Anti-Jewish Polemic: Julian of Toledo's 'Concerning the Proof of the Sixth Age' (III)
[For the prior two books of ‘Concerning the Proof of the Sixth Age’, see here and here].
In the first two books of his De Comprobatione Sextae Aetatis, Julian of Toledo tried to show that the Old and New Testaments do not give any weight to the number of years that have passed since the beginning of the world with regards to the question of the coming of Christ. In this third and final book, he focuses on the issue of generations, the differences in chronology between the original Hebrew and Septuagint versions of the Old Testament/Tanakh (the Septuagint being its Koine Greek translation, named for 70 translators who reputedly worked on it), and the actual number of years that have passed since the beginning of the world. His main arguments can be summarised as follows:
. The number of years that have passed since the beginning of the world is ultimately not relevant to distinguish the ages of the world and recognise the time of Christ’s birth in the sixth age of the world. Rather, the number of generations matters.
. The first two ages of the world consist of 10 generations each. This is because the first two generations can be compared to the stages of infancy and childhood when one has the basic five senses but lack of cognitive discretion and the ability to act meaningfully. As such, with these five senses being present in both males and females, 5x2=10, and thus the first two ages span 10 generations each.
. The third, fourth and fifth ages consist of 14 generations each. This is because they are like adolescence, young adulthood and adulthood, when humans gain cognitive discretion and the ability to act meaningfully. Thus, both males and females then have seven senses, as it were. Thus, 7x2= 14, and thus these three ages span 14 generations each.
. Christ was to be born in the sixth age in the same way that there are seven days of creation and man was created on the sixth day. Thus the sixth age corresponds to humanity’s renewal through the first coming of Christ, prior to the end of the world.
. If nonetheless one is interested in the number of years that have passed since the beginning of the world, then in determining that number and examining discrepancies in chronologies, one should give more credence to the Septuagint than the Hebrew original! This is because the Septuagint’s translators were inspired by the Holy Spirit. The Septuagint’s authority is established by what Doctors of the Church like Epiphanius said about it. In any case, the smaller number of years found in the Hebrew manuscripts of the Old Testament is no impediment to proving the sixth age of the world and Christ’s advent.
. When one does a final count of the number of years from the beginning of the world per the most reliable sources of the Septuagint chronology and Gentile histories, one finds that 6011 years have passed, the present year being 686 CE. This is more than 6000 years, and so per the Jewish objections to Christianity, the Messiah should already have come at the end of days.
I present my full translation of the work below with annotations taken from the Latin critical edition contained in Corpus Christianorum. I would like to dedicate this translation and overview to three very special friends whom I have recently had the pleasure of seeing: namely, Assaf Moghadam (a specialist on terrorism and insurgency studies), Meir Javedanfar (a specialist on Iran) and Joel Parker (a specialist on Syria). I believe that Joel, a convert to Judaism from Christianity, would find this work particularly interesting. Whereas he thought that there was some reason behind Julian’s arguments in the first two books, I should like to know what he thinks of the arguments expounded by Julian in this third and final book.
A coin bearing the name of the Visigothic king Erwig, during whose direction Julian wrote De Comprobatione Sextae Aetatis.
Here begins the list of chapters of the third book
So that the reader may understand very easily why a response is being issued in defence of the sixth age, let him studiously first take note of these chapters:
1. That the ages of the world are recognised not in terms of years but generations.
2. That whether in the Hebrew codices or those of the 70 translators, one does not find the same number of years in each age so that each age seemingly has one year.
3. That the six ages of men and the six ages of the world are to be established as being like the six days.
4. How the distinction of the five ages is outlined in terms of generations, and through how many generations each age runs.
5. The reason as to why the each of the two ages from Adam to Abraham comprises 10 generations, while the remaining three generations until Christ are each divided into 14 generations.
6. Concerning the examples of the scriptures in which we are taught that the ages of the world should not be reckoned by years but generations, because Matthew follows the royal generational lineage of Christ, while Luke follows some Christ’s priestly lineage.
7. The reason why Christ was born in the sixth age of the world, for whether the years seem to be rather many or rather few in number, they provide no impediment to the fullness of the generations.
8. Concerning the counting of the years of both codices, for the brevity of years according to the Hebrew codices that is thrown up as an objection is no obstacle to proving the sixth age of the world.
9. Concerning Epiphanius, Augustine and Jerome: what their opinion was regarding these years and which translation they preferred over other translations.
10. Noting of the years in each age according to the seventy translators.
Here begins the third book
1. In the third little book of this work, I still respond here to the defamers of the Christian faith, who, with mad temerity, count the number of years from the beginning of the world and plead that it is the fifth age of the world according to the Hebrews’ codices. And so I offer this piece of advice to the entire Christian people first: that whenever any Christian hears from any Jew that he should count the years and thus count the ages in accordance with the Hebrews’ codices, he should not alter his heart there, and that he should not accept that these ages should be calculated in accordance with the number of those years, but rather he should recognise that the ages have been determined according to a pre-determined number of generations. For the ages are not recognised by the numbers of years, but rather the years are reckoned after the ages of the generations have been distinguished.
