Jephthah, they amount to a total of 200 years (accounted as 40- or 80-year eras Jg 8:28; 5:31; 3:30; 3:11) plus 48 years of specific judging by the Judges: Abimelech, Tola, and Jair (Jg 10:3; 10:2; 9:22), added to the 53 years of servitude (Jg 6:1; 4:3; 3:14; 3:8). Thus, 248 years plus 53 years is 301 years, but please note, the judgeship of Jephthah began only after the oppression of the Ammonites had gone on for a year, as recorded in Judges:

And they crushed and oppressed the sons of Israel in that year, for eighteen years, all the sons of Israel that were beyond the Jordan in the land of the Amorites, which is in Gilead. (Judges 10:8, Literal Translation of the Holy Bible, Jay P. Green, Sr., 1976-2000) L e f t : Early Historic Map of Israel ( f r o m Wikipedia, `Philistines')

The oppression by the Philistines began then also (Jg 10:7). Counting 300 years from 1452 BCE (Israel crossed the Jordan) brings us to 1152 BCE, the end of the 300 years of Jephthah. How does this confirm the 480-year period, Exodus-to-Temple? There are a number of aspects to consider about the years of Judges on the west side of the Jordan River, a part of which land was occupied by the Philistines in dominating 40 years. These forty years are shown explicitly at Judges 13:1, while Samson was a Judge for 20 of these years, and the Septuagint gives Eli (Heli) as Judge for 20 years (Jg 16:31; 1Sa 4:18). Furthermore, the years of the Philistine oppression are said to end explicitly while Samuel is judging Israel (1Sa 7:13):

So the Philistines were overcome, and did not come into the country of Israel again: and all the days of Samuel the hand of the Lord was against the Philistines. (1Samuel 7:13, Bible in Basic English, C. K. Ogden, 1949/1964)

Thus, when we take the Ammonite oppression as beginning with the Philistine oppression on the other side of the Jordan, a simple picture emerges, where forty years pass until Samuel. So the forty years of Philistine oppression end with Samuel. Josephus, in Antiquities 6.13.5, puts Samuel as Judge of Israel for 12 years which, together with 40, is 52 years. From 1152, a space of 52 years puts us at 1100 BCE for Saul. An additional 7 months that the Ark of the Covenant spent in the land of the Philistines after Eli's death makes the date of King Saul's rule near to 1099 BCE (1Sa 6:1; 1Sa 4:17-18). The date for Israel's first King, King Saul, as we have been discussing in earlier articles, comes to very near 1098 BCE. “These agree sufficiently,” confirming The Exodus, it being 479 years before the 1st Temple founding (1Ki 6:1). Israel's arrival in Palestine (cf. Philistia) in 1452, after the Exodus of 1493 BCE and 40 years of wilderness wandering, is confirmed by the 300 years of Jephthah, and 54 more years to Saul, from which point we have Saul ruling 40 years, then David 40 and a half, and Solomon 3 to the Temple's founding:

(autumn of) 1098 - 40 - 40.5 - 3 = (spring of) 1014 BCE ie. 1097.2 - 40 - 40.5 - 3 = 1013.7 BCE

To reiterate, from Israel's crossing the Jordan in 1452 BCE:

1452 - 200 (undisturbed) - 48 (Judges) - 53 (oppression) + 1 = 1152 BCE, (beginning of Ammonite and Philistine oppression in the days of Jephthah)

1152 - 40 (Philistine oppression) - 1 (Ark captured) - 12 (Judge Samuel) = 1099 BCE (Judge Samuel in 1Sa 12:11, King Saul begins 1098 BCE in the Greenealogy)

Psalms 90 reads: O Jehovah, you yourself have proved to be a real dwelling for us, during generation after generation. It continues: Before the mountains themselves were born, Or you proceeded to bring forth as with labour pains this earth and the productive land. Then, showing his continuously creative pep: So from time indefinite to time indefinite you are God. Right: The Patient Job, National Gallery Prague (Painting by Gerard Seghers, reproduction from Web Gallery of Art)

I don't know what to do about Paula Creamer winning the U.S. Open, and nobody seems to see Steve Stricker as the number 1 ranked player in the world right now, coming off John Deere. Although the golf world doesn't want to admit it, a very bad thing has happened to Tiger Woods, which may end his dreams. The Bible tells us to safeguard our heart (Pr 4:23), to stay wary of what we say to our dearest bosom buddy (Mic 7:5), so to expect anyone to broadcast true feelings is asking a lot. A layoff from golf when you are in your prime years is quite a serious problem because the time lost is still an unknown. Anyone who thinks Tiger is tainted has looked in the mirror. The scripture says: By your own judgment you will be judged. Also, do we really know everything that Mr. Woods did badly? As I value my privacy, I would hope to allow others privacy, which includes allowing a person to adapt and set new goals. By the way, adaptation is not evolution at all, nor near it. The only way to get better is truly to apply creative force. Creation begins at the point of accepting the problem fully. Underestimating the problem only prolongs the recovery time.

If anyone thinks he is something when he is only nothing, he is deceiving his own mind, according to God's Word (Ga 6:3). At 1Corinthians 8:1: Knowledge puffs up, but love builds up. It was 101 degrees (38 C) in the shade May 26 (sun, 45.5 C). In the book Kadesh-Barnea, a book I discovered a very short time ago, the Greek word Gerrhon is used to describe a fence or wall that the Egyptians built on their east border. This word, meaning literally wicker-work, may be the same as the Hebrew name Gurion, which is the same as the name Green. The amazing story of The Exodus and the wall is in the book. The wall, called Shur in Hebrew, is said to be 12th Dynasty. The Red Sea crossing bypassed the wall, states Mr. Trumbull. This was a wall which was built at about the time of Joseph!

Not just anyone can do the work of God, just as Jews said in the days described by Ezra to their adversaries who tried to build alongside them: ``You have nothing to do with us as to building a house to our God, for we are the ones building to Jehovah God of Israel, by command of King Cyrus of Persia.'' So the unauthorized builders didn't help the work (Ezr 4:3).

Left: Pharaoh Khakhaure Senusret III, The Louvre, Paris, France (circa 1878 BCE Sculpture, Middle Kingdom Egypt, from Wikimedia Commons, `File:StatueHeadOfSenusretIII- Louvre.jpg', primary source The Egypt Archive, Louvre Museum, Middle Kingdom Head of Sesostris III

The eastern stone wall that guarded Egypt's border according to A History of Egypt Under the Pharaohs by Dr. Henry Brugsch-Bey p. 238, was called in Greek “Gerrhon”, meaning simply “enclosures” or “fences”. The book Synchronology refers to the family of Italy, Titans, who were sons of Atlas, called “Geryones”. The fascinating history and its corresponding impact are not the only aspects of this name Geryon, which resembles a name found among the Trojans and mentioned in the earlier article Harald Hildetand, ie. “Grün”, or Grun. “Grün” means “green” in German, and in 386 BCE Grun was said to have founded Grüningen, the name of a town in Switzerland today in the canton of Zurich. The provenance added by the name Green to the story connects the history to a real family of today and is the fulfillment of countless hours of research into the name's long history. The victory that this represents is greater in that history, uncovered by means of focussed research which began as Green Family research, has now been written back to the first man! Four Eras have been uncovered as relating inward to history. Never before had Jehovah created the dates from 5550 BCE on! The founding of the world, Adam's creation, was in 5550 BCE. The Deluge was in 3282 BCE, 600 years from Noah's own birth. The Exodus was 1493 BCE, and Solomon's Temple from 1014 BCE. Jerusalem was destroyed in 586 BCE, Jesus was born in 6 BCE, Rome was judged adversely from 452 CE to 1452 CE, and after, when Constantinople fell in 1453 CE, the Roman Empire ended, while the Hapsburg Dynasty had just barely begun in 1452 CE. Wickedness will provide no escape for those indulging in it. Leonardo da Vinci was born in 1452 CE, 7000 years from Adam. The Hapsburg Dynasty, and with it the Divine Right of Kings, ended in 1918 CE, with the non-abdication of King Charles I. 1493 years after Rome's judgment began in 452 CE, the end of World War II arrived, in 1945 CE (cf. The Exodus, 1493 BCE). Just as an explosion in a print shop does not create a book, so it is also true that Jehovah by Jesus created all things. The natural law tends to disorder, a principle called simply the second law of thermodynamics, which states in its equation that entropy for isolated systems always increases. A creation, life is in direct violation of this natural law. The miracle of love and creation creates order out of chaos. As a wall or Gerrhon, a living organism resists disordering.

The “City of Heroes”, in the Septuagint version by Sir Lancelot Brenton, is the place where Joseph went to meet his father Jacob in the land of Ramesses (Egypt), or Goshen. This is from the book Kadesh-Barnea, on pp. 333, 340. There is enough work to do in that research to last forever. A most remarkable book, Kadesh-Barnea tells the story of how the site of Kadesh (Kades, Gades) was rediscovered by Rowlands in precisely the place where the Bible said it was, a ten- or eleven-day journey from Sinai, on a road (De 1:2). The proofs he gave of location are on pp. 214-5 of the book. Jesus said not to try to prevent those who are speaking, and working, in his name, but to consider them for us. (Lu 9:50) So the exciting story of Kadesh and how its discovery stayed hidden is in harmony with: `Your word is truth' (Joh 17:17), as it explores the details of the story of Moses and Israel. The correspondence of the Egyptian word `Khetham' to `Etham' of the Bible, it being the same as `Shur', or the Wall, puts to rest the identity of the wilderness of Shur (with Etham). Mr. Trumbull describes the wilderness of Shur or Etham as in the desert lands east of the wall or fortification of Egypt. Mr. Rowlands rediscovered the site of Kadesh-Barnea in 1842. Its water source is adjacent to a 9- by 5-mile camping area. After 1842 the site was lost until it was found again by Mr. Trumbull, he writing the book Kadesh-Barnea, in 1884.

Right: Anne Boleyn, Portrait (by a late identification) (1600- 1609 Painting by Frans Pourbus the Younger, reproduction from Wikipedia, `Anne Boleyn')

`Is it not better then for a man to eate and drynke, and his soule to be mery in his labour?' (`Bishops' Bible', Ec 2:24) ``There is no profit to man: but that he eate, and drinke, & delight his soule with the profit of his labour.''- (Geneva) In the Bishops' translation of 1568 CE, first published then as authorized by Queen Elizabeth I in the Church of England, there is contained the first rendering of the passage above. Anne Boleyn, mother of Elizabeth I, chose a white falcon for her personal device, and her motto became: "The most happy". Who is titled the Supreme Governor of the Church of England? The Duke of Normandy is also The White Heron of New Zealand. The Church of England was begun in 597 CE with the Gregorian Mission, a date mirroring the capture of Jerusalem, 597 BCE. The Geneva Bible of 1560 CE, from which version was produced the second of the two renderings above, is an historic Bible used by William Shakespeare, and the Protestant Reformation.

“Oost huizen” is Dutch for “east homes”, and Louis Oosthuizen has just won the British Open for 2010. Ward was out gardening during a fair part of the tournament. After the third round it was evident that Louis was going to be able to handle the pressure of sleeping leading the Open. The Golf Channel credited the leader's Saturday success too. Lodewicus Theodorus "Louis" Oosthuizen was born Oct 19 1982. (Google Translate, `oost huizen - Dutch to English') (Ge 1:28; Nu 21:11; De 4:41,47; Jos 1:15; 12:1; 13:5; 19:12,27,34; Jg 11:18; 20:43; 2Ki 10:33; 2Ch 18:34; Ps 50:1; 113:3; Isa 41:25; 45:6; 59:19; Eze 43:4; Re 16:12) (Wikipedia, `Louis Oosthuizen')

My wife is, in some word, “happy-go-providential,” by which I mean to say that she has a most optimistic faith. I tend to be optimistic myself, dreadfully happy (Pr 28:14). The lunar evidence, day-of-the-week calculations, chronology of the Egyptian rulers, and the expulsion of the Hyksos from Egypt in the year when Moses was 39 years old, we both feel, are tantamount to the Greenealogy's being absolutely proven. We look forward to studying the Bible in the increased light of the definite dates which have been provided by this work. We have, in discussion above, confirmed the link between the date of The Exodus and that of Solomon's Temple founding (by 1Kings 6:1) using a very important scripture at Judges 10:7. Jephthah judged 301 years after Moses died (Jg 10:8; 11:26).

Left: Submersion of Pharaoh in the Red Sea, Gallerie dell'Accademia, Venice (1515-1520 Painting, oil on canvas, by Andrea Previtali, reproduction from Web Gallery of Art)

Psalm 90, the Psalm of Moses, continues: Thou turnest man to destruction: againe thou sayest, Returne, ye sonnes of Adam. For a thousande yeeres in thy sight are as yesterday when it is past, & as a watch in the night. (The Geneva Bible, 1587) The Greenealogy has brought deeper meaning to the scripture: “Because all flesh is as grass, and all glory of man as flower of grass; wither did the grass, and the flower of it fell away, and the saying of the Lord doth remain-- to the age.” (1Pe 1:25, Young's Literal Translation, 1898) What this says is that although the Bible was written before the history of it was documented in the Greenealogy, its own creative power by God's inspiration allowed it to endure the many difficulties, and become a lasting witness to the time. In view of the Holy Writings is the Greenealogy created, and they rest in all of their humility afterwards, for all time. From loving words of Jehovah is the Greenealogy created, and they rest from all of their labour afterwards, for all time. The beginning and the end become one in the time of forever. The saying endures until the time of reckoning of the times.

Psalms 90 verses 5-17, English Standard Version, reads thus:

You sweep them away as with a flood; they are like a dream, like grass that is renewed in the morning: in the morning it flourishes and is renewed; in the evening it fades and withers. For we are brought to an end by your anger; by your wrath we are dismayed. You have set our iniquities before you, our secret sins in the light of your presence. For all our days pass away under your wrath; we bring our years to an end like a sigh. The years of our life are seventy, or even by reason of strength eighty; yet their span is but toil and trouble; they are soon gone, and we fly away. Who considers the power of your anger, and your wrath according to the fear of you? So teach us to number our days that we may get a heart of wisdom. Return, O LORD! How long? Have pity on your servants! Satisfy us in the morning with your steadfast love, that we may rejoice and be glad all our days. Make us glad for as many days as you have afflicted us, and for as many years as we have seen evil. Let your work be shown to your servants, and your glorious power to their children. Let the favor of the Lord our God be upon us, and establish the work of our hands upon us; yes, establish the work of our hands!

So goes the Psalm of Moses, in the English Standard Version.

Right: Henry VIII, Henry VII Cartoon, National Portrait Gallery, London. (1537 Cartoon, Pen in black, with grey, brown, black, and red wash; paper mounted on canvas, by Hans Holbein the Younger, reproduction from Wikipedia, `File:Henry VIII and Henry VII, by Hans Holbein the Younger.jpg')

Worthless, good-for-nothing people worship false gods, while they attempt to mislead Jehovah's people into false worship. The gods of Good Luck and Destiny (Isa 65:11) have been used by such cowards to cause gambling addiction, we may be sure. False worship is called false for a reason, which takes root in the derivation of the word `worship', a basic human need. “Worship” comes from “worth shape”, with the worth of an individual being a result of a creative act, or shaping, performed by their Creator, thus endowing worth. When we worship our Creator we have worth resulting from how we were endowed with true purpose, worth that is not earned. Although we do not need to earn our worth, by doing works in harmony with our true purpose we have greatest satisfaction. True worship makes us happy in a way that nothing else does. Since worship is a basic human need, it is very unavoidable. Bob Dylan sang it like: You're gonna have to serve somebody. Whom you serve is up to you, provided you know your options. True worship can only be practised with one's own free will. So, nobody is able to force anyone to practise true worship. False worship, like smoking, drugs, or gambling, are forced. They are addictive because they are unsatisfying as worship. Because they are addictive, they take away peoples' freedom. People become enslaved to their addictions as false worship, and this lessens their freedom to make many right decisions. So the illusion is that addictive habits are forced on them. They can't be a free will decision, as they give freedom up. It came about out of a failure to acknowledge their Creator. When they don't acknowledge their Creator, they give up true worship and become practisers of false worship in some form. Breaking bad habits (addiction) requires accurate knowledge. (Matthew 24:45)

