1913 Anstey Chronology 1-5
1913 Anstey Chronology 1-5
1913 Anstey Chronology 1-5
OF BIBLE
CHRONOLOGY
Rev. Martin Anstey, BA, MA
An Exposition of the Meaning, and a Demonstration
of the Truth, of Every Chronological Statement
Contained in the Hebrew Text of the Old Testament
Marshall Brothers, Ltd.,
London, Edinburgh and New York
1913.
DEDICATION
To my dear Friend
Rev. G. Campbell Morgan, D.D.
to whose inspiring Lectures on
The Divine Library in Human History
I trace the inception of these pages, and whose intimate knowledge and unrivalled exposition
of the Written Word makes audible in human ears the Living Voice of the Living God,
I dedicate this book.
The Author
October 3rd, 1913
FOREWORD
BY REV. G. CAMPBELL MORGAN, D. D.
It is with pleasure, and yet with reluctance, that I have consented to preface this book with any words
of mine.
The reluctance is due to the fact that the work is so lucidly done, that any setting forth of the method
or purpose by way of introduction would be a work of supererogation.
The pleasure results from the fact that the book is the outcome of our survey of the Historic move-
ment in the redeeming activity of God as seen in the Old Testament, in the Westminster Bible School.
While I was giving lectures on that subject, it was my good fortune to have the cooperation of Mr. Martin Anstey, in a series of lectures on these dates. My work was that of sweeping over large areas, and
largely ignoring dates. He gave his attention to these, and the result is the present volume, which is invaluable to the Bible Teacher, on account of its completeness and detailed accuracy.
Bible study is the study of the Bible. There are many methods and departments; none is without
value; all of them, when done thoroughly rather than superficially, tend to the deepening of conviction as
to the accuracy of the records.
In no case is this more marked than in departments which are incidental than essential.
If, in such a matter as that of dateswhich seems to be purely incidental, and is of such a general nature that few have taken the trouble to pay particular attention to itthe method of careful study shows
that these apparently incidental references are nevertheless accurate and harmonious, then a testimony
full of value is borne to the integrity of the writings.
To this work Mr. Anstey has given himself, with great care, and much scholarship. The results are full
of fascination, and are almost startling in their revelation of the harmony of the Biblical scheme.
The method has been that of independent study of the writings themselves with an open mind, and
determination to hide nothing, and to explain nothing away.
The careful and patient student is the only person who will be able to appreciate the value of this
work; and all such will come to its study with thankfulness to the Author; and having minds equally open
and honest, will be able to verify or correct. In this process I venture to affirm that corrections will be few,
and the verification constant.
WESTMINSTER CHAPEL,
BUCKINGHAM GATE, S.W.,
October 11th, 1913.
ho tolmoon ti paralassein toon gegrammenoon ap argees, ouk en hodoo aleetheias
histatai.
He who attempts to alter any part of the Scriptures, from indolence or incapacity, stands not in the
path of Truth.
Epiphanius Against Heresies, Book I.
3.
Ancient Monumental Inscriptions upon Rocks, Temples, Palaces, Cylinders, Bricks, Steles and
Tablets, and writings upon Papyrus Rolls, brought to light by modern discoveries in recent times.
4.
5.
Astronomical Observations and Calculations, especially eclipses of the Sun, eclipses of the Moon
and the risings of Sirius, the dogstar, with the Sun.
6.
The results obtained from any one of these several sources must, if true, be consistent with the results
obtained from each of the other sources.
The aim of the present work is to make an exhaustive critical examination of the data contained in the
first of these several sources only, and to develop and construct therefrom a Standard Chronology of the
events of the Old Testament, so far as this can be obtained from the chronological data which lie embedded in the Hebrew Massoretic Text of the Old Testament, and independently of any help which may be
derived from any other source.
The results thus obtained will be compared at every stage with those obtained from the data afforded
by the other sources named above, but whilst the data afforded by the Hebrew Text of the Old Testament
are made the subject of an exhaustive critical examination, every step in the series being scientifically investigated and rigorously established in accordance with the recognized laws of historical evidence, the
data afforded by these other sources are not thus dealt with, but are left over for investigation by other
workers in these several branches of chronological enquiry and research.
The establishment of a Standard Chronology of the Hebrew Text of the Old Testament is a first requisite for the correct interpretation of the results obtained from other departments of chronological study,
as, without this, no true and sure comparison can be made between the dates given in the Old Testament
and those obtained from other sources.
The Method adopted is that of accurate observation and scientific historical induction. Each recorded
fact is accepted on the authority of the text which contains it. Each book in the Old Testament is carefully
examined, and every chronological statement contained therein is carefully noted down. After thus collecting all the relevant statements of the text, and making a complete induction of all the facts, a chronological scheme is constructed, in which every dated event in the Old Testament is duly charted down in
its proper place. There is no selecting of certain facts to the exclusion of certain other facts. There is no
attempt to reconcile apparently discrepant statements by conjectural emendations of the text. The
scheme is not bent to meet the exigencies of any particular theory, but all the statements that bear upon
the subject of Chronology are brought together and interpreted in relation to each other in such a way as
to form one complete harmonious table of events in which the whole of the relevant facts contained in the
Old Testament are exhibited and explained in the light of the time relations which obtain between them.
An attempt is made to exhibit the results thus obtained to the eye, by means of Diagrams, Charts, Tables and other forms of graphic representation, clearness of apprehension being regarded as equally important with accuracy and precision of statement, in any adequate and satisfactory presentation of this
somewhat intricate and difficult subject. In this way an endeavour is made to secure a result which shall
be at once both Scriptural and scholarly, and at the same time easy to understand.
The present essay deals only with the Hebrew Text of the Old Testament in the form in which it has
reached us from the hands of the Massoretes. That Text has an origin and a history, and our view of its
origin may perhaps influence us in our estimate of its value and its authority. Into the question of the authorship, the date, and the composition of the various books of the Old Testament, the integrity of the
Text, and the various sources from which it has been derived, the present author does not now enter. In
like manner, all questions relating to the preservation and transmission of the Text are left untouched,
the sole aim of the writer being to ascertain and to elicit from the Text as it stands the chronological
scheme which lies embodied therein. The authenticity of the records, and the accuracy of the Text in its
present state of preservation, is taken for granted. The results obtained from this study will be authoritative within the limits of the authority accorded to the text itself. The materials afforded by the Text are
dealt with in accordance with the requirements of modern scientific method. Care has been taken to secure for each step in the Chronology the value of historic proof or demonstration, so that each
subsequent induction may proceed upon an assured scientific foundation.
The authority to be accorded to the results obtained from the six other sources named above is that of
corroborating or conflicting witnesses, not that of the verdict of a jury, and not that of the pronouncement of a Judge.
The results obtained from the testimony of these other witnesses may be compared with those obtained from the Old Testament Record, but they must not be erected into a Standard of established
Truth, and used to correct the testimony of the principal witness.
The Septuagint (LXX) is a translation of the Hebrew Scriptures of the Old Testament into Hellenistic Greek. It was made at Alexandria in Egypt, a portion at a time, the Pentateuch being the portion translated first. The translation of the entire work occupied some 70 years (BC 250180). It
was commenced in the reign of Ptolemy II, Philadelphus, King of Egypt (BC 284247). It was
translated by Alexandrian, not Palestinian Jews, and was the work of a number of independent
translators, or groups of translators, separated from each other by considerable intervals of time.
It was the work of a number of men who had none of that almost superstitious veneration for the
letter of Scripture, which characterized the Jews of Palestine. A Palestinian Jew would never dare
to add to, to take from, or to alter a single letter of the Original. The translators of the LXX, on the
contrary, are notorious for their Hellenizing, or their modernizing tendencies, their desire to simplify and to clear up difficulties, their practice of altering the text in order to remove what they regarded as apparent contradictions, and, generally, their endeavour to adapt their version to the
prevailing notions of the age, in such a way as to commend it to the learning and the culture of the
time. Hence the centenary additions to the lives of the Patriarchs in order to bring the Chronology
into closer accord with the notions of antiquity that prevailed in Egypt at that time. Like the modern critic, the LXX translator did not hesitate to correct the record, and to emend the Text, in
order to make it speak what he thought it ought to say.
2.
The Samaritan Pentateuch is a venerable document written in the very ancient pointed Hebrew Script, which appears to have been in use (1) in the time of the Moabite Stone which dates
from the 9th Century BC (2) in the time of the Siloam Inscription, which dates from the 7th Century BC, and (3) in the time of the Maccabees, i.e., in the 2nd Century BC The Manuscript, which is
of great age, is preserved in the Sanctuary of the Samaritan Community at Nablous (Shechem). It
modifies the Hebrew Text in accordance with the notions prevailing amongst the descendants of
the mixed population introduced into Samaria by the Kings of Assyria, from Sargon (2 Kings
17:24) in the 8th Century BC to the great and noble Asnapper (Ezra 4:10) probably Ashurbanipal, in the 7th Century BC It alters Ebal to Gerizim in Deuteronomy 27:4, bears traces of a
narrowing, rather than a broadening outlook, and represents the tendencies that prevailed
amongst the Samaritans in the 9th to the 2nd Centuries BC If it is not so old as the LXX, the constructor of the Text may have had before him both the Hebrew Original and the Greek LXX Version, and may have picked his own way, selecting now from the one, and now from the other, in
accordance with his own predilections and his own point of view. But it is more than probable that
the Samaritan Pentateuch is much older than the LXX, and that it was translated from Hebrew
into Samaritan about the time of Hezekiah in the 8th Century BC (See The Samaritan Pentateuch
and Modern Criticism, by J. Iverach Munro, MA, 1911).
The tendency of the modern mind, which is imbued with Greek rather than with Hebrew ideals, is
to over-estimate the authority of the LXX as compared with the Hebrew. Many scholars look upon
it as a translation of a different Hebrew Text from that Preserved in our Hebrew Bibles, but the
variations are all easily accounted for as adaptations of the Original Hebrew to meet the views of
the Hellenized Jews of Alexandria. The differences in the order of the books, the various omissions
and the many additions, show that the point of view has been changed, and though the framework
and the main substance of the LXX is the same as that of the Hebrew, the modifications are sufficient to indicate that we are reading a translation of the same original produced in the new world
of Greek culture rather than the translation of a different original produced in the old world of He-
brew religion. The patriarchal Chronology of the LXX can be explained from the Hebrew on the
principle that the translators of the LXX desired to lengthen the Chronology and to graduate the
length of the lives of those who lived after the Flood, so as to make the shortening of human life
gradual and continuous, instead of sudden and abrupt. The Samaritan patriarchal Chronology can
be explained from the Hebrew. The constructor of the scheme lengthens the Chronology of the Patriarchs after the Flood, and graduates the length of the lives of the patriarchs throughout the entire list, both before and after the Flood, with this curious result, that with the exception of (1)
Enoch, (2) Cainan, whose life exceeds that of his father by only five years, and (3) Reu, whose age at
death is the same as that of his father, every one of the Patriarchs, from Adam to Abraham, is made
to die a few years younger than his father. This explains why the Chronology of the years before the
Flood is reduced by 349 years. Could anything be more manifestly artificial? The LXX and the Samaritan Pentateuch may take their place in the witness box, but there is no room for them on the
bench.
Sanchoniathon is said to have written a History of Phoenicia, and to have flourished in the reign
of Semiramis, the Queen of Assyria, the wife of Ninus, and, with him, the mythical founder of
Nineveh. She lived BC 2000, or according to others, BC 1200. Sanchoniathon was quoted by Porphyry (b. AD 233) the opponent of Christianity, in his attack on the writings of Moses. Porphyry
says, Sanchoniathon was a contemporary of Gideon, BC 1339. His writings were translated into
Greek by Philo Byblius in the reign of Hadrian (AD 76130). Philo was a native of Byblos, a maritime city on the coast of Phoenicia. He had a considerable reputation for honesty, but some scholars believe his work to be a forgery; others believe that he was himself deceived by a forger.
