Continued: Chapter I-The Chronological Suspension Bridge
 

The second occurrence of the phrase appears in 5:1 and reads as follows: "This is the book of the generations of Adam." The word book inserted in our formula is of special importance. Some Hebrew scholars claim that its significance is "historical narrative," or "historical writings."¹ Delitzsch renders it, "finished writing."

With this understanding we see in our statement the claim that there was a book which gave the historical account of Adam and which was incorporated by Moses into Genesis, the-Book of Beginnings. Assuming for the moment that our formula has the same significance as in 2:4, we would say that it is here retrospective. With this interpretation of the phenomena we see that Moses by his declaration labels the material from 2:4-4:26 as that which was found in a book either written by Adam or in his possession.

The account which occurs in 2:4-4:26 records events which occurred in the lifetime of Adam because the history of the line of Cain is traced to the eighth generation. From chapter 4 we cannot tell how many years are covered by this history, but when we look in the fifth chapter and total the number of years that had passed at the birth of Methuselah, the eighth in the line of Seth, we learn that his birth year was 687 A.H. Since Adam lived 930 years, we see that the eighth generation had appeared on the scene in his lifetime. We may logically conclude, therefore, that the eighth generation of the line of Cain likewise was in the lifetime of Adam. Hence we conclude that everything that is found in 2:4-4:26 occurred in the lifetime of Adam.

Since Moses concluded this section with the statement, "This is the book of the generations (or historical account) of Adam," we logically maintain that this utterance is a summary of the section under discussion and that Adam by inspiration wrote this book or that it was written by some other and was in his possession. Hence Moses gives us the source of this material.

The next occurrence of our formula is found in 6:9 and appears as, "These are the generations of Noah." This third section of the book of Genesis begins with this statement, "In the day that God created man," (5:1) and extends through 6:8. This material consists of the genealogical table of Seth's line down to the five hundredth year of Noah. This statement is followed by one which speaks of the birth of his three sons--Shem, Ham, and Japheth (Gen 5:32). In 6:1-8 we have a description of the corrupt condition of the world in the days of Noah and God's decision to destroy man from the face of the ground. Therefore all the material in this section occurred in the lifetime of Noah. After giving us all this data (5:1-6:8), Moses informed us that what he presented in this section is that which was the historical account of Noah; i.e., that either Noah wrote this record or that it was in his possession.

The fourth section begins with 6:9b and extends to 9:29. This portion of the historical record is called "the generations of the sons of Noah, namely, of Shem, Ham, and Japheth" (Gen.10:1). In this portion of Scripture we have the account of the Flood, which was written by the sons of Noah or was in their possession. Everything in this section occurred in the lifetime of these men, as a reading of the account shows.

The fifth normal division consists of 10:1b-11:9. Here we have an account of the descendants of Shem, Ham, and Japheth after the Flood and of their multiplying and spreading over the whole earth. Genesis 10 has correctly been called "The Table of Nations." This portion of the Word is the chart and compass for the one who wishes to investigate the earliest civilization of the human race. Competent scholars who have followed archaeological discoveries in Bible lands have pronounced this chapter as being the key to the proper understanding of earth's earliest tribes and peoples. Two most important historical facts of the first magnitude are in this chapter simply alluded to or briefly mentioned: the existence of Sodom and Gomorrah² and the division of the original continent.³

The building of the tower of Babel, the design of which was to maintain the unity of the human race and to centralize its interest in one locality, evidently was prior to the division of the earth. Such is the logical necessity of the data which we have. This attempt at Babel seems to have been an effort to centralize human power in defiance toward the Almighty. This conclusion is drawn from the fact that the Lord frustrated the design of the promoters by confounding the speech of the race and by scattering it abroad throughout the earth. Therefore this confusion of tongues was prior to the division of the earth into continents. When one realizes these facts, he can understand how people originally reached the various continents and islands of the sea. They were on those portions of the original continent when the disaster which split it asunder occurred; hence they were marooned in their special sphere and continued to live there and propagate their species. What was true of the human race was also true of the animal kingdom.

