Dating the Book of Job (PDF) - Ancient Hebrew Research Center
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<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
G. L. Bartholomew<br />
Abstract<br />
This article actually started out as a couple <strong>of</strong> paragraphs in my article “The Lore <strong>of</strong> <strong>the</strong><br />
Light-Bearer”. I was just going to add up <strong>the</strong> birth dates from Noah to <strong>Job</strong>ab which works out<br />
to be somewhere between 600 and 700 years. Then, while googling for some information, I<br />
came across Stephen E. Franklin’s online book “Alignment <strong>of</strong> <strong>Hebrew</strong>, Egyptian, and Assyrian<br />
Chronologies” which contains a <strong>the</strong>ory that has some ra<strong>the</strong>r drastic implications in regard to <strong>the</strong><br />
dates and lengths <strong>of</strong> time <strong>of</strong> many <strong>of</strong> <strong>the</strong> records found in <strong>the</strong> Bible. As I continued my research<br />
in an attempt to ei<strong>the</strong>r prove or disprove (from a biblical perspective) Stephen’s hypo<strong>the</strong>sis, this<br />
material grew to become a lengthy appendix to my Light-Bearer article and now a full article<br />
(or small book) on its own. This article contains a lot <strong>of</strong> number crunching, but <strong>the</strong> conclusion<br />
<strong>of</strong> it all has some fairly significant <strong>the</strong>ological implications. As a perhaps less tedious and more<br />
<strong>the</strong>ologically interesting bonus, <strong>the</strong> appendix to this article discusses how Stephen Franklin’s<br />
hypo<strong>the</strong>sis regarding <strong>the</strong> change <strong>of</strong> <strong>the</strong> <strong>Hebrew</strong> calendar may help to provide an answer to<br />
<strong>the</strong> riddle <strong>of</strong> who <strong>the</strong> Azazyel goat represents and why and how he came to be a part <strong>of</strong> <strong>the</strong><br />
Atonement ceremony <strong>of</strong> Leviticus 16.
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
The book <strong>of</strong> <strong>Job</strong> does not explicitly state when it was written in relation to <strong>the</strong> flood, but it does<br />
contain sufficient clues to derive an approximate date. <strong>Dating</strong> <strong>the</strong> book <strong>of</strong> <strong>Job</strong> relative to Noah’s<br />
flood is important to showing that <strong>the</strong> environment described in <strong>the</strong> background <strong>of</strong> <strong>the</strong> book <strong>of</strong> <strong>Job</strong><br />
is consistent with what <strong>the</strong> hot-oceans cold-ice-caps model <strong>of</strong> <strong>the</strong> earth for <strong>the</strong> post-flood centuries<br />
predicts as is discussed in Appendix A <strong>of</strong> my earlier article: “The Lore <strong>of</strong> <strong>the</strong> Light-Bearer”.<br />
The first thing that we are told about <strong>Job</strong> is that he dwelt in <strong>the</strong> land <strong>of</strong> Uz. The land <strong>of</strong> Uz<br />
is associated with Edom (Lamentations 4:21). Edom is an alias for Esau <strong>the</strong> son <strong>of</strong> Issac (Genesis<br />
25:30).<br />
– Rejoice and be glad, O daughter <strong>of</strong> Edom, you who dwell in <strong>the</strong> land <strong>of</strong> Uz! … (Lamentations 4:21 NKJV)<br />
– And Esau said to Jacob, “Please feed me with that same red stew, for I am weary.” Therefore his name was<br />
called Edom. (Genesis 25:30 NKJV)<br />
Edom/Esau is said to have dwelt in Mount Seir (Genesis 36:8). Mount Seir is very near <strong>the</strong><br />
popular tourist site Petra, south <strong>of</strong> <strong>the</strong> land <strong>of</strong> Canaan. Edom’s territory extended southward from<br />
Petra/Seir to <strong>the</strong> Gulf <strong>of</strong> Aqaba/The Red Sea and eastward. Forty years after <strong>the</strong> Exodus, <strong>the</strong><br />
descendants <strong>of</strong> Esau’s grandson Amalek fought against <strong>the</strong> Israelites as <strong>the</strong>y approached <strong>the</strong> boarder<br />
<strong>of</strong> <strong>the</strong> land <strong>of</strong> Canaan (Exodus 17:8-16; Deuteronomy 25:17-19; I Samuel 15). The Amalekites<br />
attacked <strong>the</strong> Israelites from behind and struck down many <strong>of</strong> <strong>the</strong> tired and weary stragglers and<br />
<strong>the</strong>y were, <strong>the</strong>reafter, cursed by םיהלֹ ִ א. ֱ<br />
– Then Esau took his wives, his sons, his daughters, and all <strong>the</strong> persons <strong>of</strong> his household, his cattle and all his<br />
animals, and all his goods which he had gained in <strong>the</strong> land <strong>of</strong> Canaan, and went to a country away from <strong>the</strong><br />
presence <strong>of</strong> his bro<strong>the</strong>r Jacob. For <strong>the</strong>ir possessions were too great for <strong>the</strong>m to dwell toge<strong>the</strong>r, and <strong>the</strong> land<br />
where <strong>the</strong>y were strangers could not support <strong>the</strong>m because <strong>of</strong> <strong>the</strong>ir livestock. So Esau dwelt in Mount Seir.<br />
Esau is Edom. (Genesis 36:6-8 NKJV)<br />
– Now Amalek came and fought with Israel in Rephidim. And Moses said to Joshua, “Choose us some men and<br />
go out, fight with Amalek. Tomorrow I will stand on <strong>the</strong> top <strong>of</strong> <strong>the</strong> hill with <strong>the</strong> rod <strong>of</strong> God in my hand.” So<br />
Joshua did as Moses said to him, and fought with Amalek. And Moses, Aaron, and Hur went up to <strong>the</strong> top <strong>of</strong><br />
<strong>the</strong> hill. And so it was, when Moses held up his hand, that Israel prevailed; and when he let down his hand,<br />
Amalek prevailed. But Moses’ hands became heavy; so <strong>the</strong>y took a stone and put it under him, and he sat on it.<br />
And Aaron and Hur supported his hands, one on one side, and <strong>the</strong> o<strong>the</strong>r on <strong>the</strong> o<strong>the</strong>r side; and his hands were<br />
steady until <strong>the</strong> going down <strong>of</strong> <strong>the</strong> sun. So Joshua defeated Amalek and his people with <strong>the</strong> edge <strong>of</strong> <strong>the</strong> sword.<br />
Then <strong>the</strong> LORD said to Moses, “Write this for a memorial in <strong>the</strong> book and recount it in <strong>the</strong> hearing <strong>of</strong> Joshua,<br />
that I will utterly blot out <strong>the</strong> remembrance <strong>of</strong> Amalek from under heaven.” And Moses built an altar and called<br />
its name, The–LORD–Is–My–Banner; for he said, “Because <strong>the</strong> LORD has sworn: <strong>the</strong> LORD will have war with<br />
Amalek from generation to generation.” (Exodus 17:8-16 NKJV)<br />
– Remember what Amalek did to you on <strong>the</strong> way as you were coming out <strong>of</strong> Egypt, how he met you on <strong>the</strong> way<br />
and attacked your rear ranks, all <strong>the</strong> stragglers at your rear, when you were tired and weary; and he did not fear<br />
God. Therefore it shall be, when <strong>the</strong> LORD your God has given you rest from your enemies all around, in <strong>the</strong><br />
land which <strong>the</strong> LORD your God is giving you to possess as an inheritance, that you will blot out <strong>the</strong> remembrance<br />
<strong>of</strong> Amalek from under heaven. You shall not forget. (Deuteronomy 25:17-19 NKJV)<br />
– Samuel also said to Saul, “The LORD sent me to anoint you king over His people, over Israel. Now <strong>the</strong>refore,<br />
heed <strong>the</strong> voice <strong>of</strong> <strong>the</strong> words <strong>of</strong> <strong>the</strong> LORD. Thus says <strong>the</strong> LORD <strong>of</strong> hosts: ‘I will punish Amalek for what he did to<br />
Israel, how he ambushed him on <strong>the</strong> way when he came up from Egypt. Now go and attack Amalek, and utterly<br />
destroy all that <strong>the</strong>y have, and do not spare <strong>the</strong>m. But kill both man and woman, infant and nursing child, ox<br />
and sheep, camel and donkey.’ ” (I Samuel 15:1 NKJV)
4 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
Figure 1 below shows a partial genealogical tree containing a probable overlay <strong>of</strong> <strong>the</strong> main<br />
characters <strong>of</strong> <strong>Job</strong> with <strong>the</strong> genealogies found elsewhere in <strong>the</strong> Bible. In <strong>the</strong> below genealogical<br />
tree, <strong>the</strong> main characters <strong>Job</strong>, Eliphaz, Bildad, Zophar, and Elihu are highlighted in red. Secondary/background<br />
characters are highlighted in blue. A few o<strong>the</strong>r significant biblical characters<br />
are included to help give a sense <strong>of</strong> <strong>the</strong> timing.<br />
Levi<br />
Kohath<br />
?<br />
Amram<br />
Moses<br />
Judah<br />
Perez<br />
Hezron<br />
Ram<br />
Amminadab<br />
Nahshon<br />
Salmon<br />
Boaz<br />
Obed<br />
Jesse<br />
David<br />
Solomon<br />
Figure 1: Partial Genealogical Tree <strong>of</strong> <strong>Job</strong>/<strong>Job</strong>ab and His Friends<br />
Jacob<br />
Tamar<br />
Barachel<br />
Elihu<br />
Rahab<br />
Ruth<br />
Elihu<br />
Tamar<br />
Issac<br />
Benjamin<br />
Bela<br />
Naaman<br />
Zophar<br />
Amalek<br />
Abram<br />
Esau<br />
Eliphaz<br />
Teman<br />
Terah<br />
Reuel<br />
Zerah<br />
<strong>Job</strong>ab<br />
Shuah<br />
Bildad<br />
Jokshan<br />
Sheba<br />
In Figure 1, <strong>Job</strong> and <strong>Job</strong>ab <strong>the</strong> son <strong>of</strong> Zerah are overlapped as being likely <strong>the</strong> same person.<br />
The reasons for this are as follows:<br />
1. <strong>Job</strong> is a short form <strong>of</strong> <strong>Job</strong>ab (<strong>the</strong> names are actually pronounced Yov and Yovav, respectively,<br />
in <strong>Hebrew</strong>) and it is not uncommon for people to be referenced by names spelt in slightly<br />
varied ways in <strong>the</strong> Old Testament – both in <strong>the</strong> <strong>Hebrew</strong> text and in translations (e.g. <strong>the</strong><br />
Septuagint <strong>of</strong> I Chronicles 2:9-10 refers to one person using both <strong>of</strong> <strong>the</strong> names Ram and<br />
Aram) 1 .<br />
2. <strong>Job</strong>ab lived at <strong>the</strong> right time and in <strong>the</strong> right place with respect to what we are told about<br />
<strong>Job</strong> (<strong>Job</strong>ab is younger than Eliphaz but older than Elihu and he, being a descendant <strong>of</strong> Esau,<br />
would likely have lived in <strong>the</strong> land <strong>of</strong> Uz).<br />
3. <strong>Job</strong>ab was a very prominent man among Esau’s descendants as evidenced by his being awarded<br />
<strong>the</strong> kingship <strong>of</strong> <strong>the</strong> land after Bela (Genesis 36:33).<br />
4. <strong>Job</strong>ab is a great-nephew <strong>of</strong> Eliphaz which would help to explain how Eliphaz knew <strong>Job</strong>’s<br />
fa<strong>the</strong>r, even <strong>the</strong> birth date <strong>of</strong> <strong>Job</strong>’s fa<strong>the</strong>r so as to be able to say “… <strong>the</strong> aged are among us,<br />
much older than your fa<strong>the</strong>r.” (<strong>Job</strong> 15:10).<br />
Though <strong>Job</strong> does not reveal his age in his book, he seems to indicate that he is older than Zophar<br />
when he argues against Zophar’s first charge that “… wisdom is with aged men …” (<strong>Job</strong> 12:12 NKJV).<br />
– … I have understanding as well as you; I am not inferior to you. Indeed, who does not know such things as<br />
<strong>the</strong>se? … Wisdom is with aged men, and with length <strong>of</strong> days, understanding. … my eye has seen all this, my<br />
ear has heard and understood it. What you know, I also know; I am not inferior to you. … Man decays like a<br />
rotten thing, like a garment that is moth-eaten. Man who is born <strong>of</strong> woman is <strong>of</strong> few days and full <strong>of</strong> trouble.<br />
1 Google <strong>Book</strong>s: Old Testament Textual Criticism – Page 164<br />
Dedan<br />
Nahor<br />
Buz
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 5<br />
He comes forth like a flower and fades away; he flees like a shadow and does not continue. And do You open<br />
Your eyes on such a one, and bring me to judgment with Yourself? (<strong>Job</strong> 12:3-14:3 NKJV)<br />
After <strong>Job</strong>’s remark to Zophar that wisdom is with aged men, Eliphaz responded to <strong>Job</strong> saying<br />
that “… both <strong>the</strong> gray-haired and <strong>the</strong> aged are among us …” which suggests that <strong>the</strong> o<strong>the</strong>r two <strong>of</strong><br />
<strong>Job</strong>’s friends were older than <strong>Job</strong>.<br />
– Are you <strong>the</strong> first man who was born? Or were you made before <strong>the</strong> hills? Have you heard <strong>the</strong> counsel <strong>of</strong> God?<br />
Do you limit wisdom to yourself? What do you know that we do not know? What do you understand that is<br />
not in us? Both <strong>the</strong> gray-haired and <strong>the</strong> aged are among us, much older than your fa<strong>the</strong>r. (<strong>Job</strong> 15:7-10 NKJV)<br />
Elihu was <strong>the</strong> youngest <strong>of</strong> those who have significant dialog recorded in <strong>the</strong> book <strong>of</strong> <strong>Job</strong> and<br />
he was <strong>the</strong> last to speak. Elihu seems to have been so young at <strong>the</strong> time that <strong>the</strong> events <strong>of</strong> <strong>Job</strong> were<br />
recorded that his name was not worthy <strong>of</strong> mention in <strong>the</strong> opening chapters. One gets <strong>the</strong> impression<br />
that Elihu was perhaps a teen or in his early twenties, not a direct friend <strong>of</strong> <strong>Job</strong> but probably tagging<br />
along with Zophar – <strong>the</strong> youngest <strong>of</strong> <strong>Job</strong>’s three friends and <strong>the</strong> closest relation to Elihu.<br />
Of some significance is <strong>the</strong> possible relation between Elihu and king David. King David was a<br />
descendant <strong>of</strong> Ram and Elihu is said to be <strong>the</strong> son <strong>of</strong> Barachel and a member <strong>of</strong> <strong>the</strong> family <strong>of</strong> Ram<br />
(<strong>Job</strong> 32:2). Though Barachel is also said to be a Buzite, such is probably a reference to <strong>the</strong> area <strong>of</strong><br />
his residence ra<strong>the</strong>r than his ancestry just as Eliphaz was said to be a Temanite because he dwelt in<br />
<strong>the</strong> land <strong>of</strong> his firstborn son – chief Teman.<br />
– Then <strong>the</strong> wrath <strong>of</strong> Elihu, <strong>the</strong> son <strong>of</strong> Barachel <strong>the</strong> Buzite, <strong>of</strong> <strong>the</strong> family <strong>of</strong> Ram, was aroused against <strong>Job</strong> …<br />
(<strong>Job</strong> 32:2 NKJV)<br />
The book <strong>of</strong> <strong>Job</strong> has come down to us in modern times through preservation by <strong>the</strong> Jews along<br />
with <strong>the</strong> rest <strong>of</strong> <strong>the</strong> Old Testament. It is not as easy to see in <strong>the</strong> English translations, but <strong>the</strong>re are<br />
many references to <strong>the</strong> book <strong>of</strong> <strong>Job</strong> embedded in <strong>the</strong> written works <strong>of</strong> kings David and Solomon.<br />
As an example, Table 1 shows several cross references between Psalms 104 and <strong>the</strong> book <strong>of</strong> <strong>Job</strong>.
6 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
Table 1: Cross References between Psalms 104 and <strong>Job</strong><br />
Psalms 104 <strong>Job</strong><br />
1a 36:26<br />
1b 40:10b; 37:22-24<br />
2a 37:21<br />
2b 9:8a; 26:7<br />
3 9:8b-9; 26:13a<br />
4 Ex 3:2<br />
5-9 38:4-11<br />
10 38:25a<br />
11 39:5-8<br />
12 38:41; 39:26-30<br />
13a 38:37b<br />
14 38:26-27<br />
17 39:13-18<br />
18 39:1-4<br />
19 9:7; 38:12<br />
20a 38:15a<br />
21-22 38:39-40<br />
24a 9:10<br />
24c 34:13<br />
26 41<br />
29a 34:29<br />
29b 34:14-15<br />
30a 33:4<br />
Psalms 104:1b and <strong>Job</strong> 40:10b make a good illustration <strong>of</strong> how hard it can be to see <strong>the</strong> parallel<br />
between two sections <strong>of</strong> text when viewed after translation.<br />
– … You are clo<strong>the</strong>d with honor and majesty (Psalms 104:1b NKJV)<br />
– … array yourself with glory and beauty (<strong>Job</strong> 40:10b NKJV)<br />
Both <strong>of</strong> <strong>the</strong> above are translations <strong>of</strong> <strong>the</strong> same <strong>Hebrew</strong> phrase: “שׁ ָבּ ְלתִּ רדָ הָ וְ דוֹהו”. ְ This phrase<br />
is unique to <strong>the</strong>se two verses.<br />
O<strong>the</strong>r parallels are more obvious. For example, Bildad referred to mankind as being like a<br />
worm in comparison to םיהלֹ ִ א ֱ (<strong>Job</strong> 25:6) long before David’s famous remark “I am a worm and no<br />
man” (Psalms 22:6).<br />
Longer forms <strong>of</strong> some parallels are found in <strong>the</strong> book <strong>of</strong> <strong>Job</strong> which indicates that <strong>the</strong> book <strong>of</strong><br />
<strong>Job</strong> contains <strong>the</strong> original statements. For example, <strong>the</strong> phrase “He drew a circle on <strong>the</strong> face <strong>of</strong> <strong>the</strong><br />
deep” (Proverbs 8:27) is found in its full form in <strong>Job</strong> 26:10 – “He drew a circular horizon on <strong>the</strong><br />
face <strong>of</strong> <strong>the</strong> waters, at <strong>the</strong> boundary <strong>of</strong> light and darkness”.<br />
These are just a few examples <strong>of</strong> <strong>the</strong> many references to <strong>the</strong> book <strong>of</strong> <strong>Job</strong> that exist in <strong>the</strong> written<br />
works <strong>of</strong> kings David and Solomon. These references show that both <strong>the</strong>se kings were familiar<br />
with <strong>the</strong> book <strong>of</strong> <strong>Job</strong> and, hence, that it predates <strong>the</strong>m. Because Jesse, David’s fa<strong>the</strong>r, named one <strong>of</strong><br />
his sons Elihu, it appears that <strong>the</strong> book <strong>of</strong> <strong>Job</strong> came into <strong>the</strong> possession <strong>of</strong> <strong>the</strong> Jewish royal archives<br />
through king David himself.
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 7<br />
Because Elihu was five generations from Eliphaz, Eliphaz would have been over 100 years old<br />
when <strong>the</strong> events <strong>of</strong> <strong>the</strong> book <strong>of</strong> <strong>Job</strong> took place. <strong>Job</strong> lived 140 years after his trial and saw four<br />
generations <strong>of</strong> his children born during those years. Abraham was born about 292 years after <strong>the</strong><br />
flood. 2 Abraham was 100 years old when he begot Issac (Genesis 21:5). Issac was 60 years old<br />
when he begot Esau (Genesis 25:26). Esau was about 40 years old when he begot Eliphaz his<br />
firstborn (Genesis 26:34). 292 + 100 + 60 + 40 = 492 years after <strong>the</strong> flood that Eliphaz was born.<br />
Because Eliphaz would have been over 100 years old at <strong>the</strong> time, we can roughly estimate that <strong>the</strong><br />
events recorded in <strong>the</strong> book <strong>of</strong> <strong>Job</strong> took place between 600 and 700 years after <strong>the</strong> flood … well<br />
… as straight forward as that math might seem, <strong>the</strong>re are a few curve balls that <strong>the</strong> Bible throws at<br />
us that need to be accounted for.<br />
Have you noticed in <strong>the</strong> numbers cited thus far how long people are living? Have you noticed<br />
that <strong>the</strong>y are not having children until fairly old ages? Most <strong>of</strong> those who have noticed <strong>the</strong>se<br />
numbers attribute <strong>the</strong>m to divine blessings or a ra<strong>the</strong>r gradual decline in whatever environmental<br />
condition caused those <strong>of</strong> <strong>the</strong> pre-flood generations to live so long, but <strong>the</strong>re is ano<strong>the</strong>r explanation<br />
that deserves serious consideration.<br />
Stephen E. Franklin in “Alignment <strong>of</strong> <strong>Hebrew</strong>, Egyptian, and Assyrian Chronologies” points<br />
out that <strong>the</strong> <strong>Hebrew</strong> calendar <strong>of</strong> ancient times had two new years (in <strong>the</strong> Fall and Spring – each<br />
corresponding with <strong>the</strong> first new moon after <strong>the</strong> autumnal and vernal equinoctes respectively) and,<br />
if <strong>the</strong> ancient <strong>Hebrew</strong>s were using both <strong>of</strong> <strong>the</strong>se new-years in <strong>the</strong> calculation <strong>of</strong> <strong>the</strong>ir spans <strong>of</strong> time,<br />
several things start to make a lot more sense; both internally with respect to <strong>the</strong> Bible and externally<br />
in aligning <strong>the</strong> dates <strong>of</strong> significant events as recorded in <strong>the</strong> Bible with some <strong>of</strong> <strong>the</strong> more ancient<br />
records from nearby civilizations.<br />
Consider a few <strong>of</strong> <strong>the</strong> more notable events recorded in <strong>the</strong> Bible, prior to king Solomon’s time,<br />
for which we are given durations in years. Is it more reasonable that Abram left home at age 75<br />
or 37? Is it more reasonable that Abram was concerned about being killed because <strong>of</strong> <strong>the</strong> beautiful<br />
countenance <strong>of</strong> his 68 year old wife or his 34 year old wife? Is it more reasonable that Sarah bore<br />
Issac at 90 or 45? Did Moses choose a 40 year old man to go and spy out <strong>the</strong> land <strong>of</strong> Canaan or a<br />
20 year old? Was Caleb boasting <strong>of</strong> being as strong at 85 as he was at 40 or at 42 as he was at 20?<br />
The case that I personally feel puts <strong>the</strong> nail in <strong>the</strong> c<strong>of</strong>fin, so to speak, for <strong>the</strong> ancients having used a<br />
six-month year is that <strong>the</strong> birth dates recorded for all <strong>of</strong> Abraham’s ancestors back to Noah (8 generations)<br />
are consistently in <strong>the</strong> 30 to 35 year range with respect to <strong>the</strong> parent (Genesis 11:10-26).<br />
It is highly improbable that so many people over such a long period <strong>of</strong> time under such circumstances<br />
would all wait until such an old age to have children. There should be at least a few, if<br />
not most <strong>of</strong> <strong>the</strong>m, who have children by sometime in <strong>the</strong>ir mid-twenties; especially when <strong>the</strong> need<br />
to repopulate <strong>the</strong> earth is taken into account. If, however, those who lived in ancient times were<br />
using a six-month year such that <strong>the</strong> durations would have to be halved to be equal to our modern<br />
definition <strong>of</strong> years, <strong>the</strong>n it is no surprise that none <strong>of</strong> <strong>the</strong>m were marrying and having children much<br />
before 30 years as 30 years, in <strong>the</strong>ir reckoning, would be equivalent to what we modernly recognize<br />
as 15 years. The incredible consistency in <strong>the</strong> recorded ages at which <strong>the</strong>y married is <strong>the</strong>n because<br />
<strong>the</strong>y couldn’t physically have children prior to that age. Marrying at 15 years <strong>of</strong> age might seem<br />
a bit outrageous to some <strong>of</strong> us modernly, 3 but <strong>the</strong>re is archaeological evidence that even those <strong>of</strong><br />
nobility married in <strong>the</strong>ir early teens in ancient times (e.g. <strong>the</strong> pharaohnen <strong>of</strong> ancient Egypt).<br />
2 ICR: How Young Is <strong>the</strong> Earth?<br />
3 It is not unheard <strong>of</strong> in modern times, however. [The Sun: Baby-faced boy Alfie Patten is fa<strong>the</strong>r at 13]
8 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
– This [is] <strong>the</strong> genealogy <strong>of</strong> Shem:<br />
Shem [was] 100 years old, and begot Arphaxad 2 years after <strong>the</strong> flood …<br />
Arphaxad lived 35 years, and begot Salah …<br />
Salah lived 30 years, and begot Eber …<br />
Eber lived 34 years, and begot Peleg …<br />
Peleg lived 30, and begot Reu …<br />
Reu lived 32 years, and begot Serug …<br />
Serug lived 30 years, and begot Nahor …<br />
Nahor lived 29 years, and begot Terah …<br />
Terah lived 70 years, and begot Abram, Nahor, and Haran …<br />
(Genesis 11:10-26 NKJV)<br />
To be clear, Stephen Franklin believes that <strong>the</strong>re was also a 12-month calendar with twelve<br />
named months in use all along and that <strong>the</strong> double counting <strong>of</strong> <strong>the</strong> years that is evident in <strong>the</strong><br />
biblical accounts was probably due to editorial or translational error. I am personally less certain<br />
that <strong>the</strong>re was a 12-month year originally because <strong>the</strong>re are only four named months that are referred<br />
to throughout <strong>the</strong> Old Testament <strong>of</strong> <strong>the</strong> Bible and because <strong>the</strong> ancients <strong>of</strong> o<strong>the</strong>r civilizations are<br />
rumored to have lived prolonged lives as well (e.g. <strong>the</strong> “Three Sovereigns and Five Emperors”<br />
<strong>of</strong> China 4 ) and because I am convinced, primarily by Walter Brown’s book “In The Beginning:<br />
Compelling Evidence for Creation and <strong>the</strong> Flood”, that <strong>the</strong> earth before <strong>the</strong> flood was a tropical<br />
paradise world-wide without seasons <strong>of</strong> hot summer and cold winter (hence <strong>the</strong>re would have been<br />
no strong reason to distinguish between <strong>the</strong> two equinoxes as beginning two distinct halves <strong>of</strong> one<br />
cycle/year).<br />
There is more intra-biblical support for <strong>the</strong> case <strong>of</strong> a six-month year having been used in ancient<br />
times. The support can be seen in <strong>the</strong> number <strong>of</strong> generations that are listed from <strong>the</strong> time <strong>of</strong> <strong>the</strong><br />
Exodus to <strong>the</strong> beginning <strong>of</strong> <strong>the</strong> construction <strong>of</strong> <strong>the</strong> Temple. We are told that <strong>the</strong>re were 480 years<br />
between <strong>the</strong> Exodus and <strong>the</strong> start <strong>of</strong> <strong>the</strong> Temple (I Kings 6:1), but <strong>the</strong>re are only 6 generations listed<br />
for that span <strong>of</strong> time (Ruth 4:22). This gives us 7 consecutive segments <strong>of</strong> time that <strong>the</strong> 480 years<br />
must be divisible into. The segments are: Nahshon to Salmon (1), Salmon to Boaz (2), Boaz to<br />
Obed (3), Obed to Jesse (4), Jesse to David (5), David to Solomon (6), Solomon to <strong>the</strong> start <strong>of</strong> <strong>the</strong><br />
Temple (7). If we were to divide <strong>the</strong>se segments equally, 480 ÷ 7 = 68.5 which is quite a large value<br />
for <strong>the</strong> average age <strong>of</strong> <strong>the</strong> parent at <strong>the</strong> birth <strong>of</strong> <strong>the</strong> child over so many generations. But <strong>the</strong> average<br />
age is even greater when it is factored in that Nahshon was already old enough to be declared <strong>the</strong><br />
leader <strong>of</strong> his tribe at <strong>the</strong> time <strong>of</strong> <strong>the</strong> Exodus (Numbers 1:7) and Solomon was called “young and<br />
inexperienced” by his fa<strong>the</strong>r 4 years prior to <strong>the</strong> beginning <strong>of</strong> <strong>the</strong> Temple (I Chronicles 29:1) and<br />
he referred to himself as a “little child” (I Kings 3:7) at that time. If we are generous and suppose<br />
that Solomon was 30 when he referred to himself as a little child and that Nahshon begot Salmon<br />
a full 20 years after <strong>the</strong> Exodus, <strong>the</strong>n we are left with 480 - 30 - 4 - 20 = 426 years to divide among<br />
<strong>the</strong> remaining 5 segments. 426 ÷ 5 = 85.2 years for <strong>the</strong> average age <strong>of</strong> <strong>the</strong> parent at <strong>the</strong> birth <strong>of</strong> <strong>the</strong><br />
child. Such results are unreasonable. If, however, it is <strong>the</strong> case <strong>the</strong>y were counting double for what<br />
we would call a years time, <strong>the</strong>n <strong>the</strong> 85.2 value would be equal to what we would modernly call<br />
42.6 years. While still excessive, 42.6 years for <strong>the</strong> average age <strong>of</strong> <strong>the</strong> parent at <strong>the</strong> birth <strong>of</strong> <strong>the</strong> child<br />
at least falls within <strong>the</strong> range <strong>of</strong> feasible values (~14 to ~60). That Boaz had “young men” who<br />
served him (Ruth 2:15) and that he blessed Ruth for choosing him over younger men (Ruth 3:9-13)<br />
