Belief in the Exodus, as described in the Jewish scriptures, is arguably the single most important event in Jewish culture and plays a significant role in Christian religion. Even though the Bible contains numerous chronological data points for the year in which this event would have happened, establishing a reliable scholarly and religious consensus and appropriate chronological context based on biblical and historical data for such a date remains one of the most difficult problems in biblical scholarship. There are many reasons for this, chief among them being the lack of any archaeological evidence for the existence of such a massive occurrence and the inconsistencies and contradictions among the biblical chronologies.
Sorry for the long delay in substantive posting. I’ve been busy on several projects that have tied me up, including the preparation and presentation of papers at conferences and, most importantly, my follow up to Genesis Chronology and Egyptian King-Lists: The Egyptian Origins of Genesis History, Volume I: Egypt’s Dynastic Period. In Volume II, I take on Egypt’s mythic god-king lists and Genesis 1–11, what is routinely referred to as the bible’s primeval history. The latter encompasses the stories of creation, Adam and Eve and their offspring, the story of Noah and the Flood, and several genealogies and chronologies. I’m trying to finish it up and get it into print by the spring of 2022.It will have lots of surprising revelations.
One of the areas that I devote a good deal of time to is the story of Noah’s Flood and whether its current narrative location is original to the earlier biblical sources. This is a question that a number of biblical scholars ask. The general consensus, I believe, is that the flood is a late addition to the narrative and based on either the Babylonian Gilgamesh epic (mid first millennium B.C.E.) or a common source shared by both. I, as you might expect, take an entirely different tack. Removing the flood story from its present location has some interesting ramifications for some of my genealogical and chronological arguments.
Here I want to link you to a recent article, The Original Primeval History of the Hebrews, that appeared on The Torah.Com, that argues that the original sources for Genesis 1–11 lacked the flood story. It cites some of the arguments I make against the present narrative location. I disagree, however, with most of the literary analysis concerning the remaining portions of the primeval history, although much of that literary analysis is consistent with mainstream biblical scholarship.
It will be the argument in the second volume of Genesis Chronology and Egyptian King-Lists that the story of Noah’s flood originally derived from an Egyptian creation myth associated with the city of Hermopolis, and that narrative appeared in the account of the first day of creation (which belongs to the “P” source). In that story, four males and their four wives appear in the primeval deep and animate Re, the Hermopolitan creator deity, who raises a mountain out of the waters so that he would have a place to stand. As he emerges from the deep, the [benben/phoenix] bird of light flies off. The second day of creation (also “P”) featured the Egyptian creation myth from the city of Heliopolis. Separate from P’s days of creation narrative, the J source gives us a different creation story somewhat inconsistent with the P version. That narrative includes the stories of Adam and Eve and their offspring. I argue that the J narrative is part of the Heliopolitan source that takes placed on P’s account of the second and third days of creation.
Long after, during the Babylonian exile and Persian periods, the Hebrews became heavily influenced by the Mesopotamian cultures and began to modify some of their earlier Egyptian-based stories in order to harmonize Hebrew history with Mesopotamian history. It is in that era when the original Flood story was moved from the first day of creation to the Tenth generation of humanity, consistent with some Mesopotamian flood sources. The one piece of the story that remained in place was the light created on the first day.
I’m pleased to see that New Testament Abstracts, a leading research tool in New Testament studies, has included an abstract for my The Case for a Proto-Gospel: Recovering the Common Written Source Behind Mark and John in its most recent issue, (65/2 2021). It is serendipitously located on a page featuring a book by Bart Ehrman, Craig A. Evans and Robert Stewart. Here’s the listing.
New Testament Abstracts 65/2 • 2021
Gary Greenberg, The Case for a Proto-Gospel: Recovering the Common Written Source behind Mark and John, Studies in Biblical Literature 172 (New York—Bern: Lang, 2020, $114.95/€95.80) xvii and 719 pp., 22 tables. Bibliographies. Indexed. LCN: 2019029929. ISBN: 978-1-4331-6605-1.
Noting that NT scholars believe with near unanimity that substantial differences in style, content, and verbal description between John and the Synoptics preclude any literary relationship between them, Greenberg, author of Proving Jesus’ Authority in Mark and John (2018), proposes that Mark, John, and Luke all knew a now-lost written proto-Gospel. After a 35-page introduction, he discusses Mark 6 and 8 and John 6, the paralytic on the mat (Mk 2:1-12; Jn 5), true kindred and the devil (Mk 3:20-35; Jn 8:31-59), you can’t go home again (Mk 6:1-6, Jn 4:44; 6:42; 7:15), the mission begins (Mk 1; Jn 1–4), Jesus’ last visit to Jerusalem, the plot to kill Jesus, the Jewish trial of Jesus, the Lazarus conundrum (Jn 11:1-44; Lk 16:19-31; Mk 1:40-45; 5:22-24, 35-43), the Roman proceedings, the crucifixion, the day of Preparation, and the resurrection. Then he presents a proposed reconstructed proto-Gospel with brief commentary. He concludes that Mark and John most probably have a literary relationship based on a shared written source, since almost every non-speech episode in John has a literary parallel in Mark, the two Gospels agree on sequential order in approximately two-thirds of such stories, and in several stories outside the sequential order several details also follow a common sequential order.
It is widely accepted among scholars of the Jewish scriptures, that the book of Genesis has two separate Creation stories, one following after the other. The first story deals with the seven days of Creation and source-critical scholars assign this to the P (Priestly) source. The second begins immediately after with the story of the Garden of Eden and is assigned to the J (Jahwist) source. The stories are inconsistent in several ways and differ on the order and substance of Creation. The problem I want to discuss today is the issue of where the P source ends and the J source begins.
