| News and Views | January 1944 |
Out of the Past
“… And with what bated breath the peoples of earth will yet enjoy a worldwide broadcast of a dialog between ADAM and EVE relating their experiences in Eden!”
WHILE the angry passions of men and nations continue to keep the world fighting a war of survival, with the lingering hope that some. elements of what our generation has called civilization, may be saved, it will afford a rest of mind to turn aside temporarily from the news of bombings and sinkings to consider the significance of the mass of evidence now available through the tireless efforts of archaeologists, proving that civilizations existed from three to five thousand years ago. The discovery of thousands of clay tablets and other relics of that distant past, now make it possible not only to know that man that far back enjoyed the benefits of civilization, but also to visualize to some extent the business methods, literary practices and social customs of that ancient time. Such knowledge is bound to be not only interesting and exciting, but even more important is the fact that all the information coming to light in the field of archaeology tends to confirm the Biblical records concerning creation and the flood, as well as the authorship of the first five books of the Bible. This should be of vital concern to all professed Christians who believe that the Bible is the inspired Word of God.
Before archaeologists made the discoveries that now mean so much in connection with the early books of the Bible, higher criticism claimed that Moses could not have written the Book of Genesis, nor the other four books accredited to him, because, as was alleged, the art of writing was not known in Moses’ day. Now we know that this conclusion was wrong. While the work of archaeologists has been hampered by the war, yet preceding the war, excavators had been years tracing the various strata of civilization backward into the very twilight of history instead of finding, as higher criticism and evolution had taught, that the aboriginal man was but little removed from a monkey, these excavators discovered an increasingly high level of civilization the farther back they were able to pursue their investigation.
They found, for example, that five thousand years ago, even in pre-flood days, the people were highly cultured, and understood the art of writing. In the light of knowledge now available, therefore, it is plain that the conclusions of the higher critics have been merely conjectures, which probably would not have been considered worth publishing had the facts now known been available.
Contributing immeasurably to the ability of archaeologists to decipher the meaning of ancient writing appearing on the numerous tablets which have been unearthed in the Mesopotamian regions, was the finding of what is known as the Rosetta Stone. This is a piece of black basalt found in the year 1799 near the Rosetta mouth of the Nile River. On this stone was inscribed an account in Greek, and in two styles of ancient hieroglyphic writing. Knowing the meaning of the Greek, the stone thus furnished a key to unlock the previously hidden significance of ancient Egyptian and Assyrian hieroglyphics, or picture writing. By careful comparisons, students of these and other dead languages have since been able to decipher the meaning of even the most ancient tablets that have yet been brought to light, thus acquiring a fairly comprehensive understanding of the times during which they were written.
From the standpoint of the Bible, one of the most significant possibilities brought to, light by discoveries proving the knowledge of writing in pre-flood days, is that the early chapters of Genesis could have been, and some archaeologists claim were, actually recorded on clay tablets, and used by Moses in recording antediluvian as well as post-flood history in the form we now have it. This would mean that these records were written by those personally acquainted with the details.
This view does not do away with the necessity of divine guidance with respect to these records, but places them in a similar position with the four Gospels of the New Testament. The Gospels, though being the accounts of Jesus’ life and ministry as observed by the different writers of these books, nevertheless come to us under guidance of the Holy Spirit, so that we unhesitatingly accept them as a part of the divine Word.
As yet, no tablets have been found containing any portions of the Book of Genesis. The conclusion that it was written on tablets is based upon information gleaned from the study of hundreds of other tablets which have been found and which reveal the literary practices of those early times. By comparing this information with certain internal evidences readily discernible in the Book of Genesis, the conclusion has been reached that these accounts were written contemporaneously. One literary practice was for the author of historical records to close his story with a special form of signature comparable to the expression found in the Book of Genesis several time, namely, “This is the book of the generations of …”
It has generally been supposed that these expressions were intended to be introductions to a genealogical list or other data which follows, but its first use—“These are the generations of the heavens and of the earth”—seems definitely to show otherwise, for it is an unmistakable reference to that which preceded. (Gen. 2:4) The Hebrew word for generations in this expression, is toledah, and not the ordinary Hebrew word dor, which is translated generation and generations 123 times. Concerning the word toledah, the Hebrew critical scholar Gesenius says that it denotes “History, especially family history.”
In addition to Genesis 2:4 where we read, “These are the generations of the heavens and of the earth,” the expression “these are the generations of” occurs in succeeding chapters as follows:
“This is the book of the generations of Adam.”—Genesis 5:1.
“These are the generations of Noah.”—Genesis 6:9.
“These are the generations of the sons of Noah.”—Genesis 10:1.
“These are the generations of Shem.”—Genesis 11:10.
