The major divisions within the Primeval History in the Bible (i.e. Genesis 1-11) are generally based on the almost universal assumption that toledot, usually as the phrase ellah toledot ('These are the generations of'), “clearly and consistently structurally marks the beginning of new sections.” But things are not that clear-cut. For example, Wright makes that assertion just after admitting that the same phrase in Genesis 36:9 does not function in that manner.
The first usage of toledot in Genesis does not actually occur until Gen. 2:4, where there is the question of whether it signals the beginning or conclusion of a passage. Since most subsequent occurrences of this marker appear to begin new sections, most commentators feel that the word functions in the same manner in this verse. A dissenting view was voiced by Wiseman, who cited Babylonian cuneiform evidence that toledot might have a retrospective function instead to summarize what had gone on before. One literary observation possibly supporting such a use, at least in Gen. 2:4b, is that the chiastic pair “heaven and earth (Gen. 1:1) ----earth and heaven (Gen. 2:4b)” may be intended to enclose the first major section of the book.
Turner also brings up caveats. Besides agreeing with Wiseman regarding the function of toledot at Gen. 2:4a, he points out, “Additional uses of the formula or equivalent occur, which summarize (Gen. 10:32) or reiterate (Gen. 25:13; 36:9) a toledot already introduced, but these do not have a structuring function.” This last assertion is a little strange considering that Gen. 36:9 can be seen, along with 36:1 to mark the beginning of two A units in the genealogy sub-section Gen. 36:1-43, and this is a definite structuring function.
A. The descendants of Esau (36:1-5)
B. Narrative Unit (36:6-8)
A'. The descendants of Esau (36:9-43)
Turner also notes that 5:1 departs from the traditional toledot formula by saying “This is the book of the descendants of...”
And lastly, Duane Garrett makes an interesting case for toledot only functioning as a heading for genealogical material, with the narratives coming from a separate source. Thus, he treats its appearances at 25:19 and 35:22 as introductions to the Isaac genealogy interrupted by the story of Jacob; its use at 37:1 and 46:8 to begin Jacob's genealogy interrupted by the Joseph narrative; and its appearance at Genesis 2:4 as a later addition to the text in imitation of the other introductions.
Because of these uncertainties in conventional wisdom, it is interesting to see what results if one momentarily ignores the assumed role of toledot and instead relies solely on the internal symmetries within each section. Then one can see what role the word actually plays in each individual case and also look for any overall symmetry for the whole of Gen. 1-11 which may thus result.
Section A: Creation
(Genesis 1-2)
Scholars
have often pointed out that a common literary Hebrew pattern was to
broadly describe an event and then proceed to go into increasingly
more detail. This can be seen in the creation story with a general
introduction given in Gen. 1:1, followed by more details in 1:2-2:4a,
and finally zeroing in on a particular geographical location and
human couple in 2:4b-25.The parallels between Gen.
1:1-2:3 and 2:5-25 are so strong that a two-part organization to
these combined chapters seems inevitable, whether one treats the
second half as a reiteration of the first creation or as a special
creation in a particular location. By viewing it in this manner, the
structural function of Gen. 2:4 becomes obvious and explains why the
toledot here is so controversial. This key verse contains two
lines:
"These are the generations of the heavens and the earth when they were created. (v. 4a)
In the day that the LORD God made the earth and the heavens..." (v. 4b)
Note the chiastic (mirror-image) elements within these semi-poetic lines. This verse takes the form of introverted parallelism found quite often in the Psalms (see “Psalms: Introduction to the Literary Structure”). And this even extends to the reversed order of the two elements “heavens and earth” in the last line – a sure sign of an inclusio marking out the borders of the literary unit.
One unusual feature of this verse is that its first line appears to point forward to the rest of Genesis 2 as similar occurrences of toledot do. However, Gen. 2:4b looks backward to the very beginning of Genesis where the same phrase is used with another reversal of the same “heaven and earth” elements. Thus viewed, the structural function of ellah toledot here is neither as an opening nor closing phrase. Instead it is part of a hinge verse tying together the two halves of Genesis 1-2.
Section B: Sin and Expulsion (3:1-4:16)
This section takes the form of two parallel series, both ending with “east of...Eden.”
A. Adam and Eve sin (3:1-7)
B. God questions them (3:8-13)
C. They (and the snake) are cursed (3:14-20)
D. God cares for them (3:21)
E. They are banished (3:22-24)
A'. Cain sins (4:1-8)
B'. God questions him (4:9-10)
C'. He is cursed (4:11-12)
D'. God protects him (4:13-15)
E'. He is banished (4:16)
Section C: Genealogy (4:17-5:31)
There are two genealogies given in this section: Cain's line (4:17-24) and that of Seth (5:1-5:31). The two are tied together in several ways. In the first place, both lines contain names that are the same or similar, and these are given in the same order in both genealogies: Enoch (4:17; 5:18), Methushael / Methuselah (4:18a; 5:21), and Lamech (4:18b; 5:25). Secondly, there is a numerical pattern associated with the two different Lamechs who close out each list of descendants: 7 (4:24a), 77 (4:24b), and 777 (5:31). Thirdly, there is a pronounced contrast between the two Lamechs in that the first one revels in his bloodthirstiness while the second one expresses the pious hope that his son Noah will save them from their curse. Ross notes that there are only two speeches in this genealogy section and that both are spoken by a Lamech. Finally, the seventh son in each line is especially highlighted (4:18-24 and 5:22-24), where the two again present a marked contrast.