In this connection we might notice another unusual phenomenon and find a reasonable, rational explanation for it. Everyone is acquainted with the fact that there are racial characteristics stamped indelibly upon the various ethnological groups. These cannot be predicated solely upon climatic conditions or upon the operation of the Mendelian ratio. How, then, account for them? My suggestion is that they are distinguishing marks which give evidence of the judgment from God the same as that which produced the various languages. The Biblical account states that God confounded the speech of the peoples at that time so that one could not understand the other; hence the work was frustrated. This was indeed a judgment of God upon them. Since He differentiated them by language, He could likewise and as easily distinguish them by these racial characteristics.

This portion of Genesis is attributed, according to 11:10, to Shem: "These are the generations of Shem." Shem was born in 1558 and lived for six hundred years; hence he died in 2158. The tenth chapter of Genesis brings us through the history of Shem to the sixth generation; namely, to the descendants of Joktan, the brother of Peleg, who was fifth in the line of Shem. Since after the Flood a new generation arose every thirty or thirty-five years, as we see from the genealogical tables in chapter 11, and since Peleg, the fifth in Seth's line was born in 1757, we see that the sixth generation, the last mentioned in the eleventh chapter of Genesis, arose during that eighteenth century; but Shem did not die until the twenty-second century. Everything in Genesis 10:1b-11:9 occurred within the lifetime of Shem; therefore, the expression, "These are the generations of Shem," means either that Shem was the author of this section or that it was written by some other and was in his possession.

The sixth division of the book consists of 11:10b-26. This is purely a genealogical table, without any narration whatsoever. It begins with the birth of Arpachshad in 1658 A.H. and runs to the birth of Abraham which we shall see occurred in the year 2008 A.H. In other words, it covers exactly 350 years. Without question Terah had access to genealogical records and facts. He also had the advantage of association, doubtless, with Shem whose life overlapped his by 150 years. Thus, humanly speaking, he had every opportunity possible to gain the exact information concerning this genealogical table which is attributed to him. It stops 75 years short of his death. In view of these facts there is no room for the gathering of floating legends or saga, as we are told by destructive critics.

The formula, "Now these are the generations of Terah," in this case, as in all others, simply means that Terah either was the writer or that it was composed by another and was in his possession.

The seventh section begins with 11:27b and extends to 25:12 and 19. In this portion Abraham occupies the prominent position on the stage and every thing revolves around him as its center. It ends with his death and burial by his two sons, Ishmael and Isaac. In 25:12 we have this statement, "Now these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham." In verse 19 this sentence appears, "And these are the generations of Isaac, Abraham's son." Here we have a situation somewhat different from that with which we have met heretofore. The history of the great patriarch and father of the Hebrew race is here terminated by the two statements just quoted. Though Abraham, throughout this section which we have under consideration, is the central figure, Ishmael and Isaac are indeed playing important roles. This passage begins with the record of the promise which God made to Abraham when he was 75 years of age (Gen. 12). Ishmael was born when his father was 86 (Gen. 16). Hence 11 years elapsed between the call of Abraham and the birth of Ishmael and 25 years before Isaac was born. Abraham lived to be 175 years of age (Gen. 25:7). The lives of Abraham and Ishmael coincided for 89 years. Since Ishmael lived to be 137 (Gen. 25:17), he outlived his father by 48 years. Isaac lived 180 years (Gen. 35:28). Since he was born when his father was 100, and the latter lived to be 175, their lives coincided for 75 years; hence Isaac outlived his father 105 years. Therefore, with the exception of the 11 years of the history prior to the birth of Ishmael, everything in this section of the book occurred in the lifetime of Ishmael and Isaac.

Since these two brothers buried their father, and since their names are given in the order in which they appear in chapter 25, it seems quite plausible that Moses in using the regular formula desired to indicate that this portion of his composition was derived from the book that was in the possession of both Ishmael and Isaac. As to who was chosen by the Lord to write this section, no one can say. It is altogether possible that Isaac was the honored author.

