‘Tendencies’ there are, therefore, in the historical writings of the Old Testament; they would not be human productions if there were not. The authors have had one great object in view, that of showing from the past history of the people that sin brings punishment with it, while a blessing follows upon righteous action. They believed in the Divine government of the world, and wrote with that belief clearly before them. They believed also that Israel was the chosen nation in whose history that Divine government had been made manifest to mankind, and that the God of Israel was the one true omnipotent God. In this belief in a theodicy they were theologians, like most other Oriental writers. But their theological point of view did not prevent them from being historians as well. It did not interfere with their honestly recording the course of events as it had been handed down to them, or reproducing their authorities without intentional change. Doubtless they may have made mistakes at times, their judgment may not always have been strictly critical or correct, and want of sufficient materials may now and then have led them into error. But when we find that no attempt is made to palliate or conceal the sins and shortcomings of their most cherished national heroes, that even the reverses of the nation are chronicled equally with its successes, and that the early period of its history is confessed to have been one of anarchy and crime, and not the golden age of which popular (and even historical) imagination loves to dream, we are justified in according to them, in spite of their theological ‘tendencies,’ a considerable measure of confidence. It will have been noticed that chronology—the skeleton, as it were, on which the flesh of history is laid—has been alluded to in the previous chapter only in the vaguest possible manner. ‘The age of Abraham,’ ‘the age of the Exodus,’ ‘the Mosaic age,’ are the phrases that have been used in referring to Old Testament events. Israelitish chronology in the true sense of the word does not begin till the reign of David, and even then we have to deal with probabilities rather than with facts. Like Egyptian history, which has to be measured by dynasties instead of dates before the rise of the eighteenth dynasty, the early history of the Hebrews has no chronological record. Before we can attach dates to the events of the patriarchal period or the Exodus, it is necessary to find synchronisms between them and the dated history of other peoples.