Literary:Indicators of Achronology/0

Indicators of Achronology

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Explicit Markers

Dates

The most obvious indicator of achronology is when an event is dated¹ and explicitly appears out of order. Examples follow:

• Shemot 16:35  – Shemot 16 is dated to the first year of the Wilderness period, yet mentions the eating of manna throughout the forty years of the nation's journey to Canaan (Shemot 16:32-35).
• Bemidbar 1-9 – Bemidbar 1 is dated to the second month of the second year in the Wilderness, yet Bemidbar 7and 9 explicitly backtrack to the first month.² 
• Sefer Yirmeyahu – The prophecies and events of Sefer Yirmeyahu are also explicitly achronological, switching back and forth between the reigns of Yehoyakim and Tzidekyahu.³

Ages

Sometimes, even though no calendar date is given in the text, the timing of an event can be determined through knowledge of people's relative ages as provided by genealogy lists, time markers,⁴ or birth and death notices. Calculations might then point to achronological ordering. For example:

• Terach's death – Terach's death is mentioned at the end of Bereshit 11, before we read of Avraham's departure from Charan, even though one can calculate that he first passed away 60 years after Avraham's departure.⁵
• Avraham's death – Avraham's death is mentioned in Bereshit 25, before the text shares the story of Yaakov and Esav's birth, even though one can calculate that he only passed away 15 years afterwards.⁶
• Yitzchak's death – Yitzchak's death is recorded in Bereshit 35, before the stories of Yosef and his brothers are discussed, yet one can determine that he first passed away 12 years after the sale.⁷

Geographical Markers

At times, geographical data can point to achronology:

• Laws of sacrifices in Vayikra 7: R. D"Z Hoffmann notes that Vayikra 7 closes by stating that the laws just stated were given on Mt. Sinai, while Vayikra 1 opens by stating that its laws were relayed in the Ohel Moed.  As once the Tabernacle was constructed, laws were issued from there, the laws given on the mountain were presumably relayed beforehand, suggesting that the chapters are achronological.
• Vayikra 25-27 - These chapters, too, were said to have been commanded on Mount Sinai, suggesting that they were relayed before the Tabernacle was built, and thus before most of the Sefer.
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Headings

וַיְהִי בָּעֵת הַהִוא

Variations of the phrase "וַיְהִי בָּעֵת הַהִוא" (and it was at that time)‎⁸ appear 18 times in Torah (with 15 being part of Moshe's speeches in Sefer Devarim) and 49 times in the rest of Tanakh. To what time period does the phrase refer?

• Consecutive stories – Commentoars differ in how they explain why only in some cases are stories marked as consecutive, while elsewhere this is simply assumed. Cassuto suggests that the phrase teaches that the story about to be told occurred immediately after the preceding one, "בעת ההיא עצמו". Netziv adds that the words might further highlight a "cause and effect" relationship between two stories.  See also who suggests that in Sefer Devarim, the words serve to mark off sections that act as appenidces or tangents to the main story line.
• Undefined time – R. Avraham b. HaRambam and Ibn Kaspi, instead, suggest that "בָּעֵת הַהִוא" refers to an undefined time, and thus often indicates that the narrative which is about to be told does not directly follow the events which were just recounted, but might have occurred at some point before them.
• Overlapping – Ralbag⁹ implies that the words indicate that two consecutive stories overlapped in time, with the second story happening literally "at that time" - during the preceding events. 
• Resume previous narrative - At times, the phrase appears to function as an indicator that the text is resuming a narrative that had been interrupted with a parenthetical or achronological statement.

• Bereshit 21:22– The covenant with Avimelekh is recorded after the story of Yitzchak's banishment.
• R. Saadia Gaon, R"Y Kara, and Rashbam, however, claim that the episode took place beforehand, right after Yitzchak's birth, suggesting that it was the miraculous nature of the birth that prompted Avimelekh to make the covenant. According to them, the opening phrase "ויהי בעת ההוא" hints to the achronology.¹⁰
• R. Hirsch in contrast asserts that it was specifically the banishment of Yishmael that prompted Avimelekh to ally himself with Avraham and the phrase "וַיְהִי בָּעֵת הַהִוא" serves to connect the two adjacent stories both chronologically and thematically, highlighting how one event led to the next.
• Bereshit 38:1–  The story of Yehuda and Tamar follows that of the sale of Yosef.
• Ibn Ezra, Ralbag and Shadal, however, claim that the two stories overlap, with the beginning of Chapter 38 occurring before the sale and the other events happening later. Here, too, then "'וַיְהִי בָּעֵת הַהִוא" serves as an indicator of achronology.
• R"Y Kara, R"Y Bekhor Shor and Radak,¹¹ following Chazal, assert that Yehuda's separating form his brothers occurred right after, and as a result of, the sale. The opning "וַיְהִי בָּעֵת הַהִוא"‎¹² highlights the cause and effect.