According to Philo Byblius, Sanchoniathon was a native of Berytus in Phoenicia. His Phoenician
History may be regarded as one of the most authentic memorials of the events which took place before the Flood, to be met with in heathen literature. It begins with a legendary cosmogony. It relates how the first two mortals were begotten by the Wind (Spirit) and his wife Baau (Darkness). It
refers to the Fall, the production of fire, the invention of huts and clothing, the origin of the arts of
agriculture, hunting, fishing and navigation, and the beginnings of human civilization. Sanchoniathon gives a curious account of the descendants of the line of Cain. His history of the descendants
of the line of Seth reads like an idolatrous version of the record in Genesis. The whole system of
Sanchoniathon is a confused, unintelligible jargon, culled from (1) the mythologies of Egypt and
Greece, and (2) a corrupt tradition of the narrative in Genesis. It may well have been forged by Porphyry, or by Philo Byblius, in order to prop the sinking cause of Paganism, and to retard the rapid
spread of Christianity in the 2nd and 3rd Centuries of the Christian Era. Sanchoniathon is said to
have written, also, a history of the Serpent, to which he attributed a Divine nature. These fragments of Sanchoniathon, or Philo Byblius, or whoever the author was, have been preserved to us in
the writings of Eusebius.
2.
Berosus was a Chaldean priest of Belus, at Babylon. He lived in the time of Alexander the Great
(BC 356323). About BC 268, he wrote in the Greek language a history of Babylonia from the creation, down to his own time. Only fragments of his work remain. These have been preserved to us
in the pages of Apollodorus (BC 144), Polyhistor (BC 88), Abydenus (BC 60), Josephus (AD
37103), Africanus (AD 220), and Eusebius (AD 265340), who give varying accounts of those
parts of Berosus work which they quote. Berosus obtained the materials for his history from the
archives of the temple of Belus at Babylon. His story of the creation of the world, of the ten generations before the Flood, and the ten generations after it, correspond somewhat with the Mosaic narrative in Genesis. The first man, Alorus, was a Babylonian. The tenth, Xisuthrus, corresponds to
Noah, in whose reign Berosus places the great Deluge. The ten Kings before the Flood occupy a period of 120 Sari (Hebrew eser = ten, a decad) or 1,200 years, each containing 360 days, a total
therefore of 432,000 days, which the Chaldeans in after years magnified into 432,000 years in order to enhance their antiquity. In the reign of the first King, Alorus, an intelligent animal called
Oannes came out of the Red Sea, and appeared near Babylonia in the form of a fish with a mans
head under the fishs head, and a mans feet which came out of the fishs tail. This is Berosus account of Noah, who appears again under the name of Xisuthrus, whilst Alorus, the Nimrod of Genesis and the founder of Babylon, is placed at the top of the Dynasty of ten Kings, of which
Xisuthrus, or Noah, is the tenth. Xisuthrus builds a vessel, takes into it his family, and all kinds of
animals and birds, and when the waters are abated, birds are sent out from the vessel three times,
quite after the manner of the Biblical Noah. Mankind starts from Armenia, and journeys toward
the plain of Shinar, following the course of the Euphrates. There, Nimrod, aspiring to the universal
Manetho, of Sebennytus in Egypt, was a learned Egyptian priest. At the request of Ptolemy
Philadelphus, King of Egypt (BC 284247), he wrote, in the Greek language, about the year BC
258, a work on Egyptian Antiquities, deriving his materials from ancient records in the possession
of the Egyptian priests. The work itself is lost, but portions of it are preserved in Josephus,
Africanus, and Eusebius. It contains a list of the 31 dynasties of the Kings of Egypt, from Menes,
the first King, with whom the civilization of Egypt takes its rise, to the conquest of Egypt by
Cambyses (BC 529521). Its value for historical and chronological purposes is problematical, for
(1) the accounts of the work handed down to us by Africanus and Eusebius contain contradictions
in almost every dynasty, (2) the lists are incomplete, and (3) we have no means of ascertaining
which of the dynasties are consecutive, or successive, and which are co-existent, or contemporary.
4.
The Persian Epic Poet, Firdusi (AD 9311020) was born at Khorassan. He wrote the history of Persia in verse, from the earliest times down to AD 632. This is not Chronology. It is not even history.
It is a poetic rendering of the legendary national traditions of Persia. The uncritical nature of the
poet, and the unhistorical character of his work, may be gathered from the fact that the reigns of
the first four Kings of the second, or Kaianian dynasty, are reckoned as follows:
1. Kai Kobad 120 years
2. Kai Kaoos 150
3. Kai Khoosroo 60
4. Lohrasp 120
The unique value of Firdusis poem arises from the fact that it gathers up and preserves the national Persian tradition of the Chronology of the period between Darius Hystaspes and Alexander
the Great (BC 485331), just as the Talmudic Tract, Sedar Olam gathers up and preserves the national Jewish tradition of the chronology of the same period.
The Chronology of this period has never yet been accurately determined. The received Chronology,
though universally accepted, is dependent on the list of the Kings, and the number of years assigned to them in Ptolemys Canon. Ptolemy (AD 70161) was a great constructive genius. He
was the author of the Ptolemaic System of Astronomy. He was one of the founders of the Science of
Geography. But in Chronology he was only a late compiler and contriver, not an original witness,
and not a contemporary historian, for he lived in the 2nd Century after Christ. He is the only authority for the Chronology of this period. He is not corroborated. He is contradicted, both by the
Persian National Traditions preserved in Firdusi, by the Jewish National Traditions preserved in
the Sedar Olam, and by the writings of Josephus.
It has always been held to be unsafe to differ from Ptolemy, and for this reason. His Canon, or List
of Reigns, is the only thread by which the last year of Darius Hystaspes, BC 485, is connected with
the first year of Alexander the Great, thus:
BC Connumerary
BC Julian
Cyrus
538
538
Cambyses
529
529
Darius I Hystaspes
521
521
Xerxes
485
486
Artaxerxes I Longimanus
464
465
Darius II Nothus
423
424
Artaxerxes II Mnemon
404
405
358
359
Arogus or Arses
377
338
335
336
331
332
[TOTAL] 207
From these 207 years of the Medo-Persian Empire, we must deduct the first two years of the
Co-Rexship of Cyrus with Darius the Mede. This leaves seven years to Cyrus as sole King, the first
of which, BC 536, is the first year of Cyrus, King of Persia (2 Chron. 36:22), in which he made his
proclamation giving the Jews liberty to return to Jerusalem. That leaves 205 years for the duration of the Persian Empire proper.
In Ptolemys Table of the Persian Kings, all the Julian years from Xerxes to Alexander the Great
inclusive are connumerary. Therefore each requires to be raised a unit higher to give the Julian
years in which their reigns began. Ptolemy reckons by the vague Egyptian year of 365 days. The
Julian year is exactly 365 1/4 days. Had Ptolemy never written, profane Chronology must have remained to this day in a state of ambiguity and confusion, utterly unintelligible and useless, nor
would it have been possible to have ascertained from the writings of the Greeks or from any other
source, except from Scripture itself, the true connection between sacred Chronology and profane,
in any one single instance, before the dissolution of the Persian Empire in the 1st year of Alexander
the Great. Ptolemy had no means of accurately determining the Chronology of this period, so he
made the best use of the materials he had, and contrived to make a Chronology. He was a great astronomer, a great astrologer, a great geographer, and a great constructor of synthetic systems. But
he did not possess sufficient data to enable him to fill the gaps, or to fix the dates of the Chronology
of this period, so he had to resort to the calculation of eclipses. In this way then, not by historical
evidence or testimony, but by the method of astronomical calculation, and the conjectural identification of recorded with calculated eclipses, the Chronology of this period of the worlds history has
been fixed by Ptolemy, since when, through Eusebius and Jerome, it has won its way to universal
acceptance. It is contradicted (1) by the national traditions of Persia, (2) by the national traditions
of the Jews, (3) by the testimony of Josephus, and (4) by the conflicting evidence of such well-authenticated events as the Conference of Solon with Croesus, and the flight of Themistocles to the
court of Artaxerxes Longimanus, which make the accepted Chronology impossible. But the human
mind cannot rest in a state of perpetual doubt. There was this one system elaborated by Ptolemy.
There was no other except that given in the prophecies of Daniel. Hence, whilst the Ptolemaic astronomy was overthrown by Copernicus in the 16th Century, the reign of the Ptolemaic Chronology remains to this day. There is one, and only one alternative. The prophecy of Daniel 9:2427
fixes the period between the going forth of the commandment to return and to build Jerusalem (in
the first year of Cyrus) to the cutting off of the Messiah (in the year AD 30) as a period of 483 years.
If this be the true Chronology of the period from the 1st year of Cyrus to the Crucifixion, it leaves
only 123 years instead of the 205 given in Ptolemys Canon, for the duration of the Persian Empire.
Daniel
Ptolemy
123 years
205 years
331 years
331 years
TOTAL
454 years
536 years
29 years
29 years
483 years
565 years
TOTAL
a difference of 82 years
Consequently the received or Ptolemaic Chronology, now universally accepted, must be abridged
by these 82 years. The error of Ptolemy has probably been made through his having assigned too
The Books of the Old Testament Apocrypha are useful as showing the interpretation put upon the
books of the Old Testament in later times, but they are not authoritative. The 1st Book of Esdras is
useful as showing how the writer interpreted the narrative of Ezra. Sir Isaac Newton says I take
the Book of Esdras to be the best interpreter of the Book of Ezra. The view which makes the succession of the Kings of Persia mentioned after Cyrus in Ezra 4, (1) Darius Hystaspes, (2)
Ahasuerus (= Xerxes), (3) Artaxerxes (= Longimanus) is the view now held by many modern Biblical scholars.
In Esdras 3:12, 2:30, cp. Ezra 4:5, the Ahasuerus of Esther is identified with Darius Hystaspes.
This identification is adopted by Archbishop Ussher and by Bishop Lloyd (Esther 1:1 A.V. Margin),
the date there given (BC 521) being that of the accession of Darius Hystaspes. See Usshers Annals, sub anno mundi 3484. Ussher identifies the Ahasuerus of Esther with the Artaxerxes of Ezra
7:1Neh. 13:6, and also with Darius Hystaspes, Ezra 6:14 (translate Darius even Artaxerxes).
There is every reason to believe that this double identification is correct.
The 2nd Book of Esdras is of no value for chronological purposes. In the book of Tobit, Cyaxeres
the Mede, who with Nebuchadnezzars father (also called Nebuchodonossor) took Nineveh, is
identified with Ahasuerus. In Bel and the Dragon, Darius the Mede, the predecessor of Cyrus, is
identified with Astyages.
There is great confusion between the use of the names Cyaxeres and Astyages. As Sir Isaac Newton says: Herodotus hath inverted the order of the Kings Astyages and Cyaxeres, making
Cyaxeres to be the son and successor of Phraortes, and the father and predecessor of Astyages,
whereas according to Xenophon the order of succession of the Kings of Media is (1) Phraortes, (2)
Astyages, (3) Cyaxeres, (4) Darius the Mede, after which comes (5) Cyrus the Great, the founder of
the Persian Empire. The testimony of these various authorities is perplexing and confusing. They
must all be called as witnesses, but in no case can they be looked upon as authorities to be accepted
in preference to the text of the Old Testament.
6.
