Chap. 6 - The Long Day of Joshua and Six Other Catastrophes; LDOJ; PattenLDOJ

THE RESONANT ORBIT MODEL suggests that we should look for ancient catastrophes or threatening conditions every 54 years or every 108 years. Interestingly, they did occur, apparently exactly on the 108-year schedule. The five holocausts, cyclic catastrophes, each successively 108 years earlier, are as follows with our suggested dating:

The two Davidic Catastrophes of 1025 B.C. and 972 B.C. are contemporary with Homer, author of the Iliad, a poetic saga describing events surrounding the Trojan War. It is concerned with military conquest, but also it is mixed with concern about cosmic warfare. A study of the relationship between Greek history and Hebrew history of this era would be beneficial. (Such will be presented in a future publication by geographer and historian Charles McDowell. )

The Elijahic Catastrophe

864 B. C.

This minor catastrophe is minor indeed, yet not without significance. Some meteoritic activity occurred. Little earthquake activity occurred by ancient standards. (It would be great by contemporary standards.) Mars passed over the Earth-Moon system, perhaps as distant as 200,000 miles. How much fire and brimstone fell is difficult to judge from the abbreviated Biblical record. However, that some did fall is significant, and what day of the month and the year is equally significant. Its dating bears on the faithfulness or reliability of the 108 year cycle of conjunctions we have analyzed and described.

The first description is by the cosmologist Isaiah, who recalled two of the most recent astronomical threats in order to project the great one coming in 701 B.C.

THE SETTING. Rather often in ancient history, two battling nations would tacitly arrange to have their military encounter on a day of expected cosmic visitation, concluding that the side which would be decimated was the one which the cosmic deities disfavored. This is seen in the literatures of several ancient nations. The confrontation in Palestine in 864 B.C., on the date of expected cosmic intervention, was not a military, but rather a theological confrontation. The political background of the time includes the reign of King Ahab and Queen Jezebel, a Phoenician princess and ardent idolater.³ The worship of Jehovah was being severely persecuted as Baal had become the favored deity of the establishment.

Under these conditions, the prophet Elijah suddenly appeared in Ahab's court and predicted a three-year drought.⁴ He predicted three years of drought as a judgment upon the land for their apostasies.⁵ Because of this unfavorable pronouncement, he was forced to flee the palace, in fact flee the land, and hide for his life.

The drought Elijah announced lasted from spring 867 B.C. to fall 864 B.C. At the end of this period, by appointment, a contest was scheduled between Elijah, the lone prophet of the Lord, and the apostate clergy of the land. These were 450 prophets and priests of Baal, sorcerers, who practiced incantations and sacrifices to their chief deity, Baal-Mars. The only one solitary spokesman for the faith in Jehovah was the bold, the hunted, the feared, and the dramatic Elijah.

Late October is the beginning of the rainy season for mid-latitude climates bordering on the western edge of oceans in the Northern Hemisphere. This is the so-called “Mediterranean” type of climate. This type of climate occurs in Southern Italy and Greece but is somewhat modified; it occurs in Morocco and California, and also in Western Australia, Central Chile and Southern Africa during the winter of the Southern Hemisphere. Autumn was the scheduled date for the onset of the rainy season in the land if there was to be rain. There had been litle or none in the years 867 B.C., 866 B.C. or 865 B.C., and the land was suffering famine conditions.

This confrontation occurred on the date of the expected passover of Mars. The prophets of Baal cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.⁶ They were persistent and incanted from midday until eventide, but nothing happened. Then Elijah took center stage. Without a word spoken, he gathered 12 stones, each symbolizing one of the 12 tribes of Israel.⁷ He prayed a recorded prayer of 63 words as it occurs in the King James translation (I Kings 18:36-37). Once again the scene was replete with drama:

This is the second description of the Elijahic Catastrophe, complementing Isaiah 9:1, It was no common fire caused by embers of burning cedar or olive wood. Dake observes:

Interestingly, when Palestine was experiencing eventide, Palestine was also turning its face from inner space toward outer space, where it would face the oncoming, onrushing planet and its blizzard of swarming meteors, asteroid-like debris. ⁹

This was a confrontation between two religious systems on a catastrophic date. Fire falling from heaven up to eventide on Mt. Carmel, apparently would symbolize that Baal-Mars and Ashtoreth-Venus were the controllers of the solar realm, and were in fact worshipped for such alleged powers. The Hebrews, rather, believed God to be the controller of all the luminaries in the solar system. The Hebrews, in fact, had a history of deliverance on these catastrophic days (the Long Day of Joshua and military battle, the Exodus Catastrophe and Egyptian servitude, Sodom-Gomorrah and institutional debauchery, Tower of Babel and internationalism, even the Flood Catastrophe and the survival of the Noachian family).