The next two occurrences of our formula are found in 36:1,9 and appear as, "Now these are the generations of Esau (the same is Edom)," and "And these are the generations of Esau the father of the Edomites in mount Seir." This eighth section of the book, which begins with 25:19b and extends to 37:1, gives us an account of the historical events which occurred in the lifetime of Jacob and Esau, for it begins with an account of their birth, continuing the history to the time that Joseph, the son of Jacob, was 17 years of age.

In the second year of the famine Joseph was 39, and Jacob was 130. The latter, therefore, was 108 at the time Joseph was sold into Egypt. Since Jacob lived to be 147 (Gen. 47:28), and since our present section ends with the year when he was 108, we see that everything recorded in this portion of the book occurred in his lifetime. The expression, "These are the Generations of Jacob," (Gen. 37:2) means either that Jacob was the author of this section or that it, having been written by some other, was in his possession.

This survey proves that the first thirty-six chapters of Genesis cluster around our formula, "These are the generations of. . . ." It has also shown that the one whose name appears in this sentence lived throughout the period, the history of which is recorded therein, the only exceptions being the cases of Terah and of Ishmael. But as we have seen, the Terah section consists simply of genealogical data which he could have gathered either from historical records of the family or from Shem whose life covered the entire period. As seen before, Ishmael's life extended throughout the time covered by his section of the book with the exception of the first eleven years. He was, however, in close touch with his father who could have given him all the information needed. Therefore we conclude that the first thirty-six chapters of Genesis were written by historical characters contemporaneous with the events which they narrated. These statements being true to facts, it is absolutely arbitrary and unscientific for one to claim that Genesis consists of folklore and legends gathered and collated at a much later date by those interested in antiquities.

In this connection let us also bear in mind that the histories do not go beyond the life of the man whose name appears in the formula. Therefore we may conclude that we have an accurate, firsthand account from eyewitnesses of the things to which the testimony is borne.

In view of all the facts which have been discussed in this section, it is perfectly obvious that the statement, "These are the generations of …," is a summary which gives the source from which the material was obtained. Positive evidence proves this point, but, since it has been maintained by many scholars that our expression is the preamble to a genealogical table, it becomes necessary for us to investigate thoroughly this position.

As has already been shown, the first occurrence of our expression has no connection whatsoever with a genealogical list; therefore it is gratuitous for one to claim that it is an introduction to a genealogy. A casual survey of chapters one and two, shows conclusively that it is a summary of the contents of 1:1-2:3. Since the first mention of a doctrine or a symbol usually gives the general outline of its significance, scholars would do well to take heed to this intimation found in the first appearance of this word and be guided by it and by the facts of each context.

Let us now examine the second example to determine whether or not it has any connection with a genealogical table as its preamble or introductory statement. In Genesis 4:25,26 we have the brief genealogical data concerning Adam, Seth, and Enosh. During the lifetime of the latter, men began to call upon the name of the Almighty. These statements are followed by, "This is the book of the generations of Adam." The genealogical table found in chapter 5 begins normally with verse 3; thus between this and our expression occurs a rather long statement relative to the creation of man and woman in the image of God. This sentence puts a chasm between our expression and the genealogy which follows in verse 3.

The Third instance of our expression is in 6:9. In the first eight verses there is no genealogical material. Separating our statement from the genealogical data beginning in the next verse is this declaration, "Noah was a righteous man, and perfect in his generations: Noah walked with God." This sentence makes a gap between our formula and the following genealogy and disassociates it from this material altogether.