2. For the fact is that each age is not at all determined by an equal number of years, for some are greater in number, and some lesser, and in each age one finds an unequal number of years. Therefore, what the number of years there is better surmised and counted within those ages, in so far as it is pleasing for someone to do so. For according to the Gospel, the course of time does not come to Christ through counting of years but rather counting of generations. So the ages of the world are to be deduced not in terms of years but generations. Therefore, one must not act in accordance with an absurd ordering whereby the ages are recognised in the years, but rather the years are to be recognised in the ages.
3. So now I will speak and reveal the reasons for the six ages. In six days, God made heaven and earth and established every creation shaped by Him on distinct days, whereby He began each day with light, and ended each day with evening. As the Scripture says: “Morning and evening came to pass: one day.”[i] So in accordance with the reasons for the six days and the numbers of these days, the six ages can also be recognised in each man, for in those ages the course of life is fulfilled: that is, infancy, childhood, adolescence, young adulthood, adulthood and old age. Thus, make all men who have existed from Adam to the present day become like one man, and in the person of this man, set up for yourself the conception of the entire world, and you will see, through very simple reasoning, through how any ages this world has passed as though it were one man, and in what age this world now lies.
4. For the first age extends from Adam until the flood.[ii] It lasts 10 generations. The second similarly extends for 10 generations: from after the flood until Abraham. Then the third age of the world extends over 14 generations until David. After this, the fourth age is similarly drawn out over 14 generations from David until the migration to Babylon. Then the fifth age of the world follows from the migration to Babylon until Christ. It is similarly defined by 14 distinct generations. From then, the sixth age of the world follows, in which Christ the Son of God is born to the Virgin Mary. No person knows over how many years or generations this age is to be extended.
5. The application of reason will demonstrate why the two generations before Abraham run over 10 generations each, and these three ages consist of 14 generations each in the Gospel. For from Adam until the flood, 10 generations run. This first age is to be assigned to infancy. So that you may evidently know the 10 names of these aforementioned generations, pay attention to them outlined in order here. For Adam begat Seth, Seth begat Enos, Enos begat Cainan, Cainan begat Malaleel, Malaleel begat Iareth, Iareth begat Enoch, Enoch begat Methuselah, Methuselah begat Lamech, Lamech begat Noah. I say: this first age is to reckoned with its morning and evening, for just as each day begins with light and ends in the evening, so this first age began from Adam and had the flood as its evening. So the second age similarly extends over 10 generations from the flood until Abraham. For Shem begat Arfaxat, Arfaxat begat Cainan, Cainan begat Sale, Sale begat Eber, Eber begat Faleg, Faleg begat Reu, Reu begat Saruc, Saruc begat Nabor, Nabor begat Thare, from whom Abraham was begotten, and from Abraham the third age of the world begins. I say: this second age had its morning after the flood ended, and the confounding of the tongues became its evening. In the subsequent ages, the studious reader will find this point similarly noted again regarding this morning and evening, if he seeks it out.
So now understand the reason why it was that these two ages last 10 generations each. Certainly the first age of man is infancy, and the second is childhood. With the exception of the body’s five senses, in which there is natural sense or movement, these two ages evidently do not comprehend anything through cognitive discretion or accomplish anything through action. For rash action is without thought, and slothful thinking is without action. Thus the initial life of man, to which no responsibility is rightly entrusted, has been given to the five senses, which are sight, hearing, smell, taste and touch. Thus because of these five bodily senses alone, in which this period of life for such beings is proven to be one of vigour, the same number of five is doubled because of both sexes, for the same five bodily senses are established to be present in both men and women. Thus these two ages are defined by a number of ten generations each.
Then the three ages of the world, which are counted in the Gospel, are divided into 14 generations each. For from Abraham until David are 14 generations, and from David till the migration to Babylon are 14 generations, and from the migration to Babylon until Christ are 14 generations.
So now it must be seen why these three ages are known to last 14 generations each. Indeed, we have already said above that the two ages from Adam until Abraham were, like infancy and childhood, only given to the five senses, because in these two ages nothing sublime can be perceived through cognition or performed through action. And so, as has been said, these two ages are ones of vigour only because of the five senses. Then once infancy and childhood are finished, and once adolescence follows, man acquires both cognitive discretion and necessary action. If these two things are added to five bodily senses, they make a total of seven senses. Thus, if these seven senses are double because of both sexes, since they occur both in men and women, then they make a total of 14. This is the reason that the first two ages run for ten generations each, while these subsequent three ages are defined by 14 generations each. Indeed we have said there are five ages of the world, which we are to recognise not in terms of years but generations.