Flavius Josephus (AD 37103), the famous historian of the Jews, was a cultured Jew, a Pharisee,
and a man of good family. He went to Rome, AD 63, and when the Jewish war broke out he led the
Jews of Galilee against the Romans. Eventually he surrendered. His life was spared, but he was
put in chains for three years. He gained the favour of Vespasian, and later on that of Titus, to
whom he urged his countrymen to surrender. After the fall of Jerusalem he lived as a Roman pensioner till his death, AD 103. His three great standard works are (1) The Antiquities of the Jews
(published AD 93), a history of the Jewish people from the Creation to the time of Nero, without
exception the most valuable record of ancient history next to that of the Old Testament, on which
it is almost entirely dependent as far as the history related in the Old Testament goes. (2) The Wars
of the Jews (published AD 75), the story of the destruction of Jerusalem by Titus, AD 70. (3) Contra
Apion (written AD 93), an appendix to his Antiquities, and a defence of his statements in that work
respecting the very great antiquity of the Jewish nation.
These three great works contain most valuable chronological materials, but the figures given are
not reliable. They are not always self-consistent, in some cases they have been carelessly copied,
and in others they have been corrected by his Hellenistic editors in order to bring them into accord with those of the LXX. Apart from this it must be admitted that Chronology was not a strong
point with Josephus, and Chronology being but a secondary object with him, he was not always
over careful in his calculations. His original figure for the years from Adam to the Flood was probably 1656, the same as in the Hebrew Text, but his Hellenistic editors have (1) corrected his ages
of the Patriarchs, making the six centenary additions in accordance with the figures of the LXX,
and then (2) corrected the total by turning the one thousand of the number 1656 into a figure 2,
thus making it 2656, whereas the correct addition of the figures as altered would be 2256. For the
period from Shem to Terahs 70th year the number given is 292 years, the same as the Hebrew
Text, but the numbers assigned to the Patriarchs have again been corrected by his editors by
means of the centenary additions of the LXX, and consequently when totalled up they amount to
993 instead of 292. The consequence is that the Chronology of Josephus in its present state is a
mass of confusion. Nevertheless, his history is that of a historian of the first rank, and since his account of the closing years of the Persian Empire agrees with that of the National Persian Traditions incorporated in the poem of Firdusi, and that of the National Jewish Traditions preserved in
the Sedar Olam, he stands as a witness against the longer Persian Chronology of Ptolemy, now universally accepted, and for the shorter Chronology of the Prophet Daniel. Josephus account of the
monarchs of the Persian Empire is as follows:
1.
Cyrus.
2.
3.
4.
5.
Cyrus (son of Xerxes), called by the Greeks Artaxerxes, and identified with the Ahasuerus of
Esther.
6.
Darius the last King, a contemporary of Jaddua and Alexander the Great.
Altogether Josephus gives only six monarchs instead of Ptolemys ten, of which six monarchs the
last is contemporary with Jaddua, the son of Johannan, the son of Joiada. So that Jaddua was contemporary with Alexander the Great, and Jadduas father (or his uncle), the son of Joiada, was
contemporary with Nehemiah, who chased him (Neh. 13:28). Consequently from Nehemiah and
the son of Joiada, whom he chased, to Alexander the Great, is only one generation. But Ptolemy
makes it 100 years, or, if the Artaxerxes of Nehemiah is correctly identified with Darius Hystaspes,
150 years.
We may reject the Chronology of Josephus, but his succession of the High Priests, and the Kings of
Persia is good evidence against the list given by Ptolemy, and in favour of the shorter Chronology of
the prophet Daniel, and the Book of Nehemiah.
7.
The Sedar Olam Rabbah, i.e., The Large Chronicle of the World, commonly called the
Larger Chronicon, is a Jewish Talmudic Tract, containing the Chronology of the world as reckoned by the Jews. It treats of Scripture times, and is continued down to the reign of Hadrian (AD
76138). The author is said to have been Rabbi Jose ben Chaliptha, who flourished a little after the
beginning of the 2nd Century after Christ, and was Master to Rabbi Judah Hakkodesh, who composed the Mishna. Others say it dates from AD 832, and that it was certainly written after the Babylonian Talmud, as it contains many fables taken from thence.
of the Persian Empire, and abridges the accepted Ptolemaic Chronology by 82 years, for 205123 =
82, which is the exact year expressed for these events in the Chronology of the Old Testament, as
developed in these pages, for Cyrus 1st year is shown to be the year AN. HOM. 3589, whence 3589
+ 483 = 4071 (inclusive reckoning), for the Crucifixion, and as Christ was about 30 years of age
when He began His ministry, and His ministry lasted three years, He was born AN. HOM. 4038, or
exactly 450 years after the 1st year of Cyrus, Christ having been born four years before the commencement of the Christian Era. But 450 years before the actual date of the birth of Christ is BC
454. The true date of the 1st year of Cyrus is therefore BC 454, not B C. 536, which makes the
Chronology of this period 82 years too long.
It may be objected that in the Battle of Marathon, which was fought BC 490, Darius Hystaspes was
defeated by the Greeks, and that the Greek Chronology, which was reckoned by Olympiads from
BC 776 onward, cannot be at fault to the extent of 82 years. But that is just the very point in dispute. The Greeks did not make a single calculation in Olympiads, nor had they any accurate chronological records till sixty years after the death of Alexander the Great. All that goes before that is
guess work, and computation by generations, and other contrivances, not the testimony of contemporary records.
The Sedar Olam, therefore, may be called as a witness, and it is not to be ruled out of court by any
objections raised by the Greeks, but it must be called as a witness only, not as arbitrator or Judge.
10
Nehemiah from references to the sons of Sanballat in the Sachau documents, the argument is invalid. It
moves in a circle. It first assumes the truth of the Ptolemaic, Chronology, and then uses a deduction from
that assumption to prove the truth of it. It is correcting the Hebrew Text of Nehemiah by Ptolemy using
the testimony of one witness (Ptolemy) to adjudicate against the testimony of the other (the Hebrew Text
of Nehemiah), when the whole point at issue is which of these two witnesses is to be believed. It is not
therefore correct to say that the date of Nehemiah is fixed by these modern discoveries at Assuan, apart
altogether from the question raised by Prof. Margoliouth as to whether they may not be forgeries. All the
facts contained in the Assuan documents can be fitted into the revised Chronology necessitated by the
Hebrew Text, as easily as, if not indeed more easily than, they have been fitted into the received Chronology of Ptolemy. It is of primary importance to remember that the whole point in dispute is as to the truth
of one or the other of two conflicting witnesses, the Hebrew Old Testament and Ptolemy. It is absurd to
attempt to adjudicate upon the matter by first assuming the truth of one witness, and then on the basis of
that assumption pronouncing judgement against the other.
Similarly the dates assigned by modern scholars to the Monuments of Egypt go back far beyond the
year of the creation of Adam as fixed by the Hebrew Text of the Old Testament, 4038 years before the actual birth of Christ, i.e., in the year BC 4042. These Monumental dates rest upon a basis of hypothesis
and conjecture, and involve the assumption of the truth of the testimony of the witness Manetho. But
since one witness cannot he used to correct another, Manetho and the dates derived from the assumption
of the truth of his testimony cannot be used to prove the incorrectness of the chronological statements of
the Old Testament.
All sources must be used, and all witnesses must be heard, but it must be remembered that the witness of the Old Testament is not confuted by an interpretation of the testimony of Monumental Inscriptions which depends for its validity on the truth of the conflicting testimony of Manetho.
Moreover the whole trend of the results of recent discovery in the realm of Biblical Archaeology has
been toward the establishment of the Text of the Old Testament as an unimpeachable witness to the
truth. The Stele of Khammurabi, the Tel-El-Amarna Tablets, the Moabite Stone, the Behistun Inscription, Babylonian and Assyrian and Egyptian Monumental Records, The Assyrian Eponym Canon, the
discoveries of Layard, George Smith, and Sir H. Rawlinson, and all the more recent discoveries of our
own time, when rightly interpreted, point in the same direction.
I. Greek Historians
1.
Herodotus, the Father of History (BC 484424), born at Halicarnassus, author of the world-famous history of the Persian War of Invasion from the first expedition of Mardonius, son-in-law
and General of Darius Hystaspes, to the discomfiture of the vast fleet and army of Xerxes. Translated by George Rawlinson.
2.
Thucydides (BC 471401 or 396), author of the History of the Peloponnesian War, one of the
greatest monuments of antiquity. Translated by Benjamin Jowett.
3.
Xenophon (BC 430c.357), the essayist, historian, and military leader who was appointed General of the 10,000 Greeks, who joined the expedition of the Persian Prince Cyrus the younger
against his brother Artaxerxes Mnemon, and were defeated at Cunaxa (BC 401). Xenophon was
the author of (1) the Anabasis, an account of this expedition, (2) the Cyropaedia, a historical romance of the education and training of Cyrus the Great, (3) the Hellenica, a history of contemporary events in Greece, and (4) the Memorabilia or Reminiscences of Socrates.
4.
Polybius (BC 204122), one of the 1,000 hostages carried off by the Romans after the Conquest of
Macedonia, BC 168. He became acquainted with Scipio Africanus, and wrote a history of Greece
and Rome for the period (BC 220146).
5.
Dionysius of Halicarnassus (BC 706), essayist, critic and historian. He lived at Rome for 20 years
(BC 3010), where he amassed materials for his Romaike Archaiologia, a history of Rome from the
early times down to the first Punic War.
6.
Strabo (BC 63AD 21), the world-famous geographer, born at Amasia in Pontus, Asia Minor. He
was educated at Rome. He travelled from Armenia to Etruria, and from the shores of the Euxine to
the borders of Ethiopia. The fourth book of his celebrated Geography is devoted to Gaul, Britain
11
and Ireland. He also wrote Historical Memoirs and a Continuation of Polybius, but these are both
lost.
7.
Diodorus Siculus (fl. AD 8), a native of Sicily. Hence his name Siculus. A historian of the time of
Julius Caesar and Augustus. He travelled widely in Asia and Europe, and devoted 30 years to the
writing of a Universal History of the World down to Caesars Gallic Wars. Only 15 of his 40 books,
with some fragments, have survived.
8.
Plutarch (AD 50120), the most attractive and the most widely read of all the Greek writers. He
lectured at Rome during the reign of Domitian. His famous Parallel Lives of Greek and Roman
Writers, 46 in all, are universally known and admired. His essays and his biographies breathe a
fine moral tone. They inspired some of Shakespeares greatest plays, and much of the noblest literature of modern times.
9.
Arrian (2nd Century AD), served in the Roman army under Hadrian, and was Prefect of
Cappadocia, AD 135. He sat at the feet of Epictetus, and composed a treatise on moral philosophy.
His most important works are (1) his History of Alexander the Great, (2) an account of India, and
(3) a description of the coasts of the Euxine. He also wrote on military subjects and on the chase.
10. Lucian (AD 120200), a humorous writer, born at Samosata on the Euphrates, in Syria. He practised as an advocate at Antioch, travelled through Greece, Italy and Gaul, and was appointed Procurator of part of Greece. He ridicules the religion and the philosophy of the age, and gives a graphic
account of contemporary social life. He wrote the Dialogues of the Gods, the Sale of Philosophers,
Timon, and other works. His famous Dialogues of the Dead are intended to show the emptiness of
all that seems most precious to mankind.
11. Dion Cassius (b. AD 155), the last of the old historians who knew the laws of historic writing.
He was born at Nicea, and was the son of a Roman Senator, but his mother was a Greek. Dion
Cassius himself became a Roman Senator, and was appointed Governor of Pergamos and Smyrna.
