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 its own merits, and due allowance must be made both for the ambition of the weaker to claim or to strengthen an alliance with the stronger, and for the not unnatural desire of clans or individuals to magnify the greatness of their ancestry. The first step must always be the careful comparison of related lists in order to test the consistency of the tradition. Next, these must be critically studied in the light of all available historical material, though indeed such evidence is not necessarily conclusive. Finally, (a) literary criticism must be employed to determine if possible the dates of such lists, since obviously a contemporary register is more trustworthy than one which is centuries later; (b) a critical estimate of the character of the names and of their use in various periods of Old Testament history is of importance in estimating the antiquity of the list —for example, many of the names in Chronicles attributed to the time of David are indubitably exilic or post-exilic; and (c) principles of ordinary historical probability are as necessary here as in dealing with the genealogies of other ancient peoples, and attention must be paid to such features as fluctuation in the number of links, representation of theories inconsistent with the growth of national life, schemes of relationship not in accordance with sociological conditions, &c.

The Biblical genealogies commence with “the generations of the heaven and earth,” and by a process of elimination pass from Adam and Eve by successive steps to Jacob and to his sons (the tribes), and finally to the subdivisions of each tribe (cp. 1 Chron. i.–ix. 1). According to this theory every Israelite could trace back his descent to Jacob, the common father of the whole nation (Josh. vii. 17 seq., 1 Sam. x. 21). Such a scheme, however, is full of manifest improbabilities. It demands that every tribe and every clan should have been a homogeneous group which had preserved its unity from the earliest times, that family records extending back for several centuries were in existence, and that such a tribe as Simeon was able to maintain its independence in spite of the tradition that it lost its autonomy in very early times (Gen. xlix. 7). The whole conception of the unity of the tribes cannot be referred to a date previous to the time of David, and in the older writings a David or a Jeroboam was sufficiently described as the son of Jesse or of Nebat. The genealogical zeal as represented in the Old Testament is chiefly of later growth, and the exceptions are due to interpolation (Josh. vii. 1 18, contrast v. 24), or to the desire to modify or qualify an older notice. This, in the case of Saul (1 Sam. ix. 1), has led to textual corruption; a list of such a length as his should have reached back to one of the “sons” of Benjamin (cf. e.g. Gen. xlvi. 21), else it were purposeless. The genealogies, too, are often inconsistent amongst themselves and in contradiction to their object. They show, for example, that the population of southern Judah, so far from being “Israelite” was half-Edomite (see Judah), and several of the clans in this district bear names which indicate their original affinity with Midian or Edom. Moreover, there was a free intermixture of races, and many cities had a Canaanite (i.e. pre-Israelite) population which must have been gradually absorbed by the Israelites (cf. Judg. 1.). That spirit of religious exclusiveness which marked later Judaism did not become prominent before the Deuteronomic reformation (see ), and it is under its influence that the writings begin to emphasize the importance of maintaining the purity of Israelite blood, although by this time the fusion was complete (see Judg. iii. 6) and for practical purposes a distinction between Canaanites and Israelites within the borders of Palestine could scarcely be discerned.

Many of the genealogical data are intricate. Thus, the interpretation of Gen. xxxiv. is particularly obscure (see ad fin.; ). As regards the sons of Jacob, it is difficult to explain their division among the four wives of Jacob; viz. (a) the sons of Leah are Reuben, Simeon, Levi and Judah (S. Palestine), Issachar and Zebulun (in the north), and Dinah (associated with Shechem); (b) of Leah’s maid Zilpah, Gad and Asher (E. and N. Palestine); (c) of Rachel, Joseph (Manasseh and Ephraim, i.e. central Palestine) and Benjamin; (d) of Rachel’s maid Bilhah, Dan and Naphtali

(N. Palestine). It has been urged that (b) and (d) stood upon a lower footing than the rest, or were of later origin; or that Bilha h n points to an old clan associated with Reuben (Gen. xxxv. 22) or Edom (Bilhan, Gen. xxxvi. 27), whilst Zilpah represents an Aramaean strain. Tradition may have combined distinct schemes, and the belief that the wives were Aramaean at least coincides with the circumstance that Aramaean elements predominated in certain of the twelve tribes. The number “twelve” is artificial and can be obtained only by counting Manasseh and Ephraim as one or by omitting Levi, and a careful study of Old Testament history makes it extremely difficult to recover the tribes as historical units. See, on these points, the articles on the several tribes, B. Luther, ''Zeit. d.'' ''alttest. Wissens''. (1901), pp. 1 sqq.; G.B. Gray, Expositor (March 1902), pp. 225-240, and in ''Ency. Bib.'', art. “Tribes”; and H.W. Hogg’s thorough treatment of the tribes in the last-mentioned work.