Joshua: Jos 1:1 Now after the death of Moses, the servant of the Lord, the word of the Lord came to Joshua, the son of Nun, Moses' helper, saying, Jos 1:2 Moses my servant is dead; so now get up! Go over Jordan, you and all this people, into the land which I am giving to them, to the children of Israel. Jos 1:3 Every place on which you put your foot I have given to you, as I said to Moses. Jos 1:5 While you are living, all will give way before you: as I was with Moses, so I will be with you; I will not take away my help from you or give you up. Jos 1:7 Only take heart and be very strong; take care to do all the law which Moses my servant gave you, not turning from it to the right hand or to the left, so that you may do well in all your undertakings. Jos 1:13 Keep in mind what Moses, the servant of the Lord, said to you, The Lord your God is sending you rest and will give you this land. Jos 1:14 Your wives, your little ones, and your cattle will be kept here in the land which Moses gave you on this side of Jordan; but you, the fighting-men, are to go over before your brothers, armed, to give them help; Jos 1:15 Till the Lord has given your brothers rest, as he has given it to you, and they have taken their heritage in the land which the Lord your God is giving them: then you will go back to the land of your heritage which Moses, the servant of the Lord, gave you on the east side of Jordan. Jos 1:17 As we gave attention to Moses in all things, so we will give attention to you: and may the Lord your God be with you as he was with Moses. Jos 3:7 And the Lord said to Joshua, From now on I will give you glory in the eyes of all Israel, so that they may see that, as I was with Moses, so I will be with you. Jos 4:10 For the priests who took up the ark kept there in the middle of Jordan till all the orders given to Joshua by Moses from the Lord had been done: then the people went over quickly. Jos 4:12 And the children of Reuben and the children of Gad and the half-tribe of Manasseh went over armed before the children of Israel as Moses had said to them: Jos 4:14 That day the Lord made Joshua great in the eyes of all Israel; and all the days of his life they went in fear of him, as they had gone in fear of Moses. Jos 8:31 In the way ordered by Moses, the servant of the Lord, as it is recorded in the book of the law of Moses, an altar of uncut stones, untouched by any iron instrument: and on it they made burned offerings and peace- offerings to the Lord. Jos 8:32 And he made there on the stones a copy of the law of Moses, writing it before the eyes of the children of Israel. Jos 8:33 And all Israel, those who were Israelites by birth, as well as the men from other lands living with them, and their responsible men and their overseers and judges, took their places round the ark, in front of the priests, the Levites, whose work it was to take up the ark of the Lord's agreement; half of them were stationed in front of Mount Gerizim and half in front of Mount Ebal, in agreement with the orders for the blessing of the children of Israel which Moses, the servant of the Lord, had given. Jos 8:35 Reading to all the meeting of Israel, with the women and the children and the men from other lands who were living among them, every word of the orders which Moses had given. Jos 9:24 And, answering Joshua, they said, Because it came to the ears of your servants that the Lord your God had given orders to his servant Moses to give you all this land, and to send destruction on all the people living in it, because of you; so, fearing greatly for our lives because of you, we have done this. Jos 11:12 And all the towns of these kings, and all the kings, Joshua took, and put them to the sword: he gave them up to the curse, as Moses, the servant of the Lord, had said. Jos 11:15 As the Lord had given orders to Moses his servant, so Moses gave orders to Joshua, and so Joshua did; every order which the Lord had given to Moses was done. Jos 11:20 For the Lord made them strong in heart to go to war against Israel, so that he might give them up to the curse without mercy, and that destruction might come on them, as the Lord had given orders to Moses. Jos 11:23 So Joshua took all the land, as the Lord had said to Moses; and Joshua gave it to the children of Israel as their heritage, making division of it among them by their tribes. And the land had rest from war. Jos 12:6 Moses, the servant of the Lord, and the children of Israel overcame them; and Moses, the servant of the Lord, gave their land for a heritage to the Reubenites, and the Gadites, and the half-tribe of Manasseh. Jos 13:8 With him the Reubenites and the Gadites have been given their heritage, which Moses gave them, on the east side of Jordan, as Moses, the servant of the Lord, gave them; Jos 13:12 All the kingdom of Og in Bashan, who was ruling in Ashtaroth and in Edrei he was one of the last of the Rephaim; these did Moses overcome, driving them out of their country. Jos 13:15 And Moses gave their heritage to the tribe of Reuben by their families. Jos 13:21 And all the towns of the table-land, and all the kingdom of Sihon, king of the Amorites, who was ruling in Heshbon, whom Moses overcame, together with the chiefs of Midian, Evi, and Rekem, and Zur, and Hur, and Reba, the chiefs of Sihon, who were living in the land. Jos 13:24 And Moses gave their heritage to the tribe of Gad by their families. Jos 13:29 And Moses gave their heritage to the half-tribe of Manasseh by their families. Jos 13:32 These are the heritages of which Moses made distribution in the lowlands of Moab, on the other side of Jordan in Jericho, to the east. Jos 13:33 But to the tribe of Levi Moses gave no heritage: the Lord, the God of Israel, is their heritage, as he said to them. Jos 14:2 Their heritage by the Lord's decision, as he gave orders by Moses, for the nine tribes and the half-tribe. Jos 14:3 For Moses had given their heritage to the two tribes and the half-tribe on the other side of Jordan, but to the Levites he gave no heritage among them. Jos 14:5 As the Lord had given orders to Moses, so the people of Israel did, and they made division of the land. Jos 14:6 Then the children of Judah went to Joshua in Gilgal; and Caleb, the son of Jephunneh the Kenizzite, said to him, You have knowledge of what the Lord said to Moses, the man of God, about me and about you in Kadesh-barnea. Jos 14:7 I was forty years old when Moses, the servant of the Lord, sent me from Kadesh-barnea to make a search through the land; and the account which I gave him was in keeping with his desire. Jos 14:9 And on that day Moses took an oath, saying, Truly the land where your feet have been placed will become a heritage for you and your children for ever, because you have been true to the Lord your God with all your heart. Jos 14:10 And now, as you see, the Lord has kept me safe these forty-five years, from the time when the Lord said this to Moses, while Israel was wandering in the waste land: and now I am eighty-five years old. Jos 14:11 And still, I am as strong today as I was when Moses sent me out: as my strength was then, so is it now, for war and for all the business of life. Jos 17:4 And they came before Eleazar the priest, and Joshua, the son of Nun, and before the chiefs, saying, The Lord gave orders to Moses to give us a heritage among our brothers: so in agreement with the orders of the Lord he gave them a heritage among their father's brothers. Jos 18:7 For the Levites have no part among you; to be the Lord's priests is their heritage; and Gad and Reuben and the half-tribe of Manasseh have had their heritage on the east side of Jordan, given to them by Moses, the servant of the Lord. Jos 20:2 Say to the children of Israel, Let certain towns be marked out as safe places, as I said to you by the mouth of Moses, Jos 21:2 And said to them in Shiloh in the land of Canaan, The Lord gave orders by Moses that we were to have towns for living in, with their grass-lands for our cattle. Jos 21:8 All these towns with their grass-lands the children of Israel gave by the decision of the Lord to the Levites, as the Lord had given orders by Moses. Jos 22:2 And said to them, You have kept all the orders of Moses, the Lord's servant, and have done everything I gave you orders to do: Jos 22:4 And now the Lord your God has given your brothers rest, as he said: so now you may go back to your tents, to the land of your heritage, which Moses, the Lord's servant, gave to you on the other side of Jordan. Jos 22:5 Only take great care to do the orders and the law which Moses, the Lord's servant, gave you; to have love for the Lord your God and to go in all his ways; and to keep his laws and to be true to him and to be his servants with all your heart and with all your soul. Jos 22:7 Now to the one half of the tribe of Manasseh, Moses had given a heritage in Bashan; but to the other half, Joshua gave a heritage among their brothers on the west side of Jordan. Now when Joshua sent them away to their tents, he gave them his blessing, Jos 22:9 So Reuben and Gad and the half-tribe of Manasseh went back, parting from the children of Israel at Shiloh in the land of Canaan, to go to the land of Gilead, to the land of their heritage which had been given to them by the Lord's order to Moses. Jos 23:6 So be very strong to keep and do whatever is recorded in the book of the law of Moses, not turning away from it to the right or to the left; Jos 24:5 And I sent Moses and Aaron, troubling Egypt by all the signs I did among them: and after that I took you out. [58 occurrences in 51 verses of Joshua, ed.]

Judges: Jdg 1:16 Now Hobab the Kenite, Moses' father-in-law, had come up out of the town of palm-trees, with the children of Judah, into the waste land of Arad; and he went and was living among the Amalekites; Jdg 1:20 And they gave Hebron to Caleb, as Moses had said; and he took the land of the three sons of Anak, driving them out from there. Jdg 3:4 For the purpose of testing Israel by them, to see if they would give ear to the orders of the Lord, which he had given to their fathers by the hand of Moses. Jdg 4:11 Now Heber the Kenite, separating himself from the rest of the Kenites, from the children of Hobab, the brother-in-law of Moses, had put up his tent as far away as the oak-tree in Zaanannim, by Kedesh. Jdg 18:30 And the children of Dan put up the pictured image for themselves; and Jonathan, the son of Gershom, the son of Moses, and his sons were priests for the tribe of the Danites till the day when the ark was taken prisoner. [5 occurrences in Judges, ed.] Samuel: 1Sa 12:6 And Samuel said to the people, The Lord is witness, who gave authority to Moses and Aaron, and who took your fathers up out of the land of Egypt. 1Sa 12:8 When Jacob and his sons had come into Egypt, and were crushed by the Egyptians, the prayers of your fathers came up to the Lord, and the Lord sent Moses and Aaron, who took your fathers out of Egypt, and he put them into this place.

Kings and Chronicles: 1Ki 2:3 And keep the orders of the Lord your God, walking in his ways, keeping his laws and his orders and his rules and his words, as they are recorded in the law of Moses; so that you may do well in all you do and wherever you go, 1Ki 8:9 There was nothing in the ark but the two flat stones which Moses put there at Horeb, where the Lord made an agreement with the children of Israel when they came out of the land of Egypt. 1Ki 8:53 For you made them separate from all the peoples of the earth, to be your heritage, as you said by Moses your servant, when you took our fathers out of Egypt, O Lord God. 1Ki 8:56 Praise be to the Lord who has given rest to his people Israel, as he gave them his word to do; every word of all his oath, which he gave by the hand of Moses his servant, has come true. 2Ki 14:6 But he did not put their children to death; for the orders of the Lord recorded in the book of the law of Moses say, The fathers are not to be put to death for the children, or the children for their fathers; but a man is to be put to death for the sin which he himself has done. 2Ki 18:4 He had the high places taken away, and the stone pillars broken to bits, and the Asherah cut down; and the brass snake which Moses had made was crushed to powder at his order, because in those days the children of Israel had offerings burned before it, and he gave it the name Nehushtan. 2Ki 18:6 For his heart was fixed on the Lord, not turning from his ways, and he did his orders which the Lord gave to Moses. 2Ki 18:12 Because they did not give ear to the voice of the Lord their God, but went against his agreement, even against everything ordered by Moses, the servant of the Lord, and they did not give ear to it or do it. 2Ki 21:8 And never again will I send the feet of Israel wandering from the land which I gave to their fathers; if only they will take care to do all my orders, and keep all the law which my servant Moses gave them. 2Ki 23:25 Never before had there been a king like him, turning to the Lord with all his heart and with all his soul and with all his power, as the law of Moses says; and after him there was no king like him. 1Ch 6:3 And the sons of Amram: Aaron and Moses and Miriam. And the sons of Aaron: Nadab and Abihu, Eleazar and Ithamar. 1Ch 6:49 But Aaron and his sons made offerings on the altar of burned offering, and on the altar of perfume, for all the work of the most holy place, and to take away the sin of Israel, doing everything ordered by Moses, the servant of God. 1Ch 15:15 And the sons of the Levites took up the ark of God, lifting it by its rods, as the Lord had said to Moses. 1Ch 21:29 For the House of the Lord, which Moses had made in the waste land, and the altar of burned offerings, were at that time in the high place at Gibeon. 1Ch 22:13 And all will go well for you, if you take care to keep the laws and the rules which the Lord gave to Moses for Israel: be strong and take heart; have no fear and do not be troubled. 1Ch 23:13 The sons of Amram: Aaron and Moses; and Aaron was made separate and holy, he and his sons for ever, for the care of the most holy things and the burning of offerings before the Lord, to do his work and give blessings in his name for ever. 1Ch 23:14 And the sons of Moses, the man of God, were put into the list of the tribe of Levi. 1Ch 23:15 The sons of Moses: Gershom and Eliezer. 1Ch 26:24 And Shebuel, the son of Gershom, the son of Moses, was controller of the stores. 2Ch 1:3 Then Solomon, and all the men of Israel with him, went to the high place at Gibeon, because the Tent of meeting of God, which Moses, the servant of the Lord, had made in the waste land, was there. 2Ch 5:10 Nothing was in the ark but the two flat stones which Moses put there at Horeb, where the Lord made an agreement with the children of Israel when they came out of Egypt. 2Ch 8:13 Offering every day what had been ordered by Moses, on the Sabbaths and at the new moon and at the regular feasts three times a year, that is at the feast of unleavened bread, the feast of weeks, and the feast of tents. 2Ch 23:18 And Jehoiada put the work and the care of the house of the Lord into the hands of the priests and the Levites, who had been grouped in divisions by David to make burned offerings to the Lord, as it is recorded in the law of Moses, with joy and song as David had said. 2Ch 23:18 And Jehoiada put the work and the care of the house of the Lord into the hands of the priests and the Levites, who had been grouped in divisions by David to make burned offerings to the Lord, as it is recorded in the law of Moses, with joy and song as David had said. 2Ch 24:9 And an order was sent out through all Judah and Jerusalem that payment was to be made to the Lord of the tax which Moses, the servant of God, had put on Israel in the waste land. 2Ch 25:4 But he did not put their children to death, for he kept the orders of the Lord recorded in the book of the law of Moses, saying, The fathers are not to be put to death for their children or the children for their fathers, but a man is to be put to death for the sin which he himself has done. 2Ch 30:16 And they took their places in their right order, as it was ordered in the law of Moses, the man of God: the priests draining out on the altar the blood given them by the Levites. 2Ch 33:8 And never again will I let the feet of Israel be moved out of the land which I have given to their fathers; if only they will take care to do all my orders, even all the law and the orders and the rules given to them by Moses. 2Ch 34:14 Now when they were taking out the money which had come into the Lord's house, Hilkiah the priest came across the book of the law of the Lord, which he had given by the mouth of Moses. 2Ch 35:6 And put the Passover lamb to death, and make yourselves holy, and make it ready for your brothers, so that the orders given by the Lord through Moses may be done. 2Ch 35:12 And they took away the burned offerings, so that they might give them to be offered to the Lord for the divisions of the families of the people, as it is recorded in the book of Moses. And they did the same with the oxen. [31 occurrences in 1Kings through 2Chronicles, ed.]

Ezra: Ezr 3:2 Then Jeshua, the son of Jozadak, and his brothers the priests, and Zerubbabel, the son of Shealtiel, with his brothers, got up and made the altar of the God of Israel for burned offerings as is recorded in the law of Moses, the man of God. Ezr 6:18 And they put the priests in their divisions and the Levites in their order, for the worship of God at Jerusalem; as it is recorded in the book of Moses. Ezr 7:6 This Ezra went up from Babylon; and he was a scribe, expert in the law of Moses which the Lord, the God of Israel, had given: and the king, moved by the Lord his God, gave him whatever he made request for.

Nehemiah: Neh 1:7 We have done great wrong against you, and have not kept the orders, the rules, and the decisions, which you gave to your servant Moses. Neh 1:8 Keep in mind, O Lord, the order you gave your servant Moses, saying, If you do wrong I will send you wandering among the peoples: Neh 8:1 And when the seventh month came, the children of Israel were in their towns. And all the people came together like one man into the wide place in front of the water-doorway; and they made a request to Ezra the scribe that he would put before them the book of the law of Moses which the Lord had given to Israel. Neh 8:14 And they saw that it was recorded in the law that the Lord had given orders by Moses, that the children of Israel were to have tents for their living-places in the feast of the seventh month: Neh 9:14 And you gave them word of your holy Sabbath, and gave them orders and rules and a law, by the hand of Moses your servant: Neh 10:29 They were united with their brothers, their rulers, and put themselves under a curse and an oath, to keep their steps in the way of God's law, which was given by Moses, the servant of God, and to keep and do all the orders of the Lord, our Lord, and his decisions and his rules; Neh 13:1 On that day there was a reading from the book of Moses in the hearing of the people; and they saw that it said in the book that no Ammonite or Moabite might ever come into the meeting of God; [7 occurrences in Nehemiah, and 41 occurrences in 1Kings through Nehemiah, ed.] Psalms: Psa 77:20 You were guiding your people like a flock, by the hand of Moses and Aaron. Psa 90:1 A Prayer of Moses, the man of God. Lord, you have been our resting- place in all generations. Psa 99:6 Moses and Aaron among his priests, and Samuel among those who gave honour to his name; they made prayers to the Lord, and he gave answers to them. Psa 103:7 He gave knowledge of his way to Moses, and made his acts clear to the children of Israel. Psa 105:26 He sent Moses, his servant, and Aaron, the man of his selection. Psa 106:16 They were full of envy against Moses among the tents, and against Aaron, the holy one of the Lord. Psa 106:23 And he was purposing to put an end to them if Moses, his special servant, had not gone up before him, between him and his people, turning back his wrath, to keep them from destruction. Psa 106:32 They made God angry again at the waters of Meribah, so that Moses was troubled because of them; [8 occurrences in Psalms, ed.]

Isaiah: Isa 63:11 Then the early days came to their minds, the days of Moses his servant: and they said, Where is he who made the keeper of his flock come up from the sea? where is he who put his holy spirit among them, Isa 63:12 He who made the arm of his glory go at the right hand of Moses, by whom the waters were parted before them, to make himself an eternal name;

Jeremiah: Jer 15:1 Then the Lord said to me, Even if Moses and Samuel came before me, I would have no desire for this people: send them away from before me, and let them go. [52 occurrences in 1Kings through Jeremiah, ed.]

Daniel: Dan 9:11 And all Israel have been sinners against your law, turning away so as not to give ear to your voice: and the curse has been let loose on us, and the oath recorded in the law of Moses, the servant of God, for we have done evil against him. Dan 9:13 As it was recorded in the law of Moses, all this evil has come on us: but we have made no prayer for grace from the Lord our God that we might be turned from our evil doings and come to true wisdom.

Micah: Mic 6:4 For I took you up out of the land of Egypt and made you free from the prison-house; I sent before you Moses, Aaron, and Miriam.

Malachi: Mal 4:4 Keep in mind the law of Moses, my servant, which I gave him in Horeb for all Israel, even the rules and the decisions.

(above, all 121 occurrences of the name of Moses in 114 verses of the Hebrew Scriptures [excludes Genesis- Deuteronomy, the Law of Moses, as it is attributed to Moses himself], The Bible in Basic English) Right: Rita Hayworth in Blood and Sand, released May 22 1941 (Rita Hayworth (October 17, 1918—May 14, 1987) appeared in 61 films over 37 years, and she was 22 years old on the release date for ``Blood and Sand''. She died May 14 1987, which was the 5th anniversary of the wedding of the authors, Ward Green and Anne Rutledge, married 1982.) Tribute to the Net Draw of Music and the Movies According to Wikipedia American Film Industry, one of the greatest films ever made was Citizen Kane (1941). The 1941 film The Maltese Falcon catches like praise. The Film Industry began early in the 20th century, and is no better dated than by the birth of Rita Hayworth in Oct 1918. Charlie Chaplin began composing music for films in 1918, and in 1919 he co-founded the film studio United Artists. Music as a partner of movies has a separate audio existence. As the divine right of Kings ended in 1918, so movies began. Rita Hayworth is an household name, and she is listed as one of the American Film Institute's Greatest Stars of All Time. At the 14th Academy Awards, Blood and Sand received a nomination in the category Best Color Art Direction (Richard Day and Joseph C. Wright, Art Direction & Thomas Little, Set Decoration). The film took the Academy Award in the category of Best Color Cinematography (Ernest Palmer & Ray Rennahan). Note that “14” is “41”, digits reversed. The 1965 film The Sound of Music has proved to be one of the most popular movie musicals ever produced, and it won five Academy Awards in all, including that for best picture. (Phoenix, by Rolf Ward Green and Anne Ruth Rutledge) (Wikipedia, `Cinema of the United States') (Wikipedia, `Blood and Sand (1941 film)') (Wikipedia, `Charlie Chaplin') (Wikipedia, `Rita Hayworth') (Wikipedia, `14th Academy Awards') (Wikipedia, `38th Academy Awards') (Wikipedia, `The Sound of Music (film)')

Matthew: Mat 8:4 And Jesus said to him, See that you say nothing about this to anyone; but go and let the priest see you and make the offering which was ordered by Moses, for a witness to them. Mat 17:3 And Moses and Elijah came before their eyes, talking with him. Mat 17:4 And Peter made answer and said to Jesus, Lord, it is good for us to be here: if you will let me, I will make here three tents, one for you, and one for Moses, and one for Elijah. Mat 19:7 They say to him, Why then did Moses give orders that a husband might give her a statement in writing and be free from her? Mat 19:8 He says to them, Moses, because of your hard hearts, let you put away your wives: but it has not been so from the first. Mat 22:24 Master, Moses said, If a man, at the time of his death, has no children, let his brother take his wife, and get a family for his brother; Mat 23:2 The scribes and the Pharisees have the authority of Moses; [7 occurrences in Matthew, ed.]

Mark: Mar 1:44 See that you say nothing to any man: but go and let the priest see you, and make yourself clean by an offering of the things ordered by Moses, for a witness to them. Mar 7:10 For Moses said, Give honour to your father and mother, and, He who says evil of father or mother, let him have the punishment of death: Mar 9:4 And there came before them Elijah with Moses, and they were talking with Jesus. Mar 9:5 And Peter said to Jesus, Master, it is good for us to be here: and let us make three tents; one for you, one for Moses, and one for Elijah. Mar 10:3 And he said to them in answer, What did Moses say you were to do? Mar 10:4 And they said to him, Moses let us give her a statement in writing, and be free from her. Mar 12:19 Master, in the law Moses says, If a man's brother comes to his end, and has a wife still living and no child, it is right for his brother to take his wife, and get a family for his brother. Mar 12:26 But as to the dead coming back to life; have you not seen in the book of Moses, about the burning thorn-tree, how God said to him, I am the God of Abraham, and the God of Isaac, and the God of Jacob? [8 occurrences in Mark, ed.]

Luke: Luk 2:22 And when the necessary days for making them clean by the law of Moses had come to an end, they took him to Jerusalem to give him to the Lord Luk 5:14 And he gave him orders: Say nothing to any man, but let the priest see you and give an offering so that you may be made clean, as the law of Moses says, and for a witness to them. Luk 9:30 And two men, Moses and Elijah, were talking with him; Luk 9:33 And when they were about to go away from him, Peter said to Jesus, Master, it is good for us to be here; let us make three tents, one for you and one for Moses and one for Elijah: having no knowledge of what he was saying. Luk 16:29 But Abraham said, They have Moses and the prophets; let them give ear to what they say. Luk 16:31 And he said to him, If they will not give attention to Moses and the prophets, they will not be moved even if someone comes back from the dead. Luk 20:28 Master, Moses said that if a man's brother comes to his end, having a wife, but no children, his brother is to take the wife, and get a family for his brother. Luk 20:37 But even Moses made it clear that the dead come back to life, saying, in the story of the burning thorn- tree, The Lord, the God of Abraham, the God of Isaac, and the God of Jacob. Luk 24:27 And he made clear to them all the things in the Writings, from Moses and from all the prophets, which had to do with himself. Luk 24:44 And he said to them, These are the words which I said to you when I was still with you, how it was necessary for all the things which are in the writings of Moses and the prophets and in the Psalms about me, to be put into effect. [10 occurrences in Luke, ed.]

