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Tyndale Open Bible Dictionary

PATRIARCHS, Period of the

Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50).

Date

Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have any fixed external point of reference from which to calculate. While this chapter does refer to historical persons and places, we cannot identify with certainty any one of the kings. The Italian excavators of Tell Mardikh (ancient Ebla) have reported finding the names of the “Cities of the Plain” of Genesis 14:2 (whose destruction is reported in Gn 19) and even the name of one of their kings on the clay tablets excavated. These clay tablets seem to date from well before 2000 BC, which is too early for Abraham; all that they would prove is that the cities were in existence long before his time. What we can say is that the patriarchs must have belonged to the middle Bronze Age, probably early in the second millennium BC, and that this was the general period of the Amorite “drift” into Palestine from the north and the west. The most usual modern view is that the Amorite migration was in two “waves,” the earlier one being seminomadic (like Abraham’s friends Aner, Eshcol, and Mamre, Gn 14:13), and the second and later wave, probably from Syria in the north, being urbanizers and settlers (the group usually described as “the Amorites” in the catalog of the various races in Canaan, e.g., Ex 3:8). The society of the time of the patriarchs has been described as “dimorphic,” or twofold. On the one hand, there were the city communities, while on the other there were open village settlements and seminomadic tribes that at times were loosely grouped around the towns and at times drifted away from them. It is against this sort of background that we must imagine the patriarchs. Joseph, of course, lived in the fully settled world of Egypt, but Scripture does not give us the name of the pharaoh of his day.

Geographical Range

For such an early period, and seeing that it is really only the chronicle of one family, the patriarchal history has a remarkable geographic and climatic range, covering many hundreds of miles of varied country. It begins at Ur, an old Sumerian city on the Persian Gulf at one extreme end of the Fertile Crescent. Then the center of interest moves far to the northwest, to Haran on the Balikh River, between the Tigris and the Euphrates Rivers in their upper courses. Then the action sweeps far southwest to Palestine. But twice the interest moves back to Haran, and twice it goes into the Egyptian Delta. This is truly history on a wide canvas. Even when in Palestine, there is no fixed, quiet center of life. The patriarchs are endlessly on the move, backward and forward, mostly along the north-south mountain spine, but sometimes also in the coastal plain and even in Transjordan. Nor is there steady development; some groups slip away from the seminomadic life to join the city cultures (like Lot in Gn 13:12), while others melt back into the desert or semidesert (like Ishmael in 25:18, or Esau in 36:6-8). Yet always at the center the life of the patriarchs goes on.

Importance

It is impossible to exaggerate the importance of the place of the patriarchs in God’s gradually unfolding plan of redemption. The process that is to culminate in the coming of Christ begins with Abraham (Jn 8:56). This is not, of course, to deny that in a more general sense God’s plan of salvation begins to unfold in the opening chapters of Genesis. But in a more special way, God’s particular revelation begins with the call of Abraham (Gn 12:1-3) and continues, with ever-increasing clarity, through the lives of the other patriarchs. It is no accident that the Bible speaks of God as the God of Abraham, Isaac, and Jacob even at the moment when a further revelation is about to be made to Moses (Ex 3:6). This is because the revelation made to the earlier patriarchs is the foundation of all that follows; indeed, we in the New Covenant look back to Abraham as our “father” too (Rom 4:16).