He composed a history of Rome from the time of Aeneas to his own day.
12. Appian (2nd Century AD), a Greek of Alexandria. He wrote in Greek a valuable history of Rome.
He was contemporary with Trajan, Hadrian and Antoninus Pius. He deals with the history of each
of the nations that was conquered by Rome, and of the civil war which preceded the downfall of the
Republic. He preserves the statements of earlier authors whose works are now lost.
Cicero (BC 10643), orator, statesman, philosopher, and man of letters. He was Consul, BC 63. He
foiled the Catiline conspiracy. He was exiled and recalled. He supported Pompey against Caesar. After the overthrow of Pompey, Caesar received him as a friend. He then lived in literary retirement
and wrote his great works. After Caesars death he delivered his philippics against Antony, and was
proscribed and put to death by Antonys soldiers. His De Amicitia, De Officiis, and De Senectute
awaken thought and form pleasant reading.
2.
Julius Caesar (BC 10044), general, triumvir, dictator, and man of letters. In nine years (BC
5849) he proved his great military genius by subduing Gaul, Germany, Britain, and most of Western Europe to the Roman yoke. In BC 55 and again in BC 52 he invaded Britain, from which he retired, virtually discomfited. Caesar espoused the cause of Democracy, Pompey that of Aristocracy.
In January, BC 49, Caesar crossed the Rubicon. He drove Pompey out of Italy, and in BC 48 he defeated him at Pharsalia, and was appointed dictator. Coins were struck bearing his effigy, and the
title Imperator was made a permanent addition to his name. With the assistance of the Greek Astronomer Sosigenes, he reformed the Calendar, and introduced the Julian year, which began on
January 1st (A.U.C. 709 = BC 45), the first year of the Julian Era. The Julian year consisted of exactly 365 1/4 days; the first three years contained 365 days, and another day, making 366, was
added for every fourth year. The Julian year remained in use till December 22nd, 1582, when the
year was again reformed by Pope Gregory XIII, assisted by the mathematician Clavius, and for the
Roman World that day became January 1st, 1583. The Gregorian year was not introduced into
England till September 3rd, 1752, which day became September 14th by Act of Parliament. The
Gregorian year drops the additional leap year day every century (AD 1700, 1800, 1900, etc.), except
when it is divisible by four (AD 2000). Julius Caesar was about to embark on a great career of
statesmanlike economic and political reorganization when he was assassinated by Brutus on the
Ides of March, A.U.C. 710 = BC 44.
3.
Sallust (BC 8634), a member of the Roman Senate. Expelled for immorality. An adherent of Julius Caesar. Appointed Governor of Numidia. He wrote the history of the Catiline Conspiracy, and
the War with Jugurtha.
12
4.
Livy (BC 59AD 17), lived at Rome at the Court of his patron and friend Augustus. He wrote 142
hooks of Annales, a history of Rome, of which, however, only 35 remain.
5.
Cornelius Nepos (1st Century BC), a native of Verona, and a friend of Cicero. He wrote De Viris
Illustribus. Only a fragment of it remains, and the authorship of this is disputed.
6.
Tacitus (AD 54117), an eminent Roman historian. Appointed quaestor, tribune, praetor, and
consul suffectus. His De Situ Moribus et Populis Germaniae is our earliest source of information
respecting the Teutons. His Historiae, covering the period AD 6896, and his Annales covering the
period AD 1468, are historic works of first rate importance. They give a terrible picture of the decay of imperial Rome.
7.
Suetonius (born c. AD 70), a Roman advocate, and private secretary to the Emperor Hadrian. His
Lives of the Twelve Caesars is valuable for its anecdotes, which illustrate the character of the Emperors.
It is through the Greeks that we have received our knowledge of the history of the great Empires and
civilizations of the East. Even Sanchoniathon and Berosus and Manetho, have all come to us through the
Greeks. It was the Greeks who created the framework of the Chronology of the civilized ages of the past,
and fitted into it all the facts of history, which have reached us through them. Apart from the Bible, the
vague floating national traditions of the Persians and the later Jews, and the direct results of modern exploration, all our chronological knowledge reaches us through Greek spectacles. Here as everywhere else
it is thy sons O Zion against thy sons, O Greece (Zech. 9:13). It is Nehemiah and Daniel against Ptolemy and Eratosthenes. It is Hebraic Chronology against Hellenic Chronology. And here the Greek has
stolen a march upon the Hebrew, for he has stolen his Old Testament and forced his own Greek Chronology into the Hebrew record, Hellenizing the ages of the Hebrew Patriarchs in the Greek LXX.
Are we then to accept the testimony of the Greek as correcting or antiquating the testimony of the Hebrew? By no means. Let the Greek be heard as a witness, but let him not presume to pronounce sentence
as a Judge. Clintons Fasti Hellenici is perhaps the most valuable treatise on Chronology ever produced.
But it is not infallible. Clintons standard is Ptolemys Canon; Sayces standard is the Monuments. But
neither of these sources is competent to correct the Hebrew Old Testament, which must be placed in the
witness-box alongside of them, not in the dock, to be sentenced by them.
To begin at the beginning, the point of departure for Greek Chronology, the 1st Olympiad, BC 776,
upon which everything else depends, rests upon no firmer foundation than that of tradition and computation by Conjecture.
The opening sentence of Clintons Tables reveals the basis upon which he builds. He says: The first
Olympiad is placed by Censorinus in the 1014th year before the Consulship of Ulpius and Pontianus, AD
238 = BC 776. Solinus attests that the 207th Olympiad fell within the Consulship of Gallus and
Verannius. These were Consuls AD 49, and if the 207th Games were celebrated in July, AD 49, 206
Olympiads, or 824 years had elapsed, and the first games were celebrated in July 776.
But Censorinus wrote his De Die Natali, AD 238, and Solinus also belongs to the 3rd Century AD
They are not, therefore, contemporary witnesses and we do not know how far their computations were
derived from hypothesis and conjecture, or how far they rest upon a basis of objective fact. Nevertheless,
this point has been made the first link in the chain of the centuries, a chain flung out to float in the air, or
attached, not to the solid staple of fixed fact, but only to the rotten ring of computation and conjecture.
The Canon of Ptolemy rests upon this calculation. Eusebius (AD 264349) adopted it, and set the example of making Scripture dates fit into the years of the Greek Era. Eusebius is based upon Manetho (3rd
Century BC), Berosus (3rd Century BC), Abydenus (2nd Century BC), Polyhistor (1st Century BC),
Josephus (AD 37103), Cephalion (1st Century AD), Africanus (3rd Century BC), and other sources now
lost. Eusebius Chronology was contained in his Chronicon. This was translated by Jerome, and has
been followed by all subsequent writers down to the present day.
The one infallible connecting link between sacred and profane Chronology is given in Jeremiah 25:1.
The fourth year of Jehoiakim, which was the first year of Nebuchadnezzar. If the events of history had
been numbered forward from this point to the birth of Christ, or back from Christ to it, we should have
had a perfectly complete and satisfactory Chronology. But they were not. The distance between the 1st
year of Nebuchadnezzar and the birth of Christ was not known. It has been fixed by conjecture, with the
assistance of Ptolemy. Clinton fixes it at BC 606, Sayce at BC 604, and from this date, thus fixed,
Chronologers reckon back to Adam and on to Christ. The distance between the 1st year of Nebuchadnezzar and the birth of Christ has not been measured by the annals or chronicles of any well-attested
dated events. It was originally fixed by Ptolemy, by means of computation and conjecture, and recorded
events have been fitted into the interval by computing Chronologers as far as the fictitious framework
would allow.
The opening sentence of Sir Isaac Newtons Introduction to his Short Chronicle from the first memory of things in Europe to the Conquest of Persia by Alexander the Great, shows how entirely fluid and
13
14
3.
4.
5.
On May 28, BC 585 by Pliny, Scaliger, Newton, Ferguson, Vignoles and Jackson.
It will be seen from the above that there are many sources of error which must be allowed for, before
attaching to the chronological result arrived at the infallibility which belongs to a mathematical
calculation.
There may be errors of observation on the part of the historian, errors of calculation on the part of the
astronomer, and errors of identification on the part of the Chronologer, who may wrongly conclude that
the dated eclipse calculated by the astronomer is one and the same with the eclipse described by the historian. The mistake of investing these astronomically determined chronological dates with the infallibility
of a mathematical calculation is that of assuming that the strength of the chain is that of its strongest
link, instead of that of its weakest link. The astronomical calculations may be infallibly correct, and demonstrably accurate to the tick of the clock, but that only fixes the infallibility of one link in the chain,
the strength and security of which cannot be transferred to the other links, or to the result as a whole. We
cannot, therefore, obtain from Astronomical Observations and Calculations the material we need to enable us to use them as a standard by which to test the truth of the Chronological Statements of the Old
Testament. Like the testimony of the Monuments, and all the other witnesses, the testimony of Astronomy must be heard and adjudged upon; it must not presume to adjudge upon the testimony of other
witnesses.
15
take into consideration the whole of the facts, weigh them one and all as evidence is weighed in a Court of
Law, and to draw only such conclusions as may be warranted by the laws of evidence or testimony, or
historic proof.
A brief notice of the principal works of some of the more important Chronologers will serve as a fitting
introduction to our own investigations. They may be classified as follows: (1) Early Greek and Latin
Chronologers, (2) Early Christian Chronologers, (3) Byzantine Chronologers, (4) The Great Armenian
Chronologer, Abul-Faragus, (5) Modern Chronologers.
I. Early Greek and Latin Chronologers, from the 5th Century BC to the Christian Era
1.
Hellanicus (b. BC 496), a Greek logographer. He drew up a chronological list of the priestesses of
Juno at Argos. He constructed his Chronology on the principle of allowing so many years to each
priestess, or so many priestesses to a century.
2.
Ephorus (4th Century BC), was a disciple of Isocrates (BC 436338). He was the first Greek who
attempted the composition of a universal history. He begins with the return of the Heraclidae into
Peloponnesus (BC 1103) and ends with the 20th year of Philip of Macedon, the father of Alexander
the Great.
3.
Timaeus Siculus (BC 260) wrote a history of Sicily, his native country. He was the first to use the
Greek Olympiads as the basis of Chronology. As he wrote in the 129th Olympiad, BC 260, the preceding 128 Olympiads are not contemporary chronicles, but chronological computations. Timaeus
instituted a comparison between the number of successive Ephors and Kings at Sparta, Archons at
Athens, and Priestesses at Argos, arranging them into his chronological scheme of Olympiads. He
brought the history down to his own time, and where he left off Polybius (BC 204122) began.
4.
Eratosthenes (b. BC 276) has been called the Father of Chronology, and it is worth noting that
his method was the method of conjecture, not the method of testimony. He was a native of Cyrene,
a man of letters under the Ptolemies of Egypt, and keeper of the famous library at Alexandria in
the reign of Ptolemy IV. Euergetes (BC 246221). He discovered the obliquity of the ecliptic, and
wrote some important works on mathematical geography and on the constellations. He made the
first scientific measurement of the earth, but his result was one sixth too large. He made the parallel of Rhodes, in ancient astronomy what the meridian of Greenwich is to us. His Chronographia is
an exact scheme of general Chronology. He wrote about 100 years after Alexander the Great, and
arrived at his chronological conclusions by reckoning about 30 or 40 years to each generation or
succession of Kings, Ephors or Priestesses, and thus greatly exaggerated the antiquity of the
events of Greek history.
5.
Apollodorus (2nd Century BC) followed the lines laid down by Eratosthenes. He wrote a metrical
chronicle of events from the fall of Troy to his own day.
6.