4 Note that 3 Sovereigns + 5 Emperors = 8 and <strong>the</strong>re were 8 who survived <strong>the</strong> flood.
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 9<br />
suggests that he may have been a contributing factor to <strong>the</strong> somewhat large number for <strong>the</strong> average.<br />
Also, David was <strong>the</strong> youngest <strong>of</strong> eight bro<strong>the</strong>rs (I Samuel 16:10-11).<br />
A similar situation exists in <strong>the</strong> case <strong>of</strong> <strong>the</strong> years <strong>of</strong> “sojourning in a strange land” that are given<br />
for Abraham’s descendants – only a few generations are listed for a relatively long span <strong>of</strong> time.<br />
Before we can count <strong>the</strong> number <strong>of</strong> generations that are listed for <strong>the</strong> 400 year period <strong>of</strong> sojourning,<br />
however, we need to know when, relative to <strong>the</strong> birth dates <strong>of</strong> Abraham and his descendants, <strong>the</strong><br />
period begins and ends.<br />
There are three spans <strong>of</strong> time given in <strong>the</strong> Bible which concern <strong>the</strong> time in question and <strong>the</strong>re is<br />
only one way that <strong>the</strong> three spans can be seen to work toge<strong>the</strong>r as detailed in “The 400 Years and<br />
430 Years Time Puzzle”. The spans and verses which cite <strong>the</strong>m are: 400 – Genesis 15:13-14 &<br />
Acts 7:6-7, 430 – Exodus 12:40-41 & Galatians 3:15-17, and 450 – Acts 13:16-21 5 . Table 2 lists<br />
<strong>the</strong> significant events and <strong>the</strong>ir relative times in years.<br />
Table 2: The Years <strong>of</strong> Sojourning<br />
Event 1: Time: 000 Abraham <strong>of</strong>fers Issac<br />
Confirmation <strong>of</strong> <strong>the</strong> promise (Passover)<br />
Event 2: Time: 030 Jacob is born<br />
The fa<strong>the</strong>rs <strong>of</strong> “<strong>the</strong> people <strong>of</strong> Israel” (Abraham, Issac, and Jacob) are “chosen” (Acts 13:17)<br />
Beginning <strong>of</strong> <strong>the</strong> “sojourning” period<br />
Event 3: Time: 430 The Exodus from Egypt (Passover)<br />
Event 4: Time: 470 The entrance into Canaan<br />
Event 5: Time: 480 The 7 nations conquered and <strong>the</strong> land divided among <strong>the</strong> Israelites<br />
The above explanation places Abraham’s descendants in Egypt for 270 years (400 years between<br />
Jacob’s birth and <strong>the</strong> Exodus from Egypt less 130 years for Jacob’s age at <strong>the</strong> time <strong>of</strong> <strong>the</strong><br />
entrance into Egypt). Now that we have <strong>the</strong> significant events, <strong>the</strong>ir durations, and <strong>the</strong>ir starting<br />
and ending points in years relative to <strong>the</strong> birth dates <strong>of</strong> Abraham, Issac, and Jacob, we can count<br />
<strong>the</strong> number <strong>of</strong> generations <strong>of</strong> Abraham’s descendants that lived during those years.<br />
Exodus 6:16-20 lists <strong>the</strong>re being 4 generations from Levi to Moses (Levi, Kohath, Amram,<br />
Moses).<br />
– These are <strong>the</strong> names <strong>of</strong> <strong>the</strong> sons <strong>of</strong> Levi according to <strong>the</strong>ir generations: Gershon, Kohath, and Merari. And<br />
<strong>the</strong> years <strong>of</strong> <strong>the</strong> life <strong>of</strong> Levi were one hundred and thirty-seven. The sons <strong>of</strong> Gershon were Libni and Shimi<br />
according to <strong>the</strong>ir families. And <strong>the</strong> sons <strong>of</strong> Kohath were Amram, Izhar, Hebron, and Uzziel. And <strong>the</strong> years<br />
<strong>of</strong> <strong>the</strong> life <strong>of</strong> Kohath were one hundred and thirty–three. The sons <strong>of</strong> Merari were Mahali and Mushi. These<br />
are <strong>the</strong> families <strong>of</strong> Levi according to <strong>the</strong>ir generations. Now Amram took for himself Jochebed, his fa<strong>the</strong>r’s<br />
sister, as wife; and she bore him Aaron and Moses. And <strong>the</strong> years <strong>of</strong> <strong>the</strong> life <strong>of</strong> Amram were one hundred and<br />
thirty-seven. (Exodus 6:16-20 NKJV)<br />
When we combine <strong>the</strong> information given in Exodus 6:16-20 with what we are told in Genesis<br />
46:11-27, however, we find a bit <strong>of</strong> a problem.<br />
– The sons <strong>of</strong> Levi were Gershon, Kohath, and Merari. … All <strong>the</strong> persons who went with Jacob to Egypt, who<br />
came from his body, besides Jacob’s sons’ wives, were sixty-six persons in all. And <strong>the</strong> sons <strong>of</strong> Joseph who<br />
5 The NIV and most o<strong>the</strong>r translations interpret <strong>the</strong> 450 years as being 400 + 40 + 10, but it should be noted that <strong>the</strong><br />
King James links <strong>the</strong> period <strong>of</strong> 450 years to <strong>the</strong> time leading up to <strong>the</strong> arrival <strong>of</strong> Samuel.
10 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
were born to him in Egypt were two persons. All <strong>the</strong> persons <strong>of</strong> <strong>the</strong> house <strong>of</strong> Jacob who went to Egypt were<br />
seventy. (Genesis 46:11-27 NKJV)<br />
Genesis 46:11-27 tells us that Kohath was among <strong>the</strong> 67 men (66 <strong>of</strong> Jacob’s male descendants<br />
plus Jacob himself) who were born prior to and participated in <strong>the</strong> entrance into Egypt. We also<br />
know that Moses was 80 years old at <strong>the</strong> time <strong>of</strong> <strong>the</strong> Exodus (Exodus 7:7). This gives us only 2<br />
spans <strong>of</strong> time to divide among 190 years (270 - 80). This gives us an average <strong>of</strong> 80 (190 ÷ 2) for <strong>the</strong><br />
ages <strong>of</strong> Kohath and Amram at <strong>the</strong> birth <strong>of</strong> <strong>the</strong>ir sons (assuming <strong>the</strong> best-case scenario that Kohath<br />
was born just prior to <strong>the</strong> entrance into Egypt). With just 2 generations, such an average might not<br />
seem beyond <strong>the</strong> realm <strong>of</strong> possibility. However, <strong>the</strong> Dead Sea Scrolls give us additional information<br />
which causes <strong>the</strong> numbers to exceed <strong>the</strong> realm <strong>of</strong> possibility. According to <strong>the</strong> Dead Sea Scrolls 6 ,<br />
Jacob was 65 when he fa<strong>the</strong>red Levi, Levi was 35 when he fa<strong>the</strong>red Kohath, and Kohath was 29<br />
when he fa<strong>the</strong>red Amram. Because 65 + 35 + 29 = 129 and because Jacob was 130 at <strong>the</strong> time<br />
<strong>of</strong> <strong>the</strong> entrance into Egypt (Genesis 47:9), Amram would have had to have been born right about<br />
<strong>the</strong> time <strong>of</strong> <strong>the</strong> entrance into Egypt and, consequently, would have had to have begotten Moses at<br />
190 years <strong>of</strong> age! We are told, however, that Amram only lived 137 years (Exodus 6:16-20)!<br />
The Dead Sea Scrolls also tell us that Amram fa<strong>the</strong>red Aaron at 110 years <strong>of</strong> age and, because<br />
we are told that Aaron was 3 years older than Moses (Exodus 7:7), this would mean that Amram<br />
fa<strong>the</strong>red Moses at 113. 113 + 80 = 193 which is significantly less than <strong>the</strong> 270 year figure that was<br />
calculated earlier. At least one number somewhere must be incorrect. Of <strong>the</strong> numbers cited thus<br />
far, <strong>the</strong> 110 figure for <strong>the</strong> age <strong>of</strong> Amram at <strong>the</strong> birth <strong>of</strong> Aaron is <strong>the</strong> most suspect because it is a lone<br />
figure from a long lost text that is significantly out <strong>of</strong> proportion with <strong>the</strong> ages <strong>of</strong> those <strong>of</strong> several<br />
generations prior at <strong>the</strong> birth <strong>of</strong> <strong>the</strong>ir children (even Abraham was only 100 at <strong>the</strong> birth <strong>of</strong> Issac). It<br />
looks a bit like someone recognized <strong>the</strong> problem <strong>of</strong> Amram begetting Moses and simply inserted<br />
as large a number as <strong>the</strong>y thought <strong>the</strong>y could get away with.<br />
Throwing out <strong>the</strong> 110 figure still leaves <strong>the</strong> problem <strong>of</strong> Moses being born long after <strong>the</strong> death<br />
<strong>of</strong> Amram. Stephen Franklin proposes an interesting <strong>the</strong>ory that Moses intentionally left out a few<br />
generations along <strong>the</strong> lineage <strong>of</strong> his forefa<strong>the</strong>rs because such information would have revealed a<br />
close relationship between <strong>the</strong> Levites and <strong>the</strong> throne <strong>of</strong> Egypt and Moses was trying to sever all<br />
ties with Egypt and begin a new nation. Darren Thompson 7 points out that <strong>the</strong>re are a few instances<br />
in <strong>the</strong> Bible where “begat” is used in reference to an adoption and explains how <strong>the</strong> wording in <strong>the</strong><br />
genealogies may be hinting that Amram was adopted into <strong>the</strong> family <strong>of</strong> Levi.<br />
The six cases in point that Darren Thompson cites are:<br />
1. We are told that Josiah “begat” Jeconiah 11 years after Josiah died, and that Jeconiah was<br />
18 years old at <strong>the</strong> time. (Mat<strong>the</strong>w 1:11 and II Kings 24)<br />
2. King Zerubabbel had 2 fa<strong>the</strong>rs. (I Chronicles 3:17-19 and Nehemiah 12:1)<br />
3. Machir “begat” his bro<strong>the</strong>r Gilead. (Numbers 26:29)<br />
4. Israel adopted his grandsons Manasseh and Ephraim. (Genesis 48:5)<br />
5. Special wording is used in <strong>the</strong> description <strong>of</strong> <strong>the</strong> begottal <strong>of</strong> Amram to Kohath.<br />
(Numbers 26:58)<br />
6 Google <strong>Book</strong>s: The Dead Sea Scrolls Uncovered – Pages 92-93<br />
7 Darren Thompson: Biblical Chronology – Were <strong>the</strong> Israelites in Egypt for 430 Years?
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 11<br />
6. The <strong>Hebrew</strong> wording which describes Jochebed – Amram’s wife – is peculiar and can be<br />
interpreted to mean that she was adopted into <strong>the</strong> family <strong>of</strong> Levi and hence that Amram may<br />
have married into <strong>the</strong> family <strong>of</strong> Levi. (Numbers 26:59)<br />
Whe<strong>the</strong>r <strong>the</strong> missing years are because generations were left out by Moses to prevent later<br />
descendants from claiming a right to <strong>the</strong> Egyptian throne or because Amram was adopted into <strong>the</strong><br />
family <strong>of</strong> Kohath long after Kohath had died, it is clear that <strong>the</strong> 4 generations given from Levi to<br />
Moses are suspect and cannot be used to tally <strong>the</strong> generations that transpired over <strong>the</strong> 270 years<br />
that <strong>the</strong> Israelites were in Egypt. Stephen Franklin uses I Chronicles 7:20-27 to argue that <strong>the</strong>re<br />
were 12 generations from Ephraim to Joshua. Darren Thompson uses Mat<strong>the</strong>w 1:3-4 to argue that<br />
<strong>the</strong>re were 6 generations from Judah to Nahshon. There is ano<strong>the</strong>r way to get an estimate <strong>of</strong> <strong>the</strong><br />
number <strong>of</strong> generations from Jacob to <strong>the</strong> end <strong>of</strong> <strong>the</strong> Exodus. Because a census was taken only<br />
2 years after <strong>the</strong>y had left Egypt and <strong>the</strong> numbers recorded, we can use those numbers to figure<br />
out what <strong>the</strong> average branching factor (b) would have to be for so many people (p) to be born into<br />
<strong>the</strong> generation (g) in question. If, for example, <strong>the</strong> average person has 2 children (a “branching<br />
factor” <strong>of</strong> 2) <strong>the</strong>n <strong>the</strong> first generation will consist <strong>of</strong> 2 children, <strong>the</strong> second generation will consist<br />
<strong>of</strong> 4 children, and so on. Ma<strong>the</strong>matically this is expressed as p = b g where p is for people, b is for<br />
branching factor, and g is for <strong>the</strong> generation. We are given p = 603550 in Numbers 1:46 and we<br />
want to know whe<strong>the</strong>r 12 generations (I Chronicles 7:20-27) or 6 generations (Mat<strong>the</strong>w 1:3-4) are<br />
more reasonable to achieve such a number. Solving for b we get: b = g√ p.<br />
12 √ 603550 = 3.03<br />
6√ 603550 = 9.19<br />
Both <strong>of</strong> <strong>the</strong> above results are plausible for <strong>the</strong> average number <strong>of</strong> children per household during<br />
<strong>the</strong> time in question. There are a couple more things that need to be factored in though. One <strong>of</strong><br />
<strong>the</strong> things that needs to be accounted for is that <strong>the</strong> census was only <strong>of</strong> <strong>the</strong> males over 20 years<br />
<strong>of</strong> age and fit for war. This means that <strong>the</strong> 603550 value needs to be doubled to account for <strong>the</strong><br />
women (assuming <strong>the</strong> likely fifty-fifty ratio <strong>of</strong> men and women). The o<strong>the</strong>r thing that needs to be<br />
accounted for is <strong>the</strong> known values for <strong>the</strong> number <strong>of</strong> children in <strong>the</strong> first and second generations. We<br />
know that Jacob had 12 children. Because 12 is roughly 4 times <strong>the</strong> average for <strong>the</strong> 12-generation<br />
model, and it occurs at <strong>the</strong> first level <strong>of</strong> <strong>the</strong> branching tree, <strong>the</strong> results for a branching factor <strong>of</strong><br />
3.03 are about 4 times larger than 603550 which is 2 times larger than <strong>the</strong> number we want when<br />
<strong>the</strong> women are also accounted for. Because a branching factor <strong>of</strong> 3.03 results in <strong>the</strong>re being too<br />
many children being in <strong>the</strong> 12th generation once <strong>the</strong> “extra” children <strong>of</strong> <strong>the</strong> first generation are<br />
factored into <strong>the</strong> equation, <strong>the</strong> braching factor must be fur<strong>the</strong>r reduced to make <strong>the</strong> 12-generation<br />
model come out to <strong>the</strong> required 603550 figure. In <strong>the</strong> case <strong>of</strong> <strong>the</strong> 6 generation figure, because 12<br />
is roughly 1⅓ <strong>the</strong> computed average, <strong>the</strong> end result <strong>of</strong> <strong>the</strong> equation for <strong>the</strong> number <strong>of</strong> descendants<br />
are 1⅓ times more than 603550 which is a bit short <strong>of</strong> <strong>the</strong> number that we need once <strong>the</strong> women<br />
are also accounted for (1⅓ < 2). We also know <strong>the</strong> number <strong>of</strong> children in <strong>the</strong> second generation<br />
because <strong>of</strong> Genesis 46:11-27. Genesis 46 tells us that Jacob had 69 descendants after 2 generations.<br />
69 less <strong>the</strong> 12 which were <strong>of</strong> <strong>the</strong> first generation leaves 57 children born in <strong>the</strong> second generation.<br />
57 children divided among <strong>the</strong>ir 12 parents gives an average <strong>of</strong> 4.75 children per parent. Because<br />
<strong>the</strong> 4.75 figure for <strong>the</strong> average branching factor at <strong>the</strong> second level <strong>of</strong> <strong>the</strong> tree is higher than <strong>the</strong>
12 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
3.03 average for <strong>the</strong> tree overall, it will increase <strong>the</strong> final result for <strong>the</strong> 12 generation equation even<br />
fur<strong>the</strong>r from <strong>the</strong> desired value; meaning that <strong>the</strong> braching factor would have to be reduced yet again<br />
to get <strong>the</strong> 12-generation model to work out. Because <strong>the</strong> 4.75 figure is less than <strong>the</strong> 9.19 average for<br />
<strong>the</strong> 6 generation equation, it will reduce <strong>the</strong> final result in that equation meaning that <strong>the</strong> average<br />
number <strong>of</strong> children for <strong>the</strong> remaining 4 generations would have to be greater to compensate for<br />
<strong>the</strong> smaller family size <strong>of</strong> <strong>the</strong> second generation. Ano<strong>the</strong>r thing that is difficult to account for is<br />
intermarriage. It is much less likely that <strong>the</strong> Israelites were marrying among <strong>the</strong>mselves for <strong>the</strong> first<br />
four generations because <strong>the</strong>re were so few <strong>of</strong> <strong>the</strong>m and plenty <strong>of</strong> Egyptians to choose from. In <strong>the</strong><br />
latter three generations, however, <strong>the</strong>re were significantly more <strong>of</strong> <strong>the</strong>m and more intermarriage<br />
is likely. Intermarriage reduces <strong>the</strong> actual numbers from what <strong>the</strong> equations would predict. The<br />
equation is only accounting for <strong>the</strong> number <strong>of</strong> people born into <strong>the</strong> last generation, however, so <strong>the</strong><br />
smaller number is good because it allows room for some <strong>of</strong> <strong>the</strong> 603550 soldiers to be from <strong>the</strong> two<br />
generations prior. Adoption is ano<strong>the</strong>r issue that is difficult to estimate. Seeing that <strong>the</strong> storyline<br />
depicts <strong>the</strong> Egyptians and <strong>the</strong> <strong>Hebrew</strong>s as being distinctly different and even rival social classes,<br />
I personally suspect that adoption was quite rare. Gary North, in <strong>the</strong> appendix <strong>of</strong> his “Sanctions<br />
and Dominion: An Economic Commentary on Numbers”, argues that adoption must have been<br />
a major factor but he is trying to fit <strong>the</strong> 603550 descendants into a 4 generation model and is<br />
completely ignoring <strong>the</strong> 6 generation model that is suggested by Mat<strong>the</strong>w 1:3-4. One bias that I<br />
have against <strong>the</strong> mass-adoption <strong>the</strong>ory is that it seems, to me, to run contrary to םיהלֹ ִ א’s ֱ promise<br />
(Genesis 15). םיהלֹ ִ אֱ sent Abraham’s descendants into Egypt for <strong>the</strong> express purpose <strong>of</strong> increasing<br />
<strong>the</strong>ir numbers while simultaniously reducing <strong>the</strong> numbers <strong>of</strong> <strong>the</strong> surrounding nations by means <strong>of</strong><br />
famine (Genesis 41:28-36, 46:1-4).<br />
– After <strong>the</strong>se things <strong>the</strong> word <strong>of</strong> <strong>the</strong> LORD came to Abram in a vision, saying, “Do not be afraid, Abram. I am<br />
your shield, your exceedingly great reward.” But Abram said, “Lord GOD, what will You give me, seeing I go<br />
childless, and <strong>the</strong> heir <strong>of</strong> my house is Eliezer <strong>of</strong> Damascus?” Then Abram said, “Look, You have given me no<br />
<strong>of</strong>fspring; indeed one born in my house is my heir!” And behold, <strong>the</strong> word <strong>of</strong> <strong>the</strong> LORD came to him, saying,<br />
“This one shall not be your heir, but one who will come from your own body shall be your heir.” Then He<br />
brought him outside and said, “Look now toward heaven, and count <strong>the</strong> stars if you are able to number <strong>the</strong>m.”<br />
And He said to him, “So shall your descendants be.” And he believed in <strong>the</strong> LORD, and He accounted it to him<br />
for righteousness. Then He said to him, “I am <strong>the</strong> LORD, who brought you out <strong>of</strong> Ur <strong>of</strong> <strong>the</strong> Chaldeans, to give<br />
you this land to inherit it.” And he said, “Lord GOD, how shall I know that I will inherit it?” So He said to him,<br />
“Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young<br />
pigeon.” Then he brought all <strong>the</strong>se to Him and cut <strong>the</strong>m in two, down <strong>the</strong> middle, and placed each piece opposite<br />
<strong>the</strong> o<strong>the</strong>r; but he did not cut <strong>the</strong> birds in two. And when <strong>the</strong> vultures came down on <strong>the</strong> carcasses, Abram drove<br />
<strong>the</strong>m away. Now when <strong>the</strong> sun was going down, a deep sleep fell upon Abram; and behold, horror and great<br />
darkness fell upon him. Then He said to Abram: “Know certainly that your descendants will be strangers in a<br />
land that is not <strong>the</strong>irs, and will serve <strong>the</strong>m, and <strong>the</strong>y will afflict <strong>the</strong>m four hundred years. And also <strong>the</strong> nation<br />
whom <strong>the</strong>y serve I will judge; afterward <strong>the</strong>y shall come out with great possessions. Now as for you, you shall<br />
go to your fa<strong>the</strong>rs in peace; you shall be buried at a good old age. But in <strong>the</strong> fourth generation <strong>the</strong>y shall return<br />
here, for <strong>the</strong> iniquity <strong>of</strong> <strong>the</strong> Amorites is not yet complete.” And it came to pass, when <strong>the</strong> sun went down and<br />
it was dark, that behold, <strong>the</strong>re appeared a smoking oven and a burning torch that passed between those pieces.<br />
On <strong>the</strong> same day <strong>the</strong> LORD made a covenant with Abram, saying:“To your descendants I have given this land,<br />
from <strong>the</strong> river <strong>of</strong> Egypt to <strong>the</strong> great river, <strong>the</strong> River Euphrates— <strong>the</strong> Kenites, <strong>the</strong> Kenezzites, <strong>the</strong> Kadmonites,<br />
<strong>the</strong> Hittites, <strong>the</strong> Perizzites, <strong>the</strong> Rephaim, <strong>the</strong> Amorites, <strong>the</strong> Canaanites, <strong>the</strong> Girgashites, and <strong>the</strong> Jebusites.”<br />
(Genesis 15 NKJV) {note that both Jacob and Esau refer to <strong>the</strong>mselves as “pilgrims” and “strangers” but not<br />
Issac indicating that Jacob and Esau’s lifespans were part <strong>of</strong> <strong>the</strong> 400 years but not Issac’s (Genesis 36:7, 47:9)}<br />
{note also that <strong>the</strong> “fourth generation” terminology is a re-statement <strong>of</strong> <strong>the</strong> 400-years duration in a different unit<br />
<strong>of</strong> measurement (100 years per generation), not a count <strong>of</strong> <strong>the</strong> iterations that would transpire along his lineage}
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 13<br />
The question <strong>of</strong> whe<strong>the</strong>r <strong>the</strong> 12-generation or <strong>the</strong> 6-generation model is more likely for <strong>the</strong><br />
Israelites’ stay in Egypt boils down to a question <strong>of</strong> whe<strong>the</strong>r it seems more reasonalbe that <strong>the</strong><br />
<strong>Hebrew</strong>s were, on average, having family sizes <strong>of</strong> 2-point-something children or over 10 children.<br />
An average <strong>of</strong> 2 or 3 children per family is more typical <strong>of</strong> modern western cultures, but not for<br />
<strong>the</strong> culture <strong>of</strong> <strong>the</strong> time in question. Consider that Jacob, <strong>the</strong> forefa<strong>the</strong>r <strong>of</strong> <strong>the</strong> Israelites, had 12 sons<br />
(Genesis 35:22-26) and, after <strong>the</strong> Israelites had been delivered from Egypt, when <strong>the</strong>y dwelt in <strong>the</strong><br />
promised land during <strong>the</strong> time <strong>of</strong> <strong>the</strong> Judges, Ibzan and Abdon, <strong>the</strong> 10th and 12th judges <strong>of</strong> Israel<br />
respectively, had 60 and 40 children respectively. Consider also that we are told that <strong>the</strong> Israelites<br />
were having large families during <strong>the</strong>ir stay in Egypt (Exodus 1:7). That <strong>the</strong> Israelites were having<br />
large families is important to <strong>the</strong> storyline <strong>of</strong> <strong>the</strong> Exodus as it is given as <strong>the</strong> reason for <strong>the</strong> Egyptians<br />
turning on <strong>the</strong> Israelites (Exodus 1:8-22).<br />
– And Joseph died, all his bro<strong>the</strong>rs, and all that generation. But <strong>the</strong> children <strong>of</strong> Israel were fruitful and increased<br />
abundantly, multiplied and grew exceedingly mighty; and <strong>the</strong> land was filled with <strong>the</strong>m. Now <strong>the</strong>re arose a new<br />
king over Egypt, who did not know Joseph. And he said to his people, “Look, <strong>the</strong> people <strong>of</strong> <strong>the</strong> children <strong>of</strong> Israel<br />
are more and mightier than we; come, let us deal shrewdly with <strong>the</strong>m, lest <strong>the</strong>y multiply, and it happen, in <strong>the</strong><br />
event <strong>of</strong> war, that <strong>the</strong>y also join our enemies and fight against us, and so go up out <strong>of</strong> <strong>the</strong> land.” Therefore <strong>the</strong>y<br />
set taskmasters over <strong>the</strong>m to afflict <strong>the</strong>m with <strong>the</strong>ir burdens. And <strong>the</strong>y built for Pharaoh supply cities, Pithom<br />
and Raamses. But <strong>the</strong> more <strong>the</strong>y afflicted <strong>the</strong>m, <strong>the</strong> more <strong>the</strong>y multiplied and grew. And <strong>the</strong>y were in dread<br />
<strong>of</strong> <strong>the</strong> children <strong>of</strong> Israel. So <strong>the</strong> Egyptians made <strong>the</strong> children <strong>of</strong> Israel serve with rigor. And <strong>the</strong>y made <strong>the</strong>ir<br />
lives bitter with hard bondage—in mortar, in brick, and in all manner <strong>of</strong> service in <strong>the</strong> field. All <strong>the</strong>ir service<br />
in which <strong>the</strong>y made <strong>the</strong>m serve was with rigor. Then <strong>the</strong> king <strong>of</strong> Egypt spoke to <strong>the</strong> <strong>Hebrew</strong> midwives, <strong>of</strong><br />
whom <strong>the</strong> name <strong>of</strong> one was Shiphrah and <strong>the</strong> name <strong>of</strong> <strong>the</strong> o<strong>the</strong>r Puah; and he said, “When you do <strong>the</strong> duties <strong>of</strong> a<br />
midwife for <strong>the</strong> <strong>Hebrew</strong> women, and see <strong>the</strong>m on <strong>the</strong> birthstools, if it is a son, <strong>the</strong>n you shall kill him; but if it is<br />
a daughter, <strong>the</strong>n she shall live.” But <strong>the</strong> midwives feared God, and did not do as <strong>the</strong> king <strong>of</strong> Egypt commanded<br />
<strong>the</strong>m, but saved <strong>the</strong> male children alive. So <strong>the</strong> king <strong>of</strong> Egypt called for <strong>the</strong> midwives and said to <strong>the</strong>m, “Why<br />
have you done this thing, and saved <strong>the</strong> male children alive?” And <strong>the</strong> midwives said to Pharaoh, “Because <strong>the</strong><br />
<strong>Hebrew</strong> women are not like <strong>the</strong> Egyptian women; for <strong>the</strong>y are lively and give birth before <strong>the</strong> midwives come<br />
