A sense of the importance of a fixed standard of chronology was only acquired gradually in the history of the world. Nations in a primitive state of civilization were not, and are not, conscious of the need. When the need began to be felt events were probably at first dated by the regnal years of kings; the reigns of successive kings were then arranged in order, and grouped, if necessary, in dynasties, and thus a fixed standard was gradually constructed. Particular states also not unfrequently introduced fixed eras, which obtained a more or less extensive currency, as the era of the first Olympiad (776 B.C.), of the foundation of Rome (753 B.C.), and of the Seleucidae at Antioch (312 B.C.), which is followed by the Jewish author of the first book of Maccabees. Some of the earliest documents which we possess are dated by the year in which some noticeable event took place, as in contract-tablets of the age of Sargon of Agade (Akkad) (3800 B.C., or, according to other authorities, 2800 B.C.), “In the year in which Sargon conquered the land of Amurru [the Amorites]”; or, “In the year in which Samsu-ditana [c. 1950 B.C.] made the statue of Marduk”: Is. vi. 1 (“In the year of King Uzziah’s death”), xiv. 28, xx. 1, are examples of this method of dating found even in the Old Testament. In process of time, however, the custom of dating by the regnal year of the king became general. The Babylonians and Assyrians were probably the first to construct and employ a fixed chronological standard; and the numerous contract-tablets, and list of kings and yearly officials, discovered within recent years, afford striking evidence of the precision with which they noted chronological details. Biblical chronology is, unfortunately, in many respects uncertain. Prior to the establishment of the monarchy the conditions for securing an exact and consecutive chronology did not exist; the dates in the earlier period of the history, though apparently in many cases precise, being in fact added long after the events described, and often (as will appear below) resting upon an artificial basis, so that the precision is in reality illusory. And after the establishment of the monarchy, though the conditions for an accurate chronology now existed, errors by some means or other found their way into the figures; so that the dates, as we now have them, are in many cases at fault by as much as two to three decades of years. The exact dates of events in Hebrew history can be determined only when the figures given in the Old Testament, can be checked and, if necessary, corrected by the contemporary monuments of Assyria and Babylonia, or (as in the post-exilic period) by the knowledge which we independently possess of the chronology of the Persian kings. In the following parts of this article the chronological character of each successive period of the Old Testament history will be considered and explained as far as the limits of space at the writer’s disposal permit.
I. From the Creation of Man to the Exodus.—In the whole of this period the chronology, in so far as it consists of definite figures, depends upon that part of the Pentateuch which is called by critics the “Priestly Narrative.” The figures are in most, if not in all cases artificial, though the means now fail us of determining upon what principles they were calculated. It is also to be noted that in the Samaritan text of the Pentateuch, and in the LXX., the figures, especially in the period from the Creation to the birth of Abraham, differ considerably from those given in the Hebrew, yielding in Sam. a lower, but in the LXX. a much higher total. The following tables will make the details clear:—
(1) From the Creation of Man to the Flood (Gen. v. and vii. 11).
| Age of each at birth of next. | |||
| Heb. | Sam. | LXX. | |
| Adam (930) | 130 | 130 | 230 |
| Seth (912) | 105 | 105 | 205 |
| Enosh (905) | 90 | 90 | 190 |
| Kenan (910) | 70 | 70 | 170 |
| Mahalalel (895) | 65 | 65 | 165 |
| Jared (962) | 162 | 62 | 162 |
| Enoch (365) | 65 | 65 | 165 |
| Methuselah (969) | 187 | 67 | 187[26] |
| Lamech (777) | 182 | 53 | 188 |
| Noah (950); age at Flood | 600 | 600 | 600 |
| Total from the Creation of Man to the Flood | 1656 | 1307 | 2262 |
The figures in parentheses indicate the entire ages assigned to the several patriarchs; these are generally the same in the three texts. The Sam., however, it will be noticed, makes in three cases the father’s age at the birth of his eldest son less than it is in the Heb. text, while the LXX. makes it in several cases as much as 100 years higher, the general result of these differences being that the total in the Sam. is 349 years less than in the Heb., while in the LXX. it is 606 years more. The names, it need hardly be remarked, belong to the prehistoric period, and equally with the figures are destitute of historical value.
(2) From the Flood to the Call of Abraham (Gen. xi.).
| Age of each at birth of next. | |||
| Heb. | Sam. | LXX. | |
| Arphaxad (438)[27] | 35[28] | 135 | 135 |
| Cainan (460) [cf. Luke iii. 27] | ·· | ·· | 130 |
| Shelah (433) | 30 | 130 | 130 |
| Eber (464) | 34 | 134 | 134 |
| Peleg (239) | 30 | 130 | 130 |
| Reu (239) | 32 | 132 | 132 |
| Serug (230) | 30 | 130 | 130 |
| Nahor (148) | 29 | 79 | 79 |
| Terah (205) | 70 | 70 | 70 |
| Abraham (175); age at Call | |||
| (Gen. xii. 4) | 75 | 75 | 75 |
| Total from the Flood to the Call of Abraham. | 365 | 1015 | 1145 |
The variations are analogous to those under (1), except that here the birth-years of the patriarchs in both Sam. and LXX. differ more consistently in one direction, being, viz., almost uniformly higher by 100 years. It has been much debated, in both cases, which of the three texts preserves the original figures. In (2) it is generally agreed that the Heb. does this, the figures in Sam. and LXX. having been arbitrarily increased for the purpose of lengthening the entire period. The majority of scholars hold the same view in regard also to (1); but Dillmann gives here the preference to the figures of the Sam. The figures, of course, in no case possess historical value: accepting even Ussher’s date of the Exodus, 1491 B.C., which is earlier than is probable, we should obtain from them for the creation of man 4157 B.C., or (LXX.) 5328,[29] and for the confusion of tongues, which, according to Gen. xi. 1-9, immediately followed the Flood, 2501 B.C., or (LXX.) 3066 B.C. But the monuments of Egypt and Babylonia make it certain that man must have appeared upon the earth long before either 4157 B.C. or 5328 B.C.; and numerous inscriptions, written in three distinct languages—Egyptian, Sumerian and Babylonian—are preserved dating from an age considerably earlier than either 2501 B.C. or 3066 B.C.[30] The figures of Gen. v. and xi. thus merely indicate the manner in which the author of the Priestly Narrative—and probably to some extent tradition before him—pictured the course of these early ages of the world’s history. The ages assigned to the several patriarchs (except Enoch) in Gen. v. are much greater than those assigned to the patriarchs mentioned in Gen. xi., and similarly the ages in Gen. xi. 10-18 are higher than those in Gen. xi. 19-26; it is thus a collateral aim of the author to exemplify the supposed gradual diminution in the normal years of human life.
The Babylonians, according to Berossus, supposed that there were ten antediluvian kings, who they declared had reigned for the portentous period of 432,000 years: 432,000 years, however, it has been ingeniously pointed out by Oppert (Gott. Gel. Nachrichten, 1877, p. 205 ff.) = 86,400 lustra, while 1656 years (the Heb. date of the Flood) = 86,400 weeks (1656 = 72 × 23; and 23 years being = 8395 days + 5 intercalary days = 8400 days = 1200 weeks); and hence the inference has been drawn that the two periods have in some way been developed from a common basis, the Hebrews taking as their unit a week, where the Babylonians took a lustrum of 5 years.