The ideal of purity of descent shows itself conspicuously in portions of Deuteronomic law (Deut. vii. 1-3, xxiii. 2-8), and in the reforms of Nehemiah and Ezra (Ezr. ix. 1-4, 11 sqq.; Neh. xiii. 1-3). The desire to prove the continuity of the race, enforced by the experience of the exile, gave the impetus to genealogical zeal, and many of the extant lists proceed from this age when the true historical succession of names was a memory of the past. This applies with special force to the lists in Chronicles which present finished schemes of the Levitical divisions by the side of earlier attempts, with consequent confusion and contradiction. Thus the immediate ancestors of Ethan appear in the time of Hezekiah (2 Chron. xxix. 12), but he with Asaiah and Heman are contemporaries of David, and their genealogies from Levi downwards contain a very unequal number of links (1 Chron. vi.). By another application of genealogical method the account of the institution of priests and Levites by David (1 Chron. xxiv.) presents many names which belong solely to post-exilic days, thus suggesting that the scribes desired to show that the honourable families of their time were not unknown centuries previously. Everywhere we find the results of much skill and labour, often in accordance with definite theories, but a thorough investigation reveals their weakness and often quite incidentally furnishes valuable evidence of another nature.

The intricate Levitical genealogies betray the result of successive genealogists who sought to give effect to the development of the hierarchal system (see ). The climax is reached when all Levites are traced back to Gershon, Kehath and Merari, to which are ascribed respectively Asaph, Heman and Ethan (or Jeduthun). The last two were not originally Levites in the later accepted sense of the term (see 1 Kings iv. 31). To Kehath is reckoned an important subdivision descended from Korah, but in 2 Chron. xx. 19 the two are distinct groups, and Korah’s name is that of an Edomite clan (Gen. xxxvi. 5, 14, 18) related to Caleb, and thus included among the descendants of Judah (1 Chron. ii. 43). Cases of adjustment, redistribution and “Levitizing” of individuals are frequent. There are traces of varying divisions both of the singers (Neh. xi. 17) and of the Levites (Num. xxvi. 58; Ezr. ii. 40, iii. 9; 1 Chron. xv. 5-10, xxiii.), and it is noteworthy that in the case of the latter we have mention of such families as Hebroni (Hebronite), Libni (from Libnah)—ethnics of South Judaean towns. In fact, a significant number of Levitical names find their analogy in the lists of names belonging to Judah, Simeon and even Edom, or are closely connected with the family of Moses; e.g. Mushi (i.e. Mosaïte), Gershon and Eleazar (cp. Gershom and Eliezer, sons of Moses). The Levites bear a class-name, and the genealogies show that many of them were connected with the minor clans and families of South Palestine which included among them Moses and his kin. Hence, it is not unnatural that Obed-edom, for example, obviously a southerner, should have been reckoned later as a Levite, and the work ascribed by the chronicler’s history to the closing years of David’s life may be influenced by the tradition that it was through him these mixed populations first attained importance. See further ; ;.

In the time of Josephus every priest was supposed to be able to prove his descent, and perhaps from the time of Ezra downwards lists were carefully kept. But when Anna is called an Asherite (Luke ii. 36), or Paul a Benjamite (Rom. xi. 1), family tradition was probably the sole support to the claim, although the tribal feeling had not become entirely extinct. The genealogies of Jesus prefixed to two of the gospels are intended to prove that He was a son of David. But not that alone, for in Matt. i. he is traced back to Abraham the father of the Jews, whilst in Luke iii. He, as the second Adam, is traced back to the first man. The two lists are hopelessly inconsistent; not because one of them follows the line of Mary, but because they represent independent attempts. That in Matthew is characteristically arranged in