John: Joh 1:17 For the law was given through Moses; grace and the true way of life are ours through Jesus Christ. Joh 1:45 Philip came across Nathanael and said to him, We have made a discovery! It is he of whom Moses, in the law, and the prophets were writing, Jesus of Nazareth, the son of Joseph. Joh 3:14 As the snake was lifted up by Moses in the waste land, even so it is necessary for the Son of man to be lifted up: Joh 5:45 Put out of your minds the thought that I will say things against you to the Father: the one who says things against you is Moses, on whom you put your hopes. Joh 5:46 If you had belief in Moses you would have belief in me; for his writings are about me. Joh 6:32 Jesus then said to them, Truly I say to you, What Moses gave you was not the bread from heaven; it is my Father who gives you the true bread from heaven. Joh 7:19 Did not Moses give you the law? Even so, not one of you keeps the law. Why have you a desire to put me to death? Joh 7:22 Moses gave you circumcision--not that it comes from Moses, but from the fathers--and even on the Sabbath you give a child circumcision. Joh 7:23 If a child is given circumcision on the Sabbath so that the law of Moses may not be broken, why are you angry with me because I made a man completely well on the Sabbath? Joh 8:5 Now in the law Moses gave directions that such women were to be stoned; what do you say about it? Joh 9:28 And they were angry with him and said, You are his disciple, but we are disciples of Moses. Joh 9:29 We are certain that God gave his word to Moses: but as for this man, we have no knowledge where he comes from. [12 occurrences in John, ed.] Acts: Act 3:22 For Moses said, The Lord will give you a prophet from among your people, like me; you will give ear to everything which he will say to you. Act 6:11 Then they got men to say, He has said evil against Moses and against God, in our hearing. Act 6:14 For he has said in our hearing that this Jesus of Nazareth will put this place to destruction and make changes in the rules which were handed down to us by Moses. Act 7:20 At which time Moses came to birth, and he was very beautiful; and he was kept for three months in his father's house: Act 7:22 And Moses was trained in all the wisdom of Egypt, and was great in his words and works. Act 7:29 And at these words, Moses went in flight to the land of Midian, and was living there for a time, and had two sons. Act 7:31 And Moses, seeing it, was full of wonder, and when he came up to have a nearer view of it, the voice of the Lord came to him, saying, Act 7:32 I am the God of your fathers, the God of Abraham and of Isaac and of Jacob. And Moses, shaking with fear, kept his eyes from looking at it. Act 7:35 This Moses, whom they would not have, saying, Who made you a ruler and a judge? him God sent to be a ruler and a saviour, by the hand of the angel whom he saw in the thorn-tree. Act 7:37 This is the same Moses, who said to the children of Israel, God will give you a prophet from among your brothers, like me. Act 7:40 And saying to Aaron, Make us gods to go before us: as for this Moses, who took us out of the land of Egypt, we have no idea what has become of him. Act 7:44 Our fathers had the Tent of witness in the waste land, as God gave orders to Moses to make it after the design which he had seen. Act 13:39 And through him everyone who has faith is made free from all those things, from which the law of Moses was not able to make you free. Act 15:1 Now certain men came down from Judaea, teaching the brothers and saying that without circumcision, after the rule of Moses, there is no salvation. Act 15:5 But some of the Pharisees, who were of the faith, got up and said, It is necessary for these to have circumcision and to keep the law of Moses. Act 15:21 For Moses, from times long past, has his preachers in every town, reading his law in the Synagogues every Sabbath. Act 21:21 And they have had news of you, how you have been teaching all the Jews among the Gentiles to give up the law of Moses, and not to give circumcision to their children, and not to keep the old rules. Act 26:22 And so, by God's help, I am here today, witnessing to small and great, saying nothing but what the prophets and Moses said would come about; Act 28:23 And when a day had been fixed, they came to his house in great numbers; and he gave them teaching, giving witness to the kingdom of God, and having discussions with them about Jesus, from the law of Moses and from the prophets, from morning till evening. [19 occurrences in Acts, ed.]

Romans: Rom 5:14 But still death had power from Adam till Moses, even over those who had not done wrong like Adam, who is a picture of him who was to come. Rom 9:15 For he says to Moses, I will have mercy on whom I will have mercy, and pity on whom I will have pity. Rom 10:5 For Moses says that the man who does the righteousness which is of the law will get life by it. Rom 10:19 But I say, Had Israel no knowledge? First Moses says, You will be moved to envy by that which is not a nation, and by a foolish people I will make you angry.

1Corinthians: 1Co 9:9 For it says in the law of Moses, It is not right to keep the ox from taking the grain when he is crushing it. Is it for the oxen that God is giving orders? 1Co 10:2 And they all had baptism from Moses in the cloud and in the sea; 2Corinthians: 2Co 3:7 For if the operation of the law, giving death, recorded in letters on stone, came with glory, so that the eyes of the children of Israel had to be turned away from the face of Moses because of its glory, a glory which was only for a time: 2Co 3:13 And are not like Moses, who put a veil on his face, so that the children of Israel might not see clearly to the end of the present order of things: 2Co 3:15 But to this day, at the reading of the law of Moses, a veil is over their heart.

Timothy: 2Ti 3:8 And as James and Jambres went against Moses, so do these go against what is true: men of evil minds, who, tested by faith, are seen to be false.

Hebrews: Heb 3:2 Who kept faith with God who gave him his place, even as Moses did in all his house. Heb 3:3 And it was right for this man to have more honour than Moses, even as the builder of a house has more honour than the house. Heb 3:5 And Moses certainly kept faith as a servant, in all his house, and as a witness of those things which were to be said later; Heb 3:16 Who made him angry when his voice came to them? was it not all those who came out of Egypt with Moses? Heb 7:14 Because it is clear that our Lord comes out of Judah, and Moses said nothing about priests from that tribe. Heb 8:5 Being servants of that which is a copy and an image of the things in heaven, as Moses, when he was about to make the Tent, had special orders from God: for, See, he said, that you make everything like the design which you saw in the mountain. Heb 9:19 For when Moses had given all the rules of the law to the people, he took the blood of goats and young oxen, with water and red wool and hyssop, and put it on the book itself and on all the people, Heb 10:28 A man who has gone against the law of Moses is put to death without pity on the word of two or three witnesses:

Heb 11:23 By faith Moses was kept secretly by his father and mother for three months after his birth, because they saw that he was a fair child; and they had no fear of the king's orders. Heb 11:24 By faith Moses, when he became a man, had no desire to be named the son of Pharaoh's daughter; Heb 12:21 And the vision was so overpowering that even Moses said, I am shaking and full of fear. [11 occurrences in Hebrews, ed.]

Jude: Jud 1:9 Now when Michael, one of the chief angels, was fighting against the Evil One for the body of Moses, fearing to make use of violent words against him, he only said, May the Lord be your judge.

Revelation: Rev 15:3 And they give the song of Moses, the servant of God, and the song of the Lamb, saying, Great and full of wonder are your works, O Lord God, Ruler of all; true and full of righteousness are your ways, eternal King.

(above, all 80 occurrences of the name of Moses in 79 verses of the Greek Scriptures, The Bible in Basic English)

So, just how well do we have to know the Greenealogy and the life of Moses in order for us to be practising true worship? Really, is this a sensible question to ask ourselves or not? What would be the best question for us to ask ourselves now? How will we survive, and escape from corrupt and wicked men? Wicked men and imposters do go from bad to worse (2Ti 3:13). The scripture at 2Timothy 3:1 is being fulfilled here today:

But know this, that in the last days critical times hard to deal with will be here. The question now is, how do we now cope with these feelings? We are to reprove the wicked (Pr 24:25; Eph 5:11; Tit 1:13). We place our burden, not on them, but on Jehovah (Ps 55:22). The answer: We need know that the demons believe (Jas 2:19).

In order to dedicate the final twelve paragraphs of the work to the consideration of Job, this twelve is for our summary. In the preceding, we wandered, as though Israel from Kadesh. It may have seemed like 40 years until we found refreshment. Israel now have wandered nearly 41 years in their wilderness wanderings, but that included time before arrival at Kadesh. After Kadesh there were 38 years specified for Israel's lot. All of those who were fighting men perished from the nation. All, that is, except for Joshua and Caleb, the truthful two. The new generation was blessed to conquer the Promised Land. Forty-five years elapsed from Kadesh to the end of conquest. Moses did not go into that Promised Land west of the Jordan. Even as Israel wandered as a nation in the wilderness during forty years, their journey wanders in the differing accounts given, as far as where they journeyed and where they rested. The book Kadesh-Barnea approaches the site of Kadesh. In a most thorough examination of the subject, it tells of a fountain south of Canaan having the Arab name Kades (Gades), stating how it was kept some years a closely guarded secret, as local tribes were very suspicious of Christians (p. 298). The desert water sources of these native peoples are prized. Kadesh-Barnea lay on the extremity of the Promised Land that Abraham's posterity owned (Ge 12:7; 15:18-21; 17:20; 22:17). Numbers Chapter 20 of the Book shows how Israel, arriving at Kadesh and finding no water, quarrelled with Moses and said: “Why have you men brought Jehovah's congregation into a wilderness for us and our beasts of burden to now die?” This shows clearly that it was the first time visiting here, for no mention is made of water having been expected at all. The position of Kadesh is best located from the Bible in the Book of Ezekiel, Chapter 47, Verse 19, where it is described as being found to the south, towards the Negeb, from Israel. Numbers 20:1 states that they arrived in the first month, so it is now pinpointed in time as the third year out of Egypt, as there were afterwards 38 years to Zered Valley (De 2:14). Israel arrived in Sinai in the third month (Ex 19:1), on the same day, which is two whole months out of Egypt and made up the ground of what is called a `three-day journey' (Ex 5:3). In 1493 BCE there are 58 days between first and third month, full moon to full moon (from NASA tabulation, Fred Espenak). Since it took 58 days for the congregation to travel a total distance of what was nominally a journey of three days, such an opportunity as this for calculating numbers is to be had. From Deuteronomy 1:2, it is nominally an 11-day journey from Horeb to Kadesh by Mount Seir Road, which is proportionally:

58 ÷ 3 × 11 ÷ 30 = 7.08 months (De 1:2)

Added to the two months from Egypt to Sinai makes a total of nine months travelling, for the nation of Israel, to Kadesh. This calculation is an estimate, but the actual time we get, as between the 20th day of the 2nd month of the 2nd year (Nu 10:11), and the 1st month of the 3rd year (Nu 20:1), is from 10 months and 10 days to 11 months and 9 days (about right). The authors dedicate this work to: Her Royal Highness, Queen Elizabeth II, Monarch of 16 independent Commonwealth realms, Figurehead of the 54-member Commonwealth of Nations, Supreme Governor of the Church of England-- this August 27, 2010 CE, 58 years and 202 days since her reign began Feb 06, 1952 CE. God's people hope for a spiritual paradise today which is an antitype of the literal Promised Land, that which Moses saw. Left: Edwin Moses, 400m Hurdles (born August 31, 1955, undefeated in 122 consecutive races beginning with a victory on Sep 02, 1977, in Düsseldorf, at the age of 22 years and 2 days, and ending Jun 04, 1987, in Madrid, at the age of 31 years, 277 days, see IAAF 400 metres Hurdles, All Time. The 400m Hurdles is an eleven-segment race with ten hurdles.)

Moses, as we claim, was 79 years old at the time of Israel's Great Exodus from the land of Egypt, as given by our dating. This is consistent with Acts 7:23 and 7:30, Stephen's words. We show, above, how it agrees with God's Word at Exodus 7:7. How may we reconcile this with Numbers 33:39, where from our own chronology we have nearly 41 years from Aaron 83 to 123? Why, from Aaron 83 to 123 is always between 40 and 41 years! Actually we are saying Aaron is 82 and 122, same difference. The difficulty remains of how Moses is 120 years, on Adar 7, which is only 119 years by the way we are taking the Hebrew. No problem if he died on his birthday before his birth time. So not only is it reconcilable, it is definitive of details. Since we have yet to find any one contradiction, it is true. This is a long process, and we don't seek change (Pr 24:21). There is yet another way in which to interpret Exodus 7:7, a way in which the Jewish year of The Exodus is the time used. Thus, in Exodus 7:7, Moses is 80 at the `time' when he spoke to Pharaoh, since he turned 80 in that Jewish calendar year. This assumes that the speaking to Pharaoh is after Nissan 1. Since Israel departed Egypt on Nissan 15, this is plausible, and it is not to say that Moses and Aaron were mute earlier. Take note also that it was during the age of The Exodus that the Jewish year began to count from Nissan 1 and not Tishri. Adar, being the 12th month, dawned before the next Nissan 1.

Right: Mount Serbal, From the Wadee Feyran, in the Sinai Peninsula (circa 1857 photo (albumen print) by English photographer Francis Frith (1822-1898) from the book Sinai, Palestine, the Nile, circa 1863, according to the website George Eastman House, in the section Francis Frith, Sinai, Palestine, The Nile)

At Exodus 3:7 Jehovah told Moses: I have seen the affliction of my people who are in Egypt, and I have heard their outcry as a result of those who drive them to work (the suffering). Even before Moses returned to Egypt to deliver God's people, as Jehovah had called to him from the burning bush in Horeb, now when Moses answered God's call by saying: ``Here I am,'' Jehovah said: ``You may not approach; remove your shoes from your feet, wherefore you stand upon this land in sanctity.'' At Exodus 3:6, God continues: ``I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.'' Then Moses concealed his face, because he was afraid to look at the [true] God. And Jehovah added: ``...of my people who are in Egypt-- I well know the pains they suffer.'' (Ex 3:7) Jehovah then proceeded to say that he intended now to rescue his people from the power of the Egyptians, to bring them up out of that land and into a land bountiful and large, a land flowing with milk and honey, which the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites then inhabited. (New World Translation of the Holy Scriptures, Exodus 3:1-7) (Exodus 3:8) Left: Moses, Portrait by Carlo Dolci (1640-1645, painting by Carlo Dolci, reproduction from Web Gallery of Art)

So Jehovah proceeded to say to Moses: ``And now, behold, the cry of the children of Israel is come to me, and I have seen the affliction with which the Egyptians afflict them...come, I will send thee to Pharao king of Egypt, and...bring out my people the children of Israel from the land of Egypt...Moses said to God, Who am I...that I should bring out the children of Israel from the land of Egypt?'' (Transl. of Greek Old Testament by Sir Lancelot C. L. Brenton 1851, Ex 3:9-11) Jehovah said: ``I will certainly be with you, and this shall be a token to you that I sent you: When you have brought the people out of Egypt, you shall serve God on this mountain.'' Deuteronomy 4:10-5:2 shows that this sign came true, because it was at Horeb that Israel received God's command. (De 1:6) In Israel in the Wilderness, p. 212, in discussion of the identity of this mountain, Mr. Robinson is quoted in his own diary, which work exists today in the public domain, and has been found to be contained within Biblical Researches in Palestine, A Journal of Travels in the Year 1838 vol. I (two volumes), 1856, by Edward Robinson & E. Smith, p. 86:

We saw it now in the bright beams of the morning sun, a grand and noble object, as its ragged peaks were reflected upon the deep azure beyond.

Right: Map of Mount Serbal, Sinai Peninsula by John Lewis Burckhardt (from Israel in the Wilderness, p. 218)

Mr. Stewart's The Tent and the Khan describes Serbal:

p. 111 ...From Wadi Feiran we turned to the right into Wadi Aleiat, which leads directly to the base of Serbal. Leaving the camel here, I proceeded up the valley with the old Bedouin guide, who had associated with himself a young gillie, to whose shoulders he had transferred the zimzimieh, while across his own was slung his rusty firelock. They started at the rattling pace of five miles an hour; and between the roughness of the path and the burning heat of the sun, I found it very difficult to keep up with them. In spite of many entreaties to take it a little more leisurely, they maintained this pace until we reached, in a few minutes more than one hour, the entrance to the ravine which separates the easternmost peak of Serbal from the rest of the mountain; so that I should reckon the length of Wadi Aleiat to be about five miles. A turn to the southwest, at the entrance, completely shuts it in from Wadi Feiran, a ridge of hills running between them. The avalanches of rock and stone which, during the course o f ages, have been brought down from the mountains by the winter torrents, have so covered this valley, as to suggest the idea that the clouds must, at some period, have rained down boulders instead of hailstones; yet it is not deficient in such verdure as this desert produces, and there are more sant trees than we have yet met with, scattered over the surface. These are the shittah trees of Scripture, from the wood of which the Ark of the Covenant, the Cherubim, and the Pillars of the Tabernacle were made; and it is a fact worthy of remark, that, while these trees are found here still in considerable numbers, there is not one to be seen, so far as my observation served, in the plain of Er-Rahah, or in any of the Wadis about Ghebel Mousa. This valley is sufficiently ample to have contained the tents of all the Children of Israel; and my impression is that from every part of it, the summits of Serbal can be seen, but I am quite certain that from the upper part of it at least the whole mountain is visible. p. 112 ...Serbal does not disappoint one on a near approach to it. Majestic as he seems when you trace his serrated crest towering above all his compeers for days before you reach the base, his presence is still more noble as seen from Wadi Aleiat. There are no outworks or fences, no shoulders or projecting spurs, to detract from his stature or hide his summit, until you have achieved half the ascent; his precipitous sides rise sheer and clear from the rough valley along which we were toiling, like a large three-decker from the sea. I perceived at once the force and propriety of that description which is given of the Mount of God, `The Mount which might be touched!' Left: Map, Desert of Sinai, from the book The Lord's Land (Map from the 1876 book by Henry Bascom Ridgaway, reproduction from The Lord's Land, pp. 10-11)

p. 114 ...The first impression made on the mind, when the wide waste of wilderness [as seen from the summit] is unfolded before us, is one of stupefaction. The view is so extensive, it seems as if we should never be able to master all its details; but gradually wadis and mountains begin to link together in the memory, until we discover that almost the entire Arabian peninsula is mapped out at our feet. But for the more southerly Sinaitic range, we should take in the whole length and breadth of it at a glance, from the head of the Gulf of Suez to the head of the Gulf of Akabah. p. 116 ...To me, however, there was something more attractive in that desolate mountain top than the view. From previous study of the subject (which subsequent personal observation has confirmed) I made my pilgrimage there under the impression that it is the Mount Sinai; that on this, or one of the neighbouring peaks, Jehovah spake with Moses from out of the cloud, and gave him the law, both moral and ceremonial, for a testimony in Israel; and that the Wadi Aleiat is that portion of the wilderness of Sinai where the Tribes were gathered. Leaving my guides, I sought shelter from the piercing blast under the venerable granite rock which crowns the summit, that I might meditate a while, not only on that scene, so terrible that it caused Moses to exclaim, `I do exceedingly fear and quake;' but also on Paul's allegory, in which he likens Mount Sinai in Arabia to Hagar the bondswoman, and Jerusalem above to Sarah the mother of the free. It was a solemn thing, too, sitting on that spot, to realize the fact, that the terrible majesty in which God appeared on Sinai as the Law-giver, was but an emblem and foreshadowing of His yet more glorious and terrible appearing, when He comes as the Law-avenger, `when every eye shall see him, and they also who pierced him: and all kindreds of the earth shall wail because of Him.' p. 117 ...The peak we ascended is the same which Burckhardt visited; and, on consulting his travels after my return to Europe, I found his description of it very accurate. The Bedouins who live in Feiran declare that it is the highest of all the peaks, but its exact elevation has never yet been ascertained. Ruppell, however, made the ascent of the second peak from the west, and, imagining it to be the highest, gives its height as 6342 Paris feet above the level of the Red Sea, which, according to Dr Robinson, makes it 1700 feet lower than Ghebel Katerin. But, even granting Ghebel Katerin the advantage of a few hundred feet over the highest point of Serbal, it must be remembered that, rising as the latter does from a far lower level—standing completely isolated from all the surrounding mountains, and presenting the most striking and magnificent outline, as seen from all quarters of the peninsula—it is, emphatically, the mountain of the Desert.