to <strong>the</strong>m.” Therefore God dealt well with <strong>the</strong> midwives, and <strong>the</strong> people multiplied and grew very mighty. And<br />
so it was, because <strong>the</strong> midwives feared God, that He provided households for <strong>the</strong>m. So Pharaoh commanded<br />
all his people, saying, “Every son who is born you shall cast into <strong>the</strong> river, and every daughter you shall save<br />
alive.” (Exodus 1:6-22 NKJV)<br />
All o<strong>the</strong>r environmental conditions being equal (e.g. available food, housing, wea<strong>the</strong>r conditions,<br />
&c.), <strong>the</strong> average family size will be a cultural trend and will tend to be consistent over many<br />
generations. The account <strong>of</strong> <strong>the</strong> Israelites’ behavior shortly after <strong>the</strong>y had left Egypt also gives us<br />
a glimpse into <strong>the</strong>ir culture.<br />
– Then <strong>the</strong>y rose early on <strong>the</strong> next day, <strong>of</strong>fered burnt <strong>of</strong>ferings, and brought peace <strong>of</strong>ferings; and <strong>the</strong> people sat<br />
down to eat and drink, and rose up to play. (Exodus 32:6 NKJV)<br />
Exodus 32:9-10, 34:14-17 and I Corinthians 10:7 make it clear that <strong>the</strong> “eating” and “playing”<br />
as used in <strong>the</strong> above passage are euphemisms for idolatry and harlotry.<br />
– And <strong>the</strong> LORD said to Moses, “I have seen this people, and indeed it is a stiff-necked people! Now <strong>the</strong>refore,<br />
let Me alone, that My wrath may burn hot against <strong>the</strong>m and I may consume <strong>the</strong>m. And I will make <strong>of</strong> you a<br />
great nation.” (Exodus 32:9-10 NKJV)<br />
– (for you shall worship no o<strong>the</strong>r god, for <strong>the</strong> LORD, whose name is Jealous, is a jealous God), lest you make a<br />
covenant with <strong>the</strong> inhabitants <strong>of</strong> <strong>the</strong> land, and <strong>the</strong>y play <strong>the</strong> harlot with <strong>the</strong>ir gods and make sacrifice to <strong>the</strong>ir<br />
gods, and one <strong>of</strong> <strong>the</strong>m invites you and you eat <strong>of</strong> his sacrifice, and you take <strong>of</strong> his daughters for your sons, and
14 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
his daughters play <strong>the</strong> harlot with <strong>the</strong>ir gods and make your sons play <strong>the</strong> harlot with <strong>the</strong>ir gods. You shall make<br />
no molded gods for yourselves. (Exodus 34:14-17 NKJV)<br />
– And do not become idolaters as were some <strong>of</strong> <strong>the</strong>m. As it is written, “The people sat down to eat and drink,<br />
and rose up to play.” (I Corinthians 10:7 NKJV)<br />
This background information about <strong>the</strong> Israelites <strong>of</strong> <strong>the</strong> time suggests that <strong>the</strong>y were having<br />
large families and <strong>the</strong>refore favors <strong>the</strong> 6 generation model. The 12 generation model was supported<br />
by <strong>the</strong> genealogy given in I Chronicles 7:20-27.<br />
– The sons <strong>of</strong> Ephraim were Shu<strong>the</strong>lah, Bered his son, Tahath his son, Eladah his son, Tahath his son, Zabad his<br />
son, Shu<strong>the</strong>lah his son, and Ezer and Elead. The men <strong>of</strong> Gath who were born in that land killed <strong>the</strong>m because<br />
<strong>the</strong>y came down to take away <strong>the</strong>ir cattle. Then Ephraim <strong>the</strong>ir fa<strong>the</strong>r mourned many days, and his brethren<br />
came to comfort him. And when he went in to his wife, she conceived and bore a son; and he called his name<br />
Beriah, because tragedy had come upon his house. Now his daughter was Sheerah, who built Lower and Upper<br />
Beth Horon and Uzzen Sheerah; and Rephah was his son, as well as Resheph, and Telah his son, Tahan his<br />
son, Laadan his son, Ammihud his son, Elishama his son, Nun his son, and Joshua his son. (I Chronicles 7:20-<br />
27 NKJV)<br />
It is evident in <strong>the</strong> wording <strong>of</strong> <strong>the</strong> passage that <strong>the</strong> pronoun in <strong>the</strong> phrase “his son” does not<br />
always refer to <strong>the</strong> previously listed name. If it were <strong>the</strong> case that “his son” always referred to <strong>the</strong><br />
previously listed name <strong>the</strong>n <strong>the</strong> passage would be telling us that Ephraim outlived 8 generations<br />
<strong>of</strong> his descendants and subsequently fa<strong>the</strong>red Beriah. Such a long lifespan for Ephraim is not<br />
reasonable. Unfortunately, it is not possible to tell who exactly was <strong>the</strong> son <strong>of</strong> whom from <strong>the</strong><br />
genealogy given in I Chronicles 7:20-27.<br />
It looks like <strong>the</strong> 6 generations from Jacob to Nahshon as given in Mat<strong>the</strong>w 1 is <strong>the</strong> more reliable<br />
genealogy (Jacob, Judah, Perez, Hezron, Ram, Amminadab, Nahshon). Because we are told that<br />
Hezron was born before <strong>the</strong> entrance into Egypt (Genesis 46) and we are told that Nahshon was <strong>the</strong><br />
leader <strong>of</strong> <strong>the</strong> tribe <strong>of</strong> Judah when <strong>the</strong> Israelites left Egypt (Numbers 1:7), we have 4 consecutive<br />
segments <strong>of</strong> time to divide <strong>the</strong> 270 years that <strong>the</strong> Israelites were in Egypt into. The segments are:<br />
<strong>the</strong> entrance into Egypt to <strong>the</strong> birth <strong>of</strong> Ram (1), <strong>the</strong> birth <strong>of</strong> Ram to <strong>the</strong> birth <strong>of</strong> Amminadab (2),<br />
<strong>the</strong> birth <strong>of</strong> Amminadab to <strong>the</strong> birth <strong>of</strong> Nahshon (3) and <strong>the</strong> birth <strong>of</strong> Nahshon to <strong>the</strong> Exodus (4).<br />
270 ÷ 4 = 67.5 years. Again, such an average for <strong>the</strong> age <strong>of</strong> <strong>the</strong> parent at <strong>the</strong> birth <strong>of</strong> <strong>the</strong> son is<br />
not reasonable (especially given <strong>the</strong> nature <strong>of</strong> <strong>the</strong> culture). Half <strong>the</strong> computed value – 67.5 ÷ 2<br />
= 33.75 – is very reasonable however; especially when one realizes that it is unlikely that all <strong>the</strong><br />
decendents along Nahshon’s ancestry were firstborn. While 33.75 years is perfectly reasonable for<br />
<strong>the</strong> average age <strong>of</strong> <strong>the</strong> parent at <strong>the</strong> birth <strong>of</strong> <strong>the</strong> son along Nahshon’s ancestry, it is a little high for<br />
<strong>the</strong> average overall unless <strong>the</strong> Israelites were having a lot <strong>of</strong> children late in life. We know from<br />
historical documents <strong>of</strong> <strong>the</strong> time that it was common for parents to start having children when <strong>the</strong>y<br />
were as young as 15 years <strong>of</strong> age. And we would expect, given <strong>the</strong> cultural background information<br />
that is provided in <strong>the</strong> book <strong>of</strong> Exodus, that <strong>the</strong>y continued having children until at least <strong>the</strong>ir late<br />
twenties (though <strong>the</strong>y probably had fewer and fewer children later in life). So we would expect<br />
<strong>the</strong> average age <strong>of</strong> <strong>the</strong> parent at <strong>the</strong> birth <strong>of</strong> <strong>the</strong> child to be somewhere around 20. If we divide <strong>the</strong><br />
135 years that <strong>the</strong> Israelites were in Egypt by this expected average age <strong>of</strong> <strong>the</strong> parent at <strong>the</strong> birth <strong>of</strong><br />
<strong>the</strong> child we get 135 ÷ 20 = 6.75 for <strong>the</strong> average number <strong>of</strong> generations that transpired while <strong>the</strong><br />
Israelites were in Egypt. Feeding this number back into <strong>the</strong> equation for <strong>the</strong> average family size,<br />
we get 6.75√ 603550 = 7.18 for <strong>the</strong> average number <strong>of</strong> males born into each family (simply double<br />
this number to get <strong>the</strong> average including women). These numbers again support <strong>the</strong> conclusion that
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 15<br />
<strong>the</strong> people <strong>of</strong> <strong>the</strong> time were using a six-month year – <strong>the</strong> Israelites were in Egypt 135 years, not<br />
270.<br />
There is yet fur<strong>the</strong>r evidence embedded in <strong>the</strong> story <strong>of</strong> <strong>the</strong> blessing <strong>of</strong> Joseph’s 2 sons.<br />
– Now it came to pass after <strong>the</strong>se things that Joseph was told, “Indeed your fa<strong>the</strong>r is sick”; and he took with him<br />
his two sons, Manasseh and Ephraim. And Jacob was told, “Look, your son Joseph is coming to you”; and<br />
Israel streng<strong>the</strong>ned himself and sat up on <strong>the</strong> bed. Then Jacob said to Joseph: “God Almighty appeared to me at<br />
Luz in <strong>the</strong> land <strong>of</strong> Canaan and blessed me, and said to me, ‘Behold, I will make you fruitful and multiply you,<br />
and I will make <strong>of</strong> you a multitude <strong>of</strong> people, and give this land to your descendants after you as an everlasting<br />
possession.’ And now your two sons, Ephraim and Manasseh, who were born to you in <strong>the</strong> land <strong>of</strong> Egypt before<br />
I came to you in Egypt, are mine; as Reuben and Simeon, <strong>the</strong>y shall be mine. Your <strong>of</strong>fspring whom you beget<br />
after <strong>the</strong>m shall be yours; <strong>the</strong>y will be called by <strong>the</strong> name <strong>of</strong> <strong>the</strong>ir bro<strong>the</strong>rs in <strong>the</strong>ir inheritance. But as for me,<br />
when I came from Padan, Rachel died beside me in <strong>the</strong> land <strong>of</strong> Canaan on <strong>the</strong> way, when <strong>the</strong>re was but a little<br />
distance to go to Ephrath; and I buried her <strong>the</strong>re on <strong>the</strong> way to Ephrath (that is, Bethlehem).” Then Israel saw<br />
Joseph’s sons, and said, “Who are <strong>the</strong>se?” And Joseph said to his fa<strong>the</strong>r, “They are my sons, whom God has<br />
given me in this place.” And he said, “Please bring <strong>the</strong>m to me, and I will bless <strong>the</strong>m.” Now <strong>the</strong> eyes <strong>of</strong> Israel<br />
were dim with age, so that he could not see. Then Joseph brought <strong>the</strong>m near him, and he kissed <strong>the</strong>m and<br />
embraced <strong>the</strong>m. And Israel said to Joseph, “I had not thought to see your face; but in fact, God has also shown<br />
me your <strong>of</strong>fspring!” So Joseph brought <strong>the</strong>m from beside his knees, and he bowed down with his face to <strong>the</strong><br />
earth. And Joseph took <strong>the</strong>m both, Ephraim with his right hand toward Israel’s left hand, and Manasseh with<br />
his left hand toward Israel’s right hand, and brought <strong>the</strong>m near him. (Genesis 48:1-13 NKJV)<br />
We are told both here in Genesis 48 and in Genesis 46 that Ephraim and Manasseh were born<br />
prior to <strong>the</strong> entrance into Egypt. Genesis 47:28 tells us that Jacob lived in Egypt for 17 years and<br />
died at 147 years <strong>of</strong> age. Put toge<strong>the</strong>r, <strong>the</strong>se scriptures indicate that Joseph’s children whom he<br />
“brought from beside his knees” to Jacob were at least 17 years old! Ei<strong>the</strong>r Ephraim and Manasseh<br />
were extremely stunted in <strong>the</strong>ir growth or, more likely, <strong>the</strong>y were much younger by our modern<br />
reckoning <strong>of</strong> years. Again, if <strong>the</strong> Israelites were using a six-month year, <strong>the</strong>n <strong>the</strong> 17 years in <strong>the</strong>ir<br />
reckoning would be equivalent to 8.5 years in our reckoning which fits <strong>the</strong> story perfectly.<br />
A similar case can be seen in <strong>the</strong> story <strong>of</strong> Abraham’s sacrifice <strong>of</strong> Issac. According to <strong>the</strong> figures,<br />
Issac was 30 and Abraham was 130. It is hard to imagine a 30-year-old grown man submitting to<br />
a 130-year-old in <strong>the</strong> way that <strong>the</strong> story indicates. A 15-year-old youth submitting to <strong>the</strong> command<br />
<strong>of</strong> his 65-year-old fa<strong>the</strong>r is at least a little more plausible.<br />
Also, Genesis 47:9 records that Jacob said to <strong>the</strong> pharaoh <strong>of</strong> Egypt at <strong>the</strong> time <strong>of</strong> his entrance<br />
into Egypt that <strong>the</strong> years <strong>of</strong> his “pilgrimage” were 130 and “few and evil”. It is hard to imagine a<br />
130-year-old referring to <strong>the</strong> years <strong>of</strong> his life as few, but ask anyone that is in <strong>the</strong>ir 60’s today and<br />
<strong>the</strong>y will testify that <strong>the</strong>ir life, in hindsight, has been short.<br />
The numbers cited thus far all indicate that a six-month year was in use by most if not all<br />
<strong>of</strong> mankind from <strong>the</strong> time <strong>of</strong> Noah to <strong>the</strong> time <strong>of</strong> king Solomon’s reign. We must also examine<br />
whatever contrary evidence may be present in <strong>the</strong> same texts.<br />
Table 3 shows <strong>the</strong> tallies and locations <strong>of</strong> <strong>the</strong> references to <strong>the</strong> months <strong>of</strong> <strong>the</strong> year in <strong>the</strong> books<br />
<strong>of</strong> <strong>the</strong> Bible which chronicle events prior to king Solomon’s time (Genesis, Exodus, Leviticus,<br />
Deuteronomy, Joshua, Judges, Ruth, I & II Samuel, <strong>Job</strong>, Psalms).
16 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
Table 3: Tallies <strong>of</strong> Month References Prior to King Solomon<br />
Month Ref. Count Verse(s)<br />
First 12 Ge 8:13, Ex 12:2, Ex 12:18, Ex 40:2, Ex 40:17,<br />
Le 23:5, Nu 9:1, Nu 9:5, Nu 20:1, Nu 28:16,<br />
Nu 33:3, Jos 4:19<br />
Second 7 Ge 7:11, Ge 8:14, Ex 16:1, Nu 1:1, Nu 1:18,<br />
Nu 9:11, Nu 10:11<br />
Third 1 Ex 19:1<br />
Fourth 0<br />
Fifth 1 Nu 33:38<br />
Sixth 0<br />
Seventh 11 Ge 8:4, Le 16:29, Le 23:24, Le 23:27, Le 23:34,<br />
Le 23:39, Le 23:41, Le 25:9, Nu 29:1, Nu 29:7,<br />
Nu 29:12<br />
Eighth 0<br />
Ninth 0<br />
Tenth 1 Ge 8:5<br />
Eleventh 1 De 1:3<br />
Twelfth 0<br />
As shown in Table 3, <strong>the</strong>re are 6 sections <strong>of</strong> <strong>the</strong> Bible which could counter <strong>the</strong> six-month-year<br />
<strong>the</strong>ory (Ge 8:4-5, Le 16:29, Le 23:23-44, Le 25:9, Nu 29:1-12, De 1:3).<br />
The first section that needs to be examined contains <strong>the</strong> story <strong>of</strong> Noah’s flood. The story does<br />
fit a six-month-year interpretation as shown in Table 4.<br />
Table 4: Noah’s Flood<br />
Offset Y/M/D Description<br />
E1 600/2/10 Enter Ark<br />
E2 E1 + 007 Days 600/2/17 Flood Begins<br />
E3 E2 + 040 Days 600/3/27 End <strong>of</strong> Forty Days <strong>of</strong> Continuous? Rain<br />
E4 E2 + 150 Days 601/1/17 Ark Rests on Mt. Ararat<br />
E5 E4 + 040 Days 601/2/27 Dove 1 – Returns<br />
E6 E5 + 007 Days 601/3/05 Dove 2 – Returns w/ Olive Leaf<br />
E7 E6 + 007 Days 601/3/12 Dove 3 – Dove does not Return<br />
Table 4 is counting every month as consisting <strong>of</strong> exactly 30 days as indicated by Genesis 8:3-4<br />
in combination with Genesis 7:11.<br />
– In <strong>the</strong> six hundredth year <strong>of</strong> Noah’s life, in <strong>the</strong> second month, <strong>the</strong> seventeenth day <strong>of</strong> <strong>the</strong> month, on that day all<br />
<strong>the</strong> fountains <strong>of</strong> <strong>the</strong> great deep were broken up, and <strong>the</strong> windows <strong>of</strong> heaven were opened. (Genesis 7:11 NKJV)<br />
– … And when <strong>the</strong> waters had swelled on <strong>the</strong> earth one hundred and fifty days, God remembered Noah … The<br />
fountains <strong>of</strong> <strong>the</strong> deep and <strong>the</strong> floodgates <strong>of</strong> <strong>the</strong> sky were stopped up … <strong>the</strong> waters <strong>the</strong>n receded steadily from<br />
<strong>the</strong> earth. At <strong>the</strong> end <strong>of</strong> one hundred and fifty days <strong>the</strong> waters diminished, so that in <strong>the</strong> seventh month, on <strong>the</strong><br />
seventeenth day <strong>of</strong> <strong>the</strong> month, <strong>the</strong> ark came to rest on <strong>the</strong> mountains <strong>of</strong> Ararat. (Genesis 7:23-8:4 NJPS)
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 17<br />
Because we are told that <strong>the</strong> flood began on <strong>the</strong> 17th day <strong>of</strong> <strong>the</strong> 2nd month and that 150 days<br />
later was <strong>the</strong> 17th day <strong>of</strong> <strong>the</strong> 7th month, we can derive that Noah was counting a month as being<br />
exactly 30 days in length (150 days divided by 5 months).<br />
The six-month-year interpretation <strong>of</strong> <strong>the</strong> flood story makes more sense than <strong>the</strong> twelve-monthyear<br />
interpretation because, in <strong>the</strong> six-month-year version, every day from when <strong>the</strong>y entered <strong>the</strong><br />
ark until when <strong>the</strong>y left is accounted for. With <strong>the</strong> twelve-month-year version, six months <strong>of</strong> time<br />
have to be inserted … somewhere …<br />
Also, <strong>the</strong> six-month-year interpretation <strong>of</strong> Noah’s flood recognizes <strong>the</strong> repetition in <strong>the</strong> story.<br />
Notice in particular <strong>the</strong> parallel between Genesis 8:3-6 and Genesis 8:13-14.<br />
– … At <strong>the</strong> end <strong>of</strong> one hundred and fifty days <strong>the</strong> waters diminished, so that in <strong>the</strong> seventh month, on <strong>the</strong> seventeenth<br />
day <strong>of</strong> <strong>the</strong> month, <strong>the</strong> ark came to rest on <strong>the</strong> mountains <strong>of</strong> Ararat. … At <strong>the</strong> end <strong>of</strong> forty days, Noah<br />
opened <strong>the</strong> window <strong>of</strong> <strong>the</strong> ark that he had made. (Genesis 8:3-6 NJPS)<br />
– And it came to pass in <strong>the</strong> six hundred and first year, in <strong>the</strong> first, <strong>the</strong> first <strong>of</strong> <strong>the</strong> month, that <strong>the</strong> waters were<br />
dried up from <strong>the</strong> earth; and Noah removed <strong>the</strong> covering <strong>of</strong> <strong>the</strong> ark and looked, and indeed <strong>the</strong> surface <strong>of</strong><br />
<strong>the</strong> ground was dry. And in <strong>the</strong> second month, on <strong>the</strong> twenty-seventh day <strong>of</strong> <strong>the</strong> month, <strong>the</strong> earth was dried.<br />
(Genesis 8:13-14 NKJV)<br />
Notice <strong>the</strong> bad grammar in <strong>the</strong> above excerpt from Genesis 8:13-14. They have been omitted<br />
from <strong>the</strong> above excerpt to illustrate <strong>the</strong> point, but <strong>the</strong> NKJV translation adds <strong>the</strong> words “month”<br />
and “day” to attempt to make sense <strong>of</strong> <strong>the</strong> peculiar wording (you will probably see <strong>the</strong>m italicized<br />
in your Bible). The <strong>Hebrew</strong> word for month – שׁדֹח ֶ (chodesh) – is used 9 times from Genesis 7:11<br />
to 8:14. Why should it be left out here? Likewise, <strong>the</strong> <strong>Hebrew</strong> word for day – םוֹי (yom) – is used<br />
15 times from Genesis 7:4 to 8:22. Why should <strong>the</strong> word be omitted here? The peculiar wording<br />
here in 8:13 and earlier in 8:5 is an indication <strong>of</strong> possible corruption <strong>of</strong> <strong>the</strong> original text (more to<br />
come about Genesis 8:5).<br />
There is also <strong>the</strong> problem <strong>of</strong> <strong>the</strong> earth being declared dry on two occasions that are well over a<br />
month apart in Genesis 8:13-14. The NJPS translation addresses this latter problem by translating<br />
<strong>the</strong> text “In <strong>the</strong> six hundred and first year, in <strong>the</strong> first month, on <strong>the</strong> first <strong>of</strong> <strong>the</strong> month, <strong>the</strong> waters<br />
began to dry from <strong>the</strong> earth; and when Noah removed <strong>the</strong> covering <strong>of</strong> <strong>the</strong> ark, he saw that <strong>the</strong> surface<br />
<strong>of</strong> <strong>the</strong> ground was drying. And in <strong>the</strong> second month, on <strong>the</strong> twenty-seventh day <strong>of</strong> <strong>the</strong> month, <strong>the</strong><br />
earth was dry”. The NJPS translation is obviously more sensible unless severe flooding <strong>of</strong> which<br />
we are not told occurred between <strong>the</strong> first and second drying <strong>of</strong> <strong>the</strong> earth. So, Genesis 8:13-14<br />
is telling us that at some point (<strong>the</strong> exact time <strong>of</strong> which is uncertain due to <strong>the</strong> corruption <strong>of</strong> <strong>the</strong><br />
text) <strong>the</strong> “waters began to dry from <strong>the</strong> earth” until <strong>the</strong> 27th day <strong>of</strong> <strong>the</strong> 2nd month <strong>of</strong> Noah’s 601st<br />
year when <strong>the</strong> earth was dry. Genesis 8:3-6 also tells us that on <strong>the</strong> 17th day <strong>of</strong> <strong>the</strong> 7th month <strong>the</strong><br />
waters began diminishing and 40 days later Noah opened <strong>the</strong> window <strong>of</strong> <strong>the</strong> ark to send out birds<br />
to test <strong>the</strong> land. Coincidently, when <strong>the</strong> 40 days <strong>of</strong> Genesis 8:6 are subtracted from <strong>the</strong> 601/2/27<br />
<strong>of</strong> Genesis 8:14 <strong>the</strong> result is 601/1/17 which just happens to be <strong>the</strong> 17th day <strong>of</strong> <strong>the</strong> 7th month on a<br />
six-month per year calendar! This means that Genesis 8:13-14 is a reiteration <strong>of</strong> <strong>the</strong> 40 days from<br />
when <strong>the</strong> ark landed on <strong>the</strong> mountain to when <strong>the</strong> earth was dry (dry enough to start sending out<br />
<strong>the</strong> birds that is). It is likely that <strong>the</strong> fist part <strong>of</strong> Genesis 8:13 originally read “And it came to pass<br />
in <strong>the</strong> six hundred and first year, in <strong>the</strong> first month, on <strong>the</strong> seventeenth day <strong>of</strong> <strong>the</strong> month …”.<br />
The removal <strong>of</strong> <strong>the</strong> covering <strong>of</strong> <strong>the</strong> ark, as stated in Genesis 8:13 was probably a one-time<br />
event. The “covering” was probably some massive sheet over <strong>the</strong> top <strong>of</strong> <strong>the</strong> ark to prevent any <strong>of</strong><br />
<strong>the</strong> immense quantity <strong>of</strong> rain water that poured down over <strong>the</strong> 150 days from getting into <strong>the</strong> ark. It
18 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
wouldn’t take much <strong>of</strong> a leak, after all, over that great <strong>of</strong> a length <strong>of</strong> time with that much downpour<br />
to begin to fill and capsize <strong>the</strong> ark. It makes sense that Noah removed this covering at <strong>the</strong> end <strong>of</strong><br />
<strong>the</strong> 150 days (601/1/17) when <strong>the</strong> ark first came to rest and <strong>the</strong> “floodgates <strong>of</strong> <strong>the</strong> sky were stopped<br />
up” (as opposed to 6 months later 8 ).<br />
The NKJV translation <strong>of</strong> <strong>the</strong> latter part <strong>of</strong> Genesis 8:13 is quite poor. The word “Indeed” does<br />
not correspond to any <strong>of</strong> <strong>the</strong> <strong>Hebrew</strong> text. Also, <strong>the</strong> 4 <strong>Hebrew</strong> words tacked on to <strong>the</strong> end <strong>of</strong> Genesis<br />
8:13 (translated by NJPS as “he saw that <strong>the</strong> surface <strong>of</strong> <strong>the</strong> ground was drying”) are probably an<br />
explanatory addition that was not original to <strong>the</strong> text. The original point <strong>of</strong> Genesis 8:13 was probably<br />
that Noah removed <strong>the</strong> covering, not that he saw anything <strong>of</strong> significance. Genesis 8:13-14 is<br />
just a reiteration <strong>of</strong> <strong>the</strong> timing <strong>of</strong> <strong>the</strong> main events <strong>of</strong> <strong>the</strong> story.<br />
As was mentioned earlier, <strong>the</strong> wording <strong>of</strong> Genesis 8:5 is also peculiar to <strong>the</strong> point that corruption<br />
<strong>of</strong> <strong>the</strong> text might be suspected. As was <strong>the</strong> case with Genesis 8:13, <strong>the</strong> words for month and day are<br />
missing from <strong>the</strong> text <strong>of</strong> Genesis 8:5. The context does help us to piece toge<strong>the</strong>r what <strong>the</strong> original<br />
text probably said however. Verses 3-6 are part <strong>of</strong> a continuous line <strong>of</strong> thought. Verse 3 tells us<br />
that <strong>the</strong> waters began decreasing at <strong>the</strong> end <strong>of</strong> 150 days. Verse 4 is a paren<strong>the</strong>tical note stating that<br />
<strong>the</strong> ark came to rest as soon as <strong>the</strong> waters started abating. Verse 5 tells us that <strong>the</strong> waters continued<br />
decreasing steadily until <strong>the</strong> tops <strong>of</strong> <strong>the</strong> mountains were seen (<strong>the</strong> time given is suspect because <strong>of</strong><br />
<strong>the</strong> missing words for month and day). Verses 6 onward <strong>the</strong>n tell us that after 40 days Noah started<br />
sending out birds to see if <strong>the</strong> ground was dry enough to dwell on. All one needs to realize is that<br />
<strong>the</strong> 40 days begin from where <strong>the</strong> 150 days left <strong>of</strong>f. One does not switch from counting days to<br />
counting in months and <strong>the</strong>n back to days because such a switch would cause a loss in accuracy.<br />
The way <strong>the</strong> story is told, one can easily envision Noah marking <strong>of</strong>f <strong>the</strong> days on <strong>the</strong> interior wall <strong>of</strong><br />
<strong>the</strong> ark. Because <strong>the</strong> rest <strong>of</strong> <strong>the</strong> story is told in a linear fashion, we can conclude that <strong>the</strong> date given<br />
in Verse 5 must fall between <strong>the</strong> dates given in verses 4 and 6. Therefore, it could not have been<br />
during <strong>the</strong> 10th month that <strong>the</strong> tops <strong>of</strong> <strong>the</strong> mountains started to show. It had to have been sometime<br />
during <strong>the</strong> 8th month because <strong>the</strong> 8th is <strong>the</strong> only month that would have begun during <strong>the</strong> 40 day<br />
period that began on <strong>the</strong> 17th day <strong>of</strong> <strong>the</strong> 7th month.<br />