Ptolemy, the author of Ptolemys Canon (or Claudius Ptolemaeus to give him his full name), deserves a more extended notice. He was the originator of the Ptolemaic System of Astronomy, so
called because it was collected from his works. The main idea of this system or theory of the Universe was that the earth was stationary, and that all the heavenly bodies rotated round it in circles
at a uniform rate. It was displaced by the Copernican system in the 16th Century.
Ptolemy flourished in Egypt in the 2nd Century AD, during the reigns of Hadrian and Antoninus
Pius. He was an astronomer and a geographer. His Geographia, a work in eight books, was illustrated by a map of the world, and 26 other maps. He was the first to attempt to reduce the study of
geography to a scientific basis. He took Ferro in the Canaries as the westernmost part of the world,
placed it nearly 7 degrees too far east, and calculated his longitudes from it, whilst his latitudes
were reckoned from Rhodes.
Ptolemy was born at Pelusium in Egypt. The date of his birth is generally given as AD 70, and he
survived Antoninus Pius, who died AD 161. This would make him 91 years of age. But the Arabians say he died at the age of 78, in which case he must have been born later than AD 70. He recorded observations at Alexandria between AD 125 and 140. The authentic details of the circumstances of his life are extremely few. The following particulars are gleaned from Ptolemys
Tebrabiblos or Quadripartite, being four books on the influence of the Stars, by J. M. Ashmand
(pubd. 1822). Ptolemy was looked upon by the Greeks as being a man most wise and most divine on
account of his great learning. He was a man of truly regal mind. He corrected Hipparchus Catalogue of the fixed stars, and formed tables for the calculation and regulation of the motions of the
sun. moon and planets. He collected the scattered and detached observations of Aristotle, Hipparchus, Posidonius and others on the economy of the world, and digested them into a system which
he set forth in his Megaly Suntaxis, the Great System, or Great Construction, a work divided into
thirteen books, and called after him the Ptolemaic system. All his astronomical works are founded
16
Ptolemys Canon
Table of Reigns
14
14
Nadius
16
21
Iloulaius
26
12
38
Arcean
43
First Interregnum
45
Bilib
48
Aparanad
54
Rhegebel
55
Mardocempad
17
Mesesimordae
59
Second Interregnum
67
Asaridin
13
80
Saosdouchin
20
100
Cinilanadan
22
122
Nabopollassar
21
143
Nabocolassar
43
186
Iloaroudam
188
Nericasolassar
192
17
209
Nabonad
Persian Kings
Reign Accumulation
Cyrus
218
Cambyses
226
Darius I
36
262
Xerxes
21
283
Artaxerxes I
41
324
Darius II
19
343
Artaxerxes II
46
389
Ochus
21
410
Arogus
412
Darius III
416
Alexander of Macedon
424
Reign Accumulation
7
Alexander II
12
19
Ptolemy Lagus
20
39
Ptolemy Philadelphus
38
77
Ptolemy Euergetes
25
102
Ptolemy Philopator
17
119
Ptolemy Epiphanes
24
143
Ptolemy Philometor
35
178
18
Ptolemy Euergetes
29
207
Ptolemy Soter
36
243
29
272
Cleopatra
22
294
Roman Emperors
Emperor
Reign Accumulation
Augustus
43
337
Tiberius
22
359
363
Claudius
14
377
Nero
14
391
Vespasian
10
401
404
15
419
Nerva
420
Trajan
19
439
Adrian
21
460
Aelius Antoninus
23
483
Caius
Titus
Domitian
Hee Megalee Suntaxis = Magna Constructio = Almagest = The Great System of Astronomy.
This was his great masterpiece. It is a treatise on Astronomy, containing all the principles of
the Ptolemaic system.
2.
Tetrabiblos = Quadripartite. A treatise in four books on the influence of the stars. A thoroughly pagan treatise on Astrology.
3.
Karpos or Centiloquy, or Book of a hundred aphorisms; a fifth book containing the fruit of the
former four, and a kind of supplement to them. As an example of the aphorisms, we may quote
the following, Love and hatred lessen the most important, as they magnify the most trivial
things.
4.
A Treatise on the Signification of the Fixed Stars. A daily calendar of the risings and settings of
the stars, and the weather produced thereby.
5.
The Geographia.
6.
19
nym list in those parts in which the Biblical Record also agrees with it, they should regard this as
proof of the authenticity of the Canon of Ptolemy, but not as proof of the authenticity of the Biblical Record, which they immediately proceed to correct by the Canon of Ptolemy, in those later
parts, in which there is no Assyrian Record, and by the Assyrian Eponym List, in those earlier
parts of which there is no record in the Canon of Ptolemy. If agreement with the Assyrian Records
authenticates Ptolemys Canon it authenticates the Biblical Record also. The three records are in
agreement wherever they all meet together. The Biblical Record does not positively disagree with
the Assyrian Record, but there is a period for which there are no Assyrian Records, for the contemporary Assyrian records, from the 14th year of Amaziah (BC 833) to the 35th of Uzziah (BC 772),
are a blank. According to Willis J. Beecher this is a period of 61 years, during which the only Assyrian Records are those of the 10 years reign of Shalmanezer III (IV), a net blank of 51 years between the two Assyrian Kings, Ramman-nirari III and Asshur-daan III. The Assyrian Records
omit these 51 years, consequently we must either omit 51 years of the history contained in the Biblical Record, or else add 51 years to the Assyrian Record, for the events of the Biblical and the Assyrian Records synchronize both before and after.
As Ptolemys Canon does not begin till BC 747, or 25 years after the close of this period of 51 years,
it is illegitimate to say that the agreement between the Assyrian Eponym Canon and Ptolemys
Canon at a later period must lead us to pass sentence in favour of the Assyrian Records and against
the Biblical Records, at an earlier period, for at that later period there is the same agreement between the Assyrian Eponym Canon and the Biblical Records that there is between the Assyrian
Eponym Canon and Ptolemys Canon.
The real explanation of the difference between the Assyrian Records and the Biblical Records is
probably this: Assyria was overtaken by some disaster, and the 51 names were either lost by accident, or destroyed by design. The longer Chronology of the Biblical Records is supported (1) by the
Biblical accounts of the events which took place during these 51 years, (2) by the long numbers
given in Josephus, (3) by the synchronism of the Egyptian date of the Invasion of Shishak, in
Rehoboams time, with the Biblical date BC 978, and not with the Assyrian date BC 927, and (4) by
the explanation given by Georgius Syncellus (c. AD 800), in his Historia Chronographia, of the reason why Ptolemy commenced his Canon in the year BC 747, and did not include in it the earlier period in which the discrepancy of 51 years occurs, viz., that the Assyrian Records for that period had
been tampered with. He says: Nabonassar, King of Babylon, having collected the acts of his predecessors, destroyed them in order that the computation of the reigns of the Assyrian Kings might be
made from himself. It is most probable that Assyria was overtaken by some unknown disaster just
after the time of the powerful monarch Ramman-nirari III, at the beginning of the blank period of
51 years. For in his time we find the Assyrians taking tribute from the whole region of the Mediterranean, Judah alone excepted, whilst at the end of the blank period, in the reign of Asshur-daan
III, we find that their power over this region had been lost, and that they were now engaged in a
desperate struggle to regain it.
The fact is (1) the Biblical, the Assyrian and the Ptolemaic Records are all agreed with regard to a
certain central period; (2) the Biblical and the Assyrian Records do not agree at an earlier period
unless we admit a break of 51 years, but there the Ptolemaic Record has not begun. On the other
hand (3) the Biblical Record (as interpreted by the present writer) and the Ptolemaic Record do not
agree with regard to a later period, but there the Assyrian Record has ceased. Any conclusion
drawn from these premises to the effect that since the chronological data of Ptolemy are confirmed
by the Assyrian Chronology our verdict must be pronounced against the Scriptural System is absolutely unwarranted. The authenticity of the Canon of Ptolemy is established, by its agreement
with the Assyrian Eponym Canon, just so far as the authenticity of the Biblical Record is established by its agreement with the Assyrian Eponym Canon, but no further. The point in dispute between Ptolemys Canon and the Biblical Record lies, not in the Assyrian but in the Persian Period.
One other fact must be borne in mind. Ptolemy is not like the Greek and Latin historians, such as
Herodotus and Tacitus, bearing witness to the truth of contemporary events. He belongs to the
2nd Century AD, and the point in dispute refers to his figures for the period of the Persian Empire
some 500 years before. He writes no history. He merely gives a list of names and figures. He is not a
historian vouching for the truth of facts of which he has personal knowledge, but the contriver of a
scheme filling up gaps in the history he has received, and dating events by means of astronomical
computations. Such testimony cannot for one moment be compared with the continuous records of
contemporary witnesses like Ezra, Nehemiah and Daniel.To the list of these six early Greek authors must be added the name of the Latin writer Censorinus.
7.
Censorinus (AD 238) wrote his work De die Natali in the year AD 238. Like Ptolemy he was a
compiler of dates and a calculator of Eras. He fixed the date of the last Sothic period before his own
time, as that covered by the years BC 1321AD 139. This calculation is used by Egyptologers in
20
21
The Philippic years also are used among them, and are calculated from the death of Alexander
the Great, and from thence to the present time 562 years have elapsed. But the beginning of these
years are always reckoned from the first day of that month which is called by the Egyptians Thoth,
which happened this year upon the 7th of the Kalends of July (25th of June), for a hundred years
ago from the present year of the consulship of Ulpius and Brutius the same fell upon the 12th of
the Kalends of August (21st July), on which day Canicula regularly rises in Egypt. Whence we
know that of this great year which was before mentioned under the name of Solar Canicular or
Trieteris, by which it is commonly called, the present current year must be the 100th.
I have been careful in pointing out the commencement of all these years, lest anyone should
not be aware of the customs in this respect, which are not less various than the opinions of the philosophers. It is commenced by some with the New Sun, that is at the Winter Solstice, by many at
the Summer Solstice; others again reckon from the Vernal, or from the Autumnal Equinox. Some
also begin the year from the rising or the setting of Vergilia (Pleiades), but many from the rising of
the Dogstar.
Hence the year BC 776, thus determined by Censorinus, has been made the pivot upon which
Chronology has been made to depend. The scheme or framework being determined beforehand, all
that remained was to make the facts fit into the space allotted to them, and all dates, both sacred
and profane, have been made to conform to the requirements of the scheme.
Eusebius accepted this basis, and adapted the Chronology of the Old Testament to it, and he and
Jerome, who translated his work into Latin, are followed by all subsequent writers. They all adopt
the principle, though they differ somewhat in their application of it. Eusebius identifies the year
BC 776 with the 49th of Uzziah. Elsewhere he Copies Julius Africanus and identifies it with the 1st
year of Ahaz. Syncellus identifies it with the 45th year of Uzziah. Clinton says it was in reality the
33rd year of Uzziah. But the method adopted is the same, and through Eusebius the Era has
passed into the works of all subsequent writers, and thus the space of time between the first of
Cyrus as Sole Rex and the year of our Lord AD 1, has been fixed beforehand, as a space of 536 years
instead of 454, as it is by Daniel. The important thing to note is that this fixing of the dates is not
based on contemporary testimony like that of Jeremiah 25:1, in which we are distinctly told that
the 4th year of Jehoiakim was the 1st year of Nebuchad- nezzar, but is arrived at by a process of
computation worked out 1,000 years after the event, and resting ultimately upon the shadowy calculations of Eratosthenes and Timaeus, who obtain their data by multiplying the number of
Ephors, Kings, Archons or Priestesses by the number of years which they imagined each of these
various officers would be likely to have occupied these several posts.