6. So that you may recognise that the ages of this world should not be known by the counting of years but should be understood by determining the generations, the Holy Gospel provides you the due satisfaction. Indeed, with fixed and determines generations, the Gospel separates out the three ages that it places in order from Abraham until Christ. In order to demonstrate the divisions of these three ages, the Gospel has not put forth anything about numbers of years, although it has nonetheless delineated the three ages with 14 generations each. For thus does one read in the Gospel of Matthew: “All the generations from Abraham until David are 14 generations. From David until the migration to Babylon are 14 generations. From the migration to Babylon until Christ are 14 generations.”[iii] In no way perhaps would the evangelist have stuck to this in distinguishing the ages (namely, revealing them not in terms of numbers of years but generations), if he had not discerned that this was observed in the old law for distinguishing the ages. For we find that in this way were the first two ages (one before the flood, and the second after the flood) delineated in the Book of Genesis. For after enumerating the generations from Adam until Noah before the latter entered into the ark (which were indeed 10 generations), the Scripture says the following: “These are the generations of Noah.”[iv] Similarly, after the flood, the same Scripture reveals the series of generations of the second age, and thus commemorates it, saying: “These are the generations of Shem.”[v] It enumerates the same generations from Shem the son of Noah until Abraham, counting them as ten in number. The Scripture follows the third age and applies a similar course of delineation, as the evangelist Matthew began from the third age, and expounded the three ages of the world after explaining the divisions of the generations, while necessarily passing over the two ages that came before these three, with those two ages (in the evangelist’s view), like infant and childhood, being unsuitable for the begetting of children. For per the usual law of nature, who can bear a child before the 13th year of that person’s life? Thus, the evangelist, striving to explain the Lord’s generation according to the flesh, began to expound his narration from Abraham, as though he were beginning from adolescence. From this age, man can beget children because of the seed of Abraham, in which all peoples had been promised that they would be blessed.[vi]
Thus the rendered reasoning teaches that one should investigate the ages of the world not in terms of years but in generations, because the fact is that in distinguishing any age, we do not find in the scriptures: “These are the years of the generations,” but rather, “These are the generations.” As has been said, once the first age of the world was delineated, it is written in that place: “These are the generations of Noah.” Or when the second age of the world from Shem to Abraham is mentioned, it is similarly written in that place: “These are the generations of Shem.” In contrast, it has not been written regarding the first or second age of the world: “These are the years of the generations.” Therefore, the Scripture wants to show that the ages of the world should not be established by reckoning the number of years, but probed by considering the number of generations, particularly in view of the fact that in many places of the Scriptures, where a certain chronological period is expounded through the generations, the years are completely passed over in silence, and yet the chronology of the world is not confounded anywhere because of this. Therefore one need not pay attention to the sum of the years where the ages are efficiently established through generations. Thus, in the Holy Scriptures, we see certain promises made by God in the law, which are predicted to be fulfilled not in a fixed number of years but in predetermined generations. For what the Lord says to Abraham is not predicted by the discourse of any man or prophet, but signified by the voice of God Himself. For God said: “In the fourth generation, the sons of Israel will return from the land of Egypt[vii]”- this appears to have then been fulfilled not in years but in generations. For if you consider the genealogy of Levi, you will find that the sons of Israel left the land of Egypt in the fourth generation. For Levi begat Cahat, Cahat begat Ambram, Ambram begat Aaron, Aaron begat Eleazar, and Eleazar begat Phineas. Cahat entered Egypt with his father Levi. Eleazar left Egypt with his father Aaron. From Cahat to Eleazar, four generations are counted.
Thus, God’s future and full liberation of the Israelite people from servitude was predicted to be brought about not in terms of years but generations. In this way also the sin of Cain is predicted to be expiated through punishment in the seventh generation. For in the seventh generation, Cain’s sin was absolved, because Cain himself was also killed in the seventh generation by Lamech, who is the seventh in generational line from Adam. Then also the sin of Lamech, who is recorded to have killed Cain, has its clearing differed till the 77th generation, in accordance with what was written about him: “Vengeance will be taken seven times for Cain, and 77 times for Lamech.”[viii] For from Adam until Christ, 77 generations are deduced in order, just as one reads in the Gospel of Luke.[ix] For from Christ it begins and it comes back to Adam or God by whom Adam was created. And so, Lamech’s sin, like that of the whole world, was cleared in the 77th generation: that is, with the arrival of Christ. Thus also the Lord commends the mystery of this very sanctified number of 77 in Gospel, and teaches that the sinner should not only be pardoned seven times but also 77 times.
But these 77 generations (which, according to Luke, the chronology of history notes from Adam up to Christ) do not contradict in any way or place the generations that are mentioned by Matthew. For Luke follows one set of generations, while Matthew probes another set of generations. For Luke, following the lineage of the priestly line and beginning from Christ the Son of God, expounded 77 generations up to Adam and God, by whom Adam was created. Matthew followed the numbers of generations of the royal lineage, in which he declared the three ages of the world through 14 divisions of generations each. So the ages of the world, which, as we have already mentioned, were five up till Christ, are not to be reckoned in accordance with Luke, who follows the priestly lineage, but rather in accordance with Matthew, who explains the royal generations. For we believe that the flesh of Christ the Son of God was descended from both lineages, so that it should flourish with its royal descent and be glorious with its priestly lineage. So alongside the royal-seedline that Matthew follows, those two ages are added (i.e. those that run from Adam to Abraham, each consisting of ten generations), and thus the five ages of the world are to be reckoned. So all must not pay attention to the counting of years but rather must probe the line of the generations.