“These are the generations of Terah.”—Genesis 11:27.
“These are the generations of Ishmael.”—Genesis 25:12.
“These are the generations of Isaac.”—Genesis 25:19.
“These are the generations of Esau.”—Genesis 36:1.
“These are the generations of Esau.”—Genesis 36:9.
“These are the generations of Jacob.”—Genesis 37:2.
A careful study of the quotations above reveals that when we read, for example, “This is the book of the generations of Adam,” the material that follows says practically nothing about Adam except his age at death. Similarly, with the expression, “These are the generations of Isaac,” the following account is not so much a history of Isaac, as it is of Jacob and Esau. Following this phrase to which the name Jacob is attached, we read mainly about Joseph. This peculiarity has puzzled most commentators, and the suggestion based on knowledge now available that these expressions, together with the name in each instance, constitute the signature of the writers, or at least the owners of tablets containing the preceding narratives, is most interesting.
The word “book” in the statement of Genesis 5:1, “This is the book of the generations of Adam,” is a translation of the Hebrew word cepher, which is translated “finished writing” by the Hebrew scholar Delitsch. The Septuagint version adds the word “book” in Genesis 2: 4, and translates it, “This is the book of the origins of the heavens and the earth.”
The books of that ancient time were in reality tablets. The earliest records of Genesis, therefore, are claimed, even by the book itself, to have been written down rather than passed on to Moses by word of mouth. A. critical study of the various sections of Genesis followed by the signatures of the writers—if this, indeed, is the method by which the first book of the Bible has reached us—shows that in no instance is an event recorded which the person or persons named could not have written from their own intimate personal knowledge, or have obtained absolutely reliable information. It is also significant, we think, that the history recorded in each of the sections ceases before the death of the person named. In most cases, however, it is continued to within a short time of the date of death, or the date on which it is stated that the tablets were written.
Another interesting observation lending color to the suggestion that the various sections of Genesis were written originally by those acquainted with events described, is the variation in the style of language. The geographical location of these events was Babylonia, later known as Mesopotamia, and now as Iraq. The first eleven chapters of Genesis reveal Babylonian words. It is said by critics that the whole environment of these chapters is early Babylonian, as they apparently claim to have been written down by persons then living in that country. Is not this what we should expect?
The last fourteen chapters, on the other hand, reveal an Egyptian setting. From the time Joseph arrives in Egypt, the whole environment changes, and such Egyptian names as Potiphar, Zaphnath, Aaneah and Asenath appear.
Genesis 10:19 reads, “And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah.” This sentence is significant, giving evidence of having been written before the overthrow of Sodom and Gomorrah, which took place in Abraham’s day. These two cities were so completely blotted out that all trace of them became lost. Were this the original phraseography of Moses, it is difficult to understand why he would define the boundaries of a land by naming cities, the whereabouts of which were unknown. On the other hand, if this account was written by Shem, as Genesis 11:10 may indicate, it would be logical for him to name these cities as landmarks, because they still stood in his day.
A further interesting observation is the use of names and places given in Genesis, which in Moses’ day were unknown to the rank and file of Israelites, Moses, learned in all the arts of the Egyptians, and doubtless otherwise well educated, was able to add parenthetical identifications when compiling the original records. Thus we have:
“Bela, which is Zoar.”—Genesis 14:2,8.
“Vale of Siddim, which is the salt sea.”—Genesis 14:3.
“En-mishpat, which is Kadesh.”—Genesis 14:7.
“Hobah, which is on the left hand of Damascus.”—Genesis 14:15.
“Valley of Shaveh, which is the king’s dale.”—Genesis 14:17.
A study of the hundreds of clay tablets unearthed in Mesopotamia indicates that in the ancient days in which they were written the size of the tablet was governed by the amount of material to be written. When the amount of subject matter to be recorded would call for too large a tablet, more than one was used. When this was necessary, the custom was to assign a title to each series of tablets, and to use “catch lines” to aid the reader in following the proper sequence. In addition, many tablets were concluded with what is called the colophon, which is the equivalent of our modern title page. However, on ancient tablets it was placed at the end of the written matter, instead of at the beginning, much in the same style as Hebrew writing now is presented. The colophon frequently included, among other things, the name of the scribe who wrote the tablet, as well as the date of its writing.
These literary practices are clearly indicated in Genesis, where evidences of the same are still imbedded in the text as compiled by Moses. These evidences indicate that the book was compiled at an early date, certainly not later than the age of Moses, and also that Moses, the compiler, used ancient tablets in presenting the who’s account. It is a remarkable testimony to the purity with which the text has been transmitted to us that these literary aids in some instances still appear. As indicating the use of catch lines, note the following repetition of words and phrases which significantly are connected with the beginning or ending of each of the series of tablets now incorporated in Genesis:
“God created the heaven and the earth.”—Genesis 1:1.