The critical passage is Genesis 2:4a, which reads, “These are the generations of the heavens and the earth when they were created.” For context, I will list this verse with the preceding verse and the following verse. I’ll place the key verse in italics.
- So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creation (Genesis 2:3)
- These are the generations of the heavens and the earth when they were created. (Genesis 2:4a)
- In the day that the Lord God made the earth and the heavens, when no plant of the field was yet in the earth and no herb of the field had yet sprung up—for the Lord God had not caused it to rain upon the earth, and there was no one to till the ground; (Genesis 2:4b–5)
The majority of scholars, I am told, see Genesis 2:4a as the end of the P source. But a minority see it as the beginning of the J source that follows immediately after. If we look solely at the text at face value, you can make a case for either side.
On the one hand, it could be a concluding statement for what preceded it. On the other, it could be an introduction for what follows. However, the term “these are the generations of “is a literary formula that appears at least ten times in Genesis and an additional time in Ruth. The KJV uses the translation “These are the generations of…” The NRSV substitutes “descendants” for “generations” in all the KJV instances except for Gen 2:4a, clearly attempting to disassociate Genesis 2:4a from the rest of the occasions in which the same phrase is used. Here is the list of the other occasions. For consistency, I’ll use the KJV translation.
- Genesis 2:4: These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens,
- Genesis 6:9–10: These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. And Noah begat three sons, Shem, Ham, and Japheth.
- Genesis 10.1: Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.
- Genesis 11:10: These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:
- Genesis 11:27: Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.
- Genesis 25:12: Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:
- Genesis 25:19: And these are the generations of Isaac, Abraham’s son: Abraham begat Isaac:
- Genesis 36:1–2: Now these are the generations of Esau, who is Edom. Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite;
- Genesis 36:9: And these are the generations of Esau the father of the Edomites in mount Seir:
- Genesis 37:2: These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.
- Ruth 4:18: Now these are the generations of Pharez: Pharez begat Hezron,
In each case after Genesis 2:4a, “these are the generations of” serves to introduce a family, members of a family, and/or stories about a family. Why should Genesis 2:4a be treated any differently? The reason is that to treat Genesis 2:4a in the same way creates a major theological embarrassment.
If we treat Genesis 2:4a in the same way that we treat the key phrase on the other occasions, then “heavens and earth” would have to be parents of someone, and the story that follows would be about the parents and their children. But “heavens and earth” can only be parents if they are beings that bear children. The phrase implies that we are talking about deities associated with Heaven and/or Earth and who have had children (more deities). This is highly problematic for a religion that teaches some form of monotheism.
A redactor appears to have accidentally left in a clue that the J Creation stories about Adam and Eve and their families were originally stories about deities and their children. More specifically, the implication is that Adam and Eve were originally deities associated with Heaven and Earth, and their children were also deities.
So, which deities were they? In the Babylonian Creation story known as Enuma Elish, heaven and earth are the severed portions of a water dragon’s corpse. That doesn’t sound anything like the Garden of Eden couple. Babylonian sources are overly relied upon anyway. So where else should we look?
In my forthcoming book, Genesis Chronology and Egyptian King-lists Vol. II, the Mythic Period, I argue that the two deities are the Egyptian gods Geb, a male who is the Earth, and Nut, a female who is the Heavens. That would make Adam a stand-in for Geb, and Eve a stand-in for Nut. Both sets of parents had three children. Adam and Eve were the parents of Cain, Abel, and Seth. Geb and Nut were the parents of Osiris, Horus, and Set, three of Egypt’s most important deities. In each family, one of the brothers killed one of the others.
I’m not going to go into all the arguments here. I hope to have the book out and available in the early portion of 2022. Hope you’ll be curious enough to buy it.
Who is a Semite? It’s a tricky question. It has two very different meanings. So when some Arabs claim that as Semites they can’t be anti-Semitic, what do they actually mean by Semite?
The term Semite has biblical roots but doesn’t appear in the bible. It was introduced into scholarly usage in the eighteenth century, initially to describe a family of languages and, then, for anti-Semitic reasons came to be used as a negative term for the Jewish people by proto-Nazis within the German scholarly community.
It is usually argued that the synoptic version of Jesus’ mission lasted less than a year while John’s gospel depicts a mission that lasted more than two years, crossing over three different Passovers. This is not technically true. The so-called short mission thesis is based on the lack of specific time markers in Mark, Matthew and Luke. Now, the absence of time markers may accurately reflect a short mission but its also possible that Mark may have removed time markers and Matthew and Luke simply accepted mark’s chronological arrangement. It’s also possible that John may have inserted time markers where none may have existed. Let me give an example of how this problem could have arisen.
Had a pleasant morning recently chatting via Zoom with the members of a bible study group in Houston Texas. They were working their way through my “Who Wrote the Gospels” book. If you have a group that would like to do the same, let me know.
Genesis 5 presents a chronological record of Patriarchal births and deaths from Adam to Noah’s Flood. The chronology is presented in such a way that if you had a starting date for Adam, you could set a date for each of the births and deaths. Genesis 11 continues the chronology from the end of the Flood to the birth of Abraham. (For a detailed study of Genesis 5 and 11 see my “Genesis Chronology and Egyptian King-Lists.”
The Septuagint is a Greek translation of the Hebrew text. The almost universally accepted consensus is that the work was begun in the Egyptian city of Alexandria during the reign of the Egyptian ruler Ptolemy II (283–246 B.C.E.) and was completed sometime in the second century B.C.E. Alexandria was a major center of intellectual activity. The Septuagint was the bible used by the authors of the Gospels.
While the Septuagint is based on some versions of the Hebrew books of the bible (there was no single official canonical version of any of the books of the bible at that time), there are many differences between it and the standard Masoretic text used by Jews and modern scholars. One significant difference is in the chronological record of Genesis 5.