Summer Sunday Evening #1 First Baptist Church 262-334-9211 Sunday June 14, 2020 2300 South Main St. West Bend, WI

Walking in the Footsteps of the Bible The Beginnings Following the Origins and Travels of the Patriarchs

The Purpose of This Series Often modern Christians come to their Bible study time with the idea “just tell me how to fix my problem and what to do different, but don’t bog me down with the extra infor- mation that doesn’t matter to me.” Certainly, the goal of all Bible study should be the application of truth, leading to a transformed mind and actions. But in our instant- gratification “consumer” mentality, we greatly miss out when we don’t take the time to appreciate the richness of the context that Scripture was written in. When we do this, we can stunt our understanding and hinder our ability to more accurately interpret the truths recorded. God has inspired all Scripture, so it is a worthwhile pursuit to take the time and effort to understand it. What you learn today is growing your foundation of faith and understanding of what you learn tomorrow.

It is my desire that after we have spent the next several weeks together:

1. Your appreciation would grow for the critical role that archaeology, cultural practices and geography has in understanding the rich context behind Bible passages.

2. Your confidence in the truthfulness of Scripture will increase as you grow in the awareness that the Bible is rooted in reality of history and the actual locations.

3. You will no longer be intimidated with names of places and people groups when you encounter them in your Bible reading, but will be familiar with them, remembering their significance.

4. Your understanding of the Scripture will increase and your spiritual life will grow as we spend time overviewing the Bible and apply- ing the principles found in the ex- amples we use.

5. You will share the information and insights gleaned from this study with others and be better equipped to an- swer questions (or refute mis- conceptions) about the Bible. Can you locate the land of ?

Taught by Pastor Hinz * 262-224-2114* [email protected] Locating the Garden of Eden (Genesis 1-3)

 Linguistic evidence for identifying Eden suggests that Eden should be located in a relatively fertile segment of the steppe land in or near . (Akkadian/Sumerian “edinu” = steppe land, Ugaritic/Aramaic “‘dn” = fertile/well watered, Akkadian/Aramean = lavish abun- dance)  The Bible (written from the perspective of the land of ) says that the location is in the east (Gen. 2:8) which points in the direction of Mesopotamia.  It is described as a garden (2:15) where there was a river (2:10) and streams/springs to water the ground (2:6).  The text records that four rivers intersected at the Garden of Eden: - Two of the rivers, the Tigris and Euphrates are known to have coursed through Mesopotamia and are still identified by those same names today, being the two main rivers that travel south -east, watering the Fertile Crescent, emptying into the Persian Gulf. (In the Hebrew text, the Tigris is Hiddekel, meaning “rapid.”) - Two of the other rivers mentioned, the Pishon and Gihon are not easily identifiable. They are not mentioned together in any other ancient literature we have yet uncovered and the words themselves suggest that they may be descriptions of a river’s movement from which the river’s name became associated (Pishon means “to cascade/gush” and Gihon means “to bub- ble/percolate”). The text says the Gihon flows through/around the whole land of Cush and the Pishon flows through/ around the whole land of Havilah (the name of one of Cush’s son’s).  “Gold and bdellim” (Gen. 2:12) doesn’t easily aid in locating the garden, for gold was common throughout much of Mesopotamia and not isolated to a particular region. There is much discus- sion about the translation and identity of “bdellium” or “onyx.” It may possibly refer to the lapis lazuli which, in this area, the only source is Afghanistan, supporting the view that the Garden is in the southeastern most part of Mesopotamia. Noah’s Ark & Mt. Ararat (Genesis 5-9) Pg. 3 2516 B.C. (When Noah was 600 yrs old - Noah: 3116-2166 B.C.)

Often the first target of critics, the account of the flood account has been attacked as a fable. However in the 1960’s a man named Ron Wy- att claimed to have found significant physical evidence for the ark on a spur of Mount Ararat:

 The local villages in the region have a strong legend of the area being associated with Noah and the flood.  Local names retain wording associated with the ark, the flood and Noah’s family.  13 drogue-style enormous balance/anchor stones (up to 8 feet tall) with rope holes at the top have been found scattered in the region (with religiously significant historic carvings engraved).  A boat shaped, object is embedded in a mudflow about 12 miles south of Mt. Ararat. The length of the formation is exactly 300 Egyptian cubits in length.  Wyatt also claimed that planks of petrified wood with petrified tar/pitch between the wooden seams have been found. Ground Penetrating Radar scans reveal an organized framework pattern of iron. Metal plates and metal rivets were found at each joint. Animal dung, a petrified antler and a piece of cat hair were found in a core sample.  The site shows evidence of having been underwater: fossilized coral and sea shells are found in the area.  Historical references (Chaldean, Greek, Herod, Josephus) document that the site was accessible and visited.