So, oh very studious Christian, when the Jews in their falsehood want to define the ages of the world in your presence through the years mentioned on the basis of their codices, so that they may appear to show that the ages of the world have been determined on the basis of 1000 years each, may you not be dragged there into the spirit of error but rather you should return to the spirit of truth. Thus, in accordance with the Gospel and the examples of Scriptures, which have been expounded earlier for the purpose of recognising these ages, you should despise all that counting of years that is done according to the Hebrew codices, and instead be intent solely upon these enumerations of the generations, which you have heard were defined with distinct divisions from Adam till Christ.
7. Now, studious reader, learn the reason why Christ had to be born in the sixth age. The reason is that, since God had made man on the sixth day, Christ was also to come in the sixth age of the world in order to renew the human race. On this basis, therefore, all the apostles and the apostolic men were untroubled by this issue of years, since the sum of these ages has not been established in years but generations. Thus, they did not care about what was derived from the Hebrew codices regarding the sum of years, since the full series of generations was already plainly apparent. For what interest is there in how many years each person lived for when one already knows more fully the numbers of generations. For if any number be subtracted from the generations, the confusion of the ages would immediately be recognised. But when the full number of generations is established, what need is there for satisfaction regarding the years of the age, when the entire sum of the ages runs through fixed and predefined numbers of generations? You, Jew, should realise that you are to find the years through the generations, for you will not be able to know in any way how many years have passed from the beginning of the world, unless you first discover this by counting through each of the generations. If therefore the order of the generations is confounded, what truth will remain regarding the number of years? For the years are not discovered in any way, except through the generations? What then? Can one make claims about the generations, whereby they supposedly cannot be understood without the years? In fact, a generation can be understood as consisting of a few and of many years. But no years will be able to be discovered without the generations. Suppose I believe that each generation only lived for 20 years each: does this number of years impede me in any way when the series of generations is satisfactory to me? And so one must keep hold of and stick to this point with complete faith: that in order to recognise the sixth age and the Lord’s incarnation, we are to observe the orders of the generations distributed over each of the ages: in these orderings, not only has no error been revealed, but also the display great truth has been revealed, and in these orderings we will safe from error, in as much as we count the series of generations and thus recognise that Christ was born long ago.
8. So now, if it is pleasing, consider the conclusion regarding the number of years from the beginning of the world, which you can only deduce through the passing of the generations. Then see if you can still bring forth an objection. If indeed it has already been established that the brevity of the number of years derived from the codices of the Hebrews presents no obstruction or contradiction that prevents the demonstration of the sixth age of the world, nonetheless, without prejudice on this issue, apply the sense of a lively heart, if (for example) regarding the sum of years you only want to know how many years have passed from the beginning of the world until Christ, as well as which codices should be trusted (i.e. the codices of the Hebrews or those of the 70 translators). For if we inquire into the years from the beginning of the world until Christ’s birth per the codices of the 70 translators and also some subsequent histories of the Gentile peoples, it is found that from Adam until Christ there are 5200 years, and whatever else there is is redundant according to the work of some historians, who have written down the series of years of the world. But according to your codices, far fewer years are found, such that in the two ages alone before and after the flood, which run in order up to Abraham, and in which there is also a divergence between both sets of codices on the number of years, only a little more than 1940 years are to be counted. For in the first age from Adam until the flood, 1656 years are found, and from the flood until Abraham, 292 years are found. However, according to the codices of the 70 translators, from Adam until the flood, one finds 2242 years, and from the flood until Abraham, 1072 years, which together make for a total of 3314 years in these two ages. If the years from the third age until Christ are added to them, you will get a total of 5000 years plus what is on top of that. Behold, a lower number of years is found in the codices of the Hebrews than the codices of the 70 translators, such that also until the present day it seems that 5000 years have still not been fulfilled, though that sum of years presents no problem for the time of Christ’s birth, as that time is established with such great evidence by the ordering of the generations.
Behold, since we have outlined what both sets of codices contain regarding those years, it now remains for us to consider which codices should be given greater authority. Here let each one say what he feels. Is one really to deem preferable in any way this brevity of years shown by the Hebrew codices, with the disregard of the many more years that are contained in the edition of the 70 translators, who, through the Lord’s revelation to them, translated the divine Scriptures more with the gift of prophesying rather than the duty of translation, and among whom one finds this greater count of years? And so, we should only observe the authority of the 70 translators regarding these years, with its authority to be preferred on its own merit to all editions and translators. In addition, up to this point, all the ecclesiastical doctors have kept to the authority of the 70 translators, and have followed it particularly in this counting of the years.
9. I will briefly note what each of the doctors thought about the merit of these venerable 70 translators and the eminent virtue of their authority. For Bishop Epiphanius of Salamis in Cyprus- a very serious scholar- reports the following in his works regarding the merit of the 70 translators: “One must admire this matter, and no one should dare to consider it worthy of criticism but rather praise, that by the planning and will of God, it came to pass that 72 venerable men came together on the island of Pharos, which is called anagogen (i.e. the upper land).”[x] Also concerning their merit, the same man later adds: “They did not prove to be in disagreement, but since the same men had perceived the Holy Spirit’s gift, which belonged to the Holy Spirit alone, it became apparent that God’s recognisable wondrous work made these translators operate in such harmony that wherever words were to be added for the sake of clarification, they all added these words together, and wherever words were to be removed because of less ornate repetition, they all similarly removed them.” He later adds the following: “Wherever something was added by these translators, they appropriately added discourse to make the Gentiles understand and assist them, for the Gentiles were to be called to the faith of God, and take the inheritance of eternal life from the admonitions of the Old and New Testaments.” These are the remarks of Saint Epiphanius.