Some might think that 40 days would be insufficient for all that water to go away. Such people<br />
are thinking purely in terms <strong>of</strong> evaporation, however, and <strong>the</strong> majority <strong>of</strong> <strong>the</strong> water was removed<br />
not because <strong>of</strong> evaporation, but ra<strong>the</strong>r because “… <strong>the</strong> waters … went down … to <strong>the</strong> place which<br />
<strong>the</strong> LORD founded for <strong>the</strong>m” (Psalms 104:6-8 NKJV). The “places which <strong>the</strong> LORD founded for <strong>the</strong><br />
oceans” are <strong>the</strong> modern ocean basins <strong>of</strong> <strong>the</strong> earth. Evidence that <strong>the</strong>se basins formed quite quickly<br />
can be seen in <strong>the</strong> formation patterns <strong>of</strong> some <strong>of</strong> <strong>the</strong> worlds mountain ranges. 9 It is evident that <strong>the</strong><br />
mountains formed very quickly because <strong>the</strong>ir deformation patterns show that <strong>the</strong>y were still s<strong>of</strong>t<br />
when <strong>the</strong>y were formed. They could not have remained s<strong>of</strong>t for long, however, and <strong>the</strong>ir upward<br />
displacement/buckling would have corresponded almost directly with <strong>the</strong> downward displacement<br />
<strong>of</strong> <strong>the</strong> ocean floors.<br />
The story <strong>of</strong> Noah’s flood does fit a six-month-year time frame and even makes more sense<br />
when such a time frame is taken into account. Such a time frame also correlates better with Islamic<br />
tradition which holds that “Noah spent five or six months aboard <strong>the</strong> Ark”. 10<br />
Note that it is not a problem that <strong>the</strong> story <strong>of</strong> Noah’s flood refers to months 7 and 8 while <strong>the</strong> year<br />
8 Noah had pigs in <strong>the</strong> Ark after all :-)<br />
9 Walter Brown: In <strong>the</strong> Beginning – Figure 49<br />
10 Wikipedia: Noah’s Ark – In Islamic tradition
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 19<br />
<strong>of</strong> <strong>the</strong> time had only 6 months. When one wants to be both accurate and brief, it is not uncommon,<br />
even today, to refer to spans <strong>of</strong> time using only <strong>the</strong> smaller units (e.g. It is not uncommon for a<br />
child <strong>of</strong> 1 year and 3 months to be referred to as a 15-month-old even though our modern calendar<br />
has only 12 months to its year).<br />
The next 5 sections <strong>of</strong> <strong>the</strong> biblical text which make reference to months beyond <strong>the</strong> 6th and<br />
before <strong>the</strong> time <strong>of</strong> king Solomon – Leviticus 16:29, 23:23-44, 25:9, and Numbers 29:1-12 – do<br />
so in <strong>the</strong> context <strong>of</strong> <strong>the</strong> religious ceremonies that were ordained by םיהלֹ ִ אֱ to be kept annually as a<br />
reminder <strong>of</strong> things past and/or a type <strong>of</strong> things to come.<br />
Consider what would happen if it were suddenly decided and decreed that our modern year<br />
was to be doubled from its current 12 months per cycle to 24 months per cycle. In particular,<br />
how would people continue to celebrate annual events like Christmas, Earth Day or whatever <strong>the</strong>y<br />
traditionally celebrated every 12 months? People are reluctant to change <strong>the</strong>ir long held traditions,<br />
so most would insist on continuing to hold <strong>the</strong> events every 12 months just as <strong>the</strong>y had always done.<br />
This would cause <strong>the</strong> events to be celebrated twice every 24-month year. What is important is how<br />
<strong>the</strong> doubled events would be distributed through <strong>the</strong> new 24-month year. What was celebrated on<br />
<strong>the</strong> 25th day <strong>of</strong> <strong>the</strong> 12th month before would, on <strong>the</strong> new calendar, be celebrated on <strong>the</strong> 25th day<br />
<strong>of</strong> <strong>the</strong> 12th and 24th months. Table 5 shows how <strong>the</strong> dates <strong>of</strong> <strong>the</strong> religious ceremonies recorded in<br />
<strong>the</strong> passages in question do show just such a doubled distribution. 11<br />
Table 5: Doubled Distribution <strong>of</strong> Holy Day Festivals<br />
Date (6m/yr) Date (12m/yr) Event<br />
1/10 1/10 sheep or goat chosen (Ex 12:3-5)<br />
1/14 1/14 8 Day Festival (1+7 – Ex 12:6-20)<br />
+50 +50 Feast <strong>of</strong> Weeks (Le 23:15-16)<br />
1/10 7/10 goats chosen (Le 16)<br />
1/14 7/15 8 Day Festival (7+1 – Le 23:33-36)<br />
+50 +50 Feast <strong>of</strong> Weeks [Wikipedia: Sigd]<br />
The situation is a bit more complex than just a doubling <strong>of</strong> <strong>the</strong> feasts though as can be seen by<br />
examining Exodus 23:14-17.<br />
– Three times you shall keep a feast to Me in <strong>the</strong> year: You shall keep <strong>the</strong> Feast <strong>of</strong> Unleavened Bread (you shall<br />
eat unleavened bread seven days, as I commanded you, at <strong>the</strong> time appointed in <strong>the</strong> month <strong>of</strong> Abib, for in it you<br />
came out <strong>of</strong> Egypt; none shall appear before Me empty); and <strong>the</strong> Feast <strong>of</strong> Harvest, <strong>the</strong> firstfruits <strong>of</strong> your labors<br />
which you have sown in <strong>the</strong> field; and <strong>the</strong> Feast <strong>of</strong> Inga<strong>the</strong>ring at <strong>the</strong> end <strong>of</strong> <strong>the</strong> year, when you have ga<strong>the</strong>red<br />
in <strong>the</strong> fruit <strong>of</strong> your labors from <strong>the</strong> field. Three times in <strong>the</strong> year all your males shall appear before <strong>the</strong> Lord<br />
GOD. (Exodus 23:14-17 NKJV)<br />
That <strong>the</strong> “Feast <strong>of</strong> Inga<strong>the</strong>ring” occurs at “<strong>the</strong> end <strong>of</strong> <strong>the</strong> year” is repeated in Exodus 34:22.<br />
Some confuse <strong>the</strong> Feast <strong>of</strong> Inga<strong>the</strong>ring (Exodus 23:16, 34:22) with <strong>the</strong> Feast <strong>of</strong> Tabernacles (Leviticus<br />
23:33-34, Deuteronomy 16:16), but <strong>the</strong> Feast <strong>of</strong> Tabernacles occurs in <strong>the</strong> middle <strong>of</strong> <strong>the</strong> 1st or<br />
7th month depending on what calendar you are using, nei<strong>the</strong>r <strong>of</strong> which is “<strong>the</strong> end <strong>of</strong> <strong>the</strong> year”.<br />
11 A festival 50 days after Atonement is still observed by Ethiopian Jews. [Wikipedia: Sigd]
20 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
The three festivals to <strong>the</strong> LORD that are mentioned in Exodus 23:14-17 are repeated in Exodus<br />
34:18-23. These are <strong>the</strong> only feasts that are mentioned throughout <strong>the</strong> book <strong>of</strong> Exodus and<br />
no mention <strong>of</strong> a 7th month is ever made in <strong>the</strong> book <strong>of</strong> Exodus. Leviticus 23 gives a different list<br />
<strong>of</strong> festivals. Leviticus 23 adds a Feast <strong>of</strong> Weeks which is to be observed 50 days after <strong>the</strong> Feast<br />
<strong>of</strong> Harvest/Feast <strong>of</strong> Firstfruits, drops any mention <strong>of</strong> a Feast <strong>of</strong> Inga<strong>the</strong>ring, and adds three more<br />
feasts – Trumpets, Atonement, and Tabernacles. Trumpets (<strong>the</strong> Jewish new year) is instructed to<br />
be observed at <strong>the</strong> beginning <strong>of</strong> <strong>the</strong> month (none <strong>of</strong> <strong>the</strong> previous festivals occurred on <strong>the</strong> 1st <strong>of</strong> <strong>the</strong><br />
month). Atonement and Tabernacles occur at about <strong>the</strong> same time as <strong>the</strong> “choosing <strong>of</strong> <strong>the</strong> Lamb”<br />
(Exodus 12:3) and <strong>the</strong> Feast <strong>of</strong> Unleavened Bread, respectively, but in <strong>the</strong> 7th month ra<strong>the</strong>r than <strong>the</strong><br />
1st. Numbers 28-29 gives yet ano<strong>the</strong>r list. Numbers 28-29 differs from Leviticus 23 in that it adds<br />
that a sacrifice is to be made at <strong>the</strong> beginning <strong>of</strong> every month, renames <strong>the</strong> Feast <strong>of</strong> Harvest/Feast<br />
<strong>of</strong> Firstfruits to <strong>the</strong> Feast <strong>of</strong> Weeks, and drops any mention <strong>of</strong> <strong>the</strong> Feast <strong>of</strong> Weeks that was to be<br />
observed 50 days after <strong>the</strong> Feast <strong>of</strong> Harvest. Deuteronomy 16 <strong>the</strong>n differs from Numbers 28-29 in<br />
that it omits <strong>the</strong> Feast <strong>of</strong> Harvest/Feast <strong>of</strong> Firstfruits but reinstates <strong>the</strong> Feast <strong>of</strong> Weeks which was to<br />
be kept 50 days after <strong>the</strong> Feast <strong>of</strong> Harvest. Deuteronomy 16:16 <strong>the</strong>n gives a new list <strong>of</strong> three festivals<br />
when <strong>the</strong> males are to appear before <strong>the</strong> LORD at <strong>the</strong> place which He chooses – Unleavened<br />
Bread, Feast <strong>of</strong> Weeks, and Feast <strong>of</strong> Tabernacles.<br />
– Three times a year all your males shall appear before <strong>the</strong> LORD your God in <strong>the</strong> place which He chooses: at <strong>the</strong><br />
Feast <strong>of</strong> Unleavened Bread, at <strong>the</strong> Feast <strong>of</strong> Weeks, and at <strong>the</strong> Feast <strong>of</strong> Tabernacles; and <strong>the</strong>y shall not appear<br />
before <strong>the</strong> LORD empty-handed. (Deuteronomy 16:16 NKJV)<br />
It should be obvious that Moses would not have been given such a disparate set <strong>of</strong> instructions<br />
as to when <strong>the</strong> holy festivals were to be observed; especially when one realizes that <strong>the</strong> issue would<br />
have been <strong>of</strong> absolutely no concern to Moses himself while he was alive because he and <strong>the</strong> rest<br />
<strong>of</strong> <strong>the</strong> Israelites were living on manna which had no harvest seasons or “firstfruits”. The series <strong>of</strong><br />
changes that are evident from Exodus to Deuteronomy appear to be <strong>the</strong> result <strong>of</strong> seasonal precession.<br />
Originally, <strong>the</strong>re were two harvest seasons per six-month-year. The earth’s climate was still<br />
undergoing very gradual but drastic changes due to <strong>the</strong> Flood. The Harvest <strong>of</strong> Inga<strong>the</strong>ring gradually<br />
drifted from “<strong>the</strong> end <strong>of</strong> <strong>the</strong> year” until it overlapped <strong>the</strong> Feast <strong>of</strong> Unleavened Bread which<br />
was not observed based on season but ra<strong>the</strong>r was observed on a fixed date with respect to <strong>the</strong> <strong>Hebrew</strong><br />
calendar. This precessional effect is illustrated in Figure 2. Figure 2 shows <strong>the</strong> earth’s orbit<br />
around <strong>the</strong> Sun as viewed from <strong>the</strong> north. The vernal and autumnal equinoctes are positioned at<br />
<strong>the</strong> bottom and top <strong>of</strong> Figure 2 respectively. The equinoctes divide <strong>the</strong> orbit <strong>of</strong> <strong>the</strong> earth around <strong>the</strong><br />
Sun into two halves and each <strong>of</strong> <strong>the</strong>se halves were seen as a complete “year” by <strong>the</strong> ancients. This<br />
six-month-per-year calender system was carried over from before <strong>the</strong> Flood when <strong>the</strong>re were no<br />
seasons <strong>of</strong> summer and winter as we have today but ra<strong>the</strong>r <strong>the</strong> wea<strong>the</strong>r was moderate year-round<br />
and at all latitudes on <strong>the</strong> earth. There is archaeological evidence <strong>of</strong> such a world-wide moderate<br />
climate in <strong>the</strong> past as demonstrated by <strong>the</strong> presence <strong>of</strong> delicate plant foliage buried under <strong>the</strong> ice<br />
<strong>of</strong> earth’s modern polar ice caps. 12 Also, םיהלֹ ִ א’s ֱ post-flood statement, “While <strong>the</strong> earth remains,<br />
seedtime and harvest, cold and heat, winter and summer, and day and night shall not cease” (Genesis<br />
8:22) can be interpreted to mean that <strong>the</strong> seasons <strong>of</strong> summer and winter began to be formed<br />
after <strong>the</strong> flood (<strong>the</strong> “seasons” mentioned in Genesis 1 may have been festival/harvest seasons – not<br />
necessarily seasons <strong>of</strong> hot summers and cold winters like we have today).<br />
12 Walter Brown: In <strong>the</strong> Beginning – Frozen Mammoths
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 21<br />
Figure 2: Before & After – Seasonal Precession from Moses to King Solomon<br />
3<br />
Before After<br />
Even Years Odd Years<br />
4<br />
2<br />
1<br />
2<br />
Even Years Odd Years<br />
In Figure 2, <strong>the</strong>re are two perpendicular lines which have been overlaid such that <strong>the</strong>y intersect<br />
<strong>the</strong> earth’s orbit at four evenly spaced positions. These intersections are meant to indicate <strong>the</strong><br />
place/time where a harvest seasons occurred. Positions 1 and 3 in <strong>the</strong> before diagram mark what<br />
would have been <strong>the</strong> Feast <strong>of</strong> Harvest during Moses’ day. Positions 2 and 4 mark what would<br />
have been <strong>the</strong> Feast <strong>of</strong> Inga<strong>the</strong>ring which occurred at <strong>the</strong> end <strong>of</strong> <strong>the</strong> six-month-year <strong>of</strong> Moses’ day.<br />
The after diagram <strong>of</strong> Figure 2 shows how <strong>the</strong> seasons appear to have shifted as demonstrated by <strong>the</strong><br />
varied instructions as to when <strong>the</strong> festivals were to be held. Notice in particular <strong>the</strong> black line which<br />
is present in <strong>the</strong> before diagram but which has been overlapped by <strong>the</strong> line representing <strong>the</strong> Feast<br />
<strong>of</strong> Inga<strong>the</strong>ring in <strong>the</strong> after diagram. The overlapped black line represents <strong>the</strong> Feast <strong>of</strong> Unleavened<br />
Bread which was fixed to always occur during <strong>the</strong> first month. Some <strong>of</strong> <strong>the</strong> harvest seasons which<br />
existed in ancient times no longer exist today because more extreme winters and summers have<br />
since taken hold during those times <strong>of</strong> year.<br />
There are several factors which influence how quickly <strong>the</strong> seasons drift around <strong>the</strong> <strong>Hebrew</strong><br />
calendar. One factor is <strong>the</strong> accuracy <strong>of</strong> <strong>the</strong> <strong>Hebrew</strong> calendar itself. O<strong>the</strong>r factors relate to <strong>the</strong><br />
physical precession <strong>of</strong> <strong>the</strong> earth’s rotational axis and orbit over time. Anomalistic precession alone<br />
causes <strong>the</strong> seasons to advance by 1 day every 58 years. 13<br />
The <strong>Hebrew</strong>s were no doubt in disarray when <strong>the</strong> festival seasons commanded by םיהלֹ ִ אֱ began<br />
to overlap. King Solomon or o<strong>the</strong>r prophets appear to have resolved <strong>the</strong> issue by renaming <strong>the</strong><br />
festivals and retroactively editing some <strong>of</strong> <strong>the</strong> details recorded in <strong>the</strong> ancient texts. This may well<br />
have been done at םיהלֹ ִ א’s ֱ instruction. The original command appears to have simply been that <strong>the</strong><br />
Israelites keep a feast to <strong>the</strong> LORD at <strong>the</strong> times <strong>of</strong> harvest from year to year as recorded in <strong>the</strong> book<br />
<strong>of</strong> Exodus.<br />
It is significant to note that <strong>the</strong>re is a mirroring <strong>of</strong> <strong>the</strong> meanings <strong>of</strong> <strong>the</strong> festivals in addition<br />
to <strong>the</strong> mirroring <strong>of</strong> <strong>the</strong>ir yearly timming. Passover and Atonement both deal with <strong>the</strong> issue <strong>of</strong><br />
mankind being united with its savior (<strong>the</strong> sacrificial goat). The Feast <strong>of</strong> Unleaved Bread and <strong>the</strong><br />
Feast <strong>of</strong> Tabernacles dipict comming out <strong>of</strong> Egypt/Babylon/sin and going into <strong>the</strong> promised land/<strong>the</strong><br />
Kingdom <strong>of</strong> God/righteousness respectively which are flip sides <strong>of</strong> <strong>the</strong> same coin so to speak.<br />
Because <strong>the</strong>re is evidence that <strong>the</strong> texts pertaining to <strong>the</strong> feasts <strong>of</strong> <strong>the</strong> LORD were retroactively<br />
edited, <strong>the</strong>y do not present counter evidence to <strong>the</strong> six-month-year <strong>the</strong>ory. Again, <strong>the</strong> six-month-<br />
13 Wikipedia: Precession (astronomy) – Anomalistic Precession<br />
3<br />
4<br />
1
22 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
year <strong>the</strong>ory is actually able to resolve a hi<strong>the</strong>rto unresolved issue – <strong>the</strong> description <strong>of</strong> <strong>the</strong> “Feast <strong>of</strong><br />
Inga<strong>the</strong>ring” occurring at <strong>the</strong> “end <strong>of</strong> <strong>the</strong> year”.<br />
The last <strong>of</strong> <strong>the</strong> sections which potentially present counter evidence to <strong>the</strong> six-month-year <strong>the</strong>ory<br />
is Deuteronomy 1:3. The event associated with <strong>the</strong> date given in Deuteronomy 1:3 is Moses’ last<br />
speech to <strong>the</strong> children <strong>of</strong> Israel. Most <strong>of</strong> <strong>the</strong> rest <strong>of</strong> <strong>the</strong> book <strong>of</strong> Deuteronomy is presented as one<br />
long dictation apparently given over <strong>the</strong> course <strong>of</strong> a single day. In Deuteronomy 31:1-2 Moses says,<br />
“I am one hundred and twenty years old today”. In Deuteronomy 32:48-52 <strong>the</strong> LORD tells Moses<br />
that he must die for his trespass just as his bro<strong>the</strong>r Aaron died. Deuteronomy 34:8 <strong>the</strong>n indicates<br />
that <strong>the</strong> Israelites mourned for Moses for thirty days. We are <strong>the</strong>n told that Israel crossed <strong>the</strong> Jordan<br />
on <strong>the</strong> tenth day <strong>of</strong> <strong>the</strong> first month (Joshua 4:19).<br />
– Now it came to pass in <strong>the</strong> fortieth year, in <strong>the</strong> eleventh month, on <strong>the</strong> first day <strong>of</strong> <strong>the</strong> month, that Moses spoke<br />
to <strong>the</strong> children <strong>of</strong> Israel according to all that <strong>the</strong> LORD had given him as commandments to <strong>the</strong>m. (Deuteronomy<br />
1:3 NKJV)<br />
– Then Moses went and spoke <strong>the</strong>se words to all Israel. And he said to <strong>the</strong>m: “I am one hundred and twenty<br />
years old today. I can no longer go out and come in. Also <strong>the</strong> LORD has said to me, ‘You shall not cross over<br />
this Jordan.’ ” (Deuteronomy 31:1-2)<br />
– Then <strong>the</strong> LORD spoke to Moses that very same day, saying: “Go up this mountain <strong>of</strong> <strong>the</strong> Abarim, Mount Nebo,<br />
which is in <strong>the</strong> land <strong>of</strong> Moab, across from Jericho; view <strong>the</strong> land <strong>of</strong> Canaan, which I give to <strong>the</strong> children <strong>of</strong><br />
Israel as a possession; and die on <strong>the</strong> mountain which you ascend, and be ga<strong>the</strong>red to your people, just as Aaron<br />
your bro<strong>the</strong>r died on Mount Hor and was ga<strong>the</strong>red to his people; because you trespassed against Me among <strong>the</strong><br />
children <strong>of</strong> Israel at <strong>the</strong> waters <strong>of</strong> Meribah Kadesh, in <strong>the</strong> Wilderness <strong>of</strong> Zin, because you did not hallow Me in<br />
<strong>the</strong> midst <strong>of</strong> <strong>the</strong> children <strong>of</strong> Israel. Yet you shall see <strong>the</strong> land before you, though you shall not go <strong>the</strong>re, into <strong>the</strong><br />
land which I am giving to <strong>the</strong> children <strong>of</strong> Israel.” (Deuteronomy 32:48-52 NKJV)<br />
– And <strong>the</strong> children <strong>of</strong> Israel wept for Moses in <strong>the</strong> plains <strong>of</strong> Moab thirty days. So <strong>the</strong> days <strong>of</strong> weeping and<br />
mourning for Moses ended. (Deuteronomy 34:8 NKJV)<br />
– Now <strong>the</strong> people came up from <strong>the</strong> Jordan on <strong>the</strong> tenth day <strong>of</strong> <strong>the</strong> first month, and <strong>the</strong>y camped in Gilgal on <strong>the</strong><br />
east border <strong>of</strong> Jericho. (Joshua 4:19 NKJV)<br />
It is doubtful that <strong>the</strong> Israelites would have waited many days after <strong>the</strong>y had finished mourning<br />
to cross <strong>the</strong> Jordan and take <strong>the</strong>ir promised land. Subtracting <strong>the</strong> thirty days <strong>of</strong> mourning from<br />
<strong>the</strong> date <strong>the</strong>y crossed <strong>the</strong> Jordan puts <strong>the</strong>m in <strong>the</strong> eleventh month <strong>of</strong> <strong>the</strong> previous year as indicated<br />
in Deuteronomy 1:3. On a six-month calendar, however, <strong>the</strong> subtraction would indicate <strong>the</strong> fifth<br />
month <strong>of</strong> <strong>the</strong> previous year. Interestingly, Numbers 33:38-49 indicates that <strong>the</strong> Israelites left Mount<br />
Hor bound for “Acacia Grove in <strong>the</strong> plains <strong>of</strong> Moab” across from Jericho on <strong>the</strong> first day <strong>of</strong> <strong>the</strong><br />
fifth month. Numbers 20:23-29 speaks <strong>of</strong> <strong>the</strong> death <strong>of</strong> Aaron which occurred at Mount Hor. Numbers<br />
21-31 <strong>the</strong>n details <strong>the</strong> events that happened to <strong>the</strong> Israelites at Mount Hor and afterward. Note<br />
that Moses sent messengers to <strong>the</strong> king <strong>of</strong> Edom requesting passage through <strong>the</strong>ir land while <strong>the</strong>y<br />
were still at Kadesh – before <strong>the</strong>y had gone to Mount Hor (Numbers 20:14-17).<br />
– Now Moses sent messengers from Kadesh to <strong>the</strong> king <strong>of</strong> Edom. “Thus says your bro<strong>the</strong>r Israel: ‘You know all<br />
<strong>the</strong> hardship that has befallen us, how our fa<strong>the</strong>rs went down to Egypt, and we dwelt in Egypt a long time, and<br />
<strong>the</strong> Egyptians afflicted us and our fa<strong>the</strong>rs. When we cried out to <strong>the</strong> LORD, He heard our voice and sent <strong>the</strong><br />
Angel and brought us up out <strong>of</strong> Egypt; now here we are in Kadesh, a city on <strong>the</strong> edge <strong>of</strong> your border. Please<br />
let us pass through your country. We will not pass through fields or vineyards, nor will we drink water from<br />
wells; we will go along <strong>the</strong> King’s Highway; we will not turn aside to <strong>the</strong> right hand or to <strong>the</strong> left until we have<br />
passed through your territory.’ ” (Numbers 20:14-17 NKJV)<br />
– Now <strong>the</strong> children <strong>of</strong> Israel, <strong>the</strong> whole congregation, journeyed from Kadesh and came to Mount Hor. (Num-
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 23<br />
bers 20:22 NKJV)<br />
– They moved from Kadesh and camped at Mount Hor, on <strong>the</strong> boundary <strong>of</strong> <strong>the</strong> land <strong>of</strong> Edom. Then Aaron <strong>the</strong><br />
priest went up to Mount Hor at <strong>the</strong> command <strong>of</strong> <strong>the</strong> LORD, and died <strong>the</strong>re in <strong>the</strong> fortieth year after <strong>the</strong> children<br />
<strong>of</strong> Israel had come out <strong>of</strong> <strong>the</strong> land <strong>of</strong> Egypt, on <strong>the</strong> first day <strong>of</strong> <strong>the</strong> fifth month. Aaron was one hundred and<br />
twenty-three years old when he died on Mount Hor. Now <strong>the</strong> king <strong>of</strong> Arad, <strong>the</strong> Canaanite, who dwelt in <strong>the</strong><br />
South in <strong>the</strong> land <strong>of</strong> Canaan, heard <strong>of</strong> <strong>the</strong> coming <strong>of</strong> <strong>the</strong> children <strong>of</strong> Israel. … (Numbers 33:37-40 NKJV)<br />
– And <strong>the</strong> LORD spoke to Moses and Aaron in Mount Hor by <strong>the</strong> border <strong>of</strong> <strong>the</strong> land <strong>of</strong> Edom, saying: “Aaron shall<br />
be ga<strong>the</strong>red to his people, for he shall not enter <strong>the</strong> land which I have given to <strong>the</strong> children <strong>of</strong> Israel, because you<br />
rebelled against My word at <strong>the</strong> water <strong>of</strong> Meribah.” … So Moses did just as <strong>the</strong> LORD commanded … Aaron<br />
died <strong>the</strong>re on <strong>the</strong> top <strong>of</strong> <strong>the</strong> mountain. Then Moses and Eleazar came down from <strong>the</strong> mountain. … The king<br />
<strong>of</strong> Arad, <strong>the</strong> Canaanite, who dwelt in <strong>the</strong> South, heard that Israel was coming on <strong>the</strong> road to Atharim. Then he<br />
fought against Israel and took some <strong>of</strong> <strong>the</strong>m prisoners. So Israel made a vow to <strong>the</strong> LORD, and said, “If You will<br />
indeed deliver this people into my hand, <strong>the</strong>n I will utterly destroy <strong>the</strong>ir cities.” And <strong>the</strong> LORD listened to <strong>the</strong><br />
voice <strong>of</strong> Israel and delivered up <strong>the</strong> Canaanites, and <strong>the</strong>y utterly destroyed <strong>the</strong>m and <strong>the</strong>ir cities. So <strong>the</strong> name <strong>of</strong><br />
that place was called Hormah. Then <strong>the</strong>y journeyed from Mount Hor by <strong>the</strong> Way <strong>of</strong> <strong>the</strong> Red Sea, to go around<br />
<strong>the</strong> land <strong>of</strong> Edom; and <strong>the</strong> soul <strong>of</strong> <strong>the</strong> people became very discouraged on <strong>the</strong> way. (Numbers 20:23-21:4)<br />
While <strong>the</strong>y were still camped at Mount Hor, <strong>the</strong> Israelites fought and defeated <strong>the</strong> king <strong>of</strong> Arad<br />
(Numbers 21:1-4). After <strong>the</strong>y left Mount Hor, <strong>the</strong> Israelites fought and defeated Sihon king <strong>of</strong> <strong>the</strong><br />
Amorites (Numbers 21:23-24), Og king <strong>of</strong> Bashan (Numbers 21:33-34), Balak king <strong>of</strong> Moab, and<br />
<strong>the</strong> five princes <strong>of</strong> Midian (Numbers 31:6-8). Note that <strong>the</strong> Israelites were already at Acacia Grove<br />
when <strong>the</strong> Balaam incident and <strong>the</strong> subsequent war with <strong>the</strong> Midianites occurred (Numbers 25:1). If<br />
