Book contents
- Frontmatter
- Contents
- Acknowledgements
- Introduction
- 1 The ‘Hebrew slave’: comments on the slave law, Exodus 21:2-11
- 2 The manumission of slaves – the fallow year – the Sabbatical Year – the Jubilee Year
- 3 Andurārum and Mišarum: comments on the problem of social edicts and their application in the ancient Near East
- 4 The Greek ‘amphictyony’: could it be a prototype for Israelite society in the Period of the Judges?
- 5 The chronology in the story of the Flood
- 6 ‘Hebrew’ as a national name for Israel
- 7 Rachel and Leah: on the survival of outdated paradigms in the study of the origin of Israel
- 8 The Old Testament: a Hellenistic book?
- 9 Power and social organization: some misunderstandings and some proposals, or is it all a question of patrons and clients?
- 10 Is it still possible to write a history of ancient Israel?
- 11 Is it still possible to speak about an ‘Israelite religion’? From the perspective of a historian
- 12 Kings and clients: on loyalty between the ruler and the ruled in ancient ‘Israel’
- 13 Justice in western Asia in antiquity, or why no laws were needed!
- 14 From patronage society to patronage society
- 15 Are we Europeans really good readers of biblical texts and interpreters of biblical history?
- 16 History writing in the ancient Near East and Greece
- 17 Good and bad in history: the Greek connection
- 18 On the problems of reconstructing pre-Hellenistic Israelite (Palestinian) history
- 19 How does one date an expression of mental history? The Old Testament and Hellenism
- 20 Chronology and archives: when does the history of Israel and Judah begin?
- 21 ‘Because they have cast away the law of the Lord of Hosts’, or ‘We and the rest of the world’: the authors who ‘wrote’ the Old Testament
- Index of biblical references
- Index of authors
5 - The chronology in the story of the Flood
- Frontmatter
- Contents
- Acknowledgements
- Introduction
- 1 The ‘Hebrew slave’: comments on the slave law, Exodus 21:2-11
- 2 The manumission of slaves – the fallow year – the Sabbatical Year – the Jubilee Year
- 3 Andurārum and Mišarum: comments on the problem of social edicts and their application in the ancient Near East
- 4 The Greek ‘amphictyony’: could it be a prototype for Israelite society in the Period of the Judges?
- 5 The chronology in the story of the Flood
- 6 ‘Hebrew’ as a national name for Israel
- 7 Rachel and Leah: on the survival of outdated paradigms in the study of the origin of Israel
- 8 The Old Testament: a Hellenistic book?
- 9 Power and social organization: some misunderstandings and some proposals, or is it all a question of patrons and clients?
- 10 Is it still possible to write a history of ancient Israel?
- 11 Is it still possible to speak about an ‘Israelite religion’? From the perspective of a historian
- 12 Kings and clients: on loyalty between the ruler and the ruled in ancient ‘Israel’
- 13 Justice in western Asia in antiquity, or why no laws were needed!
- 14 From patronage society to patronage society
- 15 Are we Europeans really good readers of biblical texts and interpreters of biblical history?
- 16 History writing in the ancient Near East and Greece
- 17 Good and bad in history: the Greek connection
- 18 On the problems of reconstructing pre-Hellenistic Israelite (Palestinian) history
- 19 How does one date an expression of mental history? The Old Testament and Hellenism
- 20 Chronology and archives: when does the history of Israel and Judah begin?
- 21 ‘Because they have cast away the law of the Lord of Hosts’, or ‘We and the rest of the world’: the authors who ‘wrote’ the Old Testament
- Index of biblical references
- Index of authors
Summary
1980
One of the most obvious starting points to a literary-critical analysis of sources of the story of the Flood is chronology. The first point to stress is, of course, the discrepancy between the information in Genesis 7:12 that the Flood prevailed for 40 days, and 7:24, which says that the waters increased over the land for 150 days. The classic literary critics saw here a proof of the existence of two completely different chronological systems and they wrote that these systems had been combined by the redactor in order to obtain one coherent chronology.
This chapter seeks to present a new hypothesis as to the number of chronological systems preserved in the Flood story: not two but three different chronologies. But before I turn to the thesis I must briefly deal with the traditional description of the chronological systems of J and P respectively.
The chronological system of J
The fragmentary state of the J sections in Genesis 6–8 is well known and needs no comment here. Below I shall mention some consequences of the defective-ness of the J version.
The dates in the fragments of J are:
• Genesis 7:4: seven-day interval to the coming of the Flood.
• Genesis 7:4: forty days as the duration of the Flood.
• Genesis 8:10: seven days from the first sending out of the dove to the second.
• Genesis 8:12: seven-day interval between the second and the third sending.
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- Information
- Biblical Studies and the Failure of HistoryChanging Perspectives, pp. 69 - 76Publisher: Acumen PublishingPrint publication year: 2013