Now hear what the blessed Augustine reports about the merit of these translators. For thus he says in the 15th book of the City of God[xi]: “The 70 translators are rightly believed to have received the prophetic spirit, so that if they should change anything by its authority, they could render what they were translating in a way that was different from the original, and there should be no doubt that this was the rendering mandated by divine authority.” Concerning these translators, the same man repeats his praise in the 18th book of the same work,[xii] saying: “Although there were other translators who translated the sacred discourse from Hebrew to Greek, the Church nonetheless accepts this version- i.e. the Septuagint- as though it were the only version, and the Greek Christian populations use it, and the majority of them do not know whether there is any other version. On the basis of the Septuagint translation was the translation done into Latin- the latter being upheld by the Latin churches.” Hence he still continues, saying: “The churches of Christ judge that no one is to be preferred to the authority of so many men who were chosen by Eleazar (the High-Priest at the time) to perform such a great task. For even if the divine Spirit had not appeared in them without doubt, but rather the 70 learned translators had discussed among themselves, in the manner of ordinary men, the words of their translation, so that what had been pleasing to all of them should be the final rendering, no single translator should be preferred to them.” Let these words be sufficient regarding the merit of the 70 translators.
But with regards to this difference in the number of years, the same blessed Augustine, in the aforementioned work,[xiii] touches on this same issue about the discrepancy between the Hebrew codices and our codices, saying: “There seems to be considerable discrepancy between the Hebrew codices and our codices regarding the number of years, but I do not know why this has arisen. Nonetheless the discrepancy is not so great that the sets of codices disagree that these men lived for a very long time. For before the first man Adam begat his son called Seth, one finds that in our codices he lived for 230 years, whereas he is said to have lived for 130 years. But after Adam begat Seth, one reads in our codices that he lived for 700 years, whereas in the Hebrew codices he lived for 800 years, and the total sum concords in both sets of codices. And then through the subsequent generations, before the one who is said to be begotten is actually begotten, that person’s father is found to have lived 100 years less in the Hebrew codices. But after the person was begotten, they are found in our codices to have lived 100 years less than in the Hebrew codices, and thus the numerical total agrees in both codices. But in the sixth generation, there is no discrepancy between the two sets of codices. In the seventh generation when there was the birth of Enoch, who did not die but is said to have been brought over to God because he was pleasing to God, there is the same discrepancy as in the first five generations whereby Enoch is said to have lived for 100 fewer years prior to his begetting his son, and likewise similar concordance in the total. For according to both codices, Enoch lived for 365 years before he was brought across to God. The eighth generation has considerable variance, albeit smaller and dissimilar to the rest. According to the Hebrew codices, Methuselah, whom Enoch begat, did not live for less than 100 years but 20 more than that figure before he begat his son who followed him in that order of generations. In our codices, those additional years are found to have been added after Methuselah begat his son, and in both codices the same total number occurs. Only in the ninth generation, that is in the years of Methusaleh’s son Lamech (Noah’s father), the total sum differs, but not very much. For Lamech is found to have lived for 24 more years in the Hebrew codices than in our codices. Before he begat his son called Noah, his age in the Hebrew codices was six years less than in our codices. But after he begat Noah, he lived for 30 more years in the Hebrew codices than our codices. Hence, once you remove the six years, 24 years remain as a discrepancy, as has been said.” Here ends the quotation of the very blessed Augustine.
With regards to fact that in the first, second, third, fourth, fifth and seventh generations, when each of the individuals begat his son, 100 more years are found in the Septuagint codices, which are not found in the codices of the Hebrews, this earlier mentioned doctor Augustine says that he does not know the reason why this was case. Nonetheless, he declares what is apparent to him from this later on, as he wants to show that in the Septuagint codices, these 100 years were added not without great purpose. For he says[xiv]: “In these years, in which what seems like error is continued, such that before the begetting of the son who is inserted into the order, there are sometimes an extra 100 years, and sometimes 100 years are lacking; but after the begetting of the son, the extra years come when they were lacking, and the years become lacking when there were the extra years, so that the total matches. This is found in the first, second, third, fourth, fifth and seventh generations. The seeming error appears to have a certain constancy (if that can be said) and does not give the impression of an accident but rather deliberate alteration.” Concerning this matter, he writes a little later: “Undoubtedly, the translator who did this wanted to make the case that the ancients lived for very large numbers of years that they themselves deemed very brief, and tried to show this point regarding the proper time of manhood during which children can be suitably begotten, and the incredulous one thought that ten years in our times should be understood as being 100 years in those times. Therefore, the translator who did this added 100 years when the translator did not find that the age was suitable for bearing children, so that people would willingly believe that men lived for so long, and the translator removed the 100 years after the begetting of the sons, so that the total would match. Thus, the translator wanted to make the suitable ages for begetting offspring be believable, while nonetheless not falsely depriving the living individuals’ entire lifespans of their numerical total.”