The next occurrence is in 10:1. In our regular version the translators have supplied namely after Noah in order to make the names Shem, Ham, and Japheth in apposition with the expression, "the sons of Noah." The insertion of this italicized word was made by those who evidently held the position that our formula was the introduction to a genealogical table. This is not the only possible, grammatical rendering. May I suggest another? "Now these are the generations of the sons of Noah. As to Shem, Ham, and Japheth, unto them were sons born after the flood." With this reading it becomes immediately apparent that our formula is not very closely connected with the genealogical table which follows. In this case, however, there is nothing that separates our formula from the following genealogy. The same thing is true with the next appearance of our sentence in 11:10. The same situation exists in 11:27.

The connection between our formula in 25:12,19 and the material which follows is indeed very loose and, strictly speaking, does not necessarily connect therewith. The same situation exists in 36:1,9.

In this connection it might be well to note the fact that in the cases of the section attributed to Ishmael and Isaac together with the one ascribed to Esau and Jacob, Ishmael and Esau, who were rejected from the ancestral lineage of Messiah, are mentioned in the record. This is, to occidentals, rather strange. The probable answer to why they appear is to be found in the fact that they were the first-born of the theocratic line although disfranchised. This fact would be more in keeping with the customs and legal requirements of the time.

Following our formula in Genesis 37:2 there is no genealogy whatsoever; neither is there any preceding it. The statement in this connection is that "These are the generations of Jacob." In chapter 36 we see the descendants of Esau and yet in 37:2 appears our expression. In this instance it can have no connection whatsoever with a genealogical table. Jacob has been the leading character in the drama of the section 25:19-36:43. From chapter 37 onward Joseph occupies the principal place; therefore, in this last instance of its occurrence in Genesis we must conclude that it has no connection whatsoever with a genealogical table. The only other significance it can possibly have here is that in the section which it terminates evidently it means that this portion of the book was either written by Jacob or that it was in his possession.

As further proof that this formula has no connection whatsoever with a genealogical table, I wish to call attention to its use in Numbers 3:1, "Now these are the generations of Aaron and Moses in the day that Jehovah spake with Moses in mount Sinai." In the first two chapters of this book we have an account of the first census of the children of Israel and the number, encampment, and princes of the tribes. Nothing of a genealogical nature is found here. After it, we have the list of the names of Aaron's sons and the account of Nadab and Abihu. Not one word is given concerning any of Moses' descendants either before or after our formula. This fact shows that it has no connection with a genealogical table. In this case we are driven to the irresistible conclusion that the contents of chapters 1 and 2 were written at the time of the events recorded either by or for Aaron and Moses and that the latter incorporated this material in the final codification of the Law.

The fact that each one of these sections closes within the lifetime of the one whose name appears in our formula cannot be accidental. Writers living several centuries afterwards would never have been so precise and exact in such an arrangement. The fact that the history in each section thus ends is positive proof that there was design in this arrangement. But let us not conclude that there was any manipulation of the records but rather the natural logical outworking of the cold hard facts of life. We, therefore, have in the first 36 chapters of Genesis the testimony and accounts of competent eyewitnesses to the things of which they wrote.
 

A careful study of Genesis and an analysis of the data connected with our formula prove that it was compiled from ancient documents by an editor at a very early date. The evidence is clear and convincing to the one who will open his mind and heart and look facts squarely in the face. The testimony supporting this proposition is based upon six different considerations.
 

According to the best and leading scholars there appear in the first eleven chapters of Genesis different Babylonian words. In fact, as the dewdrop reflects the environment around it, these chapters mirror more or less distinctly a Babylonian environment. For proof of this fact consult the standard works on the subject.*
 

The second major division of Genesis consists of chapters 11:27-37:1. The experts are unable to find in this section the influences of Babylonia as they clearly point to them in the first section. Furthermore an unmistakable Palestinian background is apparent throughout this portion of the book. The geographical data together with the customs and life of Palestine are seen on every page. These facts are proof that it was written by those to whom Moses gives credit. To the truth-seeker it is also obvious that this section must have been written by an eyewitness.
 

In great contrast with the early chapters of Genesis the last ones are permeated with Egyptian words and ideas. In fact, the entire background of these chapters is purely Egyptian with, of course, the ancient Hebrew civilization. In other words, in these chapters we see the Hebrew culture and civilization amid Egyptian environment.
 