• Bemidbar 22
• Devarim 1:9 - In Devarim 1:9, Moshe begins to recount the story of the appointment of judges. The preceding verses speak about Hashem's command to leave Mt. Sinai, during the second year in the wilderness.
• R"Y Bekhor Shor, Ramban and R. D"Z Hoffmann all assert that Moshe is backtracking to speak of the appointment of judges advised by Yitro as recounted in Shemot 18, which took place in the first year.  The phrase "" then refers back to a time before the preceding story.
• Others, however, claim that Moshe is speaking of the appointment of officers described in Bemidbar 11, which took place in the second year.  If so, "וַיְהִי בָּעֵת הַהִוא" refers to the time period mentioned right beforehand, and indicates that the two stories are consecutive events.
• Devarim 3:23 - Right after recounting how he had encouraged Yehoshua in his future conquests, Moshe shares that "at that time" he pleaded to enter the land.
• Rashi and Ramban¹³ assume that Moshe prayed before speaking to Yehoshua,¹⁴ and that the phrase "וַיְהִי בָּעֵת הַהִוא" refers back to the events mentioned earlier in the chapter, the conquests of Sichon and Og.¹⁵ Rashi implies that Moshe hoped that if he participated in the initial conquests, this was a sign that he could participate in future ones as well.
• Devarim 5:5
• Devarim 10:1
• Devarim 10:8 - These verses speak of the selection of the Levites, which occurred in the second year, while the immediately preceding verses speak of events of the fortieth year.
• The Rambam, thus, points to this verse as evidence that the phrase "וַיְהִי בָּעֵת הַהִוא" need not refer to an event which directly follows the preceding narrative, and that in fact might imply the exact opposite.¹⁶
• The Netziv, disagrees, suggesting that here too the events are consecutive, and "וַיְהִי בָּעֵת הַהִוא"' implies continuity. This leads him to suggest that the verse refers not to the initial selection of the tribe, but to their being chosen, in the fortieth year, to act as teachers of Torah.
• Yehoshua 5:
• Yehoshua 6:26-  The verses states that "at that time" Yehoshua cursed all who will build Yericho.  This seems to follow directly from verse 24 which speaks of burning the city and sanctifying its booty to Hashem.  The intervening verse is a parenthetical aside, sharing how Rachav and her family became a part of Israel "until this day". As such, it is possible that the text employs the phrase "וַיְהִי בָּעֵת הַהִוא" to resume the original narrative and connect Yehoshua's curse with the city's destruction rather than Rachav's acculturation.
• Yehoshua 11:10 - After sharing how Yehoshua smote the Northern confederation, verse 10 states, "וַיָּשׇׁב יְהוֹשֻׁעַ בָּעֵת הַהִיא וַיִּלְכֹּד אֶת חָצוֹר וְאֶת מַלְכָּהּ הִכָּה בֶחָרֶב".  According to Ralbag, here, too, "" connotes achronology and the verse is saying that Yehoshua had already conquered Chatzor.¹⁷
• Yehoshua 11:21 - After summarizing how Yehohshua fought the Canaanites over "many years" and that none made peace, verse 21 shares that "at that time"  Yehoshua killed the ginats of Chevron. Ralbag asserts that this occurred during the years of conquest and not afterwards.  As such, the words "" points to simultaneity or overlapping events, not two consecutive stories.
• Shofetim 4:4 - Shofetim 4 tells how the nation cried out to God in face of the Canaanite oppression, and then continues "And Devorah was the judge at that time". Ralbag implies that the phrase comes to highlight that Devorah became the judge not during the initial oppression, but specifically when the nation cried out to Hashem. [It was she who prompted their repentance.]   Since the text had tangentially mentioned the oppression, it employs the phrase "וַיְהִי בָּעֵת הַהִוא" to connect the judging and cries.
• Melakhim 11:29 - Verses 23-26 speak of Yerovam's rebellion against shelomo and then share that "at that time" he encountered Achiyah who prophesies about the tearing of the kingdom.
• Radak claims that despite the order in the text, Achiyah proheside before Yerovam rebelled.  If so, the phrase "וַיְהִי בָּעֵת הַהִוא" might be an indicator of achronology here as well.
• Others suggest that the verses are chronological, and that it was specifically his rebellion that meritted yerovam the throne. The phrse might then come to highlight the cause and effect.
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אַחַר הַדְּבָרִים הָאֵלֶּה

Variations of the phrase "אַחַר הַדְּבָרִים הָאֵלֶּה"‎¹⁸ appear 13 times in Tanakh.¹⁹    As the default ordering in Tanakh is to recount events chronologically, this phrase would appear redundant.  Are not most events recorded "after the matter" which preceded them?  This leads commentators to question whether the phrase might function in a different manner:

• Chronological connector – R. Huna in Bereshit Rabbah suggests that the phrase "אַחַר הַדְּבָרִים הָאֵלֶּה" tells the reader that the coming event happened immediately after whatever preceded it, while "אַחֲרֵי הַדְּבָרִים הָאֵלֶּה" suggests that the upcoming event only occurred after a significant amount of time had elapsed. Elsewhere (when no heading is included) the recorded events follow each other, but neither immediately nor significantly later.²⁰
• Content connector – Alternatively, one might suggest that the phrase is used to relate the content of two stories and show how they are a cause and effect or the ike. See for example, Rashbam on Bereshit 15:1, 22:1.

וַיְהִי בַּיָּמִים הָהֵם

וְאַחֲרֵי כֵן

Grammatical Markers

עבר מהופך

• Bereshit 4
• Bereshit 7 המים גברו
• Bereshit 21
• Bereshit 25
• ?Shemot 14:29

Literary Phenomena

Resumptive Repetition

Masoretic Markers

¹ This can be a calendar date or a relative date (years to a ruler's reign or from some seminal event.)

² Bemidbar 7 is dated to the "day that Moshe finished erecting the Mishkan" which Shemot 40:17 teaches took place on the first of the first month.  Bemidbar 9 similarly opens "בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן"

³ Chapters 22, 25, 26, 35-36, and 45-46 take place during the reign of Yehoyakim while chapters 21, 24, 28-29, 32-34, 37-39 and 51 mention Tzidkeyahu.

⁴ Tanakh will sometimes date an event to a certain year in an individual's life.  For example, Avraham's departure from Charan is dated to his 75th year and Moshe is 80 when he brings the sign of the tanin.

⁵ This can be derived from the fact that Terach bore Avraham at the age of 70 (Bereshit 11:26), that Avraham departed from Charan at 75 (Bereshit 12:4), and that Terach died at the age of 205 (Bereshit 11:32).

⁶ Given that Avraham bore Yitzchak at the age of 100 (Bereshit 21:5), that Yitzchak bore Yaakov at the age of 60 (Bereshit 25:26), and that Avraham died at the age of 175 (Bereshit 25:7), one can determine that he first died 15 years after the births of his grandchildren.

⁷ Yitzchak was 60 when he bore Yaakov (Bereshit 25:26) and Yaakov was 108 at the sale (), making Yitzchak 168 during the incident. He died at 180, 12 years later.

⁸ In most of the occurrences, the text states simply "בָּעֵת הַהִוא" but in four verses (Bereshit 21:22, Bereshit 38:1, Melakhim I 11:29 and Tzefanya 12:1), the fuller "וַיְהִי בָּעֵת הַהִוא" appears.

⁹ See his comments to Bereshit 38.  He does not set this as a general rule, but he does appear to read the phrase that way in his comments to several verses.

¹⁰ R. Avraham b. HaRambam goes further to suggest that the opening might indicate that the story might have taken place even before the birth.

¹¹ See also Cassuto.

¹² See Netziv: "יבואר שהעת גרם לענין הבא" .

¹³ See also Ibn Ezra.

¹⁴ His encouragement to Yehoshua betrays that Moshe sees him as the leader, having already recognized that there was no hope for his decree to be overturned.

¹⁵ Ramban also raises the possibility that it refers to an even earlier event, when the decree was first issued.

¹⁶ The Netziv, disagrees, suggesting that here too the events are consecutive, and "' implies continuity. But to maintian, this position, he reinterpets

¹⁷ The word "וישב", though, is somewhat difficult for this reading, as it implies that he returned to do something which had not previously been done.

¹⁸ The phrase "אַחַר הַדְּבָרִים הָאֵלֶּה" appears 4 times, in Bereshit 15:1, Esther 2:1, Esther 3:1 and Ezra 7:1.  The longer variation " וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה" appears 5 times, in Bereshit 22:1, 39:7, 40:1 and Kings I 17:17 and 21:1. The similar וַיְהִי אַחֲרֵי הַדְּבָרִים" הָאֵלֶּה" appears in Bereshit 22:20, 48:1 and Yehoshua 24:29.  Finally, the phrase " אַחֲרֵי הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה" appears just once, in Divrei HaYamim II 32:1.

¹⁹ Six of these are in Torah, all in Sefer Bereshit, the rest are divided between Yehoshua, Kings, Esther, Ezra and Chronicles.

²⁰ R. Yuden makes the same distinction, but in the opposite direction, suggesting that "אַחֲרֵי הַדְּבָרִים הָאֵלֶּה" signifies that the two events directly follow each other.