Ken Ham’s Answers In Genesis organization (somewhat snarkily and poorly—in my opinion) re- futes Wyatt’s findings as unsubstantiated claims. See Dr. Andrew Snelling article Creation 14, No. 4, Sept. 1992 “Amazing ‘Ark’ Expose” answersingenesis.org/creationism/arguments-to-avoid/ special-report-amazing-ark-expose

Similar flood accounts are found all over the world (Greeks, Hindu, Chinese, Mexicans, Algon- quins, Hawaiian/Indonesians) where a man is warned by God(s) to build a ship to specific di- mensions. He rides out the storm and offers a sacrifice afterward.  Some flood accounts are coupled with the shortening of the human life span.  The Epic of records that pitch was ISRAEL used to waterproof the boat, mentions 7days, a seed of all living creatures and his family and relations were on the boat, a dove and raven were sent out, and a sacrifice was made after leaving the ark. The Table Nationsof (Genesis 10)

https://aschmann.net/BibleChronology/Genesis10.pdf The Scattering of Nations & Babel (Genesis 10-11) Pg. 5 This event occurred some time during Peleg’s life - 2416-2178 B.C. Following the flood, Noah’s ancestors journeyed south to a plain in the land of Shinar and set- tled there (the area 54 miles south of modern Baghdad). It seems that their intention was not to disperse and fill the earth as God had com- manded, but to localize, unify and enhance their glory by accomplishing a tower that would “reach into heaven” and make for them- selves a name lest they be scattered.

There are some interesting historical references to the tower at Babel:  Nebuchadnezzar wrote that the original tower had been built in antiquity: "A former king built the Temple of the Seven Lights of the Earth, but he did not complete its head. Since a remote time, people had abandoned it, without order expressing their words. Since that time earthquakes and lightning had dispersed its sun-dried clay; the bricks of the casing had split, and the earth of the interior had been scattered in heaps."  The Greek historian Herodotus (440 BC) later wrote of this ziggurat, which he called the "Temple of Zeus Belus", giv- ing an account of its vast dimensions.  The already decayed Great Ziggurat of Babylon was finally destroyed by in an attempt to rebuild it. He managed to move the tiles of the tower to another location, but his death stopped the reconstruction. Since then only the base remains, but it is visible from Google Earth, which places its location at 32.5362583°N 44.4208252°E just south of Baghdad.

Later City of Babylon

Tower of Babel Foundations

1. Names by Which the City Was Known: ’s Background - Pagan & (Genesis 11) (Abraham: 2166-1991 B.C.) Gen 11:31 took Abram his son, and the son of Haran, his grandson, and Sarai his daugh- ter-in-law, his son Abram's wife; and they went out together from Ur of the Chaldeans in order to enter the land of Canaan; and they went as far as Haran, and settled there.

The early home of Abraham, mentioned in Genesis 11:28, 31; 15:7; and in Nehemiah 9:7 is “Ur of the Chaldeans. There is some dispute about the location of Ur. A Sumerian city named Ur dating to Abraham’s time has been found with spectacular archaeological finds fitting well with the cultural references in the Biblical account. Others focus on the reference to “of the Chaldeans” and point to a northern location.

Regardless, both sites and Haran were prime centers for moon-cult worship. In fact a form of moon- cult religion is clearly attested to in patriarchal ancestry: the names of Terah (yareah “moon”), La- ban (“white”), Milcah (“queen”), and Sarai (“princess”) may all be related to the worship of the moon. The principle deity worshiped at Ur was the moon god Nanna(r) also known in Akkadian as Sin.