Although the blessed doctor here applied the acumen of his keen insight and argued this things regarding the ambiguity of such a great matter, he nonetheless expounded what seemed apparent to him, not through mere affirmation but careful thought. To wit, the doctor thought that this had been done as a remedy for the problem of credulity of those to whom it would not be credible in any way that men of that time could have lived for so many years, unless the right time of manhood for begetting children also made the men of that time believable in this regard. That is, even if those who tried to construe 100 years of those times as equivalent to what we consider to be ten years now, had wanted to reckon this matter as constituting very small numbers of years, they would always find the age to be suitable for the begetting of children. Nonetheless, the aforementioned doctor does not confirm or reject this opinion, and thus finally concludes[xv]: “Regardless of whether this is accepted, whether or not it is believed that this has been done, and finally whether or not this is actually the case, I would not doubt in any way that this was rightly done.”
After this, directing the mind’s eye from matters of uncertainty to matters of certainty without doubt, and bringing forth the final opinion of his disputation regarding this variance in the number of years, he thus continues, saying[xvi]: “It is not for nothing that no one dared to use the Hebrew codices and correct the 70 translators on most of the matters that appear to show variations. For the differences have not been thought of as constituting error, and I do not think that they should be thought of as such in any way. But since there is no error on the part of the writer, one must believe that where the sense would concord with the truth and proclaim the truth, they were moved by the divine spirit and wanted to say something different, not on the basis of the gift of translators but the liberty of those who prophesy. Hence, it is rightly the case that the apostolic authority is found to use not only the Hebrew codices, but also those of the translators, when it supplies testimonies from the Scriptures.” While saying these things, he inserts, in the form of imaginary reporting, what he remembers that others thought about this variation in the numbers of years. For thus he says[xvii]: “They say that it is not credible that the 70 translators, who translated at the same time and with one sense of understanding, could have erred or wanted to lie where there was no interest for them to do so: but rather, they say that while the Jews envy us for the fact that the words of the law and the prophets have come to us in translation, the Jews have changed some things in their codices, so that the authority of our own codices might be diminished.”
But when this doctor mentioned the second age in the 16th book of the aforementioned work, he thus said[xviii]: “In the second year after the flood, Shem begat Arfaxat. When Arfaxat was 135 years old, he begat Cainan. When Cainan was 130 years old, he begat Sala. Sala was the same age when he begat Heber. Heber was 134 years old when he begat Felag. In Faleg’s days the land was divided. Faleg lived for 130 years and then begat Ragau. Ragau was 132 years old, he begat Seruc. When Seruc was 130 years old, he begat Nachor. When Nachor was 79 years old, he begat Thara. When Thara was 70 years old, he begat Abraham. And so from the flood until Abraham are 1072 years according to the vulgate edition (that is the edition of the 70 translators). In the Hebrew codices, they say that there are far fewer years, about which they render either no account or one that is very difficult.”
The blessed Augustine explained these things regarding the small numbers of years of the Hebrew codices, for which (he said) no account was rendered. Nonetheless, if this outstanding doctor had seen that this brevity of years revealed from the Hebrew codices presented some danger to the faith (perish the thought), or saw that the same brevity was contrary to the times of the Christ’s birth with someone defending it- on account of which brevity the adversaries of the Christian faith conjecture that the sixth age of the world has not yet arrived- then he would have taken himself wholly to respond, and with the winds blowing he would have unfurled all the sails of his disputation. Hence the opportunity presented by this situation would have expected him to say something on this, and he would not have said earlier: “I do not why there has been this discrepancy in the numbers of years.” This is because ignorance of this entails a punishable error, in which the mystery of the Lord’s birth is contradicted. But since he saw that in this difference in the numbers of years there was nothing contrary to proving the sixth age of the world, there was no reason why he should follow up on anything that he had to know from this variation in the numbers of years for the purpose of recognising the ages that he knew were divided by pre-determined generations. Neither the smaller numbers of years per the Hebrew codices nor the larger numbers of years per our codices compel us to understand anything except that it is the sixth age of the world, for the series of generations has already been revealed (as has been said).
Now one must consider what the blessed Jerome also thinks about this matter. Relying not on the Hebrew codices but those of the 70 translators, he wanted to collate all the years from the beginning of the world until Christ in Eusebius’ Book of Chronicles, which he translated from Greek to Latin. He mentioned this matter in particular in his preface. For he said: “It does not escape me that in the Hebrew codices one finds different numbers of years of the ages, and one repeatedly reads of more or less years, as has seemed to the translators to render, and one must rather follow what has come to be trusted because of its numerous copies.” This was said by Jerome, the man of blessed memory who translated the divine Scriptures from Hebrew to Latin. Who, I ask, could not evidently see that one should thus trust the 70 translators regarding this counting of the years, as these translators are believed to have recorded the larger series of years (as has been said) “not on the basis of the gift of translators but the liberty of those who prophesy”?