Theophilus of Antioch (3rd Century AD) was one of the great luminaries of the Early Christian
Church, and the founder of the historical school of Antiochian Theology, which was opposed to the
allegorical school of Clement and Origen of Alexandria. According to Abulfaragi, he reckoned 5197
years from the Creation to the Era of the Seleucidae, BC 312, which gives the date of Creation as
BC 5509, in accordance with the longer reckoning of the LXX. But he reckons 330 years from the
Creation of Adam to the birth of Seth, and he omits the two years after the Flood.
2.
Julius Africanus (c. AD 220230), ambassador to Elagabolus, AD 218. He rebuilt his native
town, Emmaus, AD 222, and died in. 232. He was the author of Pentabiblos, a system of Chronology beginning with the Creation of Adam, which he dated BC 5500, in accordance with the reckoning of the LXX. He omits the two years after the Flood, a very common error, and he calculates the
death of Peleg, whose name he interprets as signifying a great fundamental division of time, at precisely 3,000 years from the Creation. Other millenary systems usually make it 3,000 years to the
130th year of Peleg, his age at the birth of his son Reu, according to the figures of the LXX.
3.
Clement of Alexandria (3rd Century AD) was a disciple of Pantaenus, the founder of the famous
catechetical school at Alexandria, and the teacher of Origen. He was a widely-read scholar, familiar
with the whole body of classic literature, and with the books of the Old and New Testaments. He
was the founder of the allegorical school of Biblical Interpretation, and the author of some able
defences of Christianity against the absurdities and immoralities of pagan theology. The four
works of his that have come down to us are (1) An Admonition to the Gentiles, (2) The Paedagogue,
(3) Stromata, and (4) Who is the rich man that is saved? Amongst his lost works the most important, known to us only through fragmentary paraphrases in other authors, was his great work entitled Hypotyposes i.e., Types or Adumbrations.
4.
Eusebius (AD 265340) was the Father of Ecclesiastical history, and the most learned man of his
age. In his Ecclesiastical History he traces the history of the Christian Church from the birth of
Christ to the year 324. His Preparatio Evangelica and his Demonstratio Evangelica still exist in an
22
5.
Epiphanius (AD 310402) was born in Palestine. He became Bishop of Constantia, in the Island
of Cyprus, in the year AD 367. He was a good theologian, an accurate scholar, and a great linguist.
His Refutation of all Heresies was a standard defence of Christianity against all forms of Pagan,
Gnostic and Arian error. It is from the first book of his work Against Heresies that the motto of the
present work has been taken, as an indication of the writers belief that any departure from the
methods of exact science, and any alteration of the Massoretic Text, or any variation from the
words of the Hebrew Verity can only lead us away from the Truth. Epiphanius accused Aquila, first
a Pagan, then a Christian, and finally a renegade Jew, of wresting Scripture in his translation of
the Old Testament into Greek (published AD 128) in order to invalidate its testimonies concerning
Christ.
6.
Ephraem Syrus (AD 325378), a Syrian theologian, born at Nisibis. He retired to Edessa, where
he lived in retirement. He wrote in Syriac, but his works have been translated into Greek and
Latin. He adopted the Chronology of the LXX and accused the Jews of having subtracted 600 years
from the generations of Adam, Seth, etc., in order that their own books might not convict them of
the fact that Christ had already come, He having been predicted to appear for the deliverance of
mankind after 5,500 years. In this Ephraem was wrong, for it was the Greek Translators of the
LXX text who added the six centuries to the Chronology of the Hebrew Text, and not vice versa.
The prediction alluded to was the almost universal tradition of the Jews that the world would
last for 7,000 years, and as man was made on the sixth day, and fell by sin, so the Messiah would
come to redeem the world in the sixth millennium, AN. HOM. 5000 to 6000, and the date of the
Creation according to the LXX was BC 5508.
7.
Jerome (AD 340420), called in Greek Hieronymus, was one of the most learned scholars of the
Early Christian Church. He studied Hebrew, and spent some years in a cave at Bethlehem, where
he lived a celibate life, and devoted himself to the work of translating the Old Testament into
Latin, his version, the Latin Vulgate (AD 397), being regarded as authoritative, or Canonical in the
Roman Catholic Church ever since the Council of Trent, AD 15451563. His other writings included his De Viris Illustribus, and his Dialogi contra Pelagianos and his translation into Latin of
Eusebius Chronicon, which thus determined the Chronology of Western Europe, till the time of
Bede, Eusebius being followed by all sorts of authors right down to the present day.
Georgius Syncellus (AD 792), Monk and Historian. His Chronographia contains a most valuable
account of the Chronology of the Byzantine School of learning in the Centuries between the Early
Christian Fathers and the Revival of Learning in modern times, led, in the department of Chronology, by Scaliger. Syncellus has given us two very valuable Canons, or lists of Kings, (1) The Astronomical Canon which he entitles The Years from Nabonassaraccording to the astronomical
Canon. This is precisely Ptolemys Canon from the first year of Nabonassar to the last year of Alexander the Great. (2) The Ecclesiastical Canon, which he entitles The years from Salmonasar,
who is also Nabonassar according to the Ecclesiastical reckoning, up to Cyrus, and thence to Alexander of Macedon.
2.
Johannes Malalas or Malelas (9th Century AD), another Byzantine historian, writes another
Chronographia.
3.
23
Abulfaragus was an Armenian Jew. He was brought up as a physician. After his conversion he settled in
Tripoli, and became the first Bishop of Guba (1246) and afterwards Bishop of Aleppo. Although he was a
leader of the Jacobite sect of Christians in Syria, he was much admired by Mohammedan, Jewish and
Christian writers. He was at once the most learned, the most accurate, and the most faithful historian of
all the Syrian writers. His history of the world contains valuable information respecting the Saracens,
the Tartar Mongols, and the Conquest of Ghenghis-Khan. Around his name there has sprung up an extensive literature, the titles of which occupy many pages in the Catalogue of the British Museum. To
Abulfaragi we owe the most correct adjustment of the Saracen Dynasty.
V. Modern Chronologers
Of these the number is legion. We select only a few of the more important. Most of them are mentioned in the article on Chronology in the Encyclopaedia Britannica (11th edition).
1.
Joseph Scaliger (AD 15401609) was born at Agen in France. He studied at the University of
Paris, and was a man of exceptional genius, and consummate scholarship. He was converted to
Protestantism, and lectured at Geneva. His writings mark the rise of a new era in historical criticism. His monumental work De Emendatione Temporum (published AD 1596) laid the foundations of the science of modern Chronology. He was distinguished by the brilliancy of his genius and
the extent of his erudition. He invented the Julian period of 7980 years from BC 4714 to AD 3266,
formed by the multiplication of the cycles of the Sun 28 years, the moon 19 years, and the indiction
15 years. In its first year the cycle of the sun was 1, of the moon 1, and of the indiction 1. The three
cycles will not so correspond again till the end of the cycle. The Julian period has no relation to the
Julian year or the Julian Era, both of which take their names from Julius Caesar. The Julian period is named after the family name of Scaliger, his fathers name being Julius Caesar Scaliger. Joseph Scaliger discovered the cause of the precession of the Equinoxes. He interpreted the prophecy
of Daniels 70 weeks as ending at the destruction of Jerusalem, AD 70, and consequently as commencing BC 420 in the 4th year of Darius Nothus. He inserted the 5 years omitted by the Jews, to
make up the 430 years from Abrahams migration into Canaan to the Exodus.
2.
Sethus Calvisius (AD 1603) was the author of an important work which he called the Opus
Chronologicum.
3.
Dionysius Petavius (Denis Petau, b. AD 1583) was a Chronologer of the first rank. He was born
at Orleans, and published in 1627 his great work De doctrina temporum, in 1630 a continuation of
the same, and in 16334 an abridgment of it, entitled Rationarum Temporum. Petavius was a
Catholic, and his system is used principally in the Romish Church. He was learned in languages,
deeply read in universal history, a capable mathematician, an astronomer equal to the calculation
of eclipses, a man of indefatigable industry and patience, and a consummate Chronologer. He exposed the errors of the ingenious and fanciful scheme of his rival Scaliger. He adhered to the Hebrew Verity and reprobated any and every emendation of, or departure from, the Massoretic
Text. He entered the following useful caveat against the substitution of chronological hypotheses
and unverifiable conjectures for the patient unravelling of the meaning of the Text, in which alone
is to be found the testimony of the ancients, the only true basis of scientific Chronology. As nothing is more easy, so nothing is less tolerable, than to transfer to the most ancient writers the fault
of our own error and unskilfulness; on the contrary, nothing is more prudent and more desirable
than to attribute very much to the authority and fidelity of the ancients; and not to recede therefrom, except where we are admonished and convinced by the clearest and plainly necessary indications of truth.
4.
James Ussher (AD 15811656), Archbishop of Armagh, was born at Dublin, and educated at
Trinity College. He took holy orders in 1601, and Soon acquired a reputation as a powerful
preacher, both in Dublin and London. In 1607 he became Professor of Divinity at Trinity College,
Dublin. He rose by his transcendent merits, and became in 1625 Archbishop of Armagh, and in
1634 Primate of all Ireland. His greatest work is the Annales Veteris et Novi Testamenti
(16501654), translated in 1658 as The Annals of the world... to the beginning of the Emperor
Vespasians Reign. Ussher was a profound scholar, and one of the brightest luminaries of the
Church of Ireland. He was a munificent patron of Oriental Literature. To him we owe the publication of the Samaritan Pentateuch. He always admitted the liability of both the Old Testament and
the New to the errors of copyists, but he adhered very closely to the Massoretic Text of the Old Testament, and was enabled thereby to construct a system of Chronology which has held its own to
this day. His dates were revised by Wm. Lloyd, Bishop of St. Asaph (subsequently Bishop of
Worcester), and published by him in the margin of his Holy Bible with Chronological Dates and Index. Lloyds Bible (published 1701) is thus the first Bible published with marginal dates.
The principal improvement of Ussher is the correction of the age of Terah at the birth of Abraham,
from 70 years to 130. He dates the creation of the world in the year BC 4004, a remarkable astro-
24
5.
Philippe Lobbe (fl. 1651) is the author of a treatise entitled Regia Epitome Historiae Sacrae et
profanae.
6.
Beveridge (fl. 1669) was a mathematical genius. In his Institutionum Chronologicarum libri duo,
he gives rules for adjusting the Julian Period and the Mohammedan Hegeira to the Christian Era.
7.
Sir John Marsham (fl. 1672), was the author of the Chronicus Canon Egyptiacus Ebraicus et
Graecus, a learned, acute, and ingenious, but unsuccessful attempt to reconcile the comparative
Chronologies of Egyptian, Hebrew, Phoenician, and Greek antiquities. He steers a middle course
between Petavius and Ussher. He followed Josephus, and was himself followed by Sir Isaac Newton in identifying the famous Egyptian King Sesostris with the Sesac, or Shishak, who plundered
the Temple in the reign of Rehoboam.
8.
Paul Pezron (fl. 1687), is the author of a chronological work entitled LAntiquite des temps
retablie et defendu, published in 1687. Four years later he published a Defense of the same.
9.
Henry Dodwell (fl. 1701) wrote a treatise on technical Chronology entitled De Veteribus
Graicorum Romanorumque cyclis.