Joshua refers to Abraham as having served other gods beyond the river (Josh. 24:2). Thus, we can be certain that Abram and his family were previ- ously worship- pers of Sin/ Nanna, to whom God revealed Himself and called Abram out

from.

moon moon god Nanna(r) Nanna(r) the Abraham’s Journey From Haran Through Canaan (Genesis 12-13) 2091-2081 B.C. (Abraham: 2166-1991 B.C.) Terah initiated the move from Ur to Haran (And Terah took his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram's wife, and they went out with them from Ur of the Chaldeans to go to the land of Canaan; and they came to Haran and dwelt there. Gen 11:31). (Haran, Terah’s son died, leaving Lot as his heir. Was this city named in his honor?)

His decision to leave Ur might have been due to political and cultural upheavals in caused by the Guti con- quest. Regardless, it was the supernatural conversation that God initiated with Abram in 12:1-3 (2091BC) that caused Abraham to leave his country and relatives and set out for Canaan. Abram took God at His word and exercised simple faith (see map on next page).

Once Abraham entered the land he stopped at Shechem at the oak of Moreh (Gen 12:6). The text notes that the Canaanites were in the land. In conjunction with this fact, the Lord appeared to Abram and confirmed that He would give this land to Abram’s descendants. This was just the encouragement he needed to continue forward.

His next stop was to Bethel; actually east of Bethel, west of Ai, where he built another altar to the Lord and “called upon the name of the Lord.” Abraham’s worship was that of proclaiming the name of the Lord (making Him famous) in Canaan. A connection could be seen how God promised to make Abram’s name great and how that is contrasted with the Shinarites who were trying to make a name for themselves (11:4) at Babel.

Abram then journeyed on to the Negev (“dry” or “south”) where there was another threat - a famine. (2091 BC) That prompted Abram to travel down to Egypt where the gives dependable water to the land. This is where Abram was moti- vated out of fear to lie about his wife’s identity. God’s striking with great plagues be- cause of Sarai was a clear indica- tion to both of them that God was protecting them but showed that God wanted them in Canaan, not Egypt. [It is likely this phar- aoh is Wahkare Achthoes III (ca. 2120-2070) of Dynasty 10 who composed a document giving advice against the “treachery of the Asiatics.”] Significance of the al- Significance of the trees: tars Abram built: A terebinth tree (also translated “oak”) was often used for idol In the Ancient Near worship (Hos. 4:13) or a place where oracles were declared by East, the building of an Canaanite priests or the tree itself. Here, “Moreh” in Hebrew altar (and the sub- means “teacher.” It may describe this place as some ancient sequential sacrifice upon shrine where instruction was given. it) were ways for a per- This is an indication son to express gratitude that Abram, while and devotion to a deity. traveling through an alien territory is “innocently” (ignora ntly) practicing worshipping God using the means that had been handed down from his pa- gan culture.

Mt. Ararat

Ur (Chaldean)

Haran

Babel in Shinar

Shechem Ur (Summerian) Bethel Hebron (Mamre) Negev Abraham Separates From Lot (Genesis 13) Pg. 9 Sometime between 2090-2081 B.C. (Abraham: 2166-1991 B.C.) Upon returning to the land (following the famine) Abram dwelt in the Negev up to Looking east toward the Jordan Valley Bethel/Ai where in Bethel he again called on the name of the Lord.

Lot had been along the journey with Abram and Sarai this whole time. He too had flocks and herds and tents. According to Gen. 13:6, upon their return it was clear that the land could not sustain them (indicating the famine was still occurring). Because the strife be- tween their herdsmen was so strong Abram suggested they separate, allowing Lot to choose the land to their east (the Jordan Val- ley) or west (the Hill Country/Shephelah). They were at Bethel on the Central Ridge during this discussion.

Apparently the geological forces at play during the destruction of Sodom and Gomorrah changed something with the flow of water into and around the Dead Sea area, for the texts says “it was well watered everywhere (this was before the Lord destroyed Sodom and Gomorrah) like the garden of the Lord, like the land of Egypt as you go to Zoar” (Gen. 13:10).

Lot naturally chose for himself all the valley of the Jordan and Abram settled in the land of Ca- naan. The striking thing about Lot’s decision is that he settled Looking west toward the Hill Country in the cities of the valley and moved his tents as far as Sodom - a city that was characterized for its wickedness (the Bible uses the term “wicked exceedingly” and “sinners against the Lord”). While Lot has only been recently introduced to God and taken out of his paganism, his exposure to God and the conscience within him should have testified that he did not belong in this city.