So up to now let it suffice that it has been proven to you that there is no sum of years that should appear to be contrary to the times of Christ’s birth. Similarly also, the ages of the world are not distinguished by an equal counting of years but the division of the number of generations. Moreover, as it has been proven to you which codices should be trusted regarding the years, accept also that the ages of the world have been reckoned with their years in accordance with the 70 translators, and finally, amid your confoundment, realise at some point what sum of years each age seems to contain within itself. I only advise this: that it should not seem to be contradictory to anyone that in the third and fifth ages of the world, the years of the generations set forth in the Gospel of Matthew are not set forth here: since we find that the generations have not thus been set out with their years in the third and fifth ages of the world as they have been in the first and second ages of the world, where the years and generations are noted.
10. First age: After the passing of five days, Adam was created on the sixth day. “When Adam was 230 years old, he begat Seth (230). When Seth was 205 years old, he begat Enos (435). When Enos was 190 years old, he begat Cainan (625). When Cainan was 170 years old, he begat Malalehel (795). When Malalehel was 165 years old, he begat Jareth (960). When Jareth was 162 years old, he begat Enoc (1122). When Enoc was 165 years old, he begat Methusaleh (1287). When Methuselah was 167 years old, he begat Lamech (1454). When Lamech was 188 years old, he begat Noah (1642). When Noah was 600 years old, the flood occurred (2242).”[xix] According to the Hebrew codices: 1656.
Second age: In the second year after the flood, Shem begat Arfaxat (2244). When Arfaxat was 135 years old, he begat Cainan. (2379). When Cainan was 130 years old, he begat Sala (2509). When Sala was 130 years old, he begat Eber (2639). When Eber was 134 years old, he begat Falec (2773). When Falec was 130 years old, he begat Ragau (2903). When Ragau was 132 years old, he begat Seruc (3035). When Seruc was 130 years old, he begat Nachor (3165). When Nachor was 79 years old, he begat Thara (3244). When Thara was 70 years old, he begat Abraham (3314).”[xx] This second age, which we have said runs through 10 generations, has one less generation according to the Hebrew codices. This generation is placed here: namely, the one that is called Cainan. Nonetheless this generation is both mentioned by the 70 translators and confirmed by the Gospel according to Luke. These two ages of the world- that is one before the flood, the second after the flood- pose no difficulty in attaining the number of years, because they run through direct lines of generation, as one has sprung from another.
Third age: from here the third age of the world follows, in which after the mention of Abraham, Isaac, Jacob and Joseph, the years through the servitude of the Hebrews in Egypt and the times of the Judges are to be sought out, for in the 14 generations, which are mentioned by Matthew from Abraham until David, the years are not manifestly laid out everywhere. Moreover, we say this, lest anything should seem contradictory to anyone: that in Matthew an order of generations is preserved, and here an order of leaders: for in Matthew only the evident order of generations that goes up to Christ is covered. Here, let only the truth of the years be described so as to place trust in the years of these times.
“When Abraham was 100 years old, he begat Isaac (3414). When Isaac was 60 years old, he begat Jacob (3474). When Jacob was 90 years old, he begat Joseph (3564). Joseph lived for 110 years (3674). The Hebrews’ servitude lasted 144 years (3818). Moses ruled the Hebrews for 40 years (3858). Joshua ruled the Hebrews for 27 years (3885). Othonihel ruled for 40 years (3925). Aoth ruled for 80 years (4005). Debbora ruled for 40 years (4044). Gideon ruled for 40 years (4085). Abimelech ruled for three years (4088). Thola ruled for 23 years (4111). Iair ruled for 22 years (4133). Jepte ruled for six years (4139). Abessa ruled for seven years (4146). Abdon ruled for eight years (4154). Samson ruled for 20 years (4174). Eli the priest ruled for 40 years (4214). Samuel and Saul ruled for 40 years (4254).”[xxi]
The fourth age: in this fourth age, if by chance it seems to be contradictory to anyone, that the number of 14 generations that is embraced in Matthew is not kept here, then let that person note that between King Joram and Joathan (along with the omission of Athalia), Matthew passed over three kings in the middle. These kings are placed here with the years of their reigns, and they are omitted in the Gospel, because of the fact that Joram had sexual relations with the very impious Jezebel, and thus the memory of Joram is removed until the third generation, lest it should be placed in the order of the holy nativity. Although it is also convenient to consider this point above all, that there were more successions and fewer generations. For the times of the generations are not the same as those of the kings. Hence also Matthew passed over those he did not think pertained to a generation. Thus, I say, it will be the case that up to Jeconiah, the number of 14 generations will not come upon an obstacle.