Interestingly, Elijah (ever bold and dramatic) after God had answered with fire from heaven, fire falling from above, fire hot enough to vaporize the water and melt the rocks, announced that the end of the drought was at hand. “Hurry home, people, or your dusty chariots and wagons will get stuck in the mud” is our paraphrase of Elijah's advice (I Kings 18:44) as a tiny cloud began to form on the western horizon, the harbinger of a driving rain.

THE DATING. Dating this catastrophe requires two dates, the day and month, and the year. Since mid-autumn is the only logical time in this climatic zone that droughts are ended (whether it be the normal half-year drought or an abnormal three-and-a-half year drought), a date of around late October is logical.

The second category of dating is the year of the event, one which combined the end of the drought with a close fly-by of the marauding planet. Biblical literature does not date this event. However, the context places it at around the middle of the reign of King Ahab. Ahab's reign extended from 874/873 B.C. to 853 B.C.¹⁰ The midpoint of this reign was circa 864 B.C. or 863 B.C. We date it at 864 B.C. by the resonant orbit model, with the 108-year average for time spans.

THE FIRE. The fire was not lighted by Elijah or any of his Mars-worshipping adversaries. The fire fell from the astronomical heavens. It was sufficiently hot to consume the sacrifice (a steer), the wood under the sacrifice, the water in a trench surrounding the wood, and reportedly even the stones, which must have melted. These were extremely hot meteoritic-type temperatures, not charcoal-type temperatures. It would be interesting to undertake an archaeological search on the sides of Mt. Carmel, for that meteorite may well exist today under the debris and soil of this lovely hill overlooking the Mediterranean Sea.¹¹

This catastrophe, a minor one, includes three of five conditions our model anticipates for a cosmic event:

Earthquakes and recorded celestial movements in the heavens are also a part of the rabbinic tradition concerning Elijah.¹²

The Greater Davidic Catastrophe

972 B. C.

THE DATING. This event occurred shortly after the last political event of David's illustrious career, and shortly before his death. Since David's death was in 971 B.C.,¹⁶ it is reasonable to assume this catastrophe to have been toward the end of the year 972 B.C. The year of this catastrophe was 972 B.C., just 108 years earlier than the Elijahic episode, and just 216 years earlier than the Joel-Amos holocaust.

The dating for the year (972 B.C.) is thus relatively easily established. The dating for the day and the month can only be ascertained from indirect evidence, as it was in the Elijahic Catastrophe. At the risk of being repetitious, we shall quote Dr. Charles McDowell's work as it will appear in a future publication:

David chose to undertake a census of the people before the expected cataclysm. A census would logically be completed in the months just preceding the expected calamity. Beyond this, we can only conclude that the ancients by tradition and by observation over the centuries knew that if a holocaust were coming, it would be on a 108-year or 54-year schedule. The text in I Samuel declares the pestilence occurred “even to the time appointed.” It was indeed on schedule.

By as early as 980 B.C., David felt impelled to build a temple to the glory of God, a monumental edifice. He was advised by the prophet Nathan that he should not, primarily because he was a man of war and had been involved in too many battles and too much blood shed. In addition to this primary reason for the delay in the construction of the temple, we note that the construction of such an edifice could take as much as ten to fifteen years. The delay in construction of this great edifice was not only proper due to David's background, but fortuitous with respect to the coming holocaust. A half-built temple would have been ruined by the 972 B.C. holocaust. Of comparable significance is a verse of scripture in I Kings describing the celestial serenity of Solomon's reign:

The import of this verse is lost in the King James translation. Ground for the temple was broken in 967 B.C., five years after the Davidic Catastrophe, four years after Solomon assumed the throne.