God spoke to Abram following the separation from Lot, remind- ing him yet again of his promise to give him the land and make him a great nation. He commanded Abram to walk about the land to survey this gift from God. Abram moves his tent and dwells in Hebron by the oaks of Mamre and built another altar to the Lord. MAMRE (Heb. mamre’, strength). A place nearby Hebron where oak trees grew. Mamre was the name of one of the three Amorite chiefs who joined forces with Abram in pursuit of Che- dorlaomer in Gen. 14. This place derived its name from the Amorite who lived there. The burial cave in the field of Machpe- lah is described as located before Mamre (23:17, 19; 25:9; 35:27; 49:30; 50:13). The War of the Kings of the East (Genesis 14) Pg. 10 Sometime between 2090-2081 B.C. (Abraham: 2166-1991 B.C.) Up to this point, the narrative of the Scripture has given biographical personal accounts without much indication of the larger international scene. However in Gen. 14 Abram encounters kings and chieftains who are not only named, but whose territories and military associations are spelled out in detail, demonstrat- ing great historical credi- bility (even though the kings of the east cannot be yet identified with extra biblical sources). [Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of , and Tidal king of Goiim]

After twelve years of submission to this coali- tion of kings of the east, the cities of the Dead Sea rebelled. Conse- quently the eastern kings returned, put down the rebellion and took prison- ers and booty.

When Abram learned that his nephew Lot was among the prisoners, he, 318 trained men and some local allies (Mamre, Eshcol, and Aner) chased and finally overtook the enemy at Hobah, north of Damascus. We can as- sume that his Amorite neighbors also took their troops which could have totaled in a combined army of thousands.

As Abram returned with the kings of the Rift Val- ley, Melchizedek, king of Salem (the Jebusite city later to be known as Jeru- salem) and priest of God Most High came out to greet him with bread and wine. Abram gave him a tenth of all of his spoils of war.

Abram’s leadership to rescue and execute judg- ment in this new territory Sodom, Gomorrah, Admah, Zoar, and Zeboiim (Gen. 18-19) 2067 B.C. (Abraham: 2166-1991 B.C.) Recorded in Genesis 18, the Lord with three angels visits Abram at Mamre/ Hebron to Bab edh-Dhra confirm that he (Sodom?) would have a child in his old age. As they were departing, and Abraham walked with them to send them off, the Lord confided in Abraham about the sin of Sodom and Gomorrah and his plan to destroy it.

The three angels came to Sodom and encountered Lot who was sitting in the city gate (a position of influence), who Numeira (Gomorrah?) was very hospitable to them. These angels told Lot and his family of their mission to destroy the city and that Lot must flee to the mountains. After some bargaining, Lot con- vinced them to allow him to go to the small town of Zoar.

Upon Lot’s arrival in Zoar, God rained brimstone and fire from heaven and overthrew Sodom and Gomorrah, all the es-Safi inhabitants, the valley and what grew on the ground. Lot’s (Zoar) wife, who was behind him, looked back and was judged by becoming a pillar of salt. This region is on the edge of two major tectonic plates, which has evidences of strong vol- canic activity (balls of bitumen and sulfur, pits of tar, and igneous rock).

The next morning, Abraham from Mamre/Hebron could see the smoke of the land ascending from the valley. The text indicates that because of God’s con- sideration for Abraham, Lot was spared.

For years critics have supposed the Bible’s account of Sodom and Gomorrah to be merely a legend. Yet the OT , Jesus and Apostles refer to the destruc- tion of Sodom as fact (Deut. 29:23, Isa. 13:19, Jer. 49:18; Matt. 10:15, 2Pet. 2:6, Jude 1:7).

Genesis 14:3 gives these cities location as in the Valley of Siddim/Salt Sea. In 1960’s and 70’s archaeologists revealed on the east side of the Dead Sea five ancient cities along five of the six gullies (“wadis”) which were occupied during the early (when Abraham lived). Grave sites showed significant occu- pation.