a twelve-month-year was being used by <strong>the</strong> Israelites at <strong>the</strong> time, <strong>the</strong>n it took <strong>the</strong> Israelites about six<br />
months to win <strong>the</strong>se victories – from <strong>the</strong> fifth month <strong>of</strong> <strong>the</strong> fortieth year to <strong>the</strong> eleventh month. But<br />
if <strong>the</strong> Israelites were using a six-month-year, <strong>the</strong>n <strong>the</strong> Isrealites won <strong>the</strong>se victories in about a weeks<br />
time (it could have been as much as a month longer if <strong>the</strong> thirty days <strong>of</strong> mourning overlapped <strong>the</strong><br />
entrance into <strong>the</strong> promised land). From <strong>the</strong> brevity <strong>of</strong> <strong>the</strong> details about <strong>the</strong> conflicts that are given<br />
in Numbers 21-31, <strong>the</strong> shorter time span seems more reasonable.<br />
Notice that chapters 28 and 29 <strong>of</strong> <strong>the</strong> book <strong>of</strong> Numbers are wedged, out <strong>of</strong> context, into <strong>the</strong><br />
middle <strong>of</strong> <strong>the</strong> story about <strong>the</strong> war with <strong>the</strong> Midianites. The Midianite incident begins in chapter<br />
25. As a consequence <strong>of</strong> <strong>the</strong> Midianite incident, <strong>the</strong> LORD struck Isreal with a plague. Partially as<br />
a consequence <strong>of</strong> <strong>the</strong> plague, a new census was taken (Numbers 26). The census lead to some debate<br />
about inheritance issues among women (Numbers 27). The inheritance issues are tangentially<br />
related to marriages and vows which are discussed in Numbers 30. Chapter 31 <strong>the</strong>n resumes <strong>the</strong><br />
recount <strong>of</strong> <strong>the</strong> war with <strong>the</strong> Midianites. That <strong>the</strong>y occur out <strong>of</strong> context supports <strong>the</strong> <strong>the</strong>ory that <strong>the</strong><br />
festivals commanded in Numbers 28 and 29 were retroactively inserted into <strong>the</strong> storyline.<br />
Notice also that <strong>the</strong>re is no mention <strong>of</strong> Joshua throughout <strong>the</strong> course <strong>of</strong> <strong>the</strong> war with <strong>the</strong> Midianites<br />
as detailed in Numbers 31; but <strong>the</strong> details <strong>of</strong> Joshua’s inauguration are given in Numbers 27:15-<br />
23. It appears that <strong>the</strong> inauguration <strong>of</strong> Joshua happened after <strong>the</strong> war with <strong>the</strong> Midianites but before<br />
<strong>the</strong> events detailed in chapter 32. It may be that <strong>the</strong> block <strong>of</strong> text that is in Numbers 28-29 was inserted<br />
after <strong>the</strong> fact and that this editing caused Numbers 27:15-23 to be shuffled just in front <strong>of</strong> <strong>the</strong><br />
insertion. If Numbers 27:15-23 is moved after chapter 31 but before chapter 32 and Numbers 28-29<br />
are omitted, <strong>the</strong>n Numbers 27:12-14 meshes neatly with <strong>the</strong> opening verses <strong>of</strong> chapter 31.<br />
– Now <strong>the</strong> LORD said to Moses: “Go up into this Mount Abarim, and see <strong>the</strong> land which I have given to <strong>the</strong><br />
children <strong>of</strong> Israel. And when you have seen it, you also shall be ga<strong>the</strong>red to your people, as Aaron your bro<strong>the</strong>r<br />
was ga<strong>the</strong>red. For in <strong>the</strong> Wilderness <strong>of</strong> Zin, during <strong>the</strong> strife <strong>of</strong> <strong>the</strong> congregation, you rebelled against My<br />
command to hallow Me at <strong>the</strong> waters before <strong>the</strong>ir eyes.” [These are <strong>the</strong> waters <strong>of</strong> Meribah, at Kadesh in <strong>the</strong>
24 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
Wilderness <strong>of</strong> Zin.] (Numbers 27:12-14 NKJV)<br />
– And <strong>the</strong> LORD spoke to Moses, saying: “Take vengeance on <strong>the</strong> Midianites for <strong>the</strong> children <strong>of</strong> Israel. Afterward<br />
you shall be ga<strong>the</strong>red to your people.” So Moses spoke to <strong>the</strong> people, saying, “Arm some <strong>of</strong> yourselves for war,<br />
and let <strong>the</strong>m go against <strong>the</strong> Midianites to take vengeance for <strong>the</strong> LORD on Midian.” (Numbers 31:1-3 NKJV)<br />
Note that <strong>the</strong> phrases “These are <strong>the</strong> waters <strong>of</strong> Meribah, at Kadesh in <strong>the</strong> Wilderness <strong>of</strong> Zin”<br />
and “And <strong>the</strong> LORD spoke to Moses, saying” in <strong>the</strong> above excerpts are explanatory glosses 14 added<br />
at a later time. Without <strong>the</strong>se glosses, <strong>the</strong> original, continuous text <strong>of</strong> Numbers 27:12-14 and Numbers<br />
31:1-2 would have read as follows:<br />
– Go up into this Mount Abarim, and see <strong>the</strong> land which I have given to <strong>the</strong> children <strong>of</strong> Israel. And when you have<br />
seen it, you also shall be ga<strong>the</strong>red to your people, as Aaron your bro<strong>the</strong>r was ga<strong>the</strong>red. For in <strong>the</strong> Wilderness <strong>of</strong><br />
Zin, during <strong>the</strong> strife <strong>of</strong> <strong>the</strong> congregation, you rebelled against My command to hallow Me at <strong>the</strong> waters before<br />
<strong>the</strong>ir eyes. Take vengeance on <strong>the</strong> Midianites for <strong>the</strong> children <strong>of</strong> Israel. Afterward you shall be ga<strong>the</strong>red to your<br />
people. (Numbers 27:12-14 & Numbers 31:1-2 combined)<br />
To illustrate <strong>the</strong> point, Figure 3 is given below. The figure depicts how several fragments <strong>of</strong><br />
papyrus containing <strong>the</strong> text <strong>of</strong> Numbers 27-32 appear to have been altered. Block A represents<br />
some text up to and including Numbers 27:11. Block B represents Numbers 30. Block C represents<br />
Numbers 27:12-14. Block D represents Numbers 31. Block E represents Numbers 27:15-23. Block<br />
F represents Numbers 32 on. Block G represents <strong>the</strong> text <strong>of</strong> Numbers 28 and 29 which appears to<br />
have been added at a later date.<br />
A<br />
1 2<br />
1<br />
Figure 3: Shuffling <strong>of</strong> <strong>the</strong> Text <strong>of</strong> Numbers 27 - 32<br />
B<br />
3<br />
C E<br />
Before<br />
C E<br />
After<br />
A B<br />
D<br />
F<br />
14 Wikipedia: Glosses to <strong>the</strong> Bible - <strong>Hebrew</strong> Bible<br />
3<br />
G<br />
5<br />
D<br />
4<br />
2<br />
5<br />
4<br />
F<br />
6<br />
6
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 25<br />
Table 6: Partial List <strong>of</strong> Explanatory Glosses in <strong>the</strong> <strong>Book</strong> <strong>of</strong> Deuteronomy<br />
Deuteronomy 1:1-5 Deuteronomy 3:13b-14<br />
Deuteronomy 2:10-12 Deuteronomy 3:17 – “<strong>the</strong> Salt Sea”<br />
Deuteronomy 2:20-23 Deuteronomy 4:41-49<br />
Deuteronomy 3:9 Deuteronomy 10:6-9<br />
Deuteronomy 3:11 – “Is it not in Rabbah <strong>of</strong> <strong>the</strong> people <strong>of</strong> Ammon?” Deuteronomy 34:10-12<br />
As illustrated in Figure 3 above, fragments 3 and 5 appear to have been shuffled up in <strong>the</strong><br />
ordering and <strong>the</strong> text that is now Numbers 28 and 29 appears to have been appended to fragment 5.<br />
It is left to <strong>the</strong> reader to read <strong>the</strong> verses in question in <strong>the</strong> hypo<strong>the</strong>sized original order and judge for<br />
him/her-self how much better <strong>the</strong> text flows. Seeing that <strong>the</strong> Pharisees <strong>of</strong> Jesus’ day were notorious<br />
for adding to <strong>the</strong> law, it should not be considered out <strong>of</strong> <strong>the</strong> question that such was done at earlier<br />
times in history as well.<br />
It is important to notice that <strong>the</strong> text <strong>of</strong> <strong>the</strong> book <strong>of</strong> Deuteronomy is riddled with several explanatory<br />
glosses which were added to <strong>the</strong> text by later scribes. Because <strong>of</strong> <strong>the</strong> transition from third<br />
person to first between verses 5 and 6 in <strong>the</strong> opening chapter <strong>of</strong> Deuteronomy, Deuteronomy 1:1-<br />
5 should be considered one <strong>of</strong> <strong>the</strong> explanatory glosses which were written long after <strong>the</strong> events<br />
transpired. A good translation will have most <strong>of</strong> <strong>the</strong> explanatory glosses <strong>of</strong> Deuteronomy clearly<br />
marked as paren<strong>the</strong>tical inserts. Upon inspection, one should be easily convinced that <strong>the</strong>se paren<strong>the</strong>tical<br />
remarks were added at a much later date. Table 6 lists several <strong>of</strong> <strong>the</strong> explanatory glosses<br />
that are scattered throughout <strong>the</strong> text <strong>of</strong> <strong>the</strong> book <strong>of</strong> Deuteronomy.<br />
Note that because <strong>the</strong> fortieth year was an even year, <strong>the</strong> eleventh month and <strong>the</strong> fifth month<br />
would be <strong>the</strong> same month depending upon whe<strong>the</strong>r one was using a twelve-month or six-month<br />
calendar; so Deuteronomy 1:3 isn’t necessarily inaccurate – it is just using a different calendar<br />
because it was written at a later date.<br />
Because <strong>the</strong> story <strong>of</strong> Noah’s flood refers to months <strong>of</strong> higher ordinal value than six in a relative<strong>of</strong>fset<br />
context and not a absolute-date context, it does not contradict <strong>the</strong> six-month-year <strong>the</strong>ory.<br />
Because <strong>the</strong>re is evidence that <strong>the</strong> texts which reference <strong>the</strong> festivals <strong>of</strong> <strong>the</strong> seventh month were<br />
retroactively edited, <strong>the</strong>y do not contradict <strong>the</strong> six-month-year <strong>the</strong>ory. Because Deuteronomy 1:3<br />
is part <strong>of</strong> an explanatory gloss and because <strong>the</strong> parallel accounts <strong>of</strong> <strong>the</strong> events leading up to <strong>the</strong> occasion<br />
spoken <strong>of</strong> in Deuteronomy 1:3 which are given in Numbers 20:14-22:1 and Numbers 33:37-<br />
49 suggest a shorter time frame than what <strong>the</strong> combination <strong>of</strong> Deuteronomy 1:3 with <strong>the</strong> parallel<br />
accounts would indicate if a twelve-month calendar were being used in both accounts, Deuteronomy<br />
1:3 does not conclusively contradict <strong>the</strong> six-month-year <strong>the</strong>ory. Because <strong>the</strong>re is strong support<br />
for <strong>the</strong> six-month-year <strong>the</strong>ory and no strong evidence against it, <strong>the</strong> six-month-year <strong>the</strong>ory will<br />
be used in deriving <strong>the</strong> dates and lengths <strong>of</strong> time for relevant events discussed henceforth.<br />
Stephen Franklin also suspects that <strong>the</strong> ages <strong>of</strong> some <strong>of</strong> <strong>the</strong> more ancient biblical characters<br />
have been multiplied by factors even greater than two. He introduces his <strong>the</strong>ory as a “ma<strong>the</strong>matical<br />
extension” <strong>of</strong> <strong>the</strong> doubling that has been discussed thus far. While <strong>the</strong> doubling <strong>the</strong>ory has a basis<br />
in <strong>the</strong> structure <strong>of</strong> <strong>the</strong> <strong>Hebrew</strong> calendar and a great deal <strong>of</strong> corroborating evidence in <strong>the</strong> text <strong>of</strong><br />
<strong>the</strong> Bible itself, <strong>the</strong> <strong>the</strong>ory that <strong>the</strong> ages <strong>of</strong> <strong>the</strong> patriarchs who lived prior to Abraham have been<br />
inflated by factors larger than two appears to have considerably less support. Stephen Franklin
26 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
points to a discrepancy between <strong>the</strong> records <strong>of</strong> <strong>the</strong> Bible and some <strong>of</strong> <strong>the</strong> dates that he has derived<br />
with respect to <strong>the</strong> age <strong>of</strong> Terah when he died at Haran and <strong>the</strong> age <strong>of</strong> Abram when he departed<br />
from Haran. I haven’t taken <strong>the</strong> time to determine exactly how Stephen Franklin arrived at <strong>the</strong><br />
contradictory figures but I think he may be misinterpreting <strong>the</strong> biblical record as saying that Abram<br />
did not leave Haran until after Terah died. In any case, <strong>the</strong> question is just how unreasonable is <strong>the</strong><br />
notion that people prior to Abram lived extended lives. Stephen Franklin points to a correlation<br />
between <strong>the</strong> ages <strong>of</strong> <strong>the</strong> patriarchs and a sliding scale <strong>of</strong> multipliers which are <strong>the</strong>mselves factors <strong>of</strong><br />
six. While <strong>the</strong>re is evidence that people <strong>of</strong> ancient times gave great significance to <strong>the</strong> number six,<br />
this correlation seems a bit too coincidental to be called evidence; especially when one considers<br />
just how much “play” <strong>the</strong> multipliers can have and still yield reasonable values (multipliers <strong>of</strong><br />
4,5,7,11, and 13 also work quite well as alternatives). Even with <strong>the</strong> multipliers that Stephen has<br />
proposed, <strong>the</strong>re is still a statistical drop <strong>of</strong> about 5 years in <strong>the</strong> average lifespans <strong>of</strong> men after Shem<br />
which remains unexplained (not counting <strong>the</strong> three who appear to have died young). While <strong>the</strong><br />
evidence for <strong>the</strong> numbers having been fur<strong>the</strong>r inflated is sparse at best, <strong>the</strong>re is some interesting<br />
evidence that supports <strong>the</strong> Bible’s claim that men <strong>of</strong> ancient times lived longer lives.<br />
J. William Dawson in “The Meeting-Place <strong>of</strong> Geology and History” observes that some <strong>of</strong> <strong>the</strong><br />
more ancient skeletal remains that have been found have marked details that indicate <strong>the</strong> people <strong>of</strong><br />
<strong>the</strong> time lived extremely long lives. Below is <strong>the</strong> relevant excerpt with emphasis added.<br />
– … Ano<strong>the</strong>r point which strikes us in reading <strong>the</strong> descriptions <strong>of</strong> <strong>the</strong>se skeletons is <strong>the</strong> indication which <strong>the</strong>y<br />
seem to present <strong>of</strong> an extreme longevity. The massive proportions <strong>of</strong> <strong>the</strong> body, <strong>the</strong> great development <strong>of</strong> <strong>the</strong><br />
muscular processes, <strong>the</strong> extreme wearing <strong>of</strong> <strong>the</strong> teeth among a people who predominantly lived on flesh and<br />
not on grain, <strong>the</strong> obliteration <strong>of</strong> <strong>the</strong> sutures <strong>of</strong> <strong>the</strong> skull, along with indications <strong>of</strong> slow ossification <strong>of</strong> <strong>the</strong> ends<br />
<strong>of</strong> <strong>the</strong> long bones, point in this direction, and seem to indicate a slow maturity and great length <strong>of</strong> life in this<br />
most primitive race. … (J. William Dawson, “The Meeting-Place <strong>of</strong> Geology and History”, pages 62-63)<br />
Figure 4 below depicts some ancient “neanderthal” skulls which show <strong>the</strong> healed sutures and<br />
worn teeth along with a diagram <strong>of</strong> <strong>the</strong> modern human skull. The images were lifted from Wikipedia.<br />
The headers link to <strong>the</strong> original images on Wikipedia. The originals are larger.<br />
Figure 4: <strong>Ancient</strong> Skulls Showing Healed Sutures & Extremely Worn Teeth<br />
Ferrassie Human Skull Neanderthalensis
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 27<br />
It has also been observed that <strong>the</strong> flattening and broadening <strong>of</strong> <strong>the</strong> braincase occurs naturally as<br />
men age due simply to <strong>the</strong> extreme mass <strong>of</strong> <strong>the</strong> human brain (I think I’ve heard that <strong>the</strong> brain is <strong>the</strong><br />
most dense part <strong>of</strong> <strong>the</strong> human body but cannot find a reference at <strong>the</strong> moment). The brain also grows<br />
more dense with age due to increased neural connectivity (<strong>the</strong> connections encode memories). It<br />
should be easy to see how <strong>the</strong> weight <strong>of</strong> <strong>the</strong> brain, given enough time, could distort <strong>the</strong> human skull<br />
such that it would look much like what is depicted in Figure 4 above (note how <strong>the</strong> brow ridges have<br />
been stretched and exposed). These sort <strong>of</strong> deformations only just begin to take place in those who<br />
live to be around ninety years <strong>of</strong> age today, but if people lived to be three and four hundred years <strong>of</strong><br />
age, <strong>the</strong>y would likely start to resemble what modern scientists have classified as <strong>the</strong> “neanderthal”<br />
species.<br />
While most <strong>of</strong> <strong>the</strong> differences in form <strong>of</strong> <strong>the</strong>se ancient skeletons can be attributed to age, some <strong>of</strong><br />
<strong>the</strong> differences are no doubt genetic; just as <strong>the</strong>re are genetic differences between <strong>the</strong> different races<br />
<strong>of</strong> men that exist today. According to <strong>the</strong> biblical record, only one lineage <strong>of</strong> mankind survived <strong>the</strong><br />
flood.<br />
The question <strong>of</strong> why <strong>the</strong>y lived so long still remains. There is one ancient reference that suggests<br />
it was due to an abundance <strong>of</strong> a chemical produced by trees. The reference is I Enoch 24 and is<br />
quoted below (emphasis added).<br />
– I went from <strong>the</strong>re to ano<strong>the</strong>r place, and saw a mountain <strong>of</strong> fire flashing both by day and night. I proceeded<br />
towards it; and perceived seven splendid mountains, which were all different from each o<strong>the</strong>r. Their stones<br />
were brilliant and beautiful; all were brilliant and splendid to behold; and beautiful was <strong>the</strong>ir surface. Three<br />
mountains were towards <strong>the</strong> east, and streng<strong>the</strong>ned by being placed one upon ano<strong>the</strong>r; and three were towards<br />
<strong>the</strong> south, streng<strong>the</strong>ned in a similar manner. There were likewise deep valleys, which did not approach each<br />
o<strong>the</strong>r. And <strong>the</strong> seventh mountain was in <strong>the</strong> midst <strong>of</strong> <strong>the</strong>m. In length <strong>the</strong>y all resembled <strong>the</strong> seat <strong>of</strong> a throne, and<br />
odoriferous trees surrounded <strong>the</strong>m. Among <strong>the</strong>se <strong>the</strong>re was a tree <strong>of</strong> an unceasing smell; nor <strong>of</strong> those which<br />
were in Eden was <strong>the</strong>re one <strong>of</strong> all <strong>the</strong> fragrant trees which smelt like this. Its leaf, its flower, and its bark never<br />
wi<strong>the</strong>red, and its fruit was beautiful. Its fruit resembled <strong>the</strong> cluster <strong>of</strong> <strong>the</strong> palm. I exclaimed, “Behold! This tree<br />
is goodly in aspect, pleasing in its leaf, and <strong>the</strong> sight <strong>of</strong> its fruit is delightful to <strong>the</strong> eye”. Then Michael, one <strong>of</strong><br />
<strong>the</strong> holy and glorious angels who were with me, and one who presided over <strong>the</strong>m, answered, And said: “Enoch,<br />
why do you inquire respecting <strong>the</strong> odour <strong>of</strong> this tree? Why are you inquisitive to know it?” Then I, Enoch,<br />
replied to him, and said, “Concerning everything I am desirous <strong>of</strong> instruction, but particularly concerning this<br />
tree.” He answered me, saying, “That mountain which you behold, <strong>the</strong> extent <strong>of</strong> whose head resembles <strong>the</strong> seat<br />
<strong>of</strong> <strong>the</strong> Lord, will be <strong>the</strong> seat on which shall sit <strong>the</strong> holy and great Lord <strong>of</strong> glory, <strong>the</strong> everlasting King, when he<br />
shall come and descend to visit <strong>the</strong> earth with goodness. And that tree <strong>of</strong> an agreeable smell, not one <strong>of</strong> carnal<br />
odor, <strong>the</strong>re shall be no power to touch, until <strong>the</strong> period <strong>of</strong> <strong>the</strong> great judgment. When all shall be punished and<br />
consumed for ever, this shall be bestowed on <strong>the</strong> righteous and humble. The fruit <strong>of</strong> <strong>the</strong> tree shall be given to<br />
<strong>the</strong> elect. For towards <strong>the</strong> north life shall be planted in <strong>the</strong> holy place, towards <strong>the</strong> habitation <strong>of</strong> <strong>the</strong> everlasting<br />
King. Then shall <strong>the</strong>y greatly rejoice and exult in <strong>the</strong> Holy One. The sweet odor shall enter into <strong>the</strong>ir bones;<br />
and <strong>the</strong>y shall live a long life on <strong>the</strong> earth as your forefa<strong>the</strong>rs have lived; nei<strong>the</strong>r in <strong>the</strong>ir days shall sorrow,<br />
distress, trouble, and punishment afflict <strong>the</strong>m. And I blessed <strong>the</strong> Lord <strong>of</strong> glory, <strong>the</strong> everlasting King, because<br />
He has prepared this tree for <strong>the</strong> saints, formed it, and declared that He would give it to <strong>the</strong>m.” (I Enoch 24)<br />
According to this ancient reference, <strong>the</strong> key to longevity is an odorous chemical which can<br />
apparently pass through <strong>the</strong> lungs, into <strong>the</strong> blood stream, and into <strong>the</strong> bones <strong>of</strong> men. Such is not<br />
at all an unreasonable explanation. There is already a symbiotic relation between men and trees<br />
in that <strong>the</strong> trees produce oxygen and fruit upon which men breath and feed. Indeed, from <strong>the</strong><br />
beginning – from <strong>the</strong> story <strong>of</strong> creation – <strong>the</strong>re was a parallel drawn between men and trees. It is<br />
in <strong>the</strong> bones <strong>of</strong> men that red and white blood cells are produced and it is <strong>the</strong>se cells that work to<br />
continually regenerate <strong>the</strong> bodily organs. It has been observed in recent centuries that <strong>the</strong> lifespans
28 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
<strong>of</strong> men have averaged longer in <strong>the</strong> first-world nations where men live on fuller, more nutritious<br />
diets. Only one hundred years ago men in Europe lived on average fifty years but today, in North<br />
America, men are living on average to be seventy and eighty years <strong>of</strong> age. It may well be that men<br />
were designed to live nearly five hundred years as <strong>the</strong> Bible purports but have been suffering a<br />
sort <strong>of</strong> malnutrition ever since <strong>the</strong> global flood changed <strong>the</strong> topography <strong>of</strong> <strong>the</strong> earth to <strong>the</strong> extent<br />
that seventy percent <strong>of</strong> its surface is now covered with water. This explanation fits neatly with <strong>the</strong><br />
genealogical record given in <strong>the</strong> Bible.<br />
Some have proposed that <strong>the</strong> accelerated aging that men now undergo relative to those who<br />
lived before <strong>the</strong> flood may be due to a thiner atmosphere on <strong>the</strong> earth which is allowing more<br />
E.M. Radiation to bath men. While intense E.M. Radiation does cause accelerated cell division,<br />
and hence aging, this explanation does not explain <strong>the</strong> genealogical record <strong>of</strong> <strong>the</strong> Bible because<br />
men continued to live prolonged lives for a short while after <strong>the</strong> flood. If <strong>the</strong> reduced lifespans <strong>of</strong><br />
men were a matter <strong>of</strong> an external element being present that actively shortens <strong>the</strong>ir lifespans, <strong>the</strong>n<br />
Noah should have died in short order after <strong>the</strong> flood and not lived out <strong>the</strong> rest <strong>of</strong> a full lifespan <strong>of</strong><br />
950 years! Likewise, his sons should not have lived for 500 years after <strong>the</strong> flood (250 years when<br />
<strong>the</strong> doubling is accounted for as discussed earlier). If <strong>the</strong> shorter lifespans were due to <strong>the</strong> lack<br />
<strong>of</strong> some crucial chemical as suggested by I Enoch, however, <strong>the</strong>n <strong>the</strong> genealogical record makes<br />
sense. Noah, who was exposed to <strong>the</strong> abundant pre-flood chemical for about 300 years, lived a total<br />
<strong>of</strong> 475 years. Shem, Ham, and Japheth, who were exposed to <strong>the</strong> abundant pre-flood chemical for<br />
about 50 years lived a total <strong>of</strong> about 300 years. Arpachshad, Shelah, and Eber, who were all born<br />
within <strong>the</strong> first 35 years after <strong>the</strong> flood and were consequently exposed to a less potent mixture<br />
<strong>of</strong> <strong>the</strong> chemical in <strong>the</strong> atmosphere because most <strong>of</strong> <strong>the</strong> plant life which continually replenished<br />
<strong>the</strong> chemical in <strong>the</strong> atmosphere before <strong>the</strong> flood had been destroyed, lived about 200 years. From<br />
about 35 years after <strong>the</strong> flood on, men have not lived much over 100 years (usually less due to poor<br />
nutrition).<br />
There does appear to be a bit <strong>of</strong> a stepwise decrease in <strong>the</strong> lifespans <strong>of</strong> men after <strong>the</strong> flood as<br />
recorded in <strong>the</strong> Bible. This may indicate that <strong>the</strong> chemical is more crucial at certain stages <strong>of</strong> men’s<br />
lives than at o<strong>the</strong>rs (e.g. at puberty).<br />
Chapter 24 isn’t <strong>the</strong> only reference in I Enoch that associates abundant foliage on earth with <strong>the</strong><br />
longevity <strong>of</strong> men. Chapter 10 also seems to indicate a parallel. Chapter 10 is excerpted below and<br />
<strong>the</strong> relevant portion emphasised (and more as well which is to be discussed soon).<br />
– Then <strong>the</strong> Most High, <strong>the</strong> Great and Holy One spoke, And sent Arsayalalyur to <strong>the</strong> son <strong>of</strong> Lamech, Saying, “Say<br />
to him in my name, ‘Conceal yourself’. Then explain to him <strong>the</strong> consummation which is about to take place;<br />
for all <strong>the</strong> earth shall perish; <strong>the</strong> waters <strong>of</strong> a deluge shall come over <strong>the</strong> whole earth, and all things which are in<br />