Right: Map, Goshen and the March of Israel, from the Right: Map, Goshen and the March of Israel, from the book The Tent and the Khan (Map from the 1857 book by Robert Walter Stewart, reproduction from The Tent and the Khan, p. 29 p. 143 ...I have hinted my preference for Serbal as Sinai, but deferred stating my reasons for it until the reader had accompanied me to Ghebel Mousa: this seems, therefore, t h e fitting place to refer briefly to the whole subject. If anyone will consult the account given in the book of Exodus of the encampment of the Israelites in the wilderness of Sinai, and of the events which subsequently happened there, he will find that the two things required to fix the locality are, a mountain sufficiently isolated and lofty to be seen from the region lying round its base; and secondly, a valley, or opening of some kind, among the mountains, large enough to contain the tents of Israel, and visible through all its extent from the mountain top. There are three sources from whence information on the subject may be sought, viz., The Word of Inspiration, which is unerring, but the notices of which are extremely short,—the fragments of ancient tradition among the wild tribes of the Desert, discoverable chiefly in the names given to mountains and glens in the peninsula,—and, finally, the traditions of the monks, who have had a footing in it for about 1400 years; but the last two sources of information can only be regarded at best as corroborative. The term Horeb, as it signifies `desolation,' must, I apprehend, be applied to the whole southern mountain chain, and Sinai to the particular one from which the law was given, though it is to be borne in mind that the general name is frequently applied in Scripture to the particular mountain. p. 145 ...Though not so high as the southern mountains, its great elevation above all those in its immediate vicinity, and its perfect isolation, make it the most prominent and commanding feature in the peninsula. On its north-eastern side, running up to its very base, are Wadi Aleiat and Wadi Rimm, which would have afforded ample room for the encampment of the Israelites, and from which its peaks are clearly visible, thus fulfilling the conditions required by the Scripture narrative. On entering Wadi Aleiat, and leaving to the left the great central channel of Wadi Feiran, the Israelites would, at the same time, enter the confines of the desert of Sinai, which probably embraced all the country south of Wadi Feiran; and this would account for their speedy re-entrance into the wilderness of Paran, when, after a year's sojourn before the Mount, the cloud was at last lifted up from off the Tabernacle. —Stewart, pp. 111-146 (The Tent and the Khan, A Journey to Sinai and Palestine, by Robert Walter Stewart, Leghorn, 1856)

After leaving Egypt in The Exodus, Israel dwelt beside Mount Sinai for a time, as noted (about 10 days less than a year). (Ga 4:24-26; Ex 19:1; Nu 10:11-12)

Right: Sketch of John Lewis Burckhardt (February 1817 CE Sketch from Travels in Syria and the Holy Land, by the late John Louis Burckhardt)

Mr. Forster's excellent book Israel in the Wilderness identifies the Mt. Sinai of Scripture with Mount Serbal, and in the Postscript on p. 215 he discusses confirmation of his own identification using the Arabic place names in the area. Although he calls Serbal “facile princeps” (easily first) amongst his compeers, a fact reinforced by the simple geographical reality which means that Serbal is the first of all the mountains which one encounters in this region as one comes from Egypt towards the southeast and the middle of the Sinai Peninsula, the confirmation of place names identifying the location of Mount Serbal as Sinai is much to be desired. The complete discussion must be left to the referenced book, but it is essential that one understands that a place surely may not be identified without this last requirement of name. In this respect is Serbal named after a place of a false god Baal, a place of false worship which name is: ``Lord Baal''. That false worshippers attempt to obliterate true worship is one of the consequences of their mistaken worship of a thing created instead of the One who created it, as Mr. Stewart in his book The Tent and the Khan points out, on p. 147. Romans 1:25, also, makes this very point, as to sex worship. We do rejoice in persecution (Jos 24:19; Mt 5:12; Ac 20:29). As far as Arabic words are concerned, the “Zebeir” (Zebir, Zabir) plainly shown on a local map of this mountain range, from Mr. Forster's Arabic dictionary definitions (see pp. 215- 220 of Israel in the Wilderness), means this, alone: “The mountain on which God spoke to Moses”. On Burkhardt's map above right, Zebeir is clearly shown with Mount Serbal, which is there identified as the nearest peak. John Lewis Burckhardt, in Travels in Syria and the Holy Land, wrote: “As the eye is very apt to be deceived with regard to the relative heights of mountains, I will not give any positive opinion as to that of Mount Serbal; but it appeared to me to be higher than... Mount St. Catherine, and very little lower than Djebel Mousa.” (p. 608, 1816 CE) Be there any further question of an identification of Serbal with Sinai, Mr. Forster gives the Arabic root of Zebeir, as, “zabr”, meaning “to write”, that meaning most appropriate to the writing of the Ten Commandments, and also appropriate, as there are found many rock inscriptions. Wadi Aleyah (the evident origin of the French word `aller'), the valley descending from Mount Serbal towards its offshoot Jebel ez-Zebir, is “the steep or high valley”, the only one of these so named in the Sinai range, after p. 221. In Exodus 19:3, when Moses “ascended” unto God, he climbed the very mountain we know as Sinai, but please note, the Hebrew word for “ascend” is: “aley”. Mr. Forster then leaves to the reader the conclusion of this matter, by quoting Cicero: “time erases the comments of opinion, although it confirms the judgments of nature.”

Left: The Seventh Plague (Ex 9:23) (1823 Painting by John Martin, reproduction from Wikipedia, `Plagues of Egypt')

Just as the taking of offense rests in the bosom of them who are stupid (Ec 7:9), so it is better to hear the rebuke of a wise man than to hear this song of the stupid ones (Ec 7:5). So, it is with no little sincerity that we look forward to a later study of the materials already covered, as we now push onward to the consideration of the remaining things at hand. Moses now asked the true God: “Behold, I shall go forth to the children of Israel, and shall say to them, The God of our fathers has sent me to you; and they will ask me, What is his name? What shall I say to them?” (Ex 3:13, The Translation of the Greek Old Testament by Brenton) God told Moses, “I cause what comes to pass,” then he said, “Answer the sons of Israel like this, `“I can” has sent me to you.'” (Ex 3:14 by Ward Green) Jehovah then repeated to Moses what he had already told him, telling him to go to Egypt, gather the elders and tell them. But Jehovah said, I am aware that the King of Egypt shall not let you go, except with a powerful display of force. So, I shall reach out my hand and strike Egypt with all my great works that I shall do in the midst of it, and after, surely, he himself will send you away. But I myself am giving favour to this people in the eyes of the Egyptians, and it shall as truly happen that they will not be leaving empty-handed. Jehovah the God of all creativity added: “Each woman is to ask from her neighbour and from any foreign woman in that house silver and gold items, plus clothing, and you may give them to your sons and daughters-- strip the Egyptians.” Right: Jesus Sits by the Seashore and Preaches, Brooklyn Museum, New York City (1886-1894 Painting by James Joseph Jacques Tissot, opaque watercolour over graphite on gray wove paper, reproduction from Wikipedia Commons, `Category:The Life of Christ by James Tissot')

John 6:66 says that many of the disciples of Jesus went away to their former habits and would no longer walk with him. So he said to the 12 disciples: You are not going too, are you? Peter answered Jesus by: Lord, to whom shall we go away? You have sayings of everlasting life and we have believed and so come to know that you are the Holy One of God (Joh 6:67-69). Earlier, Jesus had said to some who were looking for him: As a matter of fact, you aren't looking for me because of signs that you saw, but because you ate bread, and were satisfied.

Moses stated to Jehovah: “They will not believe me, nor hear my voice, but they will say: The Lord hath not appeared to thee.” (Douay Old Testament published Douay 1609 CE) Then Jehovah answered him: What is that in your hand? It was a rod, but when Moses threw it upon the ground as now Jehovah commanded him, it became a serpent and Moses balked. Jehovah now said to Moses: Reach down and pick it up. So Moses did this and it became a rod once more in his palm. In order that, to quote him, they may believe that Jehovah the God of their forefathers, the God of Abraham and the God of Isaac and the God of Jacob did appear to you. Jehovah gave Moses two additional signs, and he appointed as his spokesman his brother Aaron, who spoke well (Ex 4:6-17).

Left: Castle of (Zirin) Jezreel, 1880's (1881-1884 CE Sketch by J. D. Woodward from Picturesque Palestine, Sinai, and Egypt, vol. 2 of 4, by Colonel Sir Charles W. Wilson, J. S. Virtue and Co., London, 1881-84)

Moses took the journey home to Jethro his father-in-law, and told him: I want to journey please and return to my brethren in Egypt so I may see whether they be still alive (Ex 4:18). Later, after Israel had come out of Egypt, Jethro would come and meet with Moses at the wilderness camp at Sinai (Ex 18). Hobab the son of Reuel (Jethro), too, would come (Nu 10:29). The indication of the distance they travelled is from Hobab, in answering the request of Moses for him to accompany them: No, but I will go to my own country and to my own relatives. That Horeb or Sinai was at some distance from Midian is seen in Jethro's case by the act of his return to `his own land'. When Elijah ran for his life from Jezreel to Horeb (1Ki 19), it is written that he passed through a town named Beersheba. I don't know about you, but if I were running for my life, I would run in a straight line to wherever my destination was, knowing that the shortest distance between two points is it. Looking on the map of Israel and Sinai at Maplandia, Yizreel (Jezreel) and Beersheba make a line that runs southwesterly, to a point about 10 kilometers east of Feiran (seen from the scale on the Mapquest map of Egypt's Sinai peninsula), about 470 kilometers from Yizreel in a direction south south west. Wadi Feiran is, remarkably, to the west of Mount Serbal, and by about the same distance, making Mount Serbal on the line, it being about 97 miles from Yizreel (Jezreel) to Beersheba. Elijah's passing through Beersheba on his way to Mount Horeb may thus be seen as proof of Horeb as the same Mount Serbal. The story of The Exodus now begins with the return of Moses. It's from Exodus 4:19 to the end of the book of Deuteronomy, with the crossing of the Red Sea happening at Exodus 14, the Ten Commandments being given at Exodus 20, from Mount Sinai. (Problems with Mt. Sinai in Saudi Arabia, Brad C. Sparks) (maps-for-free.com, `Beersheba') The parting of the Red Sea is one of the most famous events, if not the most famous event, in the Hebrew (Old) Testament. This was made popular by a movie The Ten Commandents, a 1956 Cecille de Mille film with Charleton Heston as Moses. So if many people today say they don't believe the Bible, it is albeit a different story with the parting of the Red Sea. In an article of this length, we won't have time to give the whole story of The Exodus itself, nor of the events that led up to the parting of the Red Sea, including the ten plagues. If Jehovah is willing, we may later delve into it (Ec 7:10). (Wikipedia, `The Ten Commandments (1956 film)') (Mt 25:1-12)

Right: When the Morning Stars Sang Together (June 1805 CE Pen and black ink, gray wash, and watercolour, over traces of graphite by William Blake Wikimedia Commons, `File:When the Morning Stars Sang Together Butts set.jpg', scriptural reference Job 38:7.)

Moses wrote the five books of the Law of Moses, according to Jewish tradition, the fifth book crediting Moses as a writer of the words of the law, which Jehovah gave (De 10- 31:9,24). This is faithfully dated to before Moses death, in 1452 BCE. Moses is also considered as writer of the Bible book of Job. Job lived in Joseph's time, by tradition marrying Dinah, the daughter of Jacob and Leah (Ge 30:21), as we might consider.

The original idea for this article came about because of the Greek god Dionysus, who is the god of wine and celebrations. During the course of many-storied research in recenter work, it had struck me that Dionysus was a name similar to Dionne. “Dione” was mentioned in our work, Phoenix, as given briefly in Homer's Iliad as a Greek goddess, the mother of the goddess Aphrodite (Venus), where Aphrodite is said to throw herself into the arms of her mother, Dione. Why, I found this interesting to a degree exceeding candour! (Wikipedia, `Dionysus') (Wikipedia, `Dione (mythology)') (Phoenix, by Rolf Ward Green and Anne Ruth Rutledge)

Left: Diana, Galleria Borghese, Rome, Italy (Detail of 1616-1617 Painting by Domenichino (Domenico Zampieri), oil on canvas, reproduction from Web Gallery of Art)

Having already identified Asenath, the wife of Joseph, in an unprecedented (from what I know) way with goddess Aphrodite, the startling revelation is that Dione, as the mother of the goddess Aphrodite, now corresponds miraculously with someone the Bible calls Dinah, and whom tradition gives as mother of Asenath, her daughter created when Dinah was violated by the son of Hamor (Ge 34:2; cf. Diana Roman goddess of chastity). The miracle is that this draws back a veil from the times of Joseph in that this tradition seems too strong to be denied. Although the details of how Asenath (Athena, Aphrodite, &c.) arrived in Egypt may yet be researched, how plausible is it? How plausible is it that Dinah's daughter Asenath indeed did marry Joseph in Egypt, and was daughter of the priest of On? (Wikipedia, `Diana (goddess)') (Genesis 34)

First, are there any other family connections we might find? Yes, because traditionally the first wife of Job is `Dinah'. In the ongoing research section of the Phoenix article, we mentioned that Dionysus had been associated with Minoan Crete and with bulls, things now connected to Joseph. The book of Job was written by Moses, he a cousin of Joseph. Dinah herself is the half-sister of Joseph in the Bible, she being the daughter of Leah with Joseph as the son of Rachel. Job lived at the same time as Joseph, as his brother-in-law! This has not been confirmed-- the man Job lived so long ago. So it is logical to investigate now the date of the man Job. (Wikipedia, `Dinah')

Right: Senusret III, Senusret II, and Amenemhet III Pectorals (Jewelry discovered by Jacques de Morgan in 1895 CE, Wikipedia, `Pyramide de Sésostris_III', at Dahshur, Egypt, Wikimapia, `#lat=29.8189 &lon=31.2256 &z=15 &l=0 &m=b')

The research into Job was what I began to do at the start of the idea of writing this article about Moses, who wrote Job. The book of Job is a great classic of literature, doubtless. But I found it a little puzzling as to how Job is dated, for he is mentioned in connection with not one person known from elsewhere in the Bible, and yet the book of Job is by Moses. So, with a date for Job, might we confirm the old tradition? David Malick, in his Introduction to the Book of Job, dates Job to patriarchal times, very possibly near 2000 BCE.

His argument includes a patriarchal family-clan organization which reflects the time of Abraham, times before The Exodus. The name Bildad is found in the form `Yabil Dadum' inscribed in cuneiform sources that have been dated 2nd millenium BCE. The Talmud, a Jewish source, has Job in the patriarchal age. Job lived a long life, similar to the age of the patriarchs. Moving bands of Chaldeans and Sabeans is from this time too.

The above reasons may be sufficient to date Job to 2000 BCE. When we compare this date with that of Joseph (1954-1844) in Canaan and Egypt, we see that they lived very close in time, an incredible confirmation of the relative of Job and Dinah. May we now consider some of the writings of Moses, beginning with the ten plagues that allowed Israel to make The Exodus.

Left: Moses Speaks to Pharaoh, Jewish Museum, New York (c. 1896-1902 Painting by James Jacques Joseph Tissot, gouache on board, from Wikipedia, `Bo (parsha)')

When Moses and Aaron went in to Pharaoh and he remained less than willing to send the people of Israel from out of Egypt, they proceeded to bring up the following plagues upon Egypt: The Nile river was turned into blood, and all the fish died. A plague of frogs was brought upon the entire land of Egypt. Gnats made of the dust of the ground bit people and animals. Flies swarmed over all of Egypt except the region of Goshen. A deadly plague touched only the livestock of the Egyptians. Boils were made to break out on people and animals in Egypt. Hail fell on plants, animals, and people, but not in Goshen. Locusts came and ate everything in all the country of Egypt. For three days a total darkness fell upon the land of Egypt. The firstborn sons of the Egyptians died of plague at night. There were ten separate plagues in all, all described above. Jehovah passed over Israel's firstborn sons, hence Passover, the annual Jewish celebration in memory of that final night. The day after the Passover, all Israel left Egypt (Nu 33:3).

The Psalm which follows Psalm 90 has sometimes been credited to Moses as writer, and sometimes it is attributed to David:

Anyone dwelling in the secret place of the Most High Will procure himself lodging under the very shadow of the Almighty One. I will say to Jehovah: “You are my refuge and my stronghold, My God, in whom I will trust.” For he himself will deliver you from the trap of the birdcatcher, From the pestilence causing adversities. With his pinions he will block approach to you, and under his wings you will take refuge. His trueness will be a large shield and bulwark. You will not be afraid of anything dreadful by night, Nor of the arrow that flies by day, Nor of the pestilence that walks in the gloom, Nor of the destruction that despoils at midday. A thousand will fall at your very side And ten thousand at your right hand; To you it will not come near. Only with your eyes will you look on And see the retribution itself of the wicked ones. Because you said: “Jehovah is my refuge,” You have made the Most High himself your dwelling, No calamity will befall you, And not even a plague will draw near to your tent. For he will give his own angels a command concerning you, To guard you in all your ways. Upon their hands they will carry you, That you may not strike your foot against any stone. Upon the young lion and the cobra you will tread; You will trample down the maned young lion and the big snake. Because on me he has set his affection, I shall also provide him with escape. I shall protect him because he has come to know my name. He will call upon me, and I shall answer him. I shall be with him in distress. I shall rescue him and glorify him. With length of days I shall satisfy him., And I shall cause him to see salvation by me. (Psalm 91, The New World Translation)

The Law of Moses includes such precious principles for life:

You must not hate your brother in your heart. You should by all means reprove your associate, that you may not bear sin along with him. You must not take vengeance nor have a grudge against the sons of your people; and you must love your fellow as yourself. I am Jehovah. (Leviticus 19:17-18, The New World Translation)

L e ft: Mo s e s (1884 Painting by Mikhail Vrubel from Wikipedia, `Mikhail Vrubel')

The Greek (New) Testament contains many references to Moses' writings and to Moses himself, as any discussion of Moses in Holy Scripture bears witness to this preeminent prophet, who was born in Egypt and survived some 1566 years before Jesus. As to number: 1566 = 2 × 3 × 3 × 3 × 29. Moses spent roughly 40 years in Egypt, 40 years in Midian, a total of 120 years of life made up of pieces, like a Mosaic.

An interesting result of the dating of Job to about 2000 BCE is that it indirectly dates Joseph to about the same time as that, with Job marrying Dinah the half-sister of Joseph, and 430 years from Joseph's time in Egypt indirectly date Moses. So from Job's date we arrive at an independent date of Moses which agrees with 1493 BCE, within range of about 100 years. U. S. President Abraham Lincoln, famed for that Emancipation Proclamation which ended legal slavery, is quoted over time:

You can fool all the people some of the time, and some of the people all the time, but you cannot fool all the people all the time... There is nothing true anywhere, The true is nowhere to be seen; If you say you see the true, This seeing is not the true one... There is another old poet whose name I do not now remember who said, "Truth is the daughter of Time." (Brainy Quote, `Abraham Lincoln')

[ed. "Truth is the daughter of time" was the personal motto of Mary Tudor (Queen Mary I of England, daughter of Henry VIII and his first wife Catherine of Aragon; Mary reigned 1553-1558), later part of a quote from Sir Francis Bacon (1561-1626), viz. "Truth is the daughter of time, not of authority."]

The Holy Scriptures themselves tell us that: The heavens are declaring the “I'm on the edge of my glory of God, and of the work of his hands the expanse is telling...The eye rope.”—Ward Green, 2010- cannot say to the hand: “I have no need of you”...The wind blows where it wants 08-05 1102 hrs to (Ps 19:1; 1Co 12:21; Joh 3:8)...Do not say: “Why has it happened that the former days proved to be better than these times,” because it is not due to wisdom that you have asked about this (Ec 7:10)...Because you do not keep on going with them to the same low sink of debauchery, they are puzzled and keep on speaking abusively of you...“Do not go beyond the things that are written,” so that someone may not be puffed up individually in favour of one versus the other...They are admiring personalities for the sake of their own benefit (1Pe 4:4; 1Co 4:6; Jude 16)...Actually, consider closely that one who has endured such contrary talk by sinners against their own interests, that you may not get tired and give out in your souls...daring, self-willed, they do not tremble at glorious ones (Heb 12:3; 2Pe 2:10)...since the wisdom of this world is foolishness with God (1Co 3:19). Trust in Jehovah with all your heart-- do not lean upon your sense (Pr 3:5). Praise Jehovah God and his son Jesus Christ! Confucius say: “Knowledge is recognizing what you know, and what you don't”...“An oppressive government is more feared than a tiger.” (Wikipedia Confucius) (Newfoundland Aboriginal Sites Map)

Remembering the Beothuk of Newfoundland

Moses~Drawn Out ``Tell it to the Horse Marines.''