DEPOPULATION. During the Isaiahic Catastrophe, an estimated 5 to 10% of the population of Palestine that night was destroyed. The Joel-Amos Catastrophe destroyed an estimated 3 to 5%. The Greater Davidic Catastrophe is recorded as killing 70,000 men (not including women and children) in the united Israel, which may have had a population of nearly 4,000,000. The seventy thousand deaths are recorded as including the area “from Dan to Beersheba,” their counterpart for “from Maine to California,” the national boundaries. If Israel had a population of 1,400,000 men, the true casualty rate may have been close to 200,000 or 5% of the populace. There was a census to account for the living and the dead. (A comparable depopulation for the United States in 1973 would be 10,000,000 person in one day.) Depopulation occurred through four modes:

If this catastrophe claimed the lives of 5% of the populace, it can hardly be classified as a minor holocaust.

In the Elijahic Catastrophe, three of five major keys were observed indicating the nature and the timing of the catastrophe as one among the long, cyclic series. The literature (I Kings and I Chronicles) includes the following keys highlighting the astronomical nature of this Davidic catastrophe:

Our fifth category, severe earthquakes, is not mentioned specifically. However, since 70,000 men lost their lives in this one small section of our planet, unrecorded earthquake activity with associated collapsing structures is suspected.

Under such cosmic conditions, it is little wonder that the Hebrews were reluctant to start the temple until after “the appointed time” of cosmic disturbance. When they did build, huge quarried stones were carefully hewn and secured together with mortar, hopefully to make the structure earthquake-proof. (Fitting the stones together was a trade requiring the best of ancient skills.) Apparently the temple did last until the 756 B.C. episode. At that time, cracks allowing sunlight to come in developed during severe earthquake activity. That is, the temple stood without need of refurbishing for 211 years, from 967 B.C. to 756 B.C.

HOMER'S ILIAD. The Greater Davidic Catastrophe of 972 B.C. was the background for the staging time for launching a Greek attack on Troy. The catastrophic day in the year 972 B.C. must have been the issue behind Book I of the Iliad. Here, Calchus, ¹⁸ the son of Thestor, was the augur or seer “wisest of the augurs, who knew things past present and to come...” ¹⁹

The personal behavior of Agamemnon, one of the Greek rulers and generals, was also considered serious enough, potentially, to anger Apollo and his orbital movements. Thus the Greeks, seers and generals alike, felt they were facing difficult questions:

The balance of the account of conflict in the Iliad is in reality a double conflict, both quite casualty-ridden. One conflict is between the Earth-Moon system and Mars (Hera and Apollo/Ares, the bane of mortals, the marauding celestial, hardly controllable by father Zeus or by sister Venus-Aphrodite). The second conflict, going on simultaneously, was the marine assault across the Aegean Sea on the stronghold of Troy. Both conflicts caused many casualties.

This is the Troy which Heinrich Schliemann discovered in 1868, based on his insight that the geography of the Iliad had a solid core of truth.²² Up to and during Schliemann's time, the Iliad, along with the book of Joshua and others, had been classified as myths, as fairy tales, as folklore, by cynics, “superior” scholars, reacting out of the frame of reference of the nebular hypothesis. We doubt seriously that the Iliad can be really well-understood unless one realizes that there is also a solid core of truth in the cosmology of the Iliad as well as the geography contained therein.²³

The Lesser Davidic Catastrophe

Estimated 1025 B.C.

This catastrophe is considered more of a threatening condition than a genuine holocaust, more of a minor catastrophe. It is dated by the model, and evidence from Biblical sources is extremely limited.

David was born about 1041 B.C., and died at the age of 70 in 971 B.C. He was 18 years old when he met the giant, Goliath, on the field of battle and emerged, surprisingly, victorious. He was 15 or 16 years old during the close conjunction of 1024/25 B.C. David's cosmic description of what we think is this event occurs both in II Samuel 22:8-19 and Psalm 18:7-18.

This text contains (in abundance) three of the five categories of evidence for which we look concerning an astronomical catastrophe. They are:

The Samuelic Catastrophe

Estimated 1080 B.C.

This text, extremely brief in the Bible, is expanded in The Antiquities of the Jews by Josephus. His source material was much more abundant than ours; among his sources were Egyptian, Babylonian, and Phoenician literatures in addition to much more Hebrew source material.