Another line of proof that the first thirty-six chapters of Genesis constitute a primitive revelation is to be found in the geographical notations scattered here and there in this section of Scripture. Since in Genesis 14:2 mention is made of the king of Bela, an explanatory clause follows it stating that "the same is Zoar." In the next verse mention is made of "the vale of Siddim" which is explained by the clause "The same is the Salt Sea." Again in verse 7 En-mishpat is explained: "the same is Kadesh." Once again, we see another such note in the statement which spoke of Abraham's pursuing the five kings "unto Hobah, which is on the left hand of Damascus." Finally in verse 17 the vale of Shaveh is explained: "the same is the King's Vale." Why are these place-names explained? The most plausible answer is that by a later writer they were inserted into documents which he received. For instance, the original which came into his hands simply spoke of the king of Bela. The author assumed on the part of the reader a knowledge of the city or state of Bela which was at that time well known. By the time of Moses its name had been changed to Zoar. Hence, in order to make the record intelligible to his readers, Moses added the explanatory clause.

Another example of this type of notation for the purpose of identification is found in 16:14: "Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered." In the record of Rachel's burial place (Gen. 35:19) mention is made of Ephrath which is followed by the clause "the same is Beth-lehem." Sarah died, according to Genesis 23:2, at Kiriath-arba which Moses explained as being Hebron.

Why all of these interpolations? The careful intelligent reader demands an answer. These additional explanatory notes obviously were inserted by Moses to make intelligible to his readers these ancient documents which he was placing in their hands. When Sarah died the place where Abraham lived was known as Kiriath-arba. Between that time and Moses' day the name had been changed to Hebron. The Israelites in his day would not have known by reading this document where Sarah was buried unless indeed they had done some special research work or made particular inquiry about the ancient name of this city, which thing very few would have done. But to make intelligible to his readers the facts, Moses inserted this explanation. Neither could this note have been added at a date later than the time of the entrance of the children of Israel into Canaan, because in the original passage we are told that Hebron was in the land of Canaan. The translators of the Revised Version were unfortunate in including in the parentheses only the words "the same is Hebron," whereas they should have placed within these marks the entire statement, "the same is Hebron in the land of Canaan." Anyone who knows the Hebrew language and who will glance at the original text will see that the phrase, in the land of Canaan, is a part of the inserted note which Moses placed there to identify Kiriath-arba. There was no occasion for this note's being placed in the document after Israel entered the land, because Hebron was one of the principal cities of refuge and played a very important role in the life of the country. David set up his kingdom and reigned there for seven and a half years. Therefore it is unthinkable that this explanation could have been placed there after the conquest of the land. In the face of these stubborn facts there is but one conclusion to which one can reasonably come; namely, that it was inserted by Moses for the children of Israel just before they entered the Promised Land. What is said about this note is true also of the one which occurs in verse 19 of this same chapter.

Another fact which is positive proof of the antiquity of the book of Genesis is the use of the terms, "south country" (Gen. 20:1; 24:62) and "the east country" (Gen. 25:6). After the conquest of the land these places had well-known names. These primitive names bear silent testimony, therefore, to the ancient character of these documents which Moses passed on to Israel.

In Genesis we see a primitive political state reflected. Petty city-states were the order of the day. The tribal character of this early civilization is reflected especially in such chapters as Genesis 10. At the time of David and Solomon, however, empires were developing, as we see in the cases of Babylon, Assyria, and Egypt. Most recent finds of archaeology prove the correctness of the representation of this primitive order as set forth in Genesis. From this standpoint, therefore, we are driven to the conclusion that Genesis consists of ancient primitive documents.