it shall be destroyed. And now teach him how he may escape, and how his seed may remain in all <strong>the</strong> earth.”<br />
Again <strong>the</strong> Lord said to Raphael, “Bind Azazyel hand and foot; cast him into darkness; and opening <strong>the</strong> desert<br />
which is in Dudael, cast him in <strong>the</strong>re. Throw upon him hurled and pointed stones, covering him with darkness;<br />
There shall he remain for ever; cover his face, that he may not see <strong>the</strong> light. And in <strong>the</strong> great day <strong>of</strong> judgment<br />
let him be cast into <strong>the</strong> fire. Restore <strong>the</strong> earth, which <strong>the</strong> angels have corrupted; and announce life to it, that<br />
I may revive it. All <strong>the</strong> sons <strong>of</strong> men shall not perish in consequence <strong>of</strong> every secret, by which <strong>the</strong> Watchers<br />
have destroyed, and which <strong>the</strong>y have taught, <strong>the</strong>ir <strong>of</strong>fspring. All <strong>the</strong> earth has been corrupted by <strong>the</strong> effects <strong>of</strong><br />
<strong>the</strong> teaching <strong>of</strong> Azazyel. To him <strong>the</strong>refore ascribe <strong>the</strong> whole crime.” To Gabriel also <strong>the</strong> Lord said, “Go to <strong>the</strong><br />
biters, to <strong>the</strong> reprobates, to <strong>the</strong> children <strong>of</strong> fornication; and destroy <strong>the</strong> children <strong>of</strong> fornication, <strong>the</strong> <strong>of</strong>fspring<br />
<strong>of</strong> <strong>the</strong> Watchers, from among men; bring <strong>the</strong>m forth, and excite <strong>the</strong>m one against ano<strong>the</strong>r. Let <strong>the</strong>m perish by<br />
mutual slaughter; for length <strong>of</strong> days shall not be <strong>the</strong>irs. They shall all entreat you, but <strong>the</strong>ir fa<strong>the</strong>rs shall not<br />
obtain <strong>the</strong>ir wishes respecting <strong>the</strong>m; for <strong>the</strong>y shall hope for eternal life, and that <strong>the</strong>y may live, each <strong>of</strong> <strong>the</strong>m, five<br />
hundred years.” To Michael likewise <strong>the</strong> Lord said, “Go and announce his crime to Samyaza, and to <strong>the</strong> o<strong>the</strong>rs
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 29<br />
who are with him, who have been associated with women, that <strong>the</strong>y might be polluted with all <strong>the</strong>ir impurity.<br />
And when all <strong>the</strong>ir sons shall be slain, when <strong>the</strong>y shall see <strong>the</strong> perdition <strong>of</strong> <strong>the</strong>ir beloved, bind <strong>the</strong>m for seventy<br />
generations underneath <strong>the</strong> earth, even to <strong>the</strong> day <strong>of</strong> judgment, and <strong>of</strong> consummation, until <strong>the</strong> judgment, <strong>the</strong><br />
effect <strong>of</strong> which will last for ever, be completed. Then shall <strong>the</strong>y be taken away into <strong>the</strong> lowest depths <strong>of</strong> <strong>the</strong><br />
fire in torments; and in confinement shall <strong>the</strong>y be shut up for ever. Immediately after this shall he, toge<strong>the</strong>r<br />
with <strong>the</strong>m, burn and perish; <strong>the</strong>y shall be bound until <strong>the</strong> consummation <strong>of</strong> many generations. Destroy all <strong>the</strong><br />
souls addicted to dalliance, and <strong>the</strong> <strong>of</strong>fspring <strong>of</strong> <strong>the</strong> Watchers, for <strong>the</strong>y have tyrannized over mankind. Let every<br />
oppressor perish from <strong>the</strong> face <strong>of</strong> <strong>the</strong> earth; Let every evil work be destroyed; The plant <strong>of</strong> righteousness and <strong>of</strong><br />
rectitude appear, and its produce become a blessing. Righteousness and rectitude shall be for ever planted with<br />
delight. And <strong>the</strong>n shall all <strong>the</strong> saints give thanks, and live until <strong>the</strong>y have begotten a thousand children, while<br />
<strong>the</strong> whole period <strong>of</strong> <strong>the</strong>ir youth, and <strong>the</strong>ir sabbaths shall be completed in peace. In those days all <strong>the</strong> earth shall<br />
be cultivated in righteousness; it shall be wholly planted with trees, and filled with benediction; every tree <strong>of</strong><br />
delight shall be planted in it. In it shall vines be planted; and <strong>the</strong> vine which shall be planted in it shall yield fruit<br />
to satiety; every seed, which shall be sown in it, shall produce for one measure a thousand; and one measure <strong>of</strong><br />
olives shall produce ten presses <strong>of</strong> oil. Purify <strong>the</strong> earth from all oppression, from all injustice, from all crime,<br />
from all impiety, and from all <strong>the</strong> pollution which is committed upon it. Exterminate <strong>the</strong>m from <strong>the</strong> earth. Then<br />
shall all <strong>the</strong> children <strong>of</strong> men be righteous, and all nations shall pay me divine honours, and bless me; and all<br />
shall adore me. The earth shall be cleansed from all corruption, from every crime, from all punishment, and<br />
from all suffering; nei<strong>the</strong>r will I again send a deluge upon it from generation to generation for ever. In those<br />
days I will open <strong>the</strong> treasures <strong>of</strong> blessing which are in heaven, that I may cause <strong>the</strong>m to descend upon earth,<br />
and upon all <strong>the</strong> works and labour <strong>of</strong> man. Peace and equity shall associate with <strong>the</strong> sons <strong>of</strong> men all <strong>the</strong> days<br />
<strong>of</strong> <strong>the</strong> world, in every generation <strong>of</strong> it.” (I Enoch 10)<br />
There is a corresponding verse in <strong>the</strong> canonical Bible which speaks <strong>of</strong> <strong>the</strong> earth being drastically<br />
reformed at <strong>the</strong> beginning <strong>of</strong> <strong>the</strong> second advent. The verse is Zechariah 14:10.<br />
– All <strong>the</strong> land shall be turned into a plain from Geba to to Rimmon south <strong>of</strong> Jerusalem. Jerusalem shall be raised<br />
up and inhabited in her place from Benjamin’s Gate to <strong>the</strong> place <strong>of</strong> <strong>the</strong> First Gate and <strong>the</strong> Corner Gate, and from<br />
<strong>the</strong> Tower <strong>of</strong> Hananel to <strong>the</strong> king’s winepresses.<br />
While we are on <strong>the</strong> subject, I Enoch reveals a great deal <strong>of</strong> important information about Azazyel.<br />
This information is relevant because many confuse Azazyel with Satan. When <strong>the</strong> details that<br />
are given in I Enoch are known, however, it becomes clear that <strong>the</strong> two are not <strong>the</strong> same because<br />
Azazyel and his followers are subjected to a different punishment – <strong>the</strong>y are bound in darkness until<br />
<strong>the</strong> day <strong>of</strong> judgement <strong>of</strong> mankind. Below are <strong>the</strong> next few chapters <strong>of</strong> I Enoch which discuss his<br />
crime and punishment. Note how much more sense <strong>the</strong> Atonement ceremony makes when <strong>the</strong> Azazyel<br />
story is known. During <strong>the</strong> Atonement ceremony, many <strong>of</strong> <strong>the</strong> sins <strong>of</strong> mankind are transfered<br />
to two goats; one <strong>of</strong> which represents Azazyel and <strong>the</strong> o<strong>the</strong>r Christ. In <strong>the</strong> previous excerpt, which<br />
is continued below, it is made clear exactly which sins are ascribed to Azazyel – those committed<br />
by men before <strong>the</strong> flood as a result <strong>of</strong> Azazyel’s direct interference.<br />
– Before all <strong>the</strong>se things Enoch was concealed; nor did any one <strong>of</strong> <strong>the</strong> sons <strong>of</strong> men know where he was concealed,<br />
where he had been, and what had happened. He was wholly engaged with <strong>the</strong> holy ones, and with <strong>the</strong> Watchers<br />
in his days. I, Enoch, was blessing <strong>the</strong> great Lord and King <strong>of</strong> peace. And behold <strong>the</strong> Watchers called me Enoch<br />
<strong>the</strong> scribe. Then <strong>the</strong> Lord said to me: “Enoch, scribe <strong>of</strong> righteousness, go tell <strong>the</strong> Watchers <strong>of</strong> heaven, who have<br />
deserted <strong>the</strong> l<strong>of</strong>ty sky, and <strong>the</strong>ir holy everlasting station, who have been polluted with women. And have done<br />
as <strong>the</strong> sons <strong>of</strong> men do, by taking to <strong>the</strong>mselves wives, and who have been greatly corrupted on <strong>the</strong> earth; That<br />
on <strong>the</strong> earth <strong>the</strong>y shall never obtain peace and remission <strong>of</strong> sin. For <strong>the</strong>y shall not rejoice in <strong>the</strong>ir <strong>of</strong>fspring; <strong>the</strong>y<br />
shall behold <strong>the</strong> slaughter <strong>of</strong> <strong>the</strong>ir beloved; shall lament for <strong>the</strong> destruction <strong>of</strong> <strong>the</strong>ir sons; and shall petition for<br />
ever; but shall not obtain mercy and peace.” (I Enoch 12)<br />
– Then Enoch, passing on, said to Azazyel: “You shalt not obtain peace. A great sentence is gone forth against
30 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
you. He shall bind you; Nei<strong>the</strong>r shall relief, mercy, and supplication be yours, on account <strong>of</strong> <strong>the</strong> oppression<br />
which you have taught; And on account <strong>of</strong> every act <strong>of</strong> blasphemy, tyranny, and sin, which you have discovered<br />
to <strong>the</strong> children <strong>of</strong> men.” Then departing from him I spoke to <strong>the</strong>m all toge<strong>the</strong>r; And <strong>the</strong>y all became terrified,<br />
and trembled; Beseeching me to write for <strong>the</strong>m a memorial <strong>of</strong> supplication, that <strong>the</strong>y might obtain forgiveness;<br />
and that I might make <strong>the</strong> memorial <strong>of</strong> <strong>the</strong>ir prayer ascend up before <strong>the</strong> God <strong>of</strong> heaven; because <strong>the</strong>y could<br />
not <strong>the</strong>mselves <strong>the</strong>nceforwards address him, nor raise up <strong>the</strong>ir eyes to heaven on account <strong>of</strong> <strong>the</strong> disgraceful<br />
<strong>of</strong>fence for which <strong>the</strong>y were judged. Then I wrote a memorial <strong>of</strong> <strong>the</strong>ir prayer and supplications, for <strong>the</strong>ir spirits,<br />
for everything which <strong>the</strong>y had done, and for <strong>the</strong> subject <strong>of</strong> <strong>the</strong>ir entreaty, that <strong>the</strong>y might obtain remission and<br />
rest.Proceeding on, I continued over <strong>the</strong> waters <strong>of</strong> Danbadan, which is on <strong>the</strong> right to <strong>the</strong> west <strong>of</strong> Armon, reading<br />
<strong>the</strong> memorial <strong>of</strong> <strong>the</strong>ir prayer, until I fell asleep. And behold a dream came to me, and visions appeared above<br />
me. I fell down and saw a vision <strong>of</strong> punishment, that I might relate it to <strong>the</strong> sons <strong>of</strong> heaven, and reprove <strong>the</strong>m.<br />
When I awoke I went to <strong>the</strong>m. All being collected toge<strong>the</strong>r stood weeping in Oubelseyael, which is situated<br />
between Libanos and Seneser, with <strong>the</strong>ir faces veiled. I related in <strong>the</strong>ir presence all <strong>the</strong> visions which I had seen,<br />
and my dream; And began to utter <strong>the</strong>se words <strong>of</strong> righteousness, reproving <strong>the</strong> Watchers <strong>of</strong> heaven. (I Enoch 13)<br />
– This is <strong>the</strong> book <strong>of</strong> <strong>the</strong> words <strong>of</strong> righteousness, and <strong>of</strong> <strong>the</strong> repro<strong>of</strong> <strong>of</strong> <strong>the</strong> Watchers, who belong to <strong>the</strong> world,<br />
according to that which He, who is holy and great, commanded in <strong>the</strong> vision. I perceived in my dream, that I<br />
was now speaking with a tongue <strong>of</strong> flesh, and with my breath, which <strong>the</strong> Mighty One has put into <strong>the</strong> mouth <strong>of</strong><br />
men, that <strong>the</strong>y might converse with it. And understand with <strong>the</strong> heart. As he has created and given to men <strong>the</strong><br />
power <strong>of</strong> comprehending <strong>the</strong> word <strong>of</strong> understanding, so has he created and given to me <strong>the</strong> power <strong>of</strong> reproving<br />
<strong>the</strong> Watchers, <strong>the</strong> <strong>of</strong>fspring <strong>of</strong> heaven. “I have written your petition; and in my vision it has been shown me,<br />
that what you request will not be granted you as long as <strong>the</strong> world endures. Judgment has been passed upon<br />
you: your request will not be granted you. From this time forward, never shall you ascend into heaven; He has<br />
said, that on <strong>the</strong> earth He will bind you, as long as <strong>the</strong> world endures. But before <strong>the</strong>se things you shall behold<br />
<strong>the</strong> destruction <strong>of</strong> your beloved sons; you shall not possess <strong>the</strong>m, but <strong>the</strong>y shall fall before you by <strong>the</strong> sword.<br />
Nei<strong>the</strong>r shall you entreat for <strong>the</strong>m, not for yourselves; But you shall weep and supplicate in silence. The words<br />
<strong>of</strong> <strong>the</strong> book which I wrote. (I Enoch 14:1-7)<br />
Again, <strong>the</strong>re are corresponding verses in <strong>the</strong> canonical Bible that agree with what is stated in<br />
I Enoch; not <strong>the</strong> least <strong>of</strong> which are Genesis 6:1-8 and Jude 1:6 and 1:14-15.<br />
– When men began to increase on earth and daughters were born to <strong>the</strong>m, <strong>the</strong> divine beings saw how beautiful<br />
<strong>the</strong> daughters <strong>of</strong> men were and took wives from among those that pleased <strong>the</strong>m – The LORD said, “My breath<br />
shall not abide in man forever, since he too is flesh; let <strong>the</strong> days allowed him be one hundred and twenty years.”<br />
– It was <strong>the</strong>n, and later too, that <strong>the</strong> Nephilim appeared on earth – when <strong>the</strong> divine beings cohabited with <strong>the</strong><br />
daughters <strong>of</strong> men, who bore <strong>the</strong>m <strong>of</strong>fspring. They were <strong>the</strong> heroes <strong>of</strong> old, <strong>the</strong> men <strong>of</strong> renown. The LORD saw<br />
how great was man’s wickedness on earth, and how every plan devised by his mind was nothing but evil all <strong>the</strong><br />
time. And <strong>the</strong> LORD regretted that He had made man on <strong>the</strong> earth, and His heart was saddened. The LORD said,<br />
“I will blot out from <strong>the</strong> earth <strong>the</strong> men whom I created – men toge<strong>the</strong>r with beasts, creeping things, and birds<br />
<strong>of</strong> <strong>the</strong> sky; for I regret that I made <strong>the</strong>m.” But Noah found favor with <strong>the</strong> LORD. (Genesis 6:1-8 NJPS)<br />
– And <strong>the</strong> angels who did not keep <strong>the</strong>ir proper domain, but left <strong>the</strong>ir own abode, He has reserved in everlasting<br />
chains under darkness for <strong>the</strong> judgment <strong>of</strong> <strong>the</strong> great day; (Jude 1:6 NKJV)<br />
– Now Enoch, <strong>the</strong> seventh from Adam, prophesied about <strong>the</strong>se men also, saying, “Behold, <strong>the</strong> Lord comes with<br />
ten thousands <strong>of</strong> His saints, to execute judgment on all, to convict all who are ungodly among <strong>the</strong>m <strong>of</strong> all <strong>the</strong>ir<br />
ungodly deeds which <strong>the</strong>y have committed in an ungodly way, and <strong>of</strong> all <strong>the</strong> harsh things which ungodly sinners<br />
have spoken against Him.” (Jude 1:14-15 NKJV)<br />
The latter excerpt from Jude is a direct quote <strong>of</strong> I Enoch 2:1.<br />
– Behold, he comes with ten thousands <strong>of</strong> his saints, to execute judgment upon <strong>the</strong>m, and destroy <strong>the</strong> wicked,<br />
and reprove all <strong>the</strong> carnal for everything which <strong>the</strong> sinful and ungodly have done, and committed against him.<br />
(I Enoch 2:1)
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Paul may also be making a vague reference to I Enoch when he speaks <strong>of</strong> an “aroma <strong>of</strong> life”;<br />
paralleling it with <strong>the</strong> knowledge <strong>of</strong> Christ.<br />
– To <strong>the</strong> one we are <strong>the</strong> aroma <strong>of</strong> death leading to death, and to <strong>the</strong> o<strong>the</strong>r <strong>the</strong> aroma <strong>of</strong> life leading to life. And<br />
who is sufficient for <strong>the</strong>se things? (II Corinthians 2:16 NKJV)<br />
The most ancient references to I Enoch can be found in <strong>the</strong> book <strong>of</strong> <strong>Job</strong> – <strong>the</strong> oldest book <strong>of</strong> <strong>the</strong><br />
Bible. One example is when Bildad speaks <strong>of</strong> <strong>the</strong> stars not being pure in םיהלֹ ִ א’s ֱ sight.<br />
– Then Bildad <strong>the</strong> Shuhite answered and said: “Dominion and fear belong to Him; He makes peace in His high<br />
places. Is <strong>the</strong>re any number to His armies? Upon whom does His light not rise? How <strong>the</strong>n can man be righteous<br />
before God? Or how can he be pure who is born <strong>of</strong> a woman? If even <strong>the</strong> moon does not shine, And <strong>the</strong> stars are<br />
not pure in His sight, How much less man, who is a maggot, And a son <strong>of</strong> man, who is a worm?” (<strong>Job</strong> 25 NKJV)<br />
The idea that <strong>the</strong> stars are not pure before םיהלֹ ִ אֱ is a peculiar one, but Bildad appears to be<br />
referring to <strong>the</strong> last part <strong>of</strong> I Enoch 18.<br />
– I <strong>the</strong>n surveyed <strong>the</strong> receptacles <strong>of</strong> all <strong>the</strong> winds, perceiving that <strong>the</strong>y contributed to adorn <strong>the</strong> whole creation, and<br />
to preserve <strong>the</strong> foundation <strong>of</strong> <strong>the</strong> earth. I surveyed <strong>the</strong> stone which supports <strong>the</strong> corners <strong>of</strong> <strong>the</strong> earth. I also beheld<br />
<strong>the</strong> four winds, which bear up <strong>the</strong> earth, and <strong>the</strong> firmament <strong>of</strong> heaven. And I beheld <strong>the</strong> winds occupying <strong>the</strong><br />
exalted sky. Arising in <strong>the</strong> midst <strong>of</strong> heaven and <strong>of</strong> earth, and constituting <strong>the</strong> pillars <strong>of</strong> heaven. I saw <strong>the</strong> winds<br />
which turn <strong>the</strong> sky, which cause <strong>the</strong> orb <strong>of</strong> <strong>the</strong> sun and <strong>of</strong> all <strong>the</strong> stars to set; and over <strong>the</strong> earth I saw <strong>the</strong> winds<br />
which support <strong>the</strong> clouds. I saw <strong>the</strong> path <strong>of</strong> <strong>the</strong> angels. I perceived at <strong>the</strong> extremity <strong>of</strong> <strong>the</strong> earth <strong>the</strong> firmament <strong>of</strong><br />
heaven above it. Then I passed on towards <strong>the</strong> south; Where burnt, both by day and night, six mountains formed<br />
<strong>of</strong> glorious stones; three towards <strong>the</strong> east, and three towards <strong>the</strong> south. Those which were towards <strong>the</strong> east were<br />
<strong>of</strong> a variegated stone; one <strong>of</strong> which was <strong>of</strong> margarite, and ano<strong>the</strong>r <strong>of</strong> antimony. Those towards <strong>the</strong> south were<br />
<strong>of</strong> a red stone. The middle one reached to heaven like <strong>the</strong> throne <strong>of</strong> God; a throne composed <strong>of</strong> alabaster, <strong>the</strong><br />
top <strong>of</strong> which was <strong>of</strong> sapphire. I saw, too, a blazing fire hanging over all <strong>the</strong> mountains. And <strong>the</strong>re I saw a place<br />
on <strong>the</strong> o<strong>the</strong>r side <strong>of</strong> an extended territory, where waters were collected. I likewise beheld terrestrial fountains,<br />
deep in <strong>the</strong> fiery columns <strong>of</strong> heaven. And in <strong>the</strong> columns <strong>of</strong> heaven I beheld fires, which descended without<br />
number, but nei<strong>the</strong>r on high, nor into <strong>the</strong> deep. Over <strong>the</strong>se fountains also I perceived a place which had nei<strong>the</strong>r<br />
<strong>the</strong> firmament <strong>of</strong> heaven above it, nor <strong>the</strong> solid ground underneath it; nei<strong>the</strong>r was <strong>the</strong>re water above it; nor<br />
anything on wing; but <strong>the</strong> spot was desolate. And <strong>the</strong>re I beheld seven stars, like great blazing mountains, and<br />
like spirits entreating me. Then <strong>the</strong> angel said, “This place, until <strong>the</strong> consummation <strong>of</strong> heaven and earth, will<br />
be <strong>the</strong> prison <strong>of</strong> <strong>the</strong> stars, and <strong>the</strong> host <strong>of</strong> heaven. The stars which roll over fire are those which transgressed<br />
<strong>the</strong> commandment <strong>of</strong> God before <strong>the</strong>ir time arrived; for <strong>the</strong>y came not in <strong>the</strong>ir proper season. Therefore was He<br />
<strong>of</strong>fended with <strong>the</strong>m, and bound <strong>the</strong>m, until <strong>the</strong> period <strong>of</strong> <strong>the</strong> consummation <strong>of</strong> <strong>the</strong>ir crimes in <strong>the</strong> secret year.”<br />
(I Enoch 18)<br />
Proving that <strong>the</strong>y are referring to I Enoch, <strong>Job</strong> responds to Bildad’s comment with fur<strong>the</strong>r references<br />
to peculiar phrases found only in <strong>the</strong> text <strong>of</strong> I Enoch.<br />
– The dead tremble, Those under <strong>the</strong> waters and those inhabiting <strong>the</strong>m. Sheol is naked before Him, And Destruction<br />
has no covering. He stretches out <strong>the</strong> north over empty space; He hangs <strong>the</strong> earth on nothing. He binds<br />
up <strong>the</strong> water in His thick clouds, Yet <strong>the</strong> clouds are not broken under it. He covers <strong>the</strong> face <strong>of</strong> His throne, And<br />
spreads His cloud over it. He drew a circular horizon on <strong>the</strong> face <strong>of</strong> <strong>the</strong> waters, At <strong>the</strong> boundary <strong>of</strong> light and<br />
darkness. The pillars <strong>of</strong> heaven tremble, And are astonished at His rebuke. He stirs up <strong>the</strong> sea with His power,<br />
And by His understanding He breaks up <strong>the</strong> storm. By His Spirit He adorned <strong>the</strong> heavens; His hand pierced <strong>the</strong><br />
fleeing serpent. Indeed <strong>the</strong>se are <strong>the</strong> mere edges <strong>of</strong> His ways, And how small a whisper we hear <strong>of</strong> Him! But<br />
<strong>the</strong> thunder <strong>of</strong> His power who can understand? (<strong>Job</strong> 26:5-14 NKJV)<br />
When <strong>Job</strong> refers to “sheol” being “naked” before םיהלֹ ִ אֱ and “destruction” being uncovered,<br />
he may be paraphrasing I Enoch 18 (quoted above) where Enoch writes <strong>of</strong> a “desolate” place that
32 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
exists before <strong>the</strong> throne <strong>of</strong> םיהלֹ ִ א. ֱ<br />
When <strong>Job</strong> refers to “<strong>the</strong> face” <strong>of</strong> םיהלֹ ִ א’s ֱ throne being covered, he may be referencing I Enoch 14:11-<br />
24.<br />
– Into this vibrating flame I entered; And drew nigh to a spacious habitation built also with stones <strong>of</strong> crystal. Its<br />
walls too, as well as pavement, were formed with stones <strong>of</strong> crystal, and crystal likewise was <strong>the</strong> ground. Its ro<strong>of</strong><br />
had <strong>the</strong> appearance <strong>of</strong> agitated stars and flashes <strong>of</strong> lightning; and among <strong>the</strong>m were cherubim <strong>of</strong> fire in a stormy<br />
sky 15 . A flame burned around its walls; and its portal blazed with fire. When I entered into this dwelling, it was<br />
hot as fire and cold as ice. No trace <strong>of</strong> delight or <strong>of</strong> life was <strong>the</strong>re. Terror overwhelmed me, and a fearful shaking<br />
seized me. Violently agitated and trembling, I fell upon my face. In <strong>the</strong> vision I looked. And behold <strong>the</strong>re was<br />
ano<strong>the</strong>r habitation more spacious than <strong>the</strong> former, every entrance to which was open before me, erected in <strong>the</strong><br />
midst <strong>of</strong> a vibrating flame. So greatly did it excel in all points, in glory, in magnificence, and in magnitude,<br />
that it is impossible to describe to you ei<strong>the</strong>r <strong>the</strong> splendour or <strong>the</strong> extent <strong>of</strong> it. Its floor was on fire; above were<br />
lightnings and agitated stars, while its ro<strong>of</strong> exhibited a blazing fire. Attentively I surveyed it, and saw that it<br />
contained an exalted throne; The appearance <strong>of</strong> which was like that <strong>of</strong> frost; while its circumference resembled<br />
<strong>the</strong> orb <strong>of</strong> <strong>the</strong> brilliant sun; and <strong>the</strong>re was <strong>the</strong> voice <strong>of</strong> <strong>the</strong> cherubim. From underneath this mighty throne rivers<br />
<strong>of</strong> flaming fire issued. To look upon it was impossible. One great in glory sat upon it: Whose robe was brighter<br />
than <strong>the</strong> sun, and whiter than snow. No angel was capable <strong>of</strong> penetrating to view <strong>the</strong> face <strong>of</strong> Him, <strong>the</strong> Glorious<br />
and <strong>the</strong> Effulgent; nor could any mortal behold Him. A fire was flaming around Him. A fire also <strong>of</strong> great extent<br />
continued to rise up before Him; so that not one <strong>of</strong> those who surrounded Him was capable <strong>of</strong> approaching Him,<br />
among <strong>the</strong> myriads <strong>of</strong> myriads who were before Him. To Him holy consultation was needless. Yet did not <strong>the</strong><br />
sanctified, who were near Him, depart far from Him ei<strong>the</strong>r by night or by day; nor were <strong>the</strong>y removed from<br />
Him. I also was so far advanced, with a veil on my face, and trembling. (I Enoch 14:11-24)<br />
Likewise, <strong>Job</strong> only mentions <strong>the</strong>m in passing, but <strong>the</strong> fiery pillars/columns <strong>of</strong> heaven are spoken<br />