A massive fire had destroyed four of the cities, burying them all under a lay of ash several feet thick (up to 7ft in some areas) and the charred remains of roofs, posts and bricks showed exposure to intense heat. Fire began on the roofs of these buildings, which is consistent with the biblical account that fire rained down from heaven. Each of the cities had been abandoned at the same time. During this period doors were heavy as internal city security was weak (Gen. 19:9). Many archaeologists believe Bab ed-Drha (northernmost) is Sodom, Numeria is Gomorrah and es-Safi is Zoar. Abraham in Gerar & Beersheba (Genesis 20-22) 2066 B.C. (Abraham: 2166-1991 B.C.) Following the destruction of the cities of the valley, Abraham journeyed from Hebron toward the Negev and settled between Kadesh and Shur and then moved to Gerar. Once again Abra- ham lied about the identity of his old, but attractive wife to Abimelech king of Gerar (25 years after being kicked out of Egypt for the same act).

Once again, God intervened and revealed the treachery to Abimelech who confronted Abraham and then showed unbelievable grace to Abraham by giving him sheep, oxen, servants, 1000 silver coins and offered that Abraham may settle wherever he pleased in Abimelech’s land.

Sarah then conceived, bore and then drove out after an incident with who was mocking. Hagar and Ishmael wandered in the wilderness of Beersheba. They were out of water and ready to die when God stepped in and encouraged Hagar and revealed a well of water. Ishmael grew up further south in the wilderness of Paran.

Meanwhile, Abraham had a dispute with Abimelech over the ownership of wells. They resolved it by making an oath, and Abraham claimed one he dug and called it Beershe- ,” (“well of seven/seven-fold oath” referring to the seven ewe lambs Abraham gave Abimelech as a sign of the covenant) then plant- ed a tamarisk tree there, calling on the name of the Lord, sojourning there in the land of the Philistines for many days.

Beersheba was a sacred shrine. "Abraham planted a tamarisk tree in Beer-sheba, The site of the well at Beersheba and called there on the name of Yahweh, the Ev- erlasting God" Ge (Ge 21:33). Theophanies oc- curred there to Hagar (Ge 21:17), to Isaac (Ge Following this, God tested Abraham by having 26:24), to (Ge 46:2), and to Elijah (1Ki him travel up to the land of Moriah (Jerusalem) 19:5). By Amos (Am 5:5) it is classed with Bethel to offer Isaac, his beloved promised child as a and Gilgal as one of the rival shrines to the pure sacrifice to him. Abraham passed this test and worship of Yahweh, and in another place (Am God congratulated him with a hearty restate- 8:14) he writes "They shall fall, and never rise up ment of the covenant He originally made with again," who sware, "As the way (i.e. cult) of Beer- Abraham. After this he returned to Beersheba. sheba liveth." The two unworthy sons of Samuel were Judges in Beersheba (1Sa 8:2) and Zibiah, mother of King Jehoash, was born there (2Ki 12:1; 2Ch 24:1). Isaac’s Life (Genesis 21-35) Pg. 13 (Born 2066 B.C., Died1886 B.C.) asdf

Texts written in the often shed light on customs mentioned in the Bible and confirm that what is rec- orded in the Scriptures was a com- mon practice during the era in which it was written.

One such example are the tablets found in Nuzi (50 miles southeast of Asshur in Assyria) which record matters such as inheritance and property rights, slavery and adoption. When Abram protests that he has no heir from which an “innumerable seed” would come, since he had no heir except his servant Eleazar of Damascus. The Nuzi tablets rec- ord a parallel custom to this very situation: a slave could become the heir of a childless couple by being adopted by them.

Another example is Sarai’s barrenness and the steps she took to ensure offspring in spite of it (16:1-6): she of- fered her slave girl Hagar to Abram as a surrogate moth- er, and the child of that union, Ishmael was regarded as Abram and Sarai’s son. This custom is also paralleled by the Nuzi texts and other earlier documents.

Three years after ’s death when Isaac was close to forty years old (2026 BC), Abraham was eager to have Isaac marry within the clan and sought for a bride back in the city of Nahor (named after his brother). Rebekah bore Isaac twin sons twenty years later fulfilling the promise given to Abraham sixty years before (just fif- teen years before his death at age 175 in 1991BC). Taken from Bill Jacob’s Life (Genesis 25-49) Schlegel’s Satellite (Born 2006 BC, Died 1859 B.C.) Bible Atlas Map 2-3

After tricking his father Isaac, for his twin brother ’s birthright blessing, Jacob departed from Beer- sheba in the south travel- ing north along the Way of the Patriarchs road.