Footnotes:
¹ The most recent discoveries of archaeology in the ancient orient prove beyond a doubt that writing is as old as man. The clay tablets which have been unearthed in old Babylonia show that there was an ancient script which even antedated the old Sumerian. The discoveries at Kish and Ur of the Chaldees have revealed the fact that, in the strata below the one laid down by the Noahic Flood, there is found positive proof of the existence of civilization before the Deluge which was equal in every respect to that which followed it. In truth, the findings of the most recent diggings have unearthed pottery, instruments, artifacts, the majority of which, by chemical analysis, reveals a very extensive knowledge of science. All well-informed persons, abreast of the times, acknowledge the high state of culture of the men from the dawn of time, as is evidenced by the relics found in the lowest strata of Babylonia, the cradle of the human race.

² Before leaving this section I wish to note a very significant statement which has bearing on our present discussion. It occurs in 10:19. Here we find an account of the border of the Canaanites, which is traced from city to city. "And the border of the Canaanite was from Sidon, as thou goest toward Gerar, unto Gaza; as thou goest toward Sodom and Gomorrah and Admah and Zeboiim, unto Lasha." When this section of Genesis was written, these cities were in existence, because they are pointed out as landmarks, indicating the boundaries of the Canaanites. According to the Scriptural records, they were not destroyed until the year the promise regarding Isaac was made. This was given when Abraham was ninety-nine, the year 2107 A.H.; therefore, this year is the date of the destruction of Sodom and Gomorrah. The reader is urged to study Genesis 17-21 on this point. If the earth was divided the year Peleg was born, 1757 A.H., then Sodom and Gomorrah were not destroyed until 350 years later in 2107. From Genesis 10:19 and its context we are driven to the irresistible conclusion that the fifth section of Genesis, namely, 10:1b-11:9, was written while Sodom and Gomorrah were still standing. From this conclusion there can be no escape.

³ In 10:25 we are informed that in the days of Peleg the earth was divided. What is the significance of this statement? According to 1:9, the waters which were left upon the earth after some of those of the mighty deluge, mentioned in 1:2, had been removed and placed above the firmament were gathered together into one place. Then the dry land appeared. When we take these statements at their face value, we see that originally there was but one continent and one sea. In the days of Peleg, who was of the fifth generation in the line of Shem, this one original continent was divided, as we see today. Much evidence has been discovered in recent years which shows that the territory now forming the bottom of the Atlantic Ocean was at one time part of this original continent. Abundant is the evidence which proves the correctness of this Scriptural statement; Peter's affirmation in II Peter 3:5 also confirms this contention.

The division of the earth into continents occurred in the days of Peleg, as his name indicates. In the Biblical system of chronology the Flood occurred in the year 1656 A.H. Peleg was born in 1757 A.H., or 101 years after the Flood, and yet he is fifth in the line of Shem. He was given a name which commemorates the disaster befalling the earth. One would naturally suppose that this catastrophe occurred immediately prior to the birth of Peleg. With this inference, which is logical, we would place this world-cataclysm one hundred years after the Flood.

* The traces of Babylonian influence, which are so very evident in the first eleven chapters of Genesis, argue for Israel's contact with that country. Two schools of thought have arisen in regard to this matter. One insists that all the data can be accounted for upon the basis that Abraham was a native of Ur of the Chaldees, and that, since these early chapters give the account of the beginnings of civilization which arose in the Tigris-Euphrates valley, normally traces of Babylonian influences would appear in this portion of the narrative. The other school, with a great array of learning and dogmatism, proclaims that the contact was made only when Nebuchadnezzar took the Jews to Babylon.

There is truth in the position taken by the first school. Abraham's contact with his native land cannot be doubted in the light of our present knowledge. There is, therefore, of necessity, traces in these early chapters of Babylonian influence. No one can deny this proposition. That Israel's contact with Babylon at the time of the captivity did color her civilization and culture subsequent to that time, and that traces of such influences do appear in the later books of the canon cannot be denied. But a scientific and unbiased investigation of Genesis can discover no evidence of Chaldean influences of the time of the exile.

The explanation appearing in the following pages, which accepts all the data at face value, accounts fully and scientifically for the evident Babylonian influences.

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