10. Sir Isaac Newton (16421727), the illustrious natural philosopher., was born at Woolsthrope
Manor in Lincolnshire. He was the greatest mathematician of modern times. He discovered the binomial theorem, and the method of fluxions, and in 1666 the contemplation of the fall of an apple
led to his greatest discovery of all, that of the law of gravitation. The following year he discovered
the composite nature of light. He held the Chair of Mathematics at Cambridge for 33 years. In 1699
he became Master of the Mint. He represented his University in Parliament, and was elected President of the Royal Society, a post which he occupied for 24 years. He was knighted in 1705. He lived
to his eightieth year, and was buried in Westminster Abbey. Bishop Burnet described him as the
whitest soul he ever knew. Sir Isaac Newton made a hobby of Chronology, and became an ardent
student of the subject during the last 30 years of his life. He read widely, and thought deeply on the
problems of early Chronology, and came to the conclusion that the Greeks and the Latins, no less
than the Babylonians, the Assyrians and the Egyptians, had greatly exaggerated their antiquity,
from motives of national vanity. In his great work The Chronology of Ancient Kingdoms Amended,
which was published posthumously in 1728, the year after his death, he endeavoured to construct
a system on new bases, independent of the Greek Chronologers, whose unsatisfactory method of
reckoning by generations, reigns and successions he exposed, laying bare the foundations on which
their Chronology rested, and thereby overthrowing the elementary dates of Greek, Latin and
Egyptian Chronology. He reduced the date of the taking of Troy from BC 1183 to 904. He followed
Sir John Marshall in identifying Sesostris with Shishak, whose date he thus reduced from BC 1300
to 965. Newton cites Thucydides and Socrates, the musician Terpander, and the Olympic disk of
Lycurgus, he uses his calculation of the precession of the equinoxes since the time of Hipparcus,
and he substitutes a reckoning of 20 years each instead of 33 for the succession of the Kings of
Sparta. Newton cannot be said to have established his point, but he has certainly destroyed the
possibility of regarding the Chronology of the Greeks as a stable foundation for any system of
Chronology that can be used as a standard by which to judge, and correct, the testimony of the Old
Testament. Yet this conjectural Chronology of the Greeks is the foundation upon which the Canon
of Ptolemy rests, and the Canon of Ptolemy is the only obstacle in the way of the establishment of
the Chronology of the Old Testament.
11. Alphonse des Vignolles (fl. 1738), has written a very valuable treatise on Chronology entitled
the Chronologie de lhistoire Sainte. Des Vignolles, Jackson, and Hales are the main advocates of a
return to the longer Patriarchal Chronology based on the LXX in preference to the shorter Patriarchal Chronology given in the Hebrew Text, which was adopted by Scaliger, Petavius and Ussher at
an earlier date, and subsequently by Clinton. Canon Rawlinson, and most Egyptologists adopt the
longer Chronology, or demand a still earlier date for the rise of civilization in Egypt, but the entire
weight of their argument rests upon their interpretation of the testimony of Manetho and Berosus,
and the astronomical calculations by which it is supported.
12. N. Leuglet Dufresnoy (fl. 1744) is the author of some very carefully compiled dates, entitled
25
26
21. C. G. Zumpt (fl. 1819) is the author of the Annales Veterum Regnorum.
22. Buret de Longchamps (fl. 1821) has left us some valuable Tableaux Historiques Chronologiques
et Geographiques.
23. Henry Fynes Clinton (fl. 1824) is perhaps the ablest, the soundest, and the most complete and
satisfactory of all our modern Chronologers. His Fasti Hellenici (18241834), his Fasti Romani
(18451850), and his Epitomes of these two elaborate works (18511853) are absolutely indispensable to anyone who desires to make an exhaustive study of the subject. His reasoning is clear, his
authorities are numerous, and his tone is moderate. His three large quarto volumes of the Fasti
Hellenici alone are a library in themselves. His Chronology contains perhaps fewer errors than
that of any of his predecessors. He determines the Joshua-Judges Chasm (20 years instead of 13)
and the Samuel Chasm (32 years instead of 20) by means of a subjective estimate, or conjecture,
instead of by inference from the data contained in the Text, and for the Persian and Greek period
from Cyrus to Christ, he adopts the figures of the Canon of Ptolemy instead of those of the prophet
Daniel. Like most other Chronologers, he does not understand the Scripture method of recording
the lengths of the reigns of the Kings of Israel and Judah. He is to be blamed for his assertion that
the figures given in the Books of Kings and Chronicles are sometimes corrupt and to be rejected.
But apart from these errors, which make his Era for the Creation BC 4138, just 96 years too long,
he is a most worthy and a most judicious guide.
24. Christian Ludwig Ideler (fl. 1825) has produced in his Handbuch der Mathematischen und
technischen Chronologie a most valuable treatment of a recondite subject. His researches into the
construction of the calendars used by all the different nations of antiquity, have opened up a mine
of useful information. His Lehrbuch der Chronologie, published in 1831, is a smaller handbook
upon the same subject.
25. M. LAbbe Halma (fl. 1819) makes considerable use of Ideler in his great work, Tables
Chronologiques des Regnes de C. Ptolemaeus. This was published in Paris in 1819, and is an admirable account of Ptolemys Canon, which he describes as the most precious Monument of ancient
Chronology.
26. Sir Harris Nicholas (fl. 1833) is the author of a valuable Chronology of History (published in
1833).
27. Edward Greswell (fl. 1852) has left us three large and important works on technical Chronology.
(1) Fasti Temporis Catholici (1852), (2) Origines Kalendariae Italicae (1854) and (3) Origines
Kalendariae Hellenicae (1862)
28. B. B. Woodward & W. L. R. Cates (fl. 1872) published in 1892 a most valuable Encyclopaedia of
Chronology.
29. J. C. Macdonald (fl. 1897) has collected in his Chronologies and Calendars some interesting curiosities of Chronology.
30. David Ross Fotheringham (fl. 1906) has written a useful little handbook on the Chronology of
the Old Testament.
Other works of equal importance are omitted for lack of space, or because they deal only with some
one special aspect of the subject, but room must be found for the bare mention of (1) Benjamin Marshalls
Chronological Tables (1713). Marshall was the literary executor of Bishop Lloyd, whom he closely followed. (2) Dr. Humphrey Prideauxs Historical Connection of the Old and New Testaments. The 1858
27
edition, revised by J. Talboys Wheeler, contains a valuable account of Rabbinic authorities on Chronology, by Dr. McCaul. (3) Schraders Cuneiform Inscriptions and the Old Testament, a Monumental work,
but unfair to the Hebrew Records. (4) Sir Edward Dennys Seventy Weeks of Daniel, he is the first to explain the principle of Anno Dei reckonings. (5) Palmoni an essay written to prove that every date in the
Bible is a fictitious construction, having less relation to objective fact than to the exercise of the
mythopoetic faculty as applied to numbers. (6) Henry Brownes Ordo Saeculorum, an excellent Chronology of the Holy Scripture, working backwards from Christ to Adam, and eliciting the mystical qualities of
the numbers of the years employed in the Divine Administration of the times and seasons. (7) Lumens
startling redatement of the days of Nehemiah in his Prince of Judah. (8) Sir Robert Andersons Coming
Prince. (9) Canon Girdlestones excellent little 77-page Outlines of Bible Chronology. (10) Charles Foster
Kents Historical Bible, which construes the Chronology in accordance with the Higher Critical theory of
the origin of the Text, and last, but not least, two works of surpassing merit. (11) Willis Judson Beechers
Dated Events of the Old Testament (1907), and (12) The Companion Bible, published by the Oxford
University Press.
29
30
EVENT
REFERENCE
Adam created
Gen. 5:1
+130
Gen. 5:3
130
Seth born
105+
235
Enos born
90+
325
Cainan born
70+
395
Mahalaleel born
65+
460
Jared born
162+
622
Enoch born
Gen. 5:6
Gen. 5:9
Gen. 5:12
Gen. 5:15
Gen. 5:18
31
65+
Gen. 5:21
687
Methuselah born
187+
Gen. 5:25
874
Lamech born
Gen. 5:28
182+
1056
Noah born
600+
1656
The Flood
Gen. 7:6
The design of this genealogical list is to give a Chronology of the period from Adam to the Flood. The
line chosen is the line of Noah the preserver of the race, the line of the promised Messiah the Redeemer of
the race. It must not be assumed that the son named in each generation is either always or generally the
eldest son of his father. This is not stated, it is not suggested, it is not implied. Certainly Seth is not the eldest son of Adam, nor is Shem the eldest son of Noah, though he is mentioned in this list (Gen. 5:32) before his eldest brother Japheth (Gen. 10:21). Moses selects from the genealogical family records only
those entries which relate to the chosen people, and those other races who are brought into contact with
them in the course of their later history. The line of Noah, Abraham, Isaac and Jacob is selected because
to them was given the promise of the Seed, in whom all the nations of the earth are to be blessed. The
theme of the Old Testament is the Redeemer. All its selections are governed, and all its omissions are explained, by this fact.
That the interest of the recorder of these Tables was chronological, may be inferred from the careful
attention which he has paid to the subject of Chronology, and the very precise nature, and chronological
form of the statements made respecting the ages of each of the Patriarchs. It may also be inferred from
the fact that though he gives the descendants of the line of Cain, he attaches no Chronology to that line;
his chronological purpose is served if the succession of events is accurately and fully recorded along the
one line of succession which he adopts as his chronological Era.
The number of the years of the life of each of the Patriarchs is mentioned, in addition to the years before and after the birth of the son named, probably in order to show by this double statement that however extraordinary the length of the life of the Patriarch, there is no mistake about the accuracy of the
figures. There is no reason to doubt the fact that our first fathers were endowed with a better physical
frame, which enabled them to live a longer life than the men of the present day. The attempt to interpret
the names of these men as the eponymous names of tribes or dynasties, or to give the word year a different signification from that which it ordinarily bears, or to discount the narrative as mythical, and the
personages named in it as fictitious, is a fallacy induced by a presumed, but false analogy between the
Biblical narrative and the legendary accounts of the origins of other nations, or by the gratuitous assumption that as things are to-day, so they always have been, and always will be. We have the same authority for believing that Adam was 930 when he died, that we have for believing that Joseph was 30
when he stood before Pharaoh, and 110 when he died.
The narrative nowhere states, and it must not be understood to imply, that each succeeding Patriarch
was born on the very day on which his father attained the age named at his birth. As the purpose of the
list is chronological, it must be interpreted to mean that the fractions of a year which are not mentioned
are included in the age of the father. Moses intended his calculations to be both accurate and complete.
He reckons by complete years, and gives the whole of the year in which the son is born to the age of the father at his sons birth. This is proved by the two instances of Methuselah and Noah. Methuselahs age at
death is stated to have been 969 years (Gen. 5:27) but he was only 968 years, 1 month and 17 days old,
plus whatever fraction of the year of his birth was included in the 65th year of his father Enoch, when the
Flood began. Noahs age when the Flood was upon the earth is given as 600 years (Gen. 7:6), but it was
only on the 17th day of the 2nd month of his 600th year that the fountains of the deep were broken up
(Gen. 7:11). These statements are given by Moses in order to explain the technical principles on which
the Chronology is built. Those who make them into discrepancies are self-convicted, (1) of an error of
interpretation, and (2) of attributing to the author the mistake which has been made by themselves.
Moses tables of the Patriarchs, like Ptolemys Canon of Kings, are constructed on astronomical principles. The numbers taken collectively constitute an uninterrupted series of true, tropical solar years,
and register with astronomic accuracy the number of solar revolutions from the creation of Adam to the
death of Joseph, which no Chronologer who accepts the statements of the Hebrew Text can make either
32
one year more, or one year less, than 2369. Adam lived 930 years. The first year of his life runs parallel
with the year Anno Hominis 1. The year in which he died runs parallel with AN. HOM. 930. Seth was
born in the 130th year of Adams life, the year AN. HOM. 130. It is not suggested that the Patriarchs
were all born at the autumnal Equinox, or all on the same day of the same month of the year. The years
are integral, and take no account of fractions. The year of Seths birth is reckoned to Adam. The 131st
year of Adams life, the year AN. HOM. 131, is reckoned as the 1st year of the life of Seth. Hence, we may
safely conclude that Moses reckoning of years is inclusive, and Noah is said to be 600 years old at the beginning, and not at the end of his 600th year.