Rolf Ward Green Anne Ruth Rutledge

Historical Notes:

Right: Moses, Drawing of statue by Michelangelo Buonarroti (after 1737, drawing by Peter Anton von Verschaffelt, reproduction from Wikimedia Commons, `File:Verschaffelt Moses von Michelangelo.jpg')

The Greenealogy assigns King Hezekiah's 1st year to 725 BCE. Easton's Bible Dictionary dates that year as 726 BCE. When we accept the Greenealogy, it dates Hezekiah's birth to 750 BCE (2Ki 18:1-2), his death to 696 BCE (rules 29 years). His son Manasseh rules 55 years, till 641 (2Ki 20:21; 21:1). It dates Manasseh (708-641 BCE), and Hezekiah (750- 696 BCE). Hezekiah is about 42 years old, thus, when Manasseh is born. Easton's dates the rule of Manasseh as (698-643 BCE), differing from us who make Manasseh's dates two years later. By Jehovah's will, Hezekiah and Manasseh be history at last. Confirmation of Mr. Easton's Bible Dictionary is remarkable. (Illustrated Bible Dictionary, `Hezekiah', by M. G. Easton, 1897) (eastonsbibledictionary.com, `Hezekiah') (eastonsbibledictionary.com, `Manasseh')

For the date of Israel's entering the Promised Land, we have 1452 BCE, while wordsight.org dates that event a year later. Hezekiah is dated by wordsight as beginning rule in 728 BCE, with the capture of Samaria 721 BCE (Green 725 and 719 BCE), The Exodus to Jerusalem burnt 1491-588 BCE (Green 1493-586). (wordsight.org, `Bible Time-Line')

We date the Exodus to 1493 BCE, Mr. Edwin Thiele's 1447 BCE. Mr. Thiele pushed the Bible Kings lower to fit his position. The difference, 46 years, is Phul-Belochus, King of Assyria. King Phul-Belochus ruled Assyria (791-745 BCE) for 46 years.

Uncertainties in the dates of the Egyptian Pharaoh Ramesses, as explained in the book David, Solomon and Egypt, do allow for Shoshenq's rule to begin in the range 986-954 BCE. This dates the later Osorkon I, successor to Shoshenq, to an early enough time to be contemporary with King Asa of Judah, who fought Osorkon son of Shoshenq 30 years after Shoshenq's invasion of Judah in the 5th year of Rehoboam (2Ch 12:2-13). Identifying Osorkon I with the Zerah of 2Chronicles 14:9, we add the 12 years left of Rehoboam's rule, 3 years of Abijam, and 15 years of Asa's rule, for 30 years in all (2Ch 15:10). As the identification of Osorkon I is quite standard, we are looking at the 30 years as the span of a typical generation. (David, Solomon and Egypt: a reassessment, by Paul S. Ash, p. 34, 1999) (Wikipedia, `Shoshenq I') (Wikipedia, `Osorkon I') (Wikipedia, `Zerah')

Table H1: Various Chronologies Compared to the Greenealogy Event Usher Rouse Newton Crosth. W.C.T. Easton Green 5411- Adam, created 4004 5833 (4007) (5411) 4126 5550 4004 The Deluge 2349 3571 (2351) (3170) 2470 2516 3282 2078- Abraham, aged 75 1921 2364 (1924) (2058) 2041 2131 1921 Joseph rules, 1st year 1715 2158 (1718) (1852) (1835) - 1923 Moses, born 1571 1799 (1574) (1708) (1692) 1571 1572 The Exodus 1491 1719 (1494) (1628) 1611 1490 1493 Moses, dies 1451 1680 (1454) (1588) 1572 (1451) 1452 Solomon rules, 1st year 1015 1020 1019 1015 986 (1018) 1018 1st Temple, founded 1012 1017 1015 1011 983 (1011) 1014 Pharaoh Shish. vs. 971 (976) 974 971 (943) (971) 973 Rehob. Ethiop. Zerah vs. Asa 941 (946) 946 930 (912) (940) 943 Carthage founded - - 883 884 840 - 881 Assyria, Pul rules -771- - 790 775 - - 791 Assyria, Tig.-P. rules 747 - 747 747 722 (745) 745 Assyria, Shalm. rules 728 - 729 730 695 728 727 Hezekiah rules, 1st year 727 725 (727) 726 686 726 725 Samaria captured 721 720 721 721 681 720 719 Jerusalem destroyed 588 585 588 588 547 586 586 Cyrus takes Babylon 538 536 538 538 510 538 539 2nd Temple, completed - 516 515 - 473 516 516 Persia, Artaxerxes rules 474 - 464 464 438 464 464 Jesus is born 4 5 - 4 5 - 6 Usher - Mr. James Ussher, “Annales veteris testamenti, a prima mundi origine deducti,” 1650; “Annalium pars postierior, 1654; ecmarsh.com, The Annals of the World, by James Ussher”. Rouse - Mr. Nathan Rouse, “A Dissertation on Sacred Chronology,” 1856. Newton- Sir Isaac Newton, “The Chronology of Ancient Kingdoms Amended,” (posthumously) 1728. Crosth.- Mr. Charles Crosthwaite, “Synchronology: Being a Treatise on the History, Chronology, and Mythology of the Ancient Egyptians, Greeks, and Phoenicians, and the Harmony Between the Chronology of those Nations and that of the Holy Scriptures,” 1839. W.C.T. - Mr. William Carr Thurman, “Our Bible Chronology Established: The Sealed Book of Daniel Opened; or, A Book of Reference, for Those Who Wish to Examine the Sure Word of Prophecy,” 1867. Easton - Mr. Matthew George Easton, “Illustrated Bible Dictionary,” 1897. Green - Rolf Ward Green, “Seventh Summer & the Writ of History now Declines since Troy's Overthrow,” 2009; “The Key that Unlocked History - Joseph: Ruler of Egypt,” 2009; “The Horns of Amen-Re and The Day of Judgment - Joseph and On (Redemption of the Phoenix),” 2010; “Phoenix (Return of the Phoenix),” 2010 (Numbers in brackets in the above table are interpolated or inferred.)

The conventional date for the Phoenician King Pygmalion made 825 BCE his 7th year, which converts to 871 BCE by the shift of 46 years noted in the Blessed Greenealogy, this being 143 years after the founding of the 1st temple by Solomon, which agrees with the 143 years of Josephus (Against Apion, 1.18), however reducing by 10 years Carthage's period of existence. The date of 881 BCE (in the Greenealogy) for the founding of Carthage has already reduced it a bit to 734 years from 737, aligning it with a solar eclipse of 878 BCE (`The Odyssey'). When we increase the shift of 46 years to 56 years for times relating to the Phoenician Kings for this era, what happens? Jehovah be praised, we see the adjusted King Hiram as ruling from 1036 to 1003 BCE, which includes 18 years from the last years of David's reign, and the first 16 years of Solomon's, something which appears to be one requirement of the balance of the Biblical passages concerning Hiram (2Sa 5:11; 1Ki 9), as he is mentioned as helping David build his house and also as having been 20 years at helping Solomon in building work. Hiram is recorded as having been a lover of David always, so that Hiram's birth in 1055 BCE, at which time David was aged 33 years, is about the time of David's prime of life, and so is permitting of possibility of a young Hiram having met the King David during the latter's early rule from age 30 years. Hiram is recorded by Josephus as having lived 53 years, this making him 19 years old at the commencement of his own rule. At that time David would have been 52 years old and, already having ruled 22 years himself, then perhaps built his house. At the other end, David made preparation for the building of the house of Jehovah in Jerusalem, with many detailed plans. When we allow 10 years for the preparation for the building, 1024 BCE may be seen as the beginning of the twenty years of building to which 1Kings 9:10 makes reference, and otherwise the death of Hiram comes too early to have encompassed that. Solomon's own house took 13 years to build (1Ki 7:1), and it followed the seven years of construction (1014- 1007) for the Temple, which gives a date of 994 BCE for completion of both buildings, which is 10 years or so longer than we put Hiram. When we believe that only one King Hiram is referred to, and when we allow David 40 years for his reign, it is impossible to accommodate both 20 years of Solomon's reign as well as a portion of the prime of David's life, and Hiram would not be able to help David build his house until David were near 62. Furthermore, Carthage's founding is then lowered to 871 BCE. While we maintain our dating for King David (1088-1018 BCE), Solomon (1035-978 BCE) is determined, so now how may we have alignment of Assyrian, Phoenician, and Israelite chronology, shifting Assyria 46 years back, and Phoenicia 56 years back? Some 18 years less difference is observed for Hiram of Tyre, so from Hiram to Pygmalion the shift is from 38 to 56 years. This agrees with a version of Josephus (Against Apion 1.18). What really tips the balance in favour of the later date for Hiram is the 126 years total that the Phoenician Kings ruled in Against Apion, which makes 1007 go to 881 exactly, 1007 being the actual year that the 1st Temple is completed. How does the date of Hiram as born in 1037 BCE affect dating for the subsequent Kings of Tyre as well as the Greenealogy? Table H2: Phoenician Kings from The 1st year of Shalmaneser III, when corrected, is Hiram to Pygmalion (177 years) 858 + 46 = 904 BCE, making the year of the tribute of King of Blessed Baal Manzer 841 + 46 = 887 BCE, also the 1st year of Convention Tyre Greenealogy Pygmalion King of Tyre. It seems more than a little unreasonable for a King to pay a tribute to a foreign Hiram 980-947 1018-984 ruler towards the end of his own reign, or in the last Baal-Ezer I 946-930 984-977 year thereof, whereas it makes infinite sense for one Abdastartus 929-921 977-968 to do so in one's own first year, as a safer course. Conversely, a King who demands tribute is far more Astartus 920-901 968-956 likely to do so in another King's first regnal year, Deleastartus 900-889 956-944 choosing the time when the new King is likely to be most vulnerable or unsure. The one making Astarymus 888-880 944-935 demands is not likely to wait until later on. For this Phelles 879 935 reason, the date of 887 BCE for the 1st year of the Ithobaal I 878-847 935-903 Phoenician King Pygmalion is the likely date for the tribute to Shalmaneser III, in the latter's 18th year, Baal-Eser II 846-841 903-897 also 887 BCE. Pygmalion rules, according to Mattan I 840-832 897-888 Josephus, 47 years, living for 56 years, so he is nine years old as he begins to rule, this making it more Pygmalion 831-785 888-841 than likely that his rule is exercised on his behalf by The main part of Pygmalion's 1st year his legal guardian, called “Baal-Manzer” in the Marble occurs within the year 887 BCE, ending Slab inscription of Shalmaneser III (year 18). King in about Sep-Oct of 887. Greenealogy Ahab of Israel died in 899 BCE, making Jehu's 1st dates are Tishri 1 (late Sep- early Oct) to year, from 2Kings 3:1, also the 18th year of Tisri 1 (late Sep- early Oct), and the 8- Shalmaneser, 887 BCE, and the Marble Slab month reign, while significant historically, inscribes Jehu (or, Iaua) paying tribute, “The tribute does not add up to a whole year and so of Iaua of Bit Humri” being rendered: “The tribute of is taken as not counted to that King. One Jehu, of the house of Omri [etc.]” This being the 1st way of accounting for reigns is the year of Jehu, Ahab's son Jehoram reigning for 12 accession year system, which accounts years after Ahab in the above scripture, the time for the year to the King who rules for the first Jehu to render tribute to a foreign King is most part of that year, thus discounting reigns favourable. These dates are based on Asa's reign less than a complete year which are being 958-917 BCE (from Solomon's 1st year as 1018 entirely contained within that year and BCE, Blessed Greenealogy, a total of 40 + 17 + 3 = 60 which do not include the first portion. years to Asa's 1st year, Book of Kings), and from the This is typical of the accession year Bible's own 1Kings 16:29, dating Ahab's rule as system of accounting reigns. A reign commencing in 921 BCE, then running 22 years, until stated as 8 months is a discounted reign, 899 BCE. (in Table H2, the reigns of the Kings of Tyre or it would have been stated as one year. were obtained from Against Apion, Book 1, by Flavius Josephus (37-ca.100 CE), section 18)

The “synchronology” of the Kings of Israel to both a solar eclipse of 784 BCE in Samaria, and also to the Kings of Judah (1Kings and 2Kings of the Bible) creates the result that the Kings of Israel have two gaps of 12.6 and 10 years. We thank Jehovah for his Word gave us the latest tabulation:

Table H3: Greenealogy of the Kings of Israel (258 years) Zimri Jeroboam Nadab Baasha Elah Omri Ahab 7:: 22 2 24 2 days 12 22 years years years years years years (1Ki (1Ki 14:20) (1Ki 15:25) (1Ki 15:33) (1Ki 16:8) (2Ki 16:23) (1Ki 16:29) 16:15) He2784–2806 2806-7 2807–2830 2830-31 2831 2831-42 2842–2863 978–956 956-955 955–932 932-931 931 931-920 920–899 Feb 09 Ahaziah Jehoram Jehu Jehoahaz Jehoash Jeroboam 12.6 2 12 28 17 16 41 years years years years years years years (2Ki 14:23; (1Ki 22:40,51) (2Ki 3:1) (2Ki 10:36) (2Ki 13:1) (2Ki 13:10) (2Ki 14:23; 15:1) 15:8) 2862-3 2863-75 2875–2903 2903-2920 2920-2936 2936—2977 S2977-2990 900-899 899-887 887–859 859-842 842-826 826—785 F785-772

Zechariah Shallum Pekahiah -- Menahem Pekah Hoshea 6: 1: 2 10 10 years 20 years 9 months lunation years (2Ki years (2Ki 16:1; years (2Ki 14:29; (2Ki (2Ki 15:14,17) 15:23) (2Ki 15:25,27,30) 17:1) (2Ki 17:1) 15:8) 15:10,13)

2990-2991 2990 2991-3001 3001-3 3003–3023 3023-3033 3033-42 772-771 772 771-761 761-759 759–739 739-729 729-719

Average Reign Length = 235 ÷ 19 = 12.37 years per Reign in Israel Advancing the Reigns of the Kings of Israel in Table H3 When Jeroboam began to rule in northern Israel at the time of the death of Solomon, he utilized a festival in the 8th month of the Jewish year, which he had invented by himself (1Ki 12:33), so that he ruled evidently from Heshvan 2783. We are considering the Kings' reigns to be accounted thus: When the Jewish year began in Nissan, the reckoning of the Kingdom of Judah to the south of Israel was to commence to count the year of the King then reigning, with reigns that ended before Nissan being considered as extending thereto. The sacred year was Nissan-Nissan in and the original year was Tishri-Tishri in the older secular, or civil calendar. With the reign of the northern Kings from Heshvan- Heshvan, the rule of a King begins a month later than a Tishri year and ends in the month after the following new Tishri year. Some of the Kings of the northern Kingdom (Israel) were so computed as ceasing rule 11 months later, the next Tishri, and the resulting rules are counted as a full year longer. Reigns indicated in red are shown to indicate Bible years, but marked in red to show also that we have accounted them as having a year in excess of reigns accounted to Kings of Judah, and a year more than Kings after Ahaziah of Israel. In Israel we take calendar dates as reckoned assuming that Kings reign from Tishri, say, so as to account a full rule of 12 years to Jehoram the son of Ahab and allow that Jehu was anointed and Jehu commenced his reign as early as 888. With Jehu's accession year having its beginning in 888 BCE after Tishri, he and Pygmalion King of Tyre are considered to be ruling during the early months of Shalmaneser's 18th year, Assyrian years being reckoned as beginning in Nisan, and Shalmaneser III's 1st year being given as 904 BCE from the eponym lists of Assyria before the eclipse of 809 BCE. The battle of Qarqar in his 5th year is thus 900 BCE, also known as the eponym year of Dayanassour, while his 18th is 887 BCE-- both Pygmalion's 1st, and Jehu's accession year. Table H4: Greenealogy of the Kings of Judah (431 years) Jehoram Solomon Abijam Asa Ahaziah Rehoboam Jehoshaphat 7 40 3 41 (-1+8) 1 years 17 years (38 + 3) years 22 year years (- 3 + 25) years years (1Ki 11:42; 2Ch (1Ki (1Ki 15:9; 2Ch (2Ki (1Ki 14:21) (1Ki 22:41,42) (2Ki 9:30) 15:1,2) 16:12,13) 8:25,26) 8:16,17) Ni2744—2784 2784-2801 2801-04 2804—42-2845 2842-45–67 2867-74 2874-75 1017—977 977-960 960-957 957—919-916 919-916–894 894-887 887-886 Athaliah Jehoash Amaziah Azariah Jotham Ahaz Hezekiah 7 40 29 53 16 16 29 years years years (52 + 1) years years years years (2Ki (2Ki 12:1) (2Ki 14:1,2) (2Ki 15:1,2,5; 2Ch (2Ki (2Ki (2Ki 18:1,2) 11:3,4) 26:21) 15:32,33) 16:1,2)

2875-82 2882—2922 2922–2951 2951—3003-3004 3004-20 3020-36 3036–3065 886-879 879—839 839–810 810—758-757 757-741 741-725 725–696

Amon Jehoahaz Manasseh Josiah Jehoiakim Jehoiachin Zedekiah 2 3: 55 31 11 3: 10 years months years years years months years (2Ki (2Ki (2Ki 21:1) (2Ki 22:1) (2Ki 23:36) (2Ki 24:8) (2Ki 24:18) 21:19) 23:31) 3065—3120 3120-22 3122–3153 3152 3153-64 3163 3164-Ab75 696—641 641-639 639–608 608 608-597 597 597-Ab586

Average Reign Length = 431 ÷ 21 = 20.52 years per Reign in Judah

A Faithful Record: Kings of Israel and Judah in Tables H3 and H4 With Jehovah as Almighty God keeping the records in his Word, they are then released or uncovered to the humble, faithful ones at the proper time. Of 27 references to Kings of Israel and Judah in the Bible, two have apparent discrepancies which are not serious and are explained by accounting. In the first case we thus take Israel's Jeroboam as beginning to rule in the 15th year of Amaziah counting from the end of the latter's accession, while in the second case the rule of Jehoahaz of Israel as beginning in the 23rd year of Jehoash, counting from the beginning of the latter's year of accession, reckoned from Jehu's seventh year. For all except these two cases, the reference is to the accession, the first taking of the throne by one King measured from the start of the first official year of the other King, determined from these assumptions as falling anywhere within the Accession Year, while for two exceptional cases, above, the reference is to the very start of the first year of the official reign of the one King measured from somewhere in the Accession Year of the other King, in faith his very accession day. (Mt 24:45; Lu 12:42) By way of explaining the minor complexities, Asa was diseased in his feet in his 39th year, `very sick', dying ``his 41st year,'' so Jehoshaphat's 1st year is 919 BCE, with a 25- year reign ending 894 BCE so that Jehoram, his son, begins to rule Judah then Nissan 1 895 BCE, ``while Jehoshaphat is king of Judah.'' Jehoram's reign, without any accession, is thus 8 years (2Kings 8:17), ending in 887 BCE. When King Asa dies in his 41st year, he is not then ruler, but Jehoshaphat's official Kingship begins actually in 916 BCE for the sake of dating Israel's Kings relative to it. Ahaziah is said to have begun ruling in the 17th year of Jehoshaphat, and Jehoram also Jehoshaphat's 18th year, their 1st years being dated to 900 and 899 BCE respectively. This makes Ahab's reign appear to be only 20 years, and may be counted from the 38th year of Asa to the 17th of Jehoshaphat, the 38th-41st of Asa's and 1st-17th of Jehoshaphat's reigns being in all 4 + 17 = 21 years inclusive. Azariah is stated to begin rule in the 27th year of Jeroboam (2Ki 15:1), but it is just so far i n disagreement with all other points as to make it completely rejectable without consideration, for it contradicts 2Kings 14:23, 15:8, and so may be better ``when Jeroboam had 27 years remaining,'' in consideration of the 12.6-year gap, following Jeroboam's rule, before his son Zechariah ruled. Azariah ruled 52 years, then when he got leprosy he stopped ruling, while Jotham judged the land. The table above allocates a whole year for this, Azariah beginning his rule on Nissan 1, 810 BCE. What history might decide better than that which we here present, the history of reigns for Kings of Israel and Judah, corroborated by twin lines, as proving true to God's divinely inspired Word? The self-consistency of the Bible numbers allows this model, but we do not claim a model might be ``the truth'', as we desire to encourage further searching for better and improved understanding. Working assumptions to do with the accounting of years included a Nissan 1 turn of year in Judah, and both an Heshvan 15 and Tishri 1 turn of year in Israel, moving to Tishri 1 after Jehu's rule. Reigns and accessions of Kings, in humility, are truly to be found there in God's own Holy Bible. Information written in the Bible of these events is not limited to names and reigns, however, but details also included are Kings' mothers' names, their ailments, battles, and mistaken alliances, such as go a long way to making the Bible better than any profane history by a very large margin. A wonder we may date Kings' reigns in Israel and Judah faithfully to one year in 1000 BCE! Moses! In the Table below please note that although the sacred year begins on Nissan 1, the year numbers change on Tishri 1, so that Nissan 1 3035 in the Jewish calendar is actually after Tishri 1 3035. Accession dates fall up to one whole year before the official year given in the lefthand columns, the range of dates for the accession not needing to include the official year, but to precede it. Solomon's reign is allowed as 1018 BCE, counting from when his father David was still living, but his official first year of 1017 BCE puts his 4th year in 1014 BCE, after The Exodus date of 1493, the 480th year after that date, from 1Kings 6:1. We now offer for the first time ever in history:

Historic Kings of Israel and Judah in the Holy Word Month / BCE AM King—“Reigned” + # Day Accession Heshvan Year 978 2784 Jeroboam's 1st year, Israel - - 15 Hesh 15 2801– 960 2801 Nissan 1 Abijam—“18th year Jeroboam” 0-6 1 2802 Hesh 15 2803– 957 2804 Nissan 1 Asa—“20th year Jeroboam” 6-12 2 2804 Heshvan 956 2806 Nadab—“2nd year Asa” Niss 1 2805–2806 0-6 3 15 Heshvan 955 2807 Baasha—“3rd year Asa” Niss 1 2806–2807 0-6 4 15 Heshvan 932 2830 Elah—“26th year Asa” Niss 1 2829–2830 0-6 5 15 931 2831 7 days Zimri—“27th year Asa” Niss 1 2830–2831 0-6 6 Heshvan 931 2831 Omri—“(27th year Asa)” Niss 1 2830–2831 0-6 7 15 2842 Heshvan 920 Ahab—“38th year Asa” Niss 1 2841–2842 0-6 8 15 Hesh 15 2845– 916 2845 Nissan 1 Jehoshaphat—“4th year Ahab” 0-6 9 2846 Heshvan 900 2862 Ahaziah—“17th year Jehoshaphat” Niss 1 2861–2862 0-6 10 15 Heshvan Jehoram—“18th year 899 2863 Niss 1 2862–2863 0-6 11 15 Jehoshaphat” Hesh 15 2867– 894 2867 Nissan 1 Jehoram—“5th year Jehoram” 0-6 12 2868 Hesh 15 2874– 887 2874 Nissan 1 Ahaziah—“12th year Jehoram” 0-6 13 2875 887 2875 Tishri 1 Jehu - - -

879 2882 Nissan 1 Jehoash—“7th year Jehu” Tish 1 2881–2882 6-12 14

859 2903 Tishri 1 Jehoahaz—“23rd year Jehoash” Niss 1 2904–2905 -18 15

842 2920 Tishri 1 Jehoash—“37th year Jehoash” Niss 1 2918–2919 6-12 16

839 2922 Nissan 1 Amaziah—“2nd year Jehoash” Tish 1 2921–2922 6-12 17

826 2936 Tishri 1 Jeroboam—“15th year Amaziah” Niss 1 2936–2937 -6 18

810 2951 Nissan 1 Azariah - - -

772 2990 Tishri 1 Zechariah—“38th year Azariah” Niss 1 2988–2989 6-12 19

771 2990 1 lunation Shallum—“39th year Azariah” Niss 1 2989–2990 0 20

771 2991 Tishri 1 Menahem—“39th year Azariah” Niss 1 2989–2990 6-12 21

761 3001 Tishri 1 Pekahiah—“50th year Azariah” Niss 1 3000–3001 0-6 22

759 3003 Tishri 1 Pekah—“52nd year Azariah” Niss 1 3002–3003 0-6 23

757 3004 Nissan 1 Jotham—“2th year Pekah” Tish 1 3004–3005 0-6 24

741 3020 Nissan 1 Ahaz—“17th year Pekah” Tish 1 3019–3020 6-12 25 729 3033 Tishri 1 Hoshea—“12th year Ahaz” Niss 1 3031–3032 6-12 26

725 3036 Nissan 1 Hezekiah—“3rd year Hoshea” Tish 1 3035–3036 6-12 27 Expected average accession in months = 6 (mean ± std dev of 25/27 events) = 5 ± 3 References: 1- 1Ki 15:1 ; 2- 2Ki 15:9; 3- 2Ki 15:25; 4- 15:33; 5- 1Ki 16:8; 6- 2Ki 16:15; 7- 2Ki 16:16; 8- 2Ki 16:29; 9- 1Ki 22:41; 10- 1Ki 22:51; 11- 2Ki 3:1; 12- 2Ki 8:16; 13- 2Ki 8:25-6; 14- 2Ki 12:1; 11:3-4; 15- 2Ki 13:1; 16- 2Ki 13:10; 17- 2Ki 14:1-2; 18- 2Ki 14:23; 19- 2Ki 15:8; 20- 2Ki 15:13; 21- 2Ki 15:17; 22- 2Ki 15:23; 23- 2Ki 15:27; 24- 2Ki 15:32-3; 25- 2Ki 16:1; 26- 2Ki 17:1; 27- 2Ki 18:1-2

Why Hezekiah's 1st year can be no lower nor higher than 725 BCE: 1) Jerusalem's destruction in 586 BCE. The Kings following Hezekiah are Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, and their reign lengths are 55, 2, 31, (3 months), 11, (3 months), and 10 years (and 10 months), which Biblical dates give 110 years total from the end of Hezekiah's last year. As Hezekiah ruled 29 years, so his last year is 696, and we have 110 years remaining to the destruction of Jerusalem from 696 BCE. While we ought not to lean on our own ways of thinking, this is one reason why Hezekiah's 1st year can be no lower nor higher than 725 BCE.

2) The reign of Merodach-Baladan ending in 710 BCE. When Hezekiah got sick during his 14th year, and Jehovah promised him that he would get well, saying by means of the prophet Isaiah that he would get well, and that 15 more years would be added to his reign, he was given a sign by means of a shadow going back on the stairs, and at about this time of his getting well Merodach-Baladan the King of Babylon sent Hezekiah a gift (Isaiah 39:1). This King of Babylon is very widely held to have ruled Babylon until 710 BCE. This puts Hezekiah's 1st year no lower than one year lower according to the reign of the King of Babylon.

3) The solar eclipse of 711 BCE to the west of Jerusalem. Hezekiah's 14th year being 712-711 BCE, and there having been a solar eclipse Mar 14, 711 BCE (the likely end of that sacred year being this new moon, Nissan 14 being in late March thus, and near the vernal equinox of Mar 28 for 711 BCE), there remain truly 15 years in the reign of Hezekiah, and six months more to Tishri 1 of 711 BCE. In the 14th year of Hezekiah the shadow went back on the stairs, an event which could be caused by an eclipse of the sun occurring to the west. There was such an eclipse on March 14, 711 BCE, west of Jerusalem. The two other eclipses visible in Jerusalem about this time (714-694) according to the Solex 10 program are north or south and thus could not make the shadow go “backwards” on the stairs of Ahaz. An eclipse in the west can cause a shadow to go back, because while observers directly under the eclipse path see the sun eclipsed, those to the east of the path see but the eastern fringe of the sun, effectively making the sun appear more to the east than its median position for that time of day, and as east is the direction of sunrise, the earliest time of day, an eclipse to the west is the only one that might make a shadow appear to go backwards. Thus, neither the solar eclipse of Oct 19, 704 BCE (north) nor the solar eclipse of Mar 05, 702 BCE (south) have the capability to make the shadow go back like this, all of the three eclipses mentioned occurring near midday when the sun is high and shadows are short. The only candidate for the `eclipse of Hezekiah', be there such an event, is the Mar 14, 711 BCE solar eclipse (about 1020 h local solar time in Greece), this assuming cloudless skies, and believing that Jehovah has some way of revealing a subtle change such as would be observed in this case. Just one possibility: The stairs of Ahaz may refer to the finer gradations of an accurate sundial, to which refers (as one of but many such examples) the American Standard Version, where the text of Isaiah 38:8 reads:

“I will cause the shadow on the steps, which is gone down on the dial of Ahaz with the sun, to return backward ten steps. So the sun returned ten steps on the dial whereon it was gone down.”

(the quote above from Isaiah 38:8, American Standard Version, 1901) With Nissan 14 as the first full moon after spring equinox, the Oct 19, 704 eclipse is a month late to be the new moon commencing Tishri 1, and the Mar 05, 702 eclipse is a month early to be the new moon commencing Nissan 1, which makes the Mar 14, 711 BCE eclipse the best candidate overall for a solar eclipse of Hezekiah's 14th year, and proves a direct influence on our choice of 725 BCE as his 1st regnal year. Whether regnal years are kept as Nissan to Nissan or Tishri to Tishri, we preserve in this way the chronology as God gave it, as 711 is the beginning of Hezekiah's 15th year of rule, which commenced either Nissan 1 or Tishri 1, 711, in accord with the most reasonable possibilities:

(see, for Mexaarmchp l1e4, ,L 7a1 1C hBrCoEnologie BibOlicqtuoeb eFrix 1é9e, 7p0a4r lBesC EÉclipses deMsa Irncshc 0ri5p,t i7o0n2s BCE Cunéiformes, Biblical Chronology Fixed by the Eclipses of Cuneiform Inscriptions, pp. 308- 328, by J. Oppert, Revue Archaéologique, 1868 (NOUV SER, A9, VOL18), from a letter to M. François Lenormant dated Sep 11, 1867.)

For those who doubt the Biblical chronology, the argument is that the Bible is not accurate, that it lacks factual basis. The proof of the chronology is to be found in the Bible, for Jesus said of the liars: By their fruits you will know them. It follows that if the Bible is lying it contains bad fruit. How many have looked to the genealogical background of Kings in the Bible, though, as a test of its internal consistency? Would it be a fair test to allow the words of Holy Scripture to decide the matter of whether it is truthful or not, by an analysis of Kings' ages and a comparison with reign lengths? Would it be decisive if it could be shown that the Bible had been entirely self-consistent and it proved our Greenealogy? Might it be able to prove the conventional chronology wrong? For if the Bible proves consistent in itself, and if it will not accommodate the conventional chronology, may we then not be benefitted by finally accepting God's Holy Word as truth? The test to which we refer is one which involves generations in an inherited Kingship, that of the southern Kingdom Judah in Israel, David to Jehoiakim, taking seventeen generations. The Bible gives both the reign lengths of the Kings and also ages of Kings at the birth of their sons who succeeded them. Any difference in average reign compared to average age when achieving fatherhood creates a difference in age between the 1st and 18th King, an accrued difference, it being magnified over the total number of the generations, therein seventeen. We begin by noting that although we may not know how old the Kings Rehoboam, Abijam, and Asa were at the birth of the son who succeeded them, the total of their ages is known, as 64. This is because the unknowns cancel out when we add them up. That last is true of Solomon's age at the birth of Rehoboam. The historic family life of Judah's Kings is valuable to us. Of David's descendants we give seventeen in the Table below: Table H5a: The Fruitage of the Blessed Greenealogy vs. Conventional Chronology Age, Years King Age at Son's Birth Notes 1st Year Reigned 0 David 30 30 + 40.5 - x 40.5 2Sa 5:4-5 1 Solomon x x + 40 - 41 40 1Ki 11:42; 1Ch 22:5 2 Rehoboam 41 41 + 17 - y 17 1Ki 14:21 3 Abijam y y + 3 - z 3 1Ki 15:2 4 Asa z z + 38 - 35 38 2Ch 16:12-13 Average of David to Asa 26.7 27.7 about 27 years Sub-Total of David to Asa = 133.5 138.5 5 years more 5 Jehoshaphat 35 35 + 24 - 32 = 27 24 1Ki 22:42; 2Ki 8:16 6 Jehoram 32 32 + 8 - 22 2Ki 8:17 = 18 8 7 Ahaziah 22 22 + 8 - 7 = 23 8 2Ki 8:26; 2Ki 11:3 8 Jehoash 7 7 + 40 - 25 = 22 40 2Ki 11:21; 12:1 9 Amaziah 25 25 + 29 - 16 = 38 29 2Ki 14:2 10 Azariah 16 16 + 53 - 25 = 44 53 2Ki 15:2 11 Jotham 25 25 + 16 - 20 = 21 16 2Ki 15:33 12 Ahaz 20 20 + 16 - 25 = 11 16 2Ki 16:2 13 Hezekiah 25 25 + 29 - 12 = 42 29 2Ki 18:2 14 Manasseh 12 12 + 55 - 22 = 45 55 2Ki 21:1 15 Amon 22 22 + 2 - 8 = 16 2 2Ki 21:19 16 Josiah 8 8 + 31 - 25 = 14 31 2Ki 22:1 17 Jehoiakim 25 - - 2Ki 23:34, 36 Average of Jehoshaphat to Josiah 26.75 25.92 about the same Total of Ages = 454.5 449.5 5 years less Average Age at Son's Birth = 454.5 ÷ 17 26.7353 years, average generation = Average Reign Greenealogy = (1057.5 - 608) ÷ 17 = 449.5 ÷ 17 = 26.4412 years Average Reign Conventional = (1010.5 - 608) ÷ 17 = 402.5 ÷ 17 = 23.6765 years Difference between Average Age and Average Reign Greenealogy = 00.2941 years Difference between Average Age and Average Reign Conventional = 03.0588 years Age Difference Accrued Over 17 Reigns Greenealogy = 17 × 0.2941 = younger 5 years Age Difference Accrued Over 17 Reigns conventional = 17 × 3.0588 = younger 52 years Table H5b: The Fruitage of the Conventional Chronology vs. the Blessed Greenealogy Age, Years King Age at Son's Birth Notes 1st Year Reigned 0 David 30 30 + 40.5 - x 40.5 2Sa 5:4-5 1 Solomon x x + 40 - 41 40 1Ki 11:42; 1Ch 22:5 2 Rehoboam 41 41 + 17 - y 17 1Ki 14:21 3 Abijam y y + 3 - z 3 1Ki 15:2 z + 41 - 38 41 4 Asa z 2Ch 16:12-13

Average of David to Asa 26.7 28.3 about 27 years Sub-Total of David to Asa = 133.5 141.5 8 years more 5 Jehoshaphat 38 38 + 22 - 33 = 27 22 1Ki 22:42; 2Ki 8:16 6 Jehoram 33 33 + 7 - 22 = 18 7 2Ki 8:17 7 Ahaziah 22 22 + 7 - 7 = 22 7 2Ki 8:26; 2Ki 11:3 8 Jehoash 7 7 + 39 - 25 = 21 39 2Ki 11:21; 12:1 9 Amaziah 25 25 + 29 - 39 = 15 29 2Ki 14:2 10 Azariah 39 39 + 17 - 25 = 31 17 2Ki 15:2 11 Jotham 25 25 + 19 - 20 = 24 19 2Ki 15:33 12 Ahaz 20 20 + 16 - 25 = 11 16 2Ki 16:2 13 Hezekiah 25 25 + 29 - 23 = 31 29 2Ki 18:2 14 Manasseh 23 23 + 44 - 22 = 45 44 2Ki 21:1 15 Amon 22 22 + 2 - 8 = 16 2 2Ki 21:19 16 Josiah 8 8 + 31 - 25 = 14 31 2Ki 22:1 17 Jehoiakim 25 - - 2Ki 23:34, 36 Average of Jehoshaphat to Josiah 22.92 21.83 4-6 years too low Total of Ages = 408.5 403.5 5 years less Average Age at Son's Birth = 408.5 ÷ 17 24.0294 years, average generation = 26.4412 years Average Reign Greenealogy = (1057.5 - 608) ÷ 17 = 449.5 ÷ 17 = Average Reign Conventional = (1011.5 - 608) ÷ 17 = 403.5 ÷ 17 = 23.7353 years Difference between Average Age and Average Reign Greenealogy = 02.4118 years Difference between Average Age and Average Reign Conventional = 00.2941 years Age Difference Accrued Over 17 Reigns Greenealogy = 17 × 2.4118 = older 41 years Age Difference Accrued Over 17 Reigns conventional = 17 × 0.2941 = younger 5 years

The Gift of the Ages - A True Chronology at Last (Psalms 36:12) Thus, in the conventional case, the 17th King is 52 years younger than the 1st King, a difference of nearly two generations, and thus the conventional chronology is evidently in error, as David's descendant Jehoiakim was not 52 years younger than David when he began to reign, the Bible telling us that David was 30 years old when he began to reign (2Sa 5:4). This is the clear and able demonstration of the Greenealogy's correctness and a proof of the falsehood of the conventional view, for the conventional chronology would have put Jehoiakim as reigning 22 years before he is even born. Jehovah be vindicated! We note that 52 years of accrued age difference is about the 47-year difference in the two dates for Solomon. The Bible's self-consistency ruling, Solomon thus reigned, not from 970 BCE, but 1017 BCE! The Bible is true and it does have factual basis as known by its own fruitage, the details of Kings' ages at the births of their own sons! May God be found true, though every man be found a liar (Romans 3:4)!!! Only to the glory of Jehovah does the difference of 5 years in the Greenealogy cancel with the 5-year age difference between David and his 15th-great grandson Jehoiakim, which is 30 - 25 = 5 years, Jehoiakim being younger because the average age at the birth of the Kings' sons is slighter higher than the average reign. The 26.7353-year generation compares favourably to Sir Isaac Newton's 27 years for 1st- born sons (see The Chronology of Ancient Kingdoms Amended; Pr 27:2). Mr. Charles Crosthwaite, in Synchronology, gives 22.2 years as the average reign in the case of sons born in an inherited Kingship, allowing that the inheritance of the rule is broken occasionally by overthrows which shorten the average considerably. When we allow the 27-year generation for 1st-born sons as Mr. Newton suggests (Mr. Crosthwaite gives 24½ years, and I have observed 26 or 27 years for the Green family in Newfoundland), the average expected Reign in Judah for an uninterrupted series of Kings David through Josiah is therefore 26-27 years, and we have 26.44 years, even with the early death of Ahaziah (to his only year of reign are added the seven years of his seclusion, when Athaliah ruled, while he was rightful heir). We thus see that the Kings of Israel and Judah fit only to the numbers of the Blessed Greenealogy and not to the conventional dating, the lineage from David to Jehoiakim being uninterrupted for 17 generations, and the northern Kingdom of Israel, having frequent cases of rebellion and overthrow, being interrupted often. The 26.4-year average for David-Jehoiakim in the south combined with the 12.4-year average for the northern Kingdom of Israel after their division are two extremes, and both are in harmony with the Bible and its corresponding chronology, the Greenealogy (see also Synchronology: Being a Treatise on the History, Chronology, and Mythology of the Ancient Egyptians, Greeks, and Phoenicians, and the Harmony Between the Chronology of those Nations and that of the Holy Scriptures by Mr. Charles Crosthwaite). The analysis of our results may continue, but there is no doubt about the conclusive nature of these results, which show conventional chronology is false and vindicate Jehovah and the Blessed Greenealogy! Hallelujah, hallelujah!! WG notes: I would like to see a Chi-Squared Analysis of these data, or some other similar quantifiable probability analysis. I feel very happy and I am grateful to my wife and to everyone around the world who has contributed their time and effort to historical study. Thank you all from the bottom of my heart. The work goes on... I am working on my gardening this year and it is the second year that I have planted an organic garden, using organic seed. Yard work is being done by me, and involves a lot of top-dressing and seeding and watering, wood- cutting, digging sumac roots, which provides for lots of physical activity, naturally, and the experience of being with nature I do love. Jehovah's loving-kindness is better than life, and words and numbers fail to express how I feel right now (Ps 63:3; Ec 3:12). Congratulations to Graeme!