Acting as the divider between these two lists of names are verses 4:25-26. This small transition passage ties together the two flanking sections in several ways: (a) the phrase “knew his wife” in 4:25a looks backward to 4:1 and 17 where it first appeared; (b) Cain's murder of his brother is alluded to in 4:25b; (c) the births of Seth and Enosh appear in 4:25-26 and 5:3-6; and (d) the notice in 4:26b that “man began to call on the name of the LORD” looks forward to more hopeful times ahead regarding the spiritual state of Adam's descendants. This is another example of toledot marking the center spot in the section (5:1a).
Section D: Genesis 6:1-4
This short but enigmatic passage has been the source of much controversy, beginning with the proper terminus of the literary unit. For example, Ross offers a rather weak ABC-ABC arrangement for Genesis 6:1-8. Similarly, extending the section to at least v. 7 results in a passage containing exactly seven appearances of “man.” However, limiting this passage to the four verses shown above seems a preferable option. This proposal goes hand in hand with determination of the section's proper context within Genesis. The three possibilities, as laid out by Walton, are: (a) it belongs to the previous genealogical section; (b) it belongs to the flood narrative that follows; or (c) it is an independent literary unit. Ross feels that all are viable alternatives. Another possibility comes to mind, however. What if it serves as a bridge section between the preceding and following section?
There are several pieces of evidence pointing to this fourth option:
This would result in two large flanking blocks of material of approximately the same size.
This would result in the number “seven/seventh” appearing seven times on each side of the passage.
Events before these verses deal with the original creation from chaos while those afterward deal with a new creation out of chaos.
It would explain why reasonably defensible arguments have been given to connect this short section with either the preceding genealogy of Seth or as the reason for the destruction by flood that follows.
As short as this section is, it forms the center point of several triads within Gen. 1-11:
a. God decides to limit the (evil) activities of mankind at 3:22-24; 6:3 and 11:6-7.
b. The phrase “in that day” or equivalents appears only in 4:26; 6:4; and 10:25.
c. People attempt to make a name for themselves in 4:17; 6:4; and 11:4.
d. Gen. 6:1-4 is the second of three passages in Gen. 1-11, along with 4:23-24 and 10:9-11, labeled as “short idiosyncratic passages” by J. H. Walton. (He also includes the larger section describing the Babel incident.)
e. Kaiser identifies the first bigamists in Genesis as Lamech (4:19); the “sons of God” in 6:2-4; and Nahor and Abram (11:9). In each case, the phrase “took wives” appears.
6. There are verbal clues connecting 6:1-4 to the opening and/or closing verses of Genesis 1-11 and to the Book of Genesis as a whole. This last phenomenon indicates an even broader function for this key bridge section.
a. “...God saw...was/were good” (1:4; 6:2). “Good” also appears in Gen. 50:20.
b. “day(s)” (1:5; 6:3,4; 50:10)
c. “spirit/wind” (1:2; 6:3)
d. “nephilim” (6:4) / “naphal” (50:18)
e. Mankind's life span is limited to 120 (6:4), and Joseph is the first patriarch who does not exceed that limit but dies at 110 (50:26).
f. “days shall be (were)” (6:3 and 11:32)
g. begat...daughters” (6:1,4; 11:11-25 [8x])
h. “Twenty” as part of an age designation within Gen. 1-11 is found only at 6:3 and 11:24.
i. “Mighty” (gibbor) appears only in 6:4 and 10:8-9 (3x).
j. “Multiply” and “face” only appear together at 1:28-9 and 6:1.
7. “Flesh” in 6:3 not only harkens back to its only previous occurrences in Chapter 2 (3x), but is also followed by exactly 14 more appearances in Gen. 1-11.
8. Similarly, the phrase “face of the earth/ground” can be found ten times after 6:1, half also containing the adjective “whole.”
Several internal symmetrical structures for this short unit are possible depending on which of the terms “sons of God,” nephilim, and “mighty heroes” are felt to relate to one another. As one example,
1. People multiplied on the ground (v. 1a)
2. Daughters born to men (v. 1b)
3. Sons of God took wives (v. 2)
4. Mankind will not live forever (v. 3a)
4'. Lifetime limited to 120 years (v. 3b)
(Nephilim were on the earth in those days) (v. 4a)
3'. Sons of God took wives (v. 4b)
2'. Children were born to them (v. 4c)
1'. These were heroes of old, warriors of renown (4d)
The above arrangement does not answer all questions regarding this obscure passage, but it does seem to indicate that the Nephilim were not the result of the intercourse between sons of God and daughters of men (in agreement with Carr) but that the first part of verse 4 should be treated as a parenthetical comment perhaps added at a later date to the text. This would be in keeping with the other appearances in Genesis 1-11 of “in those days” or equivalent phrases. Comparison of 1 with 1' may also confirm the view of many that the children mentioned in 2' were wholly human. Even Michael S. Heiser, who sees supernatural beings such as the angelic “sons of God” throughout the Bible, paradoxically affirms this understanding although he does hold that the Nephilim are the offspring of these ultimate examples of “mixed marriage.”
