The History of and Genealogy of Noah (Genesis 5:1 a - Genesis 6:9) (TABLET III)
This section commences with a list of ten patriarchs from Adam to Noah, and is followed by a passage where God makes a covenant with man after a particularly devastating example of man's downward slide. As always in Genesis this covenant is the central point around which the passage is built. The passage ends with the colophon ‘these are the histories of Noah'. This mixture of genealogy and history is a commonplace in ancient Near Eastern literature.
The list of ten patriarchs can be compared with the Sumerian king lists (see article, " ") which delineate ‘kingship' in Sumer, and it is especially interesting that the latter lists the kings ‘before the Flood'. Thus this list in Genesis may well be patterned on similar ideas. Among other things it underlines the importance the compiler of the Genesis list placed on the patriarchs.
It is probable that the Genesis list has selected ten patriarchs to represent the whole line and is not all-inclusive. Notice that there are also ten patriarchs listed from Noah to Abraham after the flood. Other ancient Near Eastern lists also have ten kings named before the flood, and in some cases the seventh in line is seen as having heavenly connections, so that this is a recognised ancient pattern. The deliberate omission of names from genealogies is witnessed to throughout the Bible, with ‘begat' simply portraying descent. We notice, for example, that Matthew deliberately does this with the genealogy of Jesus to make a series of fourteen (twice seven) generations. The number ten suggests a complete series (thus Jacob could say ‘your father has changed my wages ten times' (Genesis 31:7) meaning many times).
The Sumerian King Lists
The reigns (and therefore the ages) of the Sumerian kings before the flood were excessively large, even by patriarchal standards (e.g. ten sars = 36,000 years for a sar was 60 x 60 = 3,600). This may be due to an ancient memory of long-lived kings, with the numbers invented because no actual numbers were known.
However it is an interesting possibility that this has arisen because when the number system was being developed the sexagessimal system, which finally prevailed, was in competition with decimal systems (to put the matter simply). Thus if a sar at the time when these numbers were first postulated represented 10 x 10 to the compiler, rather than 60 x 60, the 36,000 years becomes 1,000 years which is more in line with the patriarchal ages.
Then we could suggest that in the course of time these sars became interpreted as meaning 3,600, the system which finally prevailed, producing these excessively larger numbers. However, either way, the ages suggest extraordinarily long lives and it would seem that the purpose was to show recognition that long periods of time, disappearing into the distant past, had occurred before the flood. Unlike the patriarchs these periods are consecutive in total thus numbering either 241,200 years or at minimum 6,700 years.
The numbers for these earlier kings were all round numbers, in contrast with later reigns of the kings, which in itself indicates they are not to be taken literally.
The Ages of the Patriarchs
In the same way it is doubtful if we should take the ages given for the patriarchs as literal, although they are clearly intended to convey the fact of longevity, and the passage of a long period of time. Let us tabulate them.
Patriarchs Begets at Remainder Dies at
Adam 130 800 930
Seth 105 807 912
Enos 90 815 905
Cainan 70 840 910
Mahaleel 65 830 895
Jared 162 800 962
Enoch 65 300 365
Methuselah 187 782 969
Lamech 182 595 777
Noah 500 450 950
There were a hundred years from the birth of Noah's sons to the Flood. Thus if the numbers are taken literally and it is accepted that no names are omitted Methuselah died in the year of the flood, Lamech five years before, and Noah lived until the time of Abraham, while his son Shem actually outlived Abraham and would still be the head of the family when Isaac took over. This must seem unlikely in view of the silence of the narratives.
The Ages of the Later Patriarchs
We can compare these with ages in the remainder of Genesis.
· Isaac is born when Abraham is one hundred
· Abraham dies at one hundred and seventy five
· The promise of Isaac comes when he is ninety nine, but this is
· clearly due to being one year before the birth at 100
· Abraham is eighty six when Hagar bears Ishmael. This is ten years after entry into the promised land at seventy five plus the year required for birth
· Sara dies at one hundred and twenty seven
· Ishmael dies at one hundred and thirty seven
· Isaac marries at forty and has his first child at sixty
· Isaac dies at one hundred and eighty
· Esau marries at forty
· Jacob meets Pharaoh when one hundred and thirty
· Jacob is seventeen years in Egypt
· Jacob dies at one hundred and forty seven
· Joseph is seventeen when sold into captivity
· Joseph is thirty when released from prison
· Joseph dies at one hundred and ten
The only one that does not end in nought or seven is at the birth of Ishmael and that Isaiah 14 years (7 + 7) short of the birth of the son of promise, and is ten years, plus one for birth, after entry into Canaan (see Genesis 16:3).