From Tables H5a and H5b above, the Greenealogy compares well to the Bible record without modifying its generation length, which at 26.4 years for 1st-born sons is truly as we expect. The 24-year generation suggested by the conventional dating, while low, may not have been out of the realm of possibility had it not been for a multitude of other factors against it. The notably lower age and reign averages for the last twelve Kings Jehoshaphat through Josiah in the conventional history are too low for typical direct male lineages, they don't fit with the higher average of the first five Kings, and are the result of Mr. Thiele's squeezing Kings into the time period. In order to do this, he had to modify the Bible text so that the reigns of the Kings of Judah overlap rather than add up. The result of this unnatural compression is to push down the date of Solomon in the conventional chronology to 970 BCE, a date which misses the lunar synchronicities of Moses and The Exodus by some 47 years, abandoning as it does the 430 years of Ezekiel's prophecy, which accounted periods of 390 and 40 years to Israel and Judah for Jerusalem's siege (Eze 4:1-7), and losing also the exact correspondence of 430 years which exists between Friday, Nissan 15, 1923 BCE and Friday, Nissan 15, 1493, and which is given by the Bible (Ex 12:41). On the other hand, the Greenealogy finds the lunar relations to the days of the week as though by some miracle, the exact day of the Exodus being determined as the same day Joseph is made ruler 430 years earlier, a Friday Nissan 15 (Ex 12:41), and Solomon's taking the throne in 1018 BCE as corresponding to 430 years before the siege of Jerusalem began in 588 BCE. We might have been fooled were it not for the contrast of an impressively normal set of averages, as based on an unforced interpretation of the Bible, such as within the Greenealogy. Here an average of the first five Kings differs from that of the twelve last by 0.05 years for ages and by 1.78 years for reigns, the average of 27 years being also what we expect as faithful to a realistic average generation of 1st-born sons, an average determined for the first five Kings in all cases.

So when we see the typical reign lengths of an uninterrupted lineage for an inherited Kingship manifesting itself for the Kings of Judah (27 years), and we see the typical generation average of 1st-born sons manifesting itself for the Kings of Judah (27 years), perhaps it is not very surprising that the date of The Exodus also should be found within this setting, synchronized by the moon and by the dating of Egypt's Kings.

Considering the important relation between the dating of the Kings of Israel (ie. King Solomon's 4th year from 1Kings 6:1 of the acclaimed Book) and The Exodus date, Wikipedia notes:

Equating the biblical chronology with dates in history is notoriously difficult. (Wikipedia, `The Exodus')

The date Mr. Edwin Thiele had himself assigned to The Exodus was 1447 BCE, based on his widely accepted chronology of the Kings of Israel and Judah, but dates in the mid-15th century were rejected based on archaeology, by the mid-20th century. A radio-carbon date for the destruction of Jericho published by Ms. Kathleen Kenyon, 1573 BCE, when adjusted by 120 years in harmony with the minimum correction proposed to the Thera volcanic eruption by eminent Egyptologist Mr. Manfred Bietak (although perhaps not his most recent proposal), agrees with the date of 1452 BCE for the Israelites crossing the Jordan, a date determined unequivocally by the lunar synchronization of The Exodus and the death of Moses within the Greenealogy. However, radio-carbon dates are extremely prone to error due to many factors, not the least of which is the initial value of the carbon-14 concentration in the atmosphere, and may be pseudo-aged by older volcanic carbon present in an eruption. Thera's date was in some wise overridden by Egyptian dating, Mr. Manfred Bietak dating a use of Thera pumice to 1450 BCE. Archaeology, through Mr. John Garstang's identifying of Late Bronze I pottery at the site of Jericho, would date the fall of Jericho as 1550-1400 BCE, which confirms the Greenealogy. You don't build an history on archaeology with any more hope than you build your family home in an earthquake-prone area. Speaking of which, we had an earthquake yesterday in Central Canada and it ended up being rated 5.0 on the Richter scale. Our house shook and the deck door rattled loudly, causing me to think that the furnace was going to explode at the least. Post-traumatic shock is significant, and we are not, because Jehovah tells us so, in Isaiah likening the nations to dust. Jehovah, by Isaiah, told God's people the shape of the Earth more than two thousand years before Columbus sailed the sea. It is Jehovah who imbues us with strength (Isa 40:15,22,31). (Conservapedia, `Thera Volcanic Eruption, Radiocarbon Dates for Thera') (Conservapedia, `Thera Volcanic Eruption, Pottery Dating of the Thera Event') (Conservapedia, `Jericho Chronology Dispute, Critique of Garstang Research')

Notable dates already provided by Jehovah's Greenealogy are:

Event Date BCE The Deluge Heshvan 17, 480 Tuesday, Dec 7, 3282 Joseph `arrives' Nissan 15, 1838 Friday, April 18, 1923 Birth of Moses Adar 7, 2189 Thursday, Mar 01, 1572 The Exodus Nissan 15, 2268 Friday, May 03, 1493 Death of Moses Adar 7, 2309 Saturday, Feb 21, 1452 Solomon crowned after Nissan 1, 2743 1018 or early 1017 Death of David before Nissan 1, 2744 after Solomon crowned 1st Year of Solomon Nissan 1, 2744 spring 1017 1st Temple Founded Iyyar 2747 May 1014 1st Temple Finished Heshvan 2755 (about Oct-Nov) 1007 1st Year of Azariah Nissan 1, 2951 (about March) 810 1st Year of Pekah Tishri 1, 3003 autumn 759 1st Year of Hezekiah Nissan 1, 3036 (about March-April) 725 Siege of Jerusalem Tevet 10, 3174 late 588 Jerusalem Destroyed Av 7-10, 3175 summer 586

Ithobaal, now dated as ruling from 935 to 903 BCE (Table H2, above left), provides a point of reference for the dating of King Ahab of Israel, and by means of something which is more than merely dates and names, because it involves a marriage. King Ahab's wife Jezebel is mentioned in 1Kings 16:31 as the daughter of Ethbaal the King of “the Sidonians”, a people so named because of the city Sidon, a city near Tyre. The identification is generally accepted, of Ethbaal as that Ithobaal, and Ahab begins to rule 14 years after the latter. Thus his marriage to Jezebel is now a `genealogy', where the considerations of his wife's age become important, such that we are interested in the age of her father, King Ithobaal, a King who, according to Josephus, reigned 32 years, and lived 68 years (Against Apion, 1.18), so he began to rule aged 36, and apparently had a daughter Jezebel born when he was about 30 years old, or 941 BCE, being 20 years before Ahab's rule. This is the acceptable age of marriage for women in general. Might Hiram, Jezebel, and Pygmalion, Phoenicians, be aligned with the Assyrian Shalmaneser, and Israelites Jehu and Ahab, such that Hiram reigned Tyre concurrently with King Solomon, both Pygmalion and Jehu gave tribute in their 1st year (also Shalmaneser III's 18th year), and Jezebel married King Ahab? When a better version of the story be found, may we have it. So we have alignment between Israel, Phoenicia, and Assyria. (Baal-Manzer The Tyrian: A Reappraisal, by Brad Aaronson)

When Elissa (she is called Dido) the sister of Table H6: 25 Christian Dates for the Pygmalion ran away in the 7th year of her brother's Founding of the World rule, as 881 BCE, puts the Temple of Solomon as Year Source (CE) completed in 1007 BCE, which we may take as the (BCE) 12th year of Hiram, 126 years earlier, according to the total years of Phoenician Kings (Against Apion 1.18), Theophilus, Antioch d. 181 5529 which is 18 years fewer than the sum itself therein Clemens, Alexandria fl. 5624 written. This dates Hiram as beginning to rule in 1018 194 BCE, the exact same year as King Solomon himself, and enables the completed reign of Hiram to easily Maximus Martyr fl. 196 5501 extend as far as scripturally would be consistent with Hippolytus fl. ca. 200 5800 1Kings 9:10-27, to 984 BCE (or 34 years). This takes into account that the building work of Solomon is Julius Africanus ca. 221 5500 completed in 20 years beginning 1014 BCE and Origen ca. 230 5415 ending 994 BCE. For King Solomon to have sent to Cyprian ca. 250 5750 King Hiram by way of asking for wood, following after Hiram's own sending of servants to King Solomon Hesychius ca. 293 5956 upon hearing Solomon was made King (1Ki 5:1-6), Isadorus Hispalensis fl. 5210 seems not unlike the behaviour of a new King 304 sending tribute to a foreign King shortly after his own enthronement, and it is all the more understandable Lactantius ca. 306 5651 that King Solomon as ruler of Israel, newly crowned Eusebius ca. 314 5184 by his father David, offered a payment of food to Hiram in the time of their both becoming King, as Ambrose, Milan ca. 380 5600 both became sharers in the Temple construction (1Ki Julius Hilarion ca. 397 5496 5:7-18). Thus the idea of a King sending tribute in his Augustine ca. 410 5330 own 1st year, showing humility to a neighbouring ruler, fits here as well, and how much more so seeing Isidore of Pelusium ca. 412 5336 as both Kings were newly ruling. The difficulty with Sulpitius Severus fl. 420 5469 this, while it appears to agree entirely with the scriptural account of King Solomon's reign, is that Council Constantinople 5508 there is now a need for an earlier Hiram to help King 691 David, while it be clear not yet whom, as a Hiram born Nicephorus fl. 758 5700 in 1037 BCE, with David now 51 years old, lived some generation too late. There are two Tyrians named George Syncellus ca. 692 5500 Hiram in the Bible, suggesting a third Hiram, an Eutychus, Alex. ca. 940 5500 earlier King of Tyre, as he who helps David. The record of Josephus provides Abi-baal as father of Geo. Cedrenus ca. 1060 5506 Hiram: `Upon the death of Abibalus his son Hirom sinner Mark 1332 5508 took the kingdom.' The Hiram who knew Solomon may or may not be named after his own father, and in Muscovite historians 1497 5509 Greenealogy we have Hiram (1037-984 BCE). (Against Book of Acts, Moscow 5509 Apion, Book 1, by Flavius Josephus (37-ca.100 CE), 1564 section 18) Nathan Rouse 1856 5833 With King Hiram beginning to rule Tyre in 1018 BCE, The above numbers from A Dissertation his 12th year corresponds to exactly 1007 BCE, on Sacred Chronology by Nathan agreeing with `Against Apion 1.18', where Josephus Rouse, pp. 18-22, 1856, says: “The temple was built at Jerusalem in the twelfth year of the reign of Hirom” (although we note Average ± Std. Dev. 5537 ± 180 that the writing is not considered as on a par with the Holy writings at all, there being variations on the reigns of the Kings given in Josephus, and few copies of the work itself, while the Bible is inspired of God and also extant in thousands of manuscript copies), as is our intent. While the work of Josephus is obviously corrupted in some of the versions, its details of the Kings' reign lengths having variations, it offers a possible connection between Israel's and Phoenicia's chronologies, something difficult to ignore. He sums up the time which passes: “from the building of the temple, until the building of Carthage” (Josephus). It seems, frankly, all too easy to alter the number of years and, anyway, we are pretty far from relying on any old math. When we take the reigns given by Josephus as they are given, they add up to a total of some 126 years (not 143, his sum). The advantage of having two answers is that we have choices. The weight of the evidence in favour of the date for Solomon having built the 1st Temple between 1014 and 1007 BCE has to be weighed against the recorded age of the city of Carthage. Carthage was destroyed in 146 BCE, as part of Roman history. In allowing her an existence of 734 years, we have given the date for her founding as 881 BCE, because of an 878 eclipse. On the other hand, the date of 1014 BCE for the 1st Temple's founding we get by three more or less independent ways: from Jerusalem's destruction in 586 BCE counting back using Kings reigns in the Bible; 1Kings 6:1 and a lunation-linked Exodus date of 1493 BCE; and Temple axis alignment, Apr 18 1014 BCE (Nisan 15, Passover, Erwin Reidinger's alignment is Apr 18). The difference 1014 - 881 = 133 years is not close to either 143 or 126 years, but the 1st Temple completion is 1007 BCE, exactly 126 years before 881 BCE, as if by some divine plan. One rationale might be that Josephus intended to give a time between events as completely clear and free, from the finish of the one thing to the beginning of the other, and this may be consistent with the idea that the year that Dido (Elissa) ran away is absolutely the earliest possible date for her to have founded the city of Carthage rather than the true date. Without prejudice it follows that 1007 BCE is absolutely the latest date possible for the “building” of the 1st Temple, and the time from one to the next is free and clear. This reasoning may or not hold up under scrutiny, when it is found that Josephus was not particularly talented with math, or perhaps that his work has been corrupted more than a bit. So the difficulty is in weighing all of the evidence, truly. We see now the more clearly the value of the Holy Scripture. For one may hardly look to the original languages when there is so much corruption of the documents as to render it moot. However, in this case, we find that the original Greek sense is altered by the translation, which plainly reads in Greek:

“συναγεται πασ ο χρονοσ απο τησ Ειρωμου βασιλειασ μεχρι Καρχηδονοσ κτισεωσ ετη ρνε μηνεσ η. επει δε δωδεκατω ετει τησ αυτου βασιλειασ ο εν ιεροσολυμοισ ωκοδοµηθη ναοσ, γεγονεν απο τησ οικοδοµησεωσ του ναου μεχρι Καρχηδονοσ κτισεωσ ετη ρµν µηνεσ η.” (the above from Josephus, Against Apion 1.126-127, Greek, perseus.uchicago.edu)

The two Greek words in the above which signify building are:

ωκοδοµηθη = build, build up from the foundation οικοδοµησεωσ = act or manner of building

The Greek word, in the above, meaning founding is:

κτισεωσ = found, ordain

The Greek word, in the above, for Temple or Most Holy is:

ναοσ = Temple, Most Holy

The English translation, shown below, is by Rolf Ward Green:

“Now when you gather together all the time from the Kingdom of Hiram to the founding of Carthage, it is 155 years and 8 months. Now when in the 12th year of the same Kingdom the Temple in Jerusalem was built, it comes about that from the act of building of the Temple to the founding of Carthage are 143 years 8 months.” (the above from Josephus, Against Apion 1.126-127, English transl. by Rolf Ward Green)

(perseus.uchicago.edu, `Against Apion, 1.126,' by Flavius Josephus (37-ca.100 CE) [also called 1.18 in Gutenberg.org version, below]) (gutenberg.org, `Against Apion, 1.18,' by Flavius Josephus (37-ca.100 CE) [called 1.116-127, perseus.uchicago.edu version, above])

Since ωκοδοµηθη may have the sense of founding or building, it is by context that these are distinguished, ναοσ being the Greek word for Temple or Most Holy, implying a completed act since the Most Holy is the crowning glory of the Temple. Οικοδοµησεωσ means “act or manner of building”, and the word to specifically signify founding is used of Carthage in writing immediately following, so Temple `founding' is not intended. In the King James Bible òikodomeo' (G3618) occurs 39 times. Strong's Dictionary defines òikodomeo' as ``to construct'', while Thayer's Dictionary also gives ``to build (up from the foundation)'', secondarily in metaphor ``found, establish''. Strong's also gives the senses of ``to build up, embolden.'' Related Greek words in Thayer's are òikia', `à house'', or òiketerion', `à dwelling place, habitation'', and one gets a sense of `dwelling' where the house was fully established. (Thayer's and other Dictionaries, 3618) (searchgodsword.org, 3618)

Even to the non-Greek reader, it should be clear that if the writer had wished to refer to the founding of the Temple, he would have done so, but that the words differ in this sense. The total number of years aside, the measure may be taken to be from the 12th year of the Kingdom of Hiram, or equally of Solomon himself, the Temple being completed from 1Kings 6:38 in the 8th month of Solomon's 11th year but, as building was begun in the 2nd month of his 4th year, the resulting 7-year period being explicitly enumerated (1Ki 6:37,38), it clearly is the 12th year according to the ancienter Jewish calendar, which begins, even as still it does today, in the 7th month. So it is most reasonable, even obvious, that the time period goes from the Temple completion to the founding of Carthage. The more important thing to remember here is that we have no preference for one date over other dates, simply what works. When everything lines up, there is no more agenda, it works. On the other hand, when nothing works, it is time to change. (cf. 2Corinthians 10:4) (The Hebrew Calendar - Is It Reliable?)

Right: Solex 10.2, 878 BCE Solar Eclipse, Ithaca, Greece (click to enlarge) (Computer-generated eclipse path, Solex 10, by A. Vitagliano, Mar 03 1338h UT, 878 BCE as seen in Ithaca, Greece, total, possibly dating the fall of Troy to 10 years earlier from The Odyssey, where Odysseus arrives home ten years after the Trojan War ended, and Dido meets Aeneas when `the seventh summer now declines since Troy's overthrow,' 881 BCE in the Blessed Greenealogy, this being at the time of Carthage's so-called founding and 734 years before the destruction of Carthage. NASA's F. Espenak gives this eclipse as 1206h UT. Greece is, say, 1 hour 22 min later than UT.)

With the founding of Carthage in 881 BCE may we also have an alignment with Greek history in The Odyssey of Homer, a solar eclipse passing through Greece, noon Mar 1, 878 BCE, days after Odysseus comes home and 10 years after Troy fell. With Rome founded in ca. 753 BCE, and with Aeneas given such a genealogy as puts him living 15 generations before this, a simple calculation shows Aeneas as 200 years before 878 BCE. There is more than one Aeneas, or Rome is founded after 753, otherwise Dido does not meet Aeneas by the latest alignment.

The eclipse of Amos, discussed above, is in 784 BCE, and the number 784 is 2 × 2 × 2 × 2 × 7 × 7 = 16 × 49, a number having two divine factors of seven.

When Moses left Egypt in 1533 BCE at the age of 39, the math is such that this is 39 × 103 years after Adam, quite a noteworthy figure, with Joseph's age as 103 years old in the in the key year 1850 BCE, the year at 2200 years after Adam. (Something discussed in detail in the article Joseph)

5550 - 1533 = 4017 = 39 × 103 = 3 × 13 × 103

The year 1532 BCE, discussed above, may still be significant in the life of Moses, for his arrival in Midian and marriage to the daughter of Jethro, Zipporah, might be near 1532 BCE. Both 1533 and 1532 confirm that this is an important time in the life Moses, when the time elapsed from Adam is factored:

5550 - 1532 = 4018 = 2 × 7 × 7 × 41

The number 4018 is significant as to these factors 7 and 41. The only way that fully 40 years might pass on each of three occasions in the life of a man who lived 120 years, dying on his birthday, is if each 40-year period ends on his birthday and, while this does not rule out the possibility that Moses had significant events on those days, it seems not at all to be any less believable that Moses left Egypt at age 39 years so as to spend fully 40 years in Midian and arrive at age 79 years back in Egypt to deliver his brothers, leaving another 40 years and some months for Israel's wilderness wanderings. For if Moses had been older than 40 by even one day when the end of the first period arrived, it would not be possible to divide the remaining time into two periods of 40 years each. So, despite any apparent contradiction, the numbers line up. The dating of King Saul of Israel to 1098 BCE offers us some considerable humiliation by the sheer multitude of blessings heaped upon us by Jehovah's grace in this regard, confirming as it does the lunar projection data in connection with very much of the prior history as we now understand it, adjusting King David to 1058 BCE and King Solomon to 1018 BCE, however having been earlier assigned to dates 40 years higher in the Greenealogy of the World tabled by the article Green. Thanks to God's great blessing, the date 198 BCE for the end of Ptolemaic rule in Judea is 2 × 430 years after 1058, and the Reparations Agreement of 1953 CE 7 × 430 years, numbers which are as important as they are simply memorable. In faith, might it be that the first fiscal year ending Niss 15 (Mar 31) 1953, for Holocaust Reparations, signifies exact dating for David's rule as commencing Niss 15 1058 BCE, even allowing for his Biblically chronicled 40½ years' reign (2Sa 2:11; 1Ki 2:11; 1Ch 3:4; 29:7), the crowning of Solomon before David's death (1Ki 1:30-39; 43-48; 2:1-10; 1Ch 29:1), and the accounting of King Saul as early in 1098 BCE, if not late 1099 BCE, as God's grace has allowed the possibility in discussion above of 40 years' Philistines, 12 years' Samuel, from Judge Jephthah 301 years after Moses death in 1452 BCE:

1452 BCE - 301 - 40 - 12 = 1099 BCE (see above; also, we have presented that Saul began to rule 490 years before the Battle of Megiddo or Armageddon in 608 BCE, also dated to 609 BCE in Wikipedia, see The Key That Unlocked History—Joseph: Ruler of Egypt, by Rolf Ward Green, 2009, `King Saul')