<strong>of</strong> in detail in I Enoch 18 (quoted above) and <strong>the</strong> “thunder <strong>of</strong> [םיהלֹ ִ א’s] ֱ power” is spoken <strong>of</strong> in<br />
I Enoch 57:1-5.<br />
– In those days my eyes beheld <strong>the</strong> secrets <strong>of</strong> <strong>the</strong> lightnings and <strong>the</strong> splendours, and <strong>the</strong> judgment belonging to<br />
<strong>the</strong>m. They lighten for a blessing and for a curse, according to <strong>the</strong> will <strong>of</strong> <strong>the</strong> Lord <strong>of</strong> spirits. And <strong>the</strong>re I saw<br />
<strong>the</strong> secrets <strong>of</strong> <strong>the</strong> thunder, when it rattles above in heaven, and its sound is heard. The habitations also <strong>of</strong> <strong>the</strong><br />
earth were shown to me. The sound <strong>of</strong> <strong>the</strong> thunder is for peace and for blessing, as well as for a curse, according<br />
to <strong>the</strong> word <strong>of</strong> <strong>the</strong> Lord <strong>of</strong> spirits. Afterwards every secret <strong>of</strong> <strong>the</strong> splendours and <strong>of</strong> <strong>the</strong> lightnings was seen by<br />
me. For blessing and for fertility <strong>the</strong>y lighten. (I Enoch 57:1-5)<br />
The idea <strong>of</strong> four “winds” (I Enoch 18) supporting heaven and earth may seem unreasonable.<br />
However, when one understands <strong>the</strong> limited language that Enoch was recording <strong>the</strong>se things in,<br />
one realizes that “wind” was <strong>the</strong> only word that Enoch had available in his vocabulary to describe<br />
an invisible force and, once this linguistic limitation is accounted for, I Enoch 18 makes perfect<br />
sense. According to <strong>the</strong> Standard Model <strong>of</strong> quantum physics, all things in this universe are indeed<br />
“supported” by four invisible forces (bosons). When reading I Enoch, one must bear in mind that<br />
“wind” can refer to any invisible force. It may at times be referring to <strong>the</strong> fundamental forces <strong>of</strong><br />
<strong>the</strong> universe, at o<strong>the</strong>r times to solar/cosmic winds (made from charged particles), and at times to<br />
<strong>the</strong> literal winds <strong>of</strong> earth’s atmosphere.<br />
Likewise, <strong>the</strong> idea that םיהלֹ ִ אֱ would punish “stars” seems at first unreasonable, but it is explained<br />
later in chapter 43 that <strong>the</strong> stars are symbolic <strong>of</strong> “<strong>the</strong> names <strong>of</strong> <strong>the</strong> righteous who dwell<br />
upon <strong>the</strong> earth”.<br />
– I beheld ano<strong>the</strong>r splendour, and <strong>the</strong> stars <strong>of</strong> heaven. I observed that he called <strong>the</strong>m all by <strong>the</strong>ir respective<br />
15 In a stormy sky. Literally, “and <strong>the</strong>ir heaven was water” [Google <strong>Book</strong>s: The <strong>Book</strong> <strong>of</strong> Enoch – Page 81]
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names, and that <strong>the</strong>y heard. In a righteous balance I saw that he weighed out with <strong>the</strong>ir light <strong>the</strong> amplitude <strong>of</strong><br />
<strong>the</strong>ir places, and <strong>the</strong> day <strong>of</strong> <strong>the</strong>ir appearance, and <strong>the</strong>ir conversion. Splendour produced splendour; and <strong>the</strong>ir<br />
conversion was into <strong>the</strong> number <strong>of</strong> <strong>the</strong> angels, and <strong>of</strong> <strong>the</strong> faithful. Then I inquired <strong>of</strong> <strong>the</strong> angel, who proceeded<br />
with me, and he explained to me secret things, What <strong>the</strong>ir names were. He answered, “A similitude <strong>of</strong> those has<br />
<strong>the</strong> Lord <strong>of</strong> spirits shown you. They are names <strong>of</strong> <strong>the</strong> righteous who dwell upon earth, and who believe in <strong>the</strong><br />
name <strong>of</strong> <strong>the</strong> Lord <strong>of</strong> spirits for ever and for ever.” (I Enoch 43:1-2)<br />
This previous excerpt appears to be referenced by king David in Psalms 147:4.<br />
– He counts <strong>the</strong> number <strong>of</strong> <strong>the</strong> stars; He calls <strong>the</strong>m all by name. (Psalms 147:4 NKJV)<br />
The book <strong>of</strong> I Enoch is highly symbolic; just as are <strong>the</strong> books <strong>of</strong> Revelation and Daniel (<strong>the</strong>re<br />
are also many parallels between I Enoch and <strong>the</strong>se books). Highly symbolic content is no reason<br />
to regard a text as being ingenuine however.<br />
The book <strong>of</strong> I Enoch was extremely popular among first-century Christians, but <strong>the</strong> Catholic<br />
church went to great lengths to abolish it because <strong>the</strong>y objected to <strong>the</strong> idea <strong>of</strong> angels marrying<br />
<strong>the</strong> daughters <strong>of</strong> men. Such an idea is not at all outrageous though; mankind and angels are both<br />
<strong>the</strong> <strong>of</strong>fspring <strong>of</strong> םיהלֹ ִ אֱ and, in that sense, related. Angels refer to <strong>the</strong>mselves as <strong>the</strong> “brethren” <strong>of</strong><br />
mankind (Revelation 12:10, 19:10, 22:9). Also, Adam is called “<strong>the</strong> son <strong>of</strong> God” (Luke 3:38).<br />
Christ Himself, was begotten by <strong>the</strong> combination <strong>of</strong> spirit and flesh (Mat<strong>the</strong>w 1:18-20). It is not<br />
unreasonable to believe that angels who are also spirit and who manifest <strong>the</strong>mselves in all manner<br />
<strong>of</strong> physical forms could do likewise. We really do not know much about <strong>the</strong> angelic realm. We do<br />
know that <strong>the</strong>ir history predates this physical universe (<strong>Job</strong> 38:4-7).<br />
Note that <strong>the</strong> “-el” suffix on <strong>the</strong> names <strong>of</strong> <strong>the</strong> angels is םיהלֹ ִ א’s ֱ name. The phrasing <strong>of</strong> II Enoch<br />
31:3 even suggests that this is not <strong>the</strong> first time that םיהלֹ ִ אֱ has created a world <strong>of</strong> physical beings.<br />
It may be that <strong>the</strong> angels are a previous iteration <strong>of</strong> ourselves. The Catholic objection to <strong>the</strong> notion<br />
<strong>of</strong> angels and mankind intermarrying would seem to stem from <strong>the</strong> gnostic notion that <strong>the</strong> “pure”<br />
spirit cannot interact with <strong>the</strong> “impure” flesh; such a notion is wholly external to <strong>the</strong> inspired scriptures<br />
however. The Gnostics believe in seven layers/heavens that separate םיהלֹ ִ אֱ from <strong>the</strong> physical<br />
realm but <strong>the</strong> inspired scriptures make it clear that םיהלֹ ִ אֱ is an omnipresent being. Also, all <strong>the</strong><br />
physical realm was made from םיהלֹ ִ א’s ֱ invisible spirit (<strong>Job</strong> 26:13, Psalms 33:6, Colossians 1:16,<br />
<strong>Hebrew</strong>s 11:3), so <strong>the</strong> two, spirit and flesh, are closely related. The flesh is merely a limited form<br />
<strong>of</strong> <strong>the</strong> spirit as is evident in that spiritual beings can take on physical forms and create physical<br />
things – this existence is just a shadow <strong>of</strong> a much greater one.<br />
– … <strong>the</strong> devil understood that I wanted to create ano<strong>the</strong>r world, because Adam was lord on earth, to rule and<br />
control it … (II Enoch 31:3)<br />
– By His Spirit He adorned <strong>the</strong> heavens … (<strong>Job</strong> 26:13 NKJV)<br />
– By <strong>the</strong> word <strong>of</strong> <strong>the</strong> LORD <strong>the</strong> heavens were made, And all <strong>the</strong> host <strong>of</strong> <strong>the</strong>m by <strong>the</strong> breath <strong>of</strong> His mouth.<br />
(Psalms 33:6 NKJV)<br />
– For by Him all things were created that are in heaven and that are on earth, visible and invisible, whe<strong>the</strong>r<br />
thrones or dominions or principalities or powers. All things were created through Him and for Him. (Colossians<br />
1:16 NKJV)<br />
– By faith we understand that <strong>the</strong> worlds were framed by <strong>the</strong> word <strong>of</strong> God, so that <strong>the</strong> things which are seen were<br />
not made <strong>of</strong> things which are visible. (<strong>Hebrew</strong>s 11:3 NKJV)
34 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
Those who object to I Enoch try to use Luke 20:34-36 to disprove <strong>the</strong> legitimacy <strong>of</strong> it.<br />
– Jesus answered and said to <strong>the</strong>m, “The sons <strong>of</strong> this age marry and are given in marriage. But those who are<br />
counted worthy to attain that age, and <strong>the</strong> resurrection from <strong>the</strong> dead, nei<strong>the</strong>r marry nor are given in marriage;<br />
nor can <strong>the</strong>y die anymore, for <strong>the</strong>y are equal to <strong>the</strong> angels and are sons <strong>of</strong> God, being sons <strong>of</strong> <strong>the</strong> resurrection.”<br />
(Luke 20:34-36 NKJV)<br />
Just because it will not be in our nature to marry after we have become spirit beings, however,<br />
does not exclude <strong>the</strong> possibility that beings <strong>of</strong> spirit and beings <strong>of</strong> flesh have married in <strong>the</strong> past.<br />
As an example, one could just as easily use II Peter 2:11 to “prove” that any text that claims that<br />
Satan accuses mankind is illegitimate (e.g. Revelation 12:10).<br />
– … angels, who are greater in power and might, do not bring a reviling accusation against [prominent men]<br />
before <strong>the</strong> Lord. (II Peter 2:11 NKJV)<br />
– Then I heard a loud voice saying in heaven, “Now salvation, and strength, and <strong>the</strong> kingdom <strong>of</strong> our God, and<br />
<strong>the</strong> power <strong>of</strong> His Christ have come, for <strong>the</strong> accuser <strong>of</strong> our brethren, who accused <strong>the</strong>m before our God day and<br />
night, has been cast down. (Revelation 12:10 NKJV)<br />
It is made clear in chapters seven through nine <strong>of</strong> I Enoch that <strong>the</strong> angels who transgressed <strong>the</strong>ir<br />
nature knew that <strong>the</strong>y were walking a fine line – that <strong>the</strong>y were not supposed to intermarry with <strong>the</strong><br />
daughters <strong>of</strong> men.<br />
– It happened after <strong>the</strong> sons <strong>of</strong> men had multiplied in those days, that daughters were born to <strong>the</strong>m, elegant and<br />
beautiful. And when <strong>the</strong> angels, <strong>the</strong> sons <strong>of</strong> heaven, beheld <strong>the</strong>m, <strong>the</strong>y became enamoured <strong>of</strong> <strong>the</strong>m, saying<br />
to each o<strong>the</strong>r, “Come, let us select for ourselves wives from <strong>the</strong> progeny <strong>of</strong> men, and let us beget children”.<br />
Then <strong>the</strong>ir leader Samyaza said to <strong>the</strong>m; “I fear that you may perhaps be indisposed to <strong>the</strong> performance <strong>of</strong><br />
this enterprise; And that I alone shall suffer for so grievous a crime”. But <strong>the</strong>y answered him and said; “We<br />
all swear; And bind ourselves by mutual execrations, that we will not change our intention, but execute our<br />
projected undertaking”. Then <strong>the</strong>y swore all toge<strong>the</strong>r, and all bound <strong>the</strong>mselves by mutual execrations. Their<br />
whole number was two hundred, who descended upon Ardis, which is <strong>the</strong> top <strong>of</strong> mount Armon. That mountain<br />
<strong>the</strong>refore was called Armon, because <strong>the</strong>y had sworn upon it, and bound <strong>the</strong>mselves by mutual execrations.<br />
These are <strong>the</strong> names <strong>of</strong> <strong>the</strong>ir chiefs: Samyaza, who was <strong>the</strong>ir leader, Urakabarameel, Akibeel, Tamiel, Ramuel,<br />
Danel, Azkeel, Saraknyal, Asael, Armers, Batraal, Anane, Zavebe, Samsaveel, Ertael, Turel, Yomyael, Arazyal.<br />
These were <strong>the</strong> prefects <strong>of</strong> <strong>the</strong> two hundred angels, and <strong>the</strong> remainder were all with <strong>the</strong>m. Then <strong>the</strong>y took<br />
wives, each choosing for himself; whom <strong>the</strong>y began to approach, and with whom <strong>the</strong>y cohabited; teaching<br />
<strong>the</strong>m sorcery, incantations, and <strong>the</strong> dividing <strong>of</strong> roots and trees. And <strong>the</strong> women conceiving brought forth giants,<br />
Whose stature was each three hundred cubits. These devoured all which <strong>the</strong> labor <strong>of</strong> men produced; until it<br />
became impossible to feed <strong>the</strong>m; When <strong>the</strong>y turned <strong>the</strong>mselves against men, in order to devour <strong>the</strong>m; And<br />
began to injure birds, beasts, reptiles, and fishes, to eat <strong>the</strong>ir flesh one after ano<strong>the</strong>r, and to drink <strong>the</strong>ir blood.<br />
Then <strong>the</strong> earth reproved <strong>the</strong> unrighteous. (I Enoch 7)<br />
– Moreover Azazyel taught men to make swords, knives, shields, breastplates, <strong>the</strong> fabrication <strong>of</strong> mirrors, and <strong>the</strong><br />
workmanship <strong>of</strong> bracelets and ornaments, <strong>the</strong> use <strong>of</strong> paint, <strong>the</strong> beautifying <strong>of</strong> <strong>the</strong> eyebrows, <strong>the</strong> use <strong>of</strong> stones<br />
<strong>of</strong> every valuable and select kind, and all sorts <strong>of</strong> dyes, so that <strong>the</strong> world became altered. Impiety increased;<br />
fornication multiplied; and <strong>the</strong>y transgressed and corrupted all <strong>the</strong>ir ways. Amazarak taught all <strong>the</strong> sorcerers,<br />
and dividers <strong>of</strong> roots: Armers taught <strong>the</strong> solution <strong>of</strong> sorcery; Barkayal taught <strong>the</strong> observers <strong>of</strong> <strong>the</strong> stars, Akibeel<br />
taught signs; Tamiel taught astronomy; And Asaradel taught <strong>the</strong> motion <strong>of</strong> <strong>the</strong> moon, And men, being destroyed,<br />
cried out; and <strong>the</strong>ir voice reached to heaven. (I Enoch 8)<br />
– Then Michael and Gabriel, Raphael, Suryal, and Uriel, looked down from heaven, and saw <strong>the</strong> quantity <strong>of</strong> blood<br />
which was shed on earth, and all <strong>the</strong> iniquity which was done upon it, and said one to ano<strong>the</strong>r, “It is <strong>the</strong> voice <strong>of</strong><br />
<strong>the</strong>ir cries; The earth deprived <strong>of</strong> her children has cried even to <strong>the</strong> gate <strong>of</strong> heaven. And now to you, O you holy<br />
one <strong>of</strong> heaven, <strong>the</strong> souls <strong>of</strong> men complain, saying, ‘Obtain Justice for us with <strong>the</strong> Most High’ ”. Then <strong>the</strong>y said
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 35<br />
to <strong>the</strong>ir Lord, <strong>the</strong> King, “You are Lord <strong>of</strong> lords, God <strong>of</strong> gods, King <strong>of</strong> kings. The throne <strong>of</strong> your glory is for ever<br />
and ever, and for ever and ever is your name sanctified and glorified. You are blessed and glorified. You have<br />
made all things; you possess power over all things; and all things are open and manifest before you. You behold<br />
all things, and nothing can be concealed from you. You have seen what Azazyel has done, how he has taught<br />
every species <strong>of</strong> iniquity upon earth, and has disclosed to <strong>the</strong> world all <strong>the</strong> secret things which are done in <strong>the</strong><br />
heavens. Samyaza also has taught sorcery, to whom you have given authority over those who are associated<br />
with him. They have gone toge<strong>the</strong>r to <strong>the</strong> daughters <strong>of</strong> men; have lain with <strong>the</strong>m; have become polluted; And<br />
have discovered crimes to <strong>the</strong>m. The women likewise have brought forth giants. Thus has <strong>the</strong> whole earth been<br />
filled with blood and with iniquity. And now behold <strong>the</strong> souls <strong>of</strong> those who are dead, cry out. And complain<br />
even to <strong>the</strong> gate <strong>of</strong> heaven. Their groaning ascends; nor can <strong>the</strong>y escape from <strong>the</strong> unrighteousness which is<br />
committed on earth. You know all things, before <strong>the</strong>y exist. You know <strong>the</strong>se things, and what has been done<br />
by <strong>the</strong>m; yet you do not speak to us. What on account <strong>of</strong> <strong>the</strong>se things ought we to do to <strong>the</strong>m?” (I Enoch 9)<br />
There is a great deal going on in I Enoch that requires a great deal <strong>of</strong> explanation. It is a bit too<br />
much to go into at this point in this article however. To summarize, <strong>the</strong> miracles that are detailed<br />
in <strong>the</strong> canonical Bible and <strong>the</strong> things <strong>of</strong> <strong>the</strong> third heaven that are described in I Enoch both suggest<br />
our reality is but a limited dimension <strong>of</strong> a much greater reality. At this point in time, I am planning<br />
on writing ano<strong>the</strong>r article titled “Miracles that Matter” which will list and explain, in light <strong>of</strong> what<br />
is known in modern quantum physics, <strong>the</strong> many miracles that are detailed throughout <strong>the</strong> canonical<br />
Bible and <strong>the</strong> things that Enoch was shown when he visited <strong>the</strong> third heaven. Both <strong>the</strong> miracles<br />
that are described in <strong>the</strong> Bible and <strong>the</strong> great things that Enoch saw in <strong>the</strong> third heaven are possible.<br />
To its credit, I Enoch appears to distinguish between <strong>the</strong> first (88:86-87) and second (89:26-33)<br />
advents <strong>of</strong> Christ.<br />
– But <strong>the</strong>se <strong>the</strong> sheep began to kill. And when one <strong>of</strong> <strong>the</strong>m was saved from slaughter he leaped, and cried out<br />
against those who were desirous <strong>of</strong> killing him. But <strong>the</strong> Lord <strong>of</strong> <strong>the</strong> sheep delivered him from <strong>the</strong>ir hands, and<br />
made him ascend to him, and remain with him. (I Enoch 88:86-87)<br />
– I saw also that <strong>the</strong> Lord <strong>of</strong> <strong>the</strong> sheep came to <strong>the</strong>m, and taking in his hand <strong>the</strong> sceptre <strong>of</strong> his wrath seized <strong>the</strong><br />
earth, which became rent asunder; while all <strong>the</strong> beasts and birds <strong>of</strong> heaven fell from <strong>the</strong> sheep, and sunk into<br />
<strong>the</strong> earth, which closed over <strong>the</strong>m. I saw, too, that a large sword was given to <strong>the</strong> sheep, who went forth against<br />
all <strong>the</strong> beasts <strong>of</strong> <strong>the</strong> field to slay <strong>the</strong>m. But all <strong>the</strong> beasts and birds <strong>of</strong> heaven fled away from before <strong>the</strong>ir face.<br />
And I saw a throne erected in a delectable land; Upon this sat <strong>the</strong> Lord <strong>of</strong> <strong>the</strong> sheep, who received all <strong>the</strong> sealed<br />
books; Which were open before him. Then <strong>the</strong> Lord called <strong>the</strong> first seven white ones, and commanded <strong>the</strong>m<br />
to bring before him <strong>the</strong> first <strong>of</strong> <strong>the</strong> first stars, which preceded <strong>the</strong> stars whose form partly resembled that <strong>of</strong><br />
horses; <strong>the</strong> first star, which fell down first; and <strong>the</strong>y brought <strong>the</strong>m all before him. And he spoke to <strong>the</strong> man who<br />
wrote in his presence, who was one <strong>of</strong> <strong>the</strong> seven white ones, saying, “Take those seventy shepherds, to whom I<br />
delivered up <strong>the</strong> sheep, and who receiving <strong>the</strong>m killed more <strong>of</strong> <strong>the</strong>m than I commanded”. Behold, I saw <strong>the</strong>m<br />
all bound, and standing before him. First came on <strong>the</strong> trial <strong>of</strong> <strong>the</strong> stars, which, being judged, and found guilty,<br />
went to <strong>the</strong> place <strong>of</strong> punishment. They thrust <strong>the</strong>m into a place, deep, and full <strong>of</strong> flaming fire, and full <strong>of</strong> pillars<br />
<strong>of</strong> fire. Then <strong>the</strong> seventy shepherds were judged, and being found guilty, were thrust into <strong>the</strong> flaming abyss.<br />
(I Enoch 89:26-33)<br />
It is evident that <strong>the</strong> latter reference in <strong>the</strong> above excerpts is to <strong>the</strong> second advent <strong>of</strong> Christ. The<br />
earlier, however, is sometimes confused with <strong>the</strong> story <strong>of</strong> Elijah. The earlier reference appears to be<br />
to <strong>the</strong> first advent <strong>of</strong> Christ because things change so drastically after <strong>the</strong> event. It is after this earlier<br />
event that “shepherds” begin to be appointed over <strong>the</strong> sheep. According to <strong>the</strong> prophecy, <strong>the</strong>re are<br />
seventy <strong>of</strong> <strong>the</strong>se shepherds who rule over <strong>the</strong> “sheep” between <strong>the</strong> first and second advents <strong>of</strong> Christ.<br />
The prophecy that is detailed between <strong>the</strong> two references given above is a bit vague and perhaps a<br />
bit counter-intuitive in <strong>the</strong> sense that it portrays םיהלֹ ִ א ֱ “rejoicing that [<strong>the</strong> sheep] were devoured”.<br />
םיהלֹ ִ אֱ rejoicing that <strong>the</strong> saints are willing even to lay down <strong>the</strong>ir lives in trust/faith that He will
36 <strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong><br />
rectify all things in <strong>the</strong> end is, however, in agreement with <strong>the</strong> canonical Bible (Revelation 12:11,<br />
I John 3:16).<br />
– And <strong>the</strong>y overcame him by <strong>the</strong> blood <strong>of</strong> <strong>the</strong> Lamb and by <strong>the</strong> word <strong>of</strong> <strong>the</strong>ir testimony, and <strong>the</strong>y did not love<br />
<strong>the</strong>ir lives to <strong>the</strong> death. (Revelation 12:11 NKJV)<br />
– By this we know love, because He laid down His life for us. And we also ought to lay down our lives for <strong>the</strong><br />
brethren. (I John 3:16 NKJV)<br />
It may be this prophecy in I Enoch to which king David was referring when he said, “Yet for<br />
Your sake we are killed all day long; We are accounted as sheep for <strong>the</strong> slaughter. Awake! Why do<br />
You sleep, O Lord? Arise! Do not cast us <strong>of</strong>f forever. Why do You hide Your face, And forget our<br />
affliction and our oppression?” (Psalms 44:22-24 NKJV).<br />
Some argue against apocryphal texts like I Enoch by saying that we do not know how much <strong>of</strong><br />
<strong>the</strong> text that we have modernly is original. With I Enoch, however, fragments <strong>of</strong> its text through<br />
103:7-8 have been found among <strong>the</strong> Dead Sea Scrolls (DSS fragment 7QEn) and <strong>the</strong>se fragments<br />
are in agreement with what we have today (it is even rumored that <strong>the</strong> complete text <strong>of</strong> I Enoch<br />
was found among <strong>the</strong> DSS 16 ).<br />
It is significant to note that <strong>the</strong> seventy shepards prophesied in I Enoch apparently come to<br />
authority in sequential order because I Enoch 89:25 describes <strong>the</strong> latter twelve <strong>of</strong> <strong>the</strong> shepards as<br />
being more distructive that those who went before <strong>the</strong>m.<br />
– Then I saw, that <strong>the</strong> man, who wrote <strong>the</strong> book at <strong>the</strong> word <strong>of</strong> <strong>the</strong> Lord, opened <strong>the</strong> book <strong>of</strong> destruction, <strong>of</strong> that<br />
destruction which <strong>the</strong> last twelve shepherds wrought; and pointed out before <strong>the</strong> Lord <strong>of</strong> <strong>the</strong> sheep, that <strong>the</strong>y<br />
destroyed more than those who preceded <strong>the</strong>m. (I Enoch 89:25)<br />
It seems likely that <strong>the</strong>se seventy shepards are men because <strong>the</strong>re would not seem to be any<br />
good reason for cycling through so many different angles over this span <strong>of</strong> time. While angles are<br />
immmortal and can hold a position <strong>of</strong> authority indifinately, men are not and in practicality tend not<br />
to hold possitions <strong>of</strong> authority for much more than thirty years. Interestingly, about two thousand<br />
years have elapsed since <strong>the</strong> first advent <strong>of</strong> Christ and 70 into 2000 yields about 30 years. Note<br />
also that Christ said that His church would exist right up to <strong>the</strong> end <strong>of</strong> <strong>the</strong> age (Mat<strong>the</strong>w 16:18).<br />
– And I also say to you that you are Peter, and on this rock I will build My church, and <strong>the</strong> gates <strong>of</strong> Hades shall<br />
not prevail against it. (Mat<strong>the</strong>w 16:18 NKJV)<br />
On page 7, it was shown that <strong>the</strong> book <strong>of</strong> <strong>Job</strong> was written between 600 and 700 years after <strong>the</strong><br />
flood. This previous estimate did not, however, take into account that <strong>the</strong> lengths <strong>of</strong> time were<br />
based on a calendar that had only six 30-day months to its year. Taking <strong>the</strong> six-month-year into<br />
account, <strong>the</strong> date for <strong>the</strong> occurance <strong>of</strong> <strong>the</strong> events <strong>of</strong> <strong>the</strong> book <strong>of</strong> <strong>Job</strong> would be somewhere in <strong>the</strong><br />
range <strong>of</strong> 300 to 350 years after <strong>the</strong> flood. To get a date relative to <strong>the</strong> birth <strong>of</strong> Christ, we can refer<br />
to Stephen Franklin’s work which, using biblical dates and taking <strong>the</strong> six-month-year into account,<br />
calculates a date <strong>of</strong> 1185 BC for <strong>the</strong> Exodus. 1185 plus 135 for <strong>the</strong> time <strong>the</strong> Israelites were in Egypt<br />
plus 65 for <strong>the</strong> age <strong>of</strong> Jacob when he went to Egypt gives a birthdate <strong>of</strong> 1385 BC for <strong>the</strong> twins Jacob<br />
and Esau. Because Esau was 20 years old when he married (Genesis 26:34) and because Eliphaz<br />
was his firstborn (Genesis 36:15), we can figure <strong>the</strong> birthdate <strong>of</strong> Eliphaz to be about 1385 - 20 =<br />
1365 BC. We can sum some minimums to get an idea <strong>of</strong> when <strong>the</strong> events <strong>of</strong> <strong>the</strong> book <strong>of</strong> <strong>Job</strong> took<br />
16 <strong>Ancient</strong> Secrets <strong>of</strong> <strong>the</strong> Bible: DEAD SEA SCROLLS - What Do <strong>the</strong> Dead Sea Scrolls Tell Us?, <strong>of</strong>fset ~14 min.