Philistine armies like later Assyrian armies, were given over to the idea of confronting their enemy (Israel) on the date of expected cosmic intervention; “let the deities be involved in the decision of battle.” In 701 B.C. the Jews were facing the Assyrians; in 972 B.C. the Greeks were facing the Trojans; in 1080 B.C. the Hebrews were facing the Philistines; and in 1404 B.C. the Hebrews were facing the Canaanites in the decisive battle for the control of central Palestine.

Some destruction enveloped the Philistine forces; even more so, fear and panic caught them. The Jewish armies were quick to seize the advantage. According to our calculations, this holocaust was 324 years later (to the day) than the Long Day of Joshua in 1404 B.C. Thus the Samuelic Catastrophe was 324 years after the Long Day of Joshua, even as the Joel-Amos Catastrophe was just 324 years in the future.

The “stone of power” was a large, impressive meteorite, and it was selected, appropriately enough, for an historical monument.

That kind of monument occurs elsewhere on the Arabian peninsula. During one or another of these many cyclic catastrophes a meteorite fell in or near Mecca, for the black stone of Kaaba in Mecca is also a meteorite. In ancient times, it, too, fell from the sky, and became a holy thing to surrounding tribes. Later it was brought into the Islamic faith, an adoption from local cosmic lore. One ancient Arabian legend relates that it was brought down by the Archangel Gabriel, an archangel or celestial being sometimes considered a governor of the luminaries.

While Muslim pilgrims may travel thousands of miles to kiss the holy stone, it is also true, earlier, that the holy stone tumbled millions of miles orbiting through space before it finally arrived at Mecca. This is to say that the meteorite was a celestial pilgrim, in all likelihood a Mars-asteroid, once a part of the fragmented planet, Electra. It has found its current resting place in Mecca, probably two millennia before Mohammed was born.

THE DATING. There is no specific dating in extant literature for this catastrophe. It occurred while Samuel was still a young priest. The likely dates of Samuel's life are circa 1115 B.C. to 1015 B.C. Samuel was a young priest in the year 1080 B.C., our projected year of cosmic intervention. Any other particulars on dating have eluded these researchers.

Many comparisons could be drawn between Hebrew catastrophic literature of the Davidic era and Greek cosmic descriptions of the Homeric era. Two Homeric descriptions follow. The reader may want to compare them to previously-cited Hebrew texts:

On Schliemann's Archaeology

Schliemann, the great German pioneer of archaeology of 100 years ago, was sufficiently sure that Homer's Iliad was good history, and good geography, to undertake extensive archaeological diggings at his own personal expense. He had no foundation funds backing his expedition. He discovered the ancient site of Troy, and smuggled out gold and silver coins, masks, implements of war and so forth, which made even his most dubious critics respectful, if not envious. When he followed this coup by duplicating the feat at Mycenae (discovering in the process Agamemnon's mask) the critics folded their tents and joined, even led the enthusiasm for Schliemann's work.

Homer's cosmology was just as good, and just as important as was his geography, but today's scholars, laboring under the evolutionary-uniformitarian delusion, have been entirely unaware. The following observation well-describes Schliemann's unusual motivation for his history-moving (if not earth-shaking) theory and venture:

The Deborah Debacle

Estimated 1188 B.C.

According to a literal interpretation of the chronicles of Judges (which we favor), the theocracy under Barak and Deborah lasted 40 years (Judges 5:31), 1228 B.C. to 1188 B.C, The above cited brief reference indicates that celestial concerns were not dormant during the 12th century B.C.