“Lord God made the earth and the heavens.”—Genesis 2:4.
“When they were created.”—Genesis 2:4.
“When they were created.”—Genesis 5:2.
“Shem, Ham and Japheth.”—Genesis 6:10.
“Shem, Ham and Japheth.”—Genesis 10:1.
“After the flood.”—Genesis 10:1.
“After the flood.”—Genesis 11:10.
“Abram, Nahor and Haran.” —Genesis 11:26.
“Abram, Nahor and Haran.” —Genesis 11:27.
“Abraham’s son.”—Genesis 25:12.
“Abraham’s son.”—Genesis 25:19.
“Esau, who is Edom.”—Genesis 36:1.
“Esau, who is Edom.”—Genesis 36:8.
“father of the Edomites” (lit: Father Edom).—Genesis 36:9.
“father of the Edomites” (lit: Father Edom).—Genesis 36:43.
Going back to the very first section of the book followed by the signature, “These are the generations of the heavens and the earth,” some interesting observations seem appropriate. As this account predates the creation of man, necessarily it reveals divine inspiration for the facts recorded. The wording is simple, yet the truth conveyed is profound. It is not hard to visualize in the language, God teaching Adam in the cool of the evening in a simple, yet faultless way. He tells how the earth and the things he could see around it had been created. It is written just as though Adam is recording the words of God, “and God said,” “and God called.”
As evidence that this account was written at a very early date, note the fact that the sun and moon are not given names, but described simply as the “greater light” and the “lesser light.” Facts now available from ancient tablets show that even before the flood men worshiped the sun and moon, and had given, them names. Had this first chapter of Genesis been written as late as even Abraham’s day, instead of the simple expression, “greater light.” we might have had the Babylonian word for the sun, “Shamesh.”
The method employed in the New Testament when referring to the books of Moses is also worthy of note. Christ and the apostles quoted many times from Genesis, yet they never said that Moses wrote the statement quoted. Significantly, though, in the references quoted from the beginning of Exodus and on to Deuteronomy, the New Testament frequently reads, “Moses said.”
However, that Moses is responsible for the Book of Genesis in its present, complete and connected form, there is no question. All of the archaeological discoveries mentioned foregoing, and there are many others, substantiate this fact. We have no definite information as to the exact manner in which the series of tablets beginning with Adam’s, came into the possession of Moses, but it is reasonable to suppose that these treasured possessions would be passed on from one generation to another, and that Moses would have access to them.
The evidence available may indicate that the only way God instructed Moses up until He appeared to him at the burning bush, was by means of these tablets. Then, when God said to him, “I am the God of thy father, the God of Abraham, the God of Isaac, the God of Jacob,” this great leader of Israel would instantly know from whom the message was coming. (Exod. 3:6) How well, indeed, in the divine providence, was Moses equipped as the Lawgiver of Israel to present the connected account of creation and the experiences of God’s people as they related to His dealings with them down to the Exodus.
Regardless of what rigid tests may be applied, or how minute the examination of its contents in general may be, the more it is read in the light of available facts of archaeology, the more apparent it becomes that our Book of Genesis is a part of the divine revelation, and is available to God’s people today as a result of the untiring efforts of Moses. This noble servant of God and of Israel, unquestionably compiled the book, regardless of the exact manner in which the necessary information reached him. Seemingly, though, he had access to records written by the ancients, based upon their own personal knowledge of the events described.
Many who in the past have had little or no faith in the divine inspiration of the Bible have been convinced of its truth, inspiration and authorship as a result of the archaeological discoveries. We rejoice in this, but from the standpoint of the divine plan for human salvation, we know that the unbelief of the world in general is to be turned aside, not by the digging up of ancient clay tablets—even though such tablets bearing actual Biblical records should yet be found—but by the resurrection of these very ancients themselves.
No one in the whole wide world will be able to disbelieve the story of the flood when Noah is brought back and tells about it. Those who have questioned the ability of a man to live three days in the stomach of a great fish will have no cause for doubt when the resurrected Jonah tells his story. And with what bated breath the peoples of earth will yet enjoy a worldwide broadcast of a dialog between Adam and Eve relating their experiences in Eden!
Archaeological discoveries of today confirming the accuracy of God’s Word, serve indeed to strengthen the faith of those who believe in the promises of God, and enable us to visualize the fulfillment of those promises in a more realistic fashion. We are glad for this; but how wonderful it will be for all mankind when, in the times of restitution of all things and all people, the complete details of ancient history will become an open book to restored mankind.