The numbers given in this genealogical list are characterized by the strictest regard for accuracy and
precision. This is confirmed by the fact that since Ussher, no Chronologer who has adopted the numbers
given in the Hebrew Text as the basis of his calculation, has ever failed to fix the Flood in the year AN.
HOM. 1656, and the death of Joseph in the year AN. HOM. 2369.
33
The Noah-Shem connection, which determines the exact age of Noah at the birth of Shem,
viz. 502 years.
2.
The Terah-Abraham connection, which determines the exact age of Terah at the birth of
Abraham, viz. 130 years.
3.
The Joseph-Moses connection, which determines the exact number of years which elapsed
between the death of Joseph, with which the Chronology of the book of Genesis ends (Gen.
50:26), and the birth of Moses, with which the Chronology of the book of Exodus begins
(Exodus 7:7), viz. 64 years.
4.
The Joshua-Judges connection, which determines the number of years that elapsed during
the administration of Joshua and the Elders that overlived him, between the division of the
land at the end of the Seven Years War of Conquest, with which the Chronology of the
Book of Joshua ends (Joshua 14:7,10 with Numbers 10:11,12; 13:17,20), and the oppression of Cushan-Rishathaim of Mesopotamia, with which the Chronology of the Book of
Judges begins (Judges 3:8), viz. 13 years.
5.
The Eli-Saul connection, which determines the number of years that elapsed between the
death of Eli and the beginning of the reign of Saul, viz. 20 years. This is given in the summary of I Samuel 7:2.
These breaks in the consecutive statements of the Chronology are made good in various ways. The
discussion of them will occupy five separate chapters of this work. They form a series of chronological
problems of increasing difficulty, but it will always be found, on closer inspection, that the materials for
forming an exact Chronology are always given, so that we are never left to hypothesis or conjecture, and
never have to fall back upon the statements of Josephus or other external testimony.
In this chapter we have to deal with the Noah-Shem connection, i.e. to ascertain the age of Noah at the
birth of Shem. The problem is solved by the inclusion of an intermediate date, the epoch of the Flood,
from which we reckon back to the birth of Noah, and on to the age of Shem at the birth of his son
Arphaxad.
The two statements contained in Genesis 5:32, And Noah was 500 years old: and Noah begat Shem,
Ham and Japhet, do not give us any clue to the exact age of Noah at the birth of Shem. Shem is mentioned first, because he is the member of the family with whom the writer is mainly concerned.
The Old Testament is a narrative of the story of Redemption. Redemption is through the Messiah,
Who is to come through a particular line of descent. He is progressively defined as the seed of the
woman (Gen. 3:15), the seed of Abraham (Gen. 22:18), the seed of Isaac (Gen. 26:4) the seed of Jacob (Gen. 28:14), the Shiloh of the Tribe of Judah (Gen. 49:10) and the seed of the House of David (2
Sam. 7:12-16).
References to other families and other races are summary, and incidental. The grand theme of the
whole of the Old Testament Scriptures is the coming of the Redeemer, and the things concerning the race
from which He springs. References to other races are introduced only in so far as they bear upon the main
theme of the Old Testament Scriptures as a whole.
This explains why Shem is mentioned first amongst the sons of Noah. He was not the eldest son, for in
Genesis 10:21 (a text misrendered in the R.V. but correctly translated in the A.V.), Japheth is distinctly
described as his elder brother. In the same way, and for the same reason, Abram is mentioned before his
elder brothers, Nahor and Haran, in Genesis 11:26, And Terah lived seventy years, and begat Abram,
Nahor and Haran. Similarly Issac is placed before Ishmael in I Chron. 1:28, The sons of Abraham,
Isaac and Ishmael, though Isaac was not the older, but the younger of the two.
34
We arrive at the age of Noah at the birth of Shem by means of an induction from the facts contained in
Genesis 7:6 and Genesis 11:10. From Genesis 7:6 we learn that Noah was 600 years old at the epoch of the
Flood. From Genesis 11:10 we learn that Shem was 100 years old, two years after the Flood. Therefore
Shem was 98 years old at the Flood, that is Shem was 98 years old when Noah was 600. Therefore Shem
was born when Noah was 502. This enables us to connect the Chronology of the ante-diluvian Patriarchs
with the Chronology of the post-diluvian Patriarchs, and we may proceed in either of two ways. We may
use the intermediate date of the Flood, or we may use the age of Noah at the birth of Shem, at which we
have arrived by means of a mathematical deduction from the statements of the Hebrew narrative.
First Method
AN. HOM. EVENT REFERENCE
1056 Noah born See Chapter 4
502+ Add age of Noah at birth of Shem Gen. 7:6 with 11:10
1558 Shem born
100+ Add age of Shem at birth of Arphaxad Gen. 7:6 with 11:10
1658 Arphaxad born
Second Method
AN. HOM. EVENT REFERENCE
1056 Noah born See Chapter 4
600+ Add age of Noah at Flood Gen. 7:6
1656 Date of the Flood
2+ Add years after the Flood when Arphaxad was born Gen. 11:10
1658 Arphaxad born
The date of the Flood is treated as an epoch in the same way as the birth of one of the Patriarchs. It began on the 17th day of the 2nd month of the 600th year of Noahs age. Noah remained in the Ark for one
whole year of exactly 365 days. But the expression two years after the flood in Gen. 11:10 is not to be interpreted as meaning two years after the flood was over. The flood is treated as an epoch or point of time
from which the Chronology is continued in the same manner as from the birth of one of the Patriarchs.
The Chronology of the Flood year throws an interesting light upon the primitive Hebrew calendar.
The commencement of the Flood is dated the 17th day of the 2nd month of the 600th year of Noahs life
(Gen. 7:11). The Ark rested on the 17th day of the 7th month (Gen. 8:4). The interval of five months between these two dates is described as an interval of 150 days, each of these five months consisting of 30
days. The Hebrews always reckoned 30 days to the month, except when they saw the New Moon on the
30th, which then became the 1st day of the new month. Moses may have followed this usage here. But
Kennedy interprets him as reckoning 30 days to each of the first 11 months, and 24 days, or where necessary 25 days to the 12th month. Kennedys account of the Flood year is as follows. The waters decreased
continually till the 1st day of the 10th month, an interval embracing the remaining 14 days of the 7th
month, and the two following months, or 74 days. The waters were dried up on the 1st day of the 1st
month of the 601st year, after a further interval of 95 days, comprising a tenth month of 30 days, an eleventh month of 30 days, and a twelfth month of 24 days, making altogether 84 days to complete the twelve
months of the lunar year, and a further 11 days to the eleventh day of the 1st month of the new lunar year
to complete the 365 days of the solar year, the 600th year of Noahs life.
At this time Noah removed the covering of the ark and looked, and behold the face of the ground was
dry. Nevertheless he remained in the ark until the 27th day of the 2nd month of the new lunar year, a
further interval of 46 days, comprising the remaining 19 days of the 1st month, and the 27 days of the second month of the new lunar year, when at the command of God he went forth out of the ark in which he
had remained exactly 365 days.
From these particulars Kennedy concludes that in the primitive Hebrew calendar time is measured by
the solar year of 365 days, but computed in terms of the lunar year of twelve months, viz. eleven months
of 30 days, and a twelfth month of 24 days, when the lunar year or the 12 revolutions of the moon occupy
354 days, and 25 days when the lunar year or the 12 revolutions of the moon occupy 355 days. The facts as
viewed by Kennedy may be graphically represented as follows:-
35
AN.HOM. 1656
Month 1
Month 2
Month 3
Month 4
Month 5
Month 6
Month 7
Month 8
Month 9
Month 10
Month 11
Month 12
Month 1
Month 2
After 365 days in the Ark, and 46 days from uncovering the Ark, Noah went forth out of Ark
27th day 2nd month
The Biblical year is the luni-solar year. Time is measured by the revolutions of the sun. The feasts are
regulated by the revolutions of the moon, and the relations between the solar year are adjusted, not by astronomical calculation, but by observation of the state of the crops, and the appearances of the moon. The
resulting system was perfect and self- adjusting. It required neither periodic correction nor intercalation.
According to Kennedy, Moses measures time by the years of the sun. He computes time by the months
and days of the years of the moon, which are pinned down to the years of the sun. From the 17th day of
the 2nd month of one lunar year to the 27th day of the 2nd month of the following lunar year is a period of
354+11 = 365 or 1st day of the concurrent solar year, we have what is called a year of coincidence. Such a
year was the year AN. HOM. 1656, the 600th year of Noahs life. The Flood year occupied 319 days of the
solar year 1656, and 46 days of the solar year 1657, the year after the Flood. It also occupied 308 days of
the lunar year concurrent with the solar year 1656, and 57 days of the lunar year concurrent with the solar year 1657. A year of commensuration is always followed by a year of coincidence.
The sun was appointed for the measurement of time or years. The moon for the regulation and deter-
36
mination of the periodic returns of the seasons, i.e. the set feasts and solemn assemblies (Gen. 1:14,
Psa. 104:19).
The Mosaic Shanah (a word which like Mishna signifies repetition) invariably denotes a true, tropical
solar year containing all the four seasons, and always returning to the same point in the ecliptic. These
feasts were pinned down to the solar year, but they were computed and regulated by the months and days
of the year of the moon. The first month was the month whose full moon either fell upon or followed next
after the beginning of the solar year, Tekuphath hasshanah = the return of the year (Ex. 34:22, I Sam.
1:20 margin, 2 Chron. 24:23 margin, Psalm 19:6.)
From the Creation to the Exodus this beginning of the year was fixed at the autumnal Equinox in
the month Tisri, but from the Exodus onward it was transferred by Divine command to the vernal Equinox, and to the month Abib, which was henceforth to be the beginning of months, the first month of the
year (Ex. 12:2, 13:4). So far Kennedy.
Sir Isaac Newtons account of the Hebrew calendar differs somewhat from Kennedys. All nations,
he says in his Chronology of Ancient Kingdoms Amended, before the just length of the solar year was
known, reckoned months by the course of the moon, and years by the return of winter and summer,
spring and autumn (Gen. 1:14, 8:22; Censorinus, c.19 and 20; Cicero in Verrem, Geminus, c.6), and in
making calendars for their festivals they reckoned 30 days to a lunar month, taking the nearest round
numbers, whence came the division of the eclipitic into 360 degrees. So in the time of Noahs Flood when
the moon could not be seen, Noah reckoned 30 days to a month, but if the moon appeared a day or two before the month, they began the next month with the first day of her appearing. That the Israelites used
the luni-solar year is beyond question. Their months began with the new moons. Their first month was
called Abib, from the earing of corn in that month. Their Passover was kept from the 14th day of the first
month, the moon being then in the full. And if the corn was not then ripe enough for offering the first
fruits, the festival was put off by adding an intercalary month to the end of the year, and the harvest was
got in before Pentecost, and the other fruits gathered before the feast of the seventh month.
This intercalation is nowhere provided for in the Mosaic law, nor is it ever mentioned or referred to in
the whole of the Old Testament. Nevertheless it undoubtedly follows as a necessary consequence of the
system. For the revolution of the sun is completed in 365.242242 days, and that of the moon in 29.530588
days, so that 12 moons fill the space of only 354 or 355 of the 365 days in the year. The added month did
not come into the calendar. We ourselves never speak of intercalating a 53rd week in our year.