SUMMARY

NOTES

Elijah's confrontation with the 450 astrologer-sorcerers, priests of Baal, occurred on Mt. Carmel overlooking the Mediterranean Sea, near the province of Zebulun, a province named after one of the twelve tribes of Israel. ↩︎
Isaiah apparently is pointing out, as a historian, that the catastrophe of 756 B.C. was more severe than the one of 864 B.C., and also that its disastrous effects were greater east of the Jordan River than west of it. ↩︎
Jezebel, daughter of a Phoenician king, was not merely an adopted queen, but was also co-regent, a position of authority not delegated to women in the Hebrew commonwealth. Israel was in the process of becoming virtually a Phoenician state. ↩︎
This was in accord with the constitutional prophecy for Israel in Leviticus 26: 18-20. ↩︎
This period coincides well with the 11-year cycle of sunspot activity which has been recognized since 1800. This more recently has been correlated with the migration of the center of mass of the Sun and its nine known planets which migrates as far as two radii outside the Sun's surface. We suspect a tide-causing line-up of Jupiter and Saturn occurred during this time, causing an unusual period of sunspot activity and period of magnetic storms on the Sun, which in turn affected the pattern of jet streams and weather patterns on Earth. ↩︎
I Kings 18:28. ↩︎
When Elijah called for 12 stones, it was a symbol of the 12 tribes of Israel which were formerly in one united country, but for the last 100 years had been under a divided condition with one capital in Jerusalem and one in Samaria. Northern Israel, with its capital at Samaria, had become virtu ally a vassal of Phoenicia economically, and culturally, that is it had become predominantly a pagan state. With this single symbol, and without a spoken word, Elijah was demonstrating that the paganized Samaria was functioning outside of the Divine will. It would be comparable to Lincoln as President referring to all the states as part of the union during the Civil War when such was a hope more than a reality. ↩︎
Finis Jennings Dake, Dake's Annotated Reference Bible, Atlanta: Dake Bible Sales, 1963, p. 383, commentary column. ↩︎
Talmudic tradition relates that Elijah prayed somewhat like Joshua's prayer, and for the same purpose, a sign from heaven and national deliverance. This, we believe, was 540 years (or five 108-year cycles) after the Long Day of Joshua. See Louis Ginzberg, The Legends of the Jews, Philadelphia: Jewish Publication Society of America, 1913, Vol. IV, p. 199.
Talmudic and Biblical literature alike indicate Elijah expected God to Speak through either the wind, earthquake or fire falling from heaven. Note that at least one occurred, the fire, and if Earth tremors occurred simultaneously, it would not be surprising in the slightest. ↩︎
Edwin R. Thiele, The Mysterious Numbers of the Hebrew Kings, Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1965, p. 205. ↩︎
Mt. Carmel early became sacred to both the worship of Jehovah and Baal. It is about 1800 feet high, and has been a favorite site for monasteries, especially for the Order of the Carmelites, founded in 1156 A.D. ↩︎
See Louis Ginzberg, op. cit., Vol. IV, pp. 219-220. ↩︎
“Pestilence” is from the Hebrew word deber, from the root dabar, and is elsewhere translated murrain, pestilence or plague. It is meteoritic, and more specific, it describes Mars-asteroids dumped on Earth “even to the time appointed.” (See II Samuel 24:15.) ↩︎
“Angel” is from the Hebrew word mal'ak meaning a deputy, or a messenger. ↩︎
“Sword” is from the Hebrew word chereb meaning a cutting instrument or a plunging instrument. The word usually describes an axe, dagger, knife, mattock or rapier. However, this is a celestial plunger, a sword of the Lord, being quite different than the sword of Ahab or Tiglath-Pileser, for example. it is probably a description of visible phenomena such as plunging meteorites associated with the catastrophe. ↩︎
Edwin R. Thiele, loc cit. Rehoboam assumed the throne upon the death of Solomon, who reigned 40 years, Thus Solomon's ascendancy was in 971 B.C., the year of David's death. ↩︎
Charles McDowell, ”A History of Middle East Catastrophes, 1500-972 B.C.”, Unpublished Manuscript. Dr. McDowell is chairman of the department geography and history, Cuyahoga Community College, Parma, Ohio. ↩︎
Calchus' Hebrew counterpart was the prophet Gad, concerned about David's census and the timing of the construction of the national temple. ↩︎
Homer, Iliad, Book I, p. 9. ↩︎
Homer, Iliad, Book I, pp. 8-9. Apollo is merely the Hellenized form of Baal or Bel. Intercultural flows of goods and ideas between Greece and Phoenicia were abundant during this era. ↩︎
Homer, Iliad, Book I, pp. 15-16. ↩︎
Reference is made to C. W. Ceram, Gods Graves and Scholars, New York: Alfred A. Knopf, Chapters IV and V, pp. 29 ff. and to the section on Schliemann on p. 169 of this volume. ↩︎
For an example of the celestial cosmology in the Iliad, we quote the following:

“Thus did the gods spur on both hosts to fight, and rouse fierce contention among themselves. The sire of gods and men thundered from heaven above, while from beneath Poseidon shook the vast earth, and bade the high hills tremble. The spurs and crests of many-fountained Ida quaked, as also the city of the Trojans and the ships of the Achaeans,... Such was the uproar as the gods came together into battle. Apollo with his arrows took his stand to face King Poseidon, while Athene took hers against the god of war; the archer-goddess Artemis with her golden arrows, sister of far-darting Apollo, stood to face Hera; Hermes, the lusty bringer of good luck, faced Leto.... The gods, then, were thus ranged against one another.”