“David ruled for 40 years (4294). Solomon ruled for 40 years (4334). Roboam ruled for 17 years (4351). Abia ruled for three years (4354). Asaph ruled for 41 years (4395). Josaphat ruled for 25 years (4420). Joram ruled for eight years (4428). Ochozias ruled for one year (4429). Athalia ruled for seven years (4436). Joas ruled for 40 years (4476). Amasias ruled for 29 ears (4505). Ozias ruled for 52 years (4557). Joathan ruled for 16 years (4573). Achat ruled for 16 years (4589). Ezechias ruled for 29 years (4618). Manasses ruled for 55 years (4673). Ammon ruled for 12 years (4685). Josiah ruled for 32 years (4717). Joachim, also called Jeconiah, ruled for 11 years (4728). Sedechiah ruled for 11 years (4739).”[xxii]
Fifth age: the fifth age is from the migration to Babylon until Christ, which Matthew follows through the generations, because among the progenitors, who were placed in captivity, it is not easily known who lived for how many years. Therefore, the number of years of this year until Christ is considered to be better known through the histories of the Gentiles. “The captivity of the Hebrews lasted 70 years (4809). Darius ruled for 34 years.” In the time of Darius’ rule, the Jews were freed from captivity “(4843). Xerxes ruled for 20 years (4863). Artaxerxes ruled for 40 years (4903). Darius, also called Notus, ruled for 19 years (4922). Artaxerxes ruled for 40 years (4962). Artaxerxes, also called Ochus, ruled for 26 years (4988). Xerxes ruled for four years (4992). Darius ruled for six years (4998). Alexander ruled for five years (5003). Ptolemy ruled for 40 years (5043). Philadelphus ruled for 38 years (5081). Euergetes ruled for 26 years (5107). Philopater ruled for 17 years (5124). Epiphanes ruled for 24 years (5148). Philometer ruled for 35 years (5183). Euergetes ruled for 29 years (5212). Soter ruled for 17 years (5229). Alexander ruled for 10 years (5239). Ptolemy ruled for eight years (5247). Dionysius ruled for 30 years (5277). Cleopatra ruled for two years (5279). Julius Caesar ruled for five years (5284).”[xxiii]
The sixth age. Octavian Caesar ruled for 56 years. In the 41st year of his rule, according to what Tertullian and Jerome testify, Christ the Son of God was born to the eternal Virgin Mary, and he was crucified in the time of the Emperor Tiberius’ reign. Tiberius ruled for 23 years. And so from the beginning of the world until the time of Christ’s birth when it was the 41st year of Octavian Caesar’s rule, 5325 years passed. Now the remaining number of years from the time of Christ until the present is easy for anyone to know, both if that person wants to know and if it is pleasing for that person to count, namely by counting the years in accordance with the era time since the Lord’s incarnation. For the era time was established 38 years before Christ was born. Now it is acclaimed that the era time is 724. So by subtracting the 38 years from the time of the founding of the era time until Christ’s birth, 686 years remain. “The remaining time of this sixth age”- i.e. from the present day until the hour of the end of the world, “has only been known to God” in terms of how many years it will stretch over. But now let glory be to Christ alone: the only begotten Son of God. Through him in the meantime has your very opinion been repudiated, according to which you are still awaiting the sixth age of the world, and you imagine that this world will only exist for 6000 years. But if you were to pay more studious attention, you would establish that these 6000 years have already passed. So what you have heard must be repeated.
We have said that from the beginning of the world until Christ, 5325 years are to be counted. If the 686 years from the incarnation of the Lord until the present day are added to these years- that is, when the very serene leader Ervig appears to be in the sixth year of his rule, then the total count makes for 6011 years. If you wish to count these years in accordance with the histories of others, you will perhaps establish a larger and greater number of years. Thus, I say, since these 6000 years have already passed, what now will you Jews do in your falsehood, when, having lost your kingdom and priesthood, you are drawn into error, and not knowing the order of generations, you place future faith for yourselves in the years alone? Behold, you have been overcome and beaten multiple times with regards to the sixth age of the world and the fact that Christ’s birth has already happened. You will find that you have nothing true to offer in response, because you fall when the order of the generations has been revealed through the ages in accordance with your codices, and you are manifestly cast down by the sum of the years according to the codices of the vulgate edition. Oh how much your error is to be lamented! For no prophetic history helps you, and no historical chronology provides confirmation for you. Now you do not see your own signs, now there is no prophet.[xxiv] For God has ordered the clouds not to rain over you,[xxv] and you still say: “I await the coming birth of Christ,” when he long ago came into the world. Indeed you err much, you are very foolish, you snore a lot. For you have gravely fallen, oh Israel. You have been struck, broken and shattered by your iniquities. You have lost the way, so follow the way, so that through this way you may come to salvation.
Here ends the third book.
Notes
[i] Genesis 1:5.
[ii] cf. Augustine, De Civitate Dei 22.30.
[iii] Matthew 1:17.
[iv] Genesis 6:9.
[v] Genesis 11:10.
[vi] Cf. Genesis 12:3.
[vii] Genesis 15:16.
[viii] Genesis 4:24.
[ix] Cf. Luke 3:23-38.
[x] For citations of Epiphanius in this chapter, see De mensuris et ponderibus 3.6.
[xi] Augustine, De Civitate Dei, 15.23.
[xii] Ibid., 18.43.
[xiii] Ibid., 15.10.
[xiv] Ibid., 15.13.
[xv] Ibid.
[xvi] Ibid., 15.14.
[xvii] Ibid., 15.11.
[xviii] Ibid., 16.10.
[xix] Isidore, Etymologies 5.39.
[xx] Ibid.
[xxi] Ibid.
[xxii] Ibid.
[xxiii] Ibid.
[xxiv] Psalm 73:9.
[xxv] Cf. Isaiah 5:6.