Are The Numbers Intended To Be Taken Literally?
Notice how many of the numbers in all cases end in nought or five, which were probably both seen as ‘round numbers', and how many of the remainder end in seven. This is hardly likely on genuine ages (even if, in the days before numbers were invented or prominent, men could have kept such records, or even wanted to). The account has all the signs of being an ancient record, and while God could no doubt have revealed the ages, (although this would be unlike His usual method of inspiration), the above fact tends to nullify the idea that He did so.
In the first list only three in the first list, two in the second and four in the third do not end in nought or five. Thirteen of the thirty end in nought and eight end in five, that is over two thirds. Of the nine that end in another number, three end in seven, the divine number, and another three arise because of the seven endings. Two of the three remaining arise in Jared's age, and therefore count as one (the one causes the other), the other is in the age of Methuselah who cannot be alive when the flood comes, yet, as the son of Enoch, needs to live as long as possible to demonstrate God's blessing on Enoch in view of Enoch's own ‘short' life. This would appear conclusive evidence that the numbers are not intended literally.
Furthermore the age of Methuselah may intend to show him as falling short of 1000 less thirty years (compare Adam 1000 less seventy) directly because of the flood.
What Significance Could They Have?
Let us, however consider another fact. Adam is depicted as dying at 930, seventy short of one thousand. Certainly in later times a thousand years depicts the perfect time span. Thus Adam is shown to die seventy years (seven x ten = a divine period) short of the perfect life span. This can be seen as demonstrating that his death is God's punishment for his sin.
Enoch is ‘taken' at 365. This was at that time the recognised number of days in a year, and the year was connected with the heavenly bodies. 365 was thus the heavenly number, and his age thus reveals him as the heavenly man. He is the seventh in the list, the ‘perfect' man. Significantly in the lists of other nations the seventh man is also often seen as especially connected with the heavens.
Lamech dies at 777. If ‘seventy and seven' previously intensified the figure seven for the Lamech of the line of Cain (Genesis 4:24), how much more ‘seven hundred and seventy and seven' demonstrates the godliness of the Lamech of the line of Seth. The two are clearly seen in contrast. One uses the divine number for his own benefit, the other is benefited by God to an even greater extent. He is of the chosen line.
As suggested above Methuselah's age may have been based on one thousand less thirty falling short by one.
With regard to the remaining names there is uniformity as regards the ages after begetting. Following Adam's 800 the next five are 800 or 800 plus a number which is significant elsewhere - seven, fifteen, forty and thirty. Note also that Noah has 500 years before he begets, in total contrast with the others. If we take the numbers literally it would mean that Noah is still alive when Abraham is born and Shem outlives Abraham and is alive when Jacob and Esau are born! Would God really have called Abraham to leave such worthy company?
I will not pretend to be able to solve the riddle of the numbers which have exercised the minds of many. Suffice to say that they are lost in the mists of time, (and the Samaritan Pentateuch and Septuagint have different numbers), but certainly we can see the high numbers, signifying longevity, as intended to get over the message that the line of Seth was blessed with long life. When we consider the mystical value put on numbers in those days, it is not surprising that they should be utilised to give divine messages. (The time of Abraham was the period when mathematics reached its highest point among the Sumerians and Old Babylonians, only to rapidly decline and not revive again for a thousand years).
What is interesting, however, is the fact that the message was put over by adding and taking away, and not by multiplying. This again is an indication of the age of the narrative.
Thus it seems to us that the list is intended to convey longevity, and that is also intended, through a representative selection of ten which deliberately makes Enoch the seventh in line, to cover all generations who lived before the flood. This is sufficient for the writers purpose in accordance with ancient methodology. The overall impression intended is to convey the idea of a very long period of time.
We will now consider the narrative (see e-Sword verse comments).