The authors refer the readers to Jewish Virtual Library as a starting point for further research regarding Holocaust, and other matters, one of which is textual rewrites (see below). There, humbly, appears to be room for the six months surplus at the commencement of King David's rule, when King Saul has his rule commence in 1099 BCE, as this allows 82 years, from 1099 to 1017, for the 40-year rule of Saul and 40½-year rule of David, and it also allows 81 years, at the shortest, without prejudice allowing Saul's rule to have extra months. Solomon can be crowned in 1018 BCE even if he does not begin to rule officially till after King David dies, say 1017 BCE. We are not left flailing about-- or wondering about details. Beyond that, when we look to a Reparations Agreement date of Mar 31, 1953 (end of first fiscal year), a whole number 3010 is the number of years equal to 7 × 430, which added to Mar 31, 1953, brings us to Mar 31, 1058 BCE Gregorian, like:

1953 CE - 3010 - 1 = 1058 BCE

Saul is dated from this not before Oct 1099 BCE, the rule of David ending in Oct 1018 BCE, and Solomon's crowning falling with some probability between spring and winter of 1018 BCE, allowing for 430 years from there to the siege of Jerusalem. The alignment of the Temple axis with sunrise on Passover of the year 1014 BCE confirms 1017 BCE as Solomon's first year. Further independent confirmation is found in the Bible books which document the years from King Solomon to King Zedekiah. This total is 430 years, and Jehovah is in charge of it all. For the dated list of the Kings from Solomon to Zedekiah see Table H4 Greenealogy of the Kings of Judah. (1Kings 6:1,37) (Fiscal Dates of Holocaust Reparations Agreement of 1953 CE) (Wikipedia, `Battle of Megiddo (609 BC)') (The Key That Unlocked History—Joseph: Ruler of Egypt, by Rolf Ward Green, 2009, `King Saul') (Jewish Virtual Library, `Bibliography of WebSites') (Jewish Virtual Library, `Rewriting History in Textbooks, by Mitchell Bard, December 1993')

Above: 96 Division Street, Kingston, Ontario, Canada (left half of duplex) (Aug 06 2012 Photo by Ward Green, where Ward lived in 1977-78 during the university fall and spring terms)

David Wilcox was born Jul 13, 1949, in Montreal, Quebec, the very same day as Holy Roman Emperor Ferdinand III (1608 CE). This is 7 years, 181 days before Ward was born Jan 10, 1957. Ward heard him Do The Bearcat more than 20 years ago, a Bad Apple, but Out in the Wild, Wild, World. To quote a part of one song's lyrics: “Out in the wild, wild, world, men, women, boys, and girls, You try to hook on to some lovin', Whisky, fame, diamonds, and pearls... Out in wild, wild, world, Teach you swivel and swirl, Now these are a few of the things I see, out in the wild wild world.” I found a preview on the internet for the above-- thank God. (Out In The Wild Wild World Preview) David is 61 years old, with the number 61 being the sum of a pair of squares 25 and 36 (5 squared and 6 squared), and the smallest centered square number after 41. Mr. Wilcox' first solo album came out in 1977 and was titled Out of the Woods, at about which time I was living in Kingston, Ontario from fall to spring, attending university. I watched David perform nights repeatedly in Kingston during those early days, and the comeback that he is making now, as remarkable as it is, has some room for improvement-- I know. I used to sit ten feet from David night after night watching him sing and play what sounded like songs out of nowhere, as fresh the last night as the first, performed with intensity, all original lyrics sung to blues rock n' roll country rock, played with the kind of carefree abandon of a smitten lover. He used to put his guitar down flat on the stage, and played slide guitar like that, with his guitar lying flat, and this was all happening in the middle of the song, his guitar laid down and picked up again, holding it in ways I don't recall. I don't know that he played guitar with his teeth, or behind his back, but there were things that he did, such as playing with the volume control to make it meow like a cat, or doing such creative things with his guitar, that I can not recall. I know Jimi Hendrix played in amazing ways-- this was David. His lyrics were seemingly those of a simple man poet genius. What he does is how much more remarkable now on a big stage. As a live performer and as a musician he stands as greatest, the best I have ever seen by far, a great inspiration to me. I love you David, for the way that your music lifts spirits. I recall watching Long John Baldry in the university pub, an humble venue too for a very great performer and superb band. I believe I saw David playing bars; my memory of a location, while not bringing back the address, is vivid of a bar room. As I recall that David's album had just come out, I hold the year was around 1978, while Long John's Baldry's Out, a 1979 album, rings a bell in my mind as one sold in the pub that year when I saw him perform with singer Kathi McDonald. So Long John performed in the university pub with Kathi, and David played downtown in some bar, when I lived in Kingston. In 1977 I was living in a house for the first time, with six other people, all of us attending university or art college. It was a Victorian house, at 96 Division Street in Kingston, having seven bedrooms-- a bedroom adjacent to the kitchen on the ground floor, two bedrooms on the third floor, the usual four bedrooms on the second floor, and a shared living area. The number of years after Ferdinand III that David was born:

1949 - 1608 = 341 = 300 + 41 = 11 × 31 years

David Wilcox is born 341 years after Ferdinand III, having a “41” in it, and the number 341 factors into two prime numbers, 11 and 31, both of which are significant historical numbers to either the Greenealogy or to Joseph, in terms of the factors shown in their dating in previous articles Both David and Ferdinand were born Jul 13, so the number of years is exact, to the day (Wikipedia, `Ferdinand III, Holy Roman Emperor') (Wikipedia, `David Wilcox (Canadian musician)') July is the 7th month, so that the date Jul 13 represents both of the numbers 7 and 13, the number 7 being a number associated with divine purpose, and and number 13 being associated with patriarch Joseph Joseph spent 13 years in Egypt from the time of his being sold into slavery at the age of 17 to his becoming ruler of Egypt at the age of 30 years The 12 tribes of Israel became 13 when Jehovah adopted Joseph's sons Ephraim and Manasseh in place of Joseph himself, while the territorial rights remained split 12 ways because of Reuben's sexual sins which had precluded him from the original 12 (1Ch 5:1). He profaned his father's lounge by having sexual relations with his father's concubine, Bilhah (Ge 35:22; 49:4).

David's birth is very close to that time in history which we have identified as the end of the Times of the Gentiles, the seven times after the symbolic tree of Israel's kingship was cut down, dated previously as that time when Israel's throne came under the control of Egypt, in 609-608 BCE, and David's birth approaches quite closely in time to the Declaration of Independence of the State of Israel on May 14 1948, which is also near the time of Bobby Orr's birth, or the time of Babe Ruth's death. The end of the Times of the Gentiles, which is the end of a period of 7 times, which we have considered, in Green, as a period equal to 7 × 365.2425 years = 2556.6975 years, from summer of 609 BCE is early 1949 CE, or from late in 609 BCE is summer of 1949, when David was born:

- 609 + 0.50 + 7 × 365.2425 + 1 = 1949.1975 CE (June 609 BCE to March 1949 CE)

- 609 + 0.80 + 7 × 365.2425 + 1 = 1949.4975 CE (October 609 BCE to June 1949)

July 13 = 31 + 28 + 31 + 30 + 31 + 30 + 13 = 194 days (from the beginning of 1949, not a leap year) (1949 + (194 ÷ 365) - 7 × 365.2425 - 1 + 609) × 365 - 31 - 29 - 31 - 30 - 31 - 30 - 31 - 31 - 30 - 30 = 0.41 days (609 BCE a leap year) (Times of Gentiles = October 31 609 BCE to July 13 1949, for example)

- 609 + 1.00 + 7 × 365.2425 + 1 = 1949.6975 CE (January 608 BCE to September 1949)

David, as John the Baptist, ushered in a new era for Israel, which in John's day signified the coming of the Lord, Jesus. David as Messiah signifies the time as of the second coming. The Messiah was to be a descendent, a son, of King David, so David's connection to the second coming is well established. Jesus admits that John was a bright lamp, but Jesus is more. This body of anointed on earth today admits to many members. (Php 1:7; Mt 11:11; Joh 5:35-36; Eph 3:1-11; 4:4; Heb 8:1-6)

Mr. David Wilcox performed, according to festival schedules, during Aug 5-8 2010 at the Kitchener Blues Festival, and Aug 15-17 2008, at the 16th Salmon Arm Roots and Blues Festival.

Kathi McDonald was born on Sep 25 1948, in Washington State. She joined forces with Long John Baldry in 1979, and for two decades afterward she toured with his performance entourage. (Wikipedia, `Kathi McDonald') (Wikipedia, `Long John Baldry')

Long John Baldry was born Jan 12, 1941, in Northamptonshire, England, later becoming a Canadian citizen round about 1978. He performed with John Lee Sanders (keyboards, sax, vocals), Al `Baby' Webster (of Vancouver, Canada, drums), Tom Knowles (bass), Butch Coulter (guitar & harmonica), `Papa' John King (lead e. guitar), and Kathi McDonald (lead & backup vocals). He passed on to greener pastures Jul 21 2005, Vancouver B.C.

Newfoundland joined the Confederation of Canada Mar 13 1949. Our motto is Seek ye first the Kingdom of God. (Wikipedia, `Newfoundland and Labrador')

Stompin' Tom (Charles Thomas) Connors was born Feb 09, 1936, in Saint John, New Brunswick, and now lives here in Ontario. The year 1936 CE is the mirror date to 1936 BCE, when Joseph was sold into slavery and was brought into Egypt as a slave. (Wikipedia, `Stompin' Tom Connors')

The name Aloeus, which we have associated to Hercules as with also the Biblical Ephraim son of Joseph, is somewhat uncommon, although a man who works at the supermarket around town here is called Alloyus, and he said someone told him it originated in Greece in ancient times, which to me is my only actual tangible evidence of the history of Hercules. Hercules was well known in Greece, the country having a name in the Greek language beginning with aspiration ('=`H'), and the English form of which is Hellas, or Ellas. My Dad's middle name is Ellis and I had a great uncle Ellis, the brother of my grandfather Hayward Green of Newfoundland. The similarity of Ellis to Elvis is noted, and Hellas to Helios or Horus, the sun god. The name Aloess, at ThinkBabyNames.com, is described:

The boy's name Aloess \a-loe-ss\ is a variant of Aloysius (Old German), and the meaning of Aloess is "famous warrior". The baby name Aloess sounds like Aloys, Alois and Alwyss. Other similar baby names are Aleks, Alonso, Alfeus, Alfeos, Alviss and Amoss. Aloess is an uncommon first name for men and an equally uncommon last name for both men and women. (1990 U.S. Census) (ThinkBabyNames.com, `Aloess')

The Hercules of myth, closely associated with Greece, as the great warrior is associated with Ephraim son of Joseph here, derives his name from the combination of the name of goddess Hera with Agelaus, as mentioned in both of the articles Green and Phoenix, and as Helios (cf. Aloeus) the son of Poseidon he is Ephraim the son of Joseph, King of Tyre, Melcarte, Mars with his symbol of the vulture. He is Pharaoh Senusret III, French: Ousertesen Herodotus: Sesostris Diodorus Siculus: Sesoösis. Herodotus tells of Sesostris making an expedition north into the region of The Black Sea, the same area to which Hercules and the Argonauts went on their Quest for the Golden Fleece. It is remarkable that we find Hercules and Elvis in Egyptian history and in the history of the Biblical patriarch Joseph. How is it that Elvis modifies the Jewish Levi? (Phoenix, `Aloess') (Green, `Agelaus')

The dating of Joseph as ruler of Egypt has proved true, from a great many considerations already presented, including the most remarkable lunar alignments from the Friday, Nissan 15, 1923 BCE, to a Friday, Nissan 15, 1493 BCE, 430 years later. From 1923 BCE to the end of WWI in 1918 CE, were 3840 years, measuring from spring of the former to autumn of the latter, remembering also that there is no zero year (we subtract 1):

1923 + 1918 - 1 = 3840 = 28 × 3 × 5

In the number 3840 there are thus 8 factors of 2, one factor of 3, and one factor of 5-- thus, 3840 is a powerful number. This further confirms the chronology of the Greenealogy, but we might be wise to continue refining our understanding too. In this article Moses ~ Drawn Out, we have examined a timeline based on lunar calculations and compared it with an ancient Bible text, finding the things we already presented. In faith they agree sufficiently, until we come upon better. This means that the Greenealogy is now established, is true. The authority of Scripture has been found to be incorrupted.

Left: Thomas Liddell, Founder and Principal of Queen's University, Kingston, Ontario, Canada (Queen's College 1841-1846) (b. October 18, 1800; d. June 11, 1880, reproduction from Wikipedia, `Thomas Liddell')

The number 41 has been discussed above with respect to a few of its attributes, as well as its historical significance in the life of Moses, and bearing on Israel's wilderness years. Upon the calendar years ending in “41” we touched. Holy Roman Emperor Joseph II was born Mar 13, 1741, he being of the House of Hapsburg-Lorraine, descended from a Hapsburg Holy Roman Emperor as the second great grandson of Ferdinand III, who was born Jul 13, 1608 CE, in Graz, Austria, husband of Maria Anna of Austria or Spain, and father of Eleonor the Queen of Poland who married Charles V, the Duke of Lorraine. Further on this aspect of the number 41, the year 1841 CE is significant to each co-author, Anne Rutledge and Ward Green. Ward attended Queen's University in Kingston, Ontario, which school was founded by preacher Thomas Liddell, Oct 16, 1841. Anne's grandmother, Elizabeth Ann Rutledge (née Welsh), was born Dec 07, 1841 CE, all of 82 years and 39 days before Anne's own birth Jan 14, 1924, the number 82 being twice 41. The birth of Elizabeth is but 100 years before Japan made an attack on Pearl Harbor, Hawaii, during the second World War. (Honouring Number 41) (Wikipedia, `Ferdinand III, Holy Roman Emperor') (Wikipedia, `Eleonor of Austria, Queen of Poland') (Wikipedia, `Charles V, Duke of Lorraine') (Wikipedia, `Leopold, Duke of Lorraine') (Wikipedia, `Francis I, Holy Roman Emperor') (Wikipedia, `Joseph II, Holy Roman Emperor') (Wikipedia, `Thomas Liddell')

The authors would both like to thank you all for reading the article, for your encouragement, and to congratulate all the winners and inspiring storymakers in the 2010 world to date.

2010 Golf 2010 Event Winner Defender 2009 Jan 10Kapalua, HI Geoff Ogilvie Geoff Ogilvie Jan 11 Jan 17Honolulu, HI Ryan Palmer Zach Johnson Jan 18 Jan 25Bob Hope Classic, CA Bill Haas1 Pat Perez† Jan 25 Feb Jan 31San Diego, CA Ben Crane Nick Watney 08 Feb Feb Pacific Palisades, CA Steve Stricker Phil Mickelson 07 22 Feb Feb Pebble Beach Pro-Am, CA Dustin Johnson 2 14 Dustin Johnson 15 Feb WGC Match Play Ian Poulter Geoff Ogilvie Mar 01 21 Feb Cameron Cancún, Mexico Mark Wilson Mar 01 21 Beckman Feb Feb Phoenix Open, AZ Hunter Mahan Kenny Perry 28 01 Mar Palm Beach Gardens, FL Camilo Villegas Yang Yong-eun Mar 08 07 Mar WGC Stroke Play, FL Ernie Els Phil Mickelson Mar 15 14 Mar Puerto Rico Open, PR Derek Lamely3 Michael Bradley Mar 15 15 Mar Palm Harbor, FL Jim Furyk Retief Goosen Mar 22 21 Mar Arnold Palmer Invitational, Ernie Els4 Tiger Woods Mar 29 29 FL Brittany Apr 04Dinah Shore, CA Yani Tseng Apr 05 Lincicome Apr 04Houston Open, TX Anthony Kim Paul Casey Apr 05 Apr 11The Masters, Augusta, GA Phil Mickelson Ángel Cabrera Apr 12 Apr 18Heritage, Hilton Head, SC Jim Furyk Brian Gay Apr 19 Apr 25New Orleans, LA Jason Bohn Jerry Kelly Apr 26 May May Charlotte, NC Rory McIlroy Sean O'Hair 02 03 May May The Players, FL Tim Clark Henrik Stenson 09 10 May Texas Open, San Antonio, May Adam Scott Zach Johnson 16 TX 17 May May Byron Nelson, Irving, TX Jason Day Rory Sabbatini 23 24 May May Senior PGA Tom Lehman Michael Allen 30 24 May May Colonial CC, Fort Worth, TX Zach Johnson Steve Stricker 30 31 Jun 06The Memorial, Dublin, OH Justin Rose Tiger Woods Jun 07 St. Jude Classic, Memphis, Jun 13 Lee Westwood Brian Gay Jun 14 TN Graeme Jun 20US Open Lucas Glover5 Jun 22 McDowell Jun 27LPGA Cristie Kerr Anna Nordqvist Jun 14 Jun 27Greater Hartford Open, CT Bubba Watson Kenny Perry Jun 28 Jul 04 Newtown Square, PA Justin Rose Tiger Woods Jul 05 Jul 11 US Women's Open Paula Creamer Eun-Hee Ji Jul 12 Jul 11 Silvis, IL Steve Stricker†† Steve Stricker Jul 12 Aug Jul 18 Reno-Tahoe Open Matt Bettencourt John Rollins 09 Louis Jul 18 139th Open Stewart Cink Jul 19 Ooosthuizen Jul 25 Women's Masters Jihai Shin Ai Miyazato Jul 26 Jul 25 Senior Open Bernhard Langer Loren Roberts Jul 26 Jul 25 Canadian Open Carl Pettersson Nathan Green6 Jul 27 Aug Catriona Aug Women's British Open Yani Tseng 01 Matthew 02 Aug Aug US Senior Open Bernhard Langer Fred Funk 01 02 Aug Greenbrier Classic, WV ‡ G - 01 Stuart Appleby Snead Story Aug Aug WGC Stroke Play, OH Hunter Mahan Tiger Woods 08 09 Aug Aug PGA Martin Kaymer Yang Yong-eun 15 16 Aug Aug The Tradition Fred Funk Mike Reid 22 23 Aug Aug Greater Greensboro Open ‡‡ Ryan Moore 22 Arjun Atwal 23 Aug Suzann Sep Canadian Women's Open Michelle Wie 29 Pettersen 06 Aug Aug Snoqualmie, WA Bernhard Langer Loren Roberts 29 30 Aug Aug Westchester Classic7 Matt Kuchar Heath Slocum 29 30 Sep Sep Seniors, Pebble Beach, CA Ted Schulz Jeff Sluman 05 06 Sep Sep Norton, MA7 Charley Hoffman Steve Stricker 06 07 Sep Sep NW Arkansas Women's Yani Tseng Jiyai Shin 12 13 Sep Songdo, South Korea8 Russ Cochran - - 12 Sep Sep Western Open7 Dustin Johnson Tiger Woods 12 13 Sep Sep PGA Tour Championship7 Jim Furyk Phil Mickelson 26 27 Oct 10 Senior Players Mark O'Meara Jay Haas Oct 04 Nov Francesco Nov WGC Stroke Play, China Phil Mickelson 07 Molinari 08 GSnead Story:

“1994—August; Sam Snead makes his last of his 35 holes in one by flying a 4 iron into the cup in front of a clubhouse full of guests enjoying Sunday brunch.”

Sam was 82 years old at the time, the quote being from Golf History at The Greenbrier. Mr. Samuel Jackson Snead won 82 PGA Tour events, 9 more than Mr. Jack Nicklaus (founder of the Memorial Tournament), who won 73. †2009 was the 50th anniversary of the Bob Hope Classic ††During the 2010 John Deere Classic, Paul Goydos shot a 59 in the first round. ‡Stuart Appleby shot a 59 on Sunday to win the 2010 Greenbrier Classic by one shot ‡‡Arjun Atwal played his way into the 2010 Greater Greensboro Open the Monday prior:

Arjun's was the first PGA Tour victory by a Monday qualifier in 23 years, 11 months, 13 days, after Fred Wadsworth won the PGA Tour's Southern Open Oct 5, 1986 as a Monday qualifier. The 1986 Southern Open was held at Green Island CC in Columbus, Georgia.

1The Bob Hope is a 90-hole event, and had a weather-delayed Monday finish in 2010 2The 2009 Pebble Beach Pro-Am was shortened to 54 holes with a Sunday finish 3It was a rain-delayed Monday finish for the 2010 Puerto Rico Open 4The 2010 Arnold Palmer Invitational-- weather-delayed for a Monday conclusion 5There was a rain-delayed Monday finish for the 2009 US Open 6In the 2009 Canadian Open, the finish was postponed until Monday by rain 7PGA Tour Playoffs 8The 2010 Songdo Championship was the first time a Champions Tour event has been held in Asia