The Iliad, op. cit., p. 310. Note and compare the description of Homer that the oceans were in tidal wave upheaval while the high hills trembled, the spurs and crests of Crete quaked. Moses, in Psalm 114 (describing an earlier but similar catastrophe) wrote that “the mountains skipped like rams, and the little hills like lambs.” He continues to also discuss oceanic upheaval, “What ailed thee, O thou sea, that thou fleddest? thou Jordan (Lake Menzelah) that thou wast driven back?”

Moses was observing near the Mediterranean Sea on the Suez Isthmus in 1447 B.C. whereas Homer was reporting from somewhere in the Aegean, perhaps from Crete, in 972 B.C., both being preoccupied with celestial events and physiographical effects on Earth. David observed the threatening condition in 1025 B.C. from an interior location (near Bethlehem) where no sea or ocean in upheaval was apparent, but where celestial and crustal disturbances were a concern, and his observations are quoted in the next section. ↩︎
Flavius Josephus, The Antiquities of the Jews, translated by William Whiston, Bridegport: M. Sherman, 1828, Book VI, Chapter II, section 2, p. 8. ↩︎
Flavius Josephus, loc. cit. ↩︎
Homer, Iliad, Book VIII, p. l16. ↩︎
Homer, Iliad, Book XX, p. 310. When Schliemann undertook his startling mission to discover Troy, the Turkish natives pointed him toward Hisslarik, the traditional site for the ancient city. Schiiemann, being too familiar with the Iliad, did not find the spring of Ida at Hisslarik and looked a few miles elsewhere. Schliemann's geographical insight was the difference between success and failure, and his attention to literary detail provided his basic geographical insight. ↩︎
“Stars” is from the Hebrew word kowkab, a blazing or rolling star, a shining star, a luminary, and we propose, a rotating planet such as Mars. ↩︎
“Courses” is from the Hebrew word mecillah, which Strong's Concordance translates as a viaduct, a staircase, a causeway, a course, a highway, a path, a terrace, and our belief is it could also be accurately translated “an orbit”, or “orbits”, paths of the luminaries. ↩︎

The Joel-Amos Catastrophe	October 25, 756 B.C.	(Case 2)
The Elijahic Catastrophe	October 25, 864 B.C.	(Case 2)
The Greater Davidic Catastrophe	October 25, 972 B.C.	(Case 2)
The Samuelic Catastrophe	October 25, 1080 B.C.	(Case 2)
The Deborah Debacle	October 25, 1188 B.C.	(Case 2)

Isaiahic	Date	March 20, 701 B.C.
Catastrophe	Distance	Mars estimated at 70,000 miles
Case One	Geometry	Mars passed north of ecliptic plane
	Pass	Mars fly-by on Earth's sunward-side
	Rotational Scheme	Palestine at mid-evening (perigee)

Joel-Amos	Date	October 25, 756 B.C.
Catastrophe	Distance	Mars estimated at 100,000 miles
Case Two	Geometry	Mars passed north of ecliptic plane
	Pass	Mars fly-by on Earth's sunward-side
	Rotational Scheme	Palestine at mid-afternoon (perigee)

Elijahic	Date	October 25, 864 B.C.
Catastrophe	Distance	Mars at 200,000 miles
Case Two	Geometry	Mars passed north of ecliptic plane
	Pass	Mars fly-by on Earth's sunward-side
	Rotational Scheme	Palestine at mid-evening (perigee)

Greater	Date	October 25, 972 B.C.
Davidic	Distance	Mars at 120,000 miles
Catastrophe	Geometry	Mars passed north of ecliptic plane
Case Two	Pass	Mars fly-by on Earth's sunward-side
	Rotational Scheme	Palestine at early afternoon (perigee)

Chapter VI

Catastrophes of the Davidic Era

864 B.C., 972 B.C., 1080 B.C. and 1188 B.C.