<strong>Dating</strong> <strong>the</strong> <strong>Book</strong> <strong>of</strong> <strong>Job</strong> 37<br />
place. Elihu was <strong>the</strong> youngest <strong>of</strong> those who were alive at <strong>the</strong> time and his ancestral line back to<br />
Jacob is <strong>the</strong> longest. Elihu’s ancestor Hezron was alive before Israel went to Egypt (Genesis 46:12)<br />
but <strong>the</strong>re is no mention <strong>of</strong> Hezron’s son Ram in <strong>the</strong> list <strong>of</strong> those who went to Egypt with Israel so,<br />
at a minimum, Ram was born in 1385 - 65 = 1320 BC. At a minimum, <strong>the</strong> age <strong>of</strong> Ram at <strong>the</strong> birth<br />
<strong>of</strong> Barachel was 15 years. Likewise, a minimum age for Barachel at <strong>the</strong> birth <strong>of</strong> Elihu would be<br />
15 years. Elihu himself, at a minimum, would have had to have been about 10 years old when <strong>the</strong><br />
events <strong>of</strong> <strong>Job</strong> took place. 1320 - 15 - 15 - 10 = 1280 BC. So, <strong>the</strong> minimum age for Eliphaz when <strong>the</strong><br />
events <strong>of</strong> <strong>the</strong> book <strong>of</strong> <strong>Job</strong> took place would be 1365 - 1280 = 85 years. Because <strong>Job</strong>/<strong>Job</strong>ab was two<br />
generations from Eliphaz, he would have been at least 30 years younger than Eliphaz. Because <strong>Job</strong><br />
lived ano<strong>the</strong>r 70 years after <strong>the</strong> events <strong>of</strong> <strong>the</strong> book <strong>of</strong> <strong>Job</strong> took place (<strong>Job</strong> 42:16), he was probably<br />
in his mid-thirties to early fourties at <strong>the</strong> most. Supposing that Eliphaz was 85 to 95 years old when<br />
<strong>the</strong> events <strong>of</strong> <strong>the</strong> book <strong>of</strong> <strong>Job</strong> took place, <strong>the</strong> book <strong>of</strong> <strong>Job</strong> would be chronicling events that took<br />
place between 1280 and 1270 BC – about 100 years before <strong>the</strong> Exodus.<br />
As explained in <strong>the</strong> below excerpt, it is also evident from <strong>the</strong> text <strong>of</strong> <strong>the</strong> book <strong>of</strong> <strong>Job</strong> itself that<br />
it is older than any o<strong>the</strong>r book <strong>of</strong> <strong>the</strong> Bible.<br />
Excerpted from ancient-hebrew.org: Biblical <strong>Hebrew</strong> E-Magazine – Issue #019:<br />
Q: What is <strong>the</strong> Oldest book <strong>of</strong> <strong>the</strong> Bible?<br />
A: The books <strong>of</strong> <strong>the</strong> Bible are not arranged in a chronological order. The books <strong>of</strong> Genesis, Exodus, Leviticus,<br />
Numbers and Deuteronomy are, by tradition, believed to be written by Moses and are usually believed to be<br />
<strong>the</strong> oldest books <strong>of</strong> <strong>the</strong> Bible. But this is not <strong>the</strong> case. The book <strong>of</strong> <strong>Job</strong> is <strong>the</strong> oldest book, some even believing<br />
it was originally written before <strong>the</strong> flood. The most compelling evidence for <strong>the</strong> antiquity <strong>of</strong> <strong>the</strong> book <strong>of</strong> <strong>Job</strong><br />
is its use <strong>of</strong> <strong>Hebrew</strong> words. In many cases <strong>the</strong> more ancient, concrete meaning <strong>of</strong> a word is found in <strong>the</strong><br />
book <strong>of</strong> <strong>Job</strong>. As an example <strong>the</strong> <strong>Hebrew</strong> word “pachad” is used to mean fear or awe an abstract concept but is<br />
used in its concrete form only in <strong>Job</strong> 4:14 – “dread came upon me, and trembling, which made all my bones shake”.
Appendix A: The Azazyel Goat<br />
I Enoch, which tells <strong>the</strong> story <strong>of</strong> Azazyel, does appear to be a reputable text and <strong>the</strong>re are<br />
numerous references to it scattered throughout <strong>the</strong> books <strong>of</strong> <strong>the</strong> canonical Bible. There are even<br />
references to I Enoch in <strong>the</strong> book <strong>of</strong> <strong>Job</strong> which is <strong>the</strong> oldest book <strong>of</strong> <strong>the</strong> Bible. One <strong>of</strong> <strong>the</strong> several<br />
references to I Enoch is found in Leviticus 16.<br />
Leviticus 16 references Azazyel, a character out <strong>of</strong> <strong>the</strong> book <strong>of</strong> I Enoch, in <strong>the</strong> context <strong>of</strong> <strong>the</strong><br />
Atonement festival (<strong>the</strong> NKJV renders “scapegoat” in place <strong>of</strong> his name). It was stated earlier<br />
that Atonement appears to be a duplicate <strong>of</strong> <strong>the</strong> Passover festival that was “mirrored” from <strong>the</strong><br />
first month into <strong>the</strong> seventh month when <strong>the</strong> <strong>Hebrew</strong>s switched from using a six month year to<br />
one that was twice as long. The role <strong>of</strong> <strong>the</strong> sacrificial goat is clear – it is a physical type and<br />
foreshadowing <strong>of</strong> Christ’s spiritual sacrifice; as are all “sin <strong>of</strong>ferings” because “<strong>the</strong>re is no o<strong>the</strong>r<br />
name … by which [men can] be saved” (Hosea 13:4, Acts 4:12). How did Azazyel, who was<br />
incarcerated long before <strong>the</strong> festival <strong>of</strong> Atonement was establish for crimes against humanity that<br />
he committed in antediluvian times, come to be involved in a ceremony that is about <strong>the</strong> redemption<br />
<strong>of</strong> mankind by way <strong>of</strong> becoming one with its savior?<br />
There are several significant things that need to be pointed out before attempting to answer<br />
<strong>the</strong> previous question. One significant issue is that both lambs were sacrificed originally (Exodus<br />
29:39). Ano<strong>the</strong>r factor is that <strong>the</strong> high priest was required to eat <strong>the</strong> atonement sacrifice on<br />
behalf <strong>of</strong> <strong>the</strong> people (Exodus 29:32-34). A third factor is that <strong>the</strong> Bible records that <strong>the</strong> Levitical<br />
priesthood “… caused <strong>the</strong> house <strong>of</strong> Israel to fall into iniquity …” (Ezekiel 44:10-13, 48:11). Yet a<br />
fourth point <strong>of</strong> interest is that Ezekiel 43:19-27, which also specifies <strong>the</strong> details <strong>of</strong> how <strong>the</strong> sevenday<br />
cleansing ritual for atonement is to be carried out, specifies that only one goat is to be <strong>of</strong>fered<br />
on each <strong>of</strong> <strong>the</strong> seven days.<br />
I believe <strong>the</strong> clue to what is going on with respect to <strong>the</strong> doubled goat/lamb sacrifice is to be<br />
found in <strong>the</strong> details <strong>of</strong> how <strong>the</strong> sacrifices were to required to be carried out. In Exodus 29:39 it is<br />
specified that one lamb be sacrificed in <strong>the</strong> morning and <strong>the</strong> o<strong>the</strong>r at twilight. When <strong>the</strong> <strong>Hebrew</strong>s<br />
switched from using a six-month calendar to a twelve-month one, <strong>the</strong>y undoubtedly realized that<br />
<strong>the</strong> celebration which was ordained to be kept during <strong>the</strong> first month <strong>of</strong> <strong>the</strong> year would be celebrated<br />
half as <strong>of</strong>ten. To compensate for this effect, <strong>the</strong>y may well have doubled <strong>the</strong> <strong>of</strong>fering. Realizing<br />
that both <strong>the</strong> day and <strong>the</strong> year were cyclical, having lighter/hotter and darker/colder halves, <strong>the</strong>y<br />
distributed <strong>the</strong> sacrifices throughout <strong>the</strong> day in a way that typified how <strong>the</strong>y had been distributed<br />
throughout <strong>the</strong> twelve-month year all along. The morning time and twilight time were logically<br />
equated to <strong>the</strong> spring equinox and fall equinox respectively and <strong>the</strong> morning sacrifice covered <strong>the</strong><br />
summer half <strong>of</strong> <strong>the</strong> now twelve-month year and <strong>the</strong> twilight sacrifice was made in anticipation <strong>of</strong><br />
<strong>the</strong> winter half. When <strong>the</strong> seventh month eventually came around, out <strong>of</strong> fear <strong>of</strong> dishonoring םיהלֹ ִ אֱ<br />
by doing nothing, <strong>the</strong>y went ahead and held a celebration but ate nothing – “fasted” – because a<br />
double portion had been eaten during <strong>the</strong> spring celebration. This is a hypo<strong>the</strong>tical explanation for<br />
how <strong>the</strong>re came to be two lambs/goats in relation to <strong>the</strong> sin <strong>of</strong>fering on one festival day but it does<br />
not account for how one <strong>of</strong> <strong>the</strong>se goats came to be associated with Azazyel.<br />
I suspect that Azazyel was introduced by <strong>the</strong> priesthood at a later time by reason <strong>of</strong> <strong>the</strong>ir “distaste”<br />
for <strong>the</strong> way <strong>the</strong> festival was originally ordained to be kept. Remember that <strong>the</strong> high priest<br />
was required to eat <strong>the</strong> goat that had all <strong>the</strong> sins <strong>of</strong> <strong>the</strong> people placed on it (Exodus 29:33, Leviticus<br />
16:21). Christ used similar wording with respect to His sacrifice – “Most assuredly, I say to<br />
you, unless you eat <strong>the</strong> flesh <strong>of</strong> <strong>the</strong> Son <strong>of</strong> Man and drink His blood, you have no life in you”
40 Appendix A: The Azazyel Goat<br />
(John 6:53 NKJV). Consumption <strong>of</strong> <strong>the</strong> sacrifice is key to <strong>the</strong> whole atoning ritual as will be discussed<br />
shortly. Eating <strong>the</strong> goat that had all <strong>the</strong> sins <strong>of</strong> <strong>the</strong> people placed on it undoubtedly didn’t<br />
set well with <strong>the</strong> high priest though. I believe this is <strong>the</strong> motivation behind <strong>the</strong> introduction <strong>of</strong> <strong>the</strong><br />
Azazyel goat. The high priest would have known that <strong>the</strong> second goat was “superfluous”, so to<br />
speak, with respect to <strong>the</strong> original command that a lamb or goat be sacrificed during <strong>the</strong> first month<br />
<strong>of</strong> each year in remembrance <strong>of</strong> <strong>the</strong> Exodus. Note that <strong>the</strong> Day <strong>of</strong> Atonement, when <strong>the</strong> high priest<br />
enters <strong>the</strong> “tabernacle <strong>of</strong> meeting to minister in <strong>the</strong> holy place” (Exodus 29:31, <strong>Hebrew</strong>s 9:7), is<br />
associated with remembrance <strong>of</strong> <strong>the</strong> exodus in Exodus 29:46. The high priest, having an “extra”<br />
goat and not desiring to eat a “sin-laden” goat, looked for a way to send <strong>the</strong> “sinful” goat away and<br />
found in <strong>the</strong> ancient text <strong>of</strong> I Enoch <strong>the</strong> principle <strong>of</strong> banishment.<br />
There are major problems with <strong>the</strong> doctrine <strong>of</strong> Leviticus 16 though. םיהלֹ ִ א ֱ “ascribed <strong>the</strong> whole<br />
crime” (I Enoch 10:12) <strong>of</strong> <strong>the</strong> antediluvian chaos to Azazyel because he was directly involved in<br />
<strong>the</strong> crime (before <strong>the</strong> flood, angels were permitted to take on physical forms and interact directly<br />
with mankind). Azazyel has had no interaction, direct or indirect, with mankind since <strong>the</strong> flood<br />
though because he has been incarcerated “in chains <strong>of</strong> darkness” (Jude 1:6) <strong>the</strong> whole while. How<br />
<strong>the</strong>n can Azazyel be held responsible for <strong>the</strong> sins <strong>of</strong> mankind since <strong>the</strong> flood? The simple answer<br />
is that he can’t. Even Satan cannot be held entirely responsible for <strong>the</strong> actions <strong>of</strong> mankind as is<br />
best illustrated in <strong>the</strong> garden <strong>of</strong> Eden episode – even though Eve was following <strong>the</strong> advice <strong>of</strong> Satan<br />
and Adam was complying with Eve’s suggestion, both Adam and Eve were still cursed for <strong>the</strong>ir<br />
actions. A penalty can be taken, but a penalty cannot be arbitrarily assigned. The simplest analogy<br />
that I can come up with to illustrate this point is <strong>the</strong> analogy <strong>of</strong> a speeding ticket.<br />
Figure 5: Redemption Analogy<br />
Figure 5 above depicts a speeding violation being caught in <strong>the</strong> act. There are two people in<br />
<strong>the</strong> car. For <strong>the</strong> sake <strong>of</strong> <strong>the</strong> argument, <strong>the</strong> car is being driven by <strong>the</strong> green stick-man but <strong>the</strong> car is<br />
owned by <strong>the</strong> yellow stick-man. Who – green or yellow – gets <strong>the</strong> ticket? The answer is yellow –<br />
<strong>the</strong> owner <strong>of</strong> <strong>the</strong> car. The reason yellow gets <strong>the</strong> ticket is because yellow permitted green to drive<br />
<strong>the</strong> car. Yellow cannot make green pay <strong>the</strong> fine even though yellow may think that green bears <strong>the</strong><br />
guilt. This analogy maps to real life where <strong>the</strong> car represents one’s body with which <strong>the</strong>y interact<br />
with this physical universe, yellow maps to your soul/spirit, green to Satan’s soul/spirit (or any<br />
o<strong>the</strong>r external influence), <strong>the</strong> red cop maps to םיהלֹ ִ א, ֱ <strong>the</strong> blue bystander maps to Christ <strong>the</strong> king,<br />
<strong>the</strong> speed sign maps to <strong>the</strong> law that leads to death, and <strong>the</strong> road represents life.<br />
While you cannot make anyone pay your fine, someone who has sufficient wealth can volunteer<br />
to pay your fine for you. Even if Satan were willing to pay your fine, he cannot because he lost<br />
all that he had in Eden (even his life though that penalty hasn’t been “collected” yet). In a sense,<br />
<strong>the</strong> fine is all that one has, regardless <strong>of</strong> how great one’s possessions are. This is why Christ had
Appendix A: The Azazyel Goat 41<br />
to be sinless. If He had His own fine to pay <strong>the</strong>n He would not be able to afford to pay ours.<br />
Christ’s wealth is infinite in <strong>the</strong> sense that He is immortal. Satan too was once “infinitely” wealthy,<br />
but he lost it all when he sinned. No man is <strong>of</strong> infinite value, however, because men were made<br />
mortal. The infinite Christ can afford to pay <strong>the</strong> worth <strong>of</strong> all mortal men and He has volunteered<br />
(John 10:17-18, Ephesians 5:2, <strong>Hebrew</strong>s 9:14, 10:10) to pay <strong>the</strong> fine <strong>of</strong> all those who agree to come<br />
under His rule (Romans 6:18).<br />
– Therefore My Fa<strong>the</strong>r loves Me, because I lay down My life that I may take it again. No one takes it from Me,<br />
but I lay it down <strong>of</strong> Myself. I have power to lay it down, and I have power to take it again. This command I<br />
have received from My Fa<strong>the</strong>r. (John 10:17-18 NKJV)<br />
– And walk in love, as Christ also has loved us and given Himself for us, an <strong>of</strong>fering and a sacrifice to God for a<br />
sweet-smelling aroma. (Ephesians 5:2 NKJV)<br />
– how much more shall <strong>the</strong> blood <strong>of</strong> Christ, who through <strong>the</strong> eternal Spirit <strong>of</strong>fered Himself without spot to God,<br />
cleanse your conscience from dead works to serve <strong>the</strong> living God? (<strong>Hebrew</strong>s 9:14 NKJV)<br />
– By that will we have been sanctified through <strong>the</strong> <strong>of</strong>fering <strong>of</strong> <strong>the</strong> body <strong>of</strong> Jesus Christ once for all. (<strong>Hebrew</strong>s<br />
10:10 NKJV)<br />
– And having been set free from sin, you became slaves <strong>of</strong> righteousness. (Romans 6:18 NKJV)<br />
It was mentioned earlier that consumption is an important part <strong>of</strong> <strong>the</strong> symbolism <strong>of</strong> <strong>the</strong> sin<br />
<strong>of</strong>fering. Consumption is <strong>the</strong> means by which physical life is sustained. While spirit beings are not<br />
sustained by physical food, <strong>the</strong>y do require spiritual energy. Only םיהלֹ ִ אֱ has this “indwelling life<br />
energy” (I Timothy 6:13-16) but He appears to have granted it to Christ as well so that we can gain<br />
access to this “water <strong>of</strong> life” (Revelation 22:1) through Him (John 10:18, 14:19). The consumption<br />
analogy is inaccurate in that physical things are finite and cease to be when consumed. Christ,<br />
however, is infinite and <strong>the</strong> spiritual energy that flows from Him can be consumed forever without<br />
end. What might be a slightly better modern analogy is <strong>the</strong> analogy <strong>of</strong> a blood transfusion. It is<br />
as if spirit beings cannot generate or regenerate <strong>the</strong>ir own blood but have to continually receive<br />
transfusions from Christ. This is why blood is required to make atonement (Leviticus 17:11) 17 and<br />
why <strong>the</strong> Azazyel goat cannot atone for <strong>the</strong> sins <strong>of</strong> mankind. A penalty must be exacted but Azazyel<br />
cannot afford <strong>the</strong> due.<br />
– I urge you in <strong>the</strong> sight <strong>of</strong> God who gives life to all things, and before Christ Jesus who witnessed <strong>the</strong> good<br />
confession before Pontius Pilate, that you keep this commandment without spot, blameless until our Lord Jesus<br />
Christ’s appearing, which He will manifest in His own time, He who is <strong>the</strong> blessed and only Potentate, <strong>the</strong> King<br />
<strong>of</strong> kings and Lord <strong>of</strong> lords, who alone has immortality, dwelling in unapproachable light, whom no man has<br />
seen or can see, to whom be honor and everlasting power. Amen. (I Timothy 6:13-16 NKJV)<br />
– And he showed me a pure river <strong>of</strong> water <strong>of</strong> life, clear as crystal, proceeding from <strong>the</strong> throne <strong>of</strong> God and <strong>of</strong> <strong>the</strong><br />
Lamb. (Revelation 22:1 NKJV)<br />
– No one takes it from Me, but I lay it down <strong>of</strong> Myself. I have power to lay it down, and I have power to take it<br />
again. This command I have received from My Fa<strong>the</strong>r. (John 10:18 NKJV)<br />
– A little while longer and <strong>the</strong> world will see Me no more, but you will see Me. Because I live, you will live also.<br />
(John 14:19 NKJV)<br />
– For <strong>the</strong> life <strong>of</strong> <strong>the</strong> flesh is in <strong>the</strong> blood, and I have given it to you upon <strong>the</strong> altar to make atonement for your<br />
17 Note that in this regard <strong>the</strong> Leviticus version <strong>of</strong> <strong>the</strong> atonement ceremony even contradicts itself when it says that<br />
“blood is required for atonement” but also implies that <strong>the</strong> Azazyel goat can remove <strong>the</strong> sins <strong>of</strong> man without its blood<br />
being shed.
42 Appendix A: The Azazyel Goat<br />
souls; for it is <strong>the</strong> blood that makes atonement for <strong>the</strong> soul. (Leviticus 17:11 NKJV)<br />
Some mistakenly read into <strong>the</strong> poetic statement <strong>of</strong> Isaiah – “… by His stripes we are healed”<br />
(Isaiah 53:5) – that <strong>the</strong> “pain” that <strong>the</strong> savior suffered on <strong>the</strong> cross is what “heals” mankind. While<br />
what Christ went through was no doubt painful, <strong>the</strong>re is no way in which “pain” equates to life.<br />
The “stripes” that Christ suffered also released His blood though, and it is His spiritual “life blood”<br />
that “cleanses” us from sin and “heals” us to life. Again, it wasn’t Christ’s physical body which He<br />
can create and uncreate in a whim that He gave for us to live. Nor did He “give” pain. What He<br />
gave was <strong>the</strong> essence <strong>of</strong> His spiritual body/soul (Isaiah 53:12) and everything that happened to Him<br />
physically on earth was only a type <strong>of</strong> what was really going on in <strong>the</strong> invisible spiritual realm.<br />
Those who try to argue that <strong>the</strong> Azazyel goat represents Satan argue that Azazyel and Satan<br />
must be <strong>the</strong> same person because both are incarcerated. Such logic is not sound. Because two<br />
individuals are imprisoned does not mean that <strong>the</strong>y are <strong>the</strong> same person. For example, both O. J.<br />
Simpson and Bernie Mad<strong>of</strong>f have spent time in jail but <strong>the</strong>y are not one and <strong>the</strong> same person. Note<br />
that “wilderness” is a generic term just as is “jail”.<br />
It is evident that <strong>the</strong> Bible has suffered some editing down through time, especially <strong>the</strong> parts <strong>of</strong> it<br />
that are concerned with <strong>the</strong> holy rituals. O<strong>the</strong>r verses in <strong>the</strong> Bible reveal that <strong>the</strong> Levitical priesthood<br />
“went astray” (Ezekiel 44:10-13, 48:11) and that <strong>the</strong> holy festivals that <strong>the</strong> Levites “appointed” were<br />
“burdensome” to םיהלֹ ִ א ֱ (Isaiah 1:14). Even modern rabbis acknowledge that <strong>the</strong> Bible was edited<br />
by <strong>the</strong> priesthood as late as 536 BC (M. N. Kertzer & L. A. H<strong>of</strong>fman, What is a Jew?, page xxvi).<br />
– “And <strong>the</strong> Levites who went far from Me, when Israel went astray, who strayed away from Me after <strong>the</strong>ir idols,<br />
<strong>the</strong>y shall bear <strong>the</strong>ir iniquity. Yet <strong>the</strong>y shall be ministers in My sanctuary, as gatekeepers <strong>of</strong> <strong>the</strong> house and<br />
ministers <strong>of</strong> <strong>the</strong> house; <strong>the</strong>y shall slay <strong>the</strong> burnt <strong>of</strong>fering and <strong>the</strong> sacrifice for <strong>the</strong> people, and <strong>the</strong>y shall stand<br />
before <strong>the</strong>m to minister to <strong>the</strong>m. Because <strong>the</strong>y ministered to <strong>the</strong>m before <strong>the</strong>ir idols and caused <strong>the</strong> house <strong>of</strong><br />
Israel to fall into iniquity, <strong>the</strong>refore I have raised My hand in an oath against <strong>the</strong>m,” says <strong>the</strong> Lord GOD, “that<br />
<strong>the</strong>y shall bear <strong>the</strong>ir iniquity. And <strong>the</strong>y shall not come near Me to minister to Me as priest, nor come near any<br />
<strong>of</strong> My holy things, nor into <strong>the</strong> Most Holy Place; but <strong>the</strong>y shall bear <strong>the</strong>ir shame and <strong>the</strong>ir abominations which<br />
<strong>the</strong>y have committed.” (Ezekiel 44:10-13 NKJV)<br />
– It shall be for <strong>the</strong> priests <strong>of</strong> <strong>the</strong> sons <strong>of</strong> Zadok, who are sanctified, who have kept My charge, who did not go<br />
astray when <strong>the</strong> children <strong>of</strong> Israel went astray, as <strong>the</strong> Levites went astray. (Ezekiel 48:11 NKJV)<br />
– Your New Moons and your appointed feasts My soul hates; They are a trouble to Me, I am weary <strong>of</strong> bearing<br />
<strong>the</strong>m. (Isaiah 1:14 NKJV)<br />
– The Second Jewish Commonwealth was reestablished in 536 B.C.E., when Persia conquered Babylonia and<br />
allowed <strong>the</strong> exiles to return home. Not many did, but eventually, under one <strong>of</strong> <strong>the</strong>m, Ezra (a priest), Jerusalem<br />
and its temple were rebuilt. The first five books <strong>of</strong> <strong>the</strong> Bible were edited <strong>the</strong>n, and used as a sort <strong>of</strong> constitution<br />
for <strong>the</strong> new commonwealth. Those five books, which we call <strong>the</strong> Torah, serve still as <strong>the</strong> primary document<br />
that Jews read and study for guidance from our past. (What is a Jew? - The Saga <strong>of</strong> <strong>the</strong> Jew, page xxvi)