When he stopped for the night north of Jebus (Jerusalem) he had a dream seeing angels as- cending and descending on a ladder connecting heaven and earth. The Lord promised Jacob de- scendents, land and bless- ings upon the nations through him (Gen. 28:13- 14; 22:17-18, 26:3-4). Jacob called the place Bethel “house of God.”

In Padan-Aram (modern Syria-Turkey boarder) Jacob served his uncle for 20 years (Ge. 29 -30) where God multiplied his family and posses- sions, returning to the Promised Land with two wives, two concubines, 12 children and a host of livestock. ’s Life (Genesis {30, 33} 37-50) Pg. 15 (Born 1916 BC, Died 1806 B.C.) Joesph’s whole life span was contemporaneous with the The magnificent Twelfth Dynasty of the Middle Kingdom of Ammenemes I 1991-1962 Egypt (1991-1786BC): I 1971-1928 Ammenemes II 1929-1895 1916 BC Joseph was Born Sesostris II 1897-1878 1899 BC Sold & Brought to Egypt: Sesostris III 1878-1843 Joseph came to Egypt during the reign of Ammenemes II Ammenemes III 1842-1797 (1929-1895) whose peaceful reign was characterized as Ammenemes IV 1798-1790 having an improved agricultural and economic life, foster- 1789-1786 ing close relationships with western Asia. Joseph would not have been unwelcome on the basis of his ethnic background.

1889 BC The Prison Years: Joseph’s imprisonment would have oc- curred under Sesostris II (“Khakheperre Senusret II” 1897-1878) about a decade after his arrival in Egypt. It was Sesostris whose dreams he inter- preted and whom he served as a high government official. He had favor- able dealings with Semitic peoples and employed great numbers of Asi- Sesostris II atic slaves and mercenaries. Under his reign there were massive land reclamation and flood control projects undertaken . A princi- ple feature of these was a canal dug to connect the Fayyum Basin with the Nile, a canal whose ruins to this very day bear the name Bahr Yusef (“River of Joseph”).

1886-1879 BC The Abundant Years: The biblical text reveals that the predicted seven-year famine was preceded by a seven-year period of abundant harvests. This obviously began immediately “Canal of Joseph” upon Joseph's release from prison and continued for the next seven years (1886-1879). Although one dare not unduly press the point because of the inexactness of , one cannot help but note that, given the system followed here, Sesostris II died precisely at the end of the period of prosperity and his successor Sesotris III (1878-1843) inaugurated his reign coincidentally with the period of the famine.

1879-1872 BC The Famine Years: Sesostris III was likely the ruler who invited Jacob and his sons to settle in the Eastern Delta, the garden spot of . Sesostris III dealt with a problem of local powers asserting their force by dividing the land in three parts, or “departments,” each headed by an official known as a “reporter.” The reporters in turn were under the , in effect the prime minister. This fits the political authority structure described in Gen. 47 and the manner in which Egypt dealt with the famine. At the time of the famine, Joseph sold the grain that had been stored up in the years of plenty; before long he had accu- mulated all the money of the land into the treasury. He then accepted livestock as payment for grain; when the livestock were exhausted, he appropriated even the lands and the people themselves except for the properties of the priests. When all this was done, he gave the people seed Sesostris III and commanded that at harvest twenty percent of their crops should go to Pharaoh as tax and the rest they could keep for themselves. Thus Joseph enabled the king to control his people and land as perhaps never before. Such wise administration would also have fostered the development of the middle classes; and indeed, all kinds of artisans and tradespeople are well attested to precisely in the time of Sesostris III.

1806 BC Joseph died at age 110 toward the end of the reign of the last great king of the Twelfth Dynasty of the Middle Kingdom, Am- menemes III (1842-1797). Nothing is known of Joseph during this time, but Ammenemes was busily engage in exploitation of the Sinai tur- quoise mines, in continued reclamation of the Fayyum (a lush oasis 50 miles south of Cairo created by the Nile) and in ambitious building programs. He enjoyed widespread influence, but with his death the mighty Middle Kingdom entered its last days. Taken from Eugene Merrill Kingdom of Priests pgs. 66-70. Ammenemes III Joseph’s Life (Genesis {30, 33} 37-50) (Born 1916 BC, Died 1806 B.C.)