Section E: The Flood (Genesis 6:5-9:29)
A number of similar chiastic structures for the bulk of this story have been proposed. Most begin with 6:11 although Ross, for example, starts with 6:9 in order to start with a toledot formula. The following is another variation building on these proposals and expanding their limits. This structure also recognizes the close verbal and thematic parallels between 6:5-8 and 6:11-12.
A. Wickedness on the earth and God's resolution to destroy all life (6:5-8)
B. Noah (and his family) is blameless; he walked with God (6:9-10)
A'. Wickedness on the earth and God's resolution to destroy all life (6:11-12)
C. Instructions from God carried out by Noah (6:13-7:10)
D. The Flood (7:11-8:14)
C'. Instructions from God carried out by Noah (8:15-19)
A''. God's resolution not to destroy life on earth again (8:20-22)
B'. Blessing on Noah and his sons (9:1-7)
A''''. Confirmation of God's resolution (9:8-17)
B'. Blessings (and curse) on Noah's sons (9:18-29)
The toledot formula in this section serves a structural function in beginning the center of the opening sub-unit 6:5-12.
Section F: Genesis 10:1-32
This division represents another proposed departure from conventional wisdom, albeit in a small way. The only reason for relegating verse 32 to the following section is if one has a prior commitment to the idea that toledot must appear only at the start of a new unit. However, if one abandons that dogma, then it is easy to see that in this particular case it forms part of an inclusio to mark the boundaries of this section:
“These are the descendants of Noah's sons...after the flood.” (Gen. 10:1)
“These are the descendants of Noah's sons...after the flood.” (Gen. 10:32)
Section G: Genesis 11:1-9
The sole departure from the traditional understanding in this new proposed division is the absence of Gen. 10:32, which fits better in the previous section. Its presence would be disruptive of the various internal organizations (all beginning at 11:1), whether chiastic or parallel, that have been proposed by scholars such as Fokkelman, Wenham and Ross.
The threefold phrase “scattered abroad” in this transitional section reminds us of people being “spread abroad” in Gen. 10:5,18,32 as well as the earth being divided in that previous section (10:25). Section G also explains how each nation had its own language, a fact anticipated in 10:5.
Section H: Genesis 11:10-26
Except for the introduction in 10a and the conclusion in v. 26 (which prepares for the Patriarchal Narratives), the rest of this section follows the same repeated (8x) pattern:
“When W had lived X years, he became the father of Y,
and W lived after the birth of X, Z years,
and had other sons and daughters.”
Overall Pattern to the Primeval History
Taking the above revised limits for each section as a starting point, it is possible to reconstruct the following scheme encompassing the first eleven chapters of Genesis:
Literary Structure of Genesis 1-11
A. Sin and Punishment: Out of Eden (3:1-4:16)
B. Genealogy: Cain (4:17-24)
C. Transition (4:25-26)
B'. Genealogy: Seth (5:1-31)
C'. Transition (6:1-4)
A'. Sin and Punishment: The Flood (6:5-9:29)
B''. Genealogy: Noah (10:1-32)
C''. Transition (11:1-9)
B'''. Genealogy: Shem (11:10-26)
The following lines of evidence help to confirm this structure:
(a) Ross notes that the genealogical patterns in B' and B''' are parallel to one another.
(b) Of the few appearances of “70” in the Primeval History, one occurs at the end of the first Genealogy section and another is found at the conclusion of the last Genealogy section.
(c) Section C' is linked to the previous transitional passage through the related phrases “at that time” and “in those days.” The three-fold reference to “name” in C and “renown” (same Hebrew root) in C' perform a similar function.
An even stronger link can be seen between “renown” in C' and mankind's attempt to make a “name for ourselves” in C''. This same forward linking can be seen in the actions God takes in limiting man's potential for evil by placing a maximum on his lifetime (Section C') and disrupting his ability to work in concert to the exclusion of God (Section C'').
(d) Another form of symmetry is seen in the way the center Section C' with its mention of gibborim (“mighty men”) links up with the first genealogy section (where Lamech certainly fits the description of a man who at least talks like a mighty man) and the last genealogy section (where Nimrod is described with the same adjective).
(e) Sections C and C'' perform the same function in separating two lines of descent, the preceding ones partially or wholly negative and the following ones representing the chosen line.
(f) The theme of a cursed earth appears at the start and end of the first major block A-B' and also